Documente Academic
Documente Profesional
Documente Cultură
MADHYANTAVIBHAGA-BHASYA-TIKA
Doctor of Philosophy
of the Australian National University
April, 1988
by
Richard Stanley
Richard Stanley
Dedication
for Hannah and Ellie
ABSTRACT
This work contains two main components: (a) an English translation of the
Sanskrit texts comprising the Buddhist Yogac:ara philosophical work known as the
Madhyantavibhaga. It includes the verses (karika) of Maitreya/Asanga. commentary
{bha~ya)
remarks for the establishment of the Sanskrit text of Sthiramati's commentary based
upon: (i) a photographed copy of the original ';lanus<.:ript, (ii) the Edited San"krit text
prepared by S. Yamaguchi and (iii) the Peking and Dcrge (sde dge) editions uf the
canonical blockprints of
t~le
(lak.~a!1a)
provides a
detailed account of both the natu:e of the phenomenal world and the way that it is
imaginatively constructed (parikaJpyate) ill consciousness. as well as the Yogadira
understanding of emptiness (siinyaca).
(livara[Ja) to enlighteument for the srlivaka, the pracyekabuddl1a and the bodhisattva.
Chapter three provides an explanation of the ten realities (tattva) and their intrinsic
relationship with the three natures (svabllava). i.e the imaginary (pari,hlpica), the otherdependent (paratancra) and the perfected (parini$panna).
with the development of meditative practices (bh3vana), the various states (av3scl1li) of
the latter and the resuhs (phaJa) obtained from those .Hares. Chapter Five extols the
virtues of the universal vehicle (malJaylina) in comparison to the other vehicles
especially in regard to spiritual practice (pralipattJ), objective suppon (aJambana) and
full attainment (samud.iIgama).
ACKNOWLEDGEMENTS
I would like to express my sincere thanks to all the people who, in various way",
made this study possible.
10
WOI'k
;3S
Rajapa~irana.
lo\\~~r
qandard.
skills as a teacher of the Sanskrit and Tibetan :anguages made it possl;le for me to
embark upon this pwjt:ct.
corrections and suggested changt.'s made after reading through the entire work in its
final stages.
I am abo in debt to my friend Dr. Mh,:haeJ Comans
student at the A.N.U"
WIth
IS
him. To Peter Oldmeadow. a [me ka/ylI(I:lmiITa and fellow Ph.D. studl!f;t, lowe much
for having sparked my initial inter. in IndIan ReligIons e~pecially in regard to the
di~cusslons
membe~
of the South
aOt. \\ est
Luise Hercus, Dr. Richard B arz and Mr. Yogendra Yadav for meir friendship and
help. Special thanks are due to the Secretary of the Centre Mi~lo. Betty Kat \\;Iose good
humour, abundant energy and willingness to be of assistance have eased the difficulties
on countless occasions.
I would like to express my gratitude to Professor Gadjin M. Nagao who kindly
provided mt with photocopies of the actual manuscript of the Tikl used by Susumu
Yamaguchi in the preparation of his Sanskrit Edition. ll1anks are due to Dr. Johannes
BronkhJr:i( of the Kern Institute who generously provided advice concerning the
proper interpretation of a Sanskrit grammatical term used by Sthiramati.
I must
acknowledge the help of Professor Michael Hahn who first suggested that I i'nquire of
the Nepal-German Manuscript Preservation Project on the expectation that the original
manuscript of
re
vi
I am indebted to Professor Monika Theil-Horstmann and Dr. Akira Saito for their
generous assistance in the translation of some articles in the German and Japanese
languages, respectively, which were essential to my research. Thanks are due also to
Mr. Yasuo Tsukada for material suppon given in the true spirit of dIna.
Finally, I wish to thank the Faculty of Asian Studies for the excellent facilities and
opponunity to carry out this re'1earch.
ERRATA
p. v.l
p. xii.4
p. xiv.7
p. xiv.l6
p. xiv.29
p. xv.3
p.xvi.7
p. xvii.41
p. xviii.25
p. xix.27
p. xix.28
p. xx.5
p. xx.9
p. xxi.5
p. xxi, n.38
p.xxii
p.xxiii.7
p.2.22
p. 3, n.9
p.9.28
p. 9, n.46
p. 11, n.S1
p. 15.24
p.17.10
p.21.25
p.28.1
p.35.24
p.41.1
p.43.23
p.49.19
p. 49, n.283
p.76.7-11
ERRATA
p.77.6-9
p.77.17-20
p.81.22
p.83.9
p.84.8
p.84.15
p.84.20
p.84.22
p.84.31
p.85.16
p.85.19-25
p.85.25
p.85.27
p.86.32
p.87.12
p.94.3
p. 108.11
p. 114.20
p. 114, n.155
p. 114, n.157
p. 114, n.158
p. 118, n.173
p.122.7
p. 123.7
p. 126, n.220
p. 150, n.27
p. 151.23
p. 154.14
p. 171.20
p. 189.7
ERRATA
p.197.12
p.199.12
p. 201, n.280
p. ~10.26
p.211
p.211.2
p.211.5
p.211.33
p.212.1
p.212.4
p.212.11
p.212.14
p.212.18
p.212.19
p.217.7
p.217.8
p.218.2
p.218.3
p.218.5
p.218.6
p.236.18
p.237.20
p.265.12
p.266.27
p. 272. n.9
p.274.4
p.274.13
p.274.23
p.274.29-31
p.276.3
p.277.12
p.278.15-19
p.283.10
p.283.13
ERRATA
p.283.16-18
The action ... in each of one's rebirths; read: The actions pertinent to this are the
attainment [of rebirth] when a Buddha is living in each of one's births and
engagement in generosity etc. at all times
p.288.17
Having paid respect to it. the giving of the written works etc. to others81 ; read:
The giving of the written works etc. to othen8l , carefully.
p.288.18
Having paid respect to it, liltening when it il being recited by another; read:
Listening carefully when it is being recited by another
p.321.1-4
These are due to .. .is non-existent; !~ad: These are due to imagin-ing
that: <a> there exists a personal entity whose destruction emptiness
brings about. or else, (b> insubstantiality [means that it] does not exist
pp. 333.28 to 334.4
emptiness is for the destruction of ... that insubstantiality does not311 ; read:
these are due to imagining that: <a> there cxi&ts personal entity
whose destruction emptinesl brings about. or else, <b) insubstantiality
[means that it] does not exist. If [knowledge) does not cause the dhannas to be
empty through emptiness [knowledge) because they are empty by nature. then, (a)
tl.ere exists a personal entity whose destruction emptiness brings about, or else, (b)
insubstantiality [means that it) does not exist because of the absence of the personal
emity; for. without an adverse element. there is no counteragent. Therefore, the
existence of the personal entity or its absence due to its insubstantiality311 is
necessaril y to be accepted
p. 357, n.408
Sa5tra; read: -sastra. cllrya; read: Acarya
vii
Contents
Pages
Acknowledgements
Contents
vii
Abbreviations
tntroduction
Index by Par~graph
Chapter One
The Defining Characl~rhdcs:
1. ThD Imagination of What is Unreal
2. Bmptinca&
Introduction
The 'Body' of the Treatise
"Ion-exlstm:e .
..
II
18
25
28
35
37
39
43
55
2. Emptiness:
lntroduclllt'y
S6
S7
6!
62
64
66
16
80
Chapter Two
The Obscurations
1. The Five 01:scnrations Beginning with the 'Pervading'
83
87
9S
t 06
Vlli
Cl}l1tnbut~
to Enlightenment.
1 IS
121
12"
139
141
Chapter TMe
Reali ty
In!rodlli:fOry
144
146
1.9
153
IS8
163
168
172
174
176
I.
195
198
203
207
208
210
212
217
Chaptef
1. The
2. Tho
3. The
180
187
189
191
Four
Meditative Development of me Count"ragent
Slale Therein
Result
Prologue
The Meditative o..veiopmem of
221
me Counteragellt:
!ntmduclofy
221
222
227
229
231
232
2H
IX
(e) Th.l'lve
2,
I'o",e;~
23'1
24!
244
249
'nl'
253
Slalo Th""'in
260
265
Chaptr.r FivQ
Th~
Supremacy of the
V.hicl~
270
2"/3
274
284
290
291
294
309
318
341
343
348
352
354
358
Bibliography ,
359
i\bbreviatioQs
AS lG ...
,,\5 (1'. ..
AS.Uhn~ya
Abhidhanna,amuccayaBhD$Y
HI3
~ml!froiu)L~!\!!n&~.
lJh~,ya
MndhynntavibMga.llhU~yn,
BHSD
F. Edgenon's !Illi!!!!lnLI:!rl'.ri\LSJ!llil<JiL~Y.
llSOAS
o
DD,Vrtti
DS
do long
Jaini
Kosa
LvP Kosa
lIYt:!!1bDsYBm of Vasub.!!l.!ll!Y.
A. Hirakawa et a1: Index ~.AbhidhannakQ.iabh~ Pan One
IJ. Wogmara's edition of the Abhidhannakosa-Sphulllrthayyru..hyll:
~l!.I<!l!..rthll Abhi$ll!i!makQSavyDl<l)vD by Ya~omi.!.m.
Baron A. von StaeiHolstein's edition of the KMyapaparivana.
L.. de La Vallee Poussin's translation & annotation of the
Ms.
Kosa Index
Kosa Vynkhya
Kl'
Abhidhamlakosa-Bh~ya: L'Abhid1lannak~
de Vasubandhl!.
Mvy.
N. Amend.
o
p
Mahny~naSiltrllaI\lUra.
Siddhi
t, je L. Vallde
:'::&lUl1t,
SN
SI.
'!' & n
Satra:
;1!!ll.\!lli111l1lll!.<a!ltiPtm-L'lhoH~ll!iQ!L<laMnl!ru.
lJsl~ttmJ'dl!A!!L~-i!n!! "l\l!~S!'
(Ch. I):
'f -Bhn~ya
UCR
V- Vrtti
y
MII!1.h.Yl,ll1!!Yl.bM.!Wl1JIll1l1illYll.llkl\..
.11
Intfudu;::tion
Th~ M3dhynmavl1}h~gn
As a systematic
YoSnc~nI It
e.~posi!ion
1/\ tllO Indian Y(}gUcllrn tradition the MA V comprises three eSSential works; raj the
Knrlkn tex, mnbUled to MAnreya I Asanga, (b) Vasubandhu', Dh5*ya and (0) the Ttkn
"l' SthimmutL Consldenng that all three of thes. works have been available for more
than fifty yotlr.l it Is remarkable that they have not beon comprehelt~ively studi~d todale. Th. French (runslation and annotalion of the Vijiiaptim;ltrat3siddhi by Louis de
La Vnll~e Poussin in 1928-29 2 remains the most authontative study of the YQgac3ravijflaptimntm doctrine.
to the MA V and a study of Sthiramati's commentary will undoubtedly shed more light
on the MAil ; however, the MSA reflects a more practice oneuted doctrine and many
of its idear, are generally al an earlier stage of development. There are other shorter
works in ~xist.nce that obviously share common docttinal elemerns with the MA V,
such as the Dh.rmadharmatUvibhnga and Vasubandhu's VijiiaptimAtratblddhl;
how"ver. these works are relevant only to specific asper-IS of the early YogDclira and
TE.
.. te,sUi!l!ln~~~~~~~~~1\l~
N~oya,
l. Edited by V. Bha!1l1clllya WId O. Tucci
cr.
S iramati
Edit",ny
SUS"
lW~.Edited
xiii
10
Ihe slIIdy of
Illi, "chool II .. in Iho fact Ihat Ih. precise llI~afiing of mony 01 tho words and concept>
employed by Slhi,amali is often of quito an
~nigmatic
10
his
h!p.io commtHuutinl sfyle hut also because the reader's familiarity with many of lhe
mbJccls discussed IS assumed and no .uempt is made at further clarification.
ViCW5
In
idemithl. lhe panlcular school intended; presumllbly becau!ltl mis is also assumed t(' be
~01l1t)1(Hi
knowledge.
(c~ '11110
third
f~l.ctor
study of Ihe MAVis Ihe quality of Ihe Sanskrit text of Sthiramati's Tlkn edited and
puhlished by S, YamaguchI.
fm'"
tl
1\ larg~
holp uf Ihe T!bew!l IrJnslations, Sillce it i. often impossible to recDst much more !han
Sans~Iil
emerprise is never entirely satisfactory and this edition stands ill need of improvement.
It was Ihe French scholar Sylvain Levi who first discovered the Sanskrit
manuscript of the MA V -11H in Nepal in 1928 and arranged to have a copy prepan:d
by hand,
wim
appro~imately
As
one third
entrusted to Susumu Yamaguchi who prepared a Sanskrit edition. the first two
cnaprcrs of which were published over the next couple of years ill variO!JS issues of
Otani Gakuh1)6.
Nepal by Guiseppe Tucci. who. with the help of Vidhusekhara Bhanncarya. also
engaged ill the preparation of a Sanskrit edition. AI!hough originally intending to edit
and reconstruct me missing portions of !he entire text. !hey eventually published only
me first chapter in 1932 7 TIus is a work of good qualiry (in devanllgll11 script) and the
reconstructed semences are sometimes preferable to those of Yamaguchi's editionS, In
1934 S. Yamaguchi published an edition of the comple!e Sanskrit rellt in five chapter.,
(in Romanised foml) which includes !ho ponjons rec.st from !he Tibetan 9. Although
mis edit;"n of th. MA V" rrle! has many shoncomings, it must be regarded as a
Significant and valuable scholarly lIchievement;
til.'
r rosen! srudy,
pp.5999.
xn.
Cf.
ro. 4 abo.~ this edition was reprinted in 1966 by the SlI%ulri R..s.......'h Foundation, Tokyo.
Tibetan is bosed on Ih. Tucci and Ilhan)lcnrya edition of the Tlkll (1.5 well as the Tibetan
Inmslation.
As far UJj tho translation is concerned, it is not a very useful work since it
suffers both from SlchllrbulSky's somewhat florid and free style as well his many
philosophical misconceptions regarding Ille Yoglcnra doctrine,
,~
quile valuable; many are diffkult to .mprove upon and are Incorporated
"Iudy,
At
Ih~ sam~
In
the present
s<,holar David I'riedmann was also translating Ihe first chapter of the TlkA baSed on
Yamaguchi's edition, When he discovered that the Russilln scholar was translating the
same work, Friedmann almos! abandoned his translation but fortUnately ",as persuaded
by Stcherbatsky himself to complete his studyl~.
genel1llly superior
10 that
references to the LVP Kosa and Siddhi; however, no anempt has been made to rectify
the Sal1llkril te)(tual
pro~lems.
The MAV-Bhnsya then became the focus of scholarly attention with the
publication in 1937 of S. Yamaguchi's edition of Vasubandhu's Bh~$ya which
included the Tibetan transla1ion and the Chinese translations of Hsiian-tsang and
l1lis is a very
Ihorough and readable work based Oil the Tibetan and Chinese translations and
includes abundant refereoN' to Sthiramati's Tlk!i (Yamaguchi's .d,) and also 10 the
LVP Kosa and Siddhi. An important. contribution to the study of the MA V was made
in 1964 when Qadjin M, Nagao pul:lished a Sanskrit (Romanised) edition of
Vasubandhu's BM$ya which incorporates the K,lrika text ts . It was prepared from a
manuscript discovered in the Ngor Monastery in Tibet by Rahula
Sanskrity~yana
1934 and i. an exceptionally fine work requiring only a few minor corrections,
publication of this edition now
'j\k~
11
12
13
14
15
mad~
in
The
since the latter contains many quotations from the Bh~ya that were reconstructed
Uiln~y"
1110 IJhn~yall' ,'nd a Imnsluuon of the whole llMIYU in 1976'/t7 Another edition of the
Sanskrit flhn~y" was published in 1967 by Nathmul Tluia and Anantal.1 Thakurt&.
An allempt was made to improvo uP"" Yamaguchi's editioll of the
Indian ,dtolar R,unachandra Pandey a who published
incorpomting the
U!t~~ya
'Uld
Knrik~
tex!.
11
Trk~
by the
!n the introduction to
tillS wor~
Pandeya
claims that his carree.tions to Yamaguchi's Gcltioll are made on the basis of the Tibetun
translntion (PCklllg Ed.).
Pundeyu's edition
lOllS
demoHstnHed that In mAny i11st31l(:es his emendations appear (.0 01! made quite
cO!L~ult<ld
te~t
th~ Tlk~.
Bhn~ya
Although his
liS
[t
b~sed
on
should be
MAV-Bhn~ya
was included
When my own project was first conceived it was envisagco. to have three main
components: (a) A translation of the Klrikll.
and Yamaguchi's respective editions.
edition of tbe
TTkn
Bhn~ya
Bhn~ya
Tibetan trnnslatiofl. i.e. the Derge (sde dge) and Peking editions, with the 2im of
making a significant contribution ,awards the establishment of a more reliable Sanskrit
16
17
18
19
20
21
22
7.3
>VI
rlk~
lext.
work.
n,"
Ih~
In
Many
and the reproduction is generally of a very hIgh quality, most characters being quite
leaible
,18
can be seen from the sample. shown in Appendix I. It soon became obvious
VCIY
manuscript found by
L~vi
lacunae coincide almost exactly; the only differences being caused by funher
deterioration along the damaged side of some folios whe!"". up to ten characters may be
losl. 111e first folio (lb) is in a palticularly bad state wilJ1 only a small fragment that
can be read with cenainty.
Katlllnandu, Nepal. and the details found on the title page are as follows: Manuscript
No.5 - 233 vi bauddJ:adarSBIlS 66; Catalogue: brh,ll samk$iplS sDcipauam; Title:
MadhyGmavibhaga-knrik3; No. of leaves: 85; SilO: 56 x 5.5 em.; Date of filming:
22.9.70; Remarks: palm-leaf - half of the fall. very badly damaged; Reel No. A3811O.
The fe-discovery of the original manuscript of tho MAV-TTka has thus made it
possible to inclllde new material in this study, material that is particularly relevant to the
establishment of the Sanskrit text.
10
scribal errors that were incorporated into the Yamaguchi edition. This aspect of my
work has been funher complemented through the acquisition of a photo-copy of the
actual manuscript used by Yamaguchi which was kindly supplied by Prof. G.M.
Nagao.
As my research progwssed it became apparent that iliere would not be time to carry
out the third component originally envis2ged, i.e. the exegesis of the text; "'dther, the
completed study would be restricted to the troWSlarion and textual emendations.
In
addition to the textual problems encountered in the Sanskrit TIk~. the Tibetan
translation is also quite corrupt in many places, thus compounding the difficulties in
establishing the Sanskrir. Although I am now l'CP.Sonably satisfied that the majority of
the textual problems have been resolved. the completed work cannot not be regamed as
uefinitive ur conclusive.
i~~
mo ..e
enigm.~ic
certainty only after tho writings of Sthimmmi am understood in Rroaler depth. Suffice
it to say that, although theM is considerable scope for improvement through future
research, it is intended that this smdy may serve
Sallsirrit tOXI of the
Tll<n
a~
thi~
Yog~cnra.
1.
Z.
PJ2.IJJLQ.;1!L!mlill.!.L.m.!!!!L!1Jlr
Tokyo, 1980.
108. No.5522.
3.
4.
~1I1\
5.
6.
7.
8.
9.
10.
11.
Pbus dati mthah mam par hbyed pahi hgrel bsad, Tibetan Tripitaka, Peking
Edition, Vol. 109, No.5534. Kyoto: Otani University, 1957.
Madhy3ntavibhDga-lli!. [Chapter One] Sanskrit text edited by G. Tucci &
V. BhaWlc!rya. Calcutta Oriental Series, No.24, 1932.
Yogacara.
categories, i.e. as the extreme views which lead to imputation (samilropa) or negation
('lpIIVBd'l)
Ihoy
afO to
in regard to the
~xistcnce (bhSYa)
Th~
be understood in reality.
YIii
results (phaia-prNptl) and (g) the supremacy of the [universal I vehicle (yAn3nulIarya).
Elich chapter concludes with an abridged summary (pin(/IJrrhu) of contents which.
according to Sthirnmati 24 , is included to enable the s!Udell[ to ea.sily remember both the
cements and sequential order of the subJect$ explained.
Th. firs! chapter. which is [Jossibly th: most complex of the nve, proVIdes a
detailed aoroum of the essential philosophy of this school.
IWO
(lak~alla)
rhe chapter
IS
divided into
("bMc3"pa.rikaJpa) and (b) e",ptiness (silnyat!j. Part (a) .xplores both the narure of the
phenomenal world whioh i. understood in essence as unreal (abhi/ra), and the Wly in
which it comes into being or is imaginatively const",cted (parikaJpa). TItis part is
divided into nine sections which
inclu~p
som~
of the
(<lOre
emp~,.ess
[0
to two broad cate!,ories, namel:', the obscuration thaI consists in moral defilement and
that which consislS in the knowable (kJe "jileya-livarafla).
obscuration that is
~Otlllaon
Firstly, it identifies
(p~ramjc!j
The thinl chapter provides an explanation of the ten realities (tallva). TIlese are
identified as the ten main areas where one's understanding of phenomena as they are in
reality (yathli"bhDta) is susceptible
10
inversion (viparySa), imputation and negation. F,mdamenlal to the ten realities are the
24
XI'
three namres (lIi-nabh6va), i.I'. the imagillill'Y (plUika/pir.1), the
I)ther-depend~1II
(PIll'S-
tanu.1) and rhe perfected (plUim$psnna). These rhree namres collectively comprise the
basic rCRlily (m Illa-tattva) which has an imrinsic relationship wirh the other nine
realities. The laner half of tht. chapter is devoted solely to rhe tenth reality, the reality of
the skills (kausa/ys-rsuva), which leads iOlo a detailed explanation of many of the
essential Buddhist doctrines from the Yog!carJ point of view. II includes explanation
of the meaning of 'he five aggregales (pJJnca-skandha). Ihe elements (dhiltu) and rhe
sense-ticlds (Byatana).
Chapter four is
divid~<i
(a)
meditative development (bhavanJJ) for the generation of rhe !hirty-seven factors rhat
con,ribut~
(vjpl!k~a).
These
(c) The respective results (phs/a) that are 8nained by rhe bodhisattva
tradllion2S tell of his materialiution in the presence of rhe Arya Asanga after he had
completed !Welve gruelliug years of
medi!llti'.~
rhe TUfila Heavens. it is said that Maitreya losU1!cted him in rhe fundamental doctrines
of the Mahlyilna and then passed
00 [0
am
MadhyantavibhAga
DhBcmadhBnnatAvibhnga
of the YogncPra.
""u. the
doctrine
features
For the past sixty years scholars have remained divided over the precise identity of
Mairroyanntha with some, notably Ui 27 and Tucci 28 preferring to expl:lin him as a
historical personage.
through the effortS of Asaliga he eventually became convinced of its theoretical and
26
27
2l'
29
30
31
32
33
Cf. e. Obenniller. "The Sublime Science oiMaitreya" in Acta Oriontalia. IX, 1932, p.83.
H. Vi: "Mailley. as a Historical Personage" in Indian Studies in HORQ' of Charles Rockwell
L.anm1l11. Cambridge.. In9
O. Tucci: On Some ASP!1<!LQf the Doctrines of MaitreYa{n3thal and Asanga. C21cutta:
Univelllity of Calcutta. 1930.
E. Obermiller: "Sublime SGionce of Maitrey." ... pp.81.306.
P. Demi~vme: "La Yog!lcArabh!!mi de Sangh~a" in Bulierin de !,!!cole Frar"aise dlO.~
QJiIIDl- No.44. 1954.
cr. E. Obermiller's review of V. BhanacArya &. G. Tucci', Sanskrit edition of tho fIrSt chapter ()f
the MA V-/.'ll<lI entitled: "MadhyllntavibhagasOtrabhasyap.I<a of Sthiramati.. : in J]1e Indian
Hisl9rlcillJ:.8!i!iWrlY, Vol-IX, Man:h 1933, No.1. p.I024.
cr. Yl2.
i. Talcakusu: "TIle Life ofVasu-bandhu by Parl!lll~a (A.D. 499.569)" in ~ VatS,
190>1. p!'.269296.
~xi
practical
int~grity.
M"hBy~n",
He is credited with
Ihe authorship of numerous original work. and commcntarics l4 alld hi. reputation for
exc.llenee in medltati y.
Ir.dl~.
~ractices
Aflor the df.alh 01" AaaJ\ga, Yasubandhu became upsdhyya (Abbol) of NUla.t!da
I'Ilspon.~ible
~videnc"
10
essentially on attem;1ts to reconcile the Tibetan and Chinese historical accounts and
henc" necessarily contains considerable supposition and speculation.
Suffice to say
Ihat Vasubandhu, the author of the MA V -BM~ya, probably lived during the third and
fouM centuries A. D.
Bu-ston describes Sthiramati as a pupil of Vasubandhu who was more learned in
Ihe Abhidhnnna than his teacher. He is reputed 10 have joined Vasubandhu al dIe age
of seven and worked diligently at his studies uotil becoming proficient in all the five
science.. According to the Chinese pilgrim I_Tsing36, Sthirarnati was at NlIlanda for
some years before moving on to Valabhl where he eSlablished a monastery and
composed mOSI of his works. He was a prolific writer who wrote sub-commenwles
to most of Vasubandhu's commentaries in addition 10 numerous other works 3?
Scholars are in rough agreemenl conceming his dates which can be put approximately
al 500-570 A.D.l8
For a complete list of his works as recoooed in the Tibetan bs Tan !)SYW see L. Chimp. & A.
T:lran~th.s Hism ... , pp.39S-7.
The most recent studies in this regard are by: E. Prnuwallner: 9n the Dato of me Buddhist
Ma\!!!r of til. Law Vasubandhu. Rome: Serio Orienu!e Roma ill, 1951 & "Landmarks 1n the
HislOry of Indian Logic" In Wi
.i
1lW.I:m. Band v, 1961,
pp.12S-148; P.S. Jaini: "On the Theory
in BSOAS. Vol. XXI, 1958,
pp.4S-S3; A. WayrtU!n: Anal is f the
. University of California
Press, 1961, pp.19-24.
I. Tuuusu:
ROC91 of the BuddhiSt ksli~n as Practised in Ingjaand thlLMrun
MhillSl!!,\lo (A.D. 671- 9Sl by r-TS. Reprin~ lhi: Munshiram ManoharJaI, 1966.
For a complete list of !lis works as recorded in the Tibelm bsTan pgyw see L. Chimpa & A.
ChaltCi\1adhyaya: nranalh~..., pp.399-400.
Cf. R. Frauwallner. "Landmarks ... & Y. Kajiyama: "Bhavaviveka, S!hiranulli and Dhannapllla"
in B.ilrtge zur GIli.srmg=hte Indi.ns - Festschrift ftlr Erich FrauwaJlner, Wiener Zei!Shrift fUr
Chattopadhyaya:
35
36
37
38
11k!.
?og. & U No.
WorKcilbJ
or Ohair' or T1tA
MnJJhima-niknya'5utta No.IZ!
N 18.4ff.
KnAyapapollvona #60
YIS.2Uf.
AbhisamayBlaQlkDra V.21
Y29.7.g
Abhidhartna-sUtra
Y34.1'2
AIIguunrnnlkAya tn.54
Y4Q,22ff.
MnhnynnasntrnlalllkA,a X1.60
Y66.28-29
DasabhUmika-s!lli'a R26.12ff.
NlS.22/'f.
R2S.21 ff.
nOO.19ff.
R33.15ff.
YlO!.21ff.
R42.2ff.
YI03.9ff.
AbhidharmasGtra
YI12.81!
SalllYuttaniHya
N45.4
N.46.20
Dhqmmapada 223
YI.50.13-14
Ka5yapaparivalta #52
Y233.13ff.
#63
Y243.13-14
#64
Y244.18
#66
Y245.12ff.
#67
Y246.! Iff.
#68
Y247.12ff.
#69
Y248.llff.
#70
Y249.11ff.
#71
Y2S0.12ff.
BhD~ya
The
K~rik~
translated in bold type and is placed imm..diately above the relevant TIkI text. When
the KlIrika or
Bh~~ya
rend~red
numbers in the left-hand margin indicate: (a) the page number of the Sanskrit texIs
when a page break occurs or (b) {ile page and line number of the Sanskrit texIS at the
beginning of a new topic.
rn.~aJSjonnlly
mon~
1 have (limed for consIstency in lhe choico of an English temt for its Sans bit or
Tiberan "qui",!,"t .1111I)\I&h dus Ilnncipl" is """",ionaBy waIved whell it is felt thot the
'OlHc!xt dc:m{mt~,s a diff.:tent nuance,
"ownbeing", but when usod in Ihe context of dIe IIj.,vabhRva doctrine, it is rendered
:lS "nalum" os is Ihe norm ill prllclice of most conteOlpory commentators. Due to their
Illulli".l""! meaning nnd cumbersome English equivalems, some Sanskril words have
not been tnmslatcd: Lhe word dharma
i~
i~
SCItse
of "action" it is tt3nSlaled
a.'i
clcaf that its other more abstract mornl COllllotations (;IS the fruition
"lluoY/ledge" and occasionally "cognition" except when il signitie. the knowledge that
is free from conceptual discrimination (nirvik"Jpa), in which case it is translated as
"direct intuition". TIlis lalter sense is often clarified by the Tibetan translation which
renders it as ye ses rather than se.~ pa.
My fundamental prinCiple when translating both Bh~ya and TIk~ h23 been to take
If it reads differently to the Tibetan but
fO
any difference between the manusc,ipt reading and YamaGuchi's text is noted.
coherent rendering is not possible from the manuscript, the
Tib~tan
the mmslation and an emendation to the Sansk.rit is suggested. The translation of the
reconstruction.
.!LXIV
Index by Paragraph
Chapter One
Introduction
i~
Unreal:
support
6. Rejection of Uie ,;&" (nimim) as Ihe ob;.,ctive support
7. Re;.,ction of nOll-resistant manu (apraogh.", rOpam) as comprising the objective
support
8. Re;.,ctioo of the theory that the. obj""tive suppon derives from past uperience
<xv
9, Tho nQn'I"'n:~I~i()" of !It. obj!);! 15 l1ie b.. ,. for dI. non'p<n:'fIl'itll' of I1tl""knlllli'ln
only
10. T1,. '<quo","'1 pl'O!l ..... 'on of tho /Jodhj8ttV" undmUlndiJ18
"onp;m:eptioo h..
",lI1'~<!J>!l()fI for itl bosls
11, 'The cnemial rHuUro of ~q,.ltioii is nonEJ*'C(lptiofi
12. NOll' ~ep!ion ls equivol~m 10 pon:eption
13. Al!=olive exp"",ation of 12
14. 2nd allcrnaUvo plonation of 12
I~. lId l\J~ma!iv. explMlotion of 12
,ha,
),
dll~
realm,
among realms
consciousnesses
3. TI,. !leNal r..onscio\lSncS$CS (pN/V(tti.vijIlJlns) are the basi. of the SeIlse eJtperiences etc.:
18, Mora! defilement ..,d karmo are the general and spec;iI'ic causes respec;lively
19. There is no >gent of action CIC. tllal i. demO<!
21). 'Then, .... ""0 kinds of dependent <'<iginalioo: (0) that charncteriud by projection (:;.k~epa)
and (b) dill! c~ by >ClUalization (abhiniIvrW)
2 L All defil~ment IlUI!lifeslll from abbUI$pMikaJpa
2. Umptineu:
Itlltoduo!ory
l, E"plamu.ion of rho subjectS djscu~1.ed in rellldon ID emptinu!I
(a) The
Chara~tothUc
Blllptincu
0'(
11". m8m synonyms ....: (a) lath.tJ, (bi bhat.kO/I~ (e) nimillil. (d) pmmarrMrhnd
(~)~
16. Reasse&Smem of the fourteen kinds of emptines, in the light of the two kinds of
emptin.., mentioned in t
17. The obi""t oml "",,Dtial nature of .mptiness and tho aim of the meditative development
of emptiness
(~)
x.xvii
Chapter Two
1. The Five Ob6cW'lIItionl Beginning with the 'pervadillg'
\. Tho 'pef'/iIdlng' iJ penlnenl II} tho bodhisattva
2, 111. 'limited' pel'Uins to til. sf'v,;ka aie,
), The 'excenive' p<:IlJIins to tho bodhi.Mfv. and sell ..... e!C,
4. 'J'OO 'qual' P"I1.o.lns to til. bodhis~rtv8 and Srav~ka~tc.
S. The 'itrXe-pUll\C4 and mjoction' of '''llUJlnI (J'lttaJns to ,h. bodhlsatfva
6, Summary the tive obscurmloM
er
IIxviii
10
10
I. Inuoductory
2. Lack of skill as obsl:uration Lo Ihe application. "f mindfuln s
l Laline., .... absell"lion to til. complele relinquishments
4, TheLwo deficic'tlc!es in s.mMhi ... ob,cumtioo, 10 tile b..... ' of psychIc power
j,111e non-engendering of elements conducive 10 liberalion as obscurations 10 til. (;!Cuilies
6. Th. weakness of !he facultie ..... obscuration 10 !he powers
7. False views as obscU11ltion to til. limbs of enlightt!nment
8. DisquieL as obscuration 10 Ih. limbs of tlle Vatll
1.=
~hapter
TIlrce
lntroductory
1, Tho differentiation of realities (rarrva) is nec",ary to enable the understanding of their
essential nalUl'e'
2, The relevanc. of tho realities, in brief
), Alternnt/,'o explanation of 2
4, Various views on lh6 realities
".tII...,
xX>
,,,,lin,,
U>
cause
Chapter Four
Prologue
Ju,:c.il
(C)
fiv~
othors. (c) the confidence of others and (d) the coun.....ent IC ad_ elemenu
2, Com!Ctviow is Ille limb for the accurate determination of the path of vision
3. Correct intention and correct speech are the Urnbs for attainment for others
4. Correct speech, correct action and correct livelihood are the limbs for confiddnce on the
pan of others
S. Conect effort, ccrrec:t mindfulness and conect iMdltative concentration are the COURteragenrs 10 the oIdvene elemenu
limo SIlWlS in rile medilalive devel"""",,,1 of lIle counbinlgent: (I) !he c.uslll'
SQIe
2. Cb) 'Arriva!" (e) preJJaralOry. Cd) ....ult. Ce) 'with dull.. () be performod', (0 'willloul
dulies 10 be performed'. (s) excellence. Ch) 'superior' and Ci) 'UJ\Sutpassablo
3. Tho! nine SLlIa in Ill. conleXl of Ibe spirilUlII 1...1. and rile iluddh. Bodies
4. Those ,!aleS ate dlffelllfttillUld as threefold in relation U) 1M dhllml1ld/J.ru
,. The ,tala as Ibl! criceria fot rile assessmenl of individuals
1. T~n additionalresulll
(''hapter Five
1. The 'I'hree Kinds of Supremacy
I. S;lIce Ibis is rile final topic. il is now explained
2. Th<lre arelluee sUPftlmacies: (a) splriwa! practice. (bl objective support and (e) full
aaainmall
3. Suprenw:y consists in die UBivmal
Ye~le
24. (I) Through tho perfection of !nOath. he engaaes etcmally in aoncrosily cU:.
2S. (j) Through llIe perfection of dlrecl intuition, he e.periences llIe enjoymenl of Ill.
DIuItmlI
(b) Spiritual Practice In Rolatlon to Montal Anonlion
1. The meluAl alll!ntlon to the OhMna lhnlllSh the Ihn!e modes of wisdom
2. Menial attention acquires virtue through these three modes of wisdom
3. This spiritual practice is 8IIsocialtd With lite Itn &el! of lito Dharma
"
4. Only In tho universal vehicle do these Oharmic IICts resuilin the immeasurable collection
of merit
$. Altomative explanation of 4
(.) syllables
2. (b) Th, object
3. (c) Mental activil)'
4. (d) Non-disponal of mind
S. (e) The IndividlUll characteristic
6. (0 The universal characterlslic
7. Th. dilf..ence betw..... the individual and universal characteristics
8. (al The dhannldha/u~ lack of puril)' and puril)'
9. (h) The adventitious natw'e of 8
10. (Il The absence of feat and (J) absence of anogance
11. AilCmative explanation of the lack of fear
12. Neither the pvdgl/Ja n(,O' the dhll)'TlW exisl - It is aU dependent origination
13. This is intended in the convenlional sense. not the absolute
14. The ten absences of e:rroneous inversion in relation to the three n.tures
erroneous inversion
2. The 'body' of the vajra words is established as fourfold:
3. (a) By way of the three nalureS
4. (b) By way of the objective suppon
S. (e) By way of the absence of conceprual dilfer:nlialion
6. (d) By way of objections and tIIeir reliltations
7. The second explanation of the 'body' of the vajra words in relation 10 e:rror and non-mor
8. The ten vajra words summarizod as two anlll1ll-ilokss
9. Summary of the ten absences of e:rroneous inversion
(d) Spiritual Praetie, Which Avoids the Two Extremes
I. That which is llIught as the Middle Way in the Ratnakuca
2. The extremes in regard to separ....noss and identity
3. The extremes of the rrtthikllB and Srlvakas
4. The extremes of imputation and negation in regard to the pudgala
S. The extremes of Impulalion and negation in regard to the dhllm/JlS
6. The extremes in regard 10 adverse alamonl! and their COUftlCrSgenl!
7. The extremes of etemalism and annihilationism
8. The extremes in regard to the subject and object
9. The extremes in regard 10 defilemenl or purification of the dharmadhDru
xxxv
10. The seven Idnds of dual exnmes consisting In COncePlIIal dlffemnladon: (a) in Illgard 10
ealsuont and non....istent entiti"",
II. (b) In rcaard 10 tlto object of appeasement and the act of appcuing
12. (el In rqml 10 the obJctt orrear and rhcdrcad arrha laner
13. (dlln resard 10 tile subject and object
14. (0) In regard 10 correcmess and fal511Y
IS. (f) In regard to tho pclformance of action and illl non.porfOl1JlOllCe
16. (g) In reBard to non-originalion anti simultaneity
Chapter One
Introductory
17. )
author of thb
VI
tll~ir
the expounder.
10
one who possesses virtue and is beneficent, metit is accumulatcd; when merit is accu
mulated, with little effort one completes one's enterprise which is unafflictcd by
impediments and hindrances.
Alternatively, in order to g~'1erate reverence towanls the author, the expounder, the
Y2
SIIIrn and the commentary by stilting that: (a) the author had undertaker. the treatise and
(b) the expounder [had undertaken] the commentary, he says all this: .. the author of this
treatise (Otc.]". In this respeCt. (a) by demonstrating whal is expressed by the author2,
I'everence is generated towards the SOu':\ for the Noble Maitreya is the author of this
treatise in verse fonn. Since he is separated [from the attainment of Buddhahoodl only
by onc birth, he has reaChed the highesl perfection of all tho bOdhisatrvas' higher
Vosubundhul. for tlte pounder he .., is the Noble Asal)gu4 Th. VeMl'Ilblc Acarya
10
il.
Reverence is gcncl'Iltcd towords tile commentary because the meaning of the SOIl'll
15
Vnsubnndhu. Bfter receiving the I ching (rom him. composed the commcnrary
uneningly sIDled in it because these IWO. since 'lley possess the highest wisdomS. are
able 10 understand, n:UI'n and ""plaul (ill. without etring. In thi. way ",veRlnee arises
towards both the SOtm and the comm.mary on ihe pan of Ihose who rely on Ih.
aUlltonly of Individual people 6. ,\Iso. on Ihe
OCCUI~.
it is brought aboul
tl~rotl8h Ihe
undersl/indi.lg of
the
e'l)j)umler; bUI IS nOI accomplish~d thmullh jusl speculation and scriprural tradilion 7
thus reverence is
gcncrn'~d
This now should be discussed: wh\lt is the nDture of a treatise and why is il
[described asl a sll.tfa?
A trealise consiSIS in
reptesentaIiOns/conc.ptuali~aUons
upon? [Rcspon6ol: There is no fault here since Ih6 hearer's representations arise flom
rhe represe'ltatiollll of rhe aurhor and the expounder? It is a treatise (Ilsua) tecau.~e il
is
Y3
ity. meditative ooncenttation and wisdom, an inswction for novices dissuades them
from the actions of body. speech and mind thaI do nOl produce the accumulalions (of
merit and direct intuitionl. and induces them (\0 engagel in actions that produce the
accumulations. Alternatively. il is a treatise because il coRfonns with the cbaracteristic
of a treatise II. The characteristic of a treatise consislS in the fact that. when the leaching
is practised. one R:linquishes moral defilements along with their latent impressions and
is also protected (Nm both becoming and the wretched states of existence which are
8
9
10
11
Rcad: vanl by BIl1II}'IsBQgu lIS per Ms.( IbAl; in placo 'voktl pI/nar 8ldclq' Asadgas but
Tib.(DI89b.1).: slob dpon (lIdt;r4) fot lIya
Read : unsm.pnjlllvMlrl. ..sD~'Jnham abhrlnr.m upadi'ara iii in place of unam.praitlav8to
....Ql1IItho 'l'lm!ittam upadilta iii: Tib.de gdis tyad ses nib mchog dad /dan pM... 'dir mdo'i
dOlI nIB DDt Da bstall /0 (D 190a.I).
Read (with SL tn.l2 p.IS): ye pudg41apramJtlikJs in place of pudgaJa/ll pramapliauvanri; Tib.
gill dsg gill zlIIllShad IlIIU byed PB (DI9Oa.2). Ms.(Ib.S): .Js /e#1Ip.
Read: ciicaya eM urpadYIIIJ 8'I!"II'~VlIbodhld lIPi pnbhJvito bhavali na IU tarkagama.
m.trep. ptIIbh.vito 6h,v,tlli... m place of jlla ca niic,ye iy.m Pl'llllorur vakw c. pnltIlya
prabhJV&I!'1I11U tarkSlamam'lI\!lll prabhlvaned... ; Tib. lIl1S PB styes n. \Ii mdu.d PB <fall 'chad
PB >:Ill rrogs pas tab IU phye ba yin gyi I rrog go dlll/ull ISBIll gyis IlIb IU phye bllr rJi ma ZJld
do:res .. (D19Oa.3).
Ms.(lb.7): -jlfllPltlylt!; disJeKard Y's tn.7 p.2.
Read: iravB(J8vijtlaplfa'/II in place of pllljif.plInllp : Tib. dan pa1 roam par rig PB roams
(Dl9Oa.Yj.
Ms.{Ib.7): Iysilsllllllcchlstra.
Read: ./ha vi ilslnlaklBllayogllc chlsaam in place of a/ha v3 ilsua/aki'l/asya iJsanac
chlltram; TIb.
bstall beos II:yi mlShan did du '/had PB1 phyir bslan beos tt: (DI90a.6).
Cf.
S~
yad.,.
fn.44. p.19.
fcal1ul
011
sllffering~
which are
Imen~el
conunmd and
long~
IlIsllng,I2 '111.'''(0'''. it ha, the charnctoristic of a t.... lise (.JSlrs) ooc.u", it ,ules over
(.<.lsllniJ) the enemyllk" moral defilomenu. and bocaus. It 1''''leel' (lr.'l(l8)IJ (rom
.~iSleI1C.,
IL.,
'ruling over'
and 'protecting'j are found In "II works of the IIDivenll1 vehicle ;no! in their Inte,!"",
tntions . but nowhere else hence this [work) is a treatise (sJsrr.ll, It is ,;lId:
That which rules over the enemy-like moral
are
non~existent
Of this; th. term "of this" is a direct reference to the verses of the Madhylntavibhaga .USlr. which is a compendium of seYen topics and enables the relinquishment
of obscuration tl,at consists both in moral detilement and the knowable, by way of the
triple vehicle since it is fin.nly fixed
In
The author refers to the composer. Although this verbal root [nil has the sense
of 'conveying', nevertheless, ,ince it i. compounded with the prefix pra, it is to be
understood io the sense of 'effecting' (lit. 'making']14, for it is said:
The meaning of a verbal root is forcibly
changed through the addition of a prefix.
juS! as the sweetness of the waters of the
Yi>
Tho son of the sugara; the sugata refers to one who has excellently gone
(sU$(hugal!l) to the niJvapa in which [the bodhisattva] is not permanently fixed which
is [fre.] from the obscurations that consist in moral defilemenlS. together with their
latent impressions, and the obscunuions that consist in the knowable.
an
all the dll8J'mSS, in every respect, for hi. essential namre. who is ..he basis of all might.
12
13
14
\5
16
Read: tac ca iBsuaillk$8Ilam yad upad..o 'bhy.syamane savBsaniJk1".prohlll,llll/l niran13r.dIrgh.v;v;dhaIfVTlHiu/lkhllbhltadurg.ribhyo bhavJJc calIilQIll/l bhov.1i in place of rac Cil illsuaillk~lll'alj1
yad upadoio bhRsamano 'bhy.stl$ savlJsan3k1&saprahSpSyRpadyate nirantar.dIrghavividhatImldll/IkhabhItJyilS c. dw-g8tM MavSe co slll/ltr!.ya/lO; Tib.: Juri mnos ps goms par bras pas bag
chags dM bcas pn'j 11'00
'gyur ba dM I bill' chad med p. yun rtII bo'; .dug
bsdal drag po sna ~hogs
an sori roams dtlll I srid pa las skyo~ p. gtlll yin pa de
ni bSWl bros kyi m~hllll
).
Read: 1Iil~1lc ill place of sal)lllrc; Tib. skyob pllS. Thi. reading is more appropriate in the
conre~t of this etymological explanation of lhe word illstra.
Read (with T&B3.!1): W8{lc in place of vise$iJIthako on the basis of the Tib. byed par
(OI90b.3).
This v...... is also quoted in Ca.ndralclrti's Prasannapadll Madhyamalo:aVJtti~; ct. Y's fns, 3 & 4
p.3 for more details.
Th. Ms,(2a.3) inserts a pas,OS. here whicb. according \l) the Tib. 3lT3JIgemen~ belong. in a
subsequent portion of tho text; cf. Y', fn.6 p.3.
whose body 17 posscnes inconceivable Il'lwcr like the wishf'ulfilling gcmll, who i5
capable I)f perfonning all bclltlil ror all sentie;'!' hctings affonlessly and wlto has the
ntllUrc of Iho e.caUcnco of direci Inluilion free from conceptual ,ljfferenUation - h s
d.o suguls, HIs nnrure consins in lh~ thusnr.ss of plllity l9. Since his direct inruitlon
which is flu from conceplU~1 differentiation is broughl fonh 20 fmlll the laller, th.
$1>"
AllOmatively, h. is the son of the sugata insofar as he is bon. in the nature of the
sugHta; as has been said in another SOua: "he is born in the lincage of the lalMgala
because he has Jblained the essenlial qualities of the laner". This being the ens., an
emilY thai is 10 be kmlwn21 in .U its aspects appears 10 bodhisallv, established on Ihe
Ie nth spirituul level like a myrobalan fruil on the palm of his hand; however il is as
though his eyes were covel1!d by a fine silk. veil. But for the Venerable One, the eover,
ing over the eyes is removed as it were - this is the difference, By the term "son of the
.wgdls" in this
conle~1
standing of realilY is indicaled on tho pan of tho author of the tNalise 12 , and similarly
perfect compassion and perfect wisdom (are indicated] through his authorship of the
tl't!atiso withoul regard for gain and honour,
Tho expoundor; i.e, the agem of exposition. This (term 1 is connected with the
words "after honouring". Others believe thai the term "son of the sugals" also refers 10
him. Moreover, he is the Noble
Asa~ga,
[0
the
expletive. It also implies thai he [Vasubandhul pays respect to the other Buddhas and
'is
to whom it is cltpounded, he replies: to us etc., which means that 'we etc.' comprise
those of whom we are the first; it is to the latter that "to us etc." refers. Hereby it is
shown that we ourselves have been instructed in a reliable manno,;!'.
!7
18
19
20
~I
22
23
]A
24
(0191;1.4).
Aftor bonourlnl; i.e. after paying rnpecl (10 lumJ as though he were .clully
pl'\lsem and positionod "carny. Arter honouring, i.e. after paying respect with body,
speech and mind. Having paid respect to the author of !he treatise and lIS expounder,
IIl1dcrtpko tho
~(f<1rl
vivacnnc otc. J has the sense of purpose; what is meant is: fllr
tho
characteristic,
(b)
obscu-
of
the
countorasent,
ment
of
the
result
and
(g)
tho
characteristic.
(b)
obscuration,
(e)
reality,
(d)
tho
meditative
development of tho counteragont, (0) tho Slato iD regard 10 that meditativo dovolopment of tho counteragont, (t) the attainment of the reault
and (g) the supremacy
ot
[SthiramBti J
The subjectS hero [compriseJ tho 'body' of tho treatiso because of the state-
Y5.10
ment: these IOVOD subjects are upoundod In this lrealilo 27 Wby has this
treatiso been composed? (a) In ordor to generate cometl8 direct intuition devoid of
conceptual differentiation belonging 10 the Buddhas, the Venerable Onos, (b) because
direct intuition lhat is free from conceprual differentiation is gcneraled on account of the
26
27
18
tcachins29 Qf the ilislIbstamialhy of tho dhlU'mBS, and (e) due to the practicc of tho lalter
[the bodhi.8l1val obtains the comploto relinquishment of obscuration consisling in both
ilie knowable alld moral defilement tOKether with their latent
imp~ssion.,
Funh~f
morc, conccrning the insubstantiality of tho dharmas, this treatise is undenaken in order
to present the insubstantiality of the dhlll1llBS as it is in reality by refuting these two
II1cllIllpatiblo views: (a) that the Don-existence of an dhsrmas is [equivalent to) the
insubslamiulilY of tho d/Jarm.s, and (b) that llle nonexislence m .n imemnlly active
beins is (equivalent to)
ulO insubslllntla~lty
of the dharnlas)O.
Others believe [the treatise is undonak.n) in order to remove both the lack of
IIlsighl and wrong insight on tho pan of those who lack insight or possess wrong
insight in regard to the cllaracterislic and obscuration ctc. through the gonem!io!! of
correct undemanding.
Alternatively, [the trealise is undenakcnJ in order
\0
the bodhisattvas who, in regard to the fivefold objects of knowledge consisting in the
realms of31: (a) the world sphere, (h) scnlicnt beings, (c) dharmas, (d) moral discipline
and (e) expedienlS, may believo that these are difficult to discern individually because
the
characteristic,
(b)
obscu-
Y6
OUtseL
29
30
31
32
33
34
Read: dtlianays lIS per Ms,(2b.2) in place of dtlianslsyll; Tib.: bsran pas (D19Ib.2).
Read (ossentlally in agreement with SL m.SI p.26l: dhsrmanllirillmys", punar sarvadhsrma
nllSlilvs", dhsrmanairllmYIIII an/lllVyIpImpUlU8anllSlirva", ca dhanrteJu nairllmyam iry etayor
\'illlllBvldayor pmi$6dhItll. y.lhlbhuram dhsrmanairl.any.praliP'..danlrrham illSrrJrambhab in
place of ')'l1l/I punat'dhBrmanairltmyIlSY. vUodh.vlQo yat sarvadh1lnllSr.lhitaa dhannanaiarmyam I antarvy'plmpunJ$snhiu.t1l c. dhsrman.titJanyam iry SIllS rarprari$Bdhena I.lhlbhatan.titlrmyapralip!dsnlIfham ilslf1rambhiW; Tib.: chos I, bdflll ~ p. ylUl chos IhIl1ll$ cad mod
pa!lid chos II bdBg II1I!d pa dBJ! I Dad DI bYfl/l pai skyes bu II1I!d pa did chos mama II bdBg ~
pa'o it1f mi mlhuD P."': S/lIlll ba. dfIIl btll6 pas I chos bdll6 med [111 ylUI dll6 paiji Ira b. bUD
du bsW1 par bra bal phyirbsrmllcos bltWfJ mo (D19Ib.2),
Tib, omitS dhlru; cf. DI9Ib.4.
Road: ilsrrai~ VZ.v.ulhlpy.ra in place of ilISrraiartravy.vsslh'fUIlIam; cf. Bhl$ya N17,6;
IObje<:lion]:
IS
of the treatise and thus iL'l respectivo detemlinot.ion at (he beginning serves no purpOS!!?
IRespon,e): No, it is lIot Wit/lOut purpose for the subjects are helpful for novices
hecau:ie a novice who has an appreciation of the subjects understands the details with
"'asc when Ihey are being discussed, like a ho". galloping without fear 011 familiar
ground lJ , if is lIot for any otller reason. Por the3e seven subjects are
oxp'lllnd~dJ6 in !bb treatise.
tho treati." i. complote 3'l. By "thes,," (is mcantJtho {subjcml beginning wilh the chara:.;wli:aic thol are Ii~ted. "Seven" is their number; it is lin enumeration in order to reveal
the IOln138. TIleY:lre subjects (Jrrha) because they are sought (anhy.wte), i.e. msofar as
they are understood. By "in this trealise" is meant: in (this work] litled the
vibhnga.
Madhy~nta.
And it is twofold:
the characteristic of defilement and the characteristic of purification. Of these. the ChM
ncteristie of defilement is ninefold, beginning with: "there is unreal imagination" (1.1 a),
and concluding with: "because of the seven kinds of unreal imagination" (1.Ild). The
characteristic of purification is explained in the remainIng half {of the first chapter'.
[Objection]: If it is said that it is a characteristic because [something] is characterized
by it, this being the
Y7
case,
men! and purit1cation. (Resp<)ose]: This is not so because the characteristic of something is none otl.er titan its own-being.
acteristic of solidity. and the elemeLlt earth is not something separate from solidity41.
Alternatively, it is a charnetetistie insofar as [something] is charncterized
35
that.
for
(~vrI'OI1)
(~varapa)
is so-caned because it
the wholesome dharmss are concealed (vriyanre) by it since it prevents their arising.
Furthennore, these obscurations have lifty-three modes,
35
36
37
38
SanskriL
39
40
41
Read: upadHyanC1/ iti aiIdisyance "inJayanre va in place of uddi~(ll icy upadis(ll vmiiei,! v3; Tib.
'chad <= by- ba oi b5UIJl pa 'am gC3llls "/Iebs pao (01923.3).
Read: yod uteti in place of [atheli; cf. Bhllya NI7.9.
Read: piThjvrdhltu~ khskkhslaJak$.f/O n. c. khakkha,aIV8t as per Ms.(3a.l) ill placo of
piThMdllltu~ khsralakslf{lo na cal:hBlllIVRI; disregrud Y's m.l p.1.
her< is none odler dum 'tha,'; tht state (bhRv.1 - .(va) of 'IJ,at' (rat) is 'reality' (I:Itt".1);
errOneous
aim it i.
th~
len
adv~r:'ie
modes.
Tho
SIi1l~
the reault42; i.e, obraining Ihe 'fruil'; Ihis has fifteen modes beginning wilh the kilrma
r.SIIII" Tho s\lprQmQ~y of tho vehi.le; it b a vehi,le, jinc. one travels by ii, and
since it .s a vehicle and is also sup",me. it is Ilesclibed as
1.110
SlllteS
':1Il1
He
OlUIlY
Now, this sequence is for conformity wilh supramundane direct intuilion; l'or thus
the bodhi,~allva stationed at the spiritual level 4J of one who courses in finn conviction
and is eSlablished in morality. should firstly become sk.illed in defilement and purifi
cation. TIlen, thaI particular obscuralion to each wholesome dhilrfflB should be know"
because liberation is no! possible without relinquislting it; and one is unable to relin
quish what has not been discerned 44 since the fault is not seen. TIlen, that objective
suppon through which the mind is liberated from a panicular obscuration should be
understood as reality4S. Afler thaI. the application which deslroys Ihat obscuration on
account of that panicular objective suppon is to be known as the medilative develop18
10
the increase in the coumeragen!. the state in regard to that meditative development of
the coumeragent should be known as the state of Ihe spiritual lineage etc. Following
(!'Om that there is the actual presence of the supramundane dharmas. i.e. the results
[0
their novices46 as has been stated in a SUtra: "this recluse is trained in the il1lllructions.
conduct. associations and modes of address of the srR vaka. is trained in the inslructions. <anduct. associations and modes of address of the pracyekabliddha. is trained in
the instructions, conduct, associations and modes of address of the bodhisattva."
However. since the supremacy of the bodhisaccva is not common [10 the others].
supremacy is the seventh subject
42
43
44
4S
46
Ms.(3 .. 3): phaJaprSpr"" but y's rendering of phaJapI'llptip is better; cf. his fnA p.7,
Tib. omits bhUmi; cf. DI92b.S.
Re~ .viidSIitr{! as per Ms.<3a5) in place of .viilllI1l3/1L.
Read (with O. p.1027): tat t.ltVam icy aVBgBnlllvyam in piac~ of tal tIltV8171 vedil.vy.m; Tib.
d. ni dB kho naym par khOt! du chud par bya\)(Dl92b.7).
Read (with O. p.I027): s.oiqyaiI'lJ"akAdIn!m in place of sollllfllcchr3vakldibhi/r. Tib. bia ma dan
beas pIU (0193&.2).
10
th~
ning in older to generate skill '" resaul 10 the characteristic of detllomollt and purifi.
cation.
[equivalent
10 J "
(0)
understanding of realit. honee Ute [subject. of] obscur,uion and reality [follow in
successive order].
clemellls, i.e. tile path, in order to dem<hllllfate the expediems for Ihe relinquishment of
that fobscurationl.
'Mu:
S{3tc
to
demonstrate the
weak, middling and high.r diffel'entiations47 III relation to ule beginning, middle and
And since >he st.ate brings a corresponding resulr 8 , the result [is
etc., thus the supremacy of the vehicle [i. then explainedl in order
10
proclaim
Others again say that the characterishc is Slated at the beginning in order to show
the characteristics of existence and nonwcxistcnco.
In order
[0
[comes) the supremacy of the vehicle, this sequence [haS' been explained},
Other; now believe49 that the explanation of the characteristic is for the purpose of
Y9
i~
regard to obscuration for one whose confusion has been relinquished. Since reality is
obscured by the I aller, reality comes immediately after that for the purpose of
[developing] skill in regard to reality. Since there is the relinquishment of obscuration
through meditative development which penetrates reality50, the meditative development
of the counteragent [is explained] immediately after reali!)l. In order to develop skill in
the classification of these [counteragents} the slate (is Ulen explained].
result is constituted by the state, immediately after the state comes the result in order to
generate skill in that. The suprem"cy of the vehicle is explained .t the end because this
whole [sequential progressiol! takes place] owing to the universal vehicle,
48
Ms.(3b.l) line begins: .bhedapradariani1IthIUfl... ; these words are not reconstructed as y's text
suggests; cf. T&B8.2()"22 which accords with Ms.
Read avO$rhR C!UurfIpaql as pet Ms.(3b.1) in place of 3vO$thlllurDpam; disregard Y's m,l
49
50
Read aparo 'pi many.re in place of /IIIyac ca ...IIVO$ya; Tib. gUn yall sems p. (D\93b.\).
Read prati,'IXlba as per Ms.(3b.3), in place of pratividdha.
4')
p.8.
II
~ Ii
.I)
1.1 abed
the
dusH ty
is
not
found
hending subject.
Emptiness is the absence of apprehended object and
apprehending subject 00 the part of that unreal imagination.
When he
says: "and the former is found in the lauer". ["the tormer" refers toJ the
imagination of what is unreal.
~5
thi~
non-existence
and
asaio
51
G. Nagao has shown that thi' passage probably comes from ~ Sa/asuMIlIa suClJl(Majihima
nikaya sutta no. 121); cf. his "What Remains' in Silnyatll: A Yoga<:m Interpretation of
12
atloll; because of the non.,exislcoce of: the duality; and because of the
.xlstence of emptiness in tho imagination of what is unreal and (the
e~istcncc
lire
they
absolutely
Moreover.
not
empty.
I~
Thus.
this
passage
in
the
agreement.
[SrJurlifilu[il
[I)
no
the
duality
is
found
not
[0
seven subjeclS mentioned above, such as the characteristic and obscuration, he says:
"[there is} the imagination of what is unreal"52 Considering that the e~planation complies with the way [the subjects} are listed and the characteristic was listed firstly,
IS
[subjects I.
(2)
Some believe 53 that all dharlllas are devoid of own-being in every respect. like
horns on a hare. hence. in order to refute their w[al negation he says: "there is the
imagination of what
IS
[Objection}: Is it not so that such a statement is at variance with the Siltras because it is
said in a Sutra: "all dh:umas are
bP,C811SC:
empty"~
described as empty, i,e. as devoid of the essential nat"re of tho apprehended object and
appreliending subject, but not as devoid of own-being in evory respect; consequently. it
is nOl at variance with the SUlras.
.very respect, like hams on a hare, and unreal imagination does exist by way of ownheing in an absolute sense, then emptiness would be non-existent. [Response): This is
Y11
which consists in the absence of the apprehended object and apprehending subject in
52
53
13
from Ihe dualily and exiSI8 in ullreal imagination, why is it lhal wo are not (a]",,"lyl
lib~nlted;
remove such a doubt, h. says: "and the I'Of mer is found in the laner'; because the
imaginnllon of what is unreal is found in emptiness 100, therefore one is not (already!
liberated.
And this is why (emptiness! cannot be perceived, like the clear water
(31
Alternatively, in order to refute that [false! view of those who believe that mind,
I.he mem.1 con~omitants and also form exist substantiallySS, he says: "there is Ihe
imagination of what is
unreal'~.
~xists
riot exist sep.rotely from it; [form] does no! exist substantially.
Because: "the duality is not found therein"; for, the imaginatioll of the unreal is not the
apprehending of som.;thing nor is it al'prehended by anyone. What is it then? [t is JUSt
a 'bare' existent devoid of the apprehended object and apprehending subject. For thus,
form and the like are not apprehended externally to consciousness; consciousness
arises in the appearance of foml etc., like In dreams etc., and if it has a cause, its arising
in the absence of one is not tenable. Therefore it is devoid of an objective support, just
as in dreams and the like; elsewhere too it is to be ronciuded that consciousness IS produced in the appearance of the object. due to the maturation of an individual 'seed'. The
existence of the apprehending subject is no! lenable if the apprehended object does not
exISt because, if the apprehended object does not exist, the apprehending subject [too]
does not exist56 . Therefore, fOtm does not exist separately from unreal imagination.
(Objection]: If the apprehended object does not exist, there can be no liberation because
Yl2
'but here <mptiness is found"; the word "but" has the sense of "because".
For,
emptiness is the objective suppon of pUrity51 and since it exists as an absence of the
apprehended object and apprehending subject in the imagination of what is unreal,
liberation is not nonexistent. [Objection]: If it exists and is present in unreal imagination, what is the reason that it is not apprehended? [Responsel:!t is no! apprehended
because it is obscured by unreal imagination, like the stainlessness 58 of space [is not
apprehended] but nOl because :1 does not exist.
---_._--54
55
56
57
58
(Dl94b.I).
Read: viiuddhyJamrunam as per Ms.(4..3) in place of -lIIamb"",.
Read: llkaianairmalyavat as per Ms.(4 ..4) in place of ,nairmlllyavat
14
[,II
what is unreal"; considering that it is nO! entirely non-e. Stellt, nor does it have
~le
thore arc dIose who believe that form etc. exists, by way of own-being, in
'''Betly ,hat way in whkh they manifest. i.e. as separate from ulU'eal Imagination. Witll
regard to such [people I lind in order to refute imputation in regard to what is unreal 59 ,
he says: "tl,e duality is not found therein". The intended meanIng is that there is JUSt
'bare' unreal imllgination.
as of the nature of annihilation 61 . like [the absolute non.xistence of] the son of an
infertile woman. The absence of an internally active being is said 10 be [equivalent tol
the emptiness of Ibe dharmas by others. lience, in order to refute the negation of
emptiness, and in order to reveal insubstantiality ;n reality, he says: "but here emptiness
is found". [Objection I: If emptiness exists in Ibe imagination of what is unreal, Iben all
living beings would be liberated effortlessly. [Response I: This is not so because: "and
the former is found in the laner"; since there is no liberation in an emptiness that has
not been purified and [emptiness I that has been defiled62 is punfied by a mighty effott,
thus there is no libel'ation without effott.
[51
IS
Defilement has
the imaginatiOD of what is unreal for its own-being because it is characterized by error.
How should the fact that it is characterized by eITOr be understood?
duality is not found therein".
Because: "lbe
error because it manifestS in the aspect of the apprehended object and apprehending
subject which do not exist in its own nature. Now in order to .x.mine63 the nature of
purification, he sa),s: "but her~ emptiness is found"; for the own-being of emptiness is
purification because its own-being consists in the non-existence of the duality. And in
this context. Ibe inclusion of both the path and cessation should be understood because
they are constituted by emptiness. In order to demonstrate that the side of purification
is to be sought from tht side of defilement and the individual continuum does not exist
separately64, he says: "here". The question arises: if the duality does not exist, hC'w can
59
60
61
62
63
64
Ms.(4a.5): abhUlaS.mlrop. u- contrary to Y', fn.1 p.12 but his reading of .bhOta.amaropaprati,edharthsm is preferred on the basis of the Tib.
Read: kaii cid dvayabhavo in place of dv.yam abhavo; Tib. kh. oig gdis po trnld po (D194b.6).
Read: vandhyilpuCt3vad ucchedMfIpo as per Ms.(4a.6i in place of -PUCt3V.1C ch~po.
Read: ssmJdi$l. c. as per Ms.(4a.7) in place of SI11/IkJiS{ai ca.
Read panqartham which agrees with Y's original reading in place of pradarianartham since D
has brtag po'i phyir, cf. Y', errata p.llS.
Read perhaps: n.! puna/! prthak: S\'asa1/1tll11. asyllstfli in place of n. PUIlil/. prthaktvam :<sy3StJli
on the basis of the Tib.: ran gyi rgyud gud na med par (DI9Sa.5): cf. St's fn.33 p.4S.
Ms.(4b.2) pe.thaps: n. pUll8/> pf'lhak ,aUvIUll asyllstJti, but is not clear.
15
apprehending mbject, Just like the aspecls olC. of elephants (which lite imaginedl
in a magical crelltion Ihllt is empty of the .specls of elephants .tc. 66 II is tho imagination of what is unreal (abhOwparikalpa) since the duality which is unreal (3bhDw)
is imagined (pnrihlpyalc) in it, or by it,
1101
By the word
"imagination" he de,,:onstrates that the way in which an object is imagined [qua ist
.nt object I. it do.s not exist as such. Thus the characteristic of this [unreal imaginationl is revea/L,i as being quite devoid of tlte apprehended object and apprehending
subject.
What tlten is it? The mi.od and the mental concomitants of the past. present
alld Ille future, which consist in cause and result, which pertain to the three realms of
existence, which exist from time immemorial. which end in nil'v3(1a and which are in
conformity with S8f/ls3ra, ate, without exception. unreal imagination; but especially it
Yl4
differenti~tion
The conceptual
mental representations.
[7J The
duality
refers
to
the
apprehended
object
and
apprehending
subject; of these, the apprehended object refers to form etc.; the apprehending subject.
eO eye consciousness etc. ror, emptiness is the absence 67 , C' devoidedness, of the
apprehended object and apprehending subject on the part of the imagination of
what is unreai, however Ille imagination of what is unreal itself is not
non-e~istent;
juS!
as a ro~~ is empty of the own-being of a snakc 6 & because never at any time does it
possess such an own-being. but it is not Illat a rope69 is empty of own-being. It is the
same in this respect [i.e. unreal imagination is not empty of own-being].
When he
says: "the fonner is found in the latter", ["the former" refers toJ the
imagination of what is unreal; for Illus it has been described as not apprehended
Thus...
65
66
67
68
69
"one
perceive.
[phenomenal...
by
realizing
that where
16
tlot
Ihnt the imagination of the unreal is oml"Y of the duality; ... ar.d furthermore what
Is teft as. a rcmaindc!" in this respect doos realty exist here......
emptin.~s
Just Wh;ll
- since bolll of
these exist heroin, seeing without superimposilion aud negation. ono correctly
comprehends [phenomena) as they arc in reality.
silion in this
fi' gard
th~
the unreal; and it is free from negation because one sees. the existence of both lhc
imagin(ltioll of the unreal ;Ind empllness.
which Is not erroneously invetted, Is shown ... ; because of Ihe actuul exine nee
of that which is empty and because of the non-existence tllerein of thaI which it is
empty of. If on the one hand all [dh.n1IlIs) .xist or on the other, all were non-ellistont,
Ihe characteristic of emptiness would nOI b. !lon-erroneously invencd because this
would lead to th non-existence of emptiness ilself. If thaI which is cailed 'empty' were
non-existent. emptiness would not be tenable. because real nature (dharmard) is dependell! upon something existent, like the impenn.lnence [of what is impennanem] etc. If
the duality did exist, emptiness would nol exist. [Obj'ection): if [the nonoexistence of]
the duality is just like the [absolute non-exIstence of the) horns of a hare 71 , how is the
emptiness of Wt [duality) on the pan of the imagination of the uOI1:al possible, for that
the one is empty of the other has [already! been seen? For example, a hermitage can be
[empty! of monks 72.
[Response):
~ne
grasping
of any (entily) there. Similarly. the imagination of the unreal too, which manifests in
the aspecl of the
appreh~nded
[8]
Ua
! Therefore
all
is
established 1 as
70
71
72
73
74
75
76
17
"ncondilloned (dhllfI1lIlS) 3fll devoid of the dunlk/77. I'or mll. 78 , by rejecting absohll~
11.~'
<lemul~\trUle
[this verse
.'II"mes of !lllll which is absolutely empty 011 the one hand; and dlUI which is not
empty
Oil
it
quoted in the
Prnjli3plramit~s
imagination of wbat is unreal . that which is conditione.d is not empty since it has
the nature of me imagin.tiM of the unreal.
duality . it is empty of the nature of the apprehended object :lnd apprehending subject.
dUality8.1.
[9J And this is the middle way, i.e. mal which is taught in me RalnakO!a ar,d
other works 85 ,
"To say it exists, 0 K~sy3pa. this 86 is one extreme and to say it does not
exist
i~
77
78
;9
80
8\
83
84
85
S6
8,7
From KP
.6().
18
Tim middle way is thus in agreomcnl 88 Iwuh the laltel'l. All refers {o {he condi
YI ()
tinned and unconditioned Idhnrmasl; {hey ore neilher absolutely empty, because
of thr. actual ,,,;iSlenc,, of both the imasination of what is unreal anll Ihe emptiness of
(har. nor arc they
8b~olutely
Wel'l!
non~e;l;15tence
of (he
Thus, having stated both tho cbaracteristic of existence and the char-
[9
1.3 abe.d
Consciousnes~
comes into
being in
~19
because this is associated with delusion about tbe self etc. The appearance as representations refers to the six consciousnesses. "AI!bough its
object does not exist" . because !be appearances as objects and sell\;~nt
beings is without aspect, and because the appearances as self and repreoentalicns arc false appearances.
laner, !be former too docs not exist" - because of the non"6xistence <If
the latter, i.e. the fourfold object to be apprebended, namely, form etc.,
!be five sense faculties, mind and !be six consciousnesses, the former
tOO
1.4 ahe
Consequently.
it
has
heen
proven
to
this
[consciousness];
!9
e~ist
as such, nor
!locau.. II docs nc
a.neo,
.>i91
of 'baril' error.
fl".lSpect
811
3ppear-
no! accepted?
llec8use .. ,
1.4 d
III Thus, having stated both the characteristic of existence and Ihe characteristic of non-existence on th" part of the imagination of what is
unreal ... ; the charn.:terislic of its existence is existence itself since this is charncterized
by existence; what is mOllnt is: he demonstrates the existellce of the imagination of
what is unreal by this
st~tement: 't~.ere
non~e"istence
by non-existence.
hended object and apprehending subi'!cl; because the dualil)l does not exist in unreal
imllgination therefore it is said tllat um-eal imagination 100 does not exist in the narure
of Ihe dualil)l.
ence between the characteristic of existence and the individual cr.aracreristir? The characteristic of
existe~ce
consequenc~
The 'body' of the imagination of what is unreal would nOI be mentioned, hence, in
order to clearly illustrate its 'body' it ;s said:
[2]
1.3 abed
COllsciousness
comes
into
being
in
its
Due
the
to
object does
not
non-existence
e"ist.
of
the
JUS!
20
and IIppr~hending subject 90 ; ,hils in order to shaw 9! that mey are established in ,elation
'0 'hn! (lCcording !o their differentilltion as the appeatllllc"", of tile imagination or' ,h.
Y17
"nr.ol, h. ,tate. the individual charnctensric of tho imagination of thc unr l: "in
,h.
elC,
(3] AllelMlivllly, by Ih0 (wof<h) "Ihere Is tho imagination of what is unreal", ilS 'bare'
existenco is mllde known n bUI not its own-being; and if Ihe duality'. non-exi,tolll, Ih.
