Jewels from the treasury vasubandhus ( (98)

YOUTHFUL PLAY ?f A R E A VI the faculties are dull with strong conviction through faith and sharp through strong full knowing Made manifest by body is distinguished through ab­ sorption, because those in that state can make the absorption of cessation manifest through their bodies Liberated through full knowing is distin­ guished by liberation from the afflictions, and liberated through both aspects is distinguished both by liberation from the afflictions and by absorption The former are liberated from the afflictive obscurations through full know­ ing and the latter are liberated from those and the obscurations to the ab­ sorptions respectively As they have attained absorption, they are liberated from the obscurations to absorption or liberation C Combining them into six substances This has two topics: Actual, and Elaboration Actual 63d They re six: the three paths each have two In terms o f their names, there are seven individuals, but they are six in sub­ stance It is like this: the three paths o f seeing and so forth each have two sub­ stances O n the path of seeing there are followers o f faith and followers of dharma O n the path of meditation, there are convinced through faith and attained through seeing O n the path of no learning, there are occasional and nonoccasional liberation To classify them extensively, followers o f faith alone can be classified in terms o f faculty, family, path, detachment, and support for a total o f 147,825 classifications Followers o f dharma and so forth can all also be calculated in the same way The detailed m ethod o f classification appears under this topic in the Tïka Elaboration This has two points a Identifying the two liberations 64ab Those who have gained cessation, liberated By both; the others by full knowing Well then, what are liberation through both aspects and liberation by full knowing? you ask Those w ho have gained the absorption o f cessation through the actual dhyana have been liberated by both, because they are lib­ erated from afflictive obscurations by full knowing and from the obscurations 484 A SPECIFIC EXPLANATION OF PATHS of liberation by samadhi The obscurations o f liberation are the five obscura­ tions o f forgetting the focus, torpor, agitation, effort, and lack o f effort The obscurations o f absorption are the inability to produce the actual first dhyana even when detached from the three realms because the m ind is not workable and so forth T he others— those other than those who are liberated through both as­ pects— are liberated by full knowing from the afflictive obscurations only on the basis of the preparation for the first dhyana N ot Unable This is liberation through the aspect of full knowing These two are known as ornamented arhat and unornam ented arhat b Distinctions in perfection of qualities 64cd From their absorption, faculties, And results, learners are called perfect 65a Nonlearners are perfect through two From a sutra: All those who have discarded five afflictions And have the unlosable dharmas are perfect W hat is it that makes learners and nonlearners perfect? you ask From their perfection of absorption (attainment o f cessation, the dharma which is similar to liberation) the perfection o f faculties (sharp faculties which cannot be lost through conditions) and the perfection of results (nonreturner who has aban­ doned the five afflictions that lead to the lowest) learners are called perfect There are four alternatives o f nonlearners who are perfect and those who are not through the two aspects of faculty and absorption There is none whose result is not perfect III A specific explanation of paths This has three topics: Qualities of the different paths, Presentation o f the factors of enlightenment, and Liber­ ation attained through the path Qualities of the different paths This has two points 485 YOUTHFUL PLAY ?f A R E A VI a Distinctions of the four paths of joining and so forth b -d In brief, there are four types o f path: They’re called distinctive, liberation, No obstacles, and path of joining M any paths have been explained, but to put it concisely, how many paths are there? you ask In brief, there are four types o f all the paths: they are the paths called the distinctive path, the path of liberation, the path of no obstacles, and the path o f joining In the text they are presented from top down, but to explain them in accord with the way they arise, there are the path o f joining, which is the cause o f the path of no obstacles; the path o f no obstacles, which for the most part is what actually discards obscurations; the path o f liberation, which is the first arising o f freedom from obscurations; and the distinctive path, which is the continuum o f liberation following that To illustrate with the path of seeing, for example, the precursors to realization, eight forbear­ ances, eight knowings, and that which follows subsequent knowing o f path are these four respectively W hy are these called paths? you ask As one goes from there to nirvana, or one finds nirvana by these, they are called paths b Distinctions of difficult, easy, slow, and fast 66 The dhyanas’ paths are easy; those O f other levels, difficult Dull minds are slow to clearly know; The other ones know clearly quickly From a sutra: There are paths that are slow to know clearly and diffi­ cult There are paths that are quick to know clearly and difficult Likewise there are also two that are easy W hat are these? you ask T he four dhyanas’ paths are easy because they are fully embraced by the branches of dhyana and arise naturally through equal parts of tranquility and insight, without need for effort Those paths of the other levels, Not Unable, special dhyana, and the Formless, are difficult because they are not embraced by the branches and must be produced by making efforts at the path as tranquility and insight are not equally balanced O n the first two 486 A SPECIFIC EXPLANATION OF PATHS there is less tranquility, and in Formless there is less insight Those with dull m inds or full knowing, whether on an easy or difficult path, are slow to clearly know and realize, because they direct themselves toward an object and then come to know it slowly T he other ones, those with sharp faculties, know clearly quickly, whatever level they are on, because their minds are quick.286 Presentation of the factors of enlightenment This has five topics: a Clas­ sifications and groupings o f the factors of enlightenment, b During which periods one meditates on them, c Examining whether they are defiled or un­ defiled, d Examining which levels they are on, and e W hen faith from know­ ing is attained a Classifications and groupings of the factors of enlightenment This has two topics: i The result, enlightenment, and ii The cause, dharmas o f the path i The result, enlightenment 67ab Knowing extinction and nonarising Is enlightenment The path is given the name factors of enlightenment The thirty-seven factors are the four foundations o f mindfulness, four complete abandonments, four feet o f miracles, five faculties, five powers, seven branches of enlightenment, and the noble eightfold p ath 287 Knowing extinction and nonarising is called enlightenm ent because it is the ultimate abandonm ent and realization To classify it in terms of individ­ uals, there are three: the enlightenment o f the listeners, that o f the self-buddhas, and complete enlightenment ii The cause, dharmas of the path This has three topics: (1) Explaining the term as an overview, (2) The actual classification and grouping, and (3) The proof o f the grouping in ten (1) Explaining the term as an overview b -d They factor in it, So the thirty-seven are its factors In terms o f name T hey factor in it, so the thirty-seven o f enlightenment, the four foundations 487 YOUTHFUL PLAY * AREA VI of mindfulness, et cetera, are called its, enlightenment s, factors They are clas­ sified in term s o f their names (2) The actual classification and grouping 67d In substance, ten: 68a—c Faith, diligence, and mindfulness, full knowing, Samadhi, equanimity, and joy, Considering, discