Jewels from the treasury vasubandhus ( (50)

YOUTHFUL PLAY AREA III The Great Exposition proposes that feeling moves to the object on the support of the m ind as its m ount The Sutra school says m ind moves to the object on the support o f feeling (ii) Explanation This has three topics: A Explanation o f feelings o f the Desire realm, B O f Form, and C O f Formless A Explanation o f feelings o f the Desire realm This has three points Focusing on o w n level 33a In Desire, all focus on their own, In the realm o f Desire, there are all eighteen o f those movements o f mind They all focus on their own level Focusing on Form 33b And twelve can have Form in their sphere A nd there are twelve movements of m ind o f Desire that can have the Form realm in their sphere Since there is no scent or taste there, the six that focus on those two are not included Focusing on Formless 33c The three on higher T h e three feelings o f Desire that focus on dharmas only can focus on the higher Formless, because the five objects of form and so forth not exist there B O f Form This has two topics: Explaining the feelings o f the first two dhyanas, and O f the higher two dhyanas Explaining the feelings o f the first tw o dhyanas This has three points 244 THE WORLD OF SENTIENT BEINGS a Focusing on objects o f Desire 33cd O n two dhyanas, Are twelve which can move toward Desire O n the first two dhyanas, as there is no mental unhappiness nor its six move­ ments, there are the remaining twelve, which can move toward Desire because they can focus on or perceive its six objects b Focusing on Form 34a Eight focus on their own; There are eight movements to the four objects (except the four that move to scent and taste) that focus on their own level o f Form c Focusing on Formless 34ab the two O n Formless D harm a alone is the object o f the two feelings, mental pleasure and neutral, when focusing on the Formless Explaining the feelings o f the higher tw o dhyanas This has three points a Focusing on Desire 34bc The two dhyans have six Six on Desire, T he higher two dhyanas have only the six movements o f neutral feeling The other, mental pleasure, is not present, because it has been abandoned Those six focus on all six objects o f Desire b Focusing on Form 34c the four on own, There are the four objects o f its own Form realm, because there is neither scent nor taste 245 YOUTHFUL c PLAY ?f A R E A III Focusing on Formless 34d And one can focus on the higher And one, neutral feeling, can focus on the object o f dharma only of the higher Formless realm C Explaining the feelings o f Formless This has two topics: Feelings of the preparations, and Feelings of the actual absorption Feelings o f the preparations This has two points a Focus on Form 35ab O n preparations for the Formless, Four move toward Form, O n the preparations for the Formless level of Infinite Space, the focus is on four objects, because they move toward the fourth dhyana o f Form, so they focus on its form, sound, feeling, and dharma b Focus on Formless 35b one moves toward higher O n the preparation for Infinite Space, one movement of neutral feeling that focuses on the object dharma moves toward the higher Formless realm Feelings o f the actual absorption 35c In actual, one with own object In the four actual absorptions of Formless and the preparations for the three higher levels, there is only one movement, because those levels not focus on Desire or Form but focus only on their own levels dharma as object, with no other movement (iii) Summary 35d All o f the eighteen are defiled All o f the eighteen movements o f the m ind are defiled because they all prop­ agate existence, so there are not any undefiled T he noble path is entered 246 THE WORLD OF SENTIENT BEINGS without effort and enters the expanse with no attributes, but the movements are the opposite of that ii Teaching that the other links are known from elsewhere 36a Others have been or will be explained In that case, if this is a teaching on interdependence, why are only ignorance, name, contact, and feeling explained, and the others not? you ask The other links o f form, consciousness, and the six sense bases have already been ex­ plained, or formation, becoming, craving, and grasping will be explained in the fourth and fifth areas T he remaining links— birth, and aging and death— are not explained separately, because they are included within the others c Teaching the three all-afflicted through comparisons This has three points i Teaching the all-afflicted afflictions through comparisons 36b-d In this, afflictions are like seeds, Like nagas, and like roots and trees, Like husks as well, it is proposed In this discussion, the afflictions are like seeds: just as trunks, branches, and leaves grow from seeds, afflictions, karma, and the bases grow out of the afflic­ tions They are like nagas: just as a lake will not dry up if there is a naga in it, the lake of birth will not dry up if there is the naga o f afflictions A nd they are like the roots o f a thicket: just as if you not pull those out, it will re-grow even if you cut off the branches, if you not pull the afflictions out from the root, wanderers will be reborn And they are like trees: just as trees produce flowers and fruit in season, afflictions are the cause o f afflictions, karma, and the bases They are like the thick husks o f rice grains, as well, it is proposed: if there are husks, the grains produce a crop but without them not Simi­ larly karma that has the husk of the attainm ent o f afflictions leads to rebirth in the next lives, but without that, karma alone does not ii Teaching the all-afflicted karma through comparisons 37ab Karma’s like rice within its husk, Like medicine and flowers 247 YOUTHFUL PLAY ?f A R E A III Karma is like rice w ithin its husk, because just as if there is a husk, the germ o f a rice grain produces a fruit, karma that has the husk attained through the afflictions produces the result of birth Like medicine that gives its power a single time, karma also produces a single fully ripened result, and does not produce any more A nd like flowers that are the proximate cause for the arising of fruit, karma is the proximate cause of full ripening, and the afflictions are the distant cause in Teaching the all-afflicted bases through a comparison 37bc The bases, Like food and drink that have been got T he bases are like food and drink th at have been got For example, once food and drink has been obtained, it is no more than something to enjoy; it is not something that needs to be produced again Similarly, the fully ripened bases also are merely something to enjoy and not to produce in other lifetimes, be­ cause after fully ripening they have no connection to other full ripening in other lifetimes d Teaching these links as the four states 37d Among these four states of existence, 38a-c The state of rebirth is afflicted By all the afflictions o f its level The others, threefold Three in Formless Am ong these four states o f existence, the between state, the state o f rebirth, the previous state, and the state of death, the state o f rebirth is always afflicted, as there is neither virtue nor unobscured neutral in that state W hatever level that state o f rebirth is on, it is afflicted by all the afflictions o f its own level However, it is not afflicted by five autonomous entanglers: jealousy, stinginess, regret, aggression, and concealment.147 The three states that are other than the state o f rebirth, the between state, previous state, and state of death, are three­ fold— virtue, afflicted, and neutral There are three states with the exception of the between state in Formless, which implies that all four states are in Desire and Form C Conditions for abiding after birth This has three topics: Overview, 248 ... and the bases They are like the thick husks o f rice grains, as well, it is proposed: if there are husks, the grains produce a crop but without them not Simi­ larly karma that has the husk of the. .. Am ong these four states o f existence, the between state, the state o f rebirth, the previous state, and the state of death, the state o f rebirth is always afflicted, as there is neither virtue... object, with no other movement (iii) Summary 35d All o f the eighteen are defiled All o f the eighteen movements o f the m ind are defiled because they all prop­ agate existence, so there are not