",o,'on for the notional attachment to the app,"hended object and apprehending s'JbjecI
is not discerned,
10
why it is recognized
th~l
the
duality doe. nOI exiSI, hence ill order to clearly iIIustfllto thi., he says: "in the appearances as objects, sentient beings, the self and representations", In this reglln:!, Ihe imagi-
obje,~!
and
apprehending subject is Ihe appearances as objects and sentient beings etc, 94,
"Almough
i~~
objecl does not exist. Due to the non-existence of th" laner, the fanner
too does not exist" this is the reason why llIe duality is non-existent The appearances
as objects and sentient beings therein refers to the store-consci<lusness
associates; and the latter is definitely undefined because it is the
,~,
tog~ther
with ilS
arma-result. The
appearance as the self refers to defiled mind together witl, its associuc,," elemenlS; and
that is described as obscured and undefined because it is associated with '",)tal defilement The appearances as mental representations ,efers to tM group of the six bp-ginning with eye-consciousness logether with their associates; these are wholesome,
unwholesome and undefined.
their associated elements, come forth in the appearances as objects, sentient beings, self
and representations in tile five respective stales of existence, from the store-consciousness which depends upon co-operating conditions and which incorporates the [noble)
tnlth of the ilrising [of suffering].
90
91
92
93
influenc~
Read; ama v,
21
person Iprescntl a p<)519~ does not appear a~ a person? (Responsel: This is nO! a fault
I'M l1uiv~ Il<!opl. afc nOlionully ~lI"ch"d to consciousness in th" appearance of objects
Ole. as llbjects thut exist separately from consciousness, like Ih" 'hair-nels' secn by a
Y III
I()
'nt.refore, in order
10
lhose [objects elc.) it is said: "this is just consciousness that lIrises in the
obj~c!S
lllcre IS the appear:Jnco of 'hair-nels' etc. for ,hOSd people who have ophlhalmia". Thus
il is said dm! the otherdependenl [nalure) willI its "mitie. of the eight consciousnesses
,;ampris the imagination of what is unreal.
IDSte,
sense faCilIties within one's own and otbers' mental continuum96 ; Ihe torm:
"appears" is understood97 . Wim regard to the live sense faculties, mere is me appellation SBltvs because it is the locus of excessive attachment (SakI!); it is semient being
(sattva)
10,
po~sesses
"ppeamnee as the self pertains to dotiled mind. The appearance as representations refer to tho six conaciousnesses.
se~-objects.
[5] "Although its object does not exist", i.e. [the object which arises) in these
four aspecls, because the appearances as objects and 'sentient beings are
without aspect, and because tbe appearances as self and representatiofls
fest in the nature of me apprehended object, the reason for me non-existence of the
95
96
97
98
99
100
101
22
object is pll!cisely that it is without aspect, because of the imp<Jssibility of il3 being a
false appoaraoco. However, because the other twO [i.e. self Bod ",p",senIBlionsJ mam
fe~1
ill th~ nature of tho apprehondlnll subjeCl, thoy an) nol without aSpIIC:1 and tho
reason Ili ven for thO non-oxistence of the object (in those cuscs I is precisely thut they
consisl in falso appearances.
objective support in the natu"' of something impermanent etc. and this docs nOI exisl in
the [former] two [i.e. objecls and sentient beings) because they manifesl in the nal\lre
of the apprehended object. Hence, "because it is without aspect" means: because there
is no
appreh~nder.
objective support and since this is ncnexistcm on the pan of the laner [i.e. objects and
sentient beings), they
support l02 .
[6)
a",
[Objection): If both [objects and sentient beings) .re without aspeCt and have
natu",s that 8"' mutually dlfferentialed, i. . jusl .s there is form elc. on Ihe one hand
Y19
and sight etc. on the other this being so. what is this exceptional essence belonging to
consciousness rather than form etc. and sight etc. which are well known both generally
and exegetically, whence, after rejecting them, consciousness is perceived to have a
nature that is not differentiated from them? (Response): Because il i. impossible that
the object [exists) separately from that [consciousness].
"8
for example, the pre!as see [a river] filled with pus, excrement
and urine elc. guardod on both sides of the river by mon with sticks in their hands 104 ;
however, humans and the like perceive il as filled with pure, clear waler and as quile
inoffensi ve 1OS. Aloo, the ascetics, who practice mental attention in ",gard to impure
things etc., see the ground completely covered by skeletons; and likewise, in regard to
(all the topics of contemplation) such as [the element] 'earth', they see everything
possesses a nalUJ'l) thaI depends upon an object is nol tenable without that object, nor
[is the generation of a consciousness tenahle] whose aspects are different from the
essential nature of the object. Therefore it is ascertained that it is JUSt cOllsciousness
102
103
104
Tib. expands nirvibandhl to: "fil to bath i,; and fit to drink"; b/cur nul b. dati btud du nul ba
(D198b.3)
Read: pml1lir as per Ms.(6a.1) in ptace of pnsulir.
23
that is brought fonh in all its appeurances t07 as ollj.clS and sentiellt beings etc. without
(the
e~istenco
thoy
ll1anifQ~1 in
the
~apoc[
of tho
representalivfL~
~pprehending
object docs not exist. Alternatively, Ihe object does not exist in that way in which it is
irnllginalively
cOIl.~lluct.d
objective support, just as when sounds etc. [al'o imagined as the roaring] of tigers etc.
Similarly, it is an established fact that mental representat.ions tOO are devoid of a nanJre
Illat is imaginatively constructed l08 by another representation. Hence the object of the
Y"o
appearances
a,q
the self and representations also does not exist. just like [the objects) of
{he appearances as objects and sentient beings t09 . Because of the non-existence
of the ... obJect, ... the former toO docs not exist, i.e. consciousness ... ; it
is described as consciousness ("ij,iIla) since it discerns (VijJIlilrl)110. If tho apprehended "bject does not exist, the [existence of the) discerning agent lll is not tenable.
l'lOrefore, due to Ille non-existence of the object, consciousness does not exist as a
discerning agent; but n!)t so (regarding consciousness) in the appearances of
objecL~,
sentient beings, the self and represemations, for, if the latter were non-existent it would
result in total nonexistence since there ""n b. no explanation for the essential nanJro of
consciousness apart from this.
wlluld [the existence1 of that consciousness be tenable? How could one be differentiated from the other'!
Thus, because of the non-existence of the apprehended object and the appre-
[81
hending subject and due to the actual existence of consciousness in the appearance of
the lauer, that which was asserted previously, i.e. "there is the imagination of what is
unreal; the duality is no! found therein", "as been established. In order to demonstrate
this, he says:
L4ab
imagination
of
what
is
unreal
!O7
108
109
110
111
Furthermore, in
24
ordor
[0
prove rhe ~.is!"nc. of unreal imuginatiOll l12 and in olllet to prove rhe non-
l.4c
Because
it does
not exist
111
such,
etc.
Alternatively, by "consequently" is mean!: by rhe reason tllat will be staled below. hI
order to demonstrate just this, he snys: "because it does not exist as such, lIor is it nonexi$tent in overy respecl."
[lecaus~
ailpearance), rhere is no apprehending subject because [rhe first twO modesl are without aspect and because (the laller two) are false appearances, respec'.ively.
Furrhermore, rhere is no apprehended object because all [four modes) are devoid of a
Y21
Nor is it non-
existent ill every respect b~causc of the prodUction of 'barc' crror l14 ; rhal
which appears in
,In
is like a magical .;reation. The wolll "bare" has rhe sense of rhe exclusion of what is
additional to it.
(9)
definit~
non-existence of that
consciousness rhal consists in error is not accepted, like rhe Ilon-existence 116 of rhe
apprehended object and apprehending subject [is accepted)"
If [such a question]
implies rhat its existence is unable to be imagined by anyone since it trallScends rhe
lAd
Liberation is considered
iL;
a8
being due
Hence its definite non"existence is not accepted; on the contrary its existence is
t
inferred because of its capacity [as a basis) for rhe sides of defilement and purification.
Otherwise, if its definite non-existence in .very respect is accepted, rhere would b.
neither bondage nor liberation! t8. If 'bare' error also did not exist, bondage too would
112
113
114
liS
!16
117
118
2S
not exist because tbp.re would be no defilement.
considering that it i;; from a previous state of bondage that one is released.
[lO)
"why is [consciousness that consists in error) not considered as existent in that way in
which it manifests I 19, or else, as non-existent in every respect? He says: "liberation is
considered as being due to it:; extinction"120; what is meant is: when that is not completely extinguished l21 there is bondage. This is what is being said: 122 otherwise
there would be l23 the fault of the negation of defilement and purification 124 since neither bondage nor liberation [could be established). If
[phenomena} were to exist absolutely in exactly that way in which they appear as the
apprehended object and apprehending subject for [all beings} from cattle upwards l2S ,
this being the case, defilement would be eternal and thus there would be
DO nirv~pa.
Similarly, if 'bare' error were also non-existent, there would be no defilement, and
purification would be eternal. Thus in both cases, the effon of those who seek liberation would be in vain and consequently, the existence of the imagination of what is
unreal should necessarily be admitted
as
well
as
~19.14
what is unreal, he statel the characteristic of the totality, i.e., the way in
which there is a totality of the three naturea when there il th.; ',bare'
imagination of what il unreal.
I.S abed
The
imalinary,
and indeed
th~
tbe
other-dependent
on account of tbe object, the imagination of wbat is unrn} and the non-
119
120
121
122
123
124
125
Read: kath~ yathl prakhylti tathl bMvo DelY. in place of kathaIJI na yathl prakhy3ti tachl
bMveJJeJyate; Ms.(6b) line 7 begins: yathl pnkbylti yayhl bhlvo tle$yare.
Read: talt$ayJtJ as pel' Ms.(6b.7}in place of taft$eplD; cf. fn.112 above.
Ms.(6b.7): ~ disregard Y's fn.3 p.21.
Ms.(6b.7): ity anbllJ ultam but Y's emendation 10 ity anb~ / etMI ukWJr is preferred; cf. his
fn.4 p.21.
.
Read: syJlin place of bh.tvati;d. BhI$yaN19.12.
Tib. replaces vyavadJDa wid! nitvl(Ja (myalWJ las 'd&f pa), cf. DI99b.4, but Tib. Bh_ya:
lIW!I par byad ba (D2b.6).
Read: yam. 6fl/tyl/f1lhlbtvelJa paiupnb~ pratibhlso 'pi yadi tatb. sylt panmlrthlJtaI) in
place of y6thl6llhYagJ'lbwtvrma bJuflJtir udbhlsitlpi yadi rathlsylt ~ Tib. gal te
ji liar gzwt ba cUD 'dzin pa tJkJ dJJ phyup yatJ ch.td I .$IUd ba yat1 gal ~ de biin dJJ doll dam par
. .
26
c;tlltcncc
of
the
duality
[resp .. "tively].
The object consists In the Imaginary oatu!"e; the Imagination of what
i~
the
apprehended
object
and
subject
apprehending
coosists
in
the
perfected naturo.
[Sthirarnati)
r'
[The tem.
salflgraha-lak~af1am
may be resolved as a karmadhl1raya compound, i.e.): the totality itself is the characteristic, or [as a rarpuru$a): the characteristic of the totality, i.e. that by which the totality is
characterized. And why is it melllioned"! Because it was stated in the above that there
exists juSt the 'bare' imagination of what is unreal devoid of the apprehended object and
apprehending subject. Furthelmore, the three natures are taught in other Sutras. hence,
in order to demonstrate thaI were is no contradiction with other Stitras, their totality is
This is why the author of the commentary says: ... when there is
described here.
I.S abed
The
imaginary.
the
other-dependent
and indeed the perfected are taught on account of the object, the imagination of what is unreal and the non-
existence
of
the
dua!ity
[respectively).
Alrhough both the apprehended 3bject and apprehending subject l27 are unreal because
they are empt) of own-being, on account of the fact that the latter is imagined to exist.
it is described as imaginatyl28.
[the imaginary)
.~
126
Read
3bhOc3parikalpam~tre
N!9.IS.
127
128
129
Ms.(7a.2): cllsvol:hJvd-. but Y's ."",ndation to ca s.abMv.- is preferred; ct. his fn.2 p.22.
Ms.(7a.2): parikalpiC4 lICy.le; disregard Y', fn.3 p.ll.
MS.(7z.J): -caralr. disr.,gard Y's fnA p.22.
27
'1110 perfected nature is thl~ absence of the duality on the port of the imagi~8lian of the
unreal hecause it is un<:ond.itioned and because it is perfected on accaunl of being
devoid of change, It is suld:
That aosolute emptiness of the imaginary
nature on the palt of that [other-dependent
nature] is the perfected narure. the sphere of
direc:t intuition free from conceptual differ-
l:otintion.
10
be staled with regard to the [other two 'tatemenlS from verse 1.51: "on aecount of the
imagination of what is unreal", and "on accuunt of the non-existence of the duality",
[2} The object consists in the imaginary nature 130; in thi.s context l31 the object
123
refers to form etc,. sight etC,. self and representations; and since it is non-existent in the
imagination of the unreal in a nature that is imaginary, being non-existent I 32 , it is
described as the imaginary narure, It is said:
Conceptual differentiation devoid of conceptual differentiation 133 is imagined by
another conceptual differentiation; itS nature
here which :s imagined by another conceptual differentiation. does nol exist.
The
imagination
of what
is
unreal
consists
in
the
other-dependent
nature; it is other-dependent since it depends on. or is produced by, other cuuses and
conditions but does not exist in itSelf,
object and
describ~d
apprehending
subject <,onsist"
~hat
The latter also is imaginary because it manifests in the natures of the apprehended
object and apprehending subject which are non-existent in themselves,
The latter is
also perfected because of itS absence of the ,apprehended object and apprehending
130
131
132
133
Read: arrhs!J parikaJpirab svabhBva ity as per Ms,(7aA) and Bh3$ya N19119 in place of arrho hI
parikalpitasvabhBva ity.
Ms,(7a.4): athorUpRdayai, but y's emendation to arrho ITa rlJpRday.i is preferred on the
basis 'of the Tib,; cf. his fn,6 p,22,
Ms.(7a.4): amQ but Y's amendment to asaf1l is pref.md; of. his fn.1 p,23,
Read: ,ri1<:alpo :lJTvikalpo in piace of akalpiro vikalpo; Tib, roam reog mam par m; rrog Ili
(0200.. 6),
28
th~t
Now he reveals the ,:haracterist!c of the expedient for cntry into the
characteristic of non-existence in regard to that imagination of what is
unreal.
N20
1.6 abed
non-perception
In
of
perception
is
non-
perception;
Because. in the absence of the object to be percei ved, perception is
not tenable.
1.7 cd
and
perception
are
equivalent.
Because perceptiou is not proven to be perception but is described as
perception insofar as it consists in the appearance of an unrea.! object,
although it has non-perception for its own-being.
\34
29
[Sthiramali]
Y23. 19
[1 J Since the "hur.cteristic of non-existence has not been cl.arly comprehended. Ihe
imagination of whut is unre.1 leads tO l35 the defilements of moral defilement. karma
and rebirth.
Consequently, in order
10
existence. and in order to demonstrate the expedient for that 136 , he says:
1.6 a
Y24
Since it is indicated implicitly within the imaginatil)n of the unreal. or ralher since it is
the imagination of the unreal, the characteristic of non-existence is that very non-existence of the apprehended object and apprehending subject - the entry into that is
[equivalent tol ils understanding. The expedient for the latter is that through which one
enters the characteristic of non-e<istence.
i.e. a special b.tsis lJ7 for rbe application to penetrllte 138 the all-pervading sense of the
dharmadMtI1. This verse was articulated in order to indicate [all] this implicitly.
[2]
Based
perc~ption
of
representation-only,
the
non.
In this respec!.
to
depend upon a sense-object while in the process of arising is not tenable because
[consciousness I does not [yet) exist wilen it is in the process of arising. Nor does it
exist when it has already arisen because it arises in the nature of tlle appearance of a
sense-object; and since there is no "ther activityl43 on the part of consciousness with
the exception of its arising in the nature of the appearance of the sense-object. it is said
that consciousness depends upon the sense-object while performingl44 that activity.
[4J Alternatively, if the functioning of the objective SUPPOlt [occurs] when consciousn,ISS is already present and not when it is in the process of arising, then consciousness
does not arise 145 with the objective support for its causal condition. This hypothesis is
135
136
137
138
139
140
141
142
143
144
145
30
meaningless, for, if there is the 'seiz;ng' of an objective support thaI exislS, that would
annul the theory of momentariness l46 , and in the absence of an exceptional nature, like
in the laner case, the 'seizing' of the objective support by consciousness is not tenable.
Or 0180 147 , it is considered to have IlII exceptional nature at the time of the 'seizina' of
the objectlve support -
ev~n
the other case, it is concluded that [consciousness) 'seizes' only the other objective
support that has already arisen.
y:!)
(5) Another [school) believes that only the object that ceases to exist [from moment to
moment) is the causal condition that is the objective support for cOIl.<ciousness while in
the process of arising and that this is distinguished from the [three) other causal conditions by the fact that it is the cause of consciousne,u148 in the appearance of individual
aspecls, Thereby, either atoms of fonn etc., or a collection of them, is imagined to be
the objective support although, in bOlh cases. the objective support does not exist
because all consciousnesses arise in the appearances of jars and clothes etc" but not in
the appearances of atoms.
aspect of the object cannot have an objective support which is different l49 , since even
sight IlIId the other [sense faculties) would be objective supports. Moreover, one may
believe that an accumulation of atoms forms the objective support but the individual
[atoms) do not - this is also a non-argument. for although they may be accumulated
they can only be considered as objective supports individually - not as an occumula:ion.
With regard to Ihe laner [view), consciousness I so does not arise in the indi-
ing-causal condition etc. 151, the objective support-causal condition is also considered to
be the cause of consciousness. Therefore. it is not possible that something that ceases
to exist [from moment 10 moment) can be the objective support-causal condition lS2 .
Likewise, if that which has actually ceased to exist fonns the objective suppon 153, this
146
147
148
149
Read: J::oaqabhll}gabldhlW syStin place of Ql/{labhll1lglldo,o bhav.ti; Tib. skad ci{l pa Jig pal
good par ;vur(020 Ia.J)
Ms.(7b.3): /11th" but Y's rendering of athais preferred; cf. his fit.7 p.24.
Ms.(7b.4): jdln" but Y's rendering of vijdlna b preferred; ct. his fit.1 p.lS.
Read: II. cllrthllkllnisy. anyspraribhlsuy. vijdlnuy. '.IIIY.d Ilambanam asri in place of WItlnli c. vy.rirekara(l praribhlls.mSnarp vijlllnam" a. tv lIambana/ll vyaririkram; Tib. don gyi
roam pa giaa d. snll1l b.1 roam par
pa 1dmigs pa oi gian m. yia CO (0201a.6).
Read: vijdlnarp in place of jdlnam; Tib. roam par ies pa (0201 a. 7).
Ms.(7b.6): -pratyay.vlld; disregard Y's fitol p.2S.
Read: tumln as oirudhYllIlllnO py IlIllI11ban.pratyayatl sSJIlbh.vali in place of tumlin aa
oirudhyamlno py Ilambanam; Tib. del phyir 'gag pallShe yll1l dmigs pal rkyen du mi Slid do
(D20lb.I).
Relld: ama c. oiruddha evllIambanlJlll in place of atha ca nirodhatvam llIambanam; TibJi ate yad
'gag pallid dmigs pa yin na(D20Ib.i).
sos
ISO
lSI
152
IS3
31
being
S'J,
Ihen pust and Ihe fulUre [time) would be sense-objects and it has been proven
iL~
roflcclcd image of the object which has tho dissociated fonnative forces for ils ownbeing, for if tbe object does not exist in dreams etc., [the existence of] its sign is not
tenable, like in the absellce of a face etc .. its reflection cannot be established l55 .
[Response]: Consciousness, whether in the process of arising or already arisen, does
not have the sign for its objective support because both it. non-existence and cessation
have already been described.
object because of the fact that it is an appearance of the object, hence it is not tenable
that the sign has the nature of the dissociated 156 fomlative forces. Moreover,
Y26
However, others believe that non-resistant (I.e. transparent) matter forms the
birth does not perceive colour in dreams, rather, because [the object's) conventional
symbol has no! been explained to him, he does not know it by name and hence cannot
communicate it to others. Moreover, if it only what has been experienced [in the
past] that one
$~es
in a dream, then why is it not considered that one who is blind from
birth also does not see colour, for colour certainly was perceived by such a person in
previous !ives I57 .) Also, it is not that only what is perceived in the present life appears
in a dream, for there is no distinction whatever between one who sleeps and one who
is awake in relation to past, future and present experience. Therefore, it is purely
hypothetical to assert that conscious[,ess 158 has an object of past experieuce as its
154
155
156
IS7
ISS
32
s~nse-objecl
exists if the apprehended object does not exist because the determination of the
subjectivity of that is dependent upon objecdvity.
Y27
characteristic of the Don-exlstenco of the apprehended object and apprehending subject which have an imaginary natuM; however, [the entry into the
characteristic of the non-existence! of the imagination of what is unreal has not been
shown l61 .
[10] What then is the reason that just the non-existence of representation-only wss nOI
[0
be supponed
does not exist one easily eOlers [the non-elUstence of representation-only I due 10 the
destruction of the entity which has the nUlIlre of the objective suppon l63 . Otherwise
there would be a definite negation 164 of elUstencc because the appMhended object and
apprehending subject would be tiovoid of the relation of mutual dependence. At the
conclusion of rhe first immeasurable !ieon [the bodhisattva!, progressing without interruption in the accumulations [of merit and direct intuilion! enlers this level of diMct
intuition which tranSCends ~Ie conceptual diffeMntiation of the appMhended objecl165
and appMhending sl,bject. Thus, while cultivadng 166 the non-existence of form e!C.
based upon this [doctrine of] representation-only, he realizes the meditative concentration known as the state of heat (ulmagara), together with its periphellil elements.
This is the essential nalUrC of the first (stsge) of the supramundane path. Following
159
160
161
162
163
1M
165
166
33
Immediat!lly
(k~SnIJ)
which is
1.7 ab
of
perception
is
non-
perception;
Alternatively, that which was previously asserted, .nat the duality does not exist in the
imagination of what is unreal, has been proven because it is introspectively knowable
in this aspect. It is in order to demonstrato this that he says: "consequently, it is proven
Y28
there can be no perception if there is no object to be perceived I 70. The term 'perception'
could be construed as anyone of: (a) a state, (b) an agent, or (c) an instrument;
however this trio is not tenable due to the non-existence of an objective referent 111
(karma) - "consequently, it is proven thar the own-being of perception is non-percep-
tion". TIns is why the author of the commentary says: because. in the absence of
the object to be perceived, perception is nOI tenable.
(12)
1.7 cd
and
perception
are
oqulvalent.
Since perception has non.perception for ill! own-being, thereton: they are the same; i.e.
tIto fact thar they arc equivalent should be known because there is no difference insofar
as there is neither tIto non-perception of the object nor is there perception consisting ill
representationonly.
169
170
171
34
people. although then:> is no object, and on the other hand then:> is the non-perception of
the object by the Noble Ones; both of these should be known to be the same because
their characteristics are equivillent, like in the [perception and] non-perception of an
erroneous snake. This is why he says: " ... but is described as perception insofar as it
consislll in the appearance of an unreal object, although having non-perception for its
own-being 174", like in the statemem about the non-perception of an erroneous snake.
[14] OthO!'ll again say that on
subject by naive people; and on the other hand there is the non-perception of the apprehending
subj~ct
the two cases both perception and non-perception should be known to be the same
because there is no difference insofar as there is no apprehender if there is no apprehended object. This is why he says: ..... insofar as it consists in the appearance of an
unreal object".
[15] Howover, others believe that in order to counteract imputation and negation he
says: "therefore, it should be known that non-perception and perception are equivaY29
lent", I.e. because of the absence of the object aod since perception17S does not have the
essential nature of perception, it is described as not having such an essential nature.
[Response]: [The notion] that perception has perception for its essential nature is not
excluded 176, nor is it interpolated that it has non-perception for its essential nature. l77
What is it then? Both of them
are
entiation. Therefore. regardless of imputation and negation, the fact that then:> is introspective equality on the pan of both non-perception and perception should be known.
It is said:
Nothing should be excluded from it and
nothing should be interpolated. The real
172
173
174
175
176
177
Read: oupalabdhi.vabhlv/lpi.1Illti as per Ms.(8b.3) &; Bhlfya N20.1O in place of "nupalabdhi.vabh.ve "pj sallti.
Ms.(8b.3): "nhopa/spaJambhll/l but V's reading of: arthoptdambhll/l is preferred.
Read: anupsJabdhisvabh'v/lpi sail as per Ms.(8b.4) in place of anupaJabdhisvabh've 'pi .alf, cf.
fn.ln above.
Ms.(8b.5): upsJabdher, disreganl V's fn.1 p.29.
Read: nopa/abdhor upsJabdhisv.bh,vo 'panIjBt" in place of upsJambh. tpsJabdhisvabhlvo
ll.pan.ryaa.; Tlb. dmigs pIl Ia dmigs pill r.uI biin b.si bar bya ba ... med c/J:i (02031.5).
Ms.(8b.6): -bhlvabh'v'pralqipy.te, but V's emendation 10 -svabhlvll/l praJqipyato is preferred:
cf. his fn.2 p.29.
35
N20.12
1.8 ab
Tho
Imagination of what
Is unreal
modes of differentiation of the imagination of the unreal as being of the nature of 181 the
realms of sensedesire, form and formlessness. Since the differontialion itself is the
characteristic, it is the characteristic of the differentiation [I.e. the term prabheda.
Jak~a!lam
acterized by this differentiation 182 , What is the reason that the characteristic of the
differentiation is declared"
form is not tenable if thero is JUSt the imagination of what is unroal. [If] the differentiation of Noble Ones and ordinary people elc. is not made according to the differentiation 183 of realms of existence as the result of the differences in the adverse elements
and their counteragents,
the~
par~
of the teachings;
[hence). in order to dispel such a fear. the chalacteristic of the differentiation is stated.
178
179
180
AbhisamaylllamkDra, V.2!.
D insens lIam (203&.7).
Reael: -svabhlvlpi sail as per Ms.(8b.7) in place of -svabhJve 'pi salt, cf. tns. 172 and 174
181
182
above.
183
36
Alternatively. some believe that the imagination of what is unreal is found only
wherc l84 thofC\ is conjectul'C and deliberation and not otherwise; hence. in order to reject
(2)
YJO
Tho
imaginadon of what
is
unrOll
primary IRS and secondary elementary maner; similarly. the imagination of what is
unreal also refers to both mind and the mental concomirams and not just to mind alone.
Moreover. these are the own-being of the three realms of existence. i.e. they pertain to
the three realms accmrdjng to their differentiation 186 among lila spberss of
sense-desire. form and formlessness.
to the twentyt87 modes [of existence) in the aspects of the narakll$ etc. which manifest
from that unreal imagination. The realm of form refers to the seventeen modes [of
existence) in the aspects of the brahmakllyika etc. The formless realm refers to the four
to the sphere of sense-desire i89 , i.e. whose passion for sense-desire has not been relinquished a"d whose notions aboul form have not been abrogated. The realm of form
refers to those who belong to the sphere of form 190. i.e. whose passion for sensedesire has been relinquished and whose notions aboul form have not been abrogated.
The formless realm 191 refers to those who belong to the sphere of formlessness 192. i..
whose passion for sense-desire has been relinquished and whose notions about form
have been abrogated l93 .
(4) Others believ~ that the realm of sense-desire refers to those with a propensity for
the passion of sense-desire. the realm of form refers to those with a propensity for the
passion of form and the formless realm refers to those with a propensity for the
passion of formlessness.
184
18S
186
187
188
189
190
191
192
\93
37
Othen believe that tho realm of sonse-desire refors to those who are constantly
[S)
realm of fonn refen to those who are meditatively composed and whoso modes of
mental dlssatisfaclion have been dispelled. 'The fonnless realm refen to those who are
meditatively composed and whose modes of pleasure and dissatisfaclion have been
relinqllished.
[6) Othen again believe that the realm of sense-desire refen to those who have nOI
relinquished odours and tastes and their appearances in consciousness. The realm of
form refers
10
those who have relinquished both odoun and tastes and their appear-
ances in consciousness. The formless realm refers to those who have relinquished the
appearances of the fifteen elements.
Which is most relevant among all Ihese explanations? [t is only necessary that
[7)
what was described in the firsl explanation be mentioned since the [subsequem)
Y31
explanations are only correlative 10 it. This is a further reference to the imagination of
what is unreal in the chapter on unreal imagination because it waa interrupted by [the
explanation of) non-perception.
I.8 cd
Therein. vision in regard to the object alone consists in consciousness; vision in regard to the particulars of the object consists in the
mental concomitants, luch as sensation.
[Sthiramatil
Y31.I,
particuJ8f1I as belonging to the mind and the mental cOncomitanlS l9S he states the characteristic of the synonyms of the imagination of what is unreal. How so? Because the
mind and the mental concomitants manifest as imaginative constructions in regard to
194
195
Read: paqJyaJalqll{l'l/I cs khylpay.lId in place of PBIY'yaJalq/l{l.l/I cedi lib. roam gralI. kyi
mtsban did kyall SfOIJ Ie (0204a.6)_ Cf. Bhliya N20.17.
Read: cittacailfavikfapradadanena in place of cirtac";/13n1Jp prabhedaJp pndarSayitv,: Tib. sems
dall soms las byud b. mams ley; bye bIag rab IU bS/an pas (0204a.6).
38
boill the own-being and the particular of an unreru!96 entilY thaI i~ to be imaginatively
constructed. Since the vision! 97 of an object's essential nature and patticulars cOnSiSl'i
in both the ment!!l concomitants and unreal Imagination they are included as synonyms,
however, the particular nocs not .xist in the object.
[2J Therein. the vision in regard to tile object alone l9R consists in consciousness.
The word 'alone' is for the purpose of excluding the particulars 199; what
<0
~uch
joyJitlness or sorrow can pertain to an entity and the 'seizing' of the condition of wellbeing etc. belonging to that is 'sensation' (vedanil). The pal'tlcular of an obje,:t is the
sign 202 which consists in a conventional expression. such as 'man' or 'woman' and its
apprehension is 'ideation' (saIJ1jiii!). The other respective [memal concomitants] should
also be construed in this way. 'Thus these 203 are associated by having ille same nature
in regard to (a) basis, (b) objective support, (c) time and (d) substance, but not by
having the same nature in regard to aspect too. because it would be non-distinguishable
from consciousness.
[3J Some [schoolsJ understand that it i~ just ille special modes of mind (ciuavise$a)
that are intended as the mental concomitants in this context and that same consciousness arises in variegated appearances, like the eyes on a peacock's wil, in forms etc. that
arc similar204 .
regard to a singular entity205, the world does not accept a variety of [incompatible ]206
characteristics? Otherwise it would be said that a singular entity has a manifold ownbeing.
Y32
[Response]: This fault would apply if the own-being of a dharma were ;>er-
fected, but this fault does nN relate to 'bare' error because of the statement: "because it
does not exist as such, nor is it non-existent in every respect"; (1.4 .c).
cont,..dic~~
[Objection):
as sensation (vedana), ideation (s'JIljii~), mind (citta) and consciousness (vijrlJna) are
mixed together - they are not discrete; and close-colltac! (saJllsarga) indeed belongs to
196
197
198
199
200
201
202
203
204
205
206
asr."a-
39
IS
not a
~21
1.9 abed
coudilion;
the
second
pertains
to
sense-cltpericnce:
the
mental
comitants
are
sense-experi-
therein
COG-
D,scrimination
[1] In order 10 demonstrate that when there is the 'bart' imagination of the unreal and
nothing else, its differem;alion as cause and result is no! discerned. [hence] he states
the acrualizing characteristic.
unreal li' characterized] as cause and result on account of this. [Since] the actualizmg
itself is the characteristic, it is the acruahzing characteristic [i.e. the term pr.vrlli
Jak$a(!Bm is a kannadh.'lray. compound].
(al the acrualization as a regular successIOn of momentary instams under the mlluence
of which there is the defilement of senseexperience in the present lifetime and (b) the
acmali' tion as another rebirth under the intluence of which there is the defile",.n! of
moral defilement, karma and rebirth, in the future.
Tib. omits na visllJflS($fB from the p=eding sentence and reads instead: 'dres pa ies by. ba oj
inO:.f!~':::::a~fc~:.t~;;:.a:c':"(l:~::.!~ oy.o (D205 . 11: "Tha. which is mixed together is
208
209
40
1.9 "
condition etc.
In the above. "the fil1ll" ref~11I t(l the slore-consciousness ZIO . Since il is .the cause. I.e.
The
l.9b
second
pnrt8llls
to
sense-
.xperienco.
Y3)
s~ntenceJ.
The
ellipsis is: il is the result of the latter (i.e. the slore-consciousness]; moreover. it is
sevenfold. The actual consciousness pertatn. to sense-experience because it has senseexperiencing for ItS purpose.
1.9 cd
sense-experience,
discrimination
and
stimulalion.z II
It is the fact thaI the mental concomitantS therein. i.e. in consciousness. are also the
resul! of that [slore-consciousness] that is referred to because they are [constituents of]
cOllsciousness aDd because they share itS auainmenlS and protection as one.
(2] Consciousness as causal condition is the store-consciousness since
are collected (llly.nre) there. and. in its mode as cause. it collectS in them. It is
COD-
sciousness because il causes the represeotalion of the world of sentient beings and
inanimate things through appeal'ing as such: moreover. because it consisls exclusivelY
in the karma result. it is undefined. It is consciousness as causal condition since it is
the basic causal condition for both the 'seeds' of all impure dharmas that follow in
consequence of it ZI4 and for the other actual consciousnesses.
Actual conscious ..
ness, which penaina to sense-experience. bas the latter for its causal
condition; what is meant is: since it arises (praryetl) from that store-consciousness. it
is produced with the laller for its causal condition (calpratyaya). How does it arise?
The actual consciousness. while in the process of manifesting from the sloreconsciousness. fostel1l in thaI
s!ore-cu:,~ciousness
actual consciousness which has not yel arisen and which is of the same genre. [Then]
210
211
212
w.
213
214
41
illl ""tunl cOMCiOU81lCSS of Ihe same genre is produC<!d again fmlll Iba\ 1lI61\ucd 'seed'
which has undergone a spedal 1t3Ils(oml.lion liS . 11m Ihal "Clul (oIL~ciou,ncss216
has tlWt Istoreconsciousness! for II.! causal condition 211.
111
IObjecllon!:
expel'ience. and Ihe 3clual consciousness can be (construed as! Ihe consCIousness as
cRu~al
of non'paintul and non-plca5urable scn.,oliolllJ and also becalL~e lIle lalent imprnssions
are acrivalcd 219 in Ihe storeconscioufmCss1 There b no olher ilctivation of L~e latem
1lnl,ressioIlS220 except as caulIAl corKlitions. an has been staled in Ihis verse (rom tha
Abhidh~mlaSUlr3:221
In
con.cillllsnes
consciousness is !he basis for lIle sense-eltperience of lIle Ihree kinds of sensation - lIIe
s!Orccon.~ciousness
is not.
intended as lIle bask causal condiic,.I. not just a causal condition. Likewise. under IIIc
influence of wholesome and unwholesome dhilrmas. the store consciousness incorponllcs the lalenl impressions consisting in both the karm3-result and the natural
outcom~resull. wh_reas 21J under !he influence of dIe undefined dharmllS [it incor
'0
IIIc Slore consciousness is !he basic causal condition (or all impure dharm3S in Iheir
entire\)'.
slore consciousness . II is not the basic causal condilioll224 . Thus. lIIat Ihe actual
consciousness is a causal condition is nOI a (wrong I conclusion.
215
216
217
218
219
220
42
~en3l110D;
,,,lCo jllM Ihe [hllle mode. (of ,ensation[ ate 'JlllIlak~n 01'225; what IS meant is: Ihey are
.'I"',i.need, Scns;llion
I~ IIk~
the " ... nco of Ihe tlavour of ",eoce. Due 10 Ihe InUer,
11IIive pc.ople :ue aUD,hcd 10 sCl1se.objccls l16 for the 'iakc .If lhe full sensory expenencc
of Ihelll, 011"", boli.v. th:1I ,ense'exponenc. rcfer3 lhit Ju,t to ,ensallon bUI also 10
Ihe percopuon of ,)bJOCIS, bUI Ihi, is nOI so because
tl
{5]
ences an objective suppon according to its nature; and because one experiences the
k;lrma of what is 10 he sensed as plea.sute etc. Thu5 229 , Since sensation COItSIS!.S in Ule
Ojstllmin.tion refers 10 ideal;on sine<: it discriminales rhe mark (cihna) of the sellseIlbj~cl,
ent objective supporu on the pan of conscious"ess are the fonnarive forces 210 ; hence,
Ihl'Ough Ihe influenc. of volilion etc .. consciousness 'partakes or a different objective
SIlPl1011 231 . WiIIpower a.od Ille like are referred 10 by the lenn "elc.".
'The aClUalilJng (charncteristic) has no\\' been described in lenns or fTOm whence (it
225
226
227
228
229
230
23l
,.32
N;' I. M
SIBIU
"IO.bed
(0)
complellng.
discriminating.
(g)
(f)
Ihroefold
lonlo-uperlcoc-
(II
ob~truction
(c) II
conlcioulnen.
by olme I form.
(h) It il duo
(f)
gnlpins~.
learma that bas beon performed is directed towards Ihe provision of tbe
learma-result in Iho
DOW
(k) It is duo to
existence. by becominl.
This:
Threefold.
1.11 cd
defilement
twofold
and
(manifests)
sevoofold
frolll
tbe
:l2c
Of
the~,.
u
SOY'lIfold defllomellt rofen to tho laven typn of cautea: (a) tho
caUls of
Iho caulo
of leading. (d) tbo call" of POIlIUloll. (01 Illa nun of leolc-uperienea. (f) tho U.II"
Of
The
nOli.
OIUI.
The calllO of
Tbe caule of leading i. conscious-
The eluse of
ISlltiramali I
YJS. /j
delllcmcnl refers
10
10
10
1.10 ab
(2]
10236
the
(af cOllSciousness).
laller ponion of
Illi~
elements). How is il thaI [the ,,'Orld) is defiled due to concealing and by what is it concealed?
Hell~
phenomena]
illnof4llce.
in the absellC'l of vision. when Ille splteA! of ooc's vision of reality is hidden. tho vision
of what is real does not arise. ConSllquentiy. because it obstllIcrs Ilte arising of one's
vision of Ihe real, ignorance is an obstruction to (lhe arising of) the vision of what is
real; furthenllore. lite vision of the real consisrs chiefly in supramundane wisdom. The
lauer. which is subsequently auained because it arises subsequently [to the palh of
vision I and whic.h consists io luming. reflection aDd meditative developmcDI which
233
2>4
~35
This passage concerning the seven causes is omitted from th. fib . i.e. from vipary3saMiu/r to
udveglherui claf the Bhl$ya (1'122.2 - 22.4): cr. Tib. Bhl$yaD4a.1.
Ms.(lOa.6): ./ai$.,,,,, cr. disregard Y's fn.2 p.lS.
R.~d: f.lC CI nlitll1flY'!f! IPY in place of QIc c3s1lO 'py IfmlUlO; Tib. d4 oi lHJag med par ,an
(1)206a.1).
236
237
purify H b~r.ulJ'~ o( ~Ial undolll31ldlng, IA de"nbcd III the vISIon of Ihe real na .
lIecAula il ObSI.nJCIJI lhe viaion
CIlndlUlln ior
Q(
world 1$ defile"".
As to Ihe
nil
hm,. In
(m'Ce~
~no.uiou'II''',
conlhl III "Arm. of body, speech and mind and ils osseollol naNRI can l)c vir-
1\
not previously implanlcd 239 ; il I~ jU51 OIis (sense! that is expressed by Ihe lerm
"formalive force". bUI nOI all (ilJ meanings). Moreover. since they have me
c~patily
10
projcci me new nislcnce because of tile influence of ignorllnce 240 and not merely on
accoum of their exislcnce. il IS said mal Ihe formalive (orces have ignorance for meor
causal condition.
Accordingly. OIey bring aboul the new exislcnce for or.e whose
th~
nOI
all
li~wise
assoCiated wilh
all moral d.lilemeDL Ius! as it is me causal conditio.. in general for the alising of me
moral delilomonts Ihal do arise 242 , so 100 is it [the causal condition I for rhe Yolilions
which arise243 from !he lalter. Even when me (meritoriouslZ44 formativo forces mani
fest. i.e.
1ll0$C
mat follow as a consequence of the g(lIuine wish forl4S the special Slales
10 them 246 is m~ir general
causal condition. Also. lwher .here is tlte arising! of neulral l47 Ifonna:jve forees! OIal
arisc 248 with tho nOlion that one can escape to those levels 249 ignorance. which is
238
239
240
241
242
243
244
245
246
247
248
249
p.36.
Ms.{IOb.l): Ini6jylnlm; disregard Y'S tn.S p.Jf.
Read: -swuttblnl/i1 u per Ms.( IOb.l), in pllP of samuttblnlnl/i1.
Tib. omilS bb.mi (cf.02011.2).
d6
hmdlO 10 rhcm Uo ii their IlcIICI'1I 2jl CJUDI wl1dilion. 11,ul IllS dM<llibed M lho /UlU$a1
cOllllhlon for the form.Uve fon:c.. In Ille aboye. !he ,!O",":ollllCioU$nctl IS intended
Ulft
impossi
cOllvcy~d
.slobllihcd tl,arcln by rhe (onnall.e (orces SInce bolh Ihe wholesome ar.,d defiled
IltlMfnJ .. 1C.Mllt be broulht fDlclhar. WhIIn (Valubandhul uys: "[il is due 10 the
implanllna) of lho lalcnt imp",ulOna of kum ....... jllS! whal is this thaI is described as
the laLent ilnp",ulon of' tMm.? II is the 'seed' of the (umre b'rth 2H , I,e, a <lamal enuly.
I'or c!XIl.mple. a &nun of ri~<l is Ihe seed. i.<!. Ihe causal emily, (or th'.l arising of d Sproul
as soil. aah and manure BeclUAO of the utabUlhmoDt .. ,; this lenn npreSSQs
impla~llnll ssain through a differenl synonym, Funhennore, "eslablishmenl" in this
contell refen to Ihe augmenl31ion of that 'sced' in the continuum of consciousness
(rom tho very be8inninfl2~., by these jfonnalive forees); (Ot, no previously non
e~illl!nt 'sced' of any dhlU'mB Ihat is accompanied by impuril)' is generated, like in the
~ase of ona without impurity. III thIS W4Y. Ihe world is defiled due 10 the generation of
tho 'soed' of the new exislence in conscIOusness. by the (onnaUve forces.
(4) It II due to cODductiDg; that the world is defiled,
the latenl impressions of the 'seed' of !.he new exislence. (rom the place of death 10 Ihe
place :.of rebirth, by consc',,"sn'S$ which is fully developed by karrnl! and which
functions as a CQntinuum2H. After con.tidering il in this way2S8. Ih~n the consciousn..ss at conception canllo' have the (ormative forces for its causal condition; and il has
b<!en demoustraled thOI only the consciousnes. belonging 10 the previous existence has
.he fonnanve forces for irs c.auSill condition. becaus~ Ihe ariSing of an effect (rom a
that has perished is not tena"'e. Since those who have gained Ihe formless
C3U.e
attainments are reborn in thaI very p\,c-. where they die. how can they be conveyed 10 a
place (,~ ,~"inh in the fonnlcss (realmsi1 [Rather) it should
the circumstances. as ;s !he case wilh name I funn,
250
251
252
253
254
2SS
256
257
258
be
underslood according to
O.t'
cr,
47
[5J It 18 dUll to oncap.ulatlng259 ; that the world is defiled. As to the agent,
locus Z60 and object of encapsulation261 , he says: of tho individual nature. by
llamD I form.
The
laller. after appropliating cOllception, while in tile I1mt, second, tIlird. fourth alld fifth
stages of embryonic dcvelopment 262 , and before the six sense-fields have arisen,
comprise name I rorm which have consciousness for their causal condition. Thus, tile
differentiation into different homogeneous groups is accomplished tIlrough a special
activation within tIlat [name I form]. And when the laller have arisen, tIleir individual
nature is differentiated due to the difference in homogeneous groups, such as between
human and animal; thus it is said tIlat the individual nature is encapsulated by name I
form. Ahematively, it envelops tile whole individual nature up until death263 because
tile whole is determined as a causal state from the beginning. Or else, a1t1lough it is not
differentiared264 , the individual nature is enveloped by name I form, thus he shows it to
138
be separate; just as everything conditioned is included in the five aggregates (yet are
separate from themJ; however. only265 the sense fields of ~reatures of miraculous birth
(aupapllduka) have consciousness for their causal condirion 266 [and not name I form).
Consequently. it should be known tIlat name I form have consciousness for their causal
condition, according to the circumstances.
[6J It Is due to completion; that [the worldJ is defiled267 . As to the agent, locus~68
and object of completion, he says: of the individual narure which is included in name I
form 269 , by the six sense-fields. For the individual nature270 is described as
incomplete in the state of name
sight etc. Moreover, although the tactile and mind sense fields do dxist in that state,
they too are definitely incomplete because as a ['l1eld' comprising] both that which is
based [i.e. the object of the senses) and the basis [i.e. the sense organs], it is incomplete. Furthermore, the basis271 is complete in the state of the six sensefields because
of the acruaiizatioD of sight etc. The tactile sellse-field is also complete because of tile
259
260
26!
262
263
264
265
266
267
268
269
270
271
48
completioll of sight etc. which is based on it 272 . How is it that sight etc. are based on
it27J? Because their functionibg depends upon it. The mind sonse-field toO, which is
included in the six consciousnesses, is completed al this time bccau5~ of the completion
of 'he basis 2'/4 in its ontirety. Also, since the major and minor members [of the bodyJ
are compiete l7S only in the state of the six sense-field.~276 because the basis is complete,
it is said that the world is defiled by the six sense-fields,
[7J It is due to threefold diSCriminating; "that the world is defiled" is understood.
consciousness.
cation of the sense faculty and is conducive to the arising of the sensation of pleasure
etc. It is described as contact (sparSa) since it is an aspect of that likeness of modification of the sense faculty which it lOuches (spr~alJ)277.
has the six sense-fields for its causal condition, produces a threefoid modification of
the Sense faculty that is conducive to the sensation of pleasure etc.
is experienced on account of craving; what is meant is: 'consumed with relish'. Alternatively, the sense-experience of sensation is due to the experience of kanna 279 that is
virtuous etc, Alternatively, in this context sense-experience refers to the experience of
a sensation and when pleasure etc, is experienced, due to the full development therein
of [sensationsJ such as pieasure, the world is defiled by [subsequentJ passion, hatred
and delusion.
[9J It is due to tho attracting; siDce the agent and object of attraction are not
discerned, he says: of tho now existenco projectod through karma, by craving; i.e. [the attractiou) of the new existence projected due to the maturation of its 'seed'
on account of the fonnativc forces in consciousness, by craving. which can be likened
to the moisture 280 [in the generation of a seed). Then, after securing the generation of
the new existence 011 account of the 'moistening', i.e, on account of the indiscriminate
272
273
274
275
276
277
278
279
2UO
ze
m.l
49
wish for an individual nature in all statos of exisltlnce, that which establishes the
generation is 'allfaction'281.
Conscious-
acterized by notional attachmelll 283 and the passion of sense-desire, is fettered to. i.e.
fixed in 284 sense-desin:. false view. morality and observances and false view of sel(Z8S
which are conducive to rebirth because consciousness abides therein [in the new birth)
by force of the passion of sense-desire286 .
Thus. the kamla performed in the past is the cause of consciousness and
Old-age and death290 . Thus, when there is the actualization of the new existence
Y40
due to becoming. from the very outset [!he world) is defiled as the consequence of the
coagulation of consciousness in semen and blood at the time of impregnation.
Similarly. it is defiled due to the to-aod-fro movement [of !he foetus) midway between
the stomach aod the abdomen of the mother.
mother's inability to dispel anxiety and anguish when eating and moving about.
281
282
283
284
285
286
287
288
289
290
SO
SimIlarly, the world 29l is defiled by coming out292 [of tho womb) through a restricted
and Impure passage.
deprived 0(293 cherished youth and vitality by old-age characterized by baldness and
grey hair Ctc. 294 and lly death which is characterized by the dissolulion29S of name I
form.
[13) Since it ib ill motioll (gacchall), it is [described as) the 'moving', [i.e. the world)
term "it is defiled" means: 'il is not purified'. Thus, rhese twelve elements of dependent
origil'4tion which are characterized by defilement, arise on accoun! of these eleven
modes beginning with "due to concealing" as rhe direct counterpan to purification; and.
beginning with ignorance, they form a sequential progression, since each subsequent
elamenl is brought about by each precedinll element.
[14)
How many kinds of defilement have been demonstrated in total rhrough these
1.11 cd
Threefold.
twofold
and
sevenfold
defilement 297 .
The word" and" has a conjunctive and repetitive298 sense. Since moral defilement itself
is defilement, it is described as the defilement of moral defilement. Similarly are the
defilements rhat consist in karma and rebirth [so-called I, for moral defilement manifests
as defilement [in general] because it is harmful to both oneself and others; as is said in
a Siltra: "one who is enamoured299 and overcome with passion is intent upon hanning
Y41
himself, is intent upon hanning others and is intent upon haml in both [rhis and rhe
next world].
it
i~
defilement because the defilements rhat consist in karma and rebirth are generated;
~ccordingly,
the karma projects the rebirth under the influence of moral defilement.
Since the projection of rhe new existence does not occur for one who has seen the trurh
even when there is karma, because the 'seed' of the new existence is caused to come
291
292
293
294
295
296
297
298
299
300
51
into being [only I on account of Ibe manifestation of moral defilemem and since Ibere is
the bond of conception in a new existence for
\lOO
ment that consists ia rebirlh is a ~U8C [for Ibe defilement of tile world]. Consequently,
since lite Arhat does nol possess a defiled mind, th:re is no bond of conception.
Moreover, karma wholb.r pure or impure is [equivalent tol defilement because it bolb
causes bodily and mental fatigue in Ibe present lOl and provides Ibe karma-result in the
furure.
misfortun~.
defllem~nt
of
klll'1II8
Ibe latter form a pair because Ibey have the nature of karma. However, Ibere is this
difference: karma, in its state as essential nalUre consists in the formative fo",es, but in
its state as 'seed' it consisL' in becoming. The defilement of rebirth consists in
the fIImaining [seven] elements, i.e. consciousness, name I form. Ibe six sensefields, contact, sensation, birlh, old-age and dealb, since these are included wilbin
rebirth.
[16] Defilement is twofold, since the cause is not differentiated.
The defile-
ment as cause includes thosc elements which have moral defilement and
karma for thoir own-belng J03 ; defilement as result includes the remaining elements. Of Ibese. Ibe defilement as cause 304 is peninent to karma and morai
defilement because the latter are engaged
ID
with consciousness and concludes with sensation. (b) has the nature of birth and (c)
possesses the distress of old-age and death30S , Moreover, defilement as result includes
the remai:ting elements beginning with consciousness, because they are the result of
karma and moral defilement.
defilement which refers to seven kinds of causes because they are the causes
of: (a) erroneous inversion, (b) projection, (c) leading, (d) possession, (e) senseexperience, (f) attraction and (g) agitation.
Y42
304
305
306
52
due to his confusion about reality.
forces, beeDuse thel .stablish in consciousness the 'seed' of rebinh which consists in
four of
Ihe elcmems lof dCllcndcni originalion). The cause of leading 307 Is con-
sciousne88, because it conveys one who has died here in this world to the place of
rebirth.
The cause of possession is both name I form and the six sense-
fields, because that which is led li.e. consciousness) possesses" Ipanicular) homo
geneous grouping on account of name I form and the six sensefields. The possessiuD
just by name I form was mentioned in the above where the womb of creatures born
from a womb was intended.
L~e
s:ly tllat, prior to [its po.-ession) by the laller, just the individual nature is possessed by
name I form; however, since it refers to [the possession)308 of either the completed
[state), or that which is incomplete . there is no contradiction here.
The cause of
naive person
II
"'r:.~"!
when craving intensifies he cling.s to sense-desires etc. on account of his craving for
both the union with, and non separation from, the latter.
grasping for these [sensedesires) his karma belonging to the past, which penains to
the new existence and which is in a state of latent impression. is transfonned.
This
leads to the impaning of the karma result, in accordance with what has been projected,
then after being activated it is 'becoming'.
directed 310 towards the actu.lil.auon of the new existence projected by the formative
forces on account of craving, grasping and becoming. Alternatively, craving, grasping
and becoming are the cause of attraction since they are directed towards one of the two
latent impressions of karma conducive to the passion of sense-desire, on account of
craving.
The cause of anxiety is birth, old-age and death; thus, here one
experiences the pain of binh, oldage and death among the various classes of sentient
beings because of the attrac;ion of birth, as well as [experiencing) an endless variety of
suffering that consists in sorrow, lamentation. depression and perturbation.
Y43
[18) In the above, moml defilement and karma 311 are shown as general and specific
causes [respectively) of rebirth, through the description of threefold defilement. Moral
defilement is the general cau.e [on the gemlinarion) of the 'sprout' of rebinh, just as soil
is [for a plant); however, karma is the specific cause, just as the seed is [the specific
307
308
309
310
311
S3
,s according to lite
8egmel'lIs lItat comprise lite past, present and future in litis regard [Le. dependent origination), he nevertheless demonsr.r:lles lItat it does consist in karma. moral defilement
and lIteir result.
[19) Through lite SlatemeD! about twofold 312 [defilement I he demonstrates lItat lItis 313
is merely cause and result and lItat no other agenl of action nor agent of sensation is
defiled in this regard.
ment in litis context because it is seen lItat the presence or absence of rebinh is due 10
lite preseDce or absence of lItese two [Le. karma and moral defilement]; hence. rebinh
is inde~d the result of litem. Therefore, he demonstrates lItat there is neither cause nor
result in this regard. but in every case [Le. in each of lite twelve elemenrs] lItere is a
state possessing the five aggregates.
[20)
!hroUV.!.1 lite explanation of lite sevenfold causes, namely: lItat characterized by projection and lItal characterized by actualization. Of lItese. lItat choracterized by projection
has been explained Ihrough 1It~ seven elements of dependent origination by demonstrating: (a) lItat by which it is projected. (b) lite way in which it is projected and (c)
that which is projected.
explained] Ihrough 1It~ five [remaining] elements [by demo!lstrating): (a) lItat by which
lItere is lite actualization of what has been projected. (b) lite way in which it actualizes
and (c) lite actualization [irself). as well as lite distress [implicit] therem. What is the
agent of projection? The formative forces which have ignorance for their causal condition. How so? After becoming acquainted with erroneous inversion due to delusion
about reality314. [ignorance) formati"ely influences the wholesome. unwholesome and
neutral formative forces.
They
establis.~ it in lite appropriate place JI5 of rebinh du" to lite developutent of the 'reeds' in
consciousness.
What is projected? All lItat penains to the new existence. i.e. name .'
the actualization of lItat which is proJec:ed in this way' As has been said. [it is actualized) in stages from what was previously projected IItrough grasping which has for its
causal condition that craving which has already arisen in dependence upon the
sensation that has arisen in the present lifetime.
[grasping]'! -:'he karma which is in the state of latenl impression within consciousness
is caused to come into being IItrough lItat [grasping). for many kinds of latent
312
313
314
315
S4
kinds of formative forces. That on account of which there is a new existence. because
it is encapsulated by a special grasping, is described here as becoming'. Just what is
this actualization? It is that binh in the future of the name J form etc. that hal! been
projectl'A. Now, when that occurs what is distressful? Old-age and death., because one
i8 deprived of cherished youm and vitality316.
!O
suggest that the 'cause of leading' is meaningless here? [Response): It is not meaningIC85 317 for [its inclusion) is for the purpose of removing the understanding3lB that, after
the existence that penains to deam i~ severed. there is the arising of a [new) existence
that penains to birth [- thus invalidating dependent origination).
[21)
unreat3 19,
are
Moreover, it has been Slated thal: 321 "the imagination of what is nnnal consist.< .n the
mind and the mental concomitants that penain 10 the thtee ~a1ms of exislc,,"" (T.S ab).
316
311
318
MS.(12b.I): .jtvata but Y's -jrvita- is pnfetml 01\ die blllis of die TIb.(srog); cf. D2\la.4.
Ms.( 12b.6): atrs tDpanay.lretlll'
nir.lJthSka/l bul. Y's IDpeaylMtIII' numb. iii Cef
nlmrhm/l is preferled on Ihe basiS of TIb.; cr. hit h2 p.44.
Read: .dhigamanitlllrltB{llrtbMp in place of odbig."..". tJiJfhtal)1rtbam; TIb. rtog pII blBl ba1
n.
a,
phyir(D211a.4).
319
Read: sarvu eli,. '4lIIkIeio 1JhDtapstiblplt pravarwa iii in place of ime JIIrvtI umJd~'
abhQt.pstikaJplt pravmanra iii; Ms.( Ilb.1): bhllt.pMikmp.t pRvm,t. iii. Cf. alio
320
321
Read:
Bhl8ya N22.S.
1II(D211~).
' '1Ilt
uktaqI csimd ill place of umm hi tad; Ms.(12b.1): .zkW cllilJld. Tib. ,. ylllJ ..
yin no (D21la.~).
.z. bJiJd PI
ss
The Summary Meaning of the Imagination of
What is Unreal.
N22.11
istic
ot
the synonyms. (h) the actualizing characteristic aDd (i) the char-
acteristic of defilement.
[Smiramati)
Y44.13
~ot
10
me !bree realms of existence" (1.8 ab). (g) The characteristic: of the sYl1Cnyms:
"merein. vision in regard
10
10
10
conceal-
56
2. Emptiness.
Introductory,
Having
N22.17
thus
stated
the
imagination of what
is
unreal.
he
now
(b)
Ita
synonyms.
(c)
their
unreal.
he now explains
the
understood322 What is the relation here [between them]? The two were introduced
by him [i.e. Vasubandhu] a8: (a) the imagination of the unreal and emptiness; and (b)
purification which is preceded by defilement and the correct determination of real
nature (dharma/I) which bas for its basis an understanding of the dharmas. Hence.
immediately following the cxplalLltion of the imagination of the unreal. he explains the
manner in which emptiness should be undentood.
Y46
1.12 a
(a) The ehRrdcteristic. in this regan!. cOll4ists in the denial of both existence and non
32S
326
S7
made) because of its different states that are associated with or are separate from
adventitious secondaJ)' defilement. Moreover. its differentiation is sixteenfold aecolding to the imputative diffelCnces in regald to the personal entity (pudgala) and the
dharmas. (e) The logical proof refers to the reasoning in regald to the demonstration of
undelSlood by way of these modes? It should be understood: (a) by way of the characteristic by those who seek purity because it is the objective suppon of purity. (b)
Por the sake of non-confusion ill regald to the excelle0l327 explanations by means of
synonyms in other Sntras [it should be understood) by way of its synonyms.
(c)
When the meaning of its synonyms is understood328 [it should be understood) by way
of the meaning of its synonyms129 because emptiness is ascenained as the objective
suppon of purity. (d) Since it is purified when defilement is removed [it should be
understood) by way of its differeOliation in older to generate diligence for the relinquishment 0(330 that defilcmenL (e) It should also be understood by way of the logical
proof of its differentiation since. although there is no modification. its differentiation is
ea.,Uy understood due to an awareness of the logical proof of its differentiation.
N22.22
1.13 ab
The
non-existence
of
the
duality.
toristie of empdnell.
1.13 c
327
328
329
330
Ms.(13a.4): paryly'grlJliirde'Blv contrary to rs reading; .". is net fOllild in the TIb. (cf.
D21Ib.7).
Read! psry'ylrth.valJodhe in pIa.; .. of psrySyIrth'v,bodblrthlC; Tib. mllm gralls kyi <bn khotI
du chudpsr gytJrlJ.l (D2I1b.7 - 2128.1); Ms.(l3a.4): psrylyltllllv/lbotlhIrtba-.
Read! pmySylrthafll(l in place of psry'ylrth~ in conformity widllhe previous explanalicns.
Read perhaps: .ptlhJ(lSyl/darolpltJallllnJl/uplo place of -ptahJ(l'yI ~ Tib. spads
pa' phyir 'bad pa skyed pal dOlI du (02128.1). Ms.(13a.S): -pnhl(t'yldanotpldMllrth'l/tcontrary to Y's fn.4 p.46.
58
1.13 d
81
[Sthiramati]
Y46.17
r.13 ab
147
331
332
333
334
335
59
acteristic of tho own-being of a non-cxJatent336 , i.e. it is not characterized by
the nature of an existent.
because this meaning is understood as being implicit in the word "non-existence" even
if the word "existence" is omitted, since it is a statement about the denial of existence.
[ResponseJ: It is not superfluous. If it
[~mplinessJ
ence it is said: "there is the existence of the non-existence of the duality in the imagina
tion of what is unreal", for antecedent nonexistence [I.e. before coming into being] and
subsequent nonexistence [Le. after passing from being] cannot be spoken of other
than as self.appropriation 338 .
non-e~isrcnce
[3J
absolute? Because it is the object of the highest direct intuition, like the impermanence
[of what is impermanentJ, but not because it is an entity. Moreover, this does not have
a non-e~istent own-being, beC2use this ownbeina of thaI non-exlstenl, i1339 :
L13 c
duality, for if it were an existent there WQuid not be the absolute non-existellc" of the
duali ty 340, nor would there be the real nature of the imagination of what is unreal.
Read: ity abhRv83vabhlvaJllkS4QatvOlfl as per Ms.( 130.7) in place of ity .bh'.83vabhsvo lak$&:natvs/lr. cf. Dh:qya N23.1.
Ms.(l3a.S): ",HlTaI/Smy.te but Y's .""'Relation to .v~v.I//JI7Iy.re is preferred; cf. his m.3 p.47.
Read: svoplldllnld wyano., pe.. Ms.(I3b.l) in place of svoplJd1JnM ""yl.
Read: yai ellS,. tadabhSvll.!vabMvlIQ s8 in place of yll.! tadabh'vaavabhl.,q, sa; cf. BhA$y.
N23.2.
Read: dv.yasyStyll1l~bhavaQ sylt as per Ms.(13b.3) in pi""" of dvayabllJlvasy'tyl!llllbhlYaQ
sr'l.
60
non-existence of the duality, 341 for the non-existence of the duality is not
[equivalent to] the non-existence, by way of own-being, of the non-existent duality_ If
it were Uutt non-existent. the duality would exist aod there would not be the real nature
of the imagination of what is unreal; and. by analogy; [there would be noj impermanonce and painfulness [of what is impermanent and painful).
It is said to be neither
existent nor non-existent because it has the nature of the non-existence of a permanenl
and pleasurable entity which is imputed through ."'oI"I.ou5 inversion on the part of
sentient beings.
:4 J If the emptiness of the imagination of what is unreal
,g
IlOI
other? Hence he
says: and this 343 is the characteristic of emptiness; i.e. it is the very own-being
of non-existence 344 . Alternatively, e"istence itself has !he D3rum of the denial of non-
existence.
1.13 d
be
something
Ber-ause if
its characteristic were different from a dharma, real nature would in fact be another
dharma, like any dhanoa other !han if.; however, one dharma cannot be the real nature
of anotller dharma because, in that case, another dharma would have to be sought (ro
account for real narurej and tJlere would be an infinite regress. Like the impermanence and painfulnen [of something impermanent and painful); Le., JUS!
as impermanence is no! other than what is impermanent and painfulness [is not other}
than what is painful 34S , so too is emptiness nOI other than what is empty. If there
were identity. there would not be an objective support of purity. Dor
would there be a universal characteristic.
is purity346.
"The path would nor be an objective suppan, like the individual char-
acteri.,tic of a "harma, because there would be no difference from the individual chary 43
acteristic of that dharma. Therefore, since it would oot be different from !be individual
characteristic, the universal characteristic would nOI be tenable. Also, since it can be
differentiated f!lJm something else, just as !he essential natu .... of onC! dharma [can be
differentiated fl0m another], universality is 10sI. Alternatively, because the individual
characteristic would not be different from this [universal characteristic] there would be
341
342
343
344
345
346
Not.: this section (Y48.2 . 48.11) is translated from the Tib. since it is omitted from the
Ms.(l3b.3). Fn.342 below marks the point whore the Ms. resumes.
Th. Ms. contin"elI from this point.
Read: elac ca as per Ms.(\3b.3) in place of e/JIC.
Re.d: .bhlvasvabhJv, eva in place of .bhavIISya svllrl1pRl11 evK, Tib. _
po med pal no bo
ilid kho n. (D212b.7).
61
no difference, like [in the case of] the essential nature of an existent thing347 .
Consequently, there would be no universal as well because the universal characteristic
depends upon the fact of differentiation348 [i.e. such as between the universal and the
individual characteristic]. Alternatively, an objective support of purity is an objective
support for purification; and the individual characteristic of something, if it is taken as
[an objectiveJ support, does not bring purity because all sentient beings would already
be purified.
[51 If [emptinessJ cannot be described in terms of difference and identity [in relation to
the imagination of what is unreal), why is the doctrine of the Nirgrantha not given
credence?
Because one who believes in the Nirgrantha doctrine does not make a
N23.13
1.14 abed
[SthiramatiJ
149.16 [1] Now the synonyms
1.14 abed
are
described:
(a> Thulness, (b> the limit of what is
real. (c) the lignte.s. (d) the absolute
and (e) the dlJarmadlJ'tu are lbe synonyml of eQlPtinel1 in brief.
347
348
349
Tib. is sligbdy different ... there would be no differentiation of the essential nature of an
entity"; dDo.s po'i rU gi do bo tha daJ PI melt do (02131..5).
Ms.(13b.6): bheda-; disregard Y's fnol p.49.
Read: yo hi bhlvuya saw tanvlnyatve na vy'karoti in place of yo hi bh'vuya satu
tattvlDyarveua [n.] vylbroti; TIb. ddOl po yod pa I. '" iJid dIIf gilD du Iud mi SIDlJ pa gllli yin
pa(D213a.7).
.
62
A synonym3SO is well known as a different word3S1 for the one thing. It is describM
as a synonym since it is expressive of a synonymous mC!aning. The one and the same
emptiness is explained in other sntras by these terms. Although these five synonyms
as mentioned in the verse al'e the principal ones, the other synonyms352 that are not
Y50
to
duality, the realm without conceptual differentiation, real nature, the inexpressible,
absence of cessation, the unconditioned and nirvlIpa etc.
US abed
the direct iDtuitioD of the Noble ODel, it is the absolute for it is the
domain of the highelt direct intuitioD.
noble qualitiel, it is the dhum.dhltu, for the Doble qualities arise with
that u their support - iD this CODtext the meaDing of .. dhltu" is 'cause'
(hetu).
[SthiramatiJ
Y50.3
350
351
352
353
63
I.1S abed
unchanging. In order to demonstrate just this, he says: considering that it is eternally just thus 354 . What is meant is: it is unchanging because it is unconCitioned
always, i.e. at all times 355 . It ill the limit of what is /:eal in the sense of the
freedom from erroneous inversion; the real means: the true and non-erroneously
inverted. The limit is the extremity; i.e. beyond this there is nothing to be known.
Hence the limit of what is real 356 is described as the extremity of what is real. How
can thusness be described as the extremity of the ~owable?357 Because it is the
sphere of direct intuition that is purified358 from obscuration consist:ng in the knowable. The words: "in the sense of the freedom from erroneous inversion" are equivalent to: 'in the sense of the freedom from superimposition and negation'. Here now he
gives the reason: because there il no foundation for erroneoul inversion.
Erroneous inversioD is [equivalent to] conceptual differentiation; [emptiness] is not a
foundation 359 for erroneous inversion because it is not an objective support for
conceptual differentiation.
In
order to demonstrate just this, he says: because of the ablence of all signs.
Since emptiness is empty of all signs, both conditioned and unconditioned, it is
described as signless. It is signless because of the non-existence of all signs; only that
which is without signs361 is signless. Becaule it is the sphere of the direct
intuition of the Noble Onel. it i. the ab.olute 36Z . For, supramundane direct
intuition is the highest (parama); the object (artha) of that is the absolute (paramlrtha) in order to demonstrate just this, he says: .ince it is the domain363 of the highest direct intuition.3 64 Becaule it is the caule of the noble qualities, it
354
355
356
357
358
359
360
361
362
363
364
Read: nitylllJ tatbsiveti kJrv. in place of nitylIfJ tathJtvld; cf. Bhl$ya N23.20.
Read: slIrVlIcJIe in place of suv.dl; nb. dus tbanu cad (D213b.5).
Ms.(14a.3): bbatakoti; disreasnl Y's ro.5 p.50.
Read: katJwp t8lJgtl jtIeylJlllYlDU ucy.tIJ in place of bthlUfJ e.thlll jifeysm ucyatlJ; Tib. ji ltar
de bUD IJid ieI p6T by. b. mu ia by. n.; (213b.6).
Read: viiuddh. in place of viiodbanr, Tib. nwn par dig pa (D213b.7).
Tib. omilS: vsstu cPJ); cf. 0214a.1.
Read: nimittanirodbJrthetJlnimiarp in plal:e of nimirtBnirodhld animittam; cf. Bhl$ya N23.2122.
Ms.(14L5): minUte., but Ys llDimin.mis preferred.
Read: panmJnhI iti in place of pnrnIrthateti; cf. Bhl$ya N23.23.
gocmr, but Bhl$ya:vipya.
emd eva prad.lriayaIIJIlh. ~d iti, is omitted from the TIb. (cf. 2148.2).
64
ill tho dbarmadbJtu. In this context it is the noble qualities that are [referred to] by
the word dharma, i.e. those beginning with correct view and concluding with correct
liberation and direct intuition; since it is the cause of these, it is the source (dhltu). In
Y51
order to illustrate just this he says: for the noble qualitiel arise with that as
their support. Since this teno dhltu also occurs in the sense of a base for both the
individual characteristic and the [twenty-fourJ secondary forms of matter36S , he says:
in this context, the meaning of .. dbJtu" is 'cause' (bt:tu) ; for example, [a
mine is described asJ the source of gold or the source of copper366 . Other synonyms
that are also mentioned in other Sutras should be explained by way of their intrinsic
meaning in accordance with this method.
I.16a
is it pure?
1.16 b
Becaule its:
1.16 cd
Purity
is
conlidered
al
like
the
[1J [VasubandhuJ asks [the following questionJ since the differentiation of emptiness
is not possible because it has the natUJe of the DOn-existence of the apprehended object
365
366
65
and apprehending subject; or else, it was stated that its differentiation should be understood immediately following the [section on the] meanings of its synonyms.
Hence,
immediately after the explanation of the latter, he asks: how should the differentiation of emptiness be understood?
1.16 a
Thus is its differentiation,368 Since it is not known when it is defiled and when it
tb~
apprehended
object and apprehending subject and passion etc., due to the faults of both lack of
insight and wrong insight - with regll.rci to slJch [people] it is determined as being
accompanied by stain. However, the emptiness which is unblemished like space manifests cr.-ntinuaJly for the Noble Ones whose minds are free from erroneous inversion
because of their direct intuition of reality - with regard to such [people] it is said to
have had
Y52
if!!
stain relinquished.
defilement and purity in this way should be seen, although its own-being does not
possess stain because it is luminous by nature.
[2] If, after being stained.373
367
368
369
370
371
372
373
Read: slllJlll nimWJ CI sl in place of $I saman Dirmal. ca; cf. Bhl$ya N24.B.
Read: AM maIms as per Ms.(I4b.3) in place of WIUlI CI.
Read: lpeiJi/clu per Ms.( 14b.4) in place of IpeJqiU; TIb. ltoJ ~ CIlJ (D214b.4).
Read.: yadi ~ bhatvl in place of yadi mnalI syld; ct. Bhl$Ya N24.10.
66
Purity
is
considered
as
like
the
~o
not possess stain for their own-being because they do not have sllch an own-being;
both when possessing adventitious stain and also when adventitious stain is removed.
while not taking on a different own-being, they remain pure. Similarly, emptiness too
is defiled by adventitious stain and is purified as the result of the removal of that,
although its own-being is unchanged. For, he who determines rhe one and the same
entity initially as having the characteristic of defilement and then subsequently as
having purity for its own-being, does not [avoid the conclusion] that a dharma which is
modified is destroyed due to a modification in its own-being. However. this is not so
when both [i.e. defilement and purity] are adventitious; therefore, this [process] does
not 'touclt' the real nature of cbange [i.e. emptiness].
N24.15
another differentiation,
[namely],
the
sixteen types
of
body
the Ie
374
375
and
[which il the
Cd)
the
10cuI) of
support.
The
67
N25
fields}.
support refers to the inanimate world - the emptiness of that is described as universal emptinesl because of its extensivenesl.
Moreover, as
And
there is the emptinell of that for the lake of which the bodbiuttva
aspires.
alpire~
1.18 a
Par
the
attainment
of
the
dual
virtuel;
[Por the attainment] of the wholesome which is both conditioned and
unconditioned.
1.18 b
And
for
the
welfare
of
sentient
beings, alwaYI;
Por the perpetud
1.18 c
welf~re
of lentient beings;
And
for
the
non-abandonment
of
r.;
'r.,
non-extinction of the
wholelome.
That which, even in the lIirvip. that il devoid of the remnantl of
N26
68
1.19 a
The
bodhi6attva
regard?
1.20 abcd
The
nOD-existence of the
persoDal
is [one]
Y52.19
[1]
explains its differentiation376 he says thil il another differentiation: the sixteen typel of emptinesl. It is sixteenfold accoming to its differentiation in
relation to [various] entities, however, there is no differentiation in regard to its ownbeing which consists in the non-ellistence of the duality. 'Ibese sixteeD types are taught
in the Prajiilplramitls as emptiness. beginning with internal emptiness and concluding
376
69
with the emptiness of the own-being of non-existence. These should be known in
brief as:
Y53
1.17 ab
the enjoyer,
the
body
[which
the
locus]
of
From the very beginning, the enjoyer is to be annihilated (through clear under-
standing]377 in order to abandon one's affection and notional attachment to it; for this
affection and notional attachment are impediments to the attainment of liberation and
Buddhahood. Immediately after that, the enjoyment belonging to that [enjoyer] [is to
be annihilated]. Immediately after that, the physical body which is the locus of both of
these [is to be annihilated]. Then, the inanimate world, i.e. the suppolt for the physical
body which is the locus for both [the enjoyer and the enjoyment] is to be annihilated
[through clear understanding] in order to destroy the grasping of and affection for [the
inanimate world] as bC!longing to the self because it is of service to the enjoyer. These
are the four types of foundation - the emptiness of these is described as the emptiness
of the foundation.
[3] Of thele, the emptinell of the enjoyer refers to the intemal lenle-
fieldl 378 , begiDDiJlg with 'sight' up until 'mind'. Because there is no agent of enjoyment apan from these and because they see the eyes etc. as active in the senseexperience of objects, people have an erroneous view of the 'enjoyer' especially in
regard to sight and the other [senses]; therefore the emptiness of the sense-fields of
sight etc. is described as the emptiness of the enjoyer.
[4]
begiDDing with 'form' up until the 'non-sensible'. Since they are enjoyed (bhujyante) as
entities of the sensory domain, they are [described as] enjoyments (bhojana). Hence
the emptiness of the external sense-fields is described as the emptiness of enjoyment.
[5] The body belonging to those il the physical body because both the
3n
378
379
380
7f)
[6] The foundation for the support refers to the inanimate world; because
it is perceived as the foundation for the support of sentient beings in every respect382 .
This is why he says: the emptiness of that is described as universal emptiness because of its extensiveness.
[7J To that bodhisattva-yogi who is mentally attentive, through proper mental attention
accompanied by deliberation in regard to the emptiness of the four types of entity383
that are to be known, a different 'sign-grasping'
beco~es
Also, tho way in which [the lattex-, i.e.) the internal sense-fields etc., are
seen through that knowledge of emptiness al the absolute in this context - the
emptillesl of that aspect il the emptinesa of the absolute.
reason? Because the absolute is empty of the imaginary nature387 .
What is the
[8] The other 'sign-grasping' [referred to above) is harmful to the meditative develop-
ment of emptiness; the essential nature of an entity (bhllva) is imputed upon that for
tho sake of which tho bodbi ttva upirel388 to [the understanding of] emptiness. In order to clearly understand this emptiness has been explained, beginning with
381
382
383
384
385
386
387
388
Read: ucchanyatJ 'dhy,tm.bshirrlhliany.tety ucy.te in place of t.cchany.tlldhyltm.blhyaillnYltety ucy.te; cf. BhI$ya N2.5.4-S: 'dhyltmabshirrlhlianyatety is omi" from die
Tib. cf. D2l.5b.2.
Read: uzvatbJ in place of sarv.aa; Tib. tIwns CMI du (D2ISb.3).
Tib.: Pi shoukl rad: bii (D2ISb.3).
Read: -Idi illnymt in place of -Idiillnyam; cf. Bhlfya N2.5.6.
Read: jlJlDJHRJOIJIIII ilM ninJ4te IS pel' Ms.(ISb.2) contrary to Y's fn.l p.S4.
Tib. reads:" ...is described IS empty (stodPl)", and not "emptiness"; cf. D2ISb.6.
Tib. is slighdy different: "because emptiness, which is Ibe absolute, is emp~ of the imaginary
nature": stod PI IIid ni doD dam PI ste lcwJ bmgI PI'i tad biiIJ
stod PI ia by. (D2ISb.7).
prltipMJyaJ#; Tib. sgrub pa, however Bhlfya: pRpIIdyate and Tib. sgrub pM byedpa.
vu
71
the emptiness of the conditioned and concluding with the emptiness of all dharmas.
For
the
attainment
of
the
dual
virtues;
He aspires to [thl} understanding of] emptiness for the purity [of all vinues] concluding
Y55
with the Buddha qualities; what is meant is: he cultivates emptiness [for the attain.ment] of the wholesome which is both conditioned and unconditioned389 ,
i.e. the path and nirvlpa390 ; the emptiness of the conditioned and the emptiness of the
unconditioned refer respectively to the latter two.
[9]
1.18 b
And
for
the
welfare
of
sentient
beings, always;
[The bodhisattva makes the following resolve]: "I shall act in the welfare of sentient
beings in every way and at all times". The emptiness of this is absolute emptiness.
[10]
1.18 c
And
for
the
non-abandonment
of
urp61raj
[The bodhisattva makes the following resolve]: "For the sake of sentient beings I shall
not abandon sarpslra". If he were to abandon sarpslra, [the bodhisattva] would not
attain enlightenment because he would remain at the srlvaka-leveI 391 . The emptiness
that pertains to' this is the emptiness without beginning or end; but why is the emptiness of this taught?392
1.l8d
[The bodhisattva makes the following resolve]: "The roots of the wholesome shall not
be desuoyed 395 by me even in the lJirvlpa devoid of the remnants of exis389
390
391
392
393
394
395
72
tence". The words 396 : "he does not throwaway", express the same sense as "he
does not dismiss". If this is so, how then can the nirvlps-realm that is devoid of
the remnants of existence be proven? It is an established fact that even in the nirvifparealm that is devoid of the remnants of existence, there is no interruption to the Dharma
Body belonging to the Buddhas, the Venerable Ones, which is an entity free from
impurity397 because of the non-existence of the body which is the karma-result of the
impure dharmas. Hence, the emptiness of that is described as the emptiness
of non-rejection.
[12]
1.19 a
The emptiness of this is intrinsic emptiness; here now he gives the reason:
Y56
b~cause
[entities] in beginningless slUfJsifra are endowed with consCiousness and some are DOncomcious, similarly, in this regard some [beings] endowed with the six sense-fields
belong to the spiritual lineage of the Buddhas and some belong to the spiritual lineage
of the irlvaJcas etc.
rebirths] that is beginningless, it is not accidental like the difference between nonconscious and conscious [entities]. OtheB believe that since all sentient beings belong
to the spiritual lineage of the tarhifgata, the term "spiritual lineage" in this context
1.19b
1.19 cd
The
"odbi.attva
aspires
for the
p." z.
73
aspire tol?
IS
should strive400 for the attainment of all the Buddha qualities". This is why it is said:
"he cultivates emptiness"401. The emptiness of that is described as the emptiness of all
dharmas.
Y57
[15] What again il emptiness in this regud, i.e. in regard to the enjoyer etc.?
404What is its essential nature? Hence he says:
1.20 abcd
The
non-existence
of the
personal
[one]
the personal entity and the dbarmas is [equivalent to] the emptiness of non-existence.
The actual existence of that non-existence is [equivalent to) the emptiness of own-being
of non-existence. 40SPor what reason are these two kinds of emptiness respectively
determined at the end?4 06 Hence he responds: in order to state the characteristic
of emptiness407 Why is there a re-statement of emptiness? Hence he says: for the
purpose of avoidin, both imputation in regard to the personal entity and
the dlJarmu and the negation of their emptiness, in due order.
In order to
avoid imputation in regard to the personal entity and the dharmas, he determines the
emptiness of non-existence; and in order to avoid negation in regard to the emptiness
of the latter, [he determines] the emptiness of own-being of non-existence. If the
405
406
Ms.(16a.4): pntitnyam, but V's rendering of pnymtavyam is preferred; Tib. 'bldpM byl bl
(0216b.5).
Read perhaps: t&fmlc cchllDYltllp prabh.vayatlty uC:Ylte in place of tumid vibh.vanOC:Ylte.
Although the TIb.: de'i phyir mam pM bs,omp Us by. Sill (D216b.S) does not substantiate
c:c:hanylll1p pnbh'vlyatny, the insertion of sllnYI1J2 is suggcsled by the Ms.(16a.4): Wm!t
sunYI- (not sUnYlt'- as per V). This statement seems to refers back 10 the words:
sllny/ltlql prabh'vaYltlty anhalt (YS4.24).
Read: Ivib6lJdJwJapnvrttitl in place of IVYlvalJic.pnvrttilr. Ms.(16a.5): -n1J'13~.
Ms.(I6a.S): -PSYlll1t1nlqJ; disreaard Y's fn.6 p.S6.
Note: this section (Y56.22 57.11) is IrInSlated from the Tib. since it is missing from the
Ms.(I6a.S). Fn.405 below marks the point where the Ms. resumes.
The Ms. continues froM this poinL
Read: ...",. dvividhl sllnyltlnte vylV.thIpYI. in place of ",.",. .. ; Ms.(I6a.S): e,1 dvividhl
407
400
401
402
403
404
sunYI.
nlltbam; d. B~yaN26.12-13.
74
emptiness of non-existence were not mentioned one may conclude that the dharmas
and the personal entity, whose essential nature is imaginary, do exist If the emptiness
of own-being of non-existence were not mentioned, one mOlY conclude that emptiness
is indeed non-existent and as a consequence of the non-existence of the lauer, the
personal entity and the dharmas would exist like before.
[16] In the above, internal emptiness refers to: (a) the non-existence of: (i) the personal
entity, i.e. the 'enjoyer' and (ii) sight etc., whose characteristic is imagined, among the
internal sense-fields which have the [karma-] result-consciousness [i.e. the storeconsciousness] for their own-being and are regarded by naive people as constituting an
'agent of enjoymem', and (b) the actual existence of the non-existence408 of the latter.
Y58
External emptiness refers to: (a) the non-existence of: (i) enjoymem that pertains to the
self and (ii) form etc., whose characteristic is imagined, among the external sense-fields
which have the appearances of representations of form etc. for their own-being and are
regarded by naive people as objects of enjoyment, and (b) the actual existence of the
non-existence of the latter. Internal and external emptiness refers to: (a) the non-existence of: (i) a personal entity as 'cnjoyer' in thatbody, i.e. the physical body, (ii) form
etc. which is imaginatively consttucted by naive folk and (iii) the body itself, and (b)
the existence of the non-existence of the latter. Universal emptiness refers to: (a) the
non-existence of a world of sentient beings within the inanimate world, (b) the nonexistence, by way of essential nature, of such an imaginative construction and (c) the
actual existence of the oon-existence of the latter. In regard to both the knowledge of
emptiness409 and an aspect of the absolute, the emptiness of emptiness and the emptiness of the absolute refer respectively to the non-existence of: (a) the knowledge of
emptiness, on the part of the knowing agent, which has the characteristic of an imaginative construction and (b) the aspect of the absolute on the part of the personal entity
who is the apprehender of the aspecr4 10, and the actual existence of the non-existence
of the latter. Now, that for the sake of which the bodhisattva aspires, i.e. [the understanding of] the emptiness of the conditioned411 , concluding with the emptiness of all
dharmas refers respectively to: (a) the non-existence both of the dharmas which have
an imaginary characteristic and of the personal entity, among those elementS beginning
with the conditioned up until all the Buddha qualities which are the aim of the
bodhisattva's accomplishmenr4 12 and (b) the actual existence4 13 of the non-existence of
408
409
410
411
412
413
75
the latter. For there exists no personal entity, whether it be 'owner' or 'agent' pertinent
to the conditioned, nor docs a conditioned [entity] exist in the nature imagined by naive
folk. These sixteen kinds of emptiness which penain to the bodhisattvas and which arc
not common to the srllvakas have been explained in brief in order to counteract all
grasping on account of conceptual differentiation, and also, in order to explain all
hidden meanings of the Siltras.
[17] And in this respect. the object of emptiness, the own-being of emptiness and the
aim of the meditative development of emptiness have been shown by the Venerable
One.
Of these, the object of emptiness refers to those subjects bcginning with the
'cnjoycr' up until the Buddha qualities; furthermore, the demonstration of the latter is
for the sake of showing that emptiness pervades all dharmas.
Y59
The own-being of
development of emptiness ~gins with the [aspiration for the] attainment of the dual
virtues (ct. 1.18a) and concludes with the [aspiration for the] attainment of the Buddha
qualities (cf. I.19cd).
demonstrate that the culmination of the perfection of the Form and Dharma Body, for
oneself and others, is due just to the meditative development of emptiness416 . The
differentiation of emptinell should be understood in this way; i.e. it
should be mown that [emptiness] is defiled in the stained state and is purified in the
stainless state; and it has a sixteenfold differentiation as just described, beginning with
inte~
414
415
416
emptines.
Ms.(16b.6): itllJy.tlsv.bh.yo abh.yo .bh'yuyabh.va ca. but Y's emendation to saDl'''syabh.yo 'bb'YlSylbh.vo 'bh'ylbhlYlSyabh'yai CI is preferred: Tib. stod pa flid kyi llId biiD oj
dDoI pomedpa'i no bo fliddstJ I dDorpo medpa'i dztospo'i no boflid do (D217h.6).
Ms.(16b:6): Di1u1t'a{J'tma-; dislegud Y's fn.1 p.S9.
Read: ianyatlbh'VIlIId eveti u per Ms.(16b.7) in pllCC of iaDy.tlbh'YID'yl{J pr.py. iti.
Tib. is s~dy different "'(the culmination) ...is auaincd due to meditative development. ..";
stod pa /lid bsgom pa lIS 'tbob bo (D217b.7 - 21ILl).
76
N26.18
1.21 abcd
If it were
N27
way:
1.22 ab
impure;
How can it be neither defiled nor impure?
intrinsic nature:
1.22 c
[Because] by way of
[1] Since its logical proof was listed immediately following the listing of the differen-
417
41S
419
~fih:d.
he says;
Verse 22 cd is not found in P or 0 editions of the BhI$ya; cf. N's comments in the inttoduction
(pp.9.10) to his Sansbit edition.
Ms.(17a.l): bItedoddeiJ.; disregard Y's 1iI.3 p.59.
Read: vij6e,YIIJI in place of jlfey.mr, cf. Bblfya N26.1S.
77
1.21 ab
emptiness
of the
dbarm..
were
not
defiled
by
adventitious
secondary defilement, even when no counter agent has arisen; the word
"even" implies that like when it has arisen [it would not be defiled1 - this being so, all
sentient beings would be liberated without any effort at a1l421 becausti of
the absence of defilement.
'without a counteragent'. However, since there can be no liberation for living beings
without the counteragent, in the state of ordinary people the fact of defilement of thusY60
1.21 cd
counteragent hu arisen; the word "even" implies that like when it has not arisen
[it would not become pure]; should [emptinesl] no4 25 become purified; this
being so, the undertaldnSI for the lake of liberation would be in vain
because even through the meditative development of the coUDteragent, separation from
such stain would not occur and also because liberation is not possible for one who
possesses stain. However, [the undertakings] for the sake of liberation are not considered to be in vain; therefore, due to the practice of the counteragent, the purity of
emptiness, through the separation from adventitious secondary defilement, must
necessarily be admitted. The differentiation of the purity of emptiness is proven in this
way. In this context, defilement is due to the appropriation of the dharmas that constitute defilement and purity is due to the appropriation of the dharmas that constitute
purity. However, neither defilement nor purity is considered to be manifestly pre:;ent
for emptiness426 because real nature is dependent upon the dharmas. This is why he
says: "all incarnate beings would be libeqted".
420
421
422
423
424
425
426
Read:
YIJIkli#J CI bb.VI!IIJ DIIau muirllJ syufJ sarvadehin~
Cf. Bhl$ya N26.19.
in place of
yadi lU sylt sa wpkleio mubl(! syufJ sarvadebirJDQ
Read: .pUD.,. eva ~ sarvaanv. bb.veyu.fl in place of pray.tDlIIJ arJtare{J. S/llVe Slav!
muktItJ syu.{r, cf. BhI$ya N27 .1-2.
Read: ay.WJaU iti in place of prayltDlIIJ arJl.InI(!eti; cf. ibid.
Read: tatbatly' a per Ms.{l7L3) in place oltMlwJylDJ.
Read:
viiuddhl CI bh.VI!IIJ IlIr1u VY'ylmo ni$p/Wo bh.vet
in place 01
yadi sI viiudtJ/U1l sy.t pnyltDlIIJ aphaJlIII bh.vet Ct. BhI$ya N26.20.
is omitted from Ms.{l7L4) but should obviously be inserted on the bais of the Tib. and the
Bhl$yL
Read: slltJyatlYItJ in place of illtJy.tlyq. Tib. stoJi pi lid I. (D218b.2). Cf. Y60.17 below
II.
-0218b.3.
II.
78
above refers to just the 'ground' (upRdSna; rgyu) of these [i.e. defilement and purity].
Otherwise, if defilement or purity were manifestly present for emptiness, then what
connection would it ha\'e with incarnate beings, on account of which both the purity
and defilement of the incarnate beings is described as being due to the purity of emptiness and the defilement of emptiness, respectively? And when emptiness is defiled in
the state of ordinary people and is pure in the state of the Noble Ones - this t00427 has
been proven:
[3}
I.22 ab
it
is
neither pure
nor
is
it
impure. 428
Y61
How can it be neither defiled nor impure?4 29 It is definitely pure because this
is made clear through the use of the double negative.
I.22 c
Here it is indeed the real nature of mind that is referred to by the word "mind" for the
[phenomenal} mind is characterized by stain.431 How can it be neither undefiled
nor pure?
On the conuary, the use of the double negative makes it clear that it is
definitely defiled.
1.22 d
He shows that it is defiled but not intrinsically 50433 . Scriptural tradition is also quoted
here: "It is defiled by adventitious secondaly defilement".
[4] When it has been differentiated as twofold, i.e. as defiled and pure, why then is a
fourfold differentiation mentioned? Some say that it is in order to demonstrate434 the
distinction between the mundane path and the supramundane path, for, the mundane
path is defiled by the stain pertinent to its own level but DOt by that which belongs to a
lower llevell because [the fonner] is the counteragent to the latter. The supramundane
path is impure [in one sense] because it is differentiated as weak, middling etc., however, it is pure due to the absence of impurity; but DOt
so
are not
Read: tata idmJ as per Ms.(17L7) in place of . . ~ disregard Y's fn.4 p.60.
Read:
Da kliIII DIpi vWi$" iuddbJ 'iuddhl Da caiWl 51
in place of
Da kliRJ DIpi cIkJ4" SuddbJiuddJdpi lUiWl 51
Cf. Bhl$ya N27 .5.
Read: Dlpy cliuddh' in place of Dlpyaiuddhl; d. Bhl&'a N27.6.
Y's text paraphrases this verse 1.22 cd.
Ms.(17b.l): citt&5yaivwp ~alVlt but Y's emendation 10 cittasyaiva nulaJd:$a{Jatvlt is preferred on !he basis of !be TIb. ". ilid Di dri ma'i mts/wJ lIid kyi phyir(D218b.6).
Read: lc.I&WyI6l1lJtubmta(J in place of d c....tubkJeit:Da; d. Bhl$ya N27 .9.
Read: d kIi$1I Da tu pnirryeti ddyad in place of iliI" III tu pnkrtyi dMiayati; cf. ibid.
Ms.(17b.2) omits pradMiana which is inserted by Yon !he basis ofTib. htaD pi (D219Ll).
79
defiled for they are unobscured and undefined yet m described as impure because they
are not intrinsically pure on account of their possession of impurity.
describing it
a6 undefil~d,
Thus, after
43S
436
80
N27. 12
Of these, in terms of
Clf
includes both the characteristic as devoid of existence and non-existence and the characteristic as devoid of identity and difference.
Again,
Punhermore, the
characteristic of exiltence... ; because of the statement: "it neither exists nor does
it not exist" (Ll3 c); ... refen to both the characteriltic al devoid of existence and non-elliltence 438 and the characteriltic al devoid of identity
and difference, because of the statement: " ... this is the characteristic of emptiness.
Thenlfonl, in nllation to the imagination of what is UDftlal:" (1.13 c comm.) "The characteristic consists neither in diffenlnce nor identity." (1.13 d). This is the summary
meaning in terms of characteristic.
437
438
81
[2]
with the character. ~ti , (a) its individual characteri.tic. (b) the ch:!racteristic
of karma hlenincnt to its realization]. (c) the characteristic of both its
defilement
lind
purification and
(d)
the
characteristic of reasoning
[pertinent to ;its proof] are made known as the counteragents to the four types
of secondary defi:.;;mem440 . Of these. the individual chamcteristic [acts] as the counteragent to conceptual differentiation; the latter consists in the perception [of things]
as existent, nonexistent, both [existent and non-existent] and different or identical.
The characteristic of karma [acts] as the counteragent to fear for those who, after
leaming of the characteristic of emptiness. do not have firm conviction. for example,
(a) the karma that penains to [the realization of] thusncss that is free from error. (b) the
karma that penains to the absence of erroneous inversion, (c) the karma that pertains to
the relinquishment of all signs, (d) the brma that exists in the spbere of all supramundane direct intuition and (e) in regard to the objective support. the karma that
pertains to the causal ground of the noble qualities. Thus. the characteristic of the
differentiation is for the removal of indolencIJ on the part of lazy people who, just by
leaming of the own-being of '!mptines8 and the karma [pertinent to its realization]
Y63
'seize' ttdS as sufficient. 'The characteristic of reasoning is for the removal of doubt on
the pan of skeptics who believe that [emptiness] is subject to defilement and
purification.
Chapter Two
The Obscurations
83
N28.3
11.1 abc
penains to those who course in equal shares. (e) The obscuration comprising the acceptance and rejection of ..l,u'n is pertinent to those
who belong to the spiritual lineage of the bodbi.. ttn because it is an
obscuration to the lJirv'pa [wherein the bodbi..ttva is] not permanently
fixed.
Thus these obscuration. are elucidated respectively I I being
pertinent to both, i.e., as peninent to those who belong to the spiritual
lineage of the bodbi .. ttva as well as thole who belong to the spiritual
lineage of the .rlnka etc.
[Sthiramati]
Y64
[1}2 Immediately after the explanation of the characteristic is an appropriate place for
the explanation of obscuration and since [the laner] was mentioned immediately
following the former, [Vasubandhu] says: with reference to the obscurations,
[Maitreya] says:
11.1 abc
Read: slkalyll omitting tam. Although the TIbetan (mtbs' tUg II sgrib PI'i phyir 061.4)
would substantiate a lUlling of sJbIy'vln(Ji4 szrjb pallere is probably an elaboration inserted
by the Tibetan translator as is clearly the case in several of the following sentences.
The first few foUos are missing from the Ms. of Ch.n hence the translation of this section is
buecl entirely on the Tib. Fn.lS below indicaIes the point whenl the Ms. begins.
84
(c)
acceptance
elucidated
II
and
the
rejection
are
obscurations
that
lineage of the sr!vaka etc. This verse has been composed in order to demonstrate that
the differentiation among the obscurations is in accordance with the difference in
benefit that is obscured.
Herein,
85
Why does
srlvakas and pratyekabuddhas [are said to] attain enlightenment even though it exists.
[Objection]: Is nescience on the part of the srJvaka etc. not an obscuration to the
arising of knowledge in regard to the sphere of the truth of suffering etc.? Therefore,
the two obscurations would be pertinent to them as well.
Consequently, perhaps it
should not be said that only obscuration consisting in moral defilement is pertinent to
srlvakas etc.? [Response]: This is not so, since ignorance is detennined just as obscuration that consists in moral defilement because: (a) it is defiled, (b) it is adverse to
knowledge and (c) it is the root of SlUfJslra. However it is not [determined as] obscuration that consists in the knowable. like uncertainty. For example, uncertainty in regard
to the sphere of the truth of suffering etc. is "not [uncertainty] in regard to other spheres
described as doubt and moral defilement, for it is only uncertainty in regard to another
sphere and not defilement nor d(\ubL Similarly, nescience in regard to just the sphere
of the truth of suffering etc. is ignorance aDd moral defilement but not in regard to
other spheres, for in regard to other spheres it is only nescience and not ignorance Itor
moral defilement.
Y67
th~)se,
either to restrain or
an excessive degree in those wbQ belong to the spiritual lineage of the bodhisattv.
86
and those who belong to the spiritual lineage of the srilvaJca etc .... refen to
[obscuration] pertinent to thosCl who coune in passion etc.
Those who
course in passion and the like refers to those for whom any passion manifests continuously and to an excessive degree even in regard to a miserable thingS.
[4] Tho equal; i.e., obscuration pertinent to both those belonging to the spiritual
lineage of the bodhisattva and those belonging to the spiritual lineage of the srilvaka
etc. It is equal because the two modes are absent6; refen to [obscuration] pertinent to those who coune in equal shares.
refers to those for whom moral defilement manifestS in conformity with the object, but
no~
[5]
continuously.
The
obscuration
comprising
the
acceptance
and
rejection
of
Consequently, although free from moral defilement [himself), having regard for
sentient beings, he takes rebirth in the lJirv'pa [wherein the bodhisattva is]
not permanently fixed, because he is not permanently fixed in sazpsilra or nirvilpa.
The obscuration to this consists in the acceptance of salpsilra as being overcome by
moral defilement or the complete rejection of sazpsilra without compassion, after
observing its evil as it is in reality. Others believe that nescience is described as an
obscuration herein because it is an obstruction to both compassion and wisdom.
Y68
tum
completely rejects sazpsilra with both his mental disposition and application directed
towards entering nirvlpa, just like those who belong to the spiritual lineage of srlvakas
etc. Thus, both the acceptance of sazpsilra and its rejection are obscurations in regard
to the unfixed nirvilpa of the bodhisattva because they both constitute a falling to one
extreme away from sazpsilra as well as nirv'pa. At the time that they become tath.gatas, bodhisattvas do not remain in salpsilra because they have relinquished both the
Dharma Body continues without interruption in the nirv'pa devoid of the remnants of
5
6
7
8
''''''''''1'''
87
existence, they do not remain in nirvllpa like srllvakas and the like. Thus they are not
fixed permanently in sarpslra or nirvllpa.
[6J These five obscurations have been enumerated here because they cause obstruction
in regard to: (a) the path of the bodhisattva and the srllvaka etc., (b) their application,
(c) the result and (d) the unfixed nirvllpa [of the bodhisattva]. Thus these
[obscuration. are elucidated] respectively, i.e. as is appropriate. Therein, the
first and the last [i.e. the 'pervading' and 'acceptance and rejection'] are obscurations
pertinent to those who belong to the spiritual lineage of the bodbjuttva.
But that which follows the first [i.e. the 'limited'] is an obscuration peninent to
those who belong to the spiritual lineage of the Brink. etc. The other
two [i.e. the 'excessive' and the 'equal'] are obscurations pertinent to both. In the
above, obscuration that consists in the knowable has been described as obscuration
that pertains to the bodhisattvas; moreover, it is known as undefiled nescience.
Purthermore,
The characterillic of moral defile-
11.1 d
meot is ninefold.
11.2 a
The nine fetters refer to oblcuntionl that con lilt in moral defilement.
what?
11.2 bc
They
are
equanimity
relevant
to
and
insight
the
anlliety,
into
reality;
N29
88
IL2 d
11.3 abc
Cellation,
the
jeweh, gain
aUlterity.
path,
and
the
[three]
honour
and
The fetter of
The fetter of
moral defilement which is the obscuration pertinent to the two [i.e. bodhisattvas and
srlvakas etc.], (b) what kind of essential nature they possess and (c) what it is they
obstruct, hence he says:
11.1 d
89
11.2 a
The fetters etc.
They are fetters inasmuch as they fetter [people] to various sufferings. The various
sufferings which belong to the group of sense-desire, form and formlessness, refer to
the painful nature of suffering, the painful nature of change and the painful nature of
the formative forces as is appropriate to the three realms of existence. They begin with
the fetter of attachment and conclude with the fetter of avarice. Therein, repugnance
refers to aversion. Envy refers to intolerance in regard to another's success 10. Avarice
refers to miserliness concerning the necessities of Iife H ; these three pertain to sensedesire. The fetter of attachment consists in the passion that pertains to the three realms
of existence. Similarly, the fetters of pride, ignorance, false view, clinging [to false
views etc.] and doubt all pertain to the three realms of existence. The fetter of false
view comprises the false view of individuality, the grasping of extremes and wrong
view. The fetter of clinging [to false views etc.] comprises the clinging to false view
and to morality and vows. Doubt is disbelief in regard to the [noble] truths and the
Y70
[three] jewels. Moreover, those other secondary defilements, such as anger, are definitely obscurations that consist in moral defilement because they are the
natural outcome of moral defilement and they are defiled.
Hence he
says~
11.2 bc
They
are
equanimity
relevant
to
and
insight
the
anxiety,
into
reality;
Anxiety is included among the synonyms for despondency, hence it is said: the fetter
of attachment is an obscuration relevant to anxiet)'.
the physical body, vitality, enjoyment and femily etc. as well as to the meditative
absorptions and formless [attainments] is on account of this, one does not become
anxious of the three realms, although oppressed by the sufferings of sSlJlslIrs. The
fetter of repugnance ia [an obscuration] relevant to equanimity.
How s07
Hence he says: because, on account of this, one II unable to be evenminded, i.e. free from formative influence, in regard to the foundation of
repugnance, i.e., the cause of repugnance, especially something disagreeable
etc.; it is disagreeable insofar as it is the cause of depression. It is logical that it is not
10
Cf. T-Bh3$ya: lr5ylJNl!BsalJlpattau cetaso vylro10 Iilbhas,tlclrldhravasirasy, Jlbhas,tlclrakullJinairumdIn gU{lavisf:$iIn parasyopaJ,bhya dvellf1Jiiko 'rIwpkftru cetaso vylro1a1r5yl (L30.20-
11
22).
12
90
Y71
nance] is a greater evil than [the fetter of] attachment, he says: "especially". When one
who is engaged in meditative concentration gains equanimity of the formative forces,
his mind ronsequently becomes even. However, if the fetter of mpugnance reaches an
excessive degree in such a person, then on account of the lattcr, he does not attain
equanimity in regard to the cause of repugnance; and when that occurs the self is
necessarily supported as an objective support; thus, on account of the fetter of attachment he does not find solitude. Conversely, although isolated on account of the fetter
of repugnance he does not attain meditative concentration.
[3]
the insiaht into reality, i.e. they are obscurations to true insight.
He asks: How
do they occur? Since this is oot known he says: They occur relpectively:
11.2 d
has the false view of individuality for its basisl3 and this is sevenfold 14 according to its
differentiation as pride, excessive pride etc. IS The clear comprehension of the false
view of individuality refers to the insight into the false \iew of individuality through
the discrimination of: (a) a self, (b) what pertains to a self, (c) the apprehending subject
and (d) the apprehended object, as well as through the discrimination l6 of an ownbeing on the part of the dharmas as imagined by naive people. The fetter l7 of pride is
an obscuration to that [insight] because it obstructs its arising. As to how aad when
this occurs, he says: becaule the non-relinquilhment of the latter il on
account of the maDifeltation of intermittent and continuous lelf-conceit
at the time of direct realization18 The time of direct realization of the truth is
equivalent to the condition that is conducive to penetration. In the above "intermittent"
refers to that which is interrupted by the counteragont; "continuous" refers to that
13
14
15
16
17
1S
Cf. T-Bbltya: mlDo hi aInU sarvl evl SltlcJylldntblmliraye{J1 pnvlltl.' SI puna eitt&Syonn.tiJ~atJ (1.28.21-29); Tib. dllJYll ni dl lJYal i. bya bl tbllfU em iyld Ji6 abop II
111 bill linea lW 'byud bl~ 1/ de ni sems kbedS pa'i mablll ifid de (D15SL2).
Read: slIptlvidbam in place of DIIVIIVidbllm; Tib. mam pa bdun (D222b.S). Tbia sevenfold
divisiOllIS substlntiared by Ihe T-BhIoya (1.29.4-17) wbere seven kiDdlof pride lie defined.
Sanskrit Ma.(20a.1) beains here with Ihe wOlds: mIIJ.dibblen&
Ma.(2Oa.1): viUtJl but Y's emendation 10 villlilbm is prefemd.
Ms.(2Oa.l): Sll/fJPRyojllDlITfJ which should probably be amended 10 lIITfJyojlD~ Tib.(D222b.6):
hID du sbyur b&
91
which is not interrupted by the counteragent. And this should be understood in regard
to strong and weak counteragents [respectively]. For as long as intermittent and con-
vi duality since the arising of self-conceit is only on account of the false view of
indi viduality.
[4] The fetter of ignorance [is
it is an obscuration that is referred to. The foundation of the false view of individuality
refers to the five aggregates that have been appropriated because it arises from the
objective support that consists therein; as is
s~ted
in a Sutra:
Certain srama\JllS or brahmanas perceive the self as the self and are notionally
atta.:hed to it; it is just on the basis of these five aggregates that have been
appropriated that they perceive and are notionally attached to the latter. 20
Just what is this clear comprehension? It is the perception of the emptiness of the self
and what pertains to the seltz1 and the emptiness of the own-being of the dharmas
which is imagined by naive people in !egard to the aggregates as well as their perception as impermanent, painful, empty, without self or as originating etc. - this is clear
comprehension of those [aggregates]. Bel" now he gives the reason: because the
lack of clear comprehenlion in regard to the aggregatel that have been
appropriated is on account of that.
92
of cessation refers to [its comprehension) in accordance with the aspects such as the
tranquil. Just how can [false view) be an obscuration to that [clear comprehension]?
Hence he says: becaule the fear of the latter [Le. cellation] il on account
of the false viewl of both individuality and the grasping of extreme I
and is also due to negation23 by wrong view. Therein, on account of the false
views of individuality and the grasping of extremes one fears cessation, thinking: "I
Y73
will not exist in that [state)", also, on account of wrong view one negates it, thinking
there is indeed no cessation. In this respect, on account of the false views of individuality and the grasping of extremes, one does not clearly comprehend [cessation1 as
tranquil, sublime and as escape24; yet on account of wrong view one does not comprehend it as cessation.
refers to both the clinging to false view and the clinging to morality and vows. Clinging to false view therein refers to that notion in regard to false view and the five aggregates that have been appropriated and which are the basis of false view26 , as being preeminellt27 and so on. Clinging to morality and vows refers to that notion on the part of
one who perceives either morality,
VOWl,
bccn appropriated and which are the basis of that [notion), as being [equivalent to)
purity, liberation or definitive liberation. Furthermore, the clear comprehension of the
path is in accordance with aspects, such as definitive liberation. Just how can the ferter
of clinging be an obscuration in the clear comprehension of the path? Hence he says:
beca""le one clinlll to the [hipelt] purity with the wronll motive 28 ; i.e.
because one clings to purity as either: (a) just morality and vows, (b) an abode of
pleasure pertinent to sense-desire, (c) ascetic practices or (d) the knowledge of enumerations etc. By clinging to a [false] view on account of just which one believes in
purity, one clings to that same [view] as being
fetter of clinging [to f$e view etc.1 one
wrong motive2S'.
23
24
25
26
27
29
Read: clpavldJd iii in place of c. t.acUiMvldJd iii; tMl is most likely an elabondoo inserted by
the Tibetm translator and is also found in me Tib. Bhlfya (D6b.4) but no in the Sanskrit
Bb-.ya (N29.l2).
Ms.(2Ob.l): ~-. but Y's emeadation to 1JilJ,wII(I is ~ferred; cf. his tn.l p.73.
Read: ~uaty.".njllDe as per Ms.(D.2) and Bbltya (N29.l3) omiuiDa Iv.npmJ iii wbicb
is an elaboration of the TIb.
Ms.(2Ob.2): dnrylyUtayefu, but Y's emendation to diJryIIn}'elu is prefcned; ct. his fn.3 p.73.
Read: qrldito in place of uw,.,ldito; d. T-Bh..ya (L29.24) which expands: daliJMZfDWiIt!
pdcal1p1d1ollfwJdhelv",.., vir;,. ".,~ JMl'II1UI&i g y.I tbrWwp; Ttb.1IJCbof
dMJ ibpd JMTdu ~ 1M d8I1,DO bo d6I)
JW 1,. 6a,. yin 1M (Dl!59Ll).
ReId: .ayadJI("')iuddbi~in plaI:eof ~ iuddhi~ ct. BbItya
N29.l4.
Read: Uyith. in place of
tv JtJre,-: TIb. 1'IJ"" 1M Pm vi' (0224&.2), ct. B_a
N29.l4 (- D6b.4).
am
28
pre~minenL
!ibando~
u,...
93
The fetter of
doubt is perplexity in reg&d to the truths and the [three] jewels. There is clear comprehension in regard to the jewel of the Buddha as being the final basis for the
excellence and absence of all vinues and faults [respectively]30. There is clear comprehension in regard to the jewel of the Dharma: (a) as being the conveyance across the
ocean of salJ1si:..
!.
(b) as having the nature of the absolute separation from all suffer-
ing 31 together with its causes and (e) as providing the understanding of the latter.
Y74
There is clear comprehension in regard to tho jewel of the Sangha as: (a) the locus for
the results of monkhood32 , (b) engagement in the latter and (c) the 'field' worthy of
supreme veneration. By acquiring perfect faith through the perception of truth and the
relinquishment of doubt33 one truly believes in the virtues of the three jewels and since
there remains no doubt that is not relinquished, the fetter of doubt is described34 as an
obscuration in the clear comprehension of the three jewels.
[8] The fetter of envy is an oblcuration in the clear compreheDiioD of
Dot
However, on account of envy one does not clearly comprehend gain and honourl 7 as
being adverse to all virtue nor
81
of aUlterity.
30
31
32
33
34
3S
As to how this
CI4 be
f.!h!J$! 1M I. u sdM Ii ebar IfOIJ pat _ _ thod IIU 'kluv6IM (D224L6). cr. T-Bbl$ya
(LJO.20): lily' ~ cetaro vylrafO lJbIuJattJrIdby.v.,;,.,./~
inltJtIlJJ,..aviilffJa parllyopalMJIIy. ~ '~vyIn:Jp my.. for the Tib.
ct. DlS9b.6ff.
36
37
necessities of life.
ness of mind in regard to goods and chattels on the part of one who is intent upon38 the
necessities of life. Austerity consists in the separation from from the necessities of life.
Its clear comprehension is [equivalent to] the understanding that it is the foundation or
basis of all virtue. However, one does not clearly comprehend it as the basis of all
virtue because one is intent upon the necessities d
ob~uration
[10] In [summary of] the above, the fetters of attachment and repugnance are obscura-
not]40. The remainder are obscurations to the understanding of reality for one who has
[already] applied himself [in such an endeavour).
Y75
order of these [fetters) is given; for eumple, one who desires Iiberation4 1 should, from
the very beginning, necessarily cause his mind to shrink from sarps3.ra.
Following
from that, he should have equanimity towards everything. After that, the false view of
individuality should be clearly comprehended because it is the root of all misfortune.
Then, the foundation of the latter should be clearly comprehended as consisting in
suffering and its arising. Then, the cessation of the latter should be understood. Then,
the path of attainment should be understood. Then, one acquires perfect faith in regard
to the tIuee jewels due to the awareness of their virtues and the vision of the truth.
And since it is only on account of the force of the vision of the truth that one becomes
a seer of the faults and virtues [respectively] of gain and honour as well as austerity,
thus the sequential order of these obscurations should be understood in conformity
with the respective cause of the dbllTlJ.. to be obscured42 . [Objection]: Since it is
possible that obscuration can penain to all [the fetters] at all times43 , the explanation of
obscuration as restricted to each individual foundation is not tenable.
restriction44 to each individual foundation is not employed here;
OD
[Response]: A
38
39
40
41
42
43
44
95
II.3 d
the oblcurationl and which are the [qualitiel] beaimjnl witt. virtue?
11.4 abed
is
produced
without
appli-
ac~u
mulationl.
II.S abed
(iii)
The
deprivation
of
Ipiritual
N30
(v)
Dilquiet,
that
wbicb
remainl
from the three and the non-maturation of wildom; {vi) innate dilquiet,
lazinell and carelellnell.
11.7 abcd
11.1 abed
96
gence,
(v)
absence
of error,
(vi)
The
obscurations
that
pertain
to
The
N31
97
a lack of enthusiasm for the true Dharma, (b) enthusiasm for gain and
honour and for veneration and (c) lack of compassion for sentient
beings.
b~en
learnt due to
the arising of karma conducive to the los8 of the Dharma, (b) learning
little
and
(c)
lack of the
necessary
preparation for
meditative
concentration.
[Sthiramati]
Y75. 14
[I] Are the latter [i.e the obscurations that consist in the nine fetters] the only obscu-
rations? These are common to both bodhisattvas and srSvakas etc. however, obscurations that pertain to the bodhisattvas [alone1 are:
The others are relevant to the tenfold
11.3 d
Virtue,
enliahtenment, (iii)
(ii)
... are the ten qualities. Therein virtue, which is the cause of enlightenment, consists in
Y76
all the roots of the wholesome [dharmas]; enlightenment is the result of it. In the
above, virtue has been listed in general terms but it is not understood by way of differentiation nor own-being, hence, in order to clearly illustrate these he elaborates:
11.9
abcd
... (iii)
Complete
acceptance,
(iv)
(viii)
lack of fear,
Read: iubbllUu rlMldbl 'p1rllP in place of IIJYld dUliubbldilu; cf. Bh14ya N29.20.
Ms.(21a.7): -m Ivnoaqr...
Read: kiD wi IValaPlIlI b CI iubhldaYI in place of Iv~11P ktt CI iubhldlYI; cf. Bhl$ya
N29.21 &: D6b.6.
Ms.(21b.l): dJJlnwt3, but BhI$ya (N30.9): dIIlIuttv&
Read:
per Ms.(21b.l) in place of -1111..,.,.
-.,"11tJ'as
98
II.9 d-
[2] Some believe that since the obscurations to virtue and enlightenment are explained
as independent, as are [the obscurations to] complete acceptance etc., they are discerned
in this context just as independent [entities] but not as things that can be listed and
explained. [This is not so]: the obscuration to arising is determined in relation to virtue
and it is common to such things as the resolve for enlightenment because of the
necessity for the production of that virtue. The obscuration to complete acceptance etc.
and the obscuration to the basis are obscurations to complete acceptance etc. and are
different [from the obscuration to virtue]49. Also, since enlightenment is unshakable
and is to be attained, both the obscuration to its maintenance and the obscuration to its
attainment are respectively determined. Therefore, independence does not result here.
[3] And their sequential order in brief is as follows: Enlightenment is to be attained
after perfecting the root of the wholesome in its entirety. In detail [it is as follows]:
From the very beginning the resolve towards enlightenment should be generated
because it is the foundation for the accomplishment of benefit for both oneself and
others. Then comes spiritual practice in regard to [the six perfections], beginninl with
generosity, which conforms with50 the generation of the resolve, and, on account of
which, one is recognized51 as a bodhisattva. After that, as the result of continual
practice throughout immeasurable aeons52 aDd in order to purify one's mental disposition through the collection of the accumulations of merit and direct intuition, the path of
vision, which has the nature of the absence of error, should be generated as the counteragent to error in regard to the personal entity and the dharmas. Then the path of
meditative development which is characterized by the separation from obscuration
should be followed to its culminating point in order to bring about the possession of a
Y77
special purity53. 'Then, all the mundane and supramundane roots of the wholesome
should, as they are collected, be transformed into enlightenment through application
that transcends that of the
Sr.vaka etc. 1ben, one who has arrived in this condition has
no fea,s4 in regard to the profound and sublime explanations of the Buddha and Ihe
49
s.
The rendering above is on the buil of the Tib. which is difficult to reconcile with the Sanskrit
portion: yllli rUg p6r 'dzin 1M 11 sogs pa II s,nll pa dM1 nm III sogs pa II s,nb pa ni yIli thg par
'dzin ptJ 11 lOIS pa manu kyi s,nll pa
tha dad do (D22SL6). A possible Sanskrit IeCOnstruC1ion would be: samldlaldy'VIIlI(2IIJI dhftyldy.varapllJl CI samIdIIIldy'VIf'IIIIIJII bItinlJaIp
Cl.
SO
SI
S2
S3
S4
SS
99
Then, one who is endowed with much leamings6 and undentanding teaches the sublime Dharma for the purpose of brin~ng sentient beings to full maturation. After that,
it is said that one attains mastery, i.e. Buddhahood, when those to be trained are
brought to full maturation in order to liberate them.
[4] Here the obscurations are stated as thirty, but only ten qualities to be obscured [are
The
obscurations
that
pertain
to
Of
respectfully
cation in regard to an unworthy object", i.e. in regard to objects other [than worthy
objects]. What is the obscuration here? The nescience or moral defilement that
consists in wrong view on account of which one applies oneself to an unworthy object
as well as that application is the obscuration.
to
An
what-
.56
.57
58
59
60
61
Re8d: blbuirutya in pla:e of bllhuiruta; TIb. mat du tho6 p& Ms.(21b.6): blhu-
Rud: rrf);Ji rrf);Ji ca .,.". jiJeyltJy Iv~1rIi hi in place of f1f{ri ~ vijlleylrli
Ivata(J1ni
hi; ct. a_a N30.12.
Ms.(22a.2): .".,.". which ba been conectcd in die Ms. mqin ID ady"&
Rud: Dly.,."...",.a as per Ms.(22a.2) in place of 'nly.,., JDY06&
Ms.(22a.3): uplyo; disrqlld Y'I fn.7 p.77.
Ms.(22a.3): -prayD60 DiyotJiiaJ:t but Y's emendaIion to playtJfO 'yoDiiaJ:t is pnferred; cf. his
tn.l p.78.
.
,.Im
100
hence the non-arising of the wholesome is an obscuration to enlightenment. Alternatively, that moral defilement or particular state which is an obscuration to the arising of
the wholesome 63 is also [an obscuration] to enlightenment. for that which is an obscuration to the accumulations [of merit and direct intuition] is certainly also [an obscuration] to its result. (b) Lack of mental attention, is [equivalent to] the lack of the
meditative development of [wholesome elements] that have already arisen; what is
meant is: they are not augmented64 Even though wholesome [elements] are produced
in a particular state, one is not mentally attentive time and again6S on account of moral
defilement such as laziness.
mulations.
While the accumulations of merit and direct intuition are incomplete one abides in a
morally defiled condition like before, or else, one has scanty accumulations. However,
another believes that although no distinction is made here, non-arising is intended just
as [an obscuration]66 to those clements conducive to penetration and not to othels.
Also, there can be a lack of mental attention to those [elements conducive to peneuation] that have arisen, although one is being mentally attentive; the non-accumulation of
what has been accumulated [on account of that] is described as an obscuration.
[6]
enliptenment.
enlightenment since the accumulations of merit and direct intuition, in their entirety, and
the result of these, i.e. Buddhahood, are to be completely accepted and possessed on
account of the fact that they should cause all sentient beings67 to be establi:;ru:ct in tit,
most excellent nirvlpa realm devoid of the remnants of existence by means oi this
62
63
64
6S
66
67
Ms.(22a.4): -aubhlbh.vmeti but Y's emendation to -aubMbh.vllJeti is preferred; ct. his fnol
p.7S.
Tib. is sliahdy different: yad n. IDu sbbI tyi bye ,.., Ii tshe die ba 1. stye b. 11 sgrib pa1
dOD modi pa gad yin pa (0226&.S-6); ....moral defilement which is an obscuration to the
arising of the wholesome in a particul. swe... .
Read: IV/ll'dhIlJllll iti ill place of lIJupekJi; Tib. spel bar mi byed eel by. ba (D226a.6).
Read: ~ pun,.. per Ms.(22a.6) in place of pllDUpWlyetU; disrealnl Y's fn.4 p.7S.
Tib. insens agnIJ pa (D226b.1) which is not found ill the Ms.
This pasaae is problcmalical. The above renderina is considered Ihe most coherent of lDIIJy
possible interpreWions IIId necessitates the emencluion of sarvUlttvIl to ,arvUlnv'lfJi: It
~hould also be noted ~ wnldey'qJ ~yqJ c.. is not found in the Ms. but has been
insenIId by Yon the
of ~ Tib.: d. his fn.6 p.7S.
_II
101
power.
: (a) deprivation of
spiritual lineage; i.e. not having a spiritual lineage or belonging to the spiritual
lineage of the srJvaka etc. (b) Deprivation of good friends; i.e., although one
belongs to a spiritual lineage, one does not meet with those who inspire the generation
of the resolve for enlightenment69 j or else, on account of these [people], one turns
away from enlightenment, or is not strengthened by the wholesome dharmas. Even
when one meets with good friends, there is (c) mental euaustion70
on account
of the sufferings of saqJsJra the anxious minds of those who have wrong insight
aspire for parinirvJpa as soon as possible. What are the obscurations here? (a> A
defect in causes [i.e. gotra], (b) a defect in conditions [i.e. blY'pamitra], (c) lack of
compassion for sentient beings71 or (d) laziness, since
ODt
careful consideration, in every respect, of all that is to be known, because, in comparison to those who belong to the spiritual lineage of the sr.vaka etc)3, they naturally
halfe keen faculties. And it is just the bodhisanva who possesses intelligence because
of his firm conviction in the profound and sublime Dharma; others do not.
The
bodhisattva SUite consists in spiritual practice that is not enoneously inverted for the
benefit of otbers74 . (a> Deprivation of spiritual practiceH ; i.e. one does not
engage in [the practice of] the [six] perfections etc., for, one who is 'situated in'
spiritual practice76 is known as a bodhisattva. (b) Stupid people are [equivalent
to) foolish people77 ; what is meant is: people who do not investigate [phenomena]
because, stupid people do not know that a particular person is a bodhisattva even
though he is occupied with spiritual practice7S (c) Pemicioul people are those
who bear ill willi i.e. t.hop who bear enmity towards bodhisattvas. These people
68
69
70
71
72
73
74
75
76
77
78
Read: tuy. trftJi (IVIIa(IIaI) in place of tmI~ tri$U; cf. Bhl$ya N30.1S.
Rud: bodbet'aa per Ms.(22b.2) in place of bodbir, TIb. by. chub 1M (D226b.5).
Read: parikbedM:jttatJ in place ci~ ct. BhI$yaN30.16.
Ms.(22b.3): JattvfllU; disrqa'd Y's m.l p.79.
Read: db1maItvazp in place of dbImattI; cf. BhI$y. N30.17.
Read: irlvakJdigotraUlJllp in pllce of irlvatJdj6Qll'ibbyar, TIb. JfaD thai 1. SOlS pal ri6J CBlJ
mams pu (D226b.7).
Read: bocthisattv.t1viparyutl PBIItthaIntipattifl in piKe of the MI. ~ of: bodbisattv.t1
'viJRllYutatl parlrtbaparlpratip.~ (22b.4); Tib. 6yad chub HIllS dpa' /lid ni pan gyi doD
phyiD ci nIB 106 par spb pao (D227Ll).
Ms.(22b.4): pnd,.". QidbUl)'BIJI but Bh..,. (N30.18): pntiplllivaidhUl)'Blll.
Read: pndpattistbo hi bodhiuttvo jiJly." in ~ of~t!Pattivrtto hi bodbis.ttvo jiJeyalr,
TIh. spb pa I. gIlU pa ni by. chub sems ... _", (DZZ7L2).
Read: bjana mtllti.jlllJalJ in place of bj tv mll(jb~.,..; cf. BhI$Y. N30.19.
Read (willl de JOIII): bodhisaltvo yam id najllJlfe in pllce of bodhiuttvopamiWJJ; Ms.(22b.5)
SubSlID1iaees lhis
radin,.
102
fail to see the real virtues of a bodhisattva because they seek79 his point of vulnerability. Having concealed the real virtues (of the bodhisattva] they promulgate nonexistent faults after superimposing the latter upon the former because they see nonexistent faults or have harmful thoughts on account of enmity. What is the obscuration
here?
<a) That which is adverse to the [six] perfections such as generosity, (b)
Others
believe it refers to the maturation of the 'seeds' lodged in the store-consciousness of: (a)
all propensities that are to be abandoned by means of [the path of] vision, or (b) undefiled nescience which is an impediment to 82 the facility for an understanding 83 of the
all-pervading dharmadhltu.
O~ers
conceptual notion of the self etc. in regard to the absence of self etc. (b) Whatever
remainl from the three obscur.tionl luch .s moral defilement84 . Therein,
obscuration that consists in moral defilement is the moral defilement such as passion
which manifests intensely and for a long time; it is an obscuration to the absence of
error because there is no opportunity for the application of the counteragent to it.
Obscuration that consists in karma is the karma that brings an immediate result etc. and
which leads necessarily8S to unfonunate states of existence. Obscuration that consists
in the karma-result is the unfortunate state of existence etc. and one who is born therein
does not have the good fortune of the arising of the noble Dharma. Moreover, whatever is left as a remainder from these [three], i.e. moral defilement, karma and rebirth,
are obscurations but they are definitely not the entire [obscurationsJ S6 (c) The nOIlmaturation of the wisdom which bringl Iiber.tion to fruition S7 ; this refers
to the fact that the wisdom which brings about liberation is ineffective. Some believe
79
80
81
82
83
84
8S
86
87
103
that this is because of the failure to attain the condition conducive to Pf;netration. However, others say that there are two [types] of wisdom in this regard which bring
liberation to fruition: (a) absence of conceptual differentiation and (b) the application of
the latter8 8 . The non-maturation of both of these, which respectively consists in an
incapacity concerning the understanding of reality and an incapacity concerning the
state that causes the latter8 9 , is due to the fact that the accumulations are incomplete.
What are the obscurations here? (a) TIle maturation of the latent impressions of moral
defilement that are to be abandoned by [the path of] vision90 , (b) whatever remains
from the obscurations such as moral defilement, (c) nescience which is an impediment
to the maturation of wisdom and (d) the non-completion of the accumulations.
[9]
obscuration.
quished on account of it. The absence of obscuration consists in the path of meditative
development because this is the counte ra gent to obscuration.
Y81
The
three
lethargy of mind that has delusion for a component94 . Cc) Carelellnesl consists in
both an excessive attachment to sense-objects and an inattentiveness in regard to the
wholesome. Some believe that carelessness here refers to the savouring95 of meditative
concentration. Due to disquiet and laziness in this respect, the path is not cultivated
88
89
90
91
92
93
94
95
104
and due to carelessness the mind is not protected from the unwholesome. What are the
obscuration! hem? These very t.luee.
[10]
one's mind is transformed into other model; [and is not transformed into
supreme and perfect enlightenment]97. Transfonnation98 themin mfers to [the transformation] of the roots of the wholesome which have already arisen and is restricted to
[the transformation] by mind into Buddhahood alone. Them are t.luee obscurations to
the latter. Which are these t.luee? Those. on account of which. mind is transformed
into modes 99 other than Buddhahood, i.e. into salfJsJra or the enlightenment of the
srllvakas etc., . and not into supreme and perfect enlightenment.
And these
Since they are enjoyed (bhujyante), the sense-objects of form etc. are
"enjoyments"
(bhoga).
"Faintheartedness" refers to a mind that lacks sublimity; i.e. one has a low opinion of
oneself and thinks: "how can someone like me lOO obtain BuddhahoodT' In mgard to
this. on account of the attachment to existence and the attachment to enjoyments. one's
mind is transformed into a propitious state of existence; however. on account of faintheartedness. the mind is transformed intO the Srllvab vehicle etc. What are the obscurations in this regard? They are: the craving for existence and enjoyments. laziness and
lack of compassion.
[II) The three [obacuntiolll) to lack of fear.
fearless state that consists in a firm conviction 101 in regard to emptiness and the
profound and sublime Dharma of the Buddha and the bodhisattvas. (a) A low
Y82
opinion of people; i.e. erroneous understandings and statements about people who
proclaim the way of the universal vehicle. or disbelief in the virtues of morality. meditative concentration and wisdom etc.
Dharma; i.e. disbelief concerning the words of the Buddha as expounding a profound
and sublime way and as having meaning that is not erroneously inverted.
Deliberation in accord with the letter
(c)
understands only the verbatim meaning of 'non-arisen'. 'without cessation' and 'peaceful
from the beginning' etc. but the meaning that is intended in reality is not understood.
96
97
98
99
100
101
102
,un
lOS
ale
the obscurations here? <a) Doubt and (b) nescience which is adverse to both
wisdom and meditative concentration and is also adverse to a conclusive investigation 103 of the meaning that is intended.
[12] The three [obacurationaJ to lack of avarice...
of avarice that one teaches the Dharma, either for the continued existence of the true
Dhanna, or in order to assist others.
Dharma; i.e. not holding it dear. It is on account of this that the true Dharma's longlasting existence is not ensured because it is not conveyed to another's mental
continuum.
i.e.
holding them dear. One worries that another may be equal or even superior to oneself
concerning enthusiasm for the true Dhanna, and consequently, one does not teach the
Dharma because of fear that gain etc. will be hindered. [Alternatively], although one
does not cling to gain and honour, there is: (c) a lack of compalsion for
sentient beingl; i.e. one does not teach [the Dhanna]l04 due to an absence of compassion for sentient beings because one who lacks compassion is
sufferings of sentient beings. What
&n!
DOt
affected by the
hood10!i. But since the three obscurations to the latter &n! not known, he says: on
account of which one faill to obwn106 lupremacy. He states that the obscurations to mastery are
103
104
lOS
106
107
108
109
(D228b.3).
dbanu is omitIed from the Ms nocecl by Y (cf. his fn.4 p.82) but hIS been inscnecl on the
106
relatives is [equivalent to) the total sepuation from one's relatives. Furthermore, the
loss of what has been learnt is due to the lrisinl of
losl of the true lli Dharma; i.e. because they either abide in the attachment to their
own views or they have recourse to people who are not good friends, the SiItras of UIC
universal vehicle are rejected by those who lack remorse saying: .. thes~ words are
spoken by MIra and are the cause of unfortunate states of existence; !hese words are
not spoken by the Buddha", and they deter other people from these [SiItras]. They
efface !he writings, b\W! and submerge them in water and so, in various ways, there is
the arising of karma I12 conducive to the loss of the true Dharma on account of the
maturation of the 'seed' of an individual nature I13 that is deprived of hearing the true
Dharma. [Alternatively), when there is no loss of what has been leamt, (b) learning
little is referred to as an obscuration since the accumulatirms of direct intuition are
incomplete and one who has little learning is unable to analyse the dharmas. And
[alternatively), even if one has much learning, (c) lack of the necessary preparation for meditative concenuation I14 is referred to as an obscuration. The lack
of the necessary preparation for meditative concentration is due to: (a) the absence of
any of [the qualities) beginning with will-power, or (b) the DOn-completion of meditative development llS because of the absence of any of the eight formative forces that
facilitate relinquishmem. Alternatively, the lack of necessary preparation refers to the
non-perfection of the Buddha's meditative concentrations such as the Vajra-like
[f:oncentration] 116. What are obscurations here? Tbey are: (a) karma conducive to the
bss of the Dharma, (b) learning little, (c) weakness in wisdom and (d) the secondary
defilements that are adverse to meditative concentration such al spiritual indifference
and reldeslness.
N31. 9
known accordinl to
110
III
112
113
114
115
116
117
the
influ,nce of each
[relp,cQve)
catelory. in
107
relation to which there are ten [inltrumental] caulel. The ten caulel
are: (a) The caule for origination; for example. the eye. etc. [are the
cause] for eye-conlcioulnel.. (b) The caule for continued exiltence;
for example. the four typel of food [are the caule for the continued
existence] of lIentient beings. (c) "Th. cau.e for support refers to that
which ill the foundation of lIomethin,: for example, the inanimate world
[is the cause for the support] of the world of lentient beings. (d) The
cauae for menifestation; for example. light [il the caul. for the manifestation] of form.
(e) The caul. for modification; for example. fire
etc. [is the cause for the modification] co! ct~(Jked food etc.
(f) The
caule for disjunction; for example. th" scyth. [il the cau.e for the disjunction] of that which i. to b. In.red. (I) Tbe cau.e for tranlfor-
N32
mation; for exampl:. a lold-Imilh etc. [i. the caule for tbe tra~lfor
mation] of sold etc. when it il tranlformed into thing. Iucb as
bracelets. (b) The eaule for a belief; for eumple. Imoke etc. [il the
caule for the belief that there i.] fire etc. (i) The caule for making
[otherl] believe; for example. tbe 10lical realon [il the caule for
making (others) believ.] in a premi... (j) The caule for attainment; for
example. the path etc. [il tho cause for tho attainment] of lJirY'pa etc.
Thu. the oblcuration to orilination i. to bo reaarded [al an oblcuration] to virtu. becaule oJf the necellity for the oriaination of the
latter.
The oblcuration to continued exiltonco i. [an oblcuration] to
enlightenment becaule of the un.bakability of the latter. Tho ob.curation to IUPPOrt i. [an ob.curation] to complete acceptalJco becau.o the
latter il tho foundation of tho re.olve for enlishtenment. The ob.curation to manifeltation i. [an oblcuration] to th. po ion of intelligen;:e b.cau.e of th. nece.lity for the promulsation of th. latter. The
ob.curation to modificatiou i. [an ob.curation] to the ab.ence of error
because the latter cbanle. into the rev.rse of error. Th. oblcuration to
di.junction il [an ob.curation) to the ab nce of oblcuration becaule
th. latter i. [equivalent to] .eparation from obscuration. Tbe ob.curation to traDl!ormation i. [an ob.curation] to devolopmeDt bocau.e the
latter i. cbaracterized by the traDlformation of mind into enlightenm.nt.
The obscuration to belief i. [an oblcuration] to lack of fear because fear
i. due to di.belief. Tbe oblcuration to makins [others] believ. i. {an
ob.curation] to lack of avarice bocau.e other. are made to beliove on
account of lack of avarice in relard to the DbarmL The obacuration to
attainment i. [an ob.curation] to ma.tery bocau.e the latter i. characterized by the attainment of .upremacy.
108
support,
modificatioD,
matioD,
manifestation,
disjuDctioD,
belief,
traDsfor-
making
[others]
the
causes
are teDfold.
The example I of these begiD with the
eyes,
food,
the
grouDd,
light and
fire;
The remaiDder begiD with the scythe,
a craftsman, Imoke, the logical cause
and the path.
ll8Now, from the very begiDDiDI. OD account of the desire to attaiD
enlighteDmeDt. the root of the wholelome should be geDerated.
Then,
the
oriliDation of the
root of the
wholelome.
The
Then,
all oblcuration should be relinquilhed on the path of meditative development on account of the ablenco of erroneoul invenioD 120 on the path of
vilion and all the rootl of the wbolelome Ihould be traDlformed into
lupreme aDd perfect enlilhtenment owinl to the reliDquishment ()f
oblcuration.
should be IlO fear in relard to the profound and sublime Dharma teachiDgl.
one wbole mind il devoid of fear and wbo leel the vinuel of thc
Dharma.
N33
derin. of the forcel of the vanoUl vinuel iD thil wly loon arrivel at
lupreme aDd perfect eDlilhtenment. baviDI acquired maltery over aU
118
119
120
NaclO luaesll tbat the folJowin. parqnph of die Bhl$yl (N32.11 to 33.2) could well be a
Jater interpOlatioa peculiU' to the Bhl$ya because it receives no commeat by Stbiramali. Cf.
his fn.6 p.3l.
Read: pn/IJ{II~ in place of pnbly. 011 !be bail ohho Tib. split lid phyir(D8L7}. Cf. N'I
fn.9 p.3l.
Read: 'viJWYIMg in pIKe of 'viPI6Y- 011 die basis of die Tib. phyilJ d JIll q ~ (D8L7).
Cf. N's m.ll p.32.
109
db.rm...
Acco~ding
the predominance of the category. such as originatioa. For. whea there is an obstruction to the cause of the origination etc. of these [categories] such as vinue. it is
described as an obscuration to origination etc. For example, something, such as a wall
which obscures light is described
II
effect of that [light]. In this way, thiny [instrumental] causes are explaioed 124 as the
reverse of the thiny oblClUlllioDl thu penain to these ten dhumas [i.e. vinue etc.].
[2] In thil respect, (a) the three cau... for die oriliaatioa of vinue are: applica
tion. application ia relard to worthy objects and proper application.
me
Here now he
eJ" etc.
virtue, hence he says: because of the Dece.lity for the origiaation of the
latter. He
shoWI
DO
The tumiDg about of the basis is [equivalent to) eDlightenment which has thusness.
121
122
123
124
1~
126
110
devoid of stain. for its basis 127 . Here he gives the reason: because of ita unshakability.
srAvaka etc.
ceases after having accomplished its aim in his own mental c-;,ntinuum.
Y85
The
bodhisattvas who with their superior mental disposition which consists in the
provision of welfare and happiness for all sentient beings are engaged in accumulations, vow to remain [in the world] up until such time as there is the enlightenment
characterized by the turning about of the basis for [all] sentient beings128 ; but not for
the sake of mere non-rebirth, like the srJvuas etc. 129 Moreover, since there can be no
continued existence without origination130, origination is also [applicable] here. Therefore, just
L~e
cause for origination. And since, there is no other cause for continued existence apart
from this, consequently, only the latter is mentioned. Alternatively, enlightenment is
[equivalent to] pure thusness and thus ness does not originate because it has purity for
its own-being. On the contrary, only continued existence is positively mentioned by
way of these causes because of the absence of adventitious stain; origination is not
[mentioned]. Furthermore. the causes for the continued existence of enlightenment131
are: (a) the production of the roots l32 of the wholesome. (b) mental attention and (c)
accumulations that are complete. ADd while such things as the non-origination of
viltUe are hindrances herein to the ariSing of the wholeso&le etc.; since they impair the
continued existence 133 of enlightenment, they are described as obscurations to its
continued existence.
example: for example. the four ty~1 of food [are the caule for the CODtinued exilteDce] of leDtieDt beiDI"
for
DO
into existence by means of the [four] foods such as morsel food l3". whereas those who
have already come into existence are certainly maiDtained136
enlightelJl1leDt because it is the foundatiOD for all wholesome dlwmas. Here now is an
129
130
131
132
133
127
128
134
13S
136
111
[the cause for the support] of the world of sentient beingsl38. The causes
for this [suppon] are: (a> the spiritual lineage, (b) being endowed with good friends
and (c> the absence of mental exhaustion. The deprivation of a spiritual lineage etc. is
also mentioned herein as an obscuration to suppon because it is at odds with the cause
for suppon, hence he says: the obscuration to support is [an obscuration] to
complete acceptance because the latter is the foundation of the resolve
for enlightenment.
Y86
gence; because of the necessity for its promulgation by the bodhisattva. Moreover,
this refers to: (a> success in spiritual practice, (b) living with suitable people and (c>
living with people who are not intent upon hann 139 Since they are impediments to the
cause for the manifestation of intelligence, the deprivation of spiritual pra.:tice
like herein are described as obscurations to manifestation. Hence he says: ti
ration to manifestation il [an obscuration] to the possellion .)f
ann. the
ll':~
inte'~i
inversion, (b) the absence of the three obscurations such as moral defilement and (c)
the maturation of the wisdom which brinp liberation to fruition. Por example, fire
etc. [il the cause for the modification] of cooked food etc.
For eatables
such as boiled rice are different from uncooked rice etc., but belong to their series. The
cause of the latter is fire etc.
137
138
139
140
141
142
Read: yad yuyldhlR"abhataqr lat laya dIqtitJ as per Ms.(24b.7) in place of yady
u~ tMrI tat ,.ya dJqtilr; d. also Bhlty. N31.12.
Ms.(24b.7): Jattvaloblye-; disre&1Id Y's tiL7 p.8S.
~~~'lf:=-S~ place of rudrllcitu-; TIb .dye bo 61JOd par mi Jams 1M (D23Ob.2).
Ilead: UId yadJl 110m rflpuya in place of UId yatbl rflpuylvablJlA; cf. Bhltya N31.14.
Read: Iloto in place of anMllo; d. ibid.
Read: abhrllJtir dari4lWllllJO bhrIDw VJloIra UC}'118 U per Ms.(2Sa.3) in place of abhrllJtir
thri4lWllllJ~ I abhrlDw vilcInIuc".,.. TIle ...... radiD& is baed on !he TIb. which seems
confused: 'lluul 1M med Di mritod ba'i lmI mo II 'tJuul 1M med IM'i Dur 1M ia bya b. ,ttl
(D23Ob.5).
112
The cause for disjunction is in relation to the absence of obscuration. The obscuration that remains 143 from obscuration that is to be relinquished by
[7]
means of the path of vision is relinquished on account of this, thus the absence of
obscuration refers to the path of meditative development. The three causes for the latter
are: (a) the eradication of innate disquiet, (b) vigourl44 and (c) the absence of carelessness. Moreover, these are causes for disjunction because they [act as] counteragents to
the cause for non-disjunction.
Since one
the latter is characterized by application in regard to the roots of the wholesome, i.e. in
regard to universal elllightenment.
Consequently, the
the holding of people in esteem, (b) the firm conviction in the Dharma and (c) the
avarice. Moreover, this consists in: (a> enthusiasm for the true Dharma, (b) indifference towards gain and honour and veneration and (c) compassion for sentient beings.
And since it is at odds widt the cause for mal.ting [odtersJ believe, the oblcontion
to makinl [othen] believe is established as [an oblcuration]149 to lack of
avarice.
144
145
146
143
147
148
149
ISO
Avarice
ReId:~~iftpllcem~~UIf1ID
ry.,YIIWVId: d. B~ya Nl2.S. Mi.(25b:2):~,.. pan-; disleaanl Y's fn,3 p.87.
113
is created towards the Dharma due to lack of enthusiasm etc. for the true Dharma.
Moreover, one does not teach the Dharma to others because of avarice for the Dharma.
Hence the obscuration to making [othersJ believe is described as [an obscurationJlSI to
lack of avarice.
[llJ The three causes for attainment are 152 : (a) the absence of karma conducive to
the loss of the Dharma. (b) much learning and (c) the necessary preparation for meditative concentration. Loss of what is learnt etc. is established as [an oblcuration] to
mastery because it is at odds with these [causesJ. Here now is the reason: because
the latter, i.e. mastery, il characterized by the attainment of lupremacy.
[12J However, otherll say that the causes for virtue etc. have the following sequential
order.
Y88
has generated the resolve for enlightenment he applies himself to the six perfections as
well as to the avoidance of stupid or pernicious people. In this way his status as a
mentioned immediately after complete acceptanCe. And while applying himself in this
way [the bodhisattvaJ relinquishes erroneous inversion and produces direct intuition
that is not erroneously inverted. Hence the absence of error is mentioned immediately
following the possession of intelligence. Moreover, this consists in the path of vision
because obscuration is relinquished through the practice thereon. Hence, immediatllly
after this, the absence of obscuration is mentioned which consists in the relinquishment
of obscuration. Since the mind of one who is devoid of obscuration is transformed
just into Buddhahood and not into any other [mode of being] because he is not attached
to existence and enjoyments, consequently, development is then mentioned. And thus,
elation arises towards the extremely profound Dhannu of the Buddha on the part of [a
bodhisanva) who has attained such a state of being and since he is devoid of fear, the
lack of fear is then mentioned. In this way, since one who has direct perception of the
Dharma 154 resorts only to those expedients through which he perceives correct
discipline for sentient beinas, how can there be any avarice on his part? Therefore,
immediately after lack of fear, lack of avarice is mentioned. Thus the bodhisattva
151
1.52
1.53
1S4
Tib. imerU .v-.pa whicll is omitted from die Ms. (ct. D231b.l).
Read: ~ IIfIIi klratllIJi in pllce of the Ms. readinl of vaiitvuya IIfIIi klrapllJi (25b.3).
The TIb.tbob 1M'; "red"yu I$um ai (D231b.l) sublWltiales dais reading which conforms
witb the gcnenl pIIIeIIl of SdUnmaIi's qucalion fiom the Bhltya; cf. N31.19.
upambdlJa; the TIb. (D231b.2)
1M. 1M should probably read tie bar bnatJ 1MRaIl: ~II"" in place of dlJ.lrmapral)'~ Tib. cIJOS mdoa sum du our
1M (D231b.7).
lie'"
114
whose obscurations are relinquished and whose virtuous qualities are completc 15S
obtains mastery of mind; hence, mastery is then mentioned. This is the sequential
order.
Y89
[13]
Since this chapter is the section concerning obscuration 1S6 , the causes for the
origination of virtue etc. are not expressed in aphorisms 1S7 [in Maitreya's kmkJs]. like
the obscurations are. However, a summary of the [causes for the origination of virtue
etc.] that have presented themselves in this connection is provided here in verse
form 1S8 .
The CAusel are tenfold in regard to
origination,
continued
existence,
tranlformation,
belief,
fire;
The
remainder
begin
with
the
ISS
156
Read: 'vllQlt:lhibn iii in place of '~IUU' iii; Tib. SIfJ"b pa'i sbbs yilI pas (D232a.2).
Read: IVar"a4llVao ". stlifJlJi u per Ms.(26a. t) in place of 'VMa(l1V1l sDtritJlJi; Tib. s6lib 1M
biiD du md mdud pas (0232a.2) wtUch sbouId probIbly be amended to IDI mdud pas.
Read: _ iubbJdIlJJm utpMtiHnl(JJIJy '...a(WI sDtrifJlJi I pt'UI(!.l6ItJ1JJtp tv IlI'I SlOkeD'
svpgnbllJ my as per Ms.(26L2). A1lhoup this ruding IS not in agreement with the "fib.
whicb is the buis for Y's emendation, tile Ms. rudinl is more coberent in tile context. cr.
NIIID'S discussion on this section in !be Inaocluction ID his edition of !be Bb"ya (NIl).
Read: vitJraviil",m.lipratylylpllym.pa,u in place of vitJraviilep{l'lIII inlddbll.IIJ1btJptifu; ct. Bhl$ya N32.8.
Tib. omits bbDj ct. 0232&.3.
Ms.(26a.3): dJIn; disleganl Y's fn.4 p.89.
157
158
159
160
161
162
D.
Read:
caiJUllbJnbhDdlpavalUJyldiJ ~ I
,un (D232a.4).
115
Introductory
11.10 cd
N33.4
and
(c>
the
Ipiritual
levela.
[Sthiramati]
[1]
Y89.12
In the above, vinuc and its obscuratioDS were explained without any specific distinction but now he explains virtue according to its differentiation in relation to the factors
that contribute [to enlightenment] and also according to its differentiation as being
common or not common [to all spiriruallineages].
N33.6
eDmeDt are:
11.11 abcd
163
164
116
limbs of the path because they are nurtured by the path of meditative
development.
[Sthiramati)
Y89.16
Also the obscurations pertin.,nt to [virtue 166 which consists in] the factors that
[1]
Y90
The factors that contribute to enlightenment are common in this respect because both
the srlvaJcu and bodhisattva are entided to them167 without a specific distinction [as
to activity] 161. However, the perfections and the spiritual levels, which consist in the
activity pertinent to the bodhisattvas, are not common [to all] because only the
bodhisattvas have sovereign power over them. Moreover, the obscuration to the result
was previously described by way of the obscuration to the cause of virtue etc.; however, what is other than what was discussed previously is mentioned [now] since it is
the immediate obscuration to the result [that is discussed) here. Alternatively, since
such [qualities] aa the lack
0'
the lack of application etc., this difference is discussed. Alternatively, when virtue and
enlightenment [were discussed in the previous section] the lack of application etc. to
conduct and its result, which go together with the expedients of the bodhisattvas alone,
were described as obsc:urations. Here in this section however, by means of an analysis
165
The da(Icta betwem dvayabliJ.1I and",npllryl (N33.10) sbould be omitted, IIld. althouah both
P and D: m. rdzoIs pi (",.nplfryl), Ihe ma sbould be dropped. Cf. Jonl pp.114-S.
Tib. (D232a.S) insertI bI (iublll) whicll is not found in the MI.
Jonl p.1l4): tatrIdlJiklllt which is subltIDtiared by MI.(26a.4) in placa of
de
166
167
:vfU!:.de
168
b~'" (my' /
117
of the factors that conttibute to enlightenment etc., the lack: of skill in regard to the
foundation etc. should be understood as an obscuration to vinue, whether common or
not common [to all spiritual lineages], that is different from the lack: of application etc.
Therein, enlightenment is threefold according to its differentiation among the srllvakas
etc. and since they conform with these [three], [those qualities] beginning with the
applications of mindfulness and concluding with the path 169 arc described 170 as the
factors that conttibute to enlightenment. The ten perfections and the ten spiritual levels
[are described] in accordance with the
sntras.
applications of mindfulneu.
mindfulness of: (a) body, (b) sensation, (c) mind and (d) the dharmas. The body,
sensation, mind and the dharmas form the foundation of these [four applications of
mindfulness] because they have these for their object. Therein, the body forms the
foundatiun for notional attachment to a '[physical] basis'. Sensation forms the foundation for notional attachment to the enjoyments that belong to the self. Mind forms the
foundation for notional attachment to the belief in the self. The dharmas l71 form the
foundation for notional attachment to the defilement and purification of the self.
Absence of understanding in regard to the individual and general characteristics of the
body etc. is [equivelent to] lack: of skill in this regard. Therein. the individual characteristic of the body refers to its nature as a composite of many impure substances l72
The [individual characteristic] of sensation refers to its es&ential nature consisting in
pleasure etc.
teristic refers to the aspects such as impermanent, painful, empty and not-self. Alternatively, lack: of skill in reaard to the foundation refers either to: (a) lack: of knowledge
in regard to the body etc. in its upec.. u impure, painful, impermanent and without
self, or (b) conceptual differentiation [in reguf to the body etc.] in terms of the aspects
of purity, pleasure, permanence and a self, because nescience or wrong view are
Y91
[respective] obscurations to the applications of mindfulness. [Objection]: If the applications of mindfulness have wisdom and mindfulness for their own-being, why is only
the lack: of skill in regard to the foundation described as an oblCUllltion but not also the
absence of memory in regud to the foundntion? [Response]: Because the activity [of
mindfulness] is dependent upon wisdom;
169
MI.(26a) line 7
(~)"is
170
171
172
:=.-D'
f~)t
emen~tion
to
118
mindfulness etc. acts upon an objective support that is anained subsequently to wisdom
but does not exist independently, like wisdom. Th/;refore, the abscnce of memory is
not described as an obscuration in this regard.
[3] Lazincll il [an oblcuration] to the complete relinquishments.
The
topic under discussion is the obscurations. Vigour receives the title of 'complete relinquishment' in this context when it is occupied with: (a) the relinquishment of adveBC
elements that have [already] ariscn and the non-origination of those which have not yet
arisen, and (b) the augmentation of the counteragent that has [already] arisen and the
production of those which have not yet arisen. Although the latter cannot be differentiated, they are respectively determined as fourfold due to the differentiation in
result. 173 Consequently, since the complete relinquishments consist in vigour, slothfulness is described as an obscuration.
[4] The two deficienciea in meditative concentration are [obacurationl]
pleteness in this regard is due to the abscJlCCj of anyone of: will-power, vigour, mind
and examination,
173
174
17.5
176
~ QOJ
occur due
~ the
power of
The Ms.(26b..5) enoneousIy inserts smrtitl_ !be end of this seneeuce siQce it ... no ~
in !be context and is not to be found in !be Tib. (cf. D233L4).
Ms.(26b.6): gMJWJa; dilre&ud Y's m.2 p.91.
Ms. (ibid.) not clear; this reldinl of 1IdaD. is S!Jllcsled teIlwively as an etymoloaical
uplmMioa. Tib. "" Nt (D233a..5).
Read (willi die Jonl pp.ll4-1.5): pmp{lly.in plQ of .".np~~-; cf. 8~. N33.10.
119
adverse to will-power etc. and (b) secondary defilement that is adverse to the formative
forces which facilitate relinquishment, namely, laziness, forgetfulness in regard to an
objective support, indolence, excitability, the absence of formative force and the
[presence of] formative force.
[5] The non-engendering of [the elements] conducive to liberation is [an
obscuration) to the faculties. The root of the wholesome which one who is
afraid of slUJlsJra l79 produces for the sake of liberation is described as 'conducive to
liberation' since the assurance of obtaining liberation is on account of that. And since
faith etc. receive the title of 'faculties' when it is engendered and DOt otherwise, hence l80
the non-engendering of [the roots of the wholesome] that are conducive to liberation is .
described as the obscuration to the faculties. What are the ohscurations here? They are
that: (a) attachment to a new existence and (b) fear in regard to nirv'Pa. [which occur
when the root of the wholesome] which is conducive to
account of any secondary defilement l81 .
li~~tjOn
i3 DOt generate"- on
powers. The topic under discussion is obscuration. 182 How then can there be an
excessive weakness of the faculties? Consequently, he says: because of their
contamination l83 by advene clementi; what is meant is: they are overcome l84
by adverse elements which bave the natuIe of lack of faith, laziness, loss of mindfulness, distraction and a weakness in wisdom l8S . TIle f~lri~ m n~ by the state
177
178
179
180
181
182
1&3
184
185
Read: tMIIdhipatylt in place of the Ms. reading of tMlI4hiJl'wy. (271.1); Tib. de'i dblJt gis
(D233bol).
Ms.(27a.2): <etarJOpekJl-; disregard Y's fnol p.92.
Ms.(27a.3): ~ disre&ard Y's fn.3 p.92.
A Sanskrit manumt of a portion of the TIkl (Y92.15 to 93.9) was discovered among
Vinltadeva's TriqlSikI-tiU and published by P.S. Jaini in an article titled wThe Sanskrit
Pnlamenll of Vinltadeva's TriqJiiiJ-rJU' in ~ Vol. XLVlD/3, 1985, pp.470-92; cf. fn.96
p.4i}2. This frl&ment baa been used as basis for several ~ die following emendaliOlll.
Read: YJOpaId". ~bIllYMfJ IJOIpldya,./ pulI.mbavaUtit' IJirvI(Je
c:eti in
place ~ ~a ~ ulOfJyaIe/ slpunlriluvuUtirIJirvIUbbltii caon the
buil ~ Jainfaad the Tib. (ct. D23lb.7). It should be noced that the Jaini reading of IJlklipati
baa - . repIaI:ed by IJOqJId". TIb.: mi (b)K:yed 1M
Tib. omill Ibis paille; ct. D233b.7.
Ms.(27a.5): -"Y.v.d:inqJid; diReprd Y's fn.4 p.92.
Read: -Ibbibbavld in place of -Ibbibbfltld; ct. Jaini.
Read: daItI~ in pi.:. of du6pnjilltJJubtJ.; cf. JaiDi.
s.
s.
til .
120
of 'heat' and the state of the 'summit'186; and although these two [states] are conducive
to penetration, they become excessively weak because they are overcome by adverse
elements such as lack of faith. Hence there is the possibility of loss rhrough that187 .
However faith and the like receive the tide of 'powers' in the sw~s188 of the 'receptivity ,
Y93
to knowledge' and the 'highest [worldly]189 realization' because the adverse elements
[faculties] such as faith, when they are overcome by adverse elements in the states of
'heat' and the 'summit'190, that is an obstruction to the powers because when it exists
there is no possibility of a condition of power191 . What are the obscurations here?
Just those adverse [elements] such as lack of faith.
[7] The fault of false view is [an obscuration] to the limbs of enlight-
enment. The fact that obscuration [is the subject under discussion] remains in force
here 192. Enlightenment here is intended as [equivalent to] the path of vision and since
these seven limbs of enlightenment which have the nature of
~ndfulneSl,
the investi-
gation of the Dharma. vigour. joy. tranquillity. meditative colICCnttation and equanimity
arise at the time of the relinquishment of monl defilement that is to be relinquished by
means of [the path of) vision, they are described .. the limbs of the latter 193 [i.e. of
enlightenment].
favourable to enlightenment then the applications of mindfulness and the like would
also be limbs of enlightenment. How can the fault of false view be an obscuration to
the limbs of enlightenment?
path of vision; what is meant is: because they are respectively determined by the
path of vision. What then is this fault of false view? (a> The five imaginary views, (b)
doubt. (c) ignorance, (d) the moral defilements and secondary defilements together
with their associates such as passion, which have the latter [i.e. a. b &: c] for their
objective suppan. [Objection]: Is it DOt so that doubt and the like are also obscurations
in this respect? [Response]: Admittedly these ~ obscurations. however. here 194 he
186
187
188
189
190
191
192
193
Tib. (D234L3) insens Ilutib ('ii6 nea pal which is not found in die Ms.
Read: .,.. tellqI eva irMIdIJIdllJIm a,mqaumardblvuWyor yMJ in place of t&fmld ylt
te,1m eva inddhldIlJlm U,mqlWIIllnlhllllvutblylm OIl the bw of Jaini which however
replaces -lvudJayorwUb -IV&IliJIDIt; TIb.: dIO b.our pa "flUe lDD'i dus ". (D234L3).
TIb. is sliahdy diffemlt _there is no poaibility ol. special power"; (slObl kyi bye btq mi
Slid do D234L4).
Reid: 1vata{J1nI ity In vanate in place of Iv....,.. iti prUrtam; cf. JaiDi; Tib. omiIS this
sruemenl (cf. D234L4).
Y's rec:onsaucliOil of: tDyl tJIii s~yavl/yllprffi- is pmf.-recl to Jaini: talyaitllli
sDJJtidhl1JfUvic.Ylprfti- 011 the bMis of TIb. (cf. D234a,$) IIICl die a..u cobennce of die
pauap.
194
121
annunciates the fault of false view19S by laying the stress on its essential features, thus
the absence of an exposition of these [elements, i.e. doubt etc.] is not conttadictory.
Moreover, of these [elements] beginning with false view, it is just the 'seed' lodged in
the store-consciousness that is described as an obscuration to those [limbs of enlightenment] because it is to be relinquished l96 by means of the path of vision.
[8] The fault of disquiet is mentioned as the obscuration to the limbs of the
path, which are enumerated as: correct view, correct intention, correct speech, correct
action, correct livelihood, correct effort,
(;on~ct
concentration 197 . Here now he provides the reason: because thole limbs of the path
are characterized by the path of meditative development.
bec~use
they are
brief, it refers to the impurities other than those which are to be relinquished by means
of [the path of] vision. 'The force of those [impurities]. which is lodged in the storeconsciousness, is disquiet. Moreover, this is determined as an obscuration to the limbs
of the path sioce it is to be relinquished by means of the path of meditative development. 'The obscuration to the factors that contribute to enlightenment baa now been
described.
N33.18
N34
11.12 abed
Oblcurationl to:
Ca) dominioa.
(b)
195
196
197
122
11.13 abcd
the coatiauiLy of vinue, (i) the uluranee of [the ariliag of the latter] and
(j)
eajoymeat of the
Dharma aad
caulial maturatioa.
Here the oblcurationl that penon to the ten perfectioDl Ire sbown
by way of the panicular oblcuratioa to the releveat relult of each
perfection.
(b)
[aa
d~velopment.
the enjoyment of the Dharma for him..lf and caulinl the maturation of
othen il an oblcuntion [to the relult] of the perfection of direct intuition because tile cndentaadinl [by the "odlliuttn] of the meanial of
what he hal leamt il not in accord with the letter.
[Sthlramatl]
Y94.6
[1] Immediately (dlowiDa the latter (i.e. the obscunlioDl to the facton lbacomribute
to enliahteDlDent), [the obIc:dnIiona) to tho perfectiolD should be melllioned. Hepee he
198
Tib. (0910.2) . . . .
123
II.12 ab
Obscurations
to:
<a> dominion,
(b)
of
sentient
beings199 etc.
Here the obscuration. that penon to the ten perfections are shown by
way of the particular obscuration to the relevent result of each perfection. What is the reason that here avarice and the like, which exist substantially as
impediments 2CO to generosity etc., are not described as C'bscurations to the perfections
although they are [described as] obscurations to the result of the relevent [perfection)?
All [people] engage in generosity and the like for the sake of its result201 ; therefore, in
order to generate interest in the relinquishment of avarice etc., the obscuration to the
result is mentioned but the obscuration to the perfection is not. Alternatively, obscuration such as avarice which is adverse to dominion and which produces a result
consisting in poverty etc., impedes a result such as dominion202, thus it is described as
an obscuration to the latter.
respect the chief results of the perfection of generosity are dominion and
sovereignty. The [chief result] of the perfection of morality is a propitious state
of existence.
donment of sentient beings. The [chief result] of the perfection of vigour is the
diminution of faults and the augmentation of virtues.
VOWI
is uninter-
rupted virtue. The (chief result] of the perfection of the powers is the 3l>:mrance
Y95
(of the arising) of wholesome dharmas. 1be (chief result] of the perfection of
direct intuition is the enjoyment of the Dharma and the maturation of sentient
beings.
1~
200
201
202
203
su,.
Read:
aiSvaryasyldM
utrvIfyl&_ya clvTti1r.
in place eX
aiiv.yaya sJIIa,tyJi ca satn'Ity.-asya c~
cr. BbityaNl4.1. Ms.(27b.6): II.Iv.-yasyl-.
Read: vibmtlJeaa .. per WiS.(Z7b.7) in place of vib6J1dbe.
Read: dIaJdiIu tatpIulJrtIwJ2 UI'IIe pnvanu. in place of tatphaJltthena dJnJdjbhy~ SlU'Iat[I
pra~ TIb. de'i 'MIs bu'i doll du sbyiD ~ J. qs pa 1a tbams cMl )u, ste (0235a.1).
Read: -pIWMtJ VI'badIIDItItiin place of -~balIdhJl; Ms.(2aa.l): -phalarp Tib. 'bras bu
zqJ byed pu (D23Sa.2).
Read: lefJIIJ aVa!fItIlDIIp vilDOCalWfl in place of tID avalfillln vimocayali; Tib.btsud pa de
11WDf num par pJl bIr byed pa (D23SL4). Ct. also BhI$ya N~.10 &; 09a.3.
124
[2] Tho obscuration to dominion and IOvereignty204; therein, dominion refers
to an abundance of wealth and property. Sovereignty refers to the power that comes
pertinent to the perfection of generosity because they result from that. What then is this
[obscuration)"! It is avarice.
[3] The obscuration to the propitious states of existence; a' proplUOUS state
Moreover, this
[obscuration] consists in: <a) immorality and (b) contemptible actions of body and
speech.
[4]
treating [even] offensive sentient beings just like those who are helpful. And this is the
re~.ult of [the perfection of]206 patience; the obscuration to this is anger.
growth of [elements] that have already arisen which manifest for the benefit of oneself
and others and the origination of [elements] that have not yet arisen. What then is the
obscuration hem? It is laziness.
[6] The obscuration to the suidanco of those to be trained ; i.e. guidance
scriptural instruction comes about on account of wisdom and not by any other means,
204
20S
206
207
208
209
11,5
Y96
mation into enlightenment. The root of the wholesome such as generosity which
is transformed into universal enlightenment, like Euddhahood, does not perish,. Some
believe that this obscuration consists in a lack of knowledge of the expedients which
characterize the transformation into universal enlightenment. Others believe that this
obscuration consists in the grasping of the three components [of giving]211 which is
[equivalent to] lack of skill in regard to expedients.
[9] The obscuration to the uninterrupted212 emerlence of the wholesome
in all rebirthJ; the uninterrupted [emergence] I)f the wholesome is [equivalent to its
emergence] day by day or moment by moment. And this is the result of the perfection
of vows. As to why this is so, he says: becaule the pOllellion213 of rebirth
that il favourable to thil il on account of the strength of
VOWI;
for [the
generosity etc. through the strength of his vows. Obscuration to this consists in the
absence of vows in relation to a rebirth favourable to generosity ew.
[10) The obscuration to the ulurance 214 [of the arilina] of thole whole-
~:
vIrya, samJdhi
and prajnl]21S day by day and moment by moment. Here now he gives the reason:
designativ~
tion applicable to the innate trio of vigourl l6 , meditative concentration and wisdom.
The power of meditative development [is mentioned here) because [the bodhisattva]
212
213
214
215
216
Ms.(28b.2):
teDtaaively.
Ms.(28b.4): vIIyua-; dislealnl Y'S fn.2 p.96.
126
because he is not overcome by avarice which is the counteragent to this [power of
meditative development]. What are the obscurations here? (a) The absence of critical
consideration217 and (b) weakness in meditative development.
[11]
causinlJ the maturation of othen; the results are: (a) the enjoyment of the
profound and sublime Dharma of the universal vehicle by one who is situated in the
circles of the assembly which pertain to enjoyment218 and (b) causing the maturation219
of sentient beings through teaching the Dharma by acts of transformation in their
various aspects220 Moreover, the obscurations to this are: (a) deliberation upon the
meaning of what has been learnt, according to the letter2 21 and (b) sluggish wisdom.
And so ends the obscurations [to the perfections].
[12] Although, substantially there
Y97
since four perfections are constituted by the perfection of wisdom. The perfection of
wisdom therein consists in sUpraDlundane direct intuition devoid of conceptual differentiation; the gradual relinquishment of all obscuration is on account of that direct
intuition.
intuition are incorporated in direct intuition that is attained subsequently to the supramundane path.
217
218
219
220
221
222
223
Ms.(28b.5): -pntUllfIkbyltla-, but Y's emendadon to -apntiuIJlkhyw- on the bais of the Tib.
is prefemd; cf. his fn.3 p.96.
Ms.(28b.5): sl1J!b~-; di:ireaud Y's fn.4 p.96.
Ms.(28b.6): JWWi wilh pi inserted in mqin.
R'.:ad:sI1pb~~dJi,.ya~~vic;jtll
Hnii ca D~bhirin place of slqrbhoJibparpDnuWale vyu.tblDo 6ambhIm-
127
II.14 abcd
N35
eminent,
(c)
eminent
that
the
meaning
flows
out,
II
II
allpre-
a. pre(d)
the
ment Ind purification, (I) the meaninl IS devoid of multiplicity, (h) the
meaninl a. neither dimini.hed nor
iucrea.ed and (i) the balli. of the
four kind. of ma.tery.
11.16 abcd
Thia
ilnorlnce
concerninl
the
On account of this be
[he penetrate~J it. muninl a. pre-eminent.
believe.: "therefore then. in relard to equality in Ichievement.
endeavour should be directed by u. toward. Onl7 the achievement of
complete purification in every way"225. (c) By mean. of the third rhe
penetrate.]
the
[dlJulIJ.dlJlta].
224
225
meaninl
a.
pre-eminent
that
flow.
out
of
that
w_,...
~is replaced by ~
128
(f) By
means of
the sixth [he penetrates] its meaning as devoid of defilement and purity
as the consequence of his penetration [of the reality] that, regarding the
[meaning]226 of dependent origination, there is no dharma whatsoever
that is defiled or purified. (g) By means of the seventh [he penetrates)
its meaning al devoid of multiplicity becauae of the absence of the
manifestation of multiplicity by way of lign in the dhum.. of the
N36
Y97.11
[I)
Immediately following the latter [i.e. the obscurations to the perfections), [the
226
zn
228
The Tib. iDsens attbl which is not found in the MI.; i.e.. it~; ~ f:ilJ ~ flIT byud bal
doll II (D9b.S) - pratttylWrUllpIdJnbe.
bJylCid dlJarmaYI is omitl!d from the rib.; ct. D9b.7.
Reid: bbllmilu pu1Ju in piKe Qf bhflmilv Ipi; cf. Bhl$ya N34.20.
129
11.14 a
In regard to: (a> the meaning aa allpervading, (b> the meaning aa preeminent 229 etc.
In this respect there are ten spiritual levels: (1) The Joyous, (2) The Stainless, (3) The
Radiance Giving, (4) The Brilliant, (5) The Very Difficult to Conquer, (6) The Face to
Face, (7) The Par Reaching, (8) The Immovable, (9) The Good Discernment and (10)
to
the
dharmadhltu in the sense of all-pervading etc. are described as the spiritual levels in
their nature as: (a) a locus for ever increasing understanding230 and (b) the foundation
(vihJra) the bodhisattva dwells (viharatJ) for an extended period in regard to [his
consists in a superior mentality in regard to both the Dharma and Icarma that does not
cease even in other rebinhs. On the Brilliant, the Very Difficult to Conquer and the
Face to Face [levels) he accomplishes a special training consisting in a superior
wisdom which has for its objective support: (a> the factors that contribute to enlightenment, (b) the [noble) tnltha and (c) dependent origination. These latter trainings
should be understood to have four kinds of result on the [four) remaining spiritual
levels: Of these, on the Far Reaching he accomplishes with effon233 the state of the
direct intuition of the signless. On the Immovable. he accomplishes without effon the
state of the direct intuition of the signless toaether with the purification of the 'field'.
On the Good Discernment, he accomplishes the special quality of analytical knowledge
and it is on ~count of this that he preaches the Dharma234 On the Cloud of the
229
230
231
232
233
234
130
Dharma [level] he achieves the special qualities of meditative concentration and [the
knowledge of] mystical formulae.
[2] Concerning th.l dbarmadb'tu, .. .in reglrd to the tenfold meaning
such as all-pervading,235... The sense of all-pervading etc. in regard to the
dharmadhlltu is understood by way of the ten spiritual levels of the bodhisattva.
Undefl!~d
context, on the contrary, other moral defilements and secondary defilements are
[obscurations] as well. For thus, everything on the Joyous [level] to be relinquished
by the path of vision is an obscuration because aU propensities for wrong insight in
regard to the [noble] truths are relinquished by the path of vision which brings about
an understanding237 of the sense of all-pervading. Furthermore, those [propensities] to
be relinquished through meditative development [are done so] by way of the remaining
spiritual levels. However, those [propensities] that have not been relinquished are just
like the ones that have been relinquished since they do DOt cause defilement on the part
of the bodhisattvas. With reference to this very matter, a verse has been composed:
Moral defilement becomes a limb of
enlightenment for one who employs the
mighty expedients and even SaJfJBlra has the
Moreover, because of the statement: "on the ten spiritual levels the ten perfections are
successively more excellent", it is evident that there is also the successive relinquishmont of those clements, beginning with avarice, which are adverse to each [level].
[Objection]: If other2 38 moral defilement may also be an obscuration, why is only
undefiled DCscience described as the obscuration to the spiritual levels? [Response]:
Because it is not common to everyone since it acta as an impediment239 to the attainmont of tdrvl{Ja only for bodhisllnvas, but not for SrJvakas etc. Thus, the irJvakas and
pmtyekabuddh.., become liberated in spite of ita [i.e. undefiled nescience's] presence,
235
236
237
238
239
6.
1-----------------------------------------------------------------------------
131
but not the bodhisattva; hence, it is not common to all. However, since moral defilement applies equally to bodhisattvas and srlvakas etc., the fact that [undefiled
nescience] is an obscuration is not annulled even though there is no mention of it [in
other works] since it is not posited nor rejected as an obscuration to the spiritual levels
of the bodhisattva, considering that it is described as an obscuration to the spiritual
levels and that it is not the only obscuration to the spiritual levels. Others say that since
undefiled nescience penains equally to the bodhisattvas and srlvakas etc., it is
mentioned especially as an obscuration to the spiritual levels; however, moral defilement follows as a consequence therefore it is not mentioned. [Reply]: Although moral
defilement is indeed equally applicable to the bodhisattvas and srlvakas etc. it therefore
need not necessarily follow. Others again believe240 that although the obscuration
consisting in the nescience of the spiritual levels is an undefiled nescience pertinent to
the srlvakas, it does not act as an impediment to liberation because the sdvatss
become liberated even though the nescience in regard to the spiritual levels is present
However, [such a nescience] is defiled for the bodhisattva since it is the cause of an
impediment to the attainment of nirvlfJa.
[3] Others believe this is not so:
II.16b
YIOO
Because, by means of the fint spiritual level [the bodhi .. ttva] penetrates the sense of aU-pervadinl on the part of the dhsrmadhltu.
Therein, the first spiritual level refers to the fil'St supramundane wisdom, together with
its associated elements and is inc:orporated in the path of vision. The dharmadhltu is
[equivalent to] emptiness since, by virtue of its being a universal characteristic, it is in
one place just as it is everywhere. It is all-pervading because it extends everyWhere.
TIle statement: "since DO dharma is to be found outside the dharmadhltu" 241 , shows
On
240
241
242
243
co~uently.
132
benefit for others as with benefit for himself. Herein are shown: (a) penetration244 , (b)
the counteragent and (c) the result of the counteragent; this triad should be discerned in
aI
foremost; the
fact that he penetrates [this meaning] of the dharmadhltu is understood. This is due to
his vision of its intrinsic luminosity.
endeavour
the spiritual levels of the bodhisattva. (b) the complete purity248 of the perfections and (c) extensiveness in courses. Then, when they are purified to a
greater degree, they lead up to the force of the ten powers249 since they are
completely purified in every way2S0 ... Therefore then, in regard to equality in
achievement (endeavour should be directed by us ... ].2SI
The words "therefore then etc." signify that since [the bodhisattva] has this thought on
the second spiritual level, therefore it is known that he penetrates the meaning [of the
ConsequeL.dy,
the perfection of morality is more excellent on this spiritual level because the self
becomes, still more so, a fit vessel2S2 [for purity]2S3 QQ ~YQt of fPc r;fe~ire for the
pre-o~nt m~aning
244
245
246
247
248
[of tho
t;lhllf'm~nr].
Ms.(3Oa.3): -tivedhatJ in piKe of -trividhatJ as stated in Y's fn.4 p.lOO; allhough pratipak$' is
omitted. as DOled by Y, it bas been insened in the Ms. mugin.
Read: yetJlsyaivaIJJ bbavati ...samllJe 'bbiDirhlte in place of tetJlsyaitlld bbavati .wnJbbilJirIJJte; cf. BhlUI N35.12
Read: tile as per Ms.(3Oa.4) in place of iti.
Ms.(3Oa.S): u,.."" however Y's emeudaIion 10 uttarataram is in apeement widt OS (R26.5).
Ms.(3Oa.S): -pariiuddbi, however Y's emendalion 10 -pariiuddhya;, which aarees with DS, is
p-efeIrsI.
249
2SO
2.51
2.52
DS (IW.2lff.).
Reid (with de 1001 p.ll6): Itmaplll1kanlllt in place of 11JrWJJItr41T1{J1t; Tib. IxUg iiD tu
(mam par dig pail SIJOd dJJ byed pa'i phyir (D238b.3). This readinl is subsrantiated by die
2.53
Tib. inserts viiuddhi which is not found in die Ms; cf. ibid.
MI.(3Oa.7).
r-----------------------------------------------------------------------------
133
[5] By means of the third [he penetrates] the meaning as pre-eminent
that flows out of that [dbarmadb.tu]. That he penetrates it is understood.
because the statements of the Buddha are characterized by their penetration of the
dharmadhiItu; for thus254. the Dharma teachings such as the sntras which flow out of
the dharmadhiItu are characterized by the power of the dharmadhiItu known as the
Dharma Body which is completely pure in every way. This is because of both the preeminent nature of the Dharma teachings that flow out of that25S [dharmadhiItu] and also
the fact that they [i.e. the Dharma teachings] are the cause of the complete purification
of the dharmadhiItu on account of the pre-eminent nature of the dharmadhiItu. On
account of that2S6 after understAnding the pre-eminent nature of what is
learnt and which flow. out of the dbarmadb'tD ... ; by "on account of that"2S7.
[is meant]: on account of the penetration of the dharmadhiItu; by "what is learnt" [is
meant]: the Dharma such as the Siltras that are learnt; by "after understanding the preeminent nature of that". is meant: after having gained knowledge of them introspectively as such through direct intuition devoid of conceptual differentiation; ... for the
sake of them, i.e. for the sake of hearing the statements of the Buddha, he may
cast himself into the fire-pit the lize of the great trichiliocolm, for it is
said in a Siltra:258
If someone were to say the following 2S9 : "Thus I would proclaim to you this
portion of the Dharma presented by the Perfectly Enlightened One which
Yl02
25S
256
257
258
259
260
261
262
263
264
Conlral'y to Y's fn.S p.IOl.1he Ms.(30L7) reading is vac:lIlJlSysl rathJ. ... hence yasmlt(YlOI.
11-12) should be replaced by tam. hi
Ms.(30b.l): -dhmnJgrllJdhll'lMdhlt:u- but Y's emendation to -dhlllMlgntay' dhll7Dadhltu- on
!he basis of the nb. is preferred; cf. his fn.6 p.10l.
Read: yea. in place of tellll; cf. DhB$Ya N3S.14.
Read: ytJIJ. in place of tells; cf. ibid.
From DS (R33.1S ff.).
Ms.(3Ob.2): sa ced iha kaicid eVI/III blflY't in conttast to the DS readina adopted by Y: sa ced
idl/lll bicid eVIIlI brflY't; Tib. gal to I. la ii, de I. 'dj sbd ces ztJr to (D238b.7). Disregard
Y's fns.9 &. 10 p.IOl.
Ms.(3Ob.3): pnpItayec mabI-; d.islea1Rl Y's fnol p.l02.
Ms.(3Ob.3): slllfJPRjvaJitlylnr, diareprd Y's fn.l p.l02.
Ms.(3Ob.3): tUbllJ"; but Y's emendIIion to malJIDCIIp is preferred.
Ms.(3Ob.4): trislharamalJldharlylm api Joadbltlv which Y his amended to trisIhasnmaJIIslbMJalobdhltlv to .... with OS.
Ms.(30b.4): 6&Dipuipllrplylql which hIS been amended by Y to QtJip6lipllrpe to ape with
DS.
134
nary fire-pit
places of woe2 66 we should seek all267 the Buddha Dharmas, even at the price
of associating with [just] human suffering".
It is because of this that the perfection of patience is more -:xcellent on this spiritual
level since [the bodhisattva] endures all moral defilement268 for the sake of what is
learnt
[6] By means of the founh [he penetrates] its meaning as devoid of
poaseasion269 It is understood that he penetrates [this meaning] of the dharmadhltu.
meaning] of the dharmadhltu as an absence of what pertains to the self, since there is
no sense of'mine' whatsoever on the part of the dharmadhltu 270 . Alternatively, [the
dharmadhltul is not in the possession of anyone because it is not an objcct of all
erroneous inversion; since it i'l free from erroneous inversion in itself, there is no
possession whatsoever on its behalf.
Dharm! is checked; this is a statement from scriptural tradition. In this way, due to
his understanding of the dharmadhltu 272 through direct intuition free from conceptual
elaboration, he acquires the dharma consisting in the factors that contribute to enlightn03
enment on the Brilliant [level] and even that craving for the Dharma of the
sntras etc.
which existed previously on the part of the bodhiiO.utva, is checked. Others belie/e that
the craving for the Dharma refers to meditative absorption, meditative concentration
and the attainments. Therefore, on this spiritual level the perfection of vigour is more
excellent because [the bodhisattva] dwells perpetually in company with the factors that
contribute to enlightenment273 when both speech and discursive thought have been
transcended. 274
non-differen-
265
266
267
268
Ms.(JOb.4) appears 10 read: khadlyJm IlrlJ&. ... but Y's emendation 10 klJadlylm / api ru is
pe{ened.
Bplys is omiued from the Tib.; cf.D239L3.
Read: nrvab~ u per Ms.(3Ob.5) and TIb.<D239L3); sarva is omitted from DS.
Read (with de Jong p.116): sarvatlei.,abanld iti in place of sarvatleiasabanldKhir spy
sbbedylt; Tib. IfoD mads pa thamJI cad la mi 'byid pa'i phyir (D239L4). Ms.(JOb.5): -sahmiJd
ia. ..
269
270
271
272
273
274
275
IIUIIJin.
1------
135
the dharmadhlltu that is referred to. He sees the mutual276 sameness of non-differentiation277 between himself and the mental continuum of all the Buddhas, the Venerable
Ones 218 , of the past. present and future as well as that of the bodhisattvas. By reason
of the ten equalities in regard to the purity of mind and mental dis po aition279 ; he demonstrates scriptural tradition by this statemenL [The full passage reads
as follows]:280
By reason of equality in regard to the purity of mental disposition concerning
the Dharma of tho Buddhas of the past, by reason of equality in regaTd to the
purity of mental disposition concerning the Dharma of the Buddhas of the
future 281 , by reason of equality in regard to the purity of mental disposition
concerning the Dharma of the Buddhas of the present, by reason of equality in
regard to the purity of mental disposition concerning morality, by reason of
equality in regard to tho purity of mental disposition concerning mind282 , by
reason of equality in regard to the purity of mental disposition concerning the
removal of false view, doubt, perplexity and annoyance, by reason of equality
in regard to the purity of mental disposition concerning the knowledge of what
is the path and what is not the path. by reason of equality in regard to the purity
of mental disposition concerning the knowledge of spiritual practice and
renunciation 283 , by reason of equality in regard to the purity of mental disposition concerning the ever increasing development of all dharmas that contribute
to enlightenment284 and by reason of equality in regard to the purity of mental
disposition concerning the maturation of all ~ntient beings 285 .
[The bodhisattva] peoetrates286 the non-differentiation in mental continuum by reason
of these equalities because the Dharma Body, which is characteriz.ed287 by a turning
Yl04
28S
286
237
~-----------------------
---------------------------------------------------
136
[8]
defilement Rd purity; it is the fact that he peoctrates [this meaning] of the dharmadhlltu that is referred to. The characteristic of dependent origination is defilement. The
[dharmadhltu] is not intrinsically defiled because [defilement] is adventitious to it, nor
II
the
whatloever
that
is
defiled
or
purified. On the sixth spiritual level the bodhisattva analyses dependent origination
and penettates [the reality] in regard to the latter that
DO
or purified,
b~use:
pertinent to
ute limbs of dependent origination and (c) with the exception of the latter289
there exists no other self or what pertains to a self in regard to which defilement or
purity can be construed. It is only because of this that290 the perfection of wisdom is
more excellent on this spiritual level because [the bodhisattva] understands the
profoundness of dependent origination in the sense of the absence of defileu:;ent and
purity.
[9]
multiplicity; it is the fact that he peocttates [this meaning] of the dharmadhJtu that is
referred to. On this spiritual level the bodhisattva is victorious due to the absence of
the manifestation of all signs. And since multiplicity manifests by way of the manifestation of signs, hence it is said that by
melDl
. meaning of the dharmadh.tu as devoid of multiplicity due to the absence of the manifestation of signs. In order to demonsttate this very meaning, he says: becaule of
the ablence of the manifeatation of multiplicity by .ay of liln in the
dharm.. of tho
sntru
enters the dharmadlJitu by means of the signs of the dharmu [explained in] the Siitras
etc., [signs] which manifest themselves forcefuUy in their diversity as the [two] knowledges, i.e. that which consists in the entry into [the dharmadh.tu] and that which is
YlOs
obtained subsequently to the latter. However, on the seventh spiritual level, since he
penettates [the reality] of the absence of sign on the pan of the dharmadh'r-oJ through
direct intuition in the aspect of the uniformity of all signs, those signs do
DOt
become
289
290
291
137
excellent since he penetrates [the reality] that all signs are signless and does not contradict conventional linguistic usage which is created by signs. Also, as the consequence
of his penetr:ltion of the latter, in this [level] he obtains supreI"1acy292.
[10]
diminished nor increased 293 ; it is the fact that he penetrates [this meaning] of the
dharmadhiItu is
(tathat~considering
(tatM).
less.
Thus, on the
eighth spiritual level the bodhisattva penetrates the fact that there is neither diminution
nor increase on the part of the dharmadhillU because he acquires patient acceptance in
regard to non-originating dharmas.
there is neither a diminution nor augmentation of any dharmas whatsoever 296 , because there can be no origination of new dharmas.
[11]
Because of
the spontaneous absence of the manifestation of all signs therein, the dharmadhiltu ig to
be known as the basis for mastery over direct intuition297 devoid of conceptual differentiation.
way of fomlative
influen~e;
non-manife~tation
of signs is (Xlssible by
297
298
299
138
dharmadhiJtIl is to be understood as the basis for mastery over the corupleoo purifi~
Y1 06
cation of the 'field' because [the bodhisattva] obtains the power to exhibit it at will to
the Buddha fields and the circles of assembly300, Therefore, the perfection of vows is
more excellent on this spiritual level due to continual endeavour in regard to the wholesome on account of the aC<{uisition of mastery over both the absence I)f conceptual
differentiation and the 'field',
[12] By means of the ninth301 -{he penetrates the reality] that it fonus the
basis for mastery over direct intuition; the topic under discussion is the fact
that he penetrates [this reality] of the dharmadhiJtu.
bodhisattva] penetrates [the dharmadhiItu] as the basis for mastery over direc-t intuition
Since, on this level, he acquires ana\yticalltnowledge consisting in: (a) the Dhanna, (b)
meaning, (c) grammatical analysis and (d) a ready intellect, which are not obtained by
others, Hence here, it is discerned that the penetration of the dharmadMtu is the basis
of mastery over direct intuition,
excellent on this spiritual level because [the bodhisattva} possesses the speci.al power
of wisdom.
[13} By means of the tcnth303 (be penetrates the reality] that it forms the
basis of mastery over karma; it is the fact that he penetrates [this reality of the
dharmadhiJtu] that is referred to. 304 How is this understood? Hence he says: as the
consequence of his working for the welfare of sentient beings at will
through his creative transformations.
Through this resolve 30S on the tenth
spiritual level [the bodhisattva) penetrates [the reality] that the dharmadhiJtu is the basis
of mastery over karma.
actions of a tathlgaea. For thus, like the sugaea, through his Transformation Bodies he
acts at will doing what is to be done at the appropriate time 306 for the sentient beings
abiding in the infinite world-spheres of the ten directions. Therefore, the perfection of
direct intuition is more excellent on this spiritual level because [the bodhisattva}
300
301
302
303
304
30S
306
omitted from the Tib., is most likely a partial quotation of the following passage from the
Bhl$ya: prathamadvitfyava.iimirayatvaJrl dharmadhltJv astanJyaiva bhamyl pratividh,atfti
(N36.3). It should be noted that the portion of !his passage in parentheses above is nussing
from the Ms.(32a.l} and has been reconstructed by Y; cf. his fn.S p.lOS.
Read: buddhaQetraparIalJlJUlQ4a1~aktipratilambhle veditavyam in place of buddh.qetnl(pariiodhllD8)parJllJ1lW)(la1aslllJlllatilUJ4iaktipratilambhlt (Y106. l); Tib. salis rgy/lS kyi iid
dad 'k}iOr gyi dkyil 'kbor Jrun du bst1JlJ JM1 mthu bnJet: pas .. .rig par byao (D240b.6).
navamyl but BhI$ya (N36.4): navamylm.
Read: pratislUJlvilllbhlt in place of pratislupvitplfpteQ; cf. Bhl$ya N36.S.
daSamyl but Bhl$ya: d&iamyllm (N36.S>.
Tib. omits !his sentence; cf. 02411.2.
niicayeallJena but TIb. has simply /UJe/Ja (~); cf. 0241a.3.
Ms.(32a.S): casmin leva as nored by Y, but his emendation to casmin We is preferred; cf. his
fn.l p.l06.
139
possesses the distinctive ability to both enjoy the Dharma and bring sentient beings to
maturation.
[14] In this way the ten spiritual levels of the bodhisattva are respectively determined
as the counteragents to undefiled nescience which is an obscuration to each single
10
[which facilitates] the tenfold penetration of the dharmadhlltu and which is relevant to
these spiritual levels of the: bodhisattva as has [just] been described. The peculiar
nature of the ninth and tenth spiritual levels is revealed through their results but not
through a peculiar penetration of a different objective support307 because [the
bodhisattva] in these states reaches a condition which cannot be defined. The purpose
Yl07
of the penetration of the meaning of all-pervading etc. is [for the attainment of] a state
of excellence of the ten perfections, respectively. on the ten spiritual levels. Therefore,
these obscurations to the spiritual levels that have been described are also said to be
obscurations to the state of excellence of the perfections. Alternatively, it is said in a
Sntra that the purpose of penetrating308 the meaning [of the dharmadMtu] as allpervading etc. is [to attain] the result such as the attainment of meditative concentration
which is distinguished by [the attainment of] ever-increasing spiritual levels and which
culminates in direct intuition in regard to all aspects.
However, in total:
11.17 abcd
Obscuration that
consists
in
moral
defilement and obscuration that consists in the knowable have now been
elucidated - these are all the obscurations in this regard.
conlJidered
al
being
Liberation is
due
to
their
extinction.
Por the liberation from all obscuration is coasidered .as being due to the
extinction of this twofold obscuration.
307
308
Ms.(32a.7): Dlv~lbheda- contrary 10 Y's fn.2 p.l06; however his emendation to III tv
alambaMbhecJa. is preferred on the basis of the Tib. (cf. 0241a.6-7).
Ms.(32b.l): pntive..yojm... ; Y's emendation to pntivedhaprayojansm is accepced on the basis
of the Tib. tab tu no,s IM'i dgods pa (D241b.2).
140
[Sthiramati]
n07.7
[1] All the obscurations, which are of various kinds, have been described in the above.
In order to demonstrate that they are [all] included within two obscurations, he says:
however, in total ...
11.17 ab
in
moral
defilement and obscuration that consists in the knowable has now been
elucidated.
As to how this is understood that in total there are only two and that a third does not
exist, he says:
11.17 c
n08
The ellipsis is that [all] are included309 . It is understood that all obscuration is included
within the two obscurations; another, Le. a third, does not exist.
Consequently, all
obscuration is included herein, hence liberation from 1111 obscuration is CODsidered as being due
to
consisting in both :noral defilement and the knowable which comprise all obscuration.
What is meant is: one should relinquish all obscuration310 ,
Although obscuration to the Buddha level has not been elucidated, is it also
[2]
included in these [two]? [It is included, however] its inclusion is not due to its direct
mention but rather is due to its intrinsic nature.
Liberation i. considered as
309
310
311
312
Read: antBrg.tJDlti in place of atrlntlUg.tJDni; an is not found in the Tib. nor in the Ms.,
conttary to Y's reading,
Read perhsps: sarv'vBl'S{JlDi prsjlhIhi in place of sarv'vBl'BQIDIqJ pnbl(lBm; Tib.: sgrib ps
thl1lJ6 cad spon (D241b.4).
Ms.(32b.4): -wpgrah.... conttar)' 10 Y's fn.6 p.l07.
Read: y.,q.yln in place of IMt q,yld; cf. Shlfya N36.10.
141
N36. 14
Yl 08. 8
that consists in moral defilement and which is pertinent to the spiritual lineages of the
srJvaka etc. Obscuration to application refers to the excessive; this penains
only to those who course in passion etc. and it is on account of this that application is
not attained. Obscuration to attainment refers to the equ.r114 : this penains to
those who course in equal shares for it acts as an impediment to attainment. Obscuration to the special attainment refers to acceptance and rejection31 S
penains to those who belong to the spiritual lineage of the bodhisattva because it is the
obscuration to a special understanding. The special understanding consists in [the
attainment of] the nirvlpa [in which the bodhisattva is] not permanently fixed and this
should be understood as a special result. Obscuration to correct application
refers to the ninefold characteristics of moral defilement316 : since it is
313
314
315
316
The Tib. is slightly different: "ObscunUon to the causes is an obscuration to the tenfold
[qualities] such as vinue and is due to the influence of the causal ClteJories" . rgyu 111 sgrib pa ni
dge balll sags pa mam 1M bcu h sgrib paglllf yin S~/ rgyu'i don gyI dllbs kyi phyir(DlOa.4);
cf. Nagao's fn.7 p.36.
Read: samamin place of Slm.ln/lm; cf. BhliyaN36.16.
Read: IdInllvivllljlllJe in place of lIdIn~ cf. Bhliya N36.16.
nlt'lldhlkJeAl~ but Bhlfy. (N36.17): naVlldbltleilVllll{Wp.
142
stated that the nine fetters are obscurations. The way in which these become obscurations to correct application has [already] been described.
Obscuration to the
refers to [the obscuration1 to the factors that contribute to enlightenment 3l9 ; for [the bodhisattva] enters reality by means of these. Obscuration to
supreme vinue refers to [the obscuration1 to the perfections320 ; because
Y109
refer to the two types in total; i.e. obscuration that consists in moral defilement
and obscuration that consists in the knowable because all obscurations are included in
these two.
The statements of summary meaning are for the pwpose of ease in comprehension
and retention since [a treatise] which has been summarized is comprehended and
retained with ease.
317
318
319
320
Read: -hetvarth.dhiklr.d in place of hetvldhiklr'd; Tib. rgyu'i don ,y; sklbs kyi phyir
(D2A2a.!5). Cf. BhI$ya N36.18.
Read: -vibandhaklrlkMlvltepl'vata{J1IJI vitti" iti in ~l!Ce of -vibandhadvlte(ll 'v/Il'I{J1IJI
bhlvatfti; TIb.,elS byed pI'i s,o DIS sgrib par I,yur bas (D242B.S).
bodIu'paiJe,v but Bh_ya (N36.19): bodhipdJye,v.
Ms.(33a.2): -'VIl3(lIl1l yat; disregard Y's fn.6 p.lOS.
Chapter Three
Reality
144
Introductory
N37
III.I abcd
of
characteristic,
(c)
that
(f)
There are ten kinds of reality, namely. (a) the basic reality, (b) the
reality of characteristic, (c) the reality free from erroneous inversion.
(d) the reality of cause and relult, (e) the reality of the gross and the
subtle, (f) well-established reality, (g) the reality of the sphere of
purity, (h) the reality of the allregation, (i) the reality of differentiation
and (j) the reality of the skilli.
[1] Immediately foUowinl the explanation of the obscurations is the appropriate place
for the explanation of reality sin<:e it was listed immediately after [the obscurationsl.
Hence [Vasubllndhu]
~ays:
There
145
tiation the essential nature of the realities is difficult to understand. Hence, in order to
clearly illustrate the differentiation of the realities at the beginning, he says:
111.1 a
[Some say]l the statement about the basic reality is for the salce of showing
tHat the other realities are included there within the basic reality. The statement about
the reality of characteristic is for the salce of overcoming the faults that have
entered into clear comprehension, relinquishment and realization in regard to basic
reality2.
The statement about the reality free from erroneous invenion is for
the sake of demollStrating the expedients for withdrawal from saIJlsJra. The statement
about the reality of cause and result is for the salce of showing the 'going forth'
by means of the sravaka vehicle for one who has become weary [of saIJlsJra] because
the sravaka goes forth by virtue of his penetration of the four noble truths and [his
progress in] meditative development. The statement about the reality of the gross
is for the sake of showing the expedients for the accomplishment of knowledge of all
aspects.
The statement about the reality of the subtle is for the salce of showing
the expedients for the relinquishment of all obscuration. The statement about wellestablished reality is: (a) for the sake of showing the expedients which facilitate the
explanation of the extremely well-defined) Dharma and (b) for the sake of showing the
expedients for the refutation of all counter-arguments. The statement about the reality of the sphere of purity is for the sake of showing the differences in purity
according to its differentiation with regard to spiritual lineage, sense faculty and mental
disposition, although equal [Le. non-differentiated] with regard to the dharmadhatu.
The statement about the reality of aggregation is for the sake of showing the
expedients for entry into defilement and purity in all aspects. The statement about the
reality of differentiation is for the purpose of showing the capacity for reversal of
all uncertainty, beginning with [uncertainty in regard to] thUSDess. The statement about
Y 111
the reality of the skiUs is for the sake of showing the expedients for the establishment of non-substantiality after having checked self-grasping, in all its modes.
[3] However, others say that the basic reality, which is peninent to bodhisattvss, is not
common [to the sravakss and pratyeJcabuddhss]. The second reality is the counteragent
1
2
Tib. (D242b.3) insens khl cig nl lltwhich is not found in the Ms.
Read: -slqJtbraQ6pI'IVi$~ in place of -.sJqItIc~yubasya dosaptahllR{Jlrthaqr, Tib. nutoa sum du byed 1M JI iugs 1M'i des 1M gZom pa'i phyir (0242b.4). Cf.
Ms.(33..7): aVYlvuthita but Y's emendation to SUVYlvUthita is preferred on the bais of the
Tib.; cf. his tn.3 p.1I0.
Read: -"1IV1$"'llJopIyas~ in place of -VYlvlS"'IIIlS1manhyaslllJdMilUJl-; TIb. tab tu
A 1Mi
PI (0243a.2), however P: mrhu for thabs which is in accord with Y.
rhw
"'till
146
to incorrect applicationS only in respect to the former [Le. the bodhisattvas]. The third
reality is conformable to correct application. The fourth reality is common to both
defilement
[4] In brief, these ten realities are the basis of all the statements of the tathllgatas with
hidden meaning.
conformable with reali)' the conventional too is described as a reali)' in this context.
Others believe that these are all realities because they are not disconsonant with the
modes as described, considering that, that which is not disconsonant with a particular
mode, is a reality as such.
N37.17
III.3 a
III.l bed
N38
Ca)
That which
is
eterDally
D.:In-
hl
rollti9g.
t9
lbe tbrlO
6
7
cr.
147
which is characterized as tho perfected both exists and does not exist as
a reality, it is a reality in lelatioll to the perfected nature.
[Sthiramati]
etc.
Since these have not been established. he says: the imaginary. the otherdependent and the perfected.
natures are described as
the other realities. such as that of characteristic. are included within that [basic reality].
Y112
[2]
Why should these three natures be studied? Some believe that it is in order to
demonstrate: (a) conventional usage. (b) the absolute and (c) the basis of the latter.
Others believe it is in order to demonstrate: Ca) erroneous inversion. (b) the cause of
that and (c) the objective suppon that acts as the counteragent to these. Others believe
it is in order
to
to
bodhisattva. Others believe that it is for the sake of the error-free understanding of the
nature of the perfection of wisdom. which is profound by nature. by way of the three
natures. For it is stated as follows in two verses from the Abhidharrr.asilua 10:
Teachings about magical creations and the
like are in relation
to the
wOrldll ; teachings
to the
9
10
11
12
to
the
Read: svabh.vu trividba in place of trividb~ svabh.vr, G. Naaao has shown that this swement foom part of the third verse. Cf. BhI$ya N37. fn.IO.
Ms.(33b.S): pill/M'iauym but Y's pnd6riaYI/IJ is cmect.
These two vena arc also quoeed in MSG; see Tome I. L38 ~ To11'II ~ LI22.
bhate; Tib. (D243b.2): byud rtI.
byud pa probably a COIllJ'aCtion of 'byud pa'i ltI!Ir, cf. ibid.
148
fourfold purities.
'thusness' etc. [intrinsic to] the stained state, (b) immaculate purity refers to the latter in
the stainless state (c) the purity of the path, which consists in the attainment [of the
understanding] of emptiness etc., refers to the factors that contribute to enlightenment
etc., (d) the purity of the objective support for the generation of the path refers to the
Dharma teachings, such as the Slitras, which flow out of the clhannadhSlu because the
origination of the path is dependent upon these. Thus the abridged meaning of these
two verses is that all pure clharmas are included in these four purities.]13
believe that the natures are admitted as threefold
14
Others
the respective objects of mundane, supramundane and the direct intuition attained
subsequently to the latter 15.
[3] Why is reality considered in relation to the three naturel?
Y113
For 'reality'
has the sense of being 'not erroneously inverted', thus what is intended by this
qu~stion:
"why is reality considered in relation to the three natures?", is: why is that
iII.3 ab
13
14
IS
16
17
18
Here be snows
This section in parenthesis which comments on the two verses from the Abhidhanna-sDtra is
not found in the Sanskrit version of the TIkl but appears only in the Tib. The full passage
reads as follows: bywi ba gian gyi dbad gi no bo llid la Ilos Das mdo las sgyu ma la sags pa
bstlD Ie I de Di sgyu mala sags pa biin du log par snan ba'i phyir ro II med pa Jam brtags pa'i
do be ilid la 1101 Das med pa bsran to II mam par ~ pa mam pa bii la Ilos Das ,oris su grub
par bsran to II mam par dag pa mam pa bii la tad bim gyis mam par eJag pa Di dri ma dari bcas
pa'i dus kyi de biin ilid la sags pa'o II dri rna med pas mam par dag pa Di de dag /lid dri rna med
pa'i dus Dao II stan pa ilid la sogJ pa 'thob pa'i lam mam par dag pa Di byan chub kyi phyogs
ia sags pa'o II lam skyed pa'i phyir dmigs PM mam par dag pa Di chos Icyi dbyiris Icyi rgyu
mthun IN' bstlD pa'i chos mdo'i sde I. sogs PM stet I de la baeD DIS lam slcye ba'i phyir IV II 'eli
Jtar mam par dag IN' 'eli biis mam par byan ba'i chos thlUllS cad bsdus te tshigs su bead pa gllis
Icyi doD mdoc bsdus pao (D243b.3 - 6).
Read: svabh!vlUfJ tnyopldJDam ity anye in place of tnyopldlnaIp svabhlvatvam ity anye; Ms.
(341.1): sVllbh'va ayopldllJ.... Jdm.
Cf. T-Bbltya Verse 22 comm. (lAO).
Read: svabhJvlS trividho Sac c. Dityam in place of trisv.bh,vo J:y asau Dityam; cf. N's fn.lO
p.37.
Ms.(34a.2): pnVllUte I usc c.I sa but Y's emmdation 10 pnvanate sa is preferred on the basis
<If the Tib.; cf. his fn.2 p.1l3.
Read: ato 'sad- in place of tumid 1ASad-; Ms.(34a.2}: svabhlvalt I a... ;Tib. de'i phyir (D244a.2).
149
a reality19. That which is characterized by the imaginary, i.e. the apprelumded object
and apprehending subject etc., does exist since it is the basis of conventional
[linguistic] usage.
object and apprehending subject etc. it does flot exist as a reality as such. In order to
clearly illustrate this, he says: because it consists in 'bare' error. TIlls is what is
being said: th2t which appears20 , like the material cause of a magical creation, does
exist; the way in which it appears, like a magically created man etc., i.e. in the aspect of
apprehended object and apprehending subject, does not exist as such - hence it is
[described as] error.
nature 21 . That which exists in a different way is manifested in the aspect of something non-existent in relation to itself. That it is because it is not erroneously inverted
is understood here also because this is the subject under discussion.
[5] That which is characterized as the perfected both exists and does not
bec~use
in
relard
to:
(a)
the
apprehenl'ed
object
and
appre-
to the
not arile
knowledle of this
the
reality-characteristic.
19
20
21
22
D.
tmv.,.
...
150
Views that
appr~hending
Views
thut consist in imputation and negation in regard to existent and nonexi.Hent [entities] do not arisc due to the knowledge of this the realitycharlcteristic in relation to the perfected nature.
invert~d
This non-erroneously
[I]
Since the reality of the three natures has been described but its characteristic has
not, or else, since the reality of characteristic was [initially] mentioned immediately
following basic reality and il has nOI been established, he asks: what is the reality
of characteristic?
Hence he says:
111.4 ab
in
regard
to:
<a>
the
sist in imputation refer to the notional attachment to the self and to the dharmas of form
etc. as existing2S in an absolute sense and which, being separate26 from consciousness
in the appearance af these, form its objective
suppon.~.
tion refers to the notion that they [i.e. self and dharmas etc.} do not
elli~t
even by way
of conventional (linguistic] usage. Other!; say that L'le view that consists in negation is
that which rejects consciousness as an appearance of the personal entity and th.:
dharmas; this should be thought of as the rejection of the apprehending subject27 .
Views that consist in imputation and negation in regard to the personal entity and the
dharmas do not arise due to the discrimination of a panicular characteristic - [this is]
the reality-characteristic ir. relation to the imaginary nature which should be understood
as being devoid of imputation and negation is that characteristic. And this is a Teality
as conventional usage but not by way of own-being because the views that consists in
23
24
25
26
27
/akp{l~ta,rv.m.
iti oillt!J<un etat in place of -panhlno '" etat: Tw.: BP.on pa 'Ii
skw' pa debs pap lta ba'o zee zel' te/'cizin pa spml pa 'di ni beam
d.J08 pa (D244b.3).
151
imputation and negation in regard to the dharmas and the peISOnal entity do not arise,
Le. they are not produced. due to the awareness that they are imaginary.
(2)
tation in regard to the apprehended object and apprehending subject occurs in this way.
Now if one is notionally attached to the non-existence of both the apprehending subject
and apprehended object alike, then the negation in regard to the apprehended object and
apprehending subject (occurs]28. Views that consist in imputation and negation in regard to the apprehended object and apprehending subject do
not arise due to the knowledge of this characteristic, the reality-characteristic in relation to the ower-dependent nature which should be known as
devoid of imputation and negation. Funhermore, the latter does not exist insofar as its
nature as apprehended object and apprehending subject is imaginatively constructed29 ,
but it does exist insofar as it forms the basis for the conventional usage in regard to it
Due to clear comp::-ehension thus, the views that consist in imputation and negation do
not arise in regard to the other-dependent.
[3)
existent [entities]30. ; certain people say that if one perceives emptiness as something existent, then this is [equivalent to] the view that imputes existence. Conversely,
if [one perceives emptiness] as something non-existent, then this is (equivalent to] the
view that it is not an existent. Moreover, both of these views in regard existent and
non-existent [entities] do not arise due to the knowledge of this characteristic 31 the reality-characteristic in relation to the perfected nature. Some
believe that32 this [i.e. the reality-characteristic] is, in its own-being, free from both
existence and non-existence because views about existence and non-existence in regard
to the perfected nature do not arise as the consequence of its knowledge. Others again
say that the notion that the emptiness of essential nature is [equivalent to] the nonexistence of the dUality33 is [to succumb to] the extreme of the imputation of exis-
28
29
30
31
32
33
152
tence 34 because there is the imputation of an existent essential nature to that which in
its nature is free from both existence and non-existence. Conversely, the notion that
this [i.e. the non-existence of the duality] does not exist by way of an essential nature
consisting in the non-existence of the duality which is free from both existence and
non-existence and is the sphere of direct intuition devoid of conceptual differentiation35
is [to succumb to] the extreme of the negation of non-existence. Others36 believe that
both of these explanations should be reflected upon because of the intimate connection,
individually, of existence and non-existence with the views that consist in imputation
and negation. In this context, existence refers to the existence of the non-existence of
the duality. If one grasps the latter as a definite ens, then existence is imputed. If one
Y116
(Response]:
'characteristic' refers to the own-being (svBbhSVB) but here it refers to the mark (CihnB)
hence its mention here is not tautologous [as is evident in such statements as]: "... this
the reality-characteristic due to the knowledge of which the two [views] do not arise",
that is to say, the views that consist in imputation and negation in relation to the
personal entity etc. do not arise due to the knowledge of this38 the characteristic of the
basic reality.
34
3S
36
37
38
Ms.(34b.7): sllDYlItery abhlv. but Y's emendation to ianYlIteti bUy. is preferred on the
basis of the Tib: cf. his fn.6 p.IIS.
Read: bb'vlbb'vlIvimuiten.pi ell dVlIylbh.vavlII11pet111 nirviblpajlllDagCJCRI)lsau nlstIfi in
place of bb'v'bb'vavimuktena dVlIylbh'vll8vll1lpe.rJa nirVibJPajlllD.,OCMe.:I)1pi nlstlti; Tib.
@ dzloIJ10 dad ddos po IDI!ld pa 1u mvn,. grol ba"us su med pal taD biin ml1ll JIlT mi rtog
pal ye sa Jcyi spyod yul du ylllf IDI!ld do ze na (D24Sa..5).
Ms.(3Sa.1): apare / bhlvo; dimganl Y's fn.9 p.llS.
Read: IIDtMlvayavivarjlllJllJI in place of IIImdvayavigbltanll1JT, Ms.(3Sa.3): antMlvay.viv. c0ntrary to Y's m.2 p.1l6. Tib.(D24Sb.2) splIlfs pafor vivarjMWJl,
Read: -darialai yajjlllDl:J na plaVlllWJte in place of -darianllJl yajjlllDln na plavmate; Ms.
(351.5): -DIn IJlI pnvartallfa
153
They should be understood by way of the impermanence [of what is impermanent] etc.
III.S cd
III.6 ab
N39
In relation to these
[three] respectively, there are three kinds of impermanent object: (a) the
object as non-existent, (b) the object as coming into being and passing
away and (c) the object as stained and stainleas41 .
III.6 cd
and
lastly
is
considered
as
Suffering
III.7 ab
39
40
41
42
43
154
Since the imaginary characteristic does not exist in any mode whatsoever the very non-existence is its emptiness. Since the other-dependent characteristic does not exist in the manner in which it is imagined
but is not non-existent in e ,ery respect, its existence aa something other
is emptiness.
Since the very characteristic of the imaginary nature does not exist
the very absence of characteristic is its insubltantiality. Since the characteristic of the other-dependent does exit, but not in the manner in
which. it is imagined, the characteristic - which is a characteristic different from that [which is imagined) - is its insubltantiality. However,
since the perfected nature consists in insubstantiality, the individual
characteristic44 itself is its insubstantiality.
The three kindl of impermanence have now been revealed in relation
to the threefold basic reality al the impermanence of: (a) a non-existing
object, (b) the impermanence of what comes into being and passes away
and (c) the impermanence of what is stained and stainless.
The nature of sufferinl il threefold: (a) suffering due to appropriating, (b) suffering due to the characteristic and (c) suffering due to
N40
association.
existent, (b) the emptiness of what exilts u something other and (c) the
emptinesl of own-being.
Insubltantiality is threefold: Ca)
insubstantiality as the absence of characteristic, (b) insubstantiality IS a different
characteristic and (c) insubstantiality
II
[Sthiramati]
Y1l6.15 [1] Immediately following the reality of characteristic4S , the reality free from erroneous inversion should be stated because the latter was listed immediately after the
former; hence he says: the reality free from erroneous inversion. For the
permanent, the painful, the empty and the inaubstantial46 are described as
44
45
46
Read: svm.q~ in place of prUJriron the buil of the nb. BhI$ya (Dllb.2): rU gi mtsbm
Ilid; this is also repeated in the nb. 11kI (D2471.5). Cf. m.8 a.
Ms.(35a.S}: Jaqatmn-, but Y's emendation 10 J."".,.ttv. is preferred.
Read: -lIlJltmltI in place of -In~ cf. B....y. N38.22.
155
the reality free from erroneous inversion becaule they [act u] counteragents47
to the erroneous inversion of permanence, pleasure, purity and the substantiality.
Previously, the inclusion of the other realities within the basic reality was
asserted, hence he asks: how do the latter relate to balic reality? As the
impermanence [of what il impermanent) etc48 . The impermanent etc. refers
to the modes of the impermanent, the painful, the empty and the insubstantial - the state
(-~
free from erroneous inversion is included within the basic reality, he says:
[2]
I1I.S c
Y117
III.6 c
appropriating,
(b)
the
charac-
teri.tic etc.
SufferingS! is threefold: (a) the suffering due to appropriating, (b) the suffering due to
the characteristic and (c) the suffering due to association.
There is suffering
since suffering is appropriated (upUfyatc) either in the present life or in other lives on
account of the absence of clear comprehension.
uiryldi,. both here and in TIb. 1ItJ, but BhI$ya (N38.22): wtyadditl.
Tib. omilS wry.; cf. D246a.3.
Ms.(35b.2): -dhmnlpi, but Y's -dJwmo 'pi is preferred on the bais of the TIb.: cbo6 yin du %in
.tyad (D246a.3).
Ms.(35b.2): duf!kham iii but Y's emendation to t/ulIkham 'Pi is prefemcl on the buis of the
Tib.; cf. his In.3 p.1l7.
IS6
hension,
personal entity and the dbum... There is the notional attachment to the
personal entity and the dharmas since one becomes notionally attached to the personal
entity and the dharmas through 'grasping' an entity on account of this [absence of clear
comprehension]. This [appropriating] belongs to the imaginuy nature because it has
'fallen' into duality. It is described in this way because the continuation of suffering is
due to the notional attachment to the imaginuy natureS 2 . The imaginuy itself is not
suffering because it does not existS3 Alternatively, since the imaginary nature is
appropriated in the nature of an entity on account of the notional attachment to the
personal entity and the dharmas, tb\lS the imaginary nature consists in the suffering that
is due to grasping.
[4] The other-depcnd.ent nature is referred to as the suffering that is (b) due to the
characteristic.
suffering, the suffering of change and the suffering of the formative forces. Moreover,
Y118
since these three sufferings are the sufferings that pertain to the other-dependentS4 ,
they are [described as] the suffering that is due to the characteristic.
[5] The perfected nature consists in suffering that is: (c) due to auociation.
The
word "and" has a conjunctive sense. How is it due to association? He says: due to
the nlociation with lufferinl.
ing; the real
nature
suffering that is on account of grasping consists in the imaginary. [The suffering] that
is on account of the characteristic consists in the
other-depeJKI~!lL
111.7 ab
something
S2
Tib. is sliahtly different: .... because notional attachment to the iJnaainary natule is the ground
for the continuity of sufferina". kun b,.. pa1 Do bo ifid 111 mIfoD par Zen pa IJi sdug bsdal gyi
S5
Ms.(35b.4): nip;' but Y's emendaliOll to tMlIIbh.vlt is preferred 011 the basis of the Tib.
fn.4 p.1l7.
cr. his
157
etc., doe I not exist as the existing apprehended object in any mode whatsoever
through direct perception or inference; the very non-exiltence il its emptiness 56 . The emptiness of what exists as something other pertains to the other-dependent [nature]. In order to clearly illustrate just this. he says: since the other-dependent characteristic does not exist in the manner in which it is imagined
by naive people, i.e. in the nature of the duality. but il not non-existent in every
respect. Moreover. the mode in which it does exist is understood through mundane
direct intuition that is pure; therefore its existence al something other il emptinels 57 . The emptiness as intrinsic nature pertains to the perfected [nature I. hence he
says: since the perfected characteristic hu l;mptin"sl for its own-being;
because it has the non-existence of the duality for its own-being; therefore. its very
intrinsic nature is emptiness, i.e. its very own-being.
[7]
1II.7 c
because there is the absence of the characteristic of a nature that is imaginary. This is
why he says: since the very characteristic of the imaainary nature does not
exist, the very absence of characteristic is its insubstantiality60, i.e. he
shows that it does not exist in any other mode. Insubstantiality as a difference in characteristic penains to the other-dependent, because, the characteristic of the otherdependent does exist, in the nature of an entity. but not in the way in which
it is imaained by naive people, i.e. as the duality; the other-dependent characteristic - which is a characteristic different from that, i.e. dissimilar to the
imagined characteristic - is its insubstantiality. Thus, its insubstantiality is shown
to be an imaginary substantiality6l. Insubstantiality as the individual characteristic62 is
pertinent to the perfected since the perfected nature consists in insubstantiality because it has the non-existence of the apprehended object and apprehending
56
S7
S8
59
60
61
62
IS8
subject as its nature; hence by saying: the individual characteristic itself is its
insubstantiality, he shows that the perfected dharma has insubstantiality for its
own-being 63 .
[8] Just what difference is there between these two terms, i.e. emptiness and insubstantiality? Some believe that wherein something does not exist, the former is empty of
the latter; however, if something is not the substance Oltman), i.e. the own-being of
something else, on account of this, the latter is insubstantial (anJtman) - this is the
difference between the two. Others again believe that although there is no difference in
reality, there is a difference according to the way in which they are respectively determined, since that wherein something does not ..xist is insubstantial because of the
absence of own-being on its part, however, in the former case, its emptiness is on
account of the absence of the perfected nature within it.
[9] In order to demonstrate that they [act as] the counteragents to the extremes of
imputation and negation and also that they consist in adventitious stain the three
kinds of impermanence have now been respectively revealed 64 in relation
to the threefold basic reality al: Ca) the impermanence of a non-existing
object. (b) the impermanence of what comes into being and passel away
and (c) the impermanence of what il stained and staimesl.
from erroneous inversion65 is described in this way, concluding with the statement:
insubstantiality is threefold.
III.8 b
The truth of origination [is considered] through the threefold categories of origination.
63
64
6S
Read: JWUUlpII1IIIuy. dhmnuy. in place of psrinilJWUlMJI dhllllfWllj Tib. yods su grub pal
chos Ja (D247a5).
Read: p61'idlpitl in place of Sl/fJdMiitl; cf. Bhltya N39.20.
Read: avi~lIII. per Ms.(36b.2) in place of avipatylUltvan1
159
III.S cd
Cb) manifes-
1II.9 ab
Considered
as:
<a>
non-origination
..
attainment;
this
is
N41
I.e. in relation to: (a) the clear comprehension of the imaginary [nature),
(b) the clear comprehension and renunciation of the other-dependent
[nature) and (c) the clear comprehension of the perfected [nature) and
its realiza~ion as attainment.
Thus it should be understood that the
establishment of the truth of the path in thi. regard is in relation to
clear comprehension, renunciation and realization.
[Sthiramati]
[l)
Yl20
Since the reality of cause and result should be discussed immediately after the
latter [i.e. the reality free from erroneous inversion], he says: the reality consisting
in cause and result ... in relation to that same basic reality66. Therein,
concorning the side of defilement, the truth of suffering is [equivalent to] the reality of
66
160
the result; the truth of origination is [equivalent to) the reality of the cause. Moreover.
concerning the side of purification. the truth of cessation is [equivalent to) the reality of
the result and the truth of the path is [equivalent to] the reality of the cause. In this way
the four truths, beginning with suffering, are [equivalent to] the reality of cause and
result. It has been said that. [this reality] is [equivalent to] the truth67 of
suffering, its origination, its cessation and the path [to tile latter] in relation to that same basic reality6!1.
[2] And since it is not discerned how basic reality pertains to the own-being of the
truth of suffering etc. he asks: how does the threefold basic reality consist in
the [four] truths beginning with suffering?
Hence he says: because the
latter are characterized69 by impermanence etc.
111.8 b
In detail. it is said that the impermanent, the painful. the empty and the insubstantial are
the characteristics of the truth of suffering and. as a totality. these exist individually in
the imaginary etc. Hence, the imaginary etc. are intended, individually. as the truth of
suffering.
[3] The truth of origination [is conlidered] as the threefold basic reality.
Since their
III.8 cd
Ca)
latent imprelsion,
(b)
mallifel-
The three kinds of origination are: (a> origination as latent impression, (b) origination
as manifestation and (c) origination as non-separation. Of these, the origination' as
latent impression should be understood as the imaginary nature; hence he says:
... refers to the latent impressions of the notional attachment to the
imaginary nature. Since, although the imaginary nature docs not exist, the dharmas
that consist in the mundane respectively determine the latent impressions of both conceptual differentiation and moral defilement72 on account of notional attachment to its
existence; however, the [dharmas that consist in the] supramundane and which are
without notional attachment, do not. Consequently, the imaginary nature is described
Yl21
72
Origination u
manifestation should be
Xl_
161
This is what is being said: [thusnessl receives the title "origination" since: (a) suffering
originates as long as thusness is not separate from obscuration, or (b) thusness - which
is not separate from obscuration is the real nature of origination.
[4] The truth of cessation which consists in basic reality [il
considered]
through the three kinds of cellation and since these are not discerned, he says:
the three kinds of cessation are:
111.9 ab
Considered
II:
(a)
non-originAtion
apprehending subject refers to the other-dependent; moreover, since this is absolutely devoid of the essential nature n of an apprehended object and apprehending
subject. it is IIOn-origination by way of a nature that consists in an erroneous duality.
And the two extinctioDl of stain refer to the perfected; the word "and" has the
conjunctive sense.
73
74
75
76
n~~
duee
162
kinds of cessation are to be discerned in relation to basic reality, beginning with the
imaginary, according to their respective enumeration. However others believe that the
extinction77 of these dual stains consisting in mo:-al defilement and the imaginary are
described as thusness on account of the penetration of thusness because of the stateYl22
he asks: how i. the truth of. the path respectively determined in relation to
the threefold basic reality?80 Hence the statement beginning with:
111.9 c
i.e. in relation to: (a) the clear comprehension of the imaginary (nature];
since the imaginaty nature is absolutely non-existent there is only its clear comprehension and not its renunciation, for the renunciation of what docs not exist is not tenable.
(b) In rela!ion to the clear comprehension and renunciation of the other-
[n~ture]
77
78
79
80
eJQ!I~nce
Ms.(37a.6): -illntir iii mslsilnli- but Y's emendation 10 -ilnds ~tb.tety uo/.te is preferred OQ
the basis of the Tib.; cf. his fn.4 p.12l.
Read: IJiruddJJinJNraJp as per Ms.(37a.7) in place of nituddhamltnup.
Ms.(37a.7): pmisaqJkhylniradho nirodhya :Sylm, but Y's emendalion tll nirodh6Q / nirodhyam
is prefemd on the basis of the Tib.; cf. his fn.l p.l22.
Read: trividbe ma/auave as per Ms.(37b.1) and supported by Dh_ya N40.20 in place of
trividhama/.~ttve.
81
82
Read: parijJJ.yllp (pr/IbI{Je caJ in place of parijillrwp {prabIQaJp cal; cf. Dhl$ya N40.2l.
Read: vastvlltmatvllt in place of bhllv'tmatv't; Tib. ddor 1101 bd86 md yin pas (D2491.1);
Y121.3 (- D~a.3ff).
ct.
163
basis 83 , Since the turning about of the buis is to be realized as the liberated I)harma
Body, emptiness should be clearly comprehended.
through the realizatioa as attainment. Others believe that there are two aspects to both
[clear romprehension and realizlltion) because clear comprehension is twofold: (a) clear
comprehension as knowledge and (b) clear compreh::nsion as renunciation84 . Therein,
the first and the third [natuIes] are to be clearly comprehended through clear comprehension as knowledge but the second [nature] should be clearly comprehended as both.
Realization also is twofold: (a) realization as knowledge and (b) realization as attainYl23
ment. Therein, although all three [natures) are to be realized through realization as
knowledge only the third is [to be realized] through realization as attainment. Thus it
should be understood that the establishment of the tIuth of the path in
this, Le. within basic reality, ia in relation to clear comprehension, renunciation and realization85 ; but not becau.s~ it is included therein [Le. within basic reality], In this [sectiou] the following are revealed through lIle four truths: (a) defilement,
(b) that from which it originates, (c) the purification of these two and (d) that from
infUitive understanding.
N41. 7
absolute truth.
reaUty?
ID.IO be
lII.lO d
However,
the
absolute
[should
be
-Jaq/qlatafJ parijifey.lSnlyspariVJttiw CB in place of -J~.UlJ parijffey.lSnlyBpMIvrttiayai cr, Ms.(3ib.3): -Iskppsmatalr psrijifey~ IlSray.psri-. Tib. (D209a.2): mtshlllJ ifid
dlli gIlU gyurJIll ifid du yod.s su ies par bys.
Ms.(37b.4): jif1lDaparijifl prah."lJBJ'I1iJ4I1 ca; disreganl Y's fn.4 p.l22.
Read:
164
III. I I ab
81
spiritual practice is the path. considering that the highest il its object.
How can both the unconditioned and the conditioned be delcribed as
the perfected nature?
III.ll cd
that
is
unchanging
and
N42
unconditioned
is perfected insofar as
it is
[equivalent to]
unchanging perfection.
[is
the
entity
that is
the object of
knowledge.
[Sthiramati]
1123.9
[1] The reality of the groil and the lubtle87 ; gross reality refers to conven-
bodhisattva] brings beings to maturity by means of the gross but liberates those who
have reached maturity by means of the subtle, the gross is [explained] prior to the
subtle which follows. This statement is contradictory to the congruity of a verse [i.e.
lII.ldJ. Therein conventional truth refers to gross reality because it is the domain of
non-concentrated knowledge; absolute truth refers to subtle reality because it is the
domain of concentrated kn.... wledge.
because it is the domain of consciousness &nd (the latter] refers to the subtle because it
is the domain of direct intuition. Since it has been asserted that all the realities are
intended as being included within basic
UIlderatQQd in relation to buic reality?
86
87
r~a!ity.
Hence he says:
B~ya
N41.7.
165
[2]
m.IO be
The
gr011
[Ihould be understood] by
tion, knowledge and utterance89 In order to clearly illustrate just this, he says: for the
Yl24
conventional is threefold.
object, i.e. calling it a water-pitcher or a cIoth90 is (al the conventional al designation. Others believe that the conventional as designation refers to the articulation
by way of the name as distinct from the essential nature of form, sensation and conceptualization etc. Others believe that the conventional as designation is .that which is
conventionally expressed as form or sensation, depending upon verbal articulation. It
is the imaginary nature because, like mind and the mental concomitants91 , it is nODexistent.
[3] (b) The conventional
sense.
[nature] through its synonyms such as emptiness, thusr.ess, the possession of stain and
stainlessness etc. 94, although it transcends conceptual differentiation and verbal
description.
[5] The conventional truth should be known in relation to the [threefold]
buic
reali~,
Read:
~I
in place. of
89
90
91
92
93
94
pnj6lptill P'MipditJ I
Cf. Bh"yaN41.9.
Read: praflJti~ pnOlMttir. udbh.vaIUy' c1udJtiblatrvaqr in place of pnjif~ pntipatdr
udblJ.VIlJI ~ Ms.(38a.2): ~~r. udbhlvanaylCAldlribMm.
Ms.(38L2):
iti. but Y's emendation to ~
ceO is prefened on tile basis of the
Tib.; cf. his fn.1 p.124.
Ms.(38L3): cllirtaclMatv.t. but Y's emendaIion to ciDaittavm asattvlt is preferred on the basis
of tile Tib.; cf. his fn.2 p.I24.
Read perhaps: viblpyltJ as per Ms.(38L4), however Y's reading of vib/patI is supported by the
Tib.:
rtog pL
Read: rflpIdIJJ gutJt/1JlJi ca in place of rflpllUyo p,lIdqu ca.
Read: ianyatJr.tbatbanWlDimWety evam Idibhi1J pary,y~ in place of illnyat,r.thatl,UJallDinfWldibb4J pary'y~; Ms.(38L5): ianyat'r.tbatlAmaJlnirmalety eVIDI IdibhilJ
udJrmJudblllvauivaml.
g_
1IWJJ,.,
para
166
[linguistic] usage through verbal expression alone in the absence of an object; therefore, the conventional truth is imaginary since it consists in the conventional as designation because the object does not exist. "Knowledge" refers to the notional attachment to an object although it does not exist. The conventional usage that results from
that [knowledge] is the conventional as knowledge; funhermore, this refers to the
conceptual differentiation that penains to notiona:. attachment. Therefore, the conventional truth consists in the other-dependent as it consists in the conventional by way of
knowledge. "Utterance" is that which [provides] a clear indication of the dharmadhgtu
- which is inexpressible - through words such as 'thusness'. The conventional usage in
regard to the dharmadhgtu by means of that [utterance] is the conventional as utterance.
Yl25
Hence, conventional truth consists in the perfected [nature] since it consists in the
conventional as utterance. Of these, the conventional as designation and utterance
should be understood as respective determinations [that occur] as comprised by the
circumstances but not in terms of own-being.
described.
[6] Now the _absolute truth should be mentioned, hence he says:
111.10 d
However,
the
absolute
[should
be
III.II ab
For the absolute is threefold: (a) the absolute as object, (b) the absolute as attainment
and (c) the absolute as spiritual practice98 Of these, <a) the absolute al object is
thUinesl, for the supramundane direct intuition is highest; thusness is described as
the highest object (paramllrtha) considering that99 it is the object (artha) or [sense]
object
(vi~aya)
96
97
98
99
167
objective support.
intuition, at the time [of being intuited] it does not become an objective" suPPOrt. like the
appearances as representation-only; for example, apart from their mere representation
as form etc., the appearances as form etc. do not exist for those [objects] for which representation-only is allowed lOO
considering that it is both an object (arrha) and is the highest (parama), it is the highest
object (param1frtha). It is the highest in this regard because it is foremost among the
unconditioned and conditioned c1harmas; it is an object in the sense that it is the aim of
the path. For thus, the attainment of nirvJpa is the aim of the path but nirvJpa is the
object [i.e. the aim] because it is free from all harmful faults since that which is accompanied by fault is described as a non-object
Yl26
ering that the highelt is its object; object (arrha) here means [sense]-object
(vi,aya) or aim (prayojana)102; the object is thusness, the aim is nirvJpa. [Objection]:
If it is described as the highest 103 on account of the object, would there not be a recip-
rocal dependence [i.e. the path is highest on account of the object and the object is
highest on account of the path]? [Response]: If there is reciprocal dependence 104 what
fault is there? [Objection]: there can be no positive determination. [Response]: This
will not be so because there is reciprocal dependence as in the case of a lion and a
forest lOS
[10]
How can both the unconditioned, namely nirvllpa, and the condi-
ute truth has been explained as the perfected nature, however. it is not tenable that the
path be perfected considering that it has no non-existent previous and subsequent
portions. Therefore, the path is not [equivalent to] absolute truth and if it is not perfected it cannot be included within absolute truth. Hence he says:
100
101
102
103
104
lOS
106
Read perhaps: myooyuamanbue sari in place of anYOlIyuanw'thllJaIJI sat; Ti!J. geig I. geig
bma par gyur ". (D25Ob.5).
This maxim applies to things which mutually aid or protect each other; it is explained (as
v~lSi~any'ya(I) in Colonel G.AJ~: A H~l of
Maxims. Delhi: Nirljanl; first
pnnted m three putS: 1900-1904, repnnt: 1983.
. p.7 .
Tib. is sUahdy differeuc the words nirvlfJWyalfl md mlrgWYaIJI are omitted and this
quowion from Ihe Bh~. is fOUDd at Ihe very end of the parqraph; d. lib. TIkI: D250b.S.
i:"'lar
168
III.ll cd
both unchanging
to thusness and since it is devoid of the characteristic of the duality that penains to the
other-dependent, the condition of perfection on the part of both
nirvl~a
not tenable. [Response]: this objection is not tenable 108 since the non-existence of the
duality therein refers to the perfected, however, it is only the non-existence of the duality that is [referred to as] the perfected, thus what is other than this is not refuted. And
hence the two perfected [natures] other than this which comprise the absence of change
and the absence of erroneous inversion are also referred to as perfected. The uncondiYl27
erroneous invenion.
<
How is the well eatablished reality respectively determined in relation to basic reality?
In this respect:
That which is generally estabUshed
results from the one;
107
10!!
169
with conventional
symbols
in regard to
entities;
thus
[they
share
beliefs] such as: "this is definitely earth and not fire, and thil is definitely form and not sound" .1 09
Ill.12 b
That
which
is
established
through
III.12 a
It resulta just from the imaginary [nature]1l3 because of the impossibility [of ~ts
establishment] in accordance with verbal description since it does not result from
something other.
spective of all worldlings, i.e. those who know the treatises and those who do
not, in regard to things that are conventionally expressed, insofar as their intellect is in
Yl28
conformity with their memory which has familiarity with the conventional symbol.
Thul [they Ihare beliefs] soch u: "thil il definitely earth. 116 " This
109
110
111
112
113
114
liS
116
170
m.12 b
That
which
is
established
through
refers to those who are learned in argumentation l19 The dialecticians refers to the
examiners; after thinking about the explanation of the former [Le. those who are
learned in argumentation1, the latter term [Le. dialecticians] is stated 120 . Alternatively,
those who are wise are the seekers for what is wholesome. Those who are learned in
argumentation are those whose skill is complete in regard to the non-contradictory
meaning of the four types of reasoning which consist in: (a) consideration, (b) cause
and effect, (c) [proof of) logical possibility and (d) real nature 121 . lbe dialecticians are
those who have the capacity for conjecture and exclusion and are the authors of the
treatises that are free from erroneous inversion for they are based upon the scriptural
statements of the tatbJgatas.
treatises and are scrutineers of virtues and faults. However, some people do not read
"examinersn , consequently, they query just who these "wise ones" are when it is said:
'on the palt of those who are wise'. Hence 122 , [Vasubandhu) says: "those who are
learned in argumentationn Moreover, the latter are of two types because they can be
situated on the level of dialectic or on the level of meditative development; therefore,
the dialecticians are specified. Since certain of these people are investigators of what is
generally established 123 , he says: bued upon the three meana of valid knowledle. What is meant is: since there is
DO
knowledge 124 The three means of valid knowledge are: (a) direct perception, (b)
inference and (c) scriptural tradition. Direct perception in this context refers to: (a) the
117
118
119
120
121
122
123
124
-.irodlJeft..
171
experiencing of pleasure and pain and the like which arises from the five sense faculties and (b) mental [perception] 125. Inference refers to the knowledge of the meaning
that is to be inferred through the three types of [inferential] mark. 126 Scriptural tradition refers to the words of trustworthy people; moreover, trustworthy people are those
who are free from the causes of falsehood.
three means of valid knowledge" because the probandum that has been established can
be proved for others by means of the reason and example established through direct
perception, inference and scriptural tradition. An entity is established 127 through
reasoning which consists in the proof of logical possibility; logical possibility refers to the three types of [inferential] mark because they are the means of
substantiating the probandum.
is the means, through the specific formulation of which, all that pertains to the three
types of [inferential] mark is stated. Alternatively, the logical possibility is that which
is not possible otherwise. The reasoning that consists in its proof refers to the [train of
thought] that connects the component parts of a syllogism - thus is the resolution of the
term:
"reasoning
that
(upapattisJdhanayuJw),
consists
in
the
proof
of
logical
possibility"
The
term: "logical possibility" is employed in order to distinguish this from the other
reasonings of proof128 In this way, based upon the three means of valid knowledge,
an entity consisting in either of the three natures which is established through the
reasoning of the proof of logical possibility is described as well established thro\llh
reasoning 129 The well establis~ reality has now been described.
125
126
127
128
129
,ad
,ii
172
N42.13
of
It is due just to the perfected nature for the other natures do not
belong to the sphere of the two pure direct intuitions.
[Sthiramati]
Yl29.10 [1] Since the domain of purity should be mentioned immediately foliowing the latter
[i.e. the well established reality], he says: there is the twofold reality of the
sphere of purity.
The purifi-
cation of obscuration that consists in moral defilement is [equivalent tajthe relinquishment of obscuration that consists in moral
defilement I 3 o.
The term:
compound, i.e.:) the direct intuition: (a) leading to the purification of obscuration consisting in moral defilement, or (b) in regard to the purification of obscuration consisting
in moral defilemenL What is meant is [the direct intuition]: (a) that has the purification
of obscuration consisting in moral defilement for its aim, or (b) that causes that
[purification). The words: "the sphere of that direct intuition for the purification of
obscuration consisting in moral defilement" refer to [direct intuition which has the
purification of that) for its object. 131 The sphere of direct intuition for the purification
of obscuration that consists in the knowable should also be described in this way.
[2] Of these, obscuration that consists in moral defilement refers to all moral defilements and secondary defilements that are to be relinquished by the paths l32 of vision
and meditative development. Hence the domain of the direct intuition in regard to
vision, meditative development and what relates to these two which is the reality of the
srlvakas and pratyekabuddhas 133 is described as the truth of suffering, its origination.
130
131
132
133
Ms.(40a) line 2 begins: -vlU'a1Japnbl(JaIJJ al~gb Y's ~g (p.129.13) would indicate thlt
these two words are fully reconslrUCted.
viI.yam in place of vipya.
Ms.(40a.3): mIIp; disregard Y's fn.4 p.I29.
Ms.(4Oa.3): JDlYebbuddhlnlm; disreprd Y's fnoS p.l29.
Read:
113
Y130
its cessation and the path [to the latter). This is the sphere of the direct intuition for the
purification of obscuration that consists in moral defilement. The knowable refers to
that which is to be known and this, collectively, comprises the five branches of learning. These are stated as the learning in regard to: (a) subjectivity, (b) grammatical analysis, (c) logic, (d) medicine and (e) all
arts
knowable is [equivalent to] thusness. [Objection}: Since the twofold sphere of purity
has already been explained by way of the description of both the reality of the cause
and result and the reality of the subtle, is it not so that their enumeration again here is
unnecessary? [Response): It is not unnecessary because the reality of the cause and
result and of the subtle were formerly mentioned in order to define them as entities.
However, in this context, it concerns the mode in which obscuration is purified, hence,
this [reality] is explained.
[3] This twofold sphere of purity is proclaimed as being due to just the one, i.e. it is
other nature. do not belong to the sphere of the [two]134 pure direct
intuitions 13s. What is the reason? Because unreal imagination [which is equivalent
to the other-dependent nature] is stained on account of its possession of the two stains
that comprise disquiet, and the imaginary [natuJe) does not exist. However, since real
nature is the domain of the twofold direct intuition, the reality of the domain of
purity136 is determined as being just due to the perfecte<l [nature]. Tho reality of the
sphere of purity l1as
DQW ~Il
de$Cribed.
134
dvaya is omitted from the Ms.(cf. 4Oa.1) but is founcl in tile Tib. TIki (D2S2b.1) and in the
Bhln'a (N42.l1).
135
136
174
III.Il ab
N43
There
il
the
inclusion
of correct
[1] However, since the inclusion reality is to be mentioned immediately following the
latter [i.e. the reality of the sphere of purity], he asks: how Ihould the inclulion
reality be understood in relation to the threefold 137 buic reality? In order
to demonstrate that the inclusion reality is included within the threefold basic reality, he
says:
lII.ll ab
twoi
These are included within the two: (a) the other.,.dependent and (b) the imaginary
[natures]. Therein. the inclusion reality complises five categories, hence he says: from
the point of view of the five categoriel, according to which il appropriate ... 138 Five categories should be understood as being included within basic reality,
according to which is appropriate, but not according to sequential order. Now, the five
categories are: (a) the causal-sign. (b) the name, (e) conceptual differentiation. (d) thus137
138
175
ness and (e) correct direct intuition.. These five categories are described as the inclusion reality because all that is knowable is included within these five categories. In this
respect. some believe that the causal-sign refers to the store-consciousness, defiled
mind and the actual consciousnesses. It is [described as] the "causal-sign" because it
exists as a reciprocal cause. The "name" is an expression or indication of just that
causal-sign although it is inexpressible, like [a gesture such as] the winking of the eye.
"Conceptual differentiation" refers to mind and the "lentai concomitants associated
with all the three realms [of existence] which consist in conceptual differentiation, as
both own-being and panicular, of the causal-sign as has just been described.
"Thusness" refers to emptiness.
mundane and has thusness for its objective suppon. Now, as to their sequential order:
the causal-sign comes first therein because it is the foundation for the designation as
the defilement; then comes the name because it is designaled as the defilement; then
comes conceptual differentiation because as soon as it has a name, then conceptual
differentiation [occurs] in regard to that entity designated as a defilement; then comes
YPZ
thusness and correct direct intuition because that defilement is checked on account of
thusness and correct direct intuition. Others believe that the meaning of these five
categories [is evident1 in this verse:
Error is the cause of error, the cause of that
is disquiet.
139
140
141
142
143
144
,.y,
176
w\lrds ..... but knowledge in this regard". refe. to that direct intuition included in the
path which has thusness for its objective suppott.
Of these, there is the inclusion of the causal-sign and conceptual
[2J
caus~s
way of the imaginary [nature]. The name is included by way of th~ imaginary
[nature] because no object exists in keeping with its name; thus, by connection. there is
inclusion of name by way of the imaginary [nature) but its inclusion is flot by way of
own-being. And if it is said that the imaginary nature ill not included in the five categories beginning with the causal-sign because it is established as being devoid of ownbeing. such a statement is not contradicted because in that context there is the desire to
state inclusion in terms of own-being. 146
[3]
III.13 cd
Yl33
Reality that is eternal or pure is true realityl47. i.e. thusness. Correct direct intuition
refers to: (a) the direct intuition that has emptiness for its objective suppon and is free
from the duality and (b) the purified mundane [knowledge] that is attained subsequently to the latter.
direct intuition by way of just the one, i.e. the perfected nature because it is
perfected on account of its perfection that is respectively without change an4 is
from erroneous inversion. The
incl~ion
~~
N43.5
basic reality?
of continuance. (b) the reality of characteristic, (c) the reality of representation, (d) the reality of arranaement. (e) the reality of wrona spiri145
146
147
concemin,
177
tual practice, (f) the rr.a1ity of purification and (g) the reality of correct
spiritual practice.
148
m.14 a
The
reality
of
continuance
is
twofold;
m.14 cd
Cb)
puri~cation
the
representation,
(c)
practice.
The four reaUtiel beginning with that of the characteristic consist in
tllt
[Sthiramati]
Y133.8 [1] NowlS 1, the variety [of the realities] that are found in relation to the reality of
differentiation and the way they are ioccrporated within basic reality is not known,
hence he asks: how should the reality of differentiation be undentood in
relation to basic reality?
sevenfold.
the sevenfold reality of differentiation, beginning with the reality of continuance and
concluding with the reality of correct spiritual pmctice. Therein, the reality of continuance refen to the beginningleu and endless nature of
148
149
ISO
lSI
UIJI.Jr~;
The SlllSbit leln of die Bbl$ya iIIcludes a s-uae of IIW here wlW:b is pardy incoberenl and
does not appev relevlllt to the tOOiUL II is not fOUDd in the Tmot. or Chinese versions, nor
is it ackDowled&ed in the 1'IU. benc:e it ha been omilled fnm the traIISlaDon. It reads as
follows: ,.,. plDfftiWIVItIiaividbam I ~ eli ' . . . . tatbMJcittatllpileiJt"ttvitl
sllfJiJiiyuta iti..vaqJ ~cayatlJls~
N's fn.4 pA3.
ct. SN L99 II: 219: 120~
a1so MSA XIX.44 (comm.) wlUcb foUows the SN description
quite closely IDd also dac:ribes them sevea typeI ~ taduIJ.
Tib. insens wditavyul (d6 JIM bYl) wbicb is DOt found ill the SIIISbit; (cf. D13L4).
Ms.(4IL4): idle-; disrealld Y's flL3 p.133.
cr.
cr.
178
[equivalent to1 the thusness of continuance because by no means does [saIpsaTa] have
a beginning. The reality of characteristic is [equivalent to] the insubstantiality of the
personal entity and the dharmas; &Jld since it is not something other this is also
[equivalent to] the thus ness of characteristic 1S2 (e) The reality of representation
is [equivalent to} the state of mere-representation of the dharmu. Others believe that
the reality of representation refers to the direct intuition devoid of conceprual differentiation because this is the basis of representation lS3 . And since the reality of repreY134
spiritual practice is [equivalent to) the truth of origination and this refers to the
continuance that is vn account of the perception of virtue in regard to those formative
forces. (f) The reaJity of purification is [equivalent to] the purification of obscuration that consists in moral defilement lS4 and this refers to thusness and the truth of
cessation. Others believe that the narure of the turning about of the basis. i.e. the nature
of cessation lSS is [equivalent to] the truth of cessation. (I) The reality of correct
spiritulU practice is [equivalent to] the truth cf the path.
and the reality of representation are [equivalent to] just the truth of the
path. Moreover. since these three realities are eternally just thus, they are described as
thus ness.
[2] Of thele;
m.14 a
The
reality
of
continuaDce
is
twofold;
Balic
110
152
153
154
ISS
156
157
179
SSIpSJra
by notional auaclunent to the imaginary nature. hence, the reality of the twofold continuance is described as basic reality.
Wrong course is [equivalent to] wr,ong spiritual practice; these [should be under" Yl35
stood] similarly as comprising two [of the three] kinds of basic reality.
Since suffering and its origination are constituted by causes and conditions and
because they have the imaginary [nature] for their object. the realities of arrangement
and wrong spiritual practice. arc incorporated in these two [of the threefold basic
realities].
[4)
ill.14 cd
The one consiats in: (a) the characteristic, (b) the representation, (c)
purification and (d) correct spiritual
practice 159
[The one consists in] the reality of characteristic, the reality of representation, the reality
of purification a.l1d the reality of correct spiritual practice. These four realities consist in
just the one basic "reality. namely. the perfected nature. Therein, the reality of characteristic and tIie reality of purification arc perfected insofar as they consist in the perfec'tion 160 that cannot be otherwise. The reality of representation and the reality of correct
spiritual practice arc perfected insofar as
from
erroneous inversion.
[4)
Herein. the sameness of sentient beings is shown through the three realities of
continuance. arrangement and wrong spiritual practice. 1be sameness of the dharmas
[is shown] through the two realities of characteristic and representation. The sameness
of enlightenment [is shown] through the reality of purification.
wisdom is demonstrated through the reality of
COrreCt
The sameness of
said:
The sameness of sentient beings is proclaimed through the three, but the sameness
of the dbannas through the two. Thus the
sameness of enlightenment and wisdom is
demonstrated singly.
158
159
160
~ct.BbI$yaN43.18.
180
(b)
causality,
(c)
an
experiencer, (d) an agent, <e> independence, (f) sovereignty, (g) permanence, (h) a basis for defilement
and purification, (i) a yogi and (j)
release and non-release.
There are ten kinds of skiUthat act u the countengents to these ten
kinds of adherence to the belief in a non-existent self which manifests
in regard to the aggregates etc. These [adherences] are: (a) The adherence to the belief in its oneness.
causality.
(b)
encer. (d) The adherence to the belief in its nature as an agent. <e> The
adherence to the belief in its independence. (f) The adherence to the
belief in its sovereianty.
nence.
(g)
(i) The adherence to the belief in its nature a a yogi. (j) The adherence to the belief in its releae or non-releae.
How can this tenfold reality of skilll be included within basic reality?
How
Porm is threefold: (a> Imaginary form, i.e. the imaginary nature that
belonls to form.
(b) Conceptually differentiated form, i.e. the otherdependent nature that belong. to form .ince it is in relation to that
[nature] that [an entity] il conceptually differentiated u form. (e) Porm
The
as real nature, i.e. the perfected nature that belongl to form.
aglrelatel, I.uch a. senlation, and allo the elements Ind aenae-fielda
181
etc. should be construed in the same way al form [haa been construed
abovel.
ThUI,
natures the tenfold reality of skill. should also be understood in relation to basic reality.
aggregates etc. acts as the counteragent to the ten kindl of false view in
regard to the self, the meaning of the aggregates etc. has not been
stated.
[Sthiramati]
Y135.19 [1] The reality of the skills was listed immediately after the reality of differentiation 161 ,
so in order to clearly ilIusttate this he says: the reality of the skills il said to act
Yl36
III.IS abcd It 16 ab
Hence he says:
(b)
cauI.lity,
(c)
an
experiencer, (d) an agent, (e) independence, (f) sovereignty, (g) permanence, (h) a buil for defilement and
purification, (i) a yogi and (j) releue
and non-release. l64
It is the fact that [these false views arise] in regard to the aggregates etc. that is referred
to.
self16S i this says that there is the adherence to the beiief in what is non-existent
161
162
i63
164
in place of:
Ms.(42a.2):
yogi~Jtmat:IaIiaDIm t/lu
ebiJealtvablJotqrve ~V1rUD8 II
hil
===~:mll
ebiJeaItv~avaiavatratJel
J-
165
182
because the self does not exist. l66 [Objection]: If the self does not exist how do these
adherences which are dependent upon the other, i.e. the apprehended object, manifest,
when they are devoid of an object? [Response]: But they are not devoid of an object;
they manifest in regard to the aggregates etc.
are ten kintia of skill in regard to the aggregates etc. which act as the counteragents to these 167 . How does this adherence [manifest] in regard to just the aggregates etc. although the self cannot be positively determined to exist? Because, when it
is closely examined through reasoning, the self that is separate from the aggregates etc.
cannot be discerned; indeed all the deeds and essential nature that belong to the self,
which those who believe in the self maintain, manifest only in regard to the aggregates
etc. Hence it is evident that it is just the aggregates etc. which form the substratum for
the adherence to the belief in the self. Since this adherence to the self, on the part of
those who are notionally attached to the self168 , manifests in these ten forms and not in
others, the skills in regard to the aggregates etc. should be understood as the counteragent to all adherence to the belief in the self. Theu [adherences 1 are 169 : (a) The
adherence to the belief in ita oneneaa; this is due to the adherence to the belief
in the self as a whole entity among the five aggregates that have been appropriated.
The skill in the aggregates acts as the counteragent to this.
Yl37
the belief in ita cauaality; the adherence to the belief in causality in regard to the
self is because sight and the like promote [such an adherence]. The skill in regard to
the elements (dhJtu)170 acts as the counteragent to this. The adverse [adherence] and
its counteragent should be stated similarly in regard to the other [sense faculties].
Alternatively, the adherence to the belief in its causalityl71 [is also explained as] the
notion that everything proceeds from the self; i.e. the adherence to the belief in its
causality refers to the volition that consists in the notion that the self is the cause of
virtuous and non-virtuous action for which there is an agreeable or disagreeable result
in this birthl72. (c) The adherence to the belief in ita nature
u an uperi-
encer; [the notion that] the self is the agent of experience because it consists in volition, but the 'manifest' and 'unmanifest' [of the SlJpkhya]173 is an object of experience
because it does not consist in volition. Alternatively, the adherence to the belief in its
nature as an experiencer refers to the notion that an internal agent of virtuous and non166
167
168
169
170
171
172
173
Read: JtlrWJo 'bhlvld aaWdh. ity lb. u per Ms.(42a.3) in place of 'tnwJO 's.nvld ISIUfJ
grIba ity Ib&
Read: yay. pnti~. in place of trIfIm pntipaJcptveaa; ct. Bbl$ya N44.7.
Read: .tmlbhbJiveiilJJm u per Ms.(42a.5) in place of .tmlbhilJiveil!Jlm; disregard Y's fn.8
p.136.
Read: yad uU in place of tat/JI hi; cf. Bbl$ya N44.B.
Ms.(42a.6): dhltubu-; dislealnl Y's fit.I p.I37.
Ms.(42a.7): -IJItv.,tha; disrean Y's fn.2 p.I37.
Read: yay. ~ram in place of yaye,ram: Ms.(42a.7): yay. ~ram aDilral1l ceh. jmmllJi
phaJarp wy. iubhliubhay. brmap.
hetu.. tvagrlh,lI. Oisreaard Y's fits.3, 4 &: S,
p.I37.
Cf. Y's fit.6 p.I37.
'tlU
183
vinuous actions is the experiencer of the result of those [actions1. (d) The adherence to the belief in ita nature as an agent; the belief that the self is the
agent 174 of properly performed and wrongly performed actions.
Alternatively, the
adherence to the belief in its agency refers to the notion that the self possesses instrumentality etc.l 7S (e) The adherence to the belief in ita indepencience 176 ; [the
notion that] the self exerts intluence of its own accord: Le. the notion that it is the self
that holds sway. Alternatively, the adherence to the belief in its independence refers to
the notion that it exerts an influence in the production of the result which is in conformity 177 with the cause. (f) The adherence to the belief in ita sovereignty; the
notion that the self is the ruler, the master, or the isvara. Alternatively, the adherence to
the belief in its sovereignty refers to the notion that the self rules over activity that con-
forms with the result 178 . (g) The adherence to the belief in its permanence 179 ; the notion that, although it is impure in terms of the five entities beginning
with cause, the self is definitely permanent, otherwise there would be the imputation of
Yl38
action not performed and the loss of action that has been performed 180 [i.e. if there is
no lltmail, an action performed by A would be imputed to B and the result of an action
performed by A would not be obtained by A] and similarly there would be an absence
of memory and recognition.
and purification; because [one would believe that] it is the basis of defilement and
purification.
the fixation of the mind upon the self or the suppression of the breath and the mind.
Yoga is the spe<:ial union of self with mind - a yogi means one who has it [i.e. yoga].
And (j) the adherence to the belief in ita relea.e and non-relea.e; i.e. the
conceptual differentiation that the self is liberated from a previous [state of]
bondage 181 .
174
17S
176
177
178
179
180
181
Read: brteti in place of bnreti; Ms.(42b.l) is not clear but does not support kanJtva as per
Bhln''' ct. N44.9. Tib. byed par (D2SSb.5).
Idi is omitted from the Tib. (cf. D2SSb.S).
Read: SVataDn,rI/u in place of svatlDtratVagllba; cf. Bhlfy. N44.9.
Tib. omits lIDurflpr, cf. D2SSb.6.
Ms.(42b.2): phaJayaivl v. 1-, but Y's emendation to phallbJlUflPllyaiva vi is prefened on the
basis of the Tib.; cf. his m.10 p.137.
Read: IJi~a in place cf ilivatatvljplba; cf. Bhllya N44.10.
Read: lIlJyatIJI by akrtIbbr'6amalt qavipnnliai ca in place of anyath. tv a.t:;tam abhylgsm&(J
krWya nil.. cr, Tib. pm du na ~ bras pi dad phnd pi cWi I byu pi chud zos 1M daD
(D2SSb.7). Ms.(42b.3): anyath. by ."."bylgamalt i(-. On akrtIbbylgama and JqtavipnnlU,
see Jacques May: CandratIrti Praunnapadl Mady!U!!lbvnti p.286, fn.1044 and also Waipoia
Rahula: Compendjum. p.S2.
Ms.(42b.4): Ilmano bandba-, but Y's emendation to Itmanall pIlrvabandbld is prefened on the
basis of the Tib.; cf. his m.3 p.138.
o.
184
How is this tenfold [reality of] 182 the skills included within basic
[2]
reality?183 Because skill refers to proficiency 184 in regard to the aggregates etc.
How can this be included within the three natures? This question is posed oy one who
thinks this to be impossible 18S Because the aggregates etc. are included in
the three natures. The fact that [the aggregates] relate to the domain of the skills is
shown by the word "skiUn , but they do not relate to skill alone; hence the reality of the
skills should be understood as being included therein by way of connection, but not by
way of own-being. Just as the truth of the path, which consists in the reality of the
cause and result, is said to be included within the three [natures]. Allbaugh this may
be so, it is not known just how they are included, hence it is asked: how are they
included?186 Hence he says:
III.16 cd
It is the fact that the aggregates etc. are included within these three natures that is
referred to. In this context, the inclusion of the aggregates is to be- elucidated firstly
because they were listed prior to the elements etc. and since they penain to form, he
says: form is threefold.
Yl39
entiated form and (c) form as real nature. What is (a) imaginary form 188 therein? It
is the imaginary Dature belonlinl to form; i.e. that which, with the exception
of its perception by way of name, is imagiDed in this regard as the own-being of the
sense-object. Because this is absolutely non-cxistent it is described as imaginary. (b)
Concoptually
differentiatod
form,
1.0.
tho
othor-depondent
nature
belonginl to form; what iii meant is: it is dependent upon causes and conditions.
But why is this described as conceptually differentiated form? Hence he says: lince
it il in relation to that [nature] that [an entity] ia conceptually differentiated al form. Due to a failure in clear comprebenaion 189 on ~unt of their lack
of insight into reality, people are notionally attached to form because of the fact that
they perceive consciousness - in the appearance of form l90 - just as form (i.e. as matter,
182
183
184
18S
186
187
188
189
185
pure and simple], as for instance, one grasps at a self among the aggregates. Therefore, it is said that form is conceptually differentiated in relation to the other-dependent
[nature].
(c) Porm as real nature. i.e. the perfected nature that belongs to
form. This refers to emptiness whose nature is devoid of both imaginary form and
conceptually differentiated form.
the elements and sense-fields etc. l91 should be construed in the same
way as form [has been construed abovel, i.e. in the same way that form is
included in the three natures after having differentiated it as
threefol~.
[By "etc." is
meant]: the aggregates that consist in sensation, perception, the formative forces and
consciousness, as well as the elements, the sense-fields, the limbs of dependent origination, the worthy and unworthy objects, the sense faculties, the three times l92 , the
four truths, the three vehicles and both the conditioned and the unconditioned. Moreover, [all] that pertains to sensation etc. and the elements etc., individually, are to be
inciuded in the three natures after distinguishing them as threefold according to the
differences in their essential natures as imaginaryl93, conceptually differentiated and
. real nature.
[3] Therein, in the same way that [an entity] in the appearances of form is imagined as
the apprehended object, [so too] that absolutely non-existent existence of apprehending
subject and apprehended object, which is imagined in relation to the appearances of
sensation etc., is [described as] imaginary sensation, up to and concluding with imagiYl40
sensation; it is to be understood in the same way [for the other aspectS] up to and concluding with consciousness as real nature. In detail, it should be stated in the same
way, according to the circumstances, in regard to the elements and sense-fields etc.
That
192
MII.(43a.4): W.nyIID, but Y's emendation eo kIlMrayMI is prefClMd (II the _is oIdJe Tib.;
cf. his fn.3 p.139.
MII.(43a.4): -llvahlv.bbe-; disreamt Y'! fn.4 p.139.
Ms.(43a.7): -p8ataItI'alIi$paJ.., but Y's emendIIion 10 -JMnUD".~ is )ftferred.
(D256b.4).
193
194
186
nature of form etc. is superimposed on that [i.e. the imaginary nature) since the object
does not exist in exactly that way in which 196 the name is used in regard to it; however,
naive people are notionally attached to its essential nature. (Objection]: Why is it that
one is attached to it but not 197 as an object [existing] in reality? [Response]: Because
there is the exclusion from the relation of 'signified' and 'signifier' on the pan of the
name and the object be they similar or dissimilar; i.e. if the words for trees etc. and
their objects were not different by nature then the name's capacity to signify would be
excluded, like the object, because it would not be distinct from the essential nature of
the object. And the object's capacity to be signified would disappear because it would
not be distinct from the essential nature of the name, due to dIe absence of a specific
cause (i.e. which causes the existence of that which is to be signified]. Alternatively,
since there would be
ODe
Yl41
there were numerous names for the one object and numerous objects for the one
name 199 , there would be multiple essential natures; however, it is untenable that the one
(entity] can have multiple natures2OO . Moreover, a 'signifier' of non-existence would
not exist, like the object, because the object would be [of the nature of)201 a non-existent; alternatively, if the name were to exist its object would also exist. In regard to
dissimilarity, there would be no ascenainment of [the existence of) an object conformable with a word, since in this regard a 'tree' is only a word, it is not an object.
However, the object is not a 'tree' nor is it a 'non-tree'. Therefore, the object of the
word 'tree' is not the sphere of the knowledge of the 'tree' because the object of that
[word] does not have the nature of a tree. In this way202 there is the exclusion of the
word and the object from the relation of 'signified' and 'signifier'. In regard to disparity, there would be no determination of 'signified' and 'signifier' because of the absence
of a determining cause.
[6] 'There is a thea!}' that the name may generate the object or cause it to become mani-
fest.
In this regard, [the name] does not generate [the object] because the name is
applied to the object only after it has arisen. This would lead to the conclusion that,
19S
196
197
198
199
200
201
202
.you.
187
although [the object] bas [already] arisen, it would be generated again and again
because the name is applied again and again. Nor does [the name] cause [the object] to
become manifest because the name is applied after the object is apprebended and it is
not tenable that it would cause the manifestation of what bas not been appreilended203 ,
i.e. another person who does not know an object will not apprehend it with the same
name; also, it is not tenable that that same [name] can cause both the manifestation and
the non-manifestation of the same object. Lamps etc. which cause things to become
manifest do not cause the manifestation of a manifest204 object in dependence upon
knowledge 20S. Also, since no determining cause of manifestation is seen in regard to
manifest206 pots and clothing etc., all objects would be caused to manifest by all names.
Moreover, there would be no determination by way of smell etc.207 because axes and
water etc. are considered to be agents that generate smell etc., but not things that cause
manifestation. Therefore, it is evident that the notional attachment to the 'signified' and
'signifier', like the notional attachment to the apprehended object and apprehending
subject208 is meaningless.
[7] Thus, since the aggregates etc.
Yl42
self, the meaDing of the aggregate I etc., in regard to which the skill in the
aggregates etc. is the counteragent to the adverse views regarding sel(210, has not
been stated, hence this will now be dilcussed.
I1I.17 ab
At the beginning
[they
are consid-
204
20S
206
2f11
208
209
210
Read perhaps: clgrhItasya as per Ms.(43b.6) in place of Y's emendation 10: ca gprltasya. The
Tib. is worded differently: ... because, if dle name is applied after the object is appn:hended, it
is not tenable that it should cause the manifesWion of whit has [already] been apprehended":
'eli liar doa ltOgJ nas mid !JoBs Da trogs zin pa Ja ni gul bar by. ba mi rig, so (D257b.4).
vyiDgaDJ but the Tib. (D257b.6):gsal b". by. ba would sugest a reading of vylligylnJ.
Read: vyupattyapeIcJJ as per Ms.(43b.7) in place of vyutpattyapeiJayl.
vyadgaJIJ. and again the Tib. would sUUCSt a rading of vyad.,am; cf.fn.294 above.
Ms.(43b.7): gatJdhlditi I'IM-, but Y's emendatioolO gmdbldito niyw.lbh1valJ) is pRfened on
the basis of the Tib.; cf. his tn..5 p.141.
Disregard Y's fn.6 p.141 since this passaae is found in D; cf. mb.7.
slamdltld,"kJ/lI vlyam; however bodl P and D: pbud po I. sags pa'i dcrJ - skaDdhldyanham.
This passaae is problematical; the fint syllable of the IiDe of the Ms.(44a.2) appean to read:
db .. but Y's emendation 10 (vipa)Qa is prefened on the bais of the Tib.; cf. his tn.! p.142.
188
Now at the beginning thele, i.e. the aggregates, Ihould be understood in a threefold sense: (a> In the sense of 'multiple'; in detail it is
said: "any fonn belonging to the past, present or future ... "
sense of 'collected'; i.e.
(b) In the
'disparate'; because the characteristic of form etc. iii relpectively determined as separate.
[Sthiramati]
[I]
Yl42.4
III.17 ab
At the beginning [they are considered] in the senle of: (a) multiple,
(b) collected and (c) disparate;
The term: "at the beginning"211 refers to the fact that [theaggregares] are stated initially.
Now at the beginning these, i.e. the .ggreg.tel are described and they
should be
understood in
threefold
lenle:
<a>
In
the
sense of
'multiple'212; [in detail it is said]: "any fonn 213 belonging to the past,
present or future, internal or external, gross or subtle, inferior or exalted, distant or
near.. ."214; thus [they should be understood] in the sense of 'multiple' because numerous substantial entities of the past etc. 21S are described by the word 'aggregate'. The
aggregates [should be understood): (b> in the lenae of 'collected' because of the
scriptural statement: " ...fter collecting ... together......
By "after collecting
... together" is meant: after making into one2 16 . (c) In the seqe of 'disparate'; it
is the aggregates that are referred to. The word "and" has a collective sense, i.e. this
belongs with the previous two statements: i.e. in the sense of 'multiple' and in the sense
of 'collected'. Here
DOW
sY.lonyms. What is the reason that in this context the meaning of the aggregates is
respec;;tively
4f:termi~~d
211
ldita is not found in the Ms.(44a.2) but has been inserted on the basis of me Tib.i cf. Y's fn.l
p.142.
212
213
214
21S
216
217
189
haa the senae of 'heap' (rlii)21S, hence, and thus is it genorally understood, i.e. established. Thus, what is generally understood as 'multiple', 'collected'
and 'disparate' is described as a 'heap'. The aggregates of sensation etc. are to be
Yl43
understood in the same way as the aggregates of form. Therein, an act of skill in
regard to the meaning of the aggregates is described as the counteragent to the adherence to the belief in a unique self, namely, such as that all this that has been and will be
in the future is none other than the
puru~a
etc., differentiated as belonging to the past etc. and collected together as a unity, is
designated as the
aggrega~
N45.9
III.17 cd
What is nellt?
The elementl.
of the apprehending subject refers to the elementl of light etc.; (b) the
senlo of the 'Ieed' of tho apprehended object nsferl to tho elementl of
form etc.; and (c) the senae of tho 'seed' of the perception of the latter
refers to the elements of sight-coDlciousness etc.
[Sthiramatij
Yl43.8
[1] The elements were listed immediately after the aggregates, therefore, he gives the
meaning of the elements immediately following the meaning of the aggn;gates.
111.17 cd
190
when there is gold220 it is said to be the clement gold - the 'seed' of gold is thus understood. Moreover, this is distinguished as threefold because of the difference in result:
(a) the element that consists in the apprehending subject. (b) the element that consists in
the apprehended object and (c) the element that consists in the perception of the latter.
In the above, (a) the senle of the 'seed' of the apprehending subject
refera to the element of sight etc.2 21 ; the element of sight is the first of the
elements which begin with sight and conclude with mind. They are [described as]
apprehending subjects because they form the basis for the perception of sense-objects
Y144
of form etc. They are described as clements because they are the cause of [the elements
of] sight etc. of the same genus.
hended object refers to the elements of form etc., concluding with the nonsensuous element. Because they are the objects of sight-consciousness etc. 222 they are
[described as1 apprehended obje::ts. These too are described as clements because they
are thus causes [in the production] of the form etc. of a similar nature. (c) The seDSe
p~tception
sight-consciousness etc.; the perceptions in regard to fonn etc. are those which
begin with sight-consciousness and conclude with mind-consciousness because they
have the knowledge of form etc. for ttleir own-being. 1bese too are described as elements because they are causes [in the productior.] of the sight-consciousDCsi etc. of a
similar nature, i.e. beginning with the clement of siJht-consciousness and concluding
with the clement of mind-consciousness.
[2]
However, others say223 that the store-consciousness, imbued with [the latent
impressions of]224 the karma of notional attachment to sight etc., is the 'seed' of those
respective [elements] of sight etc. Similarly, the store-consciousness, imbued with22.5
[the latent impressions of]226 the btma inherent to the notional attachment to form etc.,
is the 'seed' of those respective [elements1 of form etc.
consciousness, imbued with [the latent impressions of] the karma inherent to the
notional attachment to sight-consciousness etc., is the 'seed' of those respective
[elements] of sight-consciousness etc. [Objection]: If this is so, the following should
be reflected upon: it would be just the store-conscioulDCSs that is signified by the word
22S
226
D: dpeT lJa IS yod 1M'; rdo Tie I..... but nfo tje I. should be omiaed as per P; cf. PIOla.
Ms.(44b.2): .bliJnbi c.dJur-; disrqard Y's tn.6 p.143.
Ms.(44b.3): cUJurldiilflU-. but Y'! emendabon 10 cUJurldiviilflD. is preferred; cf. his tn.8
p.143.
Ms.(44b.5}: oIDye tv Ibulr, disrepJd Y'! tn.l p.I44.
Tib. (02.591.2) inserts: vIUDI (I:. chI,p) whicII is not fOUDd in the Ms.
Read: vlsibm as per Ms.(44b.5} in pIIce of vlliam.
Apn. vlsaDlis found only in the ,lb. (ct. 1)2.591.2).
191
[element of] sight etc. is the cause of just the latter [element of] sight etc. and there is
nothing else, a self or anilther cause, in regard to this. Consequently, the removal of
the adherence to the belief in causality in regard to the self is due to skill in the
elements.
III.IS ab
The
next
[il
conlidered]
as
the
medium of origination for the experience of: <a) lenntion and (b) the
dilcrimination of an objecti
What il next?
The lenle-fieldl.
fields [are considered] in the sense of the medium of origination for the
experience of senution.
in the sense of the medium of origination for the experience of the discriotig.UQD of
an
object.
[Sthiramati]
Yl44.19 [1] The meaning of the sense-fields should be mentioned
i~mediately
following tho
111.18 ab
The
next
[il
considered]
as
the
medium of orilin.tion for the experience of: (a) sensation and (b) the
discrimination of the objecti227
Since there are numerous [topics1 apart from the elements such as the sense-fields and
dependent origination and also because of the general nature of the word .. next", he
poses the question: what is next? This word "next", as a matter of course, stands
just for the sense-fields because they were listed immediately following the elements,
thus in order to show this, he says: it refers to the lense-fields.
Yl45
Of thele, the
to
192
[eqQivalcnt to} an arrival; they are sense-fields (!yalanlm) insofar as they propagate
(canvanu) that [which originates] among the experience of sensation 'and the discrimi-
Because the latter are panakcn of (upabhujyate). they are [described as)
enjoyment (upabboga); what is meant is: they are experienced (anubhilyare). Only the
internal sense-fields 229 are described as the medium of origination230 for that experience of sensation be.:ause. although the senseobjects are the medium of the origination
of that [sensation}. the suppon231 i.e. sight ctc., is the basis on account of the fact that:
(a) it is helpful or obsuuctive. (b) it consists in clear comprehension in regard to that
[sensation) and (c) it i3 specific. since the experience of sensation [occurs) by means of
it when there is sight etc. and [the experience of sensation} does not [occur} when there
is no [sight etc.J232.
(sil1pjn!) because it has the nature of the apprehension of the sign of the object. This
consists in the experience of sense-objects233 because it has the Dature of the knowledge of objects. 'The external sense-fields are described as the medium of origination
for those [coocepcualizations); but not the hamal [sense fields), for, even if they were
the medium of origination for those [concepcualizations]. in the absence of a sense
object, there is no experiencing of the discrimination of the object234 even if the internal
sense-fields of sight etc. do exisL 'The sense-fields should be known because they are
the medium of origination for both sensations and the discrimination of objects
together with their associated elemealS.
beCl\USC
Funh~rmore,
apprehending is very
10
consists in the internal sellte-fields and !he object of experience consists in the external
sense-fields.
234
235
236
"""""YW""""
193
[3} [Objection): The assertion that was made above is not tenable, i.e. that because the
sense-fields of sight etc. are helpful or obstructive it is just the support of thai
Yl46
[Objection]: Is it not so that this [interpretation] conflicts with the words of the
Siltras which state that sight-consciousness and the like are produced in dependence
upon the two [i.e. sense faculty and external object]? The appearance as form etc. 238 is
different from COnsciOUSDeSS and it is not tenable that it alone can be the causal condition for the arising of just itself because of the existence of the arisen and the nonexistence of the non-arisen states239 , and because action in regard to itself is contradictory. Therefore, form. and the like should necessarily be acknowledged as being
different from their appearances in consciousness.
appropriate because consciousness in the appear.mce of form etc. deposits the (causal)
latent impression240 in the causal consciousness for the arising of a consciousness of a
similar nature; and due to a transformation in the latent impression. consciousness in
the appearance of form etc. is born again.
as form etc. because it is the causal condition for consciousness in (the aspect ot)242 its
own appearance. Alternatively, that which is iODate to consciousness is establi~d. as
237
,238
239
240
241
242
Ms.(4Sb.2): -b~/yaca
Ms.(4Sb.3) subsunliala (lflpldipntibb.,w, disregard Y's fn.2 p.I46.
Ms.(4Sb.3): -IvutlJlyofJ UI1UItVId abbJvlt, bill Y's emendIIion iO -.vGthayor bb'vld abb'vlc
ais pnlened on die basis oflbe TIb.; ct. bis fa.3 p.l46.
Read: pnty.,..vlUlJlm at pel' Ms.(4Sb.4) IItbou&b pnty.y. is omitted from !be Tib.; cf.
0260&.7.
Ms.(4Sb.4}: vijIJlDmirfJbl-, but Y's emendation to vij4lDup lflpldiJJirbb."mmbtveD.} is
prefened on the basis of the TIb.; ct. his fn.4 p.l46. ....
" ,
. '
Il:Jra is omitted from the TIb.; ct. D260b.l.
194
the objective support-causal condition by those who hold to the [existence of the]
external object by way of conneaion with the fact that the existence or non-cxistence of
consciousness is due to the existence or non-existence of that [causal condition for the
objective support] although there is no relation of producer and produced. Similarly,
Y147
here too, although the appearance of form etc. and consciousness do not have243 the
relation of that which is produced and producer. they are respectively determined as the
causal condition and the possessor of the causal condition because there is no fallacious reasoning regarding the existence or non-cxistence of consciousness as being
due to the existence or non-existence of that [causal condition for the objective
support].
[5]
the appearance of form etc. and consciousness because they cannot be differentiated.
[Response]: This is not so because they are figurative differences244 ; for example, the
consciousness of dreams, magical creations and cities of Gandharvas and the like,
although ultimately undifferentiated, is respectively determined in the relation of that
which is supported and the supporter just as it is (conventionally)24S differentiated in
the aspects of apprehended object and apprehending subject because it is the basis for
the conceptual differentiation of apprehended object and apprehending subject Likewise, there is no contradiction in the other cases too. Moreover, the relation of that
which is supported and the supporter is, in all cases, only expressed figuratively; it
does not actually exist Because, whether consciousness has or has oot arisen, it does
not take a sense-object as objective support due to the fact that this [object] passes
away immediately upon origination since [in the former ease) it does oot continue to
exist at the time of the act of supporting and because [in the latter case) it does not
exist. Also, the sense-object is not tenable as the objective support whether it has or
has not arisen or has both [arisen and oot arisen). because: (a) it does not continue to
exist when it has arisen and (b) that which has not arisen does oot exist, since the act of
supporting devoid of a foundation is not tenable.
presently existing consciousness is meaningless since it is through the mere fact of its
existence that the relation of cause and result is determincd246 as the relation of that
which is supported and the supporter because it is established as having the nature of
that [which is supported]. Also, [the objective support] for that [consciousness] which
is in the process of arising is meaningless because it does not [yet) exist. [Objection):
[an objective support for that consciousness] in the process of arising is not meaning-
243
244
245
246
195
less because when the sense-object really exists, consciousness acquires the nature of
an appearance as the latter. [Response]: If the appearance as the object were caused by
an object that is external to consciousness, then the consciousness of things belonging
to the past, the future or to dreams would be devoid of aspect (mrakill's), or else would
not exist because of the non-existence of the object of those [things belonging to the
past etc.]. An effect cannot be produced by causal conditions that are deficient247 since
this would transcend the bounds of logic248 and the assertion that something non-exis1148
tent can possess a causal condition is also not tenable. Moreover, the external object is
not the causal condition of the objective support for consciousness since the latter
exists even without the former.
N45.19
HI.18 cd
of
both
imputation
and
In thia
respect, (a) there ia the imputation of causality due to imalining that the
formative forcel etc. have dissimilar causel.
im~gining
force a etc., talether with the lulf. manifelt from causal conditionl luch
as ignorance.
the formative forces etc., which have ilnorance etc. for their causal
conditions, do not exilt.
tation and negation should be undenlood al being due to the non-exiltence of thele [conditional.
247
248
196
[Sthiramati]
Yl48.6
[1] Since !he meaning of dependent origination should be mentioned immediately after
of
both
imputation
and
Siitra: "when this exists, there is that. Due to the arising of this,
that is produced - in detail: the formative forces have ignorance for their causal condition." In order to illustrate that in this context dependent origination is considered by
way of the refutation of the imputation and negation of cause, result and efficacy, he
says: dependent origination [is considered] in the sense of the absence of
both the imputation2SO and negation of cause, result and efficacy.
"Efficacy" is stated by the word: "activity".
[2]
imagining that the p~a, the isvara, the atom2.51 or the pradhSna etc. possess causality,
having rejected ignorance etc. [as the cause]. In order to demonstrate this, he says:
... due to imagining that the formative forces etc., concluding with old-age
and death, have dissimilar causel.
thing permanent such as the
puru~a
are impermanent; what is meant is: 'different' [i.e. that a cause can produce something
[3] There is the negation of caulality due to imagining that [the latter]
are devoid of caulaUty2S2 ... ; if one agrees that the formative forces etc. are
produced without a cause, ignorance etc. is excluded as the cause of the formative
forces etc.2.53
249
2S0
2S1
2S2
2S3
197
[4] There is the imputation of result2S4 due to imagining that the forma-
tive forces etc., together with the self, manifest from .causal conditions
such as ignorance.
causal conditions such as ignorance if the self exists, but do not [manifest] if it does
not exist. Thus, there is the imputation of result if the self is imputed upon the result
such as the formative forces25S. Others believe that the imputation of result is due to
imagining that the formative forces etc., together with the self, manifest from causal
conditions such as ignorance, either by being intimately connected with a substantial256
self or by being an agent that is beneficial or obstructive257 to the latter.
[5] There is the negation of result due to imagining that the formative
forces etc., which have ignorance for their causal condition, do not
exist2S8 ; for example 2S9 , there are heretics who negate good conduct, bad conduct and
other worlds [i.e. subsequent rebirths] believing that there is no good conduct, there is
no bad conduct and there are no other worlds. 260
[6]
If it is
imagined that in the production of the formative forces etc. ignorance etc. can cause the
nature of an entity to become something other26 1, then there is imputation of efficacy.
[7] There is the negation of efficacy due to imagining that [the latter]
formative forces are devoid of power although they have the capacity for origination
through the mere [imputation of the) existence of ignorance etc.
[8) The absence of both imputation and negatioD should be understood
The absence of
imputation and negation should be understood as being due to the absence of that
imputation and negation in regard to cause, result and efficacy262. Thus, whether [this
belief relates) to a self separately263 from ignorance etc. or to something else, this skill
1150
198
ignorance, which is the agent of pure or impure actions. There is no other agent of
consciousness apart from the formative forces. And this shoUld be stated in all cases
[Le. each of the twelve nidJDsJ, according to the respective circumstances, because the
fonnative forces etc. arise from ignorance etc. which is inactive, impermanent and has
power.
111.19 abcd
264
199
This can be
[1] The meaning of the possible and the impossible should be mentioned immediately
[The
next
sense
of
(is
an
considered)
in
other-dependence
the
in
[equivalent t01 'cause'. "Iimpossible" is [equivalent to] 'absence of cause'. As has been
stated in this verse [frQm Dhammapada, 223]:
Alternatively,
(parlyatta~.
what il not delired ; what is not desired refen to the wretched states of existence. In order to demonstrate that the attainment of these [states of existence] rests
Yl51
upon bad conduct268 and is a dependence upon something other. he says: .due to
fallinl into wretched Itatel of esiltence. althoulh not delirinl it269 on
account of bad coaduct, including actions of body speech and mind. such as the
taking of a life, together with their preparation and consequences. The wretched states
265
266
267
268
269
'The Ms.(18LI) suggests a readins of dMIyId . . . c.ylcita(l in pIKe of cladyld aJpo 'pi ylcir.lr,
Tib. aJod 1. cbwt yad sbyilJ bar bya (02621.6). for funber discussion on this verse, see
P.BemIwd: UdlnaYUlL xx.16p.274 andJ.Brougb: The Qlndhlrf Dhammapada. 281 p.262
Tib. omits duJcadtJyatUlVaqJ; d. D262b.I.
Ms.(18L3): -llJiccbldiro, but Y's emendIdon 10 -1JJia:Jnto is comet; cf. Billlya N46.II.
200
of existence refers to the hells, the Pretas and animals270 . Because of the extreme
suffering 271 in these [states]. there is no desire on the pan of anyone to atWn rebirth
there. Since actions are powerful and are the causc of wretched states of existence, on
account of the power of actions alone, one wbQsc conduct is bad attains rebirth in such
places although not desiring it
mankind. Good conduct consists in: (a) abstention from the taking of life etc. together
with the preparation and consequences of the latter, (b) acts of generosity, respect and
honour etc. towards teachers, preceptors and those who possess virtue etc. and (c) the
special virtues of love and compassion and the like. There is dependence on something
other since rebirth in the propitious states of existence is dependent upon good conduct
alone, for even those who seek it do not attain a propitious state of existence in any
other way apart from [the practice of] good conduct.
(4) There is dependence upon something other in relation to purity ... ;
purity refers to the relinquishment of moral defilement272 [by not relinquishing] the five hindrances. Le.: (a) the desire for sensual pleasure, (b) .. malice, (c)
torpor and drowsiness, (d) excitability and remorse and (e) doubt; they are five after
combining torpor and drowsiness as one, and similarly, excitability and remorse. Nonspecifically, lhey are hindrances (nivara{Jlru) since they hinder (niv1'lJVlUJo) the wholesome side. Specifically, they are hindrances since they respectively conceal: (a) the joy
of setting fonf12 73 [from the household life), (b) correct spiritual practice for one who is
inspired in the right way by fellow brabmacarins towards the actions of body and
speech that conform to that [correct spiritual practice), (c) the absence of faintheartedness at the time of meditative calm, (d) the absence of distraction at the time of exenion
and (e) the state of spontaneity at the time of meditative calm and penetrating insight.
... By not relinquishinli i.e. by not abandoning 274 , those [hindrances] and so on
up until not having cultivated the seven limbs of enlightenment.
He says:
"concluding with" because this is an exposition of the final member, that is to say, the
foundations of mindfulness27S , the complete relinquishments 276, the bases of psychic
270
271
272
273
274
27S
276
N46.13.
201
Y152
non-existent and this is nirvJpa277 . That this is not brought about is [equivalent to] its
non-attainment; what is meant is: one does not attain nirvJpa. Alternatively, the end of
suffering refers to the fact that one does not create the suffering pertinent to rebirth, for
one does not create such278 suffering as that from which other suffering is entailed.
The dependence upon something other in regard to purity refers to the fact that it is
subject to the relinquishment of the five hindrances. 279
[5] There is dependence upon something other in relation to concurrent
What is
meant is: both together; ... i.e. of two t.thlg.t.. or two c,u,vlU'tiJJ., since
they cannot be born into the one world sphere.
with regani to the two tathJgatas, the world-sphere of 3,000 million worlds is meant;
however, [the world-sphere that consists in] the four continents [is meant] in regard to
the two caJcravartins. Others believe that the world consisting in the four continents [is
meant] in regard to the two tachlgatas as well. 281 For the Buddhas, the Venerable
Ones, display their perfect enlightenment and parinirvllpa in the world-sphere of 3,000
million worlds through the influence of the Dharma Body, in each world consisting in
four continents, by means of the Transformation Body282. For thus, the aim of the
bodhisattvas, i.e. the possession of death and rebirth283 in one of the worlds that consist in the four great284 continents in the T~ita realms or among mankind28S , is the
same in regani to the other worlds that consist in the fOllr continents. Therefore, they
believe that the Venerable One, who was perfectly enlightened already in the Akani'itita
realm, displays by means of the Transformation Body: (a> his birth and passing away
in all of the worlds consisting in the four continents which are included in the [worldsphere of]286 3,000 million worlds and in the TU'iita realms and (b) everything such as
Y153
thing other in regard to concurrent existences refers to the fact that the birth of a
Buddha and a caJcravartin depends on unequal productive karma2 87 .
277
278
279
280
281
282
283
284
285
286
287
Ms.(18b.l): aitvl(Ja I t&Jya howev a small .:tiOll of the folio is missing directly above this
passage hence Ihe aDusvlrll should be in.'!G1IId; disrqanl Y's fn.l p.152.
Read: tIdJWp IS pel' Ms.(18b.2) in place of rJdiiyazp.
Tib. is sligbdy diffenmc: "The dependence upon something odIer in reganl to purity is due to ilS
being subject to...; .. lang Ius JM'iphyirmMJpMlDg JMgilllJ gyi dbalJ ffid(D263a.4).
ratbtJ,f.tacabavaniDoris inserted after Ihe TIb. and is not found in Ihe Ms.; cf. Y's fn.3 p.152
Ms.(ISb.3): evetylty apue, but Y's emendadOll to evety IPIf'O is COInICt.
Ms.(lSb.4): IJirmJQllUyetJl; disreganl Y's fn.5 p.lS2.
Ms.(1Sb.4): cyutijanllUplrignM. but Y's emendation to -pITigrIbo is preferred on the basis of
the Tib.; cf. his fn.6 p.1S2. NOIe: TIb. omies cyuti.
Tib. omits DUb'; cf. :.>263b.l.
Ms.(18b.4}: m.tII.reI""'" but Y's emendaIiOll to IJJIlJUI.reIU is correct..
lobdbltJv is iDsened on Ihe basis of Ihe TIb.
Read: clJlDLVIIJIVllUDly' which accords with Ihe Ma.(18b.6) and D: mifam JMT Jyur b.1JII
yhJ pa (D263b.2) in place of ca~.
202
[6J There is dependence upon something other in relation to sovereignty
since women288 cannot become cakravartja. etc. Because it is only in the
body of a man that the karma conducive to [rebirth as] a cakravartin has the power to
provide the [appropriate] karma result, for a woman289 does not have the capacity to
enjoy the [sevenJ 'jewels' such as a wife. 290 The word "etc." refers to sakra [i.e. Indra]
etc.
[7]
attainment
whether
it
be
individual
e1!lightenment
or
supreme
enlightenment.
because one endowed with [sound] view. does not commit [violent]
behaviour such al murder293 , in contrast to the behaviour of ordinary
people. One endowed with [sound] views is [equivalent to] ooc who has insight into
the truth. "Murder"294 refers to the taking of a life. By the word "etc.", the taking of
what is not given and the like am referred to. Those [acts] such as murder which have
the acts of body and speech for their own-being do DOt manifest on the pan of one
who has insight into the truth29S because such a person has relinquished the moral
defilement which causes the arising of bad conduct such as murder2 96 by means of the
path of vision. '!bese [acts] do manifest on the part of ordinary people since they do
288
289
290
291
292
Read: stliyllJ wlUch acconIs with BhI$ya N46.17 in place of sll)'l; Ms.(l8b.7}: striy'
Read: aprIptiQ striylfl in place of Da ru striyatr, TIb. bud med kyis 'thob pir mi 'gyur te
(D263b.4-S).
Read: Vldhldy- as per Ms.(47a.l) in pla:e of bldbldy-; disregard Y's fn.4 p.lS3.
Read: vadbalJ as per Ms.(47a.l} in place of bIt1IJalJ.
Read: Ie vlldbldayalJ klyavlttriylsvabb.v'4WaRtyasya in place of te bldlJldayalJ kly.vlkmylsvabblvllJ I cJnrisaJrrpamJuya; COIIltIIy to Y's fn.5 p.lS3, Hs.(47a.2): -/I klyavlkkrlylsvublvll cJn,,"""YIJ. The TIb. is sligbdy diffenmt -those [acts] such as murder which have
the acts of body and speech for their own-being do not manifest on the part of one who is
endowed willl [sound viewsr gsod pa Ja sogs pa de d66 Di Jus dad IiI8 gi by! ba'i nd fWD DO 1/
...J~ ba p/IulI sum tshogs pa dad /daIJ pa iii tu.iJ til mi spyod do (D263b.7ff.).
Read: vadbIdi- in place 01. bIdbJdL
p.4SOb.
293
294
29S
296
203
not relinquish these [moral defilements]. Furthermore. they do not relinquish the latter
due to the fact that the path which [acts] as the counteragent to them has not arisen.
[9] Thus. the skill in the possible and the impossible is asSQCiated with a dependence
upon something other in relation to what is not desired etc. and is the counteragent to
the adherence to the belief in the independence of the plJI1J1a and the ivara etc. For, if
there were no dependency whatsover, [people] should not fall into wretched states of
existence on accoUDt of bad conduct. It shovl4 be
s~te4
cases as well.
In.20 ab
N47
ning with] perception and concludinl with the two puritiel, lince they
exercile a dominant influence in relard to these [five].
the dominant influence of the lix belinDinl with lilht in relation to the
porception of len Ie-objects of form etc.
[1] Since the meaning of the faculties should be mentioned immediately following the
explanation of the meaning of the possible and the impossible, he says: there are
twenty-two kinds of facultiel, i.e. beginning with the faculty of sight and
204
concluding with the faculty of the posscsaion of perfect kDowledge. Moreover. in this
context Nfaculty" Undriya) has the sense of 'dominant influence' (Jdbipatya). As to
which has dominant influence where, he says:
[The.e are cODJid~redl a. being for
III.20 ab
to those [five). The expression: "for the purpose of' (artha) in the starement: "for
the purpose of perception", signifies 'aim' (prayojana).
therein is for the purpose of perception2 99 'The same should be stated. respectively. in
other cases as well.
object etc. It is a dominant influence since it is a superior power; what is meant is: Ibe
dominant influence is [equivalent to) causality.
[2] The leDJe-objecta of fOnD etc. are tbose beginning with form and concluding
with the non-sensible. The perception of the latter consists in sight-consciousness
etc.
with .ighL It is described as a faculty since it is a superior power over colour etc.3 00
because sight is the basis for the cllDKioUiness which differentiares form/colour (rilpII)
without exception.
However. the colour blue CaDIlOt be the objective support for the
consciousness of the colour yellow etc.301 In detail, the same should be stared. respectively. with regard to hearing etc.
m
298
299
300
Here now he gives the reuon for the fact that there is the
301
302
The first few syllables of line 7 (47.) are ilJe&ible; the line beaina: -syl vijIJiusyl-. PerIl..,. a
beaer Jadinlllwl Ys would be: plIMirtJpuya vijrJawy....
Ms.(47L7): brmatarmIv....., but Ys eandatioa to ptIIvabrmavlIalJl- is preferrcdon!he
baia of the Tib.; cf. his tn.., p.1.S4.
20S
Yl55
dominant influence of the vital faculty with regard to duration303 : .illCO death doe.
not occur on account of its dominant influence.
receives the title: "female" or "male faculty" because it exens a particular dominant
influence. Where there is the establishment of the family, there is the presence of the
female faculty and the male faculty and by virtue of these there is no break in the continuity of the family. Moreover. the family is established among the gods dwelling in .
[the realm of] form if the female faculty and the male faculty are present, but not if they
are not present.
gandbarvIU etc. because there is DO capacity for the procreation of sons on the part of
eunuchs etc. who have no female or male facultiea 30S , even if the gandblUVlU etc. are
present306. Furthermore. food and the like are not faculties because they are not enumerated among animate things although they are dominant influences [of sons].
[5] [There il the dominant influence] of the facultiel of Hnlation in
relation to eaperieDce; the fact that this is a dominant influence is understood.
How so?
and uDwholelome action. The faculties of sensation are five: pleasure. paio.
gladness. sadness and equaDimity. It is [through the domiDallt influence] of these that
one experiences the result of wholesome and unwholesome 1auma because they have
the nature of experience. but name I form (nlmariJpa) have no dominant influence over
them because they are [only] the ground for sensation. And the stare of havinS them
303
304
30S
306
206
(i.e. almsrQpa) as the ground refers to sensation because of the predominance of the
karma-result.
1156
[61 Mundau purity refers to the relinquishment of the mundane moral defilement.
In regard to this [there is the domilWlt iDfluellce} of faith etc . i.e. of the five
faculties of faith. vigour, mind.fulDeu. meditative concentration and wisdom; that these
dominant influences remains in fOfC6 bcc:ause they are characterized by the mun-
dane path since they are the counteragcnts to lack of faim etc. Others believe that it is
because they are characterized by [the elements) that are conducive to liberation.
[7]
The fact that this is a dotnitwtt influence remains in force. Supramundane purity refers
to the relinquishment of moral defilement by means (If the supramundane path.
In
relation to this. there is the dominant influence of three: <a> the faculty of understanding
what has DOt been understood. (b) the faculty of understanding and (c) the faculty of
the possession of perfect knowledge. for these three are respectively incorporated in
lhe padls of: (a> vision, (b) meditative development and (c) the adept. Therein. with
reference to which is appropriale aCQmlinl to their differences in being based on the
prelimilW)' stage [of the first dhylDa)107 etc., these nine faculties, i.e. the five beginning wim faim as well as mind, happiaeu. gladness and equanimity. are called: <a> the
faculty of undel'SWlding what has DOt been understood, on the path of vision, (b> the
faculty of understaDdina. on the pam of meditative development and (c) the faculty of
the possession of perfect knowledgelOl, on the path of the adept.
[8J
However. this arrangement is different for the yog1Zclra - the faculty of under-
DOl
faculties. i.e., there are ten after addilll 'sadness' to the nine mentioned above. However, me faculty of the possession of perfect knowledge309 comprises only nine. In
ws regard. on Ihe path of preparation which consists in me aids to insightl 10 , and on
the fifteen moments of the path of vision. there is the faculty of mind and the five
beginning wim faith and anyone of the faculties of happiness. gladness, sadness and
equanimityll1. as is appropriate according to their differences in being based on the
preliminary stap (of the first dhyJlJa) etc. Furthermore, the faculty of sadnessl12
should be understood u beinl included because of the longing for supreme deliverance that follows after the aids to insight, at the time of preparation. These tenfold
faculties, accordinl to which is appropriate, are desc:ribe4 .. the faculty of under307
308
309
310
311
312
207
standing what has not been understood since they manifest in order to understand a
reality that was not previously313 understood. The same ten kinds of faculties ale
described as comprising the faculty of understanding on this the path of one who is
Yl57
still in training, i.e. extending from the sixteen moments of the path of vision up until
the vajra-like meditative concentration, because there is nothing
to be known
that was
not previously known. On the path of the adept, the remaining [faculties] with the
exception of the faculty of sadness receive the title [collectively]: 'the faculty of the
possession of perfect knowledge'. Since it is the faculty pertinent to one who
possesses perfect knowledge it is [desCribed as1 the faculty of the possession of perfect
knowledge 314 . In this way the adherence to the belief in a dominant influence in regard
to the puru,a. the nilrJyapa
ties.
IlI.20 cd
What il next?
The
313
314
315
316
Tib. (D26Sb.4) inserts .IIIoD (P1lrVl) which is not found in tbe Ms.
Read: lj4JtJviu iDdriyvn JjIUIJrfDdriyam iti in place of l_bJvI1Jdrjyvn iti IjIJltlvlIJdriYIlfJ
ucyate; Ms.(48L6): -iDdtiyam IjfltlvlDdriyDJ
TIb. bur iet 1M dID IdlllJ IM'i dbJlt po yin
JIG bur . . 1M tbzj 1dm".1 dbaJ po Us byaD <D26'b.6). Disregard Y's fn.3 p.I57.
Ms.(48a.6): dVlfnyartJo; disreall'li Y's fn.4 p.IS7.
ReId:
p/WabeIl1IMytJfllt/JaDDparo.ll wfJIpnm
in pla::e of
pbaUbeta/Myo.atvld aDlbh061t whlpanm; cr. BhI$ya N47.8.
m.
208
The cause therein refers to the cause of rebinh; the result is that which is incorporated
in the rebinh. The experience of the cause is the imparting of the result; the experience
of the result is the expiration of what has been experienced. And since such a cause
and its result penain to the past, he says: the put time [should be known] in
the senae of the experience of the result and cause317
The determination of
the times should be understood as referring to momentariness, for the existing entities.
at every instant, possess the nature of cause and result320. Therein. the experience of
the cause is due to the production of its own result 1be experience of the result is due
to the destruction of the effcct321 immediately following its birth. Thus the subject
under discussion is the fact that the past time [should be understood] in the sense of the
experience of the result and the cause; the future time [should be understood] in the
sense of the non-cxperience of the result and the cause. The
non-experienc~
of the
result and its cause should be known as being due to: (a) the non-production322 0" Io t ,
effect and (b) the absence of the destruction of what has not come into being
statement: [the present time should be undentood] in the sense of the experience of the
cause and the non-experience of the result [means]: (a> the experience of the cause is
due to the production of the effect 2Ild (b) the non-cxperience of the result is due to the
non-destruction of the effect. In this way, the adherence to
th~
something permanent is checked for one who is skillful in the times because he does
not perceive anything oaber apart from the times323 .
111.21 abcd
(a)
lenlation
to,ether with
itl
317
318
319
320
321
322
323
209
considered] in the sense of sensation together with its cause, considering that [it is slid]: "whatever sensation is, in this context it [bas the
characteristic] of suffering" .
Furthermore, the caule of sensation
should be known as the dharma. that penain to sensation.
The truth of
tion [is considered] in the sense of the appealement of the [first] two.
The truth of the path [is considered] in the sense of the counteragent.
[Sthiramati]
YlSS.lO
[1] The meaning of the four truths should be mentioned immediately following the
III.21 ab.
It is generally known that sensation has the sense of suffering; also, according to this
statement from a treatise 327 : "whatever sensation is, in this context it [has the characteristicJ of suffering". With regard to the respective determination of the [fourJ truths.
all sensation together with its cause, be it pleasurable and accompanied by impurity.
painful, or neither pleasurable nor painful, means the truth of suffering; in onier to
demonstratr; this the author of the commentary says: of thele, the truth of
luffering [is conlidered] in the lenu of lenlation together with itl
cauu.
ing that3lS [it il laid]: "whatever lenaation ii, in thil context it [hal the
characteristic] of luffering".
they have the nature of: (a) the suffering of suffering, (b) the suffering of change and
(c) the suffering of the formative forces, respectively.
Alternatively. [sensation is
equivalent to1 suffering on account of just the fact that it has the nature of the suffering
of the formative forcel.
324
325
326
327
328
The
dhlU'llJlI8
that penain to
210
sensation are those consisting in the sensations of pleasure, pain, and neither pleasure
nor pain. In this way the five aggregates are explained as the truth of s"uffering.
[2] The truth of origination [is considered in the sense] of the practice
caused by the latter3 29 The truth of suffering is referred to by "the latter". That
Yl59
practice on account of which suffering is brought into being consists in the truth of
origination. Moreover, the latter, which has the activities of body, speech and mind for
its essential nature, is preceded by the cause of the craving for sensation and the
dharmas wt pertain to sensation. In brief, it has been said that the truth330 of origina-
ment of the [firstJ two. TIle [first] two are the truths of suffering and of origination. The words: "in the sense of the appeasement. .."332 are [equivalent to] 'in the
sense of the non-production .. .'. Thus, since it is characterized by the non-origination of
suffering together with its causes, cessation is described as being twofold: (a) as
possessing a remaining substratum in the sense of the appeasement of origination and
(b) as not possessing a remaining substratum in the sense of the appeasement of
suffering.
[4J The truth of the p.th. .. i.e. the way leading to the cessation of both suffering
and its origination [il consideredJ in the sense of the counteralent to these
same two which have been referred ro, i.e. suffering and its origination. In this way,
since one who is skillful in the truths has an understanding of defilement and purification alone, his adherence to the belief in defilement and purification other than this is
checked because [he understands that] it does not exist.
III.22 .bc
of
virtuel
.nd
f.uhl
.nd
differenti.tion
[le.rntJ
329
330
331
332
211
should be known because one goes forth on one's own through direct
intuition devoid of conceptual differentiation.
[Sthiramati]
Y15 9. 15 [1] The meaning of the three vehicles is illustrated immediately following the meaning
of the truths. hence he says:
111.22 ab-
... Through
[the
knowledge]
of
virtues and faults and [direct intuition] devoid of conceptual differentiation333 etc.
The word Hknowledge" is understood with both. i.e. (a) as the
~owledge
of virtues
and faults and (b) as the direct intuition devoid of conceptual differentiation. Alternatively. the words '[knowledge that consists in] conceptual differentiation' can be
regarded as having been omitted from (a). It should be mentioned that in (a) above [the
word "knowledge" has the sense of] the knowledge of virtues and faults after distinguishing it as [being learnt] from others or on one's own. Since that which is devoid
of conceptual differentiation is only learnt by oneself. in the commentary he says:
respectively. Of these, ... throulh the knowledle of the virtue. and
fault. of lIirv. pa and uqJ.'n. The word "nirvlpa" in this context includes
both the path and cessation, as does the word "tranquillity". Therein, the knowledge of
virtue in relation to nirvlpa refers to knowledge that is: (a) in the aspects of tranquillity
Yl60
etc.334 in regard to cessation and (b) in the aspects of definitive liberation etc. in regard
to the path33S . Although salJlsilra has the nature of both suffering and its origination,
therein. the knowledge of faults in relation to sllJlsilra refers to knowledge that is: (a)
in the aspects of impermanence and suffering etc. and (b) in the aspects of origination
and causal conditions etc. Bavinl learnt from others ; i.e. having learot of the
virtues and faults of nirvlpa and sllJlsilra, as have been described 336 from the Buddhas
and bodhisattvas etc.. Because one lOCI forth [a. mendicant] ; i.e. because
one departs from salJls'r., the ir.vaka vehicle [should be mown]; i.e. because
333
334
33S
336
!JIIrIin.
212
one goes forth relying on the uaerances of others. By the term "srSvaka vehicle", he
shows that it is distinct from the prstyekabuddha vehicle.
[2] Through that same knowledge of the virtues and faults of nirvSpa and saJllsira
because one goel fonh on ono'. own, not having leamt337 from
othere 338 , i.e. from the Buddhas and bodhisattvas, tho prlltyekabuddba vehicle
[should be known].
In
this context, the term "cUrt:ct mt\1juop" distinguishes this frqm the pratyekabuddha
vehicle.
[4] However, others believe: (a) the srlvaka vehicle is [described as] a going fonh
through the direct intuition which has the insubstantiality of the personal entity for its
. object and consists in an absence of conceptual differentiation in regard to virtues and
faults, after having learnt from others, (b) the pratyelcabuddha vehicle [is described as]
a going forth on oue's own without dependence upon340 learning [from others] and (c)
the universal vehicle is described as a going forth on one's own through direct intuition
which is devoid of conceptual differentiation, having the insubstantiality of the
cihannas for its object and leading to the nirvlpa [in which the bodhisattva is] not perlQanently fixed. However this explanation341 is contradicted by the commentary.
In this way the adherence to the belief that the self is a yogi is checked for one who
posse.s s!dll in the thJH vehicles due to
Unconditioned.
N48.6
1II.22 dol
boinl
duo to: (a) the cau.al-li,n in accompaniment with both it. de.ilnation
337
338
339
340
341
Ms.(49L7): -ddhI bat Y'. emendIdon co (iru)M is preferred; cf. his m.3 p.l60.
Read: J*aID u per Ms.(49L6) in pIKe of pnbbyo; cf. B.ya N48.3.
paratO is inserted on die bais oldie Tib. IIId is not found in !be Ms.
Ms.(49b.l): IIinpel:pIYII which Y . . . . . eo IlinIpeipyI; cf. his m.5 p.l60.
Read:
per Ms.(49b.2) in pIKe of lthyIDar, Tib.
bAd p&
Y)'Ith,.,...
IJWD,.,
213
tranquillity
The "causal-sign"
refers to that in which the support, the body and experience are incorporated.
Thole [elementl) that are incorporated in the actual
consciousnesses are: <a> mind, (b) apprehending and (c) conceptual
differentiation.
[Therein,
tranquillity refers to both celsation and the path, considering that the
former [i.e. celsatioa] consists in tranquillity and tranquillity is on
account of the lItter [i.e. the path].
on account of it.
Thua, it is in the Ie meaningl that the knowledge in regard to the
aggregatel etc. Ihould be known u
[Sthiramati]
Yl60.23
[1] Now, in order to clearly illustrate the meaning of the conditioned and the uncondi-
tioned, be says:
'1161
111.22 def
caule
and
(b)
tranquillity
=_
The pusaae JIIIIbd by pIRIllbesia (N48.15-17) is DOt found in the Tib. S ....y. (ct. D15L7)
allboup ponions of it _ &loued by the 'J'Ikl; ct. Nil"'. tn.7 p.48.
Read:
.
tj/l6fItiabMrlcltl
IJimiltJtpraUma sInIJIt
MlIJudIIJIfMI II
in place of:
~jiJlpiuhenrhm I
aimittMp pniam&lJ ~ pJcId ev. pnHiium II Ct. Shl$y. N48.6.
214
What is this that is listed as the final [topic]? He says: it refers to the conditioned
and the unconditioned because this was listed
at
tioned is determined as being due to the causal-sign in accompaniment with its designation and cause; whereas, the unconditioned is determined as being due to tranquillity
together with its object. Moreover, in order to clearly illustrate the designation, cause
and causal-sign since they are not known, he says: Tho worda; "in accompaniment with its designation"344 refer to the name-group etc.
The name-group
and sentence-group consist in the designation since the own-being and particular of
things are designated through the name-groups and sentence groups34S; but the syllable-group consists in the designation because it causes the manifestation of the latter
two. The "cause" refers to that in which the 'seeds' are incorporated, i.e.
the
store-consciousness.
impressions of all impure dharmas and is not the imparted result, is incorporated in the
truth of origination.
The "causal-sign"
refers to that in which the IUpport, the body 346 and experience are
inc:orporatcd,347 It is the store-consciousness that is referred to. The [elements]
incorporated in the actual conaciousnelles are: (a) mind, (b) apprehending and (c) conceptual differentiation 348 .
refen to the inanimate world, i.e. the store-consciousness in the appearance of the
latter. It is incorporated349 as the suppon since it is incorporated in its nature as the
support. The "body"3S0 refen to the physical body together with the faculties, i.e. the
store-consciousness in the appearance of the latter. It is that in which the body is
incorporated; what is meant is: it possessea the body for its nature. It is that in which
experience is incorporated - this has already been described in the above. It consists in
experience3S1 since the other consciousnesses experience these two [Le. the body and
experience] as being the dominaat enrities3S2 . Alternatively, it is experience (bhoga)
since food and drink and the like are experienced (bhujyate). That within which experience is incorporated is the [store]-consciousness in the appearance as the latter. This
the cauIBI-liln. in accompaniment with both its delignation and caule
together with ita a.lociated
344
345
346
347
348
349
eleJDe~~,
il to be gQwn
.1
the cogditioned
350
351
352
215
elements"3S3 refers to the mental concomiumts; he shows that the conditioned is not
solely these.
because these clearly indicate the own-being and particular of that [causal-sign] and
since it is in conformity with these [i.e. the name-group etc.], the causal-sign belongs to
the [elements] called mind, apprehending and concepwal differentiation, i.e. the mind
to
the particular.
[2] Some believe that mind, apprehending and concepwal differentiation355 consist in
nal; that which eternally thinks (manyate) in tenns of 'me' and 'mine' is described as
mind (man as). It is associated with: (a) delusion regarding the self, false view of the
self, affection for the self and self-conceit and (b) the five all-pervading [dharmas], i.e.
sensation, conceptualization, volition, contact and mental attention. " Apprehending"
refers to the five grouPI of conacioUlul1 because they have the characteristic
of 'seizing' the essential naUlre of the sense-object. Since the latter are to be understood
intuitively and cannot be stated, they are described u 'apprehending'. "Conceptual
differentiation" referl to mind-conlcioulnela becauae it ia thia which
conceptually differeutiates 360 the characteristic of the dharmas as individual or
universal, Al1361 of these, the causal-sign iq accompaniment with its designation and
360
Read: s&Wf1l'RytJgai in place of .wpJnytJg&i; TIb. mlShwts pM ldaIJ 1M dan bcas 1M (D268a.6)
Ms.(SOa.l): cittM:ailtlDlDr, disregard Y's fn.l p.l62.
Read: l1JIIJaudgrlhavibIpU in place of lJIMIautlIrWviblpvp; cf. Bhl$yl N48.10.
Tib. omits iti vtlC.1llll; cf. D268b.2.
Ms.(50a.3): (IlmJbalum)mittlt.'lbra{Jltfbeu but Y's reading ~f 1l1llllbalw2imittlbra{tlrtlHlaa
agrees willi the TIb.: dmip 1M mtsbllJ rrw bytld 1M'; phyir (D268b.2).
Ms.(5Oa.3): 1WDJwJIIJIlIlDb.u-; but Y'I emendItion to I/mJbaBllamNb- is prefemd on die
bais of the Tib.: cf. his mol p.l62.
lJIMI.aJrIm here but Bb~ <N48.12) lDIIJymItauL
Read: wya viblpabtvld ill place of ,...". viblpitvld (Yl~19): cf. BhI$y. N4U3-14.
361
353
354
355
356
357
358
359
216
cause, consist in the conditioned because they are brought about through karma and
moral defilement.
[4] The unconditioned refera to: (a> cessation which is [equivalent to]
tranquillity and (b) Lbat which is the object of tranquillity, i.e. thuane8S.
It is appropriate that cessation has tranquillity for its essential nature because it is characterized by the appeasement of suffering together with its causes. Why is thusness
Yl63
Because tran-
m,
Thul it il in
allrelatel etc.
362
363
364
365
366
217
N48.22
N49
[equivalent to] basic reality becauae the othen are visible therein.
Visible reality is ninefold: (a) the visible reality free from illusory
notions; (b) the visible reality free from erroneous inversion367 ; (e) the
visible reality of going forth by means of the irlnka vehicle; (d) the
visible reality of going forth by meana of the univenal vehicle because
it brings about maturity by way of the groll and liberates by way of the
subtle; (e) the visible reality of the refutation of opponents because they
are refuted through reasoning based upon example; (f) the visible reality of the lucid explanation of the univenal vehicle; (g) the visible reality of entry into the knowable in all aspects; (h) the visible reality of
the lucid explanation of true thusnell and
(n
entry 368 into all intended meanings in relard to the foundation for the
adherence to the belief in the self.
[Sthiramati]
Yl63.15
detail, it has been described as tenfold. Hence in brief, it is twofold371 : Ca) mirror
reality
and
(b)
visible
reality.
Mirror reality
in
this
relard is
[equivalent to1 buic reality: moreover, this consists in the three natures.
As to
why it is described as "mirror reality" because tha others. i.e. the reality of characteristic etc., are viaible therein372 . Vilible reality which was explained previously as the reality of characteristic etc. ia ninefold. Why is it described as visible
Yl64
reality?
from iIIulory notioal; i.e. the reality of characteristic, for the freedom from
illusory notions [comes about] on account of this because there is neither imputation
nor negation in regard to: (a) the personal entity aad the dharmas, (b) the apprehended
object and apprehending subject and (c) existence and non-existence. Cb) The vilible reality free from erro!1eoua iaveflioa373; i.~. mat wtrl(:Jl is characteri~d by
367
368
369
370
371
372
373
218
the absence of erroneous inversion, for this is the counteragent to erroneous inversion374 such as the notion of permanence. (e) The visible reality of going forth
by means of the irlvara vehicle; i.e. the reality of cause and result. The going
forth of the sdvaka is via meditative development and the penetration of the four noble
truths.
(d)
vehicle; i.e. the reality of the gross and the subtle. One goes forth via rhe universal
vehicle because it brings beings to maturity by way of the groSl, i.e. by way
of conventional truth, and because it liberate' them by way of the subtle, i.e.
by way of ultimate truth37S . (e)
nents, i.e. well established reality. How so? He says: because they are refuted
through reasoning bued upon example376 ; examples are generally accepted
when refuting an opponent. It is reasoning since it is based on words 377 that are well
established through reasoning.
of the universal vehicle; i.e. the reality o' the Sph ..IC of pure direct intuition, for
this refers to rhe sphere of the pure direct intuition378 of both obscuration that consists
in moral defilement and the knowable379 and comprises the lucid explanatiolU' of other
scriptural traditions - this is the universal vehicle.
(g)
entty into the knowable in all ita upects; i.e. the reality of inclusion.
over, this refers to rhe five categories
that is knowable.
(h)
becl!~!se
More-
thusnes. 380 ; i.e. rhe reality of differentiation, for the lucid explanation of both the true
rhusness and the unaltered rhusness of things is on account of this. (i) The visible
reality of entry by way of all intended meaningl 381 in re.ard to the
foundation for the adherence to the belief in the self: i.e. the reality of rhe
skills, for, on account of this [the bodhisattva) enters by way of all interpretations in
regard to the foundation for the adherence to the belief in the self. The adherence to rhe
belief in a self among the aggregates etc. ariKj iD
acco~
with
ten interpre-
meanin, and (b) the removal of confusion and frustration because frustration is not
314
315
316
311
318
319
380
381
382
219
Yl65
generated 383
00
beginning to end.
the part of one who has thoroughly understood the subject from
Also, confusion does not arise due to the understanding of the
383
,--------------------
Chapter Four
221
Prologue.
[Sthiramati}
Yl66.2
[1] The Meditative Development of the Counteragent. as well as the State Therein and
the Anainment of the Result should be mentioned immediately following Ihe exposition
of Reality, hence the Fourth Chapter is undertaken in order to clearly illustrate these
[subjects].
n~
State Therein and the Attainment of the Result are stated because: (a)
they were [initially} listed immediately afier 1 Reality and (b) they are subject to the
Meditative Development of the Counteragent.
Introductory.
N50.3
Yl66.7
enlight~n
promotion, (b) their generation, (c) theu- practice and (d) their repetition3. [The Ie]
should
2
3
DOW
222
N50.5
IV.I abcd
foundation for the notional attachment to the self; through the investigation of this, one comprehends the truth .of co....tion due to the
rem{Jv:d of the fear of self-annihilatioD.
of the dhum.. one comprehendl tho truth of the path due to the absence
of confusion concerning the dharm.. pertinent to defilement and purificatioll.
firstly and not the other, i.e. the meditative development of the factors that contribute to
enlightenment?
IV.I a
Yl67
"In regard
to
of claving4 etc.
these" [means]: in regard to the meditative development of the factors that
contribute
to
enlightenment. The word "now" has the sense of sequential order. Now,
, - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
223
quently.
Because they are not aware of the virtues and faults of nirv3paS andsarps4ra
Disquiet
(dau~thulya)
is
investigation of the body. As to why this is so, he says: because [the body] is
characterized by the formative forcel together with diaquiet8 Since the
formative forces, accompanied by disquiet, are the characteristic, i.e. the own-being, of
the truth of suffering and disquiet is made manifest through the body, therefore, one
comprehends the truth of suffering through the investigation of the body. However,
since disquiet is not understood, he says: for, disquiet conlilu in the painful
nature of the formative forcel.
existence]; and since it is the foundation of all ruin, it is disquiet. And this consists in
suffering because it is repugnant to the Noble Ooes. As has been said:
This rebirth is unfortunate, for when there is birth, there are the eoemies of
OCQU'
'These mis-
no destruction through fire, wind and forest fires if trees did not arise.
On account of thil, i.e. it is on account of the painful nature of the formative
forces, and not on account of the painful nature of change nor the painful nature of
suffering, because: (a> the latter two do not pervade and (b) they are the causes of the
Yl68
ties in tonna of lufferiDI 10 but not [entities] that are free from impurity because
5
6
7
8
9
body.
10
Read: 1Iy' du.(lkhltatl paiYBDti in place of IIyIir dutJk/JllVeallolciwrr, cf. Dbl$ya NSO.IQ.U.
This passaae is omitted from the Ms. and bu been inserted on the buis of the Tib.; ct. Y's
fn.l p.l68.
224
the truth of the path is the counteragent to the arisingll of rebinh. However, ordinary
people 12 do not [regard impure entities in terms of suffering] because their mental
disposition is impaired by erroneous inversion 13 . The following is stated in a Siltra
too: "In brief, suffering consists in the five aggregates that have been appropriated."
Others believe that the painful nature of the formative forces is [equivalent to] the lack
of pliability (akarmapyatf). Others again believe that disquiet does not consist in the
lack of pliability14. What is the reason? The state of being accompanied by impurity
should necessarily be acknowledged as having arisen from a causal 'seed' because the
lack of pliabilitylS is accompanied by impurity, however sometimes, even without a
'seed' [lack of pliability] exists in the mental continuum of an arhat due to a defect in
diet, or environment 16 etc. and this does not have the capacity to become disquiet
because it is free from impurity. Hence, it is the 'seed' of an impure dharma which
lodges in the store-consciousness and is considered as disquiet in this context. This
body, accompanied by [sensations that are] pleasurable, painful and neither pleasurable
nor painful, is the result of that ['seed']. Therefore, disquiet is made manifest through
the body which comes into being every moment accompanied by the state l7 of pleasure
etc.
For
example, a seed that has slipped into a crack in the floor of a granary [manifests]l8
through its sprout.
investigation of the body. Here now he gives the reason: "because [the body] is characterized by the formative forces together with disquiet"19. What is meant is: because
[suffer'.ng] consists in the formative forces together with their 'seeds'. For, the painful
as disquiet20 because: (a) it is associated
with the disquiet of both the paiDful nature of change and the painful nature of suffering and (b) it is the cause of these twol 1. Hence, on ac:coWlt of the painful nature of the
formative forces the Noble Ones regard all impure entities in terms of suffering22. In
this way one comprehends the bUth of suffering through the application of the mindfulness of the body.
11
12
13
14
IS
16
17
18
19
20
21
22
sdu,
225
arises from contact which consists in ignorance. because [sensation] that is free from
1169
impurity does not cause sueh[ craving]. In this respect. a pleasurable sensation is the
cause of the craving for connection with that [sensation] and non-separation from it. A
painful [sensation] is the cause of li!e craving for separation from that [sensation] and
non-connection with it
cause of: (8) craving for the delight in that state and (b) craving for connection with that
[sensation] and non-separation from it23 in regard to any attainment. Even a painful
sensation is a cause of craving for pleasure since it is said that: "one who has made
contact24 with a painful sensation rejoices in the pleasure of sensual delight" One
comprehends the truth of origination through the investigation of this.
While investigating sensation by way of essential nature, cause. effect, impermanence25
and suffering. one indeed comprehends the truth of origination. What is meant is: one
Since
!here is no other self that is distinguished by the quality of permanence etc. the objective support for the notional attachment to the self is mind alone. Therefore. through
the inveltigation of thil. ono comprehendl the truth of ce ation. i.e. as
tranquillity. Here now be provides the reuon: duo to the removal of the fear of
self-umihilation.
ing impermanence etc. in regard to mind. and its pen:eption as suffering arises. Hence.
due to the removal of the fear of self-llDJIihilatioD, one comprehends the truth of cessation as tnmquillity21 because it il [equivalent to] the annihilation of suffering alone. In
this way one comprehends the truth of cessation through the application of the mindfulness of mind28 .
[5]
Through the inveltigation of the dbarm ... one comprehend. the
truth of the path due to the absence of confu.ion concerning the
23
24
2S
26
m.
27
28
226
dharma pertinent to defilement and purification.
pertain to defilement are the moral defilements and the secondary defilements; but those
that pertain to purification, i.e. love and friendliness etc., are the counteragents to the
Yl70
moral defilements and secondary defilements29 . Having become aware of the nature of
the [respective] adverse elements and counteragents to those [dharmas] that pertain to
defilement and purification, one comes face to face with the expedient for the absolute
relinquishment of all distress, i.e. the truth of the path. In this way one comprehends
the truth of the path through the application of the mindfulness of the dharmas.
[6) "Comprehension" in the above refers to the understanding of the characteristic of
truth in regard to each of the [four] truths. Therein, the meditative development of the
applications of mindfulness of the body refers to [its understanding) as: (a) impermanent, painful, empty and insubstantial, (b) having many impure substances for its ownbeing, (c) the 'seed' of the impure, (d) the outflow of the impure, (e) the cause of
continued existence of impurity, (f) a modification into impurity, (g) the absence of
essence, like a mass of foam, (h) a state of existence and (i) a place of birth. Furthermore, the meditative development of the applications of mindfulness of sensation, mind
and the dbarmas refers
to
Although the
applications of mindfulness have wisdom for their own-being, the term "applications
of mindfulness" is so-called because [the wisdom elements] are applied by the force of
mindfulness, or, mindfulness is applied by means of these [wisdom elements)3l.
29
30
31
P (117.) mel D (272a.2-3): rum par by. 1M mams Di lie IM'i g4eIJ poe gyur bl mIllIS Ie I mi
lldu, PI dIIi byllJU PI 1111011 pi. This should be amended to: lDIDI". by. 1M 1JJI1fIS ni JfolJ
moD PI dm Jle ba'i IotJ mod, PI'i pea poe our blllWlU te I sdu, PI dID. Cf.Y's fn.l
p.170.
slmlnylllQaQltD (spyi'i mtsbu 4MJ dIIi) is found in die Tib. (D272a.5), but is omitt.ed from
the Ms.
Cf. LVP Kola VI.161.
227
b. The Four Comet ExertioDs32
N50.18
Then,
the
described]
meditative
development of the
correct exertions
[is
because:
IV.2 abed
in every
vigour
arises
respect.
for
their
the
removal of the advene elements and <b) the production of their counteragentl.
[1] Immediately following the meditative development of the applications of mindfulness, the meditative development of the correct exertioDl is described.
As
IV.l a
Yl71
~!ear
agentl. in all modes34 ; i.e. [in modes such as] the relinquishment of the realms of
existence and sf'mtual levels and in aspects of the universal characteristic etc., and also,
according to their differentiation as: impure, without impurity. realm of existence,
spiritual level,
ODO
still in training and the adept etc. 3S Por: <a> the removal of the
32
The inteldJmaeability of the two cerms samylkpra/JlQ. and WIIyUpmlhIU is noIed in BHSD
(pp.308 cl: 389). For the sake of coosisteDCy I have IrIIISlared bodl cenns as "comet exertion"
here because it is essentially thair viJOlOUS aDd effonful nanue that is brought out in this
33
NaglO IIIMes that tMUplyly' is to be resolved. tacUpIy.-Iy. although the Tib. tnIIISlltOl'reads
it as a Dative form of IpIYI (de tb6 SJMIi p/lyil). Cf. NSO, fn.3.
ReId: ~as pel'Ms.(S2b.7) in pllceof ~-; ct. BbI$ya NSO.21.
Read: dhJfllbhllmi~ 'IlDIlIY~'dyJkIlU uth. slIRvlDlsRvadhlfllbhllmiiaiQliailJldibbedeu in p'1ace of dhIlubbllmy.val:1Wb slmltJyllak$a{JldyJkIrais tath.
slsllvlDlslav6ldbIfllbbflmii"Q'uiQUyIHnU t.IdJ'lsRvln&nvadh'fllbhllmii~
diblJedelu ca; Tib. khamI d6I! sa'i spdI pa dad I spyi'i mlSlwl Jlid I. sop pal 1IWD pa dad I de
biin du U6 pa dad 6c.u ". dad I D6 palJJlld ~ diJj 111Jams dad I daD I slob pa cWj I mi slob
34
3S
COI11iUt.
s.
228
adverse elements; the removal of adverse elements36 here signifies the breaking of
the continuity of those that have already arisen and the non-generation of those that
have not yet arisen. And (b) the production of their counteragenta37 ; the production of their counteragents is [equivalent to] the continuing supply of those that
have already arisen and the generation of those that have not yet arisen. A fourfold
vigour38 arises 39 i.e. a fourfold vigour arises according to its differentiation as an
adverse element or counteragent, which has already arisen or has not yet arisen. In
detail,
these are
for the
vigour in accordance with scriptural tradition. The term "in detail" refers to additional
text; this is the additional text: For the relinquishment [of evil unwholesome elements
that have already arisen]40 one generates will-power, makes endeavour, undenakes
with vigour, 'seizes' the mind and strives with correct effort. Thus, in detail: one
generates will-power for the non-production of the evil, unwholesome dharmas that
have not yet arisen. Similarly, in detail: one generates will-power for the production of
the wholesome dharmas that have not yet arisen. For the maintenance, increase, [nondeprivation]41 and completion of the wholesome dharmas that have already arisen, one
generates Will-power, makes endeavour, undertakes with vigour, 'seizes' the mind and
strives with correct effort. The maintenance of those that have arisen refers to their
non-decrease 42 . Increase is [equivalent to] continuous production; completion is
[equivalent to] culmination. By the words: "one generates will-power", he shows that
it is an earnest application of the meditative development of vigour4 3 . By "one makes
endeavour" is meant: one focuses on the body and mind for the relinquishment of laziness44 . "One undertakes with vigour, in order to dispel both indolence and excitabilYl72
ity.
How does one undenake? By 'seizing' the sluggish mind through the mental
attentions directed towards the dharmas that are both perceptible4S and agreeable.
When the mind is enhanced46 it strives with correct effon towards just that objective
mcorrecl
36
37
38
39
40
41
42
43
44
45
46
D.
229
suppon; what is meant is: it holds fast through the mental attentions directed towards
the dharmas that are both perceptible and agreeable47 . Thus it is shown that the correct
exertions 48 have the nature of vigour and they are [described as] correct exertions
(saroyakpradhlna) since they correctly (saroyak) hold (dhiIrayantJ) body, speech and
NS1.2
The pliability of stability in the context of the latter leada to pow"r in all
matters - it follows from the cultivation of the eight formative forcea for
the relinquilhment of the five faultl.
The pliability of the stability of mind in the context of that meditltive development of the vigour for the removal and production of those
[dbarmu1 49 consists in the four basel of psychic power because they
correct exertions.
IV.3 a
1172.8
i~
m{t
c9~
The pliability of the stability of mind in the context of the latter, i.e. in the
c9nC9~~
47
48
49
~9
gf lb"t
~{tcUtlltive
develop~ent
230
the influence of will-power, vigour, mind and examination. Hence he says: pliability
consists in the four bases of psychic power.
mental power in all subjects such as the higher know ledges. These are the bases of
psychic power in the sense that they are the suppon for it - what is meant is: the bases
of psychic power are the causes of psychic powerS 3 . Hence he says: because they
are the causes of mental power.
power associated with the formative force that facilitates relinquishment and which
c,~nsists
associated with the formative force that facilitates relinquishment and which consists in
the meditative concentration of vigour. (c) The base of psychic power associated with
the formative force that facilitates relinquishment and which consists in the meditative
concentration of mind. (d) The base of psychic power associated with the formative
force that facilitates relinquishment and which consists in the meditative concentration
of examination. Of these, (a) the meditative concentration of will-power occurs when
one attains single-pointedness of mind while earnestly engaging in the meditative
development of vigour under the influence of will-power. (b) The meditative concentration of vigour occurs .when oDC attains single-pointedness of mind while undertakYl73
ing with vigour due to continual application. (c) The meditative concentration of mind
occurs when oDC attains single-pointedness of mind while holding the mind on mind
alone owing to the 'seed' of previous meditative concentration. (d) The meditative concentration of examination occurs when ODC who has thoroughly analysed the objective
suppon attains single-pointedness of mind.
stability of mind bere, should be known
5S
56
57
mosllikely incomet as the result of the mis-reading as noted above (ct. my fns. 33 &: 49).
Tib. (D273L4) insens las su nut ba ifid (- brmIcJyatJ) which is not found in the Ms.
Read: wyltI pm4rhlnbeu (ddbipIdJ (ddbipldl pldlJiheavl ity lIfhatJ as per Ms.(S4b.l) in
place oftasy~ pratilthlrtbsl ~ (ddlJibeavl ity arthalI and contrary co Y's fn.6 p.l72; it
appeus that the Tib. trlnSlllOl' has abbreviated dlis pusIIe; ct. Y's fn.6.
Ms.(S4b.4): cittasthi-, but Y's emendadOllco cittlkal(tDa{lya~ is preferred OIl the basis of the
Tib.; cf. Y's tn.l p.173.
Read: atalJ in place of talIf; ct. Bhl$ya N5l.6.
Read: kiIppnyojllJJ as per Ms.(S4b.5) in place of liqpayojlUWlL
Ms.(S4b.5): -bb'vllJlnvayl; disregard Y's fn.2 p.173.
231
tative development of the eight formative forcci that facilitate relinquishment leading to the relinquishment of the five
"following from" is [equivalent in meaning tal 'cause'58.
f~ults.
The term
NSl.IO
IVA abed
He says:
(c)
indolence
c:f
and
excitabilit y 59, (d) the absence of formative influence and (e) formative
influence - thOle are considered al
the five faultl.
In the above, indolence and excitability are made one fault.
The
absence of formative influence is a fault at the time of the tranquillization of indolence and excitability.
[the time of] tranquillity.
[Sthiramati]
'fI73.11
[1] Since these five faults are not known, he asks: which are the five faults']60 In
order
to
IV.4 ab
(c)
indolence
and
excitability 61 etc.
Since these faults number six, he says: in the above, indolence aDd excitability
are made one fault - thus there are five. Of these, laziness is a fault at the time of
fault on the part of one woo:;e mind is concentrated because the absence of pliability of
mind is on account of this. The ablence of formative influence il a fault at
58
59
60
61
The Tib. for this final section (Y173.7-9) is sligbtly different: .....what is ill cause? Hence he
says: ... il to be mown IS followiDl hom the cause which is the meditative
deyeloPmeJlt of the formatiYe forcel for the reliDquisbment of the fiy/! faults
(cf. D273b.3).
Read: uddbn~ as per the Ms. in place of uddIu,.q; ct. Nts fn.S p.St.
Read: btarne ~ dcJfI in place of b _ pIIIlca dtJfI; cf. BhI$ya NSt.tO.
Read: uddbavllJ. per Ms.(S4b.6) in place of udb/JavllJ. Cf. also N's fnoS p.S1 of the Bh"ya
where he rejects his Ms. reIdina of uddJuvllt, altbou&h this reading is probably correct.
.
232
Forma-
tive influence consists in volition, for it is said that tranquillity is due to the attainment
of 'sameness'(samarS) which is because of the removal of indolence and ext;i~bility.
relinquishment
namely:
Four
sequentially as:
IV.S ab
(d)
There are four remaininl formative forces that facilitate relinquishment, namely, (a) mindfulnesl, (b) full awarenes., (c) volition and (d)
equanimity which are the counteralontl to tho [other] four taults as
enumerated.
(a)
the
support,
indolence
the
underatanding
excitability,
(c)
of
the
calm
when
appease-
ment occura.
62
63
64
-avutblylm here, but Bhl$ya (NS1.l4): .kIIe; Tib. tJbe hele (D273b.6) but BhI$ya (D16a.7):
dusna.
Tib. 'Jlkl omits pnSl1IWJr, cf. D273b.6 and also Y's fn.S p.173.
Read perbaps: ~ for meaical reasons in place of 'SaqIlIJOf(T, cf. Nagao's fn.3 p.S2.
233
(b> Pull
the removal of the latter [two] after they have been understood.
(d)
The
samskiIr~)
[i.e. as a ratpUIUla compound). They are for the relinquishment of what? For the
relinquishment of the five faults that have just been described. If so, then this should
be stated: How are the eight formative forcea that facilitate relinquishment
respectively determined for the relinquishment of thole 66 [faultl]?
Of
these, four are for the relinquishment of lnine .. , namely: (a> willpower, (b) effon, (c) faith and (d) quiescence.
Willpower therein is
[equivalent tol eagerness; effort is [equivalent to] vigour; faith is [equivalent to) firm
belief; and "uiescence is [equivalent to) pliability.
Hence he shows that they are conducive to the relinquishment of laziness because they
arise 67 one from the other. (a) Will-power il the balil of effon.
effort. (c) Faith is the cause of that buis68 , i.e. will-power...
(b) Effon
preced~d
by
How so'? He
says: ... because there is an ealemell in one who hal firm belief, for, one
who possesses faith in regard to the cause and result is eager to act. Quiescence: is
the relult of that which is baled [on will-powerl, i.e. effon.
Huw so?
because one who underta!ces with vigour anains a special meditative concentration.
6S
66
67
68
prablpuMlfUkIrlh is inserted 011 !be basis of the TIb. and is not fllUnCi in !he Ms; cf. Y's fn,l
p.174.
Read: efIqJ in plJce of U!f.IqJ; cf.BhI$ya NS1.l6.
prabhlviWVid; Tib. 'bywi bas (D274a.2).
Read: ruytirayasya a:hmthsya in place of ruyliraya:chaadasyr. Ms.(SSa.4): -yasya a:hand..
sya. Ct. BhI$ya NSI.20-21.
234
For thus. joy arises in one who has undenaken with vigour due to the absence of the
fault of conceptual differentiation that consists in disquiet6 9 . The quiescence of body
and mind that results from a joyous mind has the characteristic-7o of pliability; conse-
Moreover, in this context. it is vigour together with its cause and result that is
described as the counteragent71 to laziness.
[2] [The remaining four formative forces that facilitate relinquishment,
namely: Ca) mindful nell. (b) full awareneSl, (c) volition and (d) equanimity are] the counteragentl to the [othc:r] four faults as enumerated.
Of these. mindfulness is the counteragent to the forgetting of insttuctions. Full aware-
influence; in this context it is the equanimity that consists in the formative forces that is
to
lV.S c
etc.
(a)
1011
possesses full awareness; this why he says: "when there is no loss of mindfulness".
After they are undentllod, i.e. indolence and excitability; what is meant is: [full
awareness] arises effortlessly due to the coupling of the two, i.e. meditative calm and
penetrating insighL By "equanimity" is meant: the absence of formative influence in
regard to other objects.
present understands the sluggish or excited mind, as it is in reality. when insttuction [is
given]; and in order
to
that [mind]. Also. due to the disappearance of both indolence and excitability, equanimity is created. Thus the meditative calm that belong;; to the mind of such a person
69
70
71
72
iii vist.aralll
anhJIJ
smnir !1m/bane
'UIlIJ!!'JI!!(!U
IV ..s c
in pI!'ICe oc
Ie punah snwtyldaYo vedjlfilYl yarhlkramam iii I smnir lIarnbane 'sanunosa
iii vur.ttru Ilambaaam iii cirrasthlJMllIyam avavldavastv abhilapanam ity arthatl.
cr. Ms.(55a.7-55b.l): ...y.mDmnam NuI""'..."uno,a i- -yav.vldavastv abhilapanllfl
contrary to Y's tn.] p.17S. The nb. replaca avavllllvlIStvibhillplDm/ with gdamsd.g yid
1cyU brjod(D274b.l).
23S
is [described as] pliability. Moreover, in regard to the inherent meaning of the statement "the stability of pliability", the suffix of state [i.e. the til of karma{JyatJl] ill just like
'bard-ness' etc. [i.e. the -tva of khakkhata-tva]73.
NS2.11
lished?
IV.6 abcd
When
the
elements
that
are
con-
th~
influence of
[1]
It is the fact that the five faculties beginning with faith were described
How are
elements
that are
con-
73
74
svapera- is incorrect. The Ms.(SSb.3) is not clear although the first syllable is definitely /cha.
For khakkha(atva ct. Mvy. #1842; this sentence is omitted from the Tib.
236
The words: "due to the influence of"75 remain in force [in each case]; by
this statement he shows that the term "influence" employed here, i.e. in the phrase "it is
due to the influence of: (a) Will-power, (b) application. ..", remains in force for each
subsequent [faculty] as well.
By the word
Yln
(e) the influence of thorough analysis; i.e. due to the influence of the faculty of
wisdom because the faculty of wisdom has the nature of the thorough analysis of the
dharmas.
The word "and" shows that the five faculties beginning with faith 82
should be known in sequential order because they are the influences in the
7S
76
77
78
79
80
81
82
237
fostering of the root of the wholesome which is conducive to IiberationS3 One who
has faith undertakes with vigour in order to escape from the prison of saIpsiJra, and,
since one who has undertaken with vigour8 4 accomplishes the tbfee teachings, the
faculties of mindfulness, meditative concentration and wisdom follow in sequential
order. Thus, at the level of application on the path of vision, the faculties are considered to be of central importance.
[2] However, others believe that faith etc. are not faculties heeJ.use they influence the
asaIPmo~a; asaIPpramo~a]
objective support.
Analysi;:8S is
[equivalent to] thorough analysis. The mental concomitallts called vigour, mindfulness, meditative concenttation and wisdom are termed faculties because of their influence over application, non-forgetfullness, non-diffusion and thorough analysis. However, the following should be stated in this regard: when the root of the wholesome
which is conducive to liberation has been nourished there is no difference in ownbeing, in comparison with the unnourised state86 , between the influence of will-power
etc. and faith etc. 87 because at that time they are established as faculties due to their
influence over it [Le. the root of the wholesome].
N52.21
IV.7 a
83
Disregard Y's fn.l p.177 since the Ms.(57a.2) does not substantiate the reading of pU$abhlglya-.
84
85
86
87
238
NS3
When they are not intermixed with ,adverse elements such aD lack of
faith.
Because:
IV.7 b
with vigour ; the mind of one for whom mindfulness is present becomes
concentrated: one whose mind is concentrated understands [phenomtna]
as they are in reality.
are conducive to liberation, and which have been nourished, have now
been described.
Now,
penetration be
IV.7 cd
The [state of] heat and the summit are faculties; the receptivities and
highest mundane realizations are powers.
[Sthiramati]
Yl77.22
[1] These same [elements], i.e. faith etc., which are discussed immediately
after the faculties, are delcribed al the powers when they pOlles. power.
Moreover, their posleslion of power i. due to what? Hence he says:
IV.7 a
Yl78
Because the adverse elements are curbed. In order to demonstrate just this, he says:
when these faculties such as faith are not intermixed with adverse elements
such as lack of faith, i.e. with lack of faith 88 , laziness, forgetfulness, distraction89
and lack of full awareness whi.ch are adverse to faith etc.; what is meant is: they do not
intermi~gle
manifest time and again - at that time they are described as 'powers'. These faculties are
intermixed with adverse elements at that time because the elements th!lt are
adve~
to
239
are intellded as being without differentiation but here they are differentiated in order
demonstrate the differentiation of the root of the wholesome which is conducive
to
to
penetration - therefore there is no contradiction. Only hence does he say: "these same
faculties ... are described as 'powers'''.
[3] For, one who possesses faith undertakes with vigour in regard to
the cause and result90 ; i.e. he connects the cause with its respective result and vice
versa. Thus, because of his faith in the result, one who possesses faith undertakes
with vigour in regard
whos~
mind is concentrated
The elements which are conducive to penetration follow immediately after the
elements which are conducive to liberation and the powers follow immediately after the
faculties, hence this should be stated: should the elements conducive to penetration be known al being in the state of a 'faculty' or in the Itate of a
'power,93? Similarly, do the essential natures of the faculties and the powers consist
Yl 79
in the elements that are conducive to penetration, or are their essential natures separate
from them? Hence, [answering] all of these [questions] he says:
IV.7 cd
powers.
Alternatively, in the same way that the elements that are conducive to liberation are
characterized by the meditative development of the counteragent, or are characterized
by faith etc., so too are the elements that are conducive
to
penetration; consequently, he
says: "the faculties that pertain to the elements which are conducive to liberation, and
which have been nourished94 , have now been described etc." Hence he then says: "the
elements conducive to penetration are in twos".
90
91
92
93
94
240
[51 The [states of] heat95 and the lummit are facultiel; they are definitely
faculties because these [roots of the1 96 wholesome are feeble since it is untenable97 that
there are powers 98 among them. The receptivities and highest mundane realizations are powers.
definitely powers for it is impossible that these can be faculties because of their
strength. Moreover. faith etc. are threefold according to their differentiation as weak,
middling and strong. The weak and middling of these are the faculties and the strong
are the powers.
Those that are weak are the [states of] heat; the middling are the
summits. However the strong therein are divided into four: the weak, the middling md
the strong are, respectively, the weak, middling and strong receptivities; while the
strongest of the strong are the highest mundane realizations. Moreover, all99 of these
elements that are conducive to penetrati.lln lOO , together with their associated elements,
have meditative concentration and wisdom for their essential nature; the aspect of heat
in the latter is the [state of] heat. For example, from the rubbing together of kindling
sticks, heat is produced which is the first mark of
th;}
which has the capacity to bum that [fuel]. Similarly, the [state of] heat is so-called lOI
because its nature precedes the 'fire' of the noble path which has the capacity to
Yl80
consume the 'fuel' of all moral defilement. The summit [is so-called] since it extends
up until the summit away from fickle roots of the wholesome. The receptivities [are
so-called] because they consist in perseverance in the meaning of the [four] truths. The
highest mundane realizations are so-called because they are accompanied by impurity
and also because they are foremost among the other impure dharmas.
Their pre-
eminence is due to the fact that the origination of the path of viSion occurs immediately
after [the realization of] them.
elements that are conducive to penetration are continuous. In the above, the root of the
wholesome [the realization of] which is conducive to liberation, should be known as
the yoga that destroys the power that causes s;upsJra to come into being. [The realization of] those conducive to penetration [should be known] as the yoga that generates
the power for the arising of dharmas that are not accompanied by impurity.
9S
96
97
98
99
100
101
u~nugatalJ1.
241
absence of defilement which is threefold refers to: quielcence, meditative concentration and equanimity.
of defilement taught u
N54
IV.9 ab
threefold?
It is
taught by
way
of:
<a)
the
[Sthiramati)
1180.10
[1] Since the path of vision arises immediately after the highest [mundane] realizations
estabiished 1021 The intended meaning is: for what purpose are they established?
Hence he says:
IV.8 a
(a) The limb of the basis, (b) the
limb of own-being etc.
The limbs of enlightenment refer to the limbs that lead to enlightenment
on the path of vision. It is [described as] vision (darsana>
102
Read:
~ kstbaIJJ vysvastblDam
N~~.1~.
S:iJlCC
242
the perception, for the very first time, of a reality that was previously unseen; and since
it causes the attainment of the noble spiritual levels it is the path (muga); hence it is
describt:d as the path of vision (dmana-muga). For, in the state of [the realization of]
the elements that are conducive to penetration 103 , the [four] truths are perceived as
though concealed by a fine silken cloth; [whereas) in the state of the path of vision, it is
as though that [cloth] has been removed. In the above, enlightenment104 , which refers
to the perfect comprehension of reality, consists in the direct intuition that is free from
conceptual differentiation. With regard to that, the six beginning with mindfulness are
[described as] its limbs because they are in conformity with enlightenment. However,
the analysis of the dharmas is [equivalent to] enlightenment because it has the nature of
understanding 105 and it is a 1imb' because it is a 'companion' to the others 106. Another
[school] believes that the analysis of the dharmas, which is included in the path that
brings an immediate result
(lnantarya~muga),
YlBl
[2]
to
analysis of the diJarm..; because enlightenment has direct intuition for its ownbeing 108 . (c) The limb of seninl forth refers to vilour; because the level of
ordinary people is completely transcended through vigour.
advantage refers to delight; because the benefits to body and mind 109 are on
account of this.
fold
refers
to:
meditative
concentration
and
equanimity
differentiated as the underlying cause, the basis and the own-being of the absence of
defilement
[3]
Hence he
says:
103
104
105
106
107
IDS
109
243
IV.9 ab
It
is
taught
by
way
of:
(a)
the
tion. The mind is concentrated in one whose body and mind are assisted by quiescence; when the mind becomes concentrated, One understands [phenomena] as they are
in reality and moral defilement is relinquished because one sees them as they are in
reality. Thus, the basis of the absence of defilement is meditative concentration. (c)
The own-being refers to equanimity because this is the counteragent to: (a)
mind's unevenness, (b) mind's absence of meditative calm and (c) mind's state of
Yl82
effon 1l3 , all of which are conformable to the defiled condition. Thus, the own-being of
the absence of defilement is equanimity.
[4] However, others believe that when defilement which is to be relinquished through
vision has been relinquished by means of the paths of relinquishment 1l4 , wisdom is
generated llS that is free from the encumbrances of that defilement, is pure in its ownbeing, is incorporated in the path of liberation1l6 and is positively determined in regard
to the knowable. That wisdom is described as equanimity in this context since one
shows equanimity in thinking: "there it' extinction in regard to extinction", because
what is to be done has been done.
110
111
112
113
114
lIS
116
244
The limbs of the path follow immediately after the limbs of enlightenment.
IV.9 cd & 10 ab
(I)
accurate determination,
the
counteragent
to
and
adverse
elements;
On the path of meditative development. the limb for the accurate
determination of the path of vision l17 is mundane correct view which is
obtained subsequently to the supramundane - by means of this, one
The limbs for the
because one does not perform action that should not be performed.
[One has confidence1 in austerity on account of correct livelihood
because of the Dharma and also because one's desire for garments etc.
is in moderation.
The limb that is the counteragent to adverse elements is threefold:
correct effon, correct mindfulness and correct meditative concentration.
for. these are respectively:
IV.II ab
The
counteragents
to:
(a)
moral
117
118
Read: bhlvanJmIlge darSanamlrgasya paricchetUDgam which accords with both the Tib. 1IU
(ct. 0278a.4) and Dhl$ya (D17b.3) which reads: bsgom ~'i Jam gyi ISM mthon ba'i Jam la
...yons su gcod~'i yan Jag ste (D17b.3).
Omit tasya (NS4.1S) since it is not found in the Tib. Dhl$ya nor in the 'fikl.
245
and
(c)
what
is
adverse
to
supremacy;
For the adverse elements are threefold: (a) the moral defilement to be
abandoned by meditative development, (b) the secondary defilements of
N55
Here,
correct effon is the counteragent to the first, since the meditative development of the path is on account of that.
the counteragent] to the third because one achieves the qualities such as
the hisher knowledges with the meditative absorptions for a basis.
[Sthiramati]
Yl82.8
[1] The limbs of the path follow immediately after the limbs of enlight-
enment.
development follows immediately after the path of vision and since the limbs of the
path are included therein, the limbs of the path arc described immediately following the
limbs of enlightemnent. In whitt
SCQSe
est~bli~g?
Hence he
says:
IV.9 c
The eight limbs of the path 120, beginning with correct view, arc respectively established
as being adverse to [the eight beginning with] false view and concluding with false
meditative concentration. Their sequential order is in accordance with their order of
efficacy121; in detail, they consist in the path of meditative development. It is the path
of meditative development (bhlvanlJ-mlrga) since it is cultivated (bhlJvyate) through
the frequent exercise of meditative development (n#evlqIs-bhlJvanl).
[2]
119
120
121
Read: paricchedo 'ma ~ in place of paria:/J:Ial) prIpB{Ja1p ca; cf. Bh~a NS4.7.
Ms.(S8a.2): mJrgl(JlqJ which is amended 10 mJrgldglJDltp in the Ms. margin.
Read: klritl'lnui:ramt:qa as per Ms.(58a.2) in place of klriklnukramepa; lib. byed pa'i rim gyis
(0278a.4).
246
is its object?
Henc.~
a~curatel)'
detc.mines
one's own understanding, i.e. one's understanding of the path of vision insofar as
one thinks: "I understand thus". It is described as correct view because it has lite path
of vision for its object.
[3] The limbs for the attainment of others;
ment of others .. arc correct intention and correct speech because, by means of
correct speech and correct intention, others attain [the realization of] a reality that has
been accurately determined through correct view.
endowed with these two [qualities] because he acquires the capacity to produce them;
however, one who is concentrated neither speculates nor speaks.
[4J The Iimbll for the confidence of others arc threefold: correct speech.
correct action and correct livelihood.
How so?
IV.tO cd
It
is
considered
informed 127 in
that
regard
another
to
is
vision.
and
certainty
concerning doctrinal disputation; i.e. due to the injunction of others l28 a reality
is understood on account of those [i.e. discussion etc.J inasmuch as one thinks: "this
122
123
Read: JatOttarl tu DirvikalpJ in place of latottarlt tu nirvikaJplt; Tib. 'jig rten las 'das pa ni
mam par mi rtog pa '0 (D278a.S).
Read: nirvikalpJ saty api in place of nirvikaJpasya saro 'pi; Tib. mam par rm nog par gyur
kyan (D278a.S).
124
125
126
127
128
247
statement has meaning which is unimpaired 129, Ihoroughly ascenained, without contraYl84
one who is endowed wilh 130 this does not perform action thai should not be performed, even for the sake of his life. Consequently, since such a person possesses
morality that is pleasing to the Noble Ones, one has confidence in him.
[One hal
me
IV.l1 ab
The counteragenu
filement,
and
(b)
(c)
10:
secondary
what
is
defilement
adverse
to
supremacy;
129
130
131
1J2
133
134
135
136
Read: UltVam adhigatarrr tam ~ in place of tatrvam IIdhig'tarrr uthl hy upaiamIJSlUJISuwrr; upaimu is DOl found in !he Tib. and it seems to have been expunged from the
Ms.(cf. SSb.l). The reading of asaIJUahalll is substantiared by the Tib. thogs pi med pll (cf.
D21Sb.S Ii: 6).
Read: S.IImDvl,i,to as per Ms.(SSb.2) in place of s.I/f1bllJdhlBaro; Tib. dID Jdm p. (D278b. 7).
Ms.(SSb.3): clvaddY"II{JId iri; disregard Y's fn.l p.I84.
airaya; Tib. Ius (D279a.2).
Read: samutrbJpiuy. vlc.t in place of samuttlJlpiuvlc1; Ms.(SSbA}: ray. vic.!. Tib. kun nas
bslaJj ba'i tsbig ga (0279&.3).
Ms.(S8b.5) omilS vlkwhich is insena! on the basis of the Tib.; cf. D279a.3.
Read: aidhaiva as per Ms.(SSb.5) in place of tiivilihl; cf. BbJo'a NS4.18.
Read: ~ as per Ms.(5Sb.6) &: B~ya (NS4.19) in place of Il:$JqL
248
H~re.
How so?
In the
context of that same medItative development of the path, correct mindfulness [is
the counteragent] to the second. i.e. secondary defilement which is characterized
by indolence and excitability; [the term] "counteragent" needs to be supplied. Why [is
correct mindfulness the counteragent]?
becoming excited, mental attention directed towards an entity that is apt to cause a
'shuddering'140 is the causal-sign of traDquillization.
suspected of becoming lethargic, mental attention directed towards an entity that is apt
to cause delight is the causal-sign of exertion. When the path is devoted exclusively to
140
141
142
143
144
h~
249
says: because one achieves 14S the qualities such as the higher knowledge!
with the meditative abloIptioDs for a buis.
b33is for the achievement of all the special qualities - thus it is the counteragent to the
obscuration to the attainments l46 being adverse to the achievement of the qualities such
as the higher knowledges. Therefore. he has stated that: (a) dissociation from obscuration that consists in moral defilement is by way of correct effort. (b) the complete
purification of meditative concentration is by way of correct mindfulness and (c)
separation from obscuration to the anainments 147 is by way of correct meditative
concentration.
threefold:
IV.ll cd & 12 ab
but
erroneously
inverted,
connection
and
(c)
not
erro-
These relate
respectively to the state of: (i> ordinary people, (ii) those in training
and (iii) the adepts.
IV.12 cd
148
[The objective
250
supponsJ for the bodbi,attva6 are [those things) belonging to their own
mental continuum as well as that of others.
b~ddba,
impermanence etc.
counteragent has
now
been
described.
[Sthiramati]
'{l85.21
IV.ll c
[Meditative
conformable
development
but
al):
(a)
erroneously
inverted etc.
Iu this respect,
<a> although
rea1;~
latter, it conforms with the absence of erroneous inversion. Moreover, this is the meditative development of ordinary people, thus, it is erroneously inverted because it
does not have reality for its object; i.e. because ordinary people have not relinquished
moral defilement in its entirety. How can it conform with the absence of erroneous
inversion when it is erroneously invened? Because it has arisen 149 from the latent
impressions of what is learnt which flows out of the extremely pure dharmadhltu.
And this begins with the meditative development of the applications of mindfulness
and concludes with the meditative development of the powers.
This is
equivalent to the meditative development of the limbs of enlightenment and the meditative development of the path, and is pertinent to those still in training.
It is not
erroneously inverted because it has reality for its object and it is connected with erroneous inversion because of the presence of moral defilement which is to be relinquisbed through meditative development.
149
251
tive development of the path pertinent to the adepta. i.e. the arhars lSO It is not erroneously invened because it has reality for its object; it is not connected with erroneous
inversion and is pertinent to the arhat because he has relinquished all stain.
[2J Now, in order to demonstrate the distinction between the meditative development
of the counteragent for the bodhisattvas in contrast to that of the Sriivakas etc., he says:
however, for the bodhiuttvatJ:
IV.12 cd
supports? Because it is with reference to just their own benefit that the srlvakas etc.
engage in the meditative development of the counteragent; however. for the
bodhisattvas. it is with reference to both their own benefit and that of others. In the
aspects of impermanence etc.; i.e. in the aspects of the impermanent. the painful.
the empty and the insubstantial. Why is the mental attention of the srlvakas and
pratyeJcabuddhas [applied) thus in [the aspect of) the impermanent etc.? In order to
generate aversion for the latter because one who is not averse does not dissociate from
Yl87
them.
perception; what is meant is: in the modes of the non-perception of the imaginary
nature. Why are they mentally attentive in this way? In order to relinquish all concep-
are they mentally attentive in the manner of non-perception but also in the aspects of the impermanent etc.
Thus. a distinction is made because of the differences in their mental attention. Only
tual differentiation - this is said to be peculiar to them. Not only
The dissociation of
the body etc. refers to the nirvlpa without a remaining substratum and the relinquishment of moral defilement which has it (i.e. the body) for its objective support. The
dissociated or not dissociated from the body etc. would not have the capacity to
150
151
152
(i)28Oa.S).
~.; Tib.
252
provide benefit for sentient beings, just like those whose moral defilement has been
extinguished [i.e. who are absolutely dissociated] and ordinary beings [i.e. who are
absolutely non-dissociated]. If it leads neither to dissociation nor non-dissociation 1S3 ,
why then do they cuitivate 1S4 the counteragents? Hence he says: [they cultivate
them] on account of the fact that they lead to the attainment of the
nirvlpa in which one is not permanently fixedlS S What is this nirvilpa [in
bodhisattva state - since it is the basis for mastery over karma and rebirth - although he
is reborn in saIPsSra on account of his compassion, he is without defilement there
owing to the strength of his wisdom. This is calied lS6 the unfixed nirv~a of the the
Moreover, in the tathilgata state he is not permanently fixed in SlUJlSSra because he has
relinquished the obscuration that consists in both moral defilement and the cognizable.
Nor is he permanently fixed in the
nirv~a
there is no interruption to the Dharma Body, for, as long as the world exists, he performs benefit for others through the Enjoyment and Transformation Bodies.
In this
way a distinction is made between the bodhisattva and the srilvaka etc. concerning the
meditative development of the counteragent according to differences in objective
suppon, mental attention and result.
153
154
155
156
157
nlvisSJ1lyoglya is inserted on the basis of the Tib. and is not found in the Ms.: cf. Y's fn.1
p.187.
Read: bhlvayantllyin place of bhlvayalfty; cf. BhlUB N5S.18.
Read: ylvad w'pnti$(hitanirvlQly. in place of yenaiva BJ'l'Id$(hitanirvI(JIrthSJ1l bhlvayati; cf.
Bhlfya N5S.19.
Read: abhidbIyate as per Ms.(S9a.1) in place of vidhIy3te; TIb. brjod (02811.1).
Read: nirupldJne as tel" Ms.(S9a.2) contruy to Y's fnol p.187 in place of nirupldlno.
253
NS6.2
those
named:
(c)
duties
to
be
performed,
(f)
tory state is subsequent to the gelleration of the resolve when the result
has not been attained.
has been attained.
(f) The state without duties to be per(8) The state of excellence penains to one
(h)
The superior state penains to the bodbittv. who haa entered the spiritual levels above the hlvu. etc.
Cb) The
(c) The
state of setting fonh, on the six 3pirituu levels subsequent to the latter.
(d) The prophetic state, on the eiihth spiritual level.
teacher, on the ninth.
(g)
Ch)
254
the preparatory.
IV.16 ab
individuals
considered.
as
il
fitting;
Hence, from the differentiation of their statel. al is fitting. the
establishment of individuals should be
known in
this
way:
"this
DOW
been delcribed.
[Sthiramati]
Y188.2
[1] The state therein is described immediately following the meditative develop-
ment of the counteragent, hence he asks: which arc 158 the Itatel in regard to the
latter? The words "in regard to the latter", signify: in regard to that meditative development of the counteragent; hence he says:
IV.13 a
cause. i.e. the 'seed'. In this respect, one who abides in a spiritual lineage, but not
among those whose resolve has been generated, is the person who is meant in this
context as being stationecl in a spiritual Iineag"; furthermore, such a one enters into the
higher states and does not tum back. Some [schools] claim that the spiritual lineage
has the root of the wholesome for its essential nature because certain roots of the
wholesome are said to consist in the spiritual lineage of the Srlvaka and so forth. up
until certain others are said to consist in the spiritual lineage of the bodhisattva. Others
again believe that, with reference to the state of the ordinllI}' person1S9. the differentiation of the faculties is said to consist in the spiri.!!!!!1 lineage and they claim that the
spiritual Jmeage refers to a capacity of the 'seed'
158
159
of~.
255
state of the ordinary peISOn 160 and in the state of the one still in training. it is described
as the spiritual lineage of the Srllvw and so fonh up until its description as the spiritual lineage of the bodhisattva.
tively to either the spiritual lineage of the sriJvaka. the pratyekabuddha or the tathiIgata
Yl89
because he generates the resolve for the enlightenment 163 of either the sriJvaka, the
praryckabuddha or the Perfectly Enlightened One. Since he arrives in the preparatory
[state] when the latter has originated. because it consists in the roots of preparation, its
generation is described as the state of arrival in preparation. (c) Tho preparatory
state is subsequent to the generation of the resolve. when the result bas
not been attained.
enlightenment l64 has been generated, it is the expedient whicb causes the attainment of
the first result by practising the wholesome roots 16S , beginning with generosity and
morality and terminating in the meditatiYe development of the powers. Why are the
causal and arrival states described as the states that comprise the meditative development of the factors that contribute to enlightenment? Because they are causes of the
latter. Only because of this is it said that the generation of the resolve due to the spiritual lineage has ever increasing results etc,166. Cd) The ltate of result [occurs
when the latter] has been attained; i.e. when the first result [has been attained]
for preparation is undertaken for the sake of the result; hence, the state of result follows
immediately after the preparatory [state].
formed penains to one still in tnining I67 because he has not completely
attained the results since there are duties still to be performed for the attainment of the
other results 168 . (f) The state without duties to be performed pertains to
160
161
162
163
164
165
166
167
168
256
tho ad-opt. For, he is an adept insofar as being free from the passion that pertains to
the three realms of existence. It is the state without duties to be performed because
such a one has completely attained the results since there are no duties still to be performed for the attainment of the other results.
pertains to one endowed with the special qualities of the higher knowledges etc. When there is the state of an arhat, one is endowed with the special qualities such as the higher knowledges, [therefore], the state of the perfection of the special
qualities of the higher know ledges etc. is distinguished from other [states] and is
described as the state of excellence.
bodhisattva who has entered the spiritual levels above the irlvda and
pratyekabuddba 169 Owing to the acquisition of the supramundane path which
penetrates I70 both the insubstantialities and is occupied with benefit for oneself and
others, the state of the latter is described as the superior state because it is superior to
other vehicles.
the reason? 17 I
What is
It
pertains to the Buddha [state1 because this is the final basis l72 for the excellence and
absence of all virtues and faults [respectively].
It is described as unsurpassable
spiritual levels of the bodhisattva, the states beginning with the course of173 firm conviction and terminating in the state of consecration etc.l 74 , are now described. However, in order to demonstrate the differentiation of the three Buddha Bodies, the three
beginning with the attainment state are also explained. In the above, the causal and
arrival states are to be known as being common to both bodhisattvas and others I7S .
(a) The state of firm conviction pertains to the bodbi,attv.. on all the
spiritual levels that consists in the course of firm conviction.
In this
regard, subsequent to the generation of the resolve [for enlightenment] and before his
entry to the spiritual levels, although [the aspirant] has not perceived reality, it is as
though he has perceived reality, [for1 he comprehends the dharmas by way of the three
natures on account of his firm conviction in the Buddhas and the bodhisattvas. He is
intent upon the resources for the achievement of Buddhahood, i.e. generosity and
morality etc., which are difficult to perform for other sentient beings, thus this is
169
170
171
172
173
174
17S
257
described as the course of firm conviction because it is characterized by the state of
firm resolve. Moreover, this I16 [continues] for countless aeons or more. (b) The
state of entry [pertains to the bodbiuttva] on the first spiritual level; it
is described as the state of entry because, from the very beginning, through the direct
intuition of the three natures that is devoid of conceptual differentiation he has the
intuitive knowledge and penetration of reality. This same [level] is the path of vision
of the bodhisattva.
subsequent to the latter; these spiritual levels are described l77 as the state of
setting fonh because [the bodhisattva]: (a) reaches the end of the relinquishment of
notional attachment to the multiplicity of signs (nimitta) which is to be relinquished
through meditative development and (b) reaches the end of preparation that is a:companied by deliberate effort I 78 . (d) The prophetic state. on the eighth l79
spiritual level; due to the absence of deliberate effort 180 and conceptualization in
regard to all signs in every respect on the eighth level, it is prophesized tluough an
open prophecy by the Buddhas, the Venerable Ones, that Buddhahood is certain. (e)
The state of teacher l8l , on the ninth; on the ninth level he obtains the four
analytical knowledges which are distinctly superior to [those of] the srllvakas and
Yl91
level the bodhisattva has reached the end of the path and is consecrated by anointment
with rays of light from the Buddhas, the Venerable Ones. who are stationed in the
world spheres of the ten directions.
Dharma Body of the Buddha.
(a) has the nature of the turning about of the basis. (b) has control over all dharmas and
(c) is without a foundation - these are due to both the relinquishment of all obscuration
and the accumulation of the 'seeds' of all dharmas that are without impurity and which
act as counteragent to those [obscurations].
because by means of this [body the bodhisattva] reaches Lite culminating point in his
penetration of the dharmas. However. others claim that the extremely pure dharmadhlltu is [equivalent to] the Dharma Body which is the Body of real nature
(dharmatllkllya)183 because of the removal of adventitious stain in its entirety. Others
176
Ms.(60a.2): sin,." but Y's emendation 10 sll ca is preferml 011 the basis of the TIb.;
177
178
179
180
181
182
183
p.l90.
258
again believe that the Dharma Body consists in a distinctive direct intuition which
proceeds without attachment or hindrance in regard to everything knowable l84 . (h)
The state of benefit refers to the Enjoyment body.
[Body] is the body established in which he becomes perfectly enlightened 185. The
Enjoyment Body is that body on account of which one experiences the Recitation of
the Dharma in the circle of assembly186 together with the bodhisatrvas who have
reached their final end. (i) The state of the performance of duty refers to the
Transformation Body187. The Transformation Body is that which: (a) has the
Essential Nature Body for a basis, (b) takes heed of the aspirations of sentient beings
and (c) has infinite divisions in regard to the engagement in undertakings188 for the
sake of those to be trained.
[4] Moreover, all of these various states, in shon, should be known as:
IV.IS b
dhltu etc.:
As to how this can be, he says:
IV.lS cd
Of these, Ca) the impure state il inclusive of the causal state up until 190
the preparatory; i.e. the states of cause, arrival, preparation and firm conviction are
inCluded. In relation to these states, the impure state is so-called because the stain of
the dharmadhiltu has not been relinquished in its entirety. (b) The state that is
Y192
both impure and pure penainl to those who are still in training; and in
this context, the states of result, that with duties still to be performed 191, distinction,
superiority, entry, setting forth, prophecy, teacher and consecration are included.
Moreover, in relation to these states, the state that is both impure and pure is so-called
because the moral defilement of the dharmadhiltu is both relinquished and not relinquished. (c) The purified state peruiDi to the adepts; i.e. thl!!: states without
duties still to be performed, distinction, superiority, attainment, benefit and the performance of duty are described as the purified state because the adepts have relinquished
moral defilement in its entirety.
184
Contrary to Y's fn.l p.191, the Ms.(60a.7) reads sarvasminn peye 'sai:tJ- (ji1eye is insert:d in
18S
Read: svabhaviko yasmin sa kJye vyavuthilO in place of sv.bh.viJaJ yasmin taye vyavIJSthite;
Ms.(60b.l): sv.bh.viko yasmin satHye vyavlUthito. Tib. (D282b.7) inserts 'body' (sku).
Read: par:'~ as per Ms.(6Ob.l) in place of ~nuq.tJalo.
Read: IJirml9akay. in place of D~ kJya; cf. Bh8$ya NS6.19.
Read: my. in place of ptakriy' since the latter is not substantiated by the Ms.; cf. 6Ob.2.
Read: ylUhlrbata in pll!Ce of yathocitam; cf. Bhl$ya NS6.22.
Read: y.vat as per Ms.(60b.2) and BhI$ya (N,56.23) in place of I.
Tib.: 'bras bu'i ~yad par dad beas ~ but Y's emendation 10 'bras bu dan bya b. dart
PI is
preferred; cf. his fn.l p.I92.
186
187
188
189
190
191
xu
259
[5]
Furthermore, these states are respectively determi-3d as being pertinent to: (a)
ordinary people, (b) those still in training and (c) the adepts. And as to the way in
which their various respective est"'.hlishments should be discerned, he says:
IV.16 ab
aspiration; ...has set forth; ...has been prophesized; .. .is a teacher of the Dharma; ...has
been consecrated; ... has attained enlightenment; ... possesses deliberate effon;
... performs benefit for others.
The states have now been described.
192
193
260
N57.7
latter,
(c)
inclination,
(d)
(c) Inclination
natural outcome,
(d) the result of human effon and. (e) the result of dissociation.
IV.I7 cd & 18 abcd
to
dilloeiatioc.
len~e,
(h)
due
to
excel-
a liuceessive
practice follows after tae latter in the state of one still in training.
The
e~mpletion
(e) The
(d)
COD-
(f) The result of the adverse elements is [equivalent to] the path
261
practice and completion result and refers to the dissociation from moral
defilement on the part of one still in training and the adept, respectiv~ly.
(b) The excellent result refers to the special qualities such as the
U)
results.
The
other results
are
[explained]
by
way
of a
[ll Since the state precedes the result, in order to comment on the result immediately
after the states, he asks: which are the results that are attained? Hence he says:
IV.16 c
In orief, the result is fivefold: (a) the fit vessel, (b) strength, (c) inclination, (d) growth
Y193
and (e) purification. Of these, (a) the fit veucl refers to the kuma-result that
conforms with the wholelOme.
ment of the eight inopportune births, (b) the six sense-fields distinguished as impure
and (c) the karma-result of the dharmas that contribute to enlightenment, is described as
the fit vessel because it is the basis for the production of all wholesome dharmas. (b)
Strength whic!! is [equivalent tol a pnponderance of the root 196 of the
wholesome, what is meant is: a thriving condition, ... il :Sur
til
the infiue::lce of
the fit vessel; i.e. it is on account of the feeble production of moral defilement on the
pan of the basis [i.e. the physical bodyl197 - this is described as strength. (c) IncHnation 198 refers to the inclination towardl the wbolelome wbich is due
to previous practice 199 Due to the practice of the wholesome dhaImas in previous
lives, there is a tendency towards [the practice of] wholesome dharmaa in the present
life, according to the analogy of a river and its currents200
194
195
196
197
198
199
200
201
but Tib. (D19a.7) mi mtbun pal phyogs gi1en po Ja by. bar 'dod do'b1JiprealJ.
nirodb&dQJlbiy'is omiued from Tib. BhI$ya (D19a.7) and receives no mention in the TIId.
mar. is omi~ from the Bh2$ya; ct. NS7.11.
Read: Jirayuy. as per Ms.(61a.2) in place of linlya-; Tib.(D283b.5); Jus.
Ms.(61a.2}: IV-; disregard Y's fn.2 p.193.
Read: plln'lb"yllslt in place of pl1lv.bbyls=r. ct. Bb~a N57.11.
nadIsrOlODyJyeDa is omiaed fun the TIb.; ct. D283b.6.
Ms.(61a.3}: kuiaIapu(srir. . } but Bbln'a (NS7.12-13): kuimmaJ.~Pr.
pradpak.Jo 'bhipretal),
~ pratipaqo
262
is the intended meaning - which is due to the practice of the dharma. that
consist in the ooot202 of the wholesome in the present203 , i.e. the production
of excellent wholesome dharmas that were non-existent in the past. This is the difference between strength and growth, for strength consists in firmness in regard to the
karma-result of the feeble wholesome [dharmas]204. Whereas. growth refers to the
ever increasing excellence in wholesome [dharmas). Others again believe that in this
context, the statement: "the nourishment of the root of the wholesome" I is intended to
signify the nourishment of the latent impressions of the excellent wholesome dharmas.
(e) Purification refers to the relinquishment of obscuration.
For those
who belong to the spiritual lineages of the .srllvaJca and the pratyekabuddha, purification, in this regard, refers to the relinquishment of obscuration that consists in moral
defilement; but for those who belong to the spiritual lineage of the bodhisattva 205 ,
purification refers to the relinquishment of both the obscuration that consists in moral
defilement as well as the cognizable.
These fivefold results are [to be known] respectively as: (i) the
[2]
karma-result; i.e. the karma-result that is conformable with the wholesome dharmas.
(ii) The influenced result; i.e. the preponderance of wholesome [dharmas] that is
due to the influence of the fit vessel. (iii) The result u natural outcome; i.e. the
inclination towards the wholesome that is due to previous practice. (iv) The result
of human effort; i.e. the nourishment of the root of the wholesome that is due to the
practice of the wholesome dharmas in the present. (v) The result of dissociation;
i.e. the relinquishment of obscuration.
[3} The division of these fivefold results that have been mentioned briefly, is now
explained in brief:
Yl94
IV.17 c
a successive develop-
ment of the states as described above, i.e. the generation of the resolve is due
to the spiritual linea.e, the preparatory [state] is due to the generation of the
resolve, and so on.
very beginning. of the supramundane dbum ..; i.e. the attainment of the path
of vision. (c) The fesult of practice follow. ~r the l~tter in the state of
202
203
204
20S
206
-I&J,.
263
one still in training 207 ; i.e. the results pertinent to both the once-returner and the
non-returner in the state of one who is still in training which is comprised of the five
individuals and is subsequent to the path of vision. It is the result of practice because it
consists in the path of meditative development which is subsequent to that [state]
accompanied by preparation.
of the adept Now, these are called: correct view, correct intention, correct speech,
correct action, correct livelihood, correct effon, correct mindfulness, correct meditative
concentration as well as liberation ane. insight into the direct intuition that constitutes
liberation. It is described as the completion result because it is situated at the end of all
the results.
ing result in its causal mode. The causal mode (upaniladbhllva) is [equivalent
to] the cause (hccu)208; i.e. because the generation of the resolve therein conforms with
the spiritual lineage, the generation of the resolve is (the conforming] result209 . It
should be known that there are separate respective teachings, by way of statement and
explanlltion, for the ever increasing result etc. and the conforming result etc. (f) The
result of the advene elements il [equivalent to] the path of relinquishment and il (to be known
themselves are the result, this is (described as) the result of the adverse elements on
account of which the path of relinquishment becomes dissociated from moral defilement. The first result is that which was -mentioned previously as: "the acquisition,
from the beginning, of the supramundane dharmas".
Yl95
(g) The
dissociation-result consistl in both the rllsult of practice aad completion-result and refers to the dissociation from moral defilement on the
part of ODe still in training and the adept, respectively.
Dissociation as the
result of practice pertains to the five still in training, beginning with the oncc-r=tumers
entry into the result, because they possess residual moral defilement213 . Dissocia-
207
20S
209
210
211
212
213
264
tion 214 as the completion result pertains to the six adepts, beginning with the one
susceptible to fa.ll 21S , because these have relinquished all moral defilement belonging to
the three realms of existence, without remainder.
described by way of their differentiation, now the excellent [result is described] since it
is not differentiated: (h) the excelloat result refers to the special qualities
such as the higher knowledgcs 216 This should be understood just as the excellence of the practice and completion results217 What is the reason?
Because
[Vasubandhu] has in mind the acquisition of the special qualities on the part of the
non-returners, the arhats, the pra.tyekabuddhas, the bodhisattvas, and the tathllgaras.
(i) The superior result refers to the spiritual levels of the bodbinttva 218 ;
here he provides the reason: because these are superior to the other
vehicles 219 Even though the spiritual levels of the bodhisattva consist in both the
first result and the result of practice, because these have the narures of the paths of
vision and meditative development, nevertheless, in relation to the Srllvaka and pratyekabuddha vehicles, the superior result is to be known to pertain to the spiritual levels220
ment 221 (j) The unsurpassable result refers to the spiritual level of the
Buddhas.
This condsts only in the completion result since it is due to the relin-
quishment of all motal defilement and secondary defilement together with their latent
impressions, and is also due to the relinquishment of undefiled nescience.
It is
described as the unsurpassable result because there is no other spiritual level 222 that is
superior to it.
[4] The other results are [explained) by way of a condensed explana-
tion, however in full detail they are immealurable 223 In full detail, the
results that are set forth pertinent to the irlvaJcas, the pratyekabuddhas, the bodhisattvas and the Perfectly Enlightened Ones are immeasurable.
214
215
216
217
218
219
220
221
222
223
265
N58.7
The summary meaning of the meditative development of the counteragent consists in: (a) the meditative development of comprehensive
learning, (b) the meditative development of abstinence, (c) the meditative development of the necessary preparation, (d) the meditative development of higher enterprise, (e) the connected meditative development
because of the connection with the path of vision, (f) the meditative
development of entry, (g) the superior meditative development, (h) the
meditative development of thtl beginning. (i) the meditative development
of the middle. (j) the meditative development of the end. (Ie) the higher
meditative development. (1) the unsurpa ..able meditative development
which is distinguished in terms of objective support, mental attention
and attainment.
The summary meaning of the state consists in: (a) the future state of
one stationed in the spiritual lineage, (b) the state of undenaking. up
until the preparatory [state]224, (c) the impure state, (d) the impure and
pure state, (e) the purified state, (f) the Itate accompanied by ornamentation, (g) the pervading state becaule it pervadel the ten spiritual
levels and (h) the unlurp..sable state.
The summary meaning of the relult conlilta in those that are due to:
(a> aggregation, (b) the distinction of the latter, (c) previous practice,
(d) ever increaling accomplilhment, (e) ltatements and (f) explanations.
Of these, (a) that which is due to the a"regation refen to the five
results. (b) that which ia due to the diatinction of the latter refen to the
remaining [resultl]. (c) That which il due to previoul practice refers to
the kum.-result.
224
Both the Tib. Bh,,>,a (D19b.5) and 1'Jk1 hive a different rendering to thlt given heIe; cf.
NlI8ao's fn.7 p.58.
266
[Sthiramati]
1196.2
development of abstinence; i.e. the meditative development of the correct exertions due to abstinence from unwholesome dharmas.
meditative
development of the limbs of enlightenment because therein one enters into reality227,
either due to entty into the supramundane dharmas, or else, due to entty into the Noble
Path 228 . (g) The superior medit.tive development; i.e. the meditative development [component] of the path because the path of meditative development is superior
to the path of vision. (h) The meditative development of the beginoing229 ;
i.e. in the state of the ordinary person it is either conformable, or else, erroneously
invened. (i) The meditative development of the middle; i.e. in the state of one
still in training it is not erroneously inverted but is encumbered by erroneous inversion 230 . (j) The meditative development of the end; i.e. in the state of the
adept it is not erroneously inverted and is free from the encumbrance of erroneous
(k) The higher meditative development231 ; i.e. that peninent to the
inversion.
irlvaka etc. (I) The unlurp ble meditative development232 ; i.e. that peni-
228
229
230
231
232
233
267
[2] The summary meaning of the state consists in: (a) the future state;
Y197
two
(e)
states: the state of result and the state of duties still to be petformed.
(d) Tho purified state; i.e. the state without duties still to be petformed. (e) The
state accompanied by omamentation; i.e. the state of excellence. (f) The pervading state; i.e. the higher
sta~
state; Le. that of the Buddhas, the Venerable Ones, for there is no other state superior
to it. And this refers to the attainment state, the state of benefit and 23S the state of the
petformance of duty, which have been previously described.
[3] The summary meaning of the result consists in those that are due to:
(a)
(c) previous
these: of these, (a) that which is due to aggregation refen to the five
results; i.e. those beginning with the karma-result since all the results are included in
these.
(b) That which is due to the distinction of the latter refen to the
The remaining
[results] should be known as those beginning with the ever increasing result.
(c)
That which is due to previous practice refen to the kuma-result; i.e. the
karma-result in the present life which is due to the accumulation of wholesome
[dharmas] in past lives.
iacreasing accomplishment .-efen to the other four; i.e. the influenced result,
the result as natural outcome, the result of human effort and the result of dissociation.
In relation to these, strength refers to what is accomplished through the karma-result;
inclination refers to what is accomplished through strength; growth refers to what is
accomplished through inclination; purification refers to what is accomplished through
growth. Some believe it is described as an ever increasing accomplishment because it
is characterized by successive
~xpositions.
refen to the four beginning with the ever increasinl result; i.e. the ever
increasing result, the first result, tlte result of practice and the completion-result. (f)
That which is due to explanations refen to the six beliDDing with the
conforming result because these are the explanations of the latter
234
235
SlIISkrit Bhl$ya: Inmbh'v&ftb. Y'Vllt pnyog't (NS8.13), but Tib. Bhlfya: senu bskyl nss
bzwi s.1 sbyor ba1 bardu (D19b.S). However, bo!II Ms. and Tib. TMs: lrambh'vsstb. uh.
cittotpJdeD. pnyoglllr. cf. N's fn.7 p.S8.
Ms.{62b.I): c. yIfr, dislqard Y's fn.l p.I97.
268
four 236 ; i.e. the conforming result is [equivalent to] the explanation of the ever
increasing result; the result of adverse elements is [equivalent to] the explanation of the
first result; the result of dissociation is [equivalent to] the explanation of both the result
of practice and the completion-result. And the excellent result, the superior result and
Yl98
the unsurpassable result are [equivalent to] the explanation of that same completionresult because [Vasubandhu] has in mind the possession of ornamentation on its pan.
However, others believe237 that the excellent result is [equivalent to] just the explanation of the results of practice and completion, because it is possible for the non-returner
also [to possess] the qualities of the higher knowledges etc., whereas, the unsurpassable result is [equivalent to] the explanations of the completion-result.
236
237
Chapter Five
270
N60.3
V.I abc
[1] The supremacy of the vehicle was [initially] listed immediately after the listing of
the six subjects. such as the Characteristics and the Obscurations 2; hence. subsequent
to the explanation of these. the subject under discussion is the explanation of the
Supremacy of the Vehicle.
The
[wordl
"now"
means
"immediately following the explanation of the six [subjects] such as the Characteristic".
The intended meaning is: because it was listed immediately after those [subjectsl.
[2] Alternatively. the Meditative Development of the Counteragent, the State Therein
and the Attainment of the Result were explained as common to both the rllvaJca etc.
and the bodhisattva; however. because they do not share the same states3 the
supremacy of the vehicle is not common to both the bodhisattva and the srllvaJca etc.
And in order to demonstrate that it is described as ttl,',: chief object in this context. hesays: "the supremacy of the vehicle should now be mentioned - it is said: ... ". Since
there is nothing higher than this. the word 'supremacy' is a synonym for 'excellence'.
But what is this? It is the universal vehicle. for thus. inasmuch as the universal vehicle
is superior to both the Sr1lvaJca and pratyekabuddha vehicles. there is none other that is
more excellent compared with the universal vehicle because of the proporrional differences in cause and result in regard to it. Supremacy (llnuttarya) refers to the state
(bhllva) of that which is supreme (anuuarasya); but just what is this? Hence he says:
2
3
taryan tu...
271
V.I a
Supremacy
threefold
supremacies
in the universal
vehicle ... s But what is this universal vehicle? Just these three: (a) spiritual pr~c
tice, (b) objective support and (c) full attainment.
supremacy of spiritual practice refers to the accomplishment of the ten perfections, i.e.
the spiritual practice of the bodhisattva is described as supreme in regard to the accomY200
plishment of the perfections. (b) Moreover, the objective suppon refers to the dharmas
of the perfections etc. and to the dharmadh3tu. By means of this objective suppon, the
bodhisattvas have the capacity to provide benefit without remainder for others 6 ; hence,
the supremacy of objective suppon refers to its being the cause of the capacity 7 to provide benefit for others.
Why?
described as supreme because it belongs to him. (c) Full attainment refers to the result
of: (i) the spiritual lineage, (ii) firm conviction and (iii) the generation of the resolve
[for enlightenment) etc.
reaches full
knowledge
[samud3gacchBnal or attains this due to the spiritual lineage etc., it is [described as) full
absence of anything other that is superior to that full attainment. And in this respect, it
is said that the spiritual practice of the bodhisattvas, together with its foundation and
resultS, consists in the universal vehicle. Moreover, it is described as supreme on
account of the threefold supremacy that has just been described.
[3]
Alternatively, the universal vehicle refers to the direct intuition devoid of all the
discursive elaboration of conceptual discrimination in accompaniment with its associated elements, the accumulations, application, subsequently attained direct intuition, the
special qualities, objective suppon and result. Of these, the objective suppon refers to
thusness; the result refers to the
nirv~a
fixed. And the universal vehicle refers to the teachings such as the SiItras which are
expressive of this universal vehicle. Moreover, the [name of the) text is applied figuratively for its subject matter, just as the "Slaying of K8J1lSa" is [figuratively used] for
S
6
7
272
the 'stealing of jewels'9. It is universal (ruahat) because it possesses the seven kinds of
universality; it is a vehicle (yJIna) since [the bodhisattva] reaches the unfixed nirvlpa
travelling (yJIntJ) by means of it Since it is both a vehicle and i!; universal. it is the
universal vehicle 10.
regard to: (a) objective support. (b) spiritual practice. (c) direct intuition. (d) vigour. (e)
expedients. (t) attainment and (g) action.
objective suppon refers to the Dharma of the endless Sntras. such as the Hundred
Thousand [prajiillpllramitnl. for these form the objective suppon for the path of the
bodhisattva. (b) The universality in regard to spiritual practice is the result of spiritual
practice concerned with benefit in its entirety for both oneself and others.
(c) The
expedients is due to the fact that [the bodhisattva] is fixed neither in SSIpSMiJ nor
nirv~a.
immeasurable and countless virtues. such as the powers. self-confidence and the
Y201
special Buddha qualities. (g) The universality in regard to actions is due to the performance of the acts of the Buddha by revealing his enlightenment for as long as SSIpSMa
exists. Only this universal vehicle is supreme; the state of the latter is [described as]
supremacyll because there is no vehicle that is superior to it. Furthermore. it consists
in spiritual practice. objective suppon and full attainment, for thus. the universal vehicle
is described as supreme because it possesses these [three] elements.
There is
These supremacies are respectively determined with reference to: (a) the
path of the bodhisattva. (b) its support and (c) the result of that [path]. Moreover. it is
just these that are referred to through the statements of the Buddha. viz.: spiritual practice, objective support and the result of that [practice].
9
10
11
It is difficult to esu1>lish the full significance of this anaJagy; perhaps it refers to the
appropriation of KaJpsa's wealth ele. by ~I after he had Idlled him.
Ms. omits this stalemellt: de ai theg pa yd yin la chen po yd yiIJ pas tbeg pa cbeD po'o
[D288a.5].
tadbh'va lDutmlyam (y201.3) is omitted from Tib.
The
273
N60.10
V.I d
V.2 abc
cerns mental attention, (c) is in conformity with the Dharma, (d) avoids
the extremes, (e) is specific and (0
is non-specific;
These arc the six kinds of spiritual practice, namely: (a) the highest
spiritual practice, (b) spiritual practice in regard to mental attention, (c)
spiritual practice that conforms with the Dharma. (d) spiritual practice
that avoids the two extremes, (e) specific spiritual practice and (f) nonspecific spiritual practice.
[Sthiramati]
Y201.12 [1] Although it is fitting that the objective support be explained firstly because spiritual
It is not known as to how this spiritual practice of the perfections [is sixfold], begin-
12
cf. D288b.6.
274
Of these:
V.2 d
V.3 abed
(a)
Magnanimity.
(b)
duration.
(e)
non-hardship,
(f)
(g)
(i)
Enterprise,
natural
acquisition,
(j)
outcome
and
(I)
(k)
accom-
iU'e
considered u
degree of magnanimity. (b) the highelt degree of duration, (e) the highest degree of prerogative, (d) the highest degree of inexhaustibility, (e)
the highest degree of continuity, (f) the bighest degree of non-hardship,
(g) tbe highest degree of wealth, (h) the highest degree of possession,
(i) the highest degtee of enterprise, (j) the highest degree of acquisi-
tion, (k) the highest degree of natural outcome and (1) the highel(
degree of accomplishment.
Of these, (a) the highest degree of magnanimity is to be known as
not seeking after all mundane success and also as pre-eminence.
(b)
The highest degree of duration is due to the cultivation [of the perfections] for three countless aeonl.
(d) The
in the sameness of self and others due to the fulfilment of the perfections of generosity etc. in regard to aU beinls.
(i) The
(j) The
275
(k) The
(I) The
refen to the tenth spiritual level and to that of the tatb'gata since theso
are the [respective]
accomplishm~nts
Buddhas.
VA cd
Since
~62
these
twelvefold
[spiritual practices)
exist in
the
highest
degree within the latter [i.e. the perfections], consequently, the ten perfections
[are
As to which
V.S abcd
(a)
Generosity,
(b)
morality,
(c)
VOWI,
ar~
of assistance.
(i)
0>
assists
(c)
(d)
13
276
in~uence
V.2 d
Y202
What is meant is: the highest [spiritual practice] which is vast and unsurpassable has
twelve modes - in order to demonstrate these modes. he says:
V.3 a
Of
pre-eminence.
Success is
[equiValent to] prosperity; and this has two aspects: <a> that which is attained and (b)
that not attained. Of theso. [the bodhisattva] does not become attached to what is
attained nor does he strive for what is not attained because he applies himself to the
removal of the suffering of others without regard for his own happiness. As has been
stated:
14
IS
16
17
18
,ad
277
person is generally described as being of two sons: (a) munificent and (b) devoid of
the desire for services in return. Therefore, the bodhisattva does not strive for all mundane success 19 but applies himself to the perfections, such as generosity, which are
account of the fact that it is inexhaustible; but what is its inexhaustibility due to? Hence
he says: is due to the complete ablcnce of emaustion on account of the
transformation into uuiveraal enliptenment24 . Even after yielding the karmaresult in all places of rebirth [the perfections], such as generosity which consist in the
transformation into universal enlightenment, are not completely severed. Even in the
nirvlpa devoid of the remnants of existence they are not exhausted due to: (a) the pro-
duction of the Dharma Body which is characterized by the turning about of the basis
and (b) the inexhaustibility of that [Dharma Body]. However, they are severed in the
nirvlpa realm that is devoid of the remnants of existence through the transformation
into enlightenment of the Srlvaka etc. due to the severance of the basis [i.e. the body]25
in every respect.
[5]
the transformation into universal enlightenment due to the abundant karma-result; and
what is abundant is said to be inexhaustible because it is not completely exhausted
through the yielding of the karma-result. But the transformation into enlightenment of
19
20
21
22
23
24
25
278
the srlvaka etc. is not inexhaustible in this way. Or else, for the bodhisattvas, the roots
of the wholesome that are transformed into universal enlightenment for the benefit of
beings become inexhaustible, like the realms of beings; hence, like the realms of
beings, they are not completely exhausted.
[6] The highest degree of continuity is due to a firm conviction in the
Having relin-
quished conceptual differentiation in regard to self and others due to his firm conviction in the sameness of self and others he obtains an extremely joyous mind on account
of others' generosity etc . just as he docs on account of his own generosity etc. As the
consequence of this the perfections. such as generosity. are continually fulfilled every
instant, every moment and every day.
[7] The highelt degree of non-hardship il due to the fulfillment of the
(gagana) becomes a treasury (gaiija) - thus it is designated as the 'treasury of the sky'
(gagana-gaiija) meditative concentration. Alternatively, a treasury (gaiija) is established
in the sky (gagana)28 because all of the necessities of life are produced from the sky
through the power of this meditative concentration29 . By the word "etc." the meditative
concentrations that are taught in the Siltras of the Prajdllplramitls etc. are referred to.
[9] The highelt degree of pOllellion il due to the pOllellion [by the
bodbi. . ttva] of direct intuition that il devoid of conceptual differenti-
29
30
279
due to their non-perception of the trio, i.e. the giverl 1, the object given and the recipient.
Similarly, their direct intuition is devoid of conceptual differentiation due to their nonperception of [the three modes of the other nine perfe.ctions32 ] up until the knower,
object of knowledge and the knowledge itself. The spiritual practice of generosity etc.
is encompassed by that highest direct intuition devoid of conceptual differentiation.
How so? Because it conforms with that [direct intuition] and because it has the latter
as objective suppon - hence is it described as highest.
[10] The highcllt degree of enterprise refers to an abundant measure of
patience on the spiritual level of the one who courses in firm conviction. The first immeasurable aeon is described as the level of the one who courses in
firm conviction. Moreover, through the force of the spiritual lineage and friends, there
is, in those whostl resolve for enlightenment has been generated, a totally firm conviction33 in the insubstantiality of the dbarmas in terms of the three natures - this consists
in an abundant measure of patience which is not overpowered by adverse elements
such as lack of faith34 . For this is the state of enterprise of the bodhisattva, and as a
consequence, his patience in abundant measure is described as the highest degree of
enterprise.
[Ill The highest degree of acquisition refers to the first spiritual level.
nos
For the supramundane perfections are obtained on the first spiritual level because of
[the bodhisattvas1 awareness of the all-pervading nature of"the dharmadhltu. However, since the mundane [perfections] were included previously by way of the preparation for the first spiritual level, it is said that on the first spiritual level there is the highest degree of acquisition.
[12] The highest degree of natural outcome refers to the eight [spiritual
levels] subsequent to the latter.
eight spiritual levels other than the latter [i.e. the first] is the natural outcome of the perfections acquired on the first spiritual level 3S , thus it is the highest degree of natural
outcome. Alternatively, the highest degree of acquisition refers to the acquisition of the
first spiritual level through the force of the meditative development of the perfections
on the level of the one who courses in firm conviction.
states:
The first spiritual level is included in the path of vision of the bodhisattva
and becauSCI of his entry into that, [the bodhisattva] is bom in the spiritual
31
32
33
34
35
Read: dJyw- as per Ms.(65a.l) in place of cBpUs-; Tib.: sbyin bdq (02901.6).
This obviously refers 10 a series, hence the ten perfections are suuested tentatively.
Ms.(65a.3): -Idbimolfo; disregard Y's fn.4 p.204.
Tib. is slightly different: ".. Js victorious over adverse elements"; mi mthun pal phyogs lu
rgyaJ bala bya (D29Ob.2).
Ms.(65a.5): pntibhDmipratilabdhlD'", contrary to Y's fn.l p.205; pn(ti)bhDmi- is cottected
in the Ms. margin to: pra(thama)bhDmi-.
280
lineage of the tathJgata 36 due to his acquisition of the qualities that have its
nature and are in conformity with it. 37
The remaining spiritual levels are the highest degree of natural outcome because they
are the outcome38 of the first level acquired through the force of the meditative development39 of the perfections. Or again, the highest degree of natural outcome refers to
the eight spiritual levels [other than the first] because they are the natural outcome of
the perfections that are acquired on the first level.
[13] The highest degree of accomplishment refers to the tenth spiritual
these
are
the
[respective]
(a) Since
the bodhisattva reaches the end of all the bodhisattva courses on the tenth spiritual
level, he is consecrated there41 as an incumbent [Buddha] by the tathllgatas. There is
the highest degree of accomplishment for the bodhisattvas on the tenth spiritual level42
because of: (i) the fulfilment of an inconceivable accumulation of merit and direct
intuitionj (ii) the absence of conceptual differentiation in regard to all dharmas and (iii)
the production of benefit, in every respect, for oneself and others. (b) But on the spiritual level of the tathllgatas4 3, since the Venerable One becomes the teacher of the whole
world because he attains pre-eminence in relinquishment, direct intuition and might hence there is accomplishment as the full accomplishment of the Buddhas. But what is
this accomplishment? It is the achievement of the qualities of the bodhisattva and of
the qualities of the Buddha, in every respect.
Y206
[14] Alternatively, the culmination of the perfections that are included on the level of
one still in training is [equivalent to] the tenth spiritual levelj hence, there is the full
accomplishment of the bodhisattva on that [level]. The highest limit of [the perfections] that are included on the level of the adept is [equivalent to] the Buddha level.
Since training in the perfections is no longer present on that level, there is full accomplishment as the full accomplishment pf the Buddhas. Thus, the highest degree of full
accomplishment is to be known as: (a) the full accomplishment of the bodhisattvas on
the tenth spiritual level and (b) the full accomplishment of the Buddha on the level of
the tathJgata.
36
37
38
39
40
41
42
43
Ms.(65L6): Ito ootjlUu as per Y; read: jlto gatre talblglUsya in place of jlmu mth'gatasyotTIb.: de bzbJ giegs pa'i rigs su styes pa yin (D29Ob.').
Tib.omils: tadanukDlr, cf. D29Ob.'. Ms.(6Sa.7) line begins: -tilambhld iti... It is difficult
to establish precisely where this quowion begins.
Tib. omits: ni,yamlatv't; cf. D29Ob.6.
Ms.(6Sa.7) omils bh'van' which is inserted on the bais of the Tib.j cf. D29Ob.6.
tltblBatyI/JJ but Bhltya (N61.21): Wh16atylql.
tatra is omitted from the TIb.; cf. D291Ll.
Tib. inseru aM bcupa 1M (claimJylJp bhllnuu); cf. D291L2.
Ms.(6Sb.2): tltblgatltylJp.
p/UJll~.
281
[IS]
V.4 cd
Since these 45
within the latter [i.e. in the perfections]. such as in the generosity [practised
by] the bodhisattva. but not in the generosity etc. of the srilvaka, consequently, the
ten perfections beginning with generosity and concluding with direct intuition
which pertain just to the bodhisattva are considered in this sense, i.e. u highest according to the rules of etymology.
name has not been disclosed; in order to disclose their names, it is said:
V.S abc:ci
(a)
Generosity.
(b)
morality.
(e)
are
the ten
perfections.
It was stated that "the highest degree of prerogative is due to the prerogative for deeds
of benefit for all beings"48. hence the question is asked: which are the actions
pertinent to each of these? Therefore he says:
V.6 ab
[violence] etc.
Por, through generosity. the bodhi.anva a..isu beinls.
because he is irreproachable on account of his wish to honour and assist [beings]. one
who is indifferent to both the service49 in return for a favour and the karma-result
abandons objective and subjective entities on account of a particular volition and
1207
bestows [gifts on beings] through his acts of body and speech - this is the material
generosity of the bodhisattva. By means of this he assists beings by taking away their
sufferings of hunger and thirst etc. (b) The instructions to do with modes of living.
scriptural treatises. arts and crafts and [the practice of] non-violence towards beings,
[instructions] which are preceded by compassion, as well as the instructions on
propit~
ious states of existence and the path to liberation, are the gifts of the Dhanna. More44
45
46
47
48
49
282
over, by means of these [the bodhisattva] assists beings by removing the sufferings of
S81pslra due to (wrong) modes of living and wretched states of existence. (c) The gift
of fearlessness consists of liberation for .those who are attacked by kingsSO , thieves,
kinsmen or beasts of prey etc. and thereby he assists beings by removing the fear of
calamity to life, enjoyment, children and wife etc.
[17]
Morality refers to abstention from all misdeeds of body and speech, and, in keeping
with worldly practice, abstention (from the acts of body and speech) which are forbidden and the performance of the acts of body and speech that are prescribed. Because
he is established in this morality [the bodhisattva], even for the sake of his life, does
not injure or offend beings himself, nor does he cause others to do so.
[18]
Patience consists in the endurance and toleration of all forms of suffering with a mind
predominated by compassion. On account of this [the bodhisattva] endures injury
such as murderS 3 , bondage or the beatings inflicted by others, because he ha$ no wish
to retaliare54.
[19] Through vigour, he increaes his virtues.
with reference to generosity etc.; increase is the accomplishment of superior virtues due
to the practice of the virtues of generosity etc. C?n account of that [vigour].
[20]
50
SI
52
53
54
55
56
283
ment, the augmentation, the attainment or the relinquishment of a dharma; therefore, the
skill or proficiency in regan! to that is [described asJ the skill in expedients. The action
pertinent to this causes the generosity etc. that has been performed and accumuiatedS7
to become inexhaustible through the transformation into universal enlightenment. The
roots of the wholesome which consist in the transformation into universal enlightenment, like universal enlightenment itself, become inexhaustible.
[23J Through the perfection of vows he engalel in generosity etc. at all
times while rejoicing in the birth of a BuddhaS8 in all of his rebirths due
to his posleslion of favourable birthl.
sorts of wishesS9 , a vow in this context is considered as being the wish for a rebirth in
keeping with onc's wholesome [deeds]. TIle action pertinent to this is the engagement
in generosity etc. at all times while rejoicing in the birth of a Buddha in each of one's
rebirths.
[24J Through the perfection
of'l~nlth,
erosity etc. due to the Itrength60 of hil critical consideration and meditative development, becaule he il not overcome by adverle elements.
Critical consideration refers to wisdom; meditative development refers to the practice in
[developing] the wholesome dbarmas. Bflth of these, which cannot be overcome by
adverse elements, are described as the perfection of strength. The action pertinent to
this is the engagement in generosity etc. of necessity every moment, for the word
'eternal' is synonymous with 'perpetual'.
generosity which possesses the strength of critical consideration and meditative development are not overcome by the adverse oncs61
[25] Through the perfection of direct intuition, since it removel confusion about the literal meaning of tho Dharma, he experiences in return
the enjoyment of the Dharma which hal generolity etc. al its controlS7
S8
S9
60
61
284
'(209
intuition is the direct intuition that is devoid of confusion concerning the literal meaning
of all the doctrinal teachings of.the universal vehicle. What is this confusion in regard
to the literal meaning? This confusion in regard to literal meaning refers to that
whereby one consuues [the meaning] in just the literal sense after rejecting the intended
mearung. The Dharma, i.e. the Siitras etc . which is taught with reference to generosity. i.e. having made generosity the objective support, has generosity as its controlling
influence..
[The Dharma] should be considered in the same way [in regard to the
other perfections] i.e. as having morality. patience and vigour etc. as controlling influence. The actions pertinent to the perfection of direct intuition are: (a) the experiencing
of the enjoyment of the Dharma and (b) the maturation of beings. through: (a) analytical discussion [of the Dharma]62 which is free from erroneous inversion concerning
the universal vehicle on the part of the Buddhas and bodhisattvas63 and (b) the bringing of beings to maturity by means of the Dharma teachings that are free from
erroneous inversion because the Dharma instructions. such as the SUtras. are constituted by the perfection of direct intuition.
the
62
63
64
28S
V.8 ab
(b)
(c)
whole-heartedly enters into the meaning of what he has learnt.
Through [the wisdom] that consists in meditative development he
attains success in his aims because [such wisdom] causes the purification for entry to the spiritual levels.
V.S cd
This
[spiritual
practice]
is
to
be
Which are
They are: (a) transcription, (b) veneration, (c) living, (d) listening, (e)
.readinl, (f) receiving, (I) revealing,
(h) recitation, (i) reflection and (j)
meditative development.
(a) The transcription [of the works] of the universal vehicle, (b) its
veneration, (c) providing others with i':. (d) listening when it is being
recited by another, (e) reading it oneself, (f) receiving it, (g) teaching
the texts or their meanin. to others, (h) recitation, (i) reflection and (j)
meditative .development.
V.IO ab
N64
In the SUtra., why are the acts of the Dbarma taulht as having an
exorbitantly great result only in the universal vehicle, but not in the
irlvd. vehicle?
V.IO c
286
They are superior becauu' they are engaged in asaisting othen.
They are to be known as inexhaustible because they are not appeased,
i.e. do not cease, e.ven in parilJirvlpa.
Spiritual practice in relation to
mental
described.
[Sthiramati]
Y209.12 [1] The spiritual practice in relation to mental attention should be mentioned immedi-
ately following the explanation of the highest spiritual practice; consequently, he asks:
which is the spiritual practice in relation to mental attention?
Hence he
says:
V.7 ab
tbe
universal
vehicle,
to
the
The mental attention to the Dharmu such u the SUtta. as set out66 with
reference to generosity etc., i.e. with reference t067generosity, morality, patience,
vigour etc. Herein, [the mental attention to] the Dharmas, such as the Siltras, mixtures
of prose and verse and also the prophesies taught by the Venerable One with reference
to generosity in whatever mode, which are so devoid of superimposition and negation
as the Siltras as set out with reference to generosity etc., is the spiritual practice in
regard to mental attention. It is made known lhat in the SrJvaka vehicle the mental
attention to the Siltras etc. that are preached with reference to generosity etc. is a false
spiritual practice in regard to mental attention69 because it has just the benefit of the
individual for its basis. Moreover, for the most part, these [Dharmas of the universal
vehicie] are taught with reference to evenmindedness, non-attachment, lack of arrogance and non-perception.
equally both those who possess virtues and those who do not. Non-attachment, in this
respect, is the application in regard to generosity etc. that is only for the benefit of
others on the part of one who has no wish for existence and enjoyment. Lack of arm65
66
67
68
69
287
gauce, in this respect, is to not praise oneself nor despise others on account of one's
generosity etc. Non-perception, in this respect. is the purification of the three aspectS
[of giving] acconling to the rule of the non-perception of the gift. the giver and the
recipient.
Continuously,
consists in: Ca> learning. (b> reflection and Cc) meditative cievelopment.
Of these, (a) that which consists in learning is the
tative statements of a uustwonhy person. (b) That which consists in reflection is [the
certainty1 that comes from reasoning and profound reflection. (c) That which consists
in meditative development is [the certainty1 that comes from meditative development.
[2] Since all engagement is for the sake of the result. he asks: through these three
modes of wisdom what vinue does that70 mental attention bring 71 ? Hence
he says:
V.& ab
The constituent element is the spiritual lineage 72 , Le. the 'ced'; its nourishment is
[equivalent to] its augmentation. And, on account of the nourishment of the constituent
element, one becomes possessed of brilliant and extensive wisdom in the future. [The
he has leamt.
How so?
Hence it is explained that he enters the spiritual levels only through the applications of
mindfulness etc.
[processes] that come from the wisdom that consists in the meditative development of
the applications of mindfulness etc. which constitute the entty to the spiritual levels.
What is meant is: he enters the spiritual levels.
70
71
72
73
74
Read: sI tripraHny'in place of rayl tripnHrayl; cf. Bhltya N63.6. Ms.(67a. 7) line begins:
klllJ III(Iam...; ct. Y's fns.2 A 3 polIO.
'vllbati bere, but BhltYa (N63.6): broti; ct. my fn.M.
Ms.(67a.7): dJJItJIr gotrmr, diaaanl Y's fn.5 polIO.
Ms.(67b.l) line begins: 'nbatadbblvam; ct. Y's fn.7 p.210.
Tib. inserts plJyirJ ci ma Jog p-: cf. D293b.6.
-y'
288
This
[spiritual
practice1
is
to
be
Of these, mere is: the tranacription by oneself or someone else [of the works1
of the universal vehicle either to preserve them for a long time or in order to listen
to them. Its veneration with flowers, incense, lamps80 and perfumes etc. - it is the
universal vehicle that is referred to. Having paid respect to it, the giving of the
written works etc. to others81 by one who has entered the universal vehicle. Having
paid respl'!ct to it, listening when it is being recited by another.
Reading it
oneae1f with great reverence. Receiving it, i.e. appropriating it oneself with great
faith. ReveaHnl82, i.e. making known, through great effort, the texts or their
me anini to those who are wonhy. Recitation, i.e. the repeated practice of what has
been received.
1212
Meditative development, i.e. practice by way of wisdom that baa been concentrated The word "and" has the conjunctive seosc. Of these, the actions of the body
are demonstrated through the four terms: transcription, veneration, giving and listening.
The actions of speech are demonstrated through the four terms83 : reading, re'7iving84,
revealing and reciting. And the actions of mind are demonstrated through tlle pair:
reflection and meditative development.
75
76
17
78
79
80
81
82
83
84
Read: k~ upmv~ in place of k&r tatparivA'afr, Ms.(67b.2): btl. Tib. de'i 1rhot' gild u nil
(02941.2).
Read:
SBl1JyubJ ~,.jtJeyI ~
a/J
in place of
sl ~ jlJeyl"'PyubI
PfIlUlI. Cf. B~ya N63.12.
Ms.(67b.3): iyaty /Its J- but rs emendacion to ity ~ Pfr:Cbllli is preferred on the basis of the
Tib.; cf. his fo.2 p.21l.
Read: katamMl ~ dbllllDJlCariam in place of kItJj ~vidblDi cIIw:mM:ari~ d. B~ya
N63.14.
Read: Jekban' pfljlllJl dIam in place of letIJllUlfI pfljanaqJ dawn; ~. BhI$ya N63.1S.
Tib. inserts nur me; ct. D294L4.
Read: pareblly~ in place of pnfII; ct. BbI$ya N63.17.
pra(H.iarJJ) here, but BhI$ya (N63.l9): deUaIm.
Ms.{67b.7) line begins: -dMr vltbrma COIlIrIIy to Y's fool p.212.
Ms.{67b.6): vlc~ but Y's emendadon to vic. . . udgnbll(JlllJl is preferred; cf. his m.l
p.212.
--W
289
[4]
V.IO ab
The collection of merit that arises from each particular Dharmic act, i.e. from the
Dharmic acts that are said to be of ten types. cannot be measured either by oneself or
by another because it is far too greal. Why is it, when [both vehicles] are equal as
regards explanations of the Dharma in regard to generosity, morality. the meditative
absorptions etc., that in the SUtru. the aCll of the Dharma are taught as
having an exorbitantly great reslJlt onl)' in the universal vehicle. but in
the Stlttas. the acts of the Dharma are not taught in the irlvab vehicle as having
a great result? Por two reuoDl are the acts of the Dharma taught as having an
exorbitantly great result in the universal vehicle - as to which are these two86, he says:
Secane of their: (a) superiority and
V.IO c
(b) iDeJlhaullibility;
Since these two are DOt known. he asks: how can iL be due to their: (a) superiority and (b) iDexhauatibility?
(213
Hence he says:
V.lO d
For, in the universal vehicle. the spirirual practice of the bodhisattva in regard to generosity etc . .is taught as being uniformly instrumental in providing benefit for all
beings87 , but its chief object in the Sr'vab vehicle is the benefit for oneself. Hence, the
universal vehicle is superiorS! to the srlvllia vehicle because it is engaged in
anistiDs alben.
Thus, when one states the motive [for its practice]. the universal
DOt
ceue".
290
[5] Alternatively, the aim of the universal vehicle which consists in generosity etc. is
devoted to the assistance of all beings; however, tbc aim of the Sdvaka vehicle is not
the same since it is intent upon benefit for oneself.
dharmas. such as generosity. which are broUght about owing to the purity of their
bodies. are not interrupted even in parinirvlpa. However. because of the analogy of
the path of the srvaka as a raft 90. fthe dharmas] are completely eradicated in
parinirvpa, thus they are not inexhaustible.
Dharmic acts provide a great result only in the universal vehicle and not in the sri1vaka
vehicle.
V.II ab
from:
erroneoul
Thele are the
(i)
diltraction and
(ii)
invenion;
Dharma, namely, (i) that which become. free from distraction and (ii)
that which become. free from erroneoul inversion.
[Sthiramati]
Y213.22 [1] The spiritual practice that conforms with the Dharma should be mentioned immediately after tbc spiritual practice in relation to mental attention, conSequently. he asks:
which il the spiritual practice that conforms with the Dharma? - Hence it
is said:
V.II ab
Y214
from:
(i)
distraction
and
(ii)
erroneous invenion;91
The spiritual practice that conforms with die Dharma refers to die spiritual practice that
is adapted to tbc Dharma, that is to be meditated upon and known. which consists in
90
91
Read: lrolopamatv.ta per Ms.(68L6) in place of bulopamMvlt; contrary to Y's fn.4 p.213.
Read: IlVitJipdvi~ clJJudlJanniJf. per Ms.(68L7) in place of I~vi~.
pnptJv lnudbmni.tr, cf. Bhltya N64.11.
291
the meditative development of tranquillizaticn and penetrating insight92 that have been
entered into. Of these, that which becomes free from distraction consists in
the meditative development of tranquillization and that which becomes free from
erroneous inversion consists in the meditative development of penetrating insight.
These arc the twofold spiritual practices that conform with the Dharma.
distraction, (b) external distraction, (c) internal distraction, (d) the distraction of signs, (e) distraction conSisting in disquiet and (f) distraction to mental attention.
be understood?
v.u
He laYI:
cd II: 12 abed
%5
Of these. (a)
innate distraction refers to one's emergence from meditative development through the group I
(b) External
(e) Internal
distraction refers to the relilhing of meditative concentration and indolence and excitability.
intention for [self] esteem. havinl created thil 'siln' through application. (e) Distraction that consists in dilquiet refers to the mental attentiveness accompanied by 'I-Dotion' because pride manifests through the
force of disquiet.
92
93
292
[Slhiramati)
f214.7
[1) Since this prefix 'a' occurs in many senses, it is not known as to which of these [is
applicable] in the term "freedom from distraction" (a-vik$cpa), hence he says: the
fold, he says: these six types of distraction are: (a) innate distraction, (b)
external distraction etc. 94 etc. Although this is so, distraction has only been
shown by way of its differentiation but not by way of its essential nature, thus he asks:
how should the characteristic of each of these six types of distraction be
understood?95 Hence he says:
V.lt c
The expression: "by one who possesses intelligence" [means] the intelligent one, i.e.
the bodhisattva.
through the group I of the five conlcioulnesles ; for, when one of any of
the five consciouSilesses, such as sight, arise in one who is meditatively concentrated,
he has then emerged from meditative concentration - this il innate diltraction
because it is occupied with externals. The emergence from meditative concentration
through the groups of the five consciousnesses is described as innate distraction
because it consists in the distraction that pertains to the groups of the fi ve consciousnesses.
Y215
Some believe that when the mind-consciousness of one who is meditatively concentrated moves unintentionally away from the meditative objec.tive to another objective
support it is external distraction because [consciousness] transfers to the other objective support. Others believe that when one who is meditatively concentrated relinquishes the meditative objective, the transference to another tense-object by mindconsciousness is external distraction.
[3) Internal distraction refers to the reli8hing of meditative concentra-
94
95
96
293
and excitability97. Since relishment, indolence and excitability are impairments for one
who is concentrated98 , relishing etc. are described as internal distractions.
[4] The distraction of the 'sign' refen to the intention for [gelf] esteem.
A meditator may consider himself a great being and thus holds himself in esteem; on
account of this 'sign' on the part of one who has applied himself to meditative concentration there is distraction from the wholesome side, whether it has been obtained or
not, due to the waning away of his [original] aspiration - this is described as the
distraction of the 'sign'.
esteem on account of the desire for a reputation for ski1l99 , thinking that [thereby].
because he has applied himself to meditative concentration, there would be esteem for
himself.
[5] The distraction that consists in disquiet refers to mental attentive-
meditative concentration one who possesses mental attention, accompanied by '1notion'IOO. is associated with pride insofar as he may consider himself to be a meditator
- and as a consequence of this he exalts himself and holds others in contempt. Why
does this mental attention consist in disquiet? Hence he says: bee.ue pride manifesta throup the force of disquiet.
is characterized by disquiet is [described as) the distraction that consists in disquiet lOI .
But what is disquiet? It is the full maturation of the latent impressions of pride since
pride manifest on account of it; thus [it is said]: "because pride manifests through the
Y216
force of that [i.e. disquiet}". Others believe that disquiet refers to tbe false view of
individuality.
[6] Distraction to mental attention refers to the inferior mentality.
On
account of: (a) the fear of the sufferings of salfJsJra, (b) acting wrongly towards sentient beings and (c) being in company wilh people who are not good spiritual friends.
the irJvaka and pratyekabuddha mentality arises in one who has applied himself to the
mental attention of the universal vehicle but whose spiritual lineage as a irIlvaka etc. is
not determined. This is the inferior mentality because it has merely the benefit for one-
97
Read perlIaps: JayauddJutylbhylqJ in place of Jlyuddbatyll1Jf; Tib. byiJi ba dad I1:od pi dsg gis
98
(D29Sb.6).
99
100
correct.
101
294
self as its main object This Srlvaka and pratyekabuddha mentality is described 102 as a
distraction to mental attention since it is a distraction to the mental attention of the
universal vehicle. Here now he provides the reason: because of tho manifestation
of the mental attention of th0 inferior vehicle 103 The inferior vehicle refers
to the smvaka and pratyekabuddha vehicles. The manifestation of this mental attention
distracts one from the mental attention of the universal vehicle because it is essentially
occupied with [attainment of] parinirvl{Ja for oneself - thus it is said that the distraction
to
mental attention refers to inferior mentality. Thus this absence of the faults of the six
N65. 11
V.14 abcd
Whea there il a combiaatioa of syllablel a. an uninterrupted articulation, they have lignificlDce due to familiarity iaumuch .1 oae thiaka:
"this il the Dame of that".
significance.
102
103
104
10
Read: -viJqepa UCYllte in place of -~ kathy.tv, Ms.(698,S): -vik$eJM U(pa)cYllte. Tib. i;es.
by. ste (D296a. 7).
Read: h1nayllwnBIJllSiklrasamudJcltld in place of hln.yllHm, tIltlflM.,,~ltaSIImudlclrld; cf.
Bhl$ya N6S.S.
Ms.(69a.7): Wn.ithB; disregard Y's fn.1 p.216.
295
ing subject, since it arises in the aspect of these [two] although it does
not exist as luch, i.e. in the way in whicb it appeus.
Seeing this in
regard to the object is [equivalent to] the absence of erroneoul inversion in relation to it.
In relation to which
296
not diaperse
towards
existence
or
non-existence.
That which was jUlt described aa the existence or non-existence of
tho object is considered like a magical creation etc. In the lame way
that a magical creation neitber uiSh as an entity such aa an elephant.
nor is it non-existent because it existl as 'bare' error; so too does the
object neither exist in the way in which it manifelta. i.e. as the apprehended object and apprehending subject. nor il it non-existent because
it exists as 'bare' error. By the word "etc. ". similes luch al mirages.
dreams and the reflection of the moon on water are to be understood as
is appropriate.
V.U abc
All this is name-only. i.e. that whicll comprises [the lense-fields of]
sight/form. up until miac:IJnoD-senaibles - Gowins that thil is so [acts]
as the countenlenl to all conccptual differentiation. This is [equivalent
297
due
to
the
non-relinquishment
relinquishment
of
erroneously
of erroneous
inversion in
relation to that.
A lack of purity on the pan of the dbumadlJ.ru
10
is
for,
the
the pair, i.e. its lack of purity and subsequent purity, is adventitious;
knowing that this is so is [equivalent to] the absence of erroneous
inversion in relation to ita adventitious nature.
N68
V.22 abed
Htity because
they
hence,
there
is
do
neither
not exist,
fear
nor
inversion
in
relation
to
that.
There is no defilement nor purity on the pan of the personal entity
nor the dharma. because neither the personal entity exists nor do the
dblUlll... Consequently, there is no defilement nor purification of anyono whatsoever.
298
[1] Thus, the manner in which the spiritual practice that conforms with the Dharma
and which becomes free from erroneous inversion is to be cultivated by one who is
devoid of distraction is now described.
inversion is that which arises in the nature of the absence of erroneous inversion. The
absence of erroneous inversion in this regard refers to the knowledge of an entity
exactly as it is. Now, in how many types of entity does such an entity consist? Since
this is not known, he says: therein, the absence of erroneous inversion is to
be known in relation to ten types of entity; in order to demonstrate those
entities that are free from erroneous inversion, he says: namely:
V.13 ab
(d)
non-dispersal,
(e)
the
1217
in relation to syllables.
When there is combination of syllable . ; "combination" refers to the close
contact of one with another and this is not found on the part of [spoken) syllables
because they cannot co-exist since the simultaneous articulation of syllables is not logically tenable. In order to displl the uncenainty that a preceding articulation l07 does not
remain l08 at the time that subsequent syllables are articulated because they pass away
immediately after they are articulated, he says: as an uninterrupted articulation.
This is what is being said: an articulation that is not erroneously inverted or sluggish is
considered in this regard as a combination of syllables,
bl~t the
bles, one with another, is not. Due to familiarltyl09, inasmuch as one thinks:
"this is the name of that"; i.e. when conventional symbols are learnt by heart, one
thinks: "this is the name of Lltat entity", thus, through these two modes [i.e. combinalOS
106
107
108
109
299
contrary case refers to the abseJK:e of both. or the lack of one of the two. Seeing that
this is so, i.e. the knowledge [that this is so]. is to be known
II
the absence of
[2]
tion to the object which is the cause for its designation by means of syllables. he
says:
V.IS ab
It appears u
subject. What does? The other-dependciU nature. Why? Because it possesses the
'seed' of the apprehended object and apprehending subject. But what is the meaning of
"appears" in this context? Hence he says: siace it arlaes in the upect of theae
[two]; i.e. it appears as the apprehended object and apprehending subject because it
Y218
arises in the aspect of apprehended object and apprehending subject; but this is not due
to the influence of an adjunct, like a crystal. "But is non-existent
II
such", althoulh
it does not =xist as luch, i.e. in the way. or in the aspect. in which it
appeara 1l2 because it is non-dual by nature.
The
intended meaning is that it avoids [the extremea of] existence and non-existence. The
object i. devoid of
e~stence;
what is the reason? Because of the real exiltence of the erroneoua appearance u that [duality]. What is meant is: because of the real existence of the erroneous appearance as apprehended object and apprehending subject. And this is said to
be an absence of erroneous inversion in a conventional sense but not in an ultimate
110
111
112
113
300
sense because it is accompanied by conceptual differentiation. Through this knowledge free from erroneous inversion, the bodhisattva penetrates all dharmas as being
devoid of the essential nature of apprehended object and apprehending subject.
[3] Now, in order to demonstrate the absence of erroneous inversion in relation to the
store-consciousness which is the cause for the manifestation l14 of the apprehended
object and apprehending subjectllS , he says:
V.16 ab
What is fully
developed by this talk is described as "developed" since it causes the maturation of the
'seed' for the production of talk of the same genre in the future. It is called the mental
activity that consists in talk because it is fully developed by talk, for the cause is figuratively expressed in the sense of the effect [which it produces].
However, in this
context, talk refers to the latent impressions of talk since talk exists in those
[impressions] considering that there is DO differentiation between the support and that
to be supported [i.e. talk and mental activity].
mention of the word "support" [i.e. one is DOt the support of the other]. one speaks of
mental activity that consists in talk since it is the support for the 'seed' of the
ceptual
Y219
differentiation 117
of apprehended
object and
COD-
apprehending
subject which is called "talk" lIB. Furthermore. it il the buia for talk that arises in
dependence upon the latter, thUI. thil is [equivalent to] the ablence of erroneous inversion in relation to mental activity.
ledge that is not erroneously inverted. But this mental activity, in relation to which
there is an absence of erroneous inversion, is not known, hence he asks: in relation
to which 1l9 mental activity is there an absence of erroneous inversion? Hence, in
order to specify that mental activity, he says: in relation to that which forma the
ground for the manifestation of the apprehended object and apprehending subject. What is meant is: it consists in a special aspect of the store-consciousness. In order to demonstrate the way in which the latter forms the ground for the
114
lIS
116
117
118
119
301
manifestation of the apprehended object and apprehending subject, he says: for. this
the mental activity that conailta in talk... becaule it is fully developed
by verbal notions.
ground for the manifestation of the apprehended object and apprehending subject that
is referred to.
demonstrate that this causes one's engagement in verbal notions. he has said 120 : "it is
described as mental activity that consists in talk because it is fully developed by verbal
notions".
arising of speech.
o~
elements. that the mental activity consisting in talk is described as "fully developed",
because they cause the maturation of the individual 'seeds' in the mental activity that
consists in talk. This too is an absence of erroneous inversion just in a conventional
sense but not in an ultimate sense. Moreover. through this absence of erroneous inversion. the bodhisattva avoids the underlying cause of erroneous inversion which is
characterized by notional attachment to the apprehended object and apprehending
subject and in this way disquiet is easily avoided 121 .
Now. in order to demonstrate the absence of erroneous inversion in relation to
[41
non-dispersa.:. he says:
V.17 ab
The
existence
ud
non-exiltence
of
[means]: like entities that are magical creations etc. In order to demoDStrate just this. he
says: in the same way that a magical creation neither exists
u an entity
120
121
122
123
124
Ms.(70b.l): .. Jty UO 'bIJidbltJapravrttUJimittmJ lb. but 011 die buis of the TIb . this should
read: ity abbiclbllupnVJttinimitapndatillJlnbam IIu; TIb. , . brjod pa 'jug pa'i rgyu yin par
bstDpa'ip/Jyir(d. D298Ll).
Ms.(7Ob.3): -mi; disreprd Y's fn.2 p.219.
Read: .me sa clvi~ in place 01 ..,.am artbe 'vipIIyIufr, d. B_a N6S.22.
Read: pratbylrJllJ lUI bastyldibhlvealst1ti in place of pratbyldd bastyldibblvefJ. nlsmi; d.
B_ya N66.14.
Tib. omilS kiIJJ wtJi; cf. D298a.6.
302
respect because of the existence of that 'bare' enor that manifests in the aspect of an
elephant etc.
water etc. I28 nei!her exist in !he way in which !hey appear in !he nature of water, men
and women 129, nor indeed do they not exist130 because of !he existence of 'bare' enor.
In detail, [the statement]: "so too does the object... " is to be connected with each
[simile]. Moreover, by the word "etc." in this context131 , cities of Gandharvas and
echoes etc. are to be understood. That which sea in thil way, without distraction, the non-dilpenal of mind towards the sides of existence and non-existence, ,
becaule it leel in the object iu reaemblance 132 to a m~lical creation
etc. I33 , il [equivalent toJ the abaence of erraneoua inycnion in relation
to non-dilpenal.
meditative concentration of the middle way 134 . If this is so, how can there be an
absence of enoncous inversion in relation to non-dispersal? Hence he says: becaule
the non-disp3nal of mind I3S toward exiltent or non-exiltent entitiel is
on account of it. Through this absence of enoneous inversion, the bodhiuttva is
125
126
127
128
129
1!l)
131
132
133
134
135
303
DOt distracted from the objective suppott for [the realization of] emptiness because of
the absence of conceptual differentiation in regard to existence and non-existencc 136 .
THrefore. it is described as !he absence of erroneous inversion in relation to non-dispersal 131 And this is an absence of erroneous inversion in just a conventional sense,
but not in aD ultimate sense. for the latter is devoid of conceprual differentiation.
(5] Now. in order to demonstrate the absence of erroneous inversion in relation to the
V.18 ab
{221
All this is name-only, i.e. that wbich139 comprises [the senae-fields of]
10
[acta] u the
way of imaginary dharmu1"3. Hence, the knowledge which penettates [the realization
that all is} name-oniy and which is the counteragent to all concepruaI differentiation, is
described
istic. However, it is
DOt
136
137
138
139
140
141
142
143
304
V.19 Ib
Y222
all
dharmas are iDCxpressible and non-dual 147 by nature since they are devoid of the rela-
tion of apprehended object and apprehending subject. Therefore, the dblUllJadhltu is the univeraal cbaracteriltic of In dbUIIJ .. ; it is described as the
universal cha~teristic of [all] these existing [dharmas]148 as it is not different in all
dharmas. Knowinl thlt thil is so is [equivalent to] the Iblenc~ of erro-
becomes skilled in the objective support of purity because it is the object of direct
intuition free from conccptulil differentiation.
[7]
How does one distinguish between the universal characteristic and the individual
ISO
1S1
30S
V.20 be
relinquishment
of
erroneously
inverted lSS mental activity is conceptual differentiation that consists in erroneous inversion and is the ground of the store-consciousness. The lack of purity on the part of the
dharmadhlltu refers to the non-relinquishment of the latter1S6 ; purity [on its behalf]
refers to its relinquishment.
10
purity on the part of the dharmadhltu refers to the fact that the non-relinquishment of
erroneously inverted 1S7 mental activity is [equivalent to] the lack of purity on the part
Y223
of the dharmadhlltu. The absence of erroneous inversion in relation to its purity refers
to the fact that its relinquishment is [equivalent to] purity [on its behalf]. What is the
reason? Because the dharmadhltu is defiled by adventitious secondary defilement.
This too is an absence of erroneous inv:rsion only in a conventional sense but not in
an ultimate sense; and, through this absence of erroneous inversion, the bodhisattva
clearly comprehends: Ca) the obscuration to the dharmadhlltu that has not been relinquished and (b) that which has been relinquished.
[9] Now, in order to demonstrate the absence of erroneous inversion in relation to the
adventitious nature of both the lack of purity and the purity on the part of the dharmadhlltu, he says:
V.2! ab
ia pure by
IS2
IS3
154
ISS
156
157
158
The
306
lack of purity on the part of the dharmadhiltu is mentioned in this regard because it is
[superficially] defiled by unreal conceptual differentiation; its purity [is mentioned]
because one subsequently relinquishes that [secondary defilement] through the arising
of the counteragent and both of these are adventitious to the dharmadhatu. What is the
reason?
[Objection]: A lack of purity on the part of what is pure by nature may be adventitious,
but, since its purity is an eternal purity, how can it be adventitious? [Response]: This
fault is not [applicable] since, in this context, this purity is intended 1S9 as an absence of
stain; only because of this is it stated that its purity is subsequent
Knowing that
erroneous inversion] in a conventional sense but not in an ultimate sense. Through this
absence of erroneous inversion, the bodbisattva 161 clearly comprehends the fabricated
nature162 of the states of defilement and purification in regard to the dharmadblltu ..
[10] Now, in order to demonstrate the absence of errollCous inYer'$ion in relation to the
V.22 ab
entity etc.
There il no defilement nor purity on the pan of the peraonal entity163
nor the
1224
dbum ..; [the words]: "defilement aDd purity" remain in force in regard to
the latter [i.e. the dbumas]. Here now he provides the reason: becaule neither the
personal entity exiltl, Dor do the dlJum .. ; [the word] "exists" remains in
force in regard to the I atterl64 . At the time of the states of defilement and purification 16S , if [an entity] exists separately from defilement and purification it would be
tenable to imagine that it can possess defilement or purification, and diminution and
increase 166 would also exist separately from that [entity].
[However], there is no
personal entity such as that because it is IIOt an object of direct perception or inference.
Also, the dbarmas which possess an imaginary nature are certainly non-existent
160
161
162
163
JW.
Read:
IS9
D8
hi pudgllssYI
'sa Da
The TIb. omits umy IDUvanatD because its phnsing of this quotation from the Bhlfya requires
DO funha' elabcntion; cf. Y's tn.l p.224.
Jam D&f tIoa modi pi cWt I mam par bylllf bI g6is lcyi du.s u - this statement is only found in
the Tib. (03OOa.S).
Ms.(72a.5) line beains: Sl tIdtUtJ... ;cf. Y's tnol p.224.
307
because numerous imaginative conslJ'Uctions arise in regard to the one entity, and it is
not tenable that the one [entity] can have numerous natures. Consequently, because
both the personal entity and the dharmas are non-existent, like the son of an infertile
woman etc., there is no defilement or purification; the possession of defilement
and purity is not accepted 167 even on the part of the other-dependent [nature] which is
the sphere of pure mundane direct intuition.
pressible and non-dual by nature. [Objection]: If [defilement and purity] are not even
accepted 168 as belonging to the other-dependent [nature], to which [nature] would they
belong for the effon directed towards the relinquishment of defilement and the acquisition of pUrity169 would be in vain if they [i.e. defilement and purity] did not exist?
[Response1: This fault is not [applicable1 since defilement and purity belong to the
dharmadhiItu, [or rather] although they are respectively detennined as belonging to the
dharmadhlltu, they are cenainly not identical with it because they are both adventitious
to the dharmadhlltu 170 and, like space, the dharmadhiItu does not change. Hence,
concerning the side of defilement, there is no deficiency whatsoever and
concerning the side of purification, there ia no excellence whataoever 171
on account of which fear or arrogance [respectively] would reault.
This
way173, how, in this respect, can one either fear that: "this is not mine", or have the
prideful notion that: "this174 excellence belongs to me"?
[12] Others again believe that in the first place the personal entity does not exist and a
dharma which experiences the two states and to which Ltte two are imagined to belong
also does not exist_ On the contrary, this defilement and purification is none other than
dependent origination.
[13] This too is [intended] in the conventional but DOt in the absolute sense 17S because
172
173
174
175
167
168
169
170
171
p.22.5.
mol p.m.
m.l
308
[141 Others believe that [the bodhisattva] goes fonh free from obscuration after
having relinquished all obscuration through this absence of erroneous inversion.
Alternatively, the absence of erroneous inversion in an absolute sense is indicated here
by way of the tenfold absences of erroneous inversion which consist in the conventional 177 , since it is not possible to explain it in any other way. Others say that these
absences of erroneous inversion in relation to syllables, object, mcntal activity, nondispersal, individual characteristic, universal characteristic, lack of purity, purity, what
is adventitious, lack of fear and lack of arrogance also refer to the three natures l78 . Of
these, the absence of erroneous inversion in relation to syllables and object refer to the
imaginary nature because both [the notions of] combination and object that has 'fallen'
into duality are imaginary. Although they do DOt have a reality for their object, these
two do consist in an absence of erroneous inversion since they are without erroneous
Y226
inversion as such in this way. The absence of erroneous inversion in relation to mental
activityl79 refers to the other-dependent nature because the mental activity that consists
in talk is intrinsic to the nature of the store-consciousness. The absence of erroneous
inversion 180 in relation to non-dispersal 181 refers to the perfected nature.
Why?
Because: (a) direct intuition that is devoid of conceptual differentiation is not distracted
[by conjecture] about existent or non-<:xistent [entities] and (b) the latter is incorporated
in the perfected nature since it is perfection as an absence of erroneous inversion l82 .
The absence of erroneous inversion in relation to the individual and universal characteristics refers just to the dharmadh'tu because the essential nature of the latter transcends the sphere of conceptual differentiation. The absence of erroneous inversion in
relation to both the lack of purity and purity refers to a special state of the dharma-
176
177
178
179
180
181
182
-Pi
Ms:<'2b.3): -vpldhir
tMtVld but Y's emendllion 10 -VJddhyuadbh'vld is preferred 011 the
billS of the Tib.; cf, his fn.4
Ms.(72b.4) Une bqbq: -vipalylNu panmInIJI... ; cf. Y's fn.S p.22S.
Read: DIUZIWaU cJvipalylsll te JI'IbbI....,YMI MIhikJtyed in place of DlUJlJar.u clviparylf..
bJpir.linlye SlJIe JvabIJIl'In,YMI adiJj]qtyeIi; MI.(72b.5): -sII te svabh'lIIn.YlJn adJUi:rtyeti.
Tib. khetJ8pamedpa laphyilJ ci ma 10lpa Je~ dobollidlJUmgyi dlwt du by. pa'oie'o
(D30ILI-2). There seems to be some confusion in folio 72b of Y's Ms. where some
extraneous tellt appears 10 be inserted at the bellnnina of lines 2 throulhlO 6. The readings
noted by Y in his 1Ds.I, 3, S, 6 &: 7 p.22S are completely absent from the Ms.
. ..
Ms.(72b.6): -!alI PBlItaDnsvabhJvam. .. ; ct. Y's fn. 7 p.22S.
Ms.(72b.6): Ivipavi,.,1falJ but Y's emendation 10 'viJMIYINlr is preferred.
vi of avi.fll8is insened in the MI. mqin.
Ms.(72b.7) Une beains: .~. ca... ; cf. Y's fn.2 p.226
p.m.
309
lack of fear and the lack of arrogance refers also to the dharmadhlltu because of the
unfabricated nature of the latter, for, like space, it is devoid of deficiency and
excellence. These tenfold absences of erroneous inversion
ale
to be understood in this
[three] natures.
tiation" refen to: (i) that on account of which one doe I not conceptually
differentiate, i.e. direct intuition devoid of conceptual differentiation,
and (ti) that which does not perform conceptual differentiation in regard
to intrinsic luminolity.
both the object of knowledge and the act of knowing is to be understood respectively, namely, throup the three natures and the absence of
conceptual differentiation.
(d) "By way of objections and refutationl"
refen to the remaining [njra] wordl. This is the objection in this
~69
regard: "If these dlJum .. which are characterized by the imaBinary and
the other-dependent [naturel] are non-existent, how can they be perceived? On the other hand if they do exilt, the intrinlic luminolity of
the dlJarmu is not tenable." One refutel thil throup their re.emblance
to a magical creation, i.e. on the aroundl that what comprise I a maBical
The Tib. B~a appears confused ill this Ilea and inserts the fint of the three IDtaailob here,
wheleas ill the SaDstrit Bbltya aU duee 1ft found at the end of this section.
310
'MJI.ir.
is not eradicated
and nirvlp' is not augmented?" Its refutation is on tho grounds of nondeficiency and non-excellence, because the realms of sentient beings
and 'sides' to purification are immeasurable.
Secondly, the 'body' is established as follows:
(a> Wherein, whatever and whence is
error and (b) wherein and whatever
is non-error and indeed (c) the relults of both error and non-error and
(d) the end of thele two.
(i) Bxistence and non-existence, (il)
the absence of erroneous inversion,
(iii) . the basis, (iv) the resemblance
to a malical creation, (v) the absence
of conceptual differentiation, (vi)
eternal intrinsic luminosity,
(vii) Defilement and purification,
(viii) the resemblance to space, (ix)
non-deficiency
lence;
and
(x)
non-excel-
184
Read: k1~~ in place of kloilpU~; Tib. tun lW tIoa mod.f pa buJ D. (D23b.4).
Cf. N's m.2 p.69.
311
differentiation 185,
(vi)
These are [of the nature of] a vajra because: (a) like a vajra.
they penetrate all erroneous inversion and (b) the fonner cannot be penetrated by the
latter. This is [equivalent to) the knowledge of the absence of erroneous invernion that
has just been described [in the last section]. And since this188 vajra[-like knowledge]
is illustrated. i.e. is made known. through them. they are [described as] the vajra
words; what is meant is: vajra-Iike explanations. Furthermore. it is [the ten words of
the previous section] beginning with "syllable". "object" and "mental activity" that are
signified by the term "word". Consequently. "words of the vajra" means: 'objective
supports of the vajra; alternatively. these words are described as vajra words because.
like a vajra, they are difficult to split 189 . The vajra words are specifically mentioned in
this context because the absences of erroneous inversion must be connected with the
Siltras. Alternatively. it is to demonstrate that this explanation of the vajra words is
through the ten kinds of absence of erroneous inversion. Of these. (a) the existence or
non-existence of the meaning of syllables is [equivalent to the vajra word] "existence
and non-existence"; hence, the absence of erroneous inversion in relation to syllables is
to be known as referring to "existence and DOn-existence" [listed] among the vajra
words. (b) The appearance as the duality which is imaginuy refers to the "object" in
this context and the [knowledge] that it is non-existent as such refers to the absence of
erroneous inversion in this regard. Thus, the absence of erroneous inversion in relation to the object is to be connected with the "absence of erroneous inversion" [listed]
among the vajra words. (c) Since that same mental activity that consists in talk is a
'basis' in this context, the absence of erroneous inversion in relation to mental activity is
to be connected with the "basis" [listed] among the vajra words.
erroneous inversion in relation to the non-dispersal of mind, since [it sees in the object)
its resemblance to a magical creation etc.l 90 is to be connected with the "resemblance
to a magical creation" [listed] among the vajra words 191 . (e) It is that same individual
ISS
IS6
187
188
~teristic
is to be regarded as the
tn.) p:rrt.
190
191
p.m.
312
Y228
as "inttinsic luminosity".
(g) Since a special lack of purityl94 and a special purity on the pan of the dharmadhlltu
is [equivalent to] its defilement and purification195 , the absence of erroneous inversion
in relation to the lack of purity and purity is included by [the vajra word] "defilement
and purification". (h) Moreover, the absence of erroneous inversion 196 in relation to
the adventitious narure of defilement and purification on the pan of the dharmadhtu is
to be connected with the "resemblance to space". (i) & (j) Since there is no destruction
or growth of the dbarmadhtu in relation to its states of defilement and purification, the
absence of erroneous inversion in relation to the lack of fear and lack of arrogance is to
be connected with "non-deficiency" and "non-exccllence" [listed] among the vajra
words. These ten absences of erroneous inversion are to be connected 197 respectively
with the ten vajra words in this way.
[2] The 'body' of the
are employed with reference to 198 certain cateaories - these categories form their 'body'.
However, they are also established as fourfold, i.e. by way of: (a) own-beinl,
(b) objective support, (c) abse"~111 of conceptual cUfflllftlDuation and (d)
[vajn]
worda. Therein, the first [three]19.9 are: "existence and non-existence", "the absence
of erroneous inversion~ and "the basis": Of these, by ~existence and non-existence",
the perfected [nature] is referred to; by "the absence of erroneous inversion", the
imaginary (nature] is referred to; by "the buis", the other-dependent [nature] is
Y229
referred to. How so'] Cenain people believe that the perfected is explained as both
existent and non-existent beause it both exists and does not exist2OO. How can it be
due to the fact that the perfected [nature] has the characteristic of both existence and
non-existence']201 Some believe that this is because it is verbally expressed as existent
192
193
194
19S
196
197
198
199
200
201
313
and non-existent.
dMtu and (b) it is the objective support which acts as counteragent to erroneous inversion; and although, as an objective entity its essential nature is conceptualiy
differentiated 202 , it is not imaginary. Hence, [the vajra word] "existence and nonexistence" is said to refer to the perfected. However, others say that "existence and
non-existence" is said to refer to the perfected nature because it is not erroneously
inverted 203 . The imaginary is [describedJ as being without erroneous inversion204
because it is characterized205 by manifesting in the nature of the duality which does DOt
exist The other-dependent is described verbally as "the basis"206; it is described as the
basis because it is the (causal) ground and is described as other-dependent because it is
the result.
[4J These three natures should be known by way of objective suppon207 .
Since
there are different ways of resolving this compound in this context, he says: (i) that
on account of which one doel not conceptually differentiate, i.e. direct
intuition devoid of conceptual differentiation and (ii) that which doel
not perform conceptual differentiation in relm to intrinlic luminolity.
These are the different ways of resolving the; compound208 (avita/panlltf): (a) there is
an absence of conceptual differentiation (avilcalpana) since, on account of this, one
does not conceptually differentiate and (b) thele is an absence of conceptual differentiation (avilca1panl) since it [i.e. intrinsic lumiDOsity] is not conceptually differentiated.
'The state (bhilva) of that is [equivalent to] the absence of conceptual differentiation
(avikalpanatf).
revealed by these two vajra words [i.e. avilcalpanatil and praJcrtiprabhlsvaratil]. Then.
by meanl of thele. the eltablishment of both the object of kDowled,e
202
203
204
20S
206
2111
208
314
consist in the apprehended object; the act of knowing is established through the
absence of conceptual differentiation because it consists in the apprehending subject.
[6]
remaining vajra words 210 With regard to this, certain vajra words actually are
refutations of objections; examples of these are "the resemblance to a magical creation",
"the resemblance to space", "non-deficiency" and "non-excellence". However, some
[vajra words] are just objections, for example, "defilement and purification". There-
fore, [the vajra word] "objections and refutations" (codyaparihlra) can be [interpreted
both as] 'refutations of objections' and 'objections'; together they produce 'objections
and refutations' (codyaparihlrau)2l1, considering the rule (cf. PI~ m.I.94 & I. II. 64)
that of two 'original' words (Le. codyaparihlra and cody a), only one remains (i.e.
codyaparihllrau). This 212 il the objection in this regard: "If these dlJarmu
are non-existent.... the ellipsis is: as apprehended object and apprehending subject.
how can they be perceived? I.e., as apprehended object and apprehending subject
- this is what is intended.
luminosity of the dJJumu is not tenable"; because they exist in the aspects of
apprehended object and :apprehending subject - this is the objection. One refutes
this through their resemblance to a magical creation. i.e. on the lI'Ounds
that what comprises a malical creation doel not exist yet it is perceived.
For a magical creation exists as a perception; consequently, its existence as such cannot
be known.
pure by nature, the defiled state is never possible. Ita refutation: Defilement and
purification are to be understood accordinl to their relemblance with
space. i.e. on the lrounda that apace. which il pure by nature214 can be
209
210
211
212
213
214
Read: vediuvyuJl yaJ ut.l in place ol vijdeyaJp t.Id yItIJI; ct. BhI$ya N68.l9.
Ms.(7Sa.3): S411Di v.; disreprd Y's mol p.230. The Tib. is slighdy different here: "By way
ot objeclions mdlefutadoas refers 10 the I'eJIIIiJUD8 VIP wads !bat were meDIioned"; brgal ".
!Wi WI Di rdo rje'i rsb4 bUd ziD IM'i _ IU JUIIIS so (D3C12b.6).
Read perbaps: cody.".nbInIi ca codyaya priIIDi ca CDty~ ca I cocI1aIlJ ca cod.y6priJIrai a
cod~ Ms.(7Sa.4-S>: cotIy.".;bIni ca CDty.,.~ lacuna of 12-14 syllables ),..;
CI codyIJMribIrau; Y's reading fails to account fur the lIcunL The Tib. (D302b.7) supports the
above retonS1I1ICtion althou&h is somewhat abridged: ln2al "''i 1m dad blltl ba Di I bJraJ ba
dad lID te - codyapmblni CI codYIIfJ a codYlparibJrau. On ebi",a, see 1., Renou:
Tenninolosie~ale du San$jt. I am iDdebced to Johannes Bronkhorst of the InstilUut
Kern, Leiden or . IS!iIcIace m amvma at this iJIIerpnWion.
Bhln'a iDserts: idMIJ which is not fouDcl in TIkI: ct. Bbllya N68.20.
Read: pllrqlfJ sllfJkl~ u per Ms.(7Sa.7) in place of pllrvullfJkleia~; ct. also Bh"ya
N69.3.
Read: ylltblUitirt pnkrripmsllddbllll in place of t.Id yatIJI pnkrriviiuddlu 1kJia; cf. Bh"ya
N49.4-S.
31S
defiled by adventitious secondary defilement and then, due to the removal of the
latter, purified21S . Thus. although it is pure by natuIe, the defilement on tha part of
the dharmadhltu is on account of adventitious secondary defilement and purification
[on its behalf] is due to the removal of the laner. An objection: "If there is the
removal of the moral defilement216 of immeasurable numbers of sentient
beings when immeasurable numbers of Buddhas are born, how is
that 217 , although the Buddhas are born individually in beginningless saqJsJra,
slUlIBlra is not eradicated and nirvlpa is not augmented due to the removal
of immeasurable numbers of sentient beings from saqJsMa and their entry to nirvilpa?
Y231
non-error
and
indeed
(c)
the
Similarly, the
essential nature of DOn-error, the object of non-error, the result of non-error and the
end result of the laner222 are explained223 . In regard to the above [verse], "wherein
there is error" refers to existence and DOn-existence, i.e. the characterizing of syllables
as having significance or being without significance, because the verbal expression and
the object of the expression and the connection between them is imaginatively con21S
216
217
218
219
220
221
222
223
316
indeed the results of enor and non-error": in this regard, defilement is the result of
enor - the ellipsis is - i.e. the natural outcome of error. Since the absence of enor
consists in the na:ural outcome of the absence of enor2 25 , the result of the absence of
error is purification because it is the result of the absence of enor - the ellipsis is [purification] together with its associates. The use of the panicle "indeed" refers to
these two results described by [the vajra word] 'defilement and purification'; however,
in order to demonstrate that through [the vap word] 'the resemblance to space', the
results of both error and the absence of error on the pan of the dharmadhltu is .>Cen to
have the nature of defilement and purification, but they are not intrinsic to iL "And the
end of these two": some people believe that this refers to the end of both defilement
and purification. i.e. nirv3pa; moreover, the latter is described as the 'end'226 insofar as
it is without deficiency md excellence. However, others believe that the end of defilement is [equivalent to] the possession of DOn-deficieacy because [defilememj does not
accumulate due to the immeasurable nature of saqJslra; and the end of purification is
[equivalent to] the possession of non-excellence227 because [purification] does DOt
increase due to the immeasurable nature of nirvipa.
[8] These ten vajra words have been described through their connection with the
absence of erroneous inversion; however, since they do not derive from a Stltra, they
are included by way of two internal verses:
224
225
226
227
317
of
conceptual
differentiation,
(vi)
Defilement
and
purification,
aDd (x)
DOD-cxccll-
in accord with its nominal designation2 31 is erroneous inversion. (0 & (g) TIle views
that regards the individual or universal characteristics232 of entities as substantially
existent are erroneous inversion. (h) The view that the purity or the lack of purity of
actions is due to auspicious or inauspicious behaviour is erroneous inversion.
The
view that both the lack of purity and purity belong to one and the same (entity] is erroneous inversion. (i) & (j) The manifestation of fear and arrogance because of the belief
in deficieocy and excellence in regard to the relinquishment and acquisition of defilement aDd purification [respectively] is erroneous inversion.
erroneous inversiooa; because they are non-exislent on the part of the bodhisattva. [the
spiritual practice) which becomes free from erroneous inversion in relation to the categories as deKribed should be known as the meditative development of penetrating
insight 233 . The spiritual pnctice that coDfonna with the Dharma hal now
beeD delcribed.
228
Read:
in place rr.
~ .tnyoJDlyOpmDlII
~~a blJlsVInM/JJsadaiva bill
~
/2IIyoJIImIMm IfrayatJ II
~pnkJryla~"'vabi II
...
_-sadli"..
229
230
231
232
233
Ms.(76a.3-4): ~
bill ct. BIII&'a N69.13-14.
Read: Mtr,.",adb,brvmJJ as per Ms.(76a.4) in place of IblDatvltlbibtvam disregarding Y's fn.S
p.232.
Tw.: doll c 'bywt N lrvu a phyiD ci log which omill dmmaJlT, amend 10: .. .rgyur I~ ba'i
pbyiD ci log. Cf. D304a.6.
This semeac:e iD die Ms.(76a.S) is CDCloIed by pIIIIItbeses.
Ms.(76a.S): ~ disrepnI Y's fn.6 p.232.
React ~ 1IdItIJIvJd~.IItIIIp a~ vidalianlbhlvalJ' veditavyI in place ai ~ DdabIJIvId .~y. yathokrep anbe$v apar4JatJ
vi~ ~ Ms.(7~7): -,,, ~ .. Tib. byad chub sems dpa'/a
de th6 a.d JIG ji . . , biaI~1 doa l1WDS I. phyiD ci ma log jMr gnas I'll ni lbag mtlJod
bqom I'll yiJ JIll ri6 JIll ",.. (D304b.1-2).
318
The
ness
extremes
and
tIrthiJca
concerning
identity,
separate-
those
and irJvaJca,
the
of
the
twofold
The
extreme I
elementl
concerning
and
their
adverse
counteragents,
concerning
object
and
the
appre-
apprehending
concept~al
differentia-
V.26 abcd
(d)
The
apprehended
object
and
falsity.
(I)
non[ -performance]
performance
and
(g)
and
non-
319
of the human kind, for, among the views concerning a self, there is one
view that holdl the individual soul to be [identical with] the physical
body and [another view that holdl] the individual loul to be one [entity]
and the physical body another.
The notion that form is permanent is an extreme embraced by the
tlrtbiku; the notion that it is impermanent is an extreme embraced by
the irlvua6.
The
middl~
these, i.e. that which does not investigate the permanence, nor does it
investigate the impermanence, of form etc.
The notion that the self exists 234 is the extreme of imputation ill
regard to the personal entity; the notion that it is insubstantial b the
extreme of negation, for, there is the negation of just that which exists
as a designation.
The middle
way il for the purpole of avoiding both of thele, i.e. that which consiSti in the non-acceptance, non-utterance and non-communication of
thele two extremel.
The notion that both the penonal entity and the dblU'JlJu exilt il the
extreme of eternalilm; the notion that thoy do not exilt il the extreme of
annihilationilm.
ledge, the formative forcel and the unconditioned which il the counteragent
to
the
apprehended
latter.
object
up
and
until
old-age
apprehending
and
death,
lubject
il
conliat
"nother
234
23.5
Read: grlhikl which accords with the 8,,-y. Ms.(cf. N's fn.12 p.70) and
(Ms.78a.'s); cf. my fn.273 below.
in
the
utreme.
TIki quotation
320
71
object and apprehending subject are twofold according to their differentiation al belonging to the 'black' or the 'white' side. The middle way
is for the purpose of avoiding both of these. i.e. in detail, both knowledge and nescience are non-dual becaule of the absence
of the
apprehended object and the apprehending subject on the part of knowledge and nescience etc.
Defilement is threefold: (a) the defilement of moral defilement, (b)
the defilement of action and (c) the defilement of rebirth. In regard to
these, the defilement of moral defilement is threefold: (i) false view, (ii)
the causes of passion, aversion and delusion and (iii) the resolve for a
new existence.
The counteragents to thele are: (i) emptinell knowledge, (ii) signless knowledge and (iii) non-resolve knowledge.
The
defilement of action refers to the formative influence of virtuous and
non-virtuous actions. The countersgent to thele is knowledge without
formative influence.
new existence, (ii) the production of the mind and the mental concomitants every moment in one who il rebom and-(iii) the continuance of a
new existence. The counteragentl to thele are: (i) non-birth knowledge,
(ii) non-production knowledge and (iii) ablence of own-being knowledge. Tho removal of the Ie three kinda of defilement il [equivalent to]
purification.
In thil regard, through emptine.. knowltidge etc. the
dhumu that are the objectl of emptinell knowledge etc., up to [the
dharmu that are the objectl of the ablence of own-being knowledge],
are not relpectively cauled to be emptinell etc. on account of thele
three kindl of defilement, [rather], they are emptinell etc. by their very
nature because the dharmadhlta il undefiled by nature. Therefore, if
one imagines that the dharmadhlta il defiled or il purified, this is an
extreme because there can be no defilement or purity on the part of that
which is undefiled by nature. The middle way is for the purpole of
avoiding this utreme, i.e. that which doel not caule the dharma. to be
empty throulh emptinell; Gn the contrary the dhuma. are already
empty and the lame holda for the other [six cateloriel of knowledle].
There are an additional leven kind. of dual extremes that conlist in
conceptual differentiation, for example, the conceptual differentiation in
relard to an uistent entity i, one extreme and the conceptual differen-
321
Thele
are due to imagining that: <a> emptiness is for the destruction of the
::72
The example of
'space' is for the purpole of avoiding mOlie two extremel that consilt in
conceptual differentiation.
Conceptual differentiation in rCiard to the object of fear il one
extreme and [conceptual differentiation) in regard to the dread of that
object of fear [is another extreme). Thele relult from fear of imaginlU"J
forml etc. and are on account of the dread of luffering. The example of
the 'painter' il for the purpose of avoidinc these two extremel that consist in conceptual differentiation. The former example il in relation to
the irlv.k., but the latter is [in relation to) the bodlJi.."va.
the purpole of avoidina the.e two extreme.; i.e., just as fire is generated from two sticka which are devoid of the chancteristic of fire and
[the fire] that i. aenerated conaume. thole two Iticka; .imilarly, the
236
TIkI and TIb. Bhl$ya confirm a reading of abhl"" 'pi vibJpo 'mtr, ct. N's fIl.14 p.71.
322
differentiation.
Conceptual
differentiation
in
regard
to
non-origination
il
one
The
[1] Immediately following the spiritual practice that conforms with the Dharma, the
spiritual practice that relates to the avoidance of the two extremes 237 should be
mentioned. Hence he asks: which is the Ipiritual practice in relation to the
the
middle way in the Dharma discourse named the Ratnaltllta for the purpose of
illustrating the essential nature of correct spiritual practice. In detail, it is taught as
follows concluding with the second example of the 'oil_lamp'238:
"In this matter, 0 KlSyapa, the bodbisattva who desires instruction through
the Dharma discourse, the MahI239 Ra~, should apply himself properly to
the Dharma. And as to what is proper application to the Dharma: namely, it is
237
238
239
323
that which investigates the reality of all dharmas, i.e. which does not investigate
a self, nor does it investigate a sentient being, nor an individual soul, nor a man,
nor mankind240 nor a personal entity, nor a human, nor the human kind. This
is described as the middle way, 0 Ktiyapa.'t241
[2]
extremes?242 What is meant is: the spiritual practice of the middle way should be
known as being due to the avoidance of which extremes? Hence he says:
V.23 ab
The extremes concerning separatenell
and
identity,
those
of
the
These fifteen types are differentiated into two extremes; this [the middle way] is to be
known as being due to the avoidance of those. In this regard, the views concerning
separateness etc. 243 are extremes considering that there is the figurative use of a cause
in regard to the effect because one becomes notionally attached each to his own view.
Of these, the notion that the solf i. something separate from form etc. il
one extreme; the notion .that it il identical ia another Olltreme.
In this
respect, those [views] which construe form etc., the aggregates, the sense-fields and
the elements as entities to be enjoyed on the part of an eternally existing self are
[equivalent to] the extreme view which holds the self to be something separate from
form etc. Again, the extreme view that the self is identical to fonn etc. refers to those
[views] which hold the intern31 formative forces consisting in fonn etc. to be the self
and which CODStrue thl~t which sees, hears and discerns244 as the self, and external
things as belonging to the self.
holdl the individual soul to be [identical with) the pbysical body and
[another view that boldl) the individual soul to be one [entity] and the
pbysical body another - these are described by the word "extreme" in this context
Por the purpose of avoiding both of thelO, i.e. for the purpose of avoiding245
the extremes of identity and difference of the sel(246 in relation to fonn etc., there il
the middle way247, i.e. direct intuition that has for its object only the dharmas. In
order to demonstrate this, he says: i.e. that which doel Dot investigate a self,
concluding with the non-inve.tilation of a buman being.
240
241
242
243
244
245
246
247
324
bodhisattvaJ understands that the self is non-existent. like the son of an infenile
woman, due to the insight that it is only dbarmas, he does not see a self; what is meant
is: he does not adhere to [the belief in a self]. What is the reason that its identity or
difference is perceived in relation to fonn etc. and why is [the self] mentioned by
special synonyms 248 , such as "sentient being" when it is understood in that sense just
by the word "self'? Since all [peopleJ do not understand all synonyms, it is explained
through another synonym in order that everyone can understand its meaning. Alternatively, it is for the purpose249 of conveying its meaning through different synonyms to
those who were distracted at a particular time because when it is mentioned through
that description, it is conveyed to oU!ers.
[3J
tIrthiku. For, having become attached to imaginary form as an entity, they construe
nent nature251 upon form etc. whose essential nature is imaginary. The view that
[formJ is impermanent is an extreme because it causes one to shrink excessively from
saJpslra and to fall into an extreme in regard to IJiryipa. Por the purpole of
avoiding both of thele 252 , i.e. for the purpose of avoiding the views [of form] as
permanent or impermanent. there il the middle way, i.e. that which doel not
inveltigate permanence. nor does it inveltigate the impermanence, of
form etc. Just what is this [middle way]? It is direct intuition free from conceptUal
differentiation, i.e. that which does not understand form etc. just in relation to [entities
of] form etc. or as permanent or impermanent. The word "etc." in the term "form
etc. "253 refers to the [four other] aggregates of sensation, ideation, the formative forces
and consciousness. the elements of earth. water, fire, wind and space and the
se~
to the personal entity. The [view] which regards the self, which is non-existent in
actuality 254 like the son of an infertile woman, as separate or not separate from the
aggregates, elements or sense-fields is an extreme because it imputes2S5 the self, in the
nature of an entity, upon the personal entity. The notion that it is illlubsrud-'
248
249
250
251
252
253
254
p.23S).
25S
s~ but Tib.(D30Sb.4}:
samJrOp.ItVlt.
32S
thing existent is non-existent2S6 . But if the self does not exist, how can its description
as 'insubstantial' be an extreme of negation? For, there is the negation of just
that which exists as a dOlignltion2S7 It is an extreme which negates [the existence] as something insubstantial that is referred to. Moreover, it is a continuum of
dharmas wherein the close connection of cause and result is evident. Alternatively,
It
is
a totality in regard to which the designation as god or human [is made]. The middle
way is for the purpose of avoiding both of those, i.e. for the purpose of
avoiding the views that the self exists or does not exist; and now, in order to define
what is the middle way2S8, he says: i.o. that which holds the mean position2 S9
between [the existence of] a self and its insubstantiality; but what does that
mean consist in? Direct intuition devoid of conceptual differentiation.
[5] Having shown that conceptual differentiation in regard to the apprehended object is
Y236
regards [mind] as unreal although existent in a nature devoid of tOe apprehended object
and apprehending subject and inexpressible is an extreIDC of negation because it completely IWgates the own-being of the dharmas.
of these, I.e. for the purpose of penetrating the insubstantiality of the dharmas which
is devoid of imputation and negation, there il the middle way, i.e. that
[perspective] wherein there il no mi.nd, nor volition, nor thought, nor
con8cioulnesl 263 ; the ellipsis is that the notional attachment [to mind etc.] does [not]
256
257
258
259
260
261
262
263
Ms.(73a.S): satya- but Y's emendation to sattva- is preferred on Ihe basis of the Tib.; cf. his
fnA p.23S.
Ms.(73a.6): -ptisato; disregard Y's fn.5 p.23S.
Ms.(73a.7): -tipado; disregard Y's fn.6 p.23S.
Read: nudhymr as per Ms.(73a.7) in place of nedhyanwp; cf. B~ya N70.12.
Read: -viblpaylnwvapradsrisallnlwn as per Ms.(73a.7) in place of -viblpasylntatvlUJl ptadarUDlrthmr; cf. Bhl$ya N70.14.
Ms.(73b.I): abhilipyllle but Y's etn01datioo to ubi/spy_ is prefened; cf. his fn.l p.236.
Ms.(73b.I): cittasvabh.vasya; Y's parentheses?!
Read: yMnl n. cilUql n. cetaD' n. 11UDO n. viftJlDlI1JJ in place of sI y.tlIcitwn
amlfDO
'vijiflDam; ct. Bh~ya N70.14.
aceun.
326
occur264. Alternatively. that sphere within which mind dar'S not arise in its nature as a
collection265 of latent impressions accompanied by impurity. nor does volition [arise]
characterized by foonative influence266 nor does thought in the aspect of self-conceit
[arise]. nor does consciousness [arise] as conceptual differentiation - this is described
as the middle way. Therein, "mind" refers to the store-consciousness since it is the
collection of latent impressions of all dharmas accompanied by impurity.
"Volition"
refers to the actions of mind and consists in the actions that stimulate mind toward the
wholesome. the unwholesome and the neutral.
are
[equivalent to]
defilement is
an extreme
in regard
to
adverse
elements; the notion that the wholesome ones etc. are [equivalent to]
purification is an extreme in regard to the counteragent.
By the word
.. etc.... the explanations [of dharmas] are referred to that are reprehensible267 not repre-
dharmas]
they have the sense of discomfon; they are reprehensible because they cause the maniY237
festation of bad conduct; they are mundane because they are erroneously invened; they
are accompanied by impurity because they have a propensity towards impurity; they
are conditioned because they are produced from causal conditions. However. the
wholesome ones etc. should be known as the inverse of these. The middle way is
for the purpole of avoiding both of thele; the teno "both of these" refers to
the adverse element and the counteragent. Since the middle way is not known in relation to this. he says: that which conailta in the non-acceptance, non-utterOf these. nonance Ind nOD-communication of thele two extremes.
acceptance 268 refers to the absence of the notional attachment to adverse elements and
the counteragent. It is non-utterance because it does not cause others to accept these
extremes in regard to adverse elements and the counteragent. It ill non-communication
264
265
266
267
268
Read: abbiniveiJ,(l pIlIVartlDtli iti as per Ms.(73b.3). The I1eJltive particle inserted by Y (cf. his
fn.2 p.236) is unnec:essuy since the Sanskrit construction retains the fcree of the negative
particles of dte prior quowion from dte Bh_yL
Ms.(73b.3): cirllmabJJJ; disreaard Y's m.3 p.236.
Tib. inserts mod pa in error; cf. D3068.4.
Ms.(73b.S): sav.tdya-; disregard Y's m.4 p.236.
Ms.(78L1): -lIJup66amo: disrelard Y's m.l p.237.
327
because it does not recommend269 [to others] the extremes270 in regard to adverse
elements and the counteragent.
[7]
Having taught the middle way [which acts] as counteragent to the extremes
embraced by the tirthikas and Srllvakas and in order to clearly iHustrate the middle way
[which acts] as counteragent to the extremes penment to the bodhisattva. he says: the
notion that both the personal entity and the dharma. exist is the extreme
of etemalism; the notion that they do not exist is the extreme of annihilationism. The notion that they exist at all times is the extreme of etemalism because
of the imputation of the individual characteristic; the notion that they do not exist is the
extreme of annihilationism because their essential nature is negated, in every respect
The middle way is for the purpose of avoiding both of these since it
holds a mean position between the two extremes.
"mean" in this context is intended as being separate from both extremes. Others maintain that the "mean" here lies between these two extremes 271 and has the characteristic
of both. Having considered [these two views], how [should it be understood]? The
extreme of etemalism refers to the notional attachment to the view that an entity that is
an object both of knowledge and verbal
descripti~n,
[8] With reference to the extreme of imputation in regard to the adverse elements and
their counteragent, he says: the notion that nescience conlista in the Ipprehended object and apprehendinl lubject273 il one extreme; likewile tlle
notion that knowledge, the formative forcel and the unconditioned,
which il the counteragent to the latter, consists
object and apprehending subject, ia another extreme.
in the
apprehended
Moreover, because of
the reference here to the final member [of the twelve nidllna by the words]: up until
old-age and death, conscioUSDesS and D.amelform etc. arc also included. The notion
that consciousness consists in the apprehended object and apprehending subjcct is an
269
270
271
272
273
Ms.(78Ll): BSII1lIVal'fJID' but Y's emendation 10 UIl1llVal'fJu't on the bois of the Tib. is
preferred; cf. his fn.2 p.237.
Tib. omits antr, cf. O306b.4.
Ms.{78L3): ut.1yor; disreaard Y's tn.3 p.237.
Ms.{78Ll): tJdJI; disre&ard Y's fnA p.2J7.
Read: grIhiH as per Ms.(78a.5} in place of grI/JJH; cf. BhI$ya N70.20 &; fn.12.
328
extreme: similarly, the notion that name/fol"DI, the six sense-fields, contact. sensation,
craving, grasping, becoming, binh and also old-age and death, consist in the apprehended object and apprehending subject is also an extreme.
Therein, nescience
consists in an absence of the knowledge of the [four] truths and the [three] jewels. The
fonnative forces are impure volitions which have meritorious, demeritorious and
neutral 274 [tendencies] for their own-being because they are the formative influences
for the new existence. Similarly, consciousness etc. should be stated in detail in a way
that conforms with the explanations [given in the section entitled]: The Characteristic
of Defilement'275.
The
counteragent to the formative forces refers just to direct intuition that is unconditioned;
it is only hence 276 and in order to distinguish it from other unconditioned [elements]
that he says: "the counteragent to the latter". How-:ver, ethers consider that in this
respect the unconditioned is also eightfold277 because of the fact that it possesses nonorigination; but the counteragent refers to volition that is without impurlty278 because it
does not formatively influence the new existence.
the ceasatioD of these consilts in the apprehended object and apprehending subject ia an extreme.
with consciousness and concluding with old-age and death, are referred to. Since it is
not known whether sensation is an entity or a cause, he says: it, i.e. name/form, is
checked by that ; by what is name/form checked? By the path which is without
impurity and which is the counteragent to name/form.
which are non-dual do not make a duality, thus, in this context the path b comprised
only by diIect intuition together with its associated elements. Consequently279, since
[name/form] is checked by this [Le. the path), there is cessation; but what is the
extreme here 280 ? Just the notional attachment to the apprehended object and appreY239
hending subject. What is the reason? Because the imposition of a non-existing duality
occurs in regard to nescience etc. which are non-dual by nature 28 1. Thus, the
extremes in "'lard to the apprehended object and apprehendinl subject
329
nescience etc., i.e. from the cessation of ignorance up until the cessation of old-age and
death. Moreover, in this context, it is just the path that is the counteragent to these
[twelve] that is signified by the wold "cessation" since ignorance etc. is checked on
account of it. For the purpose of avoiding these, i.e. for the purpose of avoiding the extremes that consist in the apprehended object and apprehending subject282 ,
How can
knowledge and nescience, up until old-age and death and the cessation of the latter, be
non-dual?
defilements either because: (a) they cause the defilements of action and rebirth and (b)
they are defiled in themselves; alternatively, it is because they cause disturbance to
oneself and others. Aetior is also described as defilement, because: (a) it develops
under the influence of moral defilement, (b) it is the cause of rebirth and (c) certain
Y240
[actions] are morally defiled in themselves. Rebinh too is [described as] defilement
cause288 of the moral defilement of action and it is the basis of all
289
Of these, (i) falae view refers to the five beginning with the false
330
view of individuality.
because dley are causes of grief etc. and the new existence. However. others say that
the causes of passion etc. are: the sense faculties and objects conducive to it. superficial
mental attention and the latent impressions of passion etc. that are lodged in the storeconstiousness; but they claim that they, as they appear as tMse [i.e. passion etc.}, are
the cause of passion etc.
ledge etc. Of these, the counteragent to false views is e;mptiness koowledge; in this
context, emptiness knowledge refers to knowledge that has emptiness for its object.
The counteragent to the cause of passion etc. is (ii) signless knowledge because it
is devoid of all signs. Alternatively, signless knowledge refers to knowledge that has
the signless for its object because it has the emptiness of imaginary passion etc. for its
object. The counteragent to the resolve for the new existence is (iii) non-resolve
knowledge.
the resolve for the new existence, or else, which has the emptiness of the new existence
for its object. The defilement of action refers to the formative influence of
virtuous and
nOD-virtuous
accumulation and actualization of the actions, both virtuous and non-virtuous, which
project the new existence.
formative influence.
ledge, on account of which, one's actions do not formatively influence r.he new
existence; and this has thus ness for its object. The defilement of rebirth refers
to: (i) the binh in a new existence, i.e. the mind at conception; (ii) the arising of the mind aDd the mental concomitaDta every moment in one who
hu been born, Le. subsequent to conception, up until death 292 ; and (iii) the
Y241
continuance of the new existence, i.e. the death state in accompaniment with
mont defilement which is followed immediately by the intermediate state2 93 and
following from the latter comes the rebirth state. However, for those who have gained
the formless attainments, the rebirth state follows immediately after the death state.
The counteragenta to
theso
are:
(i)
Don-birth
knowledge,
(ii)
nOD-
are 'unborn'
since th:y have the nature of imaginative construction; aIlematively. it is that which has
emptiness for its object294 The nOD-production Imowledge refers to the knowledge
291
Ms.(79a.S): jlJJD.,abiWIJ but Y's emendation to j~tMn on the basis of the Tib. is
prefemd; cf. his fn.3 p.240.
Ms.(79a.S) omits bnu wbich should be insa1ed on die basis of the Bhlfya (cf. N71.8) and
292
293
294
290
v'
331
that has for its object the emptiDess of t:'c imaginary dharmss because one penetrates
How-
ever, others believe that purific:.tion refers to thusness, the path and nirvi4Ia because
the resolution of the term [apagama) is as follows: [defilement) departs (apagacchaa) in
it [i.e. caeharA], by means of it [i.e. mlrga) and there is the depanure itself [i.e.
therefore, purification refers to thusness etc.
ness knowledge etc .... ; due to the word
nirv~pa],
~etc.~,
The dbumu
knowledge etc .. ~.; and here too, tty the word ~etc.". the following are included: the
object of emptiness knowledge, the ohject of signless knowledge, the object of nonresolve knOWledge. the object of kDowledge without formative influence296 , the object
of non-binh knowledge, the object of nonproductic!' knowledge and the object of the
absence of own-being knowledge all of which are characterized by the perfected
[naNre}.
OWD-
What is
meant is: they are devoid of the own-b:ing of false view etc. by their very nature. As
to why this is so, he HY;: Decauae the dbarm.dJJlta is undefiled by natu.-e.
Hence, since the dhJU11J1IS that are the object of empliness kDowledge etc. are emptiness
etc. by their very nature, they are not caused [to be empty etc.] through emptiness
knowledge etc. The term
~respectively"
i.e. die object of emptiness knowledge which is devoid of, or free from the defilement
295
Ms.(79b.l}: bbav. but Y's reading of ~v.. is prefened on the basis of the TIb.: dDos po
296
(D308b.6).
297
332
of false view, is not caused298 [to be empty] through emptiness knowledge2 99 because
the emptiness of false view is, in itself, devoid of the own-being of false view. Thus,
the object of signless knowledge which is devoid of the sign of passion etc. is not
caused [to be signless] through signless knowledge because the emptiness of the sign
of passion etc. is, in itself, signless.
by non-birth.
What is the reason that [the object of emptiness knowledge etc.] is not
caused [to be empty etc.]? Because these dharmas are emptiness etc. by their very
nature for the dharmadhStu is undefiled by nature. In this respect, false views are not
caused to be empty through emptiness knowledge, because, by their very nature they
are characterized by emptiness. The sign of passion etc. is not caused to be signless
through signless knowiedge 303 because the dharmadhJtu is signless by its very nature.
Y243
Likewise up to [the seventh category wherein] the continuance of the new existence is
not caused to be devoid of own-being through the absence of own-being knowledge
298
299
300
301
302
303
333
for even when the counteragent has not arisen, the imaginary nature is simply non
existent; and since this is the case, then, if one imagineD that the dbarmadhltu
is defiled or is purified, thia ia an extreme.
because
He says:
purpose of avoiding this extreme, i.e. tbat which doca not causo the
dharmBB, which are the objects of emptiness knowled.ge etc.3 0S an~\ which consist in
the perfected nature, to be empty306, i.e. as devoid of false view etc. which belongs
to the other-dependent nature and is adverse to it307 [Le. the perfected nature] through
emptiness in the nature of knowledge 308 . On the contrary, the dharma. are
already empty of the essential nature of false view which belongs to the imaginary
nature, even when knowledge has not arisen.
cause the dharmas to be sigoless through [the knowledge of] signiessness, [rather] the
dharmas are already sigoless, and so on up to [the seventh category in relation to which
the middle way] does not cause the dharmas to be devoid of own-being through [the
knowledge of] their absence of own-being, [rather] the dharmas are already devoid of
own-being. "A perspective such as this, 0 Ktiyapa, is described as an investigation
of the reality of the dharmap."309 In this way, both the existence of knowledge and the
existence of what is adverse to it are revealed310 as being devoid of the imaginary
nature; thus, the repudiation of the extremes that consist in imposition and negation is
complete.
[10] The above [represents] the classification of conceptual differentiation in sequen-
tial order; in addition to these there are lIevon kinds of dual extremes that
consist in conceptual differentiation.
in
regard
to
an
existent entity
is
one
extreme
and
the
How so?
entity,
or
eISel,
(b)
insubstantiality
is
non-existent.
If
[knowledge] does not cause the dharmas to be empty through emptiness [knowledge]
because they are empty by nature, then in that case, emptiness is for the destruction of
304
305
306
307
308
309
310
Read: -viSuddhy-; as per Ms.(80a.S) in place of -iuddhy- (vi is inserted in the margin).
Ms.(80a.6): dharmllJ jlIeYaSanyatldIn; disregard Y's fn.1 p.243.
illnyln is insetted in the margin of the Ms.(80a.6).
Ms.(80a.6): iuddhipsqepa but Y's emendation to tadvipaqepa is preferred on the basis of the
Tib.; cf. his fn.2 p.243.
Read: ianyatay' vidyllmikay. as per Ms.(80a.6) in place of ianyatlyl vidy.tmiklyll.
From KP #63.
Read: paridIpitam itiin place of paridIpayllJn; Tib. bstan PIS (0310a.4). Ms.(80b.1) is unclear
but does not substantiate Y's rendering.
334
Y244
that [notion] that the personal entity exists, or else (the notion that] insubstantiality does
not exist because of the non-existence of the perSonal entity; for, without an adverse
element, there is no counteragent Therefore, it is to be accepted necessarily that the
personal entity exists or, that insubstantiality does not311 . Conceptual differentiation in
regard to the existence 312 and non-existence of these two is an extreme. The middle
way is for the purpose of avoiding these dual extremes that consist in
conceptual
"Emptiness,
differentiation
in
regard
Kllsyapa, is certainly
to
existence
and
non-existence.
emptiness of the personal entity and the dharmas by way of substantiality is not an ens
because it is devoid of the latter; nor is it a non-ens since it consists in the perfected
[nature]31S, Moreover, in order to illustrate that emptiness does consist in the perfected
[nature 1, he says: the same holds for past emptiness, future emptiness and
the emptinesa of the present316 because it illustrates the fact that [emptiness]
exists as such in all the three times; alternatively, it is because it illustrates the fact that
[emptiness] exists as such in the states of the ordinary person, the adept and the one
still in training. Of these, the [emptiness of the] past refers to the state of the ordinary
person; future [emptiness] refers to the state of the adept; and the [emptiness of the]
present refers to the state of the one still in training. And since the emptiness of ownbeing of existent and non-existent entities is thus, it is therefore said that: "you should
rely on emptiness, 0 KlSyapa,,317, because it is the object of direct intuition free from
conceptual differentiation, ..... do not [rely on] the personal entity31S", because it is just a
verbal expression.
[11]
an extreme and in regard to the [act of] appeasing; the fact that conceptual
311
312
313
314
315
316
317
318
335
differentiation [in regard to the latter] is another extreme has to be understood 319 How
Y245
so?
[equivalent to] the object of relinquishment; the [act of] appeasing is [equivalent to] the
[act of] relinquishing. After imagining the dharmas to be [equivalent to] objects of
relinquishment and [the knowledge of] emptiness to be [equivalent to] the relinquishing 320 , fear is generated in regard to emptiness; for, how can the three kinds of defilement be objects of relinquishment if they are empty by nature? Hence, they, like the
personal entity, ought not be objects of relinquishment and consequently, since there
can be no relinquishing in the absence of the object of relinquishment, fear is generated
in regard to emptiness - this is certainly an extreme.
Because
[people] are notionally attached to the fact that the dharmas of form and sensation etc.
exist substantially in exactly that way in which they are transformed 321 in the nature of
consciousness.
They fear3 22 emptiness due to ignorance 323 of the fact thlit those
[dharmas] of form etc. whose essential nature is imaginary, are, by their very nature,
of avoiding these two extremes that consist in conceptual differentiation. For instance:
"[Just as] a certain person who is afraid of space324 may beat his chest and
cry out saying: "remove this space!" What do you think, KliSyapa, would he be
able to remove the space?" [KliSyapa] replies: "Certainly not, 0 Venerable
One." The Venerable One continues: "Similarly, KliSyapa32S , I would say that
those Sramapas and brahmans who are fearful in regard to emptiness have met
with a severe distraction; and for what reason? Because, 0 Kllsyapa, they go
astray in regard to emptiness itself and are consequently fearful of it".326
This is what is being said: just as one is unable to remove space because it consists in
all form, similarly. emptiness cannot be removed since it is established in all dharmas at
all times, and emptil1P.ss cannot be removed from the state of being established through
319
320
321
322
323
324
325
326
anuvartate literally means "persists" or "remains in force". The Tib. omits SamElle 'pi vika/po
'nta ity anuvartate; cf. D31Ob.6.
sUnyatJIqJ ca pra/Jl(Jatvena is added in the margin of the Ms.; cf. 80b.
viparivartante; Tib.(D311a.l): snad ba.
Ms.(81a.2): vibheti, contrary to Y's fn.4 p.24S, however his emendation to bibhetiis correct.
Ms.(81a.2): aftJlnlnssrac but Y's emendation to aj/llnlt; is preferred on the basis of the Tib.; cf.
his fn.3 p.24S.
Read: SksSato in place of BklSajo; Ms.(81a.2): Skls.ra.
Ms.(81a.3): HSyap6pB but Y's reading of Jcliyapa is C01'eCt.
KP #66.
336
the non-relinquishment of dharmas 327 , nor can emptiness be established through the
Y246
Conceptual
extreme and in regard to the dread of that object of fear; it is the fact that
conceptual differentiation [in regard to the latter] is another extreme that is referred to.
That, from which fear arises, is des.;:ribed as the object of fear; insofar as one becomes
fearful of this, there is dread, i.e. an undesirable result of that [original fear]. That
which one imaginatively construes in regard to both the object of rear and the dread [of
the latter] are the extremes329 . How so? Hence he S:>~'l: these result from fear of
imaginary forms etc. and are on account of the dread of suffering. For,
naive people, after imagining forms etc. which have an imaginary nature330 as being
substantial, then imagine the fear from these [forms etc.] and their undesired result.
Consequently, on account of their dread of suffering, they become fearful both of their
forms etc. and their signs. The example of the 'painter' is for the purpose of
avoiding these two extremes that consist in conceptual differentiation.
For instance:
"[Just as] a painter, 0 Klsyapa, after creating the terrifying figure of a
yak~a331 by himself is rendered unconscious after collapsing and falling face-
first in abject terror3 32 of it; similarly, 0 Ktiyapa, all 333 ordinary naive people,
after creating forms, sounds, odours, tastes and tangible things by themselves,
wander in saJpslra because of those [forms etc.] and fail to understand thpse
y~a
yaJc~a
that he
himself has created, and fearing it, is rendered unconscious, similarly, all ordinary
people who are impelled by false conceptual differentiation wander in s;upslra on
account of their individual conceptual differentiations 33S which are described as their
own creations and are in a momentary state because they are not established in homogeneous groups.
327
328
329
330
331
332
333
334
335
mYlllteeu:.
337
ttv..
afraid of emptiness because he haS not gained mastery over emptiness; however, the
Y247
two
extreme and in regard to the apprehending subject; it is the fact that concep
tual differentiation [in regard to the latter] is another extreme that is referred to. How
can these apprehended objects of form etc. and their apprehending subjects, i.e. the
groups of consciousness which are perceived in terms of individual characteristic and
result, have the nature of superimposition337 like the self etc.? It is the imaginative
construction of apprehended object and apprehending subject as substantial entities that
is intended as an extreme. The example of the 'magician' is for the purpose.
of avoiding these two extremes that consist in conceptual differentiation. For instance:
"[Just as], 0 KlSyapa, a magician conjures up a magical creation, then that
which is created by means of the magical show338 may devour the magician
himself; similarly, 0 KlSyapa, when a bhikJU who practises spiritual discipline
(yogllcllra) is mentally aucntive 339 to any particular objective suppon340 ,
everything appears as just a void for him etc".341
How does one thereby avoid342 the two kinds of extreme that consist in the conceptual
differentiation of this kind?
existence of the object ia caused by the knowledge of representationonly and that knowledge of the non-existence of the object annuls that
very knowledge of representation-only, because if the object is nonexistent, its representatioQ343 ,.. IlQt pOIIJible; lltg!l these (two] are
336
337
338
339
340
341
342
343
Ms.(8Ib.3): anadhigatam but Y's emendation to adhigantavyam is preferred on the basis of the
Tib.; cf. his fn.l p.247.
Ms.(8Ib.4): anadhySropitltmano but Y's emendation to adhySropitltmano is preferred on the
basis of the Tib.; cf. his fn.2 p.247.
Read: sa mlyl1Jirmjtas as per Ms.(8Ib.S) in place of samayll nirmiw.
Read: msnasikaroti as per Ms.(81b.6) in place of manasJcaroti.
Ms.(81b.6): evlnUnb/l(JanJ.
KP #68.
Read: puivarjayBtnyin place of pIlivuj'YIUJrlty; Ms.(8Ib.6): pll"ivarjayatltity.
Tlb.(D312a.S): mam pIT sea pa. vijiJllJ' but 'f1kl and Bhll$ya: vijiJapd.
338
magician [in the example]; the knowledge of the non-existence of the object
funCbOrul
as the yaqa that is conjured up, for, the knowledge of the non-existence of the object
is characterized by the knowledge that it is representation-only. In the
[the
yak~a]
sam~
way that
the non-existence of the object will 'devour' that very knowledge of the laner as repreY248
and in regard to falsity; it is the fact that conceptual differentiation [in regard to
the latter] is another extreme that is referred to. In the state that is conducive to penetration, both of these conceptually differentiate the investigation of what
is real as being dual extremes. i.e. a. correct or false.
How s01
Correctness
refers to the dharmas that are without impurity; falsity refers to those that are accompanied by impurity. In this respect, if one attaches to the investigation of what is real just
in terms of correctness, then it is [only an investigation of] the wholesome dharmas
that are accompanied by impurity and it would not constitute an investigation of what is
real.
incorrecmess, then it is only falsity that is produced like the wholesome [dharmasl that
are associated with the three realms of existence344 . The example of 'fire coming
from two sticka' is for the purpole of avoiding thele two extremel.
For
instance:
"[Just as]. 0 Ktiyapa, a fire is generated in dependence upon two sticks and
that very [fire] being generated34S consumes those two sticks, similarly, 0
Kllsyapa, the noble faculty of wisdom is generated in dependence upon the
investigation of what is real and when it has been generated, it consumes that
very investigation of what is real".346
This is what is meant here: just u
are devoid of the characteristic of fire and [the fire] that is generated
consume. the same two sticka, similarly, the noble faculty of wisdom,
which hu the chancteriltic of correctness, is genented from the investigation of what is real 347 which is devoid of the characteristic of
corractness 348 , and (tho faculty of wisdom] that is gener't~4 annihilates
344
34S
346
347
348
339
[through clear understanding]349. i.e. consumes, that very investigation of
1249
what is real - thus is the meaning. The latter is described as "consumed" it being as
if consumed due to precisely the destruction because one observes that it is modified.
And even if this investigation of what i. real is350 accompanied by impurity, it is
described as the investigation of what is real becauso it is in conformity with
correctness.
(15]
How so?
The
notion that, because of its momentary narure, the existence of direct intuition is not
possible at the time of the performance of action that leads to relinquishment and
consequently is not able to relinquish nescience, is the extreme that consists in
conceptual differentiation in regard to the non-performance of action. The example
of the 'oil-lamp' is for tho purpoae of avoiding the Ie two extreq1;, that
consist in conceptual differentiation.
For instance:
nescience vanishes and by no means, 0 KUyapa, does direct intuition have this
thougl-at: "I can disperse nescience".
340
(Icriy4) on the part of direct intuition because it is devoid of conceptual differentiation.
Y250
And similarly, because of the absence of the efficacy of the performance of action on
the part of direct intuition355 , it dispels adverse elements356 through il8 mere presence,
like the lamp.
[16]
Conceptual
differentiation
in
regard
to
non-origination
is
an
extreme and in regard to simultaneity; the fact that conceptual differentiation [in
regard to the latter] is another extreme is understood. How so? Hence he says: if one
imagines that the counteragent does not arise ... ; the extreme that consists in
conceptual differentiation in regard to non-origination refers to the notion that insofar
as the counteragent has not arisen for a period of time in the past, so too will it not arise
in the present.
time; i.e. if nescience is only established as the counter correlate to direct intuition,
direct intuition does not have the capacity to arise and if it is produced in some way,
even so, the removal of nescience is unable to be carried out by means of direct
intuition whose nature is momentary because [nescience} has developed over a long
period of time, and consequently, there would be simultaneity on the part of defilement
and purification.
of avoiding these two extremes that consist in conceptual differentiation. For instance:
"[Just asl, 0 KUyapa, there is an oil-lamp in a house, an abode, or a
cottage 357 which has not been lit by anyone for over a thousand years, then if
some person were to light that oil-lamp - what do you think, 0 KlSyapa, would
the pitch-darkness have this thought: "I have accumulated for a thousand years
and I shall not depart from here"?" [KlSyapa} replied: "Indeed not, 0 Venerable One, for when the oil-lamp is lit, pitch-darkncss does not have the power
not to depart - it must necessarily depart from there." The Venerable One then
said: "Similarly, 0 KlSyapa, although karma and moral defilement have
accumulated for hundreds of thousands of aeons, they vanish in an instant on
account of an investigation facilitated by proper mental anention358 . As to the
oil-lamp, 0 KUyapa, it is an epithet for the noble faculty of wisdom; the pitchdarkness, 0 KISyapa359 , is an epithet for karma and moral defilement."360
By means of this simile [the Buddha} refutes [the notions that}: (a) the counteragent
does not arise on the grounds that its arising is dependent upon conditions and (b) the
355
356
357
358
359
360
341
'black' side has iittle strength although its counteragent is strong, like [in the example
of] the oil-lamp and pitch-darkness.
Spiritual practice in relation to the avoidance of the two extremes
N73.16
V.2? ab
known
in
relation
to
the
ten
spiritual levels;
That perfection which predominates on a panicular spiritual level is
specific to that [level].
plished in
all
[the perfections],
it is
supremacy
in
rolation to
spiritual
practice -ha.
nQW be.en
described.
[Sthiramati]
Y251. 4 [1] The specific and non-specific spiritual practices were listed immediately after the
spiritual practice in relation to the avoidance of the two extremes. Hence, immediately
following the explanation of the spiritual practice in relation to the avoidance of the two
extremes. he asks: which are the specific and non-specific spiritual
practices? Hence he says:
V.27 ab
known
in
relation
to
the
ten
spiritual levels;
In relation to each of the ten spiritual levels36 1 there are two modes of spiritual practice.
How so? Hence he says: that perfection which predominates on a panicular
spiritual level etc.
applies himself strenuously to a particular perfection; the latter predominates in comparison with the other perfections on that bodhisattva level and is described as
specific. For example. on the first spiritual level the perfection of generosity pre-
361
342
dominates and thus the spiritual practice in regard to it is described as "specific". The
same applies [to the other spiritual levels], up until the perfection of direct intuition on
the tenth [level).
regard to all the remaining perfections on each of the spiritual levels 362 , without
distinction, the spiritual practice on these [levels] is described as non-specific; as has
been stated: "on the joyous level [Le. the first level] the perfection of generosity
predominates......
regard to the other [perfections] according to his power and capacity363. The explanations concerning the remaining spiritual levels should similarly be known in accordance with the Slitras.
The
supremacy
in
relation
to
spiritual
practice
has
new
been
described.
362
363
Ms.(83a.4): tasyJql tasyJql bbamau which agrees with the Tib.; cf. Y's fn.3 p.2Sl. Y's
pa-entbeses1!
Cf. DS p.20.l0.
343
:173.22
the
establishment,
(b)
the
(d)
the probans,
(e)
correct determination,
tion,
~74
(j)
retention,
(f)
(g) presarva-
(k)
meditative
support; (d) the probanl as objective support; (e) the objective support
for retention; (f) the objective support for correct determination; (g) the
objective support for preservation; (h) the objective suppon for penetration; (i) the objective support for diffusion; (j) the objective support
for understanding; (k) the objective support for meditative calm and (1)
the culminati.,g objective support.
dhlU'lllu
The
[the latter1 two again because [the bodhisattva] arrives at an understanding of the dharm .. , such as the perfections, through his penetration of the dhlU'llladhlcu.
The
for the mundane and supramundane pathl on that same [level1 becaule
(the bodhiuttva1 arrivel at the uudeqtandinl of the Dharma in ita
344
lev~ls
second [objective supports] receive nominal designations as the respective objective supports pertinent to each state.
The objective supports have now been described.
[Sthiramati]
Y252.2
[I] Since this is the appropriate place for an explanation of supremacy in relation to the
V.27 a
(a)
the
establishment,
(b)
the
[dhllrmll]dbJtu etc.
There are twelve kinds of objective support, beginning with the objective
support for establishing, up until the
culminating
objective
support.
These are described as the supremacies in relation to the objecti ..e supports368 because
they are pre-emiilent in comparison with all the other objective supportS; it is just the
highest that is supreme and this refers to something. unequalled and extraordinary369.
Of these, the first refers to those dharma.
determined] u
which
are
[respectively
mined by the Buddhas and bodhisanvas for the purpose of uelping sentient beings.
they are [equivalent to] the term
~establishment".
In
c~r
author of the commentary says: the objective support for eatablishing the
designations of the dbumu.
designations of the dharmas. such as the perfection of generosity. the factors that
contribute to enlightenment and the noble truths etc., i.e. [the dbarmas] are established
by such [a designation]370; or else, that [i.e. the designation] is [equivalent to) the
establishment in this regard - thus is the establishment of the designations of the
dharmas.
364
365
366
367
368
369
370
371
And in the following 311 , the successive order of the objective supportS,
345
beginning with the establishment. shall be shown because [this order] is in conformity
with one's direct realization.
synonymous with 'dharmadhiltu'. The third and fourth. .. : of these. the third refers
to the probandum as objective support and the fourth, the probans as objective support;
refer to the latter two, i.e. the first and the second, respectively.
to the probandum as objective support and the second refers to the probans
as objective support.
What is meant
is372 : they arrive at an understanding of dIe perfections which are devoid of impurity
due to their penetration of the dharmadhltJi3 73 , i.e. firstly, they have the probandum as
objective support. and secondly. the probans as objective support. The fifth, the
objective support for retention, ia for the knowledge that consists in
learning 374 . The knowledge that consists in learning is described as retention
because it holds fast to the dharmas such as the perfections and to the dharmadhltu,
upon hearing it [for the first time]. The term: "the objective support for retention"
(dMrapllambanam) is [resolved as]: the objective support that leads to retention
(dhlraplyl
~ambaDam);
supports], i.e. (a) the objective support for establishment and (b) the dharmadhlru as
objective support.
each bodhisattva],
~ndividually.
ment is applicable to the entry to the first spiritual level. Furthermore, this relates to the
applications of mindfulness, up until the powers, and its objective support is the
objective
support
for prelervation.
The
eighth
is
[the
objective
This refers to
the penetration of the all-pervading natum of the dharmadhltu which is without duality
372
373
374
Ms.(83b.2): -n:y stall but Y's emendation to Iry artbalJ on the basis of the Tib. is cmect; cf. his
fn.l p.2S3.
Ms.(83b.2): -prativedhldvyanlsraV~ but Y's emendation to pmivedbJd anlsravl(J is preferred
on the basis of the Tib.: cf. his fn.8 p.2S2.
chrutamayasya jifJD&Sya but BbI$ya: SruumaYljtfID. (N74.9-10).
346
[by the bodhissttvas), individually. Alternatively, penetration refers to the piercing of
the resistance of: (a) moral defilements that are to be relinquished by [the path of]
vision and (b) undefiled nescience which has the meaning of the all-pervading as its
object; moreover, this is the path of vision. Its objective support is the objective
support for penetration.
on that same [level] - that it is the objective support for the latter is understood;
since [the bodbisattva) arrives at the understanding of the Dharma in its
various modes.
level, he attains the understanding (adhigama) of the Dharma in its various modes
(prakJra)37S by virtue of his freedom from the notional attachment to all376 the modes
Y254
sntras.
meditative development on that same seventh spiritual level. The objective support that
pertains to understanding is the objective support for understanding.
eleventh is [the objective support)
OD
The
since, on
the eighth level, the meditative calm flows 377 spontaneously on the pan of [the
bodhisattva] whose mental attention is devoid of all signs and effon. that same path of
~alm.
The
support is mentioned in regard to the three spiritual levels379 , after considering the
differentiation of the culminating point of the path as weak, middling and strong. And
37S
376
377
378
379
JDia".
347
380
Read: tad tad llambllWfJ nInJa as per Ms.(84a.4) and Bhl$ya (N74.16) in place of tad tad
381
382
Ms.(84a.4) Ivai dhy IllJDbIlWfJ yad uta; disregard Y's tn.3 p.2.S4.
Ms.(84a.4): taccaitad but Y's emendation to t3lIaitad is prefernd on the basis of the Tib.; cf. his
tn.4 p.254.
Read: ten. dhlraql- as per Ms.(84a.5) in place of ten. c. dhlra(ll- contrary to Y's tn.S p.2S4.
383
348
N74.20
V.29 abcdef
Those
in:
<a>
non-
non-rejection.
(c)
non-
which consist
defect.
(b)
. spiritual lineage.
of the perfections refers to full attainment in relation to spiritual practice. (e) The generation of the noble path refers to full attainment in
relation to the entry into certainty.
(f)
(i) The
[1] Now. in order to correctly determine the supremacy in relation to full attainment
whose appropriate place [for
attainments '1
They
a~
expo~ition]
particular spiritual practices. They are described as supreme because: (a) they are superior to other full attainments and (b) there are no other full attainments that are superior
to
349
V.29 ab
Those
which
consist
in: (a) nODdefect, (b) non-rejection384 , (c) nondistraction, (d) fulfilment etc.
Therein,
there arc ten kinds of full attainment, beginning with the absence of
defects in causal conditions and concluding with the complete exposition of enlightenment.
that~
bodhisattva1 attains the spiritual lineage in full - what is meant is: the latter [I.e. the
spiritual lineage1 becomes abundant and ever more excellent. Moreover, [these conditions1 refer to the mixing with good men, listening to the True Dharma and proper
mental attention etc. A defect in these is due to defects in relation to the spiritual
lineage and friends etc.3 8S
[2] The non-rejection of the universal vehicle refers to full attainment in
vehicle which is characterized by profundity and magnanimity then the growth of firm
conviction which has the Ilature of the maintenance of [the bodhisattva's1 determination, ensues.
[3] The absence of distraction away to the lesser vehicle refen to full
attainment in relation to the generation of the resolve [for enlightenment]. Although the conditions may exist for a reversal of the resolve for enlightenment on the part of one whose resolve for enlightenment has been generated, if386 his
resolve does not stray to the Srlvua vehicle or to the pratyekabuddha vehicle, then his
resolve for enlightenment reaches maturity.
[4] The fulfilment of the perfections refen to full attainment in relation
Y256
to spiritual practice.
etc. there is growth in the accomplishment of omniscience on the part of those whose
resolve for enlightenment has been generated due to the force of the latter [i.e.
bodhicitta].
[5] The generation of the noble path refen to full attainment in relation
to the entry into certainty387. From tbe very beginning one enters into certainty
due to the generation of the noble path which has not [been generated] previously388.
384
38S
386
387
388
'ph.,.
350
[resolved as] entry into certainty (nyilmSySm avakr!ntl); what is meant is: the latter
[Le. avakriID.ti, lit. 'descent'] is [equivalent to] 'entry' (pravesa)390. Also, as regards the
reading: 'entry into certainty' (niyamlvakrlnti), the word 'certitude' (niyama) is none
other than certainty (niyama), for thus it is said that one for whom ":'le path of vision
has arisen is certain [to be bom] in a propitious state of existence or nirviJpa.
[6] The development of the roots of the wholesome refers to full attainment
in
relation
prolonged exercise.
to
the
maturation of sentient
beings
due
to
the
growth of the roots of the wholesome in those who have attained the path of vision due
to prolonged exercise or practice on the path of meditative development which is
attained subsequently to that [path of vision). Since [the bodhisattva] has the ability to
bring beings to maturity on account of that [growth], consequently391, the development
of the roots of the wholesome refers to full attainment in relation to the maturation of
beings.
bodhisattva] in this way is fully attained because392 the roots of the wholesome
are
by just the one [i.e. the Buddha], he shows the Buddha-field [is attained], like crystal
etc. according to one's wish, through the influence of pliability396. Hence, the pliability
of mind refers to full attainment in regard to the purification of the field. 397 Although
in a different SUtta it is said: "One who wishes the pure Buddha-fiellj should [first]
purify his own mind".
389
390
391
392
393
394
395
396
397
351
1257
[8J Non-fixation in
.1UfJ.~a
How
Hence he says: because [the bodhisattva] does not turn away from
.1UfJ.~a
his mental pliability. Since he possesses the prosperous result of the three perfections
beginning with generosity, he is not fixed in nirv3pa due to his regard for sentient
beings.
L 1t
fixed in sa.qJsllra nor nirv3pa for he does not tum away from
either of them. In this respect, he does not tum away from sa.qJsiIra because of his
legard for sentient beings for he accepts sa.qJslIra out of compassion; nor does he tum
away from nirviIpa on account of his wisdom. Thus, since the bodhisattva is fixed
neither in sa.qJsl!ra nor nirvlIpa, he remains on the unshakable level which is irreversible, and [experiencesJ full attainment in relation to the acquisition of the prophesy
of his Buddha(hoodJ. Alternatively, [he experiences] full attainment in relation to both
the acquisition of the irreversible level and the acquisition of the prophesy.
[9] The absence of obscuration refers to full attainment in relation to the
TheM is no interruption to
that Buddha's enlightenment due to the force of his universal compassion [which
endures] for as long as the world exists. Full attainment in relation to the complete
exposition of enlightenment is [equivalent to] the demonstration of enlightenment. In
this regard, [the Buddha's] dwelling in the T\lfita realm, his descent into the womb, his
birth, his enjoyment of sense-pleasures, his departure from home, his performance of
difficult deeds, his turning of the Great Wheel of the Dharma and his mahlparinirv1lla
etc. are demonstrated, because the complete exposition of enlightenment is not something separate from these [events]. The expression: "the complete exposition of enlightenment", includes [these] additional [events] also. since it is mentioned just as
example.
398
The TIb. 1'IkI (0316b.6) appears to phrase this paslllle in veue foon:
sgrib JM med JM'i SBDS IV" kyi II
S. yad dag p6T 'grub JM'O II
However, the second line, for metrical reasons, ClDDot possibly be in verse form and the
reading of the TIb. 8h1$YI (026b.4) is preferred: sgrib JM med JM oj Ulit IV" Jcyi S. yd dag
par grub JM - nitlvarapatl buddhabhamiumudJgl1lJr, cf. BhI$ya N7S.8.
352
N7S.11
The
treatise
that
consists
in
the
the middle and the extremes because it elucidates the middle and the two
extremes.
Alternatively,
Its
meaning
is
hidden
and
quintessential;
Because it is not the sphere of speculation nor can it be shattered by
those who hold other views, respectively.
V.30 c-
V.30 d
N76
Y2S8.12
[1] Thus, i.e. since the general meanings of the words herein are complete and in
order to express or to understand the nlUlle [of tho U'OIlPse] in conformity with these
meanings. this is described as:
V.30 a
Tho
treatilo
that
consists
in
tho
here now he provides the reason: becaule it elucidates the middle and tho two
extremes, hence it is described as the analysis of the middle and the extremes. The
353
middle, in this
con~xt,
middle which is devoid of beginning and end. some believe this refers to
thusness; others believe that it is the imagination of the unreal which is without beginY259
ning and end that is elucidated in this context and is referred to by the words 'middle
and extremes'.
V.30 b
Its
meaning
is
hidden
and
quinteaaential;
Its meaning is hidden because it is not the sphere of speculation and its
meaning is quintessential because it cannot be shattered by those who hold
other views. respectively.
nized as the domain of direct intuition devoid of conceptual differentiation. Its meaning
is quintessential because it promulgates the meaning [of phenomena] as they are in
reality.
V.30 c-
V.30 d
It removes all
m.
354
N76.3
Summarily, supremacy is
attention to the Dharma of the universal vehicle, as set forth etc. [V. 7
abJ, i.e. how and in which mode does it: (a) become free from distraction
activity.
399
400
355
Summarily, supremacy is
threefold, although in detail it is infinite: (a) spiritual practice; he has stated that:
"supremacy is [consideredJ
i~
(b) The
foundation of spiritual practice; he has stated that [it is considered: "in relation
to objective support" [V.I b-J. (c) The result of spiritual practice; he has stated
that: "it is considered as listed in relation to full attainment" [V.b+e].
[2J Which kind of spiritual practice is highest? He has stated: "the highest
consists in twelve" [V.2 d]. And in which way [is thMt practiee performed]?
"Mental attention to the Dharma of the universal vehicle, accordin& to
its toaching, etc. is perpetual on the part of the bodhisattva, through the three modes
of wisdom" [V.7 abed]; and similarly: "this [spiritual practice] is to be known as being
associated with the ten acts of the Dharma" [V.S cd], i.e. how and in which mode
doe! it: (a) become free from distraction through the meditative development of tranquillity due to the absence of the six kinds of distraction, and (b)
become free from erroneoul invenion tbrou&h the meditative development of penetrating insi&ht due to the absence of erroneous inversion in relation
to the ten [categories] beginning with syllables? As to ita purpose - it is in
Y261
order to go forth by the middle way; he has stated: "which is the spiritual
practice which incorporates the avoidance of the two extremes? [cf. Bhllfya N69.19J
And it is in relation to what?
[V.27 c]. How so? It was stated: " ... are to be known in relation to the ten spiritual
levels" [V.27 b].
356
tran~'
(b) He p~netrates
the sign of erroneous inversion through the absence of erroneous inversion in relation to objects; i.e. [he realizes] that the duality is just an appearance.
(c) He avoids the underlying cause of erroneous inversion403 ; Le. the 'seed'
of the notional attachment to the duality which is deposited in the store-consciousness.
through the absence of erroneous inversion in relation to mental activity.404
absence of the notional attachment to existent and non-cxistent [entities) which are like
magical creations, through the absence of erroneous inversion in relation to
non-dispersal.
tiation, which has the individual characteristic4 0S of the dharmas for its object and is
free from speech, which [acts] as the counteragent to the latter through the
absence of erroneoul inversion in relation to the individual characteristic.
belong to what is luminous by nature, in any other way [i.e. other than as adventitious].
(i) He setl forth towards the absence of obscuration407 through the
absence of erroneous inversion in relation to the lack of fear and lack of
arrogance on account of me absence of the notional attachment (0 the personal entity
and the dharmas.
401
4n2
403
404
405
406
407
Read: pntividbyBli as per Bh"ya (ct. N76.13 - D27a2), but Tib.: dmigs pa (D31Sa.l) which
should be changed to tab tu rtlJgs pa as noced by Y (cf. his fn.S p.261).
vipaiy411Jl1iminlUJl is omitted from both the Sanskrit and Tib. Bh"ya but is found in the Tib.
']lkJ: lb. mthod gi mtshan 1M (D31Sa.l); cf. N's fn.S p.76.
Read: vi,.N1Y"midllJllfI in place of viparyl8liny.".; cf. Bhl$ya N76.14. Ms.{SS.l) line
begins: -taqI dvayJbhiniveUbljaJ1L .
The final portion of the Ms. begins he!e (Y261.1l) mclconlillues to the end.
Ms.{S5.2): dbamWli$~ . but Y"s emendation to db."".~& is preferred on the basis
of the Tib. lad gi mtslwt lfid{D318a.3). Ms. line 2 besins: -napnkJtilP sarvadlwmL . ; ct. Y's
fn.7 p.261.
Ms.(S5.2): ...]nbI{J1prabIQ1tJIfI but Y's reading of ...pnb1tI~ is preferred.
Read: nUlVIl'Iq!e as per Bhl$ya (N76.2O) in place of Ms.(SS.3): DirI~
357
408
A portion of the Ms.(8S.3) is missing and the words prajiIJplramitJ pa6ca- are inserted after Y's
fn.3 p.262. The Tib. (0318a.6-7) has quite a different reading for this passage and is translated
as follows: "The sub~mmentary on the Fifth Ch2pter from the Madhylntavibhlga SlStra by
the C!rya Sthiramati concerning the Supmnacy of tha Vehicle is complete."
co
II")
~t,::i~:~l1:~~.
~~iim~~Fe;ii:j.f~~~Jf~:lr:-:f~~:f:=~N~f~~~::~::,,""~~rr,~lW#rr.fl
~:' . "0
IIU}",r.IJ~II:I""."It/IJft"",./t/f~IIt, .,,""tt/tJl;"'/,"'\'~'IrIf'
tJtl\'l@f'~II'W(/tt'~"'lf:1tllnlll"')lk/~IO't"..." "
~.~,. ...
...
'IJtJ~TlJ;.HtJ!v"/."~/f'!nJ/"UJ"i"Ii,.'IfII')t""'Ir/lI"'tm"'''h*tJ'tbl
Jill
,0_.:
, "6t.~''''llft/!l.'' t/l!llttllt'''::'':~~~!~m'':r~;r.,~:~
,t'wlIJtJgJ'J9NI""'~1:~)""~'!/"'I,,,,*r,l'"''l:ttPlt'lJ;ttJt':.'It'''
!!!!!:.!fJ',f1'~:::::.~~::t:L.~/ti'~ltt/lt"""tittJlt"..),
t~'AIJ/V.~o""If'hllls'~/i"y."reYJ.""'fII'~"j,.tJ'''/tir;/'II,rrflt"*,,..
..."~,, ,.. I iw,. ,,~ ,'. ,..,,"', .' 9'J''''fCt~''J.tIf''lHlt
")rJ"!'''klr'''rrl.'Ir'JJIMlfJlHI''~'''/fIt'~~.~')h!l:HI~f!J''rf;'''':)lt'''tJ,,~.t'~:=W:~~~~~:UI:,.t'':ri'':t:.,tJ';:::J~Jt'''''t'''(Ir;ll/lttBto~
~ft'tmnl:"ClIjI)or.:'f':'It"r;r!ltIJJ'r.:m;r;r:'f'W~IfIH"'~ ~IIt/l:tlt;ll1'!1lt
t,'
~_"""'-"'-'_"'"
t_."_~-~~ -~. r-r"o"..?iUilZ=
.:~
[UlnA] ",,0\
1I/If/
..
,,;t ..
~-"'''kl''~/IItfltJ~IlI'''''''''/$IfA-o-titflk}JIIi.I:''IJ~;''~9IJJ1lJ'''}
-""or
o .
II~''''iJ'.Iet9
o.
_.JI>9....~t_iIi_t...;,j~.....
t ....
-.r;,'t'IhI/l;,J''''''h~tlW;ltj~'''''ofl~'JWf/l./lMIj(fI'' lM!fh~~NII*.91II.1I1).1IIt#IIHfI.'W"JllwI/It/lUJ.'.ltlJflJfN/t_.#.'~"tI
l"
t""t/t:llt/JltJ"!lIt"'I:;ltll/trtlt~'J'J"'/J ~~JltlJ:lf:rll!ltlJtII.~U;
tttel~IY~1II9MJ/:;I"tJ"/tl/J'/};~t't.",,,,)tr,ll~IIJ1t.t,,rt") _
,~!
.M-",..,.".Jttl!ti"J/fI"""''''''~'fjlrJt;t''1t1il-:'
~"1t1tp)t'Ij1)'l!t"'~#oflillJfI1'/ff"It""."."'III1J""~IJ/IJ':I
....,.,.. 'W..
tt",,,,,
4
'I"W.,,,
'lfll/t''''fI!/!I!I;t#jL'tI.'*tp/ltIf'I!'~tJ~IIJf'bf:t'Alt..tltJIfJ..
fltbf/"h't:""'iU"r!It"IR."NVVMIN"tJ/.t~f/J'b",.t.""I.'J'
~'1I/~9"f/I''''''''''IJ''''''''''~_.I'/i.J.I:Jf''''
"" .. ;I"lrI,t-"/riI'''''ttJt,, f/WItnu ....,""I!It). . . '.~lt9..J...
t"IItIltII.IV"Ii!~1t'"lt.'flW~.ItI:)"IJ' t'frtrtVIlI/iI''I16 .",.,f}lVtltN
.p.~"'~I,.
j
.,II,."',."""'.,"1'''III'.t''1J6"....,''/f'fJae
...."".';Iat..... .".:"
.","rtk./JI"".,.J.tJ"....
tW":_'"",'
.
.I.'"
'-------------
wM.'_' --
[-1:/I(A.)CJb
'1"1
"tl
c:
<II
Q.
~~9t~e&/IIIrt'tJ~I:)~...,"It~:;~bJ~",,~::;;;~"ft:.
..J.,.ftltteutta'IIt"',.,llitltl<..II,iD""tt,"""Jmr.",,,,.,,,S.'~,.,trlliJ""')""trl. "1I1f~1$", 1"1'J~'h9t..~,.,tlllt'J",'tJ /:. I:~I~JIdfJ: ~'MtII,fj ~"JIJItJ.,.,. tNt} w!:il/t:,/ffJit,.tJt,,,""tJ.1JI It
bJlJtltL\'",,,,,mt GI\-/tik f'JMfJ :;ftI>JIIa;e,.. "'~IIf'" .""NWl
1It.""tlglt"'
II'."'' ' ' ' ' 1t!f;1fjI,IIg,t)",.UIOI.?IIto",..
t"'"~m.'''I!'".'rb'l''''''''t)II'fCO',)~/!'~J'''lIrrt;floMJ'.'''
UII.",lIttl,."..t.r.'I,t....Ji9IAI",sf... l"r,:I:
~ ,m:~r1'1'ft,1':::::,;'~:~8:~'k~~11:t~~I:$=:::~r,:::I,r;~
f':.f::fr,::&~=~""flJ'fr.r:g==l:,::: tt."
_""''''''fillt''*''It.,,.'!W~;tIIt,.'~I'I,.,';r'tNllrl..' .!:'I.'' Ilt'',,.'' 'It,.,/C.'' . . .,,..,....,,,...,a,,,,,,:,,,,,,,.,,w,,,,'WItf}1t
#0'
Jti
-0'
'FtI'."J~t"l9'It'J&"II.".""II
.....,,....
:
.
m'lt,.r,..ot~"lItlt')ltIi>.fJ.tt."I;I.'tlY-~JJ"JI"""SJIJ.f"tI>Ilf;"tJ'n"'''''
'_IM
'-
eW. _
"'...... ....
-.
?_
1fn;t::;:'-~
tlt,
"fJII9f1tJ'.ftl~"'ItJf'UJUiJt_,.a""'''tI'''''')Ii
" ,
111
Rkllt'" """'tlJ'I'
""...~It>""'k/l)
,.;tIJIII tI.......".,.~.....
"'Uf.tUt!i""9t1~"..,~"" ..."" ..jl}I".! ........
Q,.~'3iffl.J'r,:""
W,,:,,, UtI :.rlt,,~
~1:ItllJ~'''''''''It. ' ,. . f:~"::'='t'9ti!t,.."
U"'"'""'/J~".tt'JfJ/tJtlt'ttl"'/9t""tlt,."If,t/IJ'"
~..fltlf,\tI1!!tI!t'''lt'~~JUiJ;'b'''~/,:''II/t/ll;tIott.;Bt~!!!~!'!:.!!1J9!~:
. It'W".J""'.}.t:f!t.!!~It,!!!&eI;:!If' ~ (
tj"/tuOlt,.... "'IIr;.;~'ot/~"r"I'''tlJld!l''IJ.'I!Ir,feJgJ ........IY''... ",0.'''.
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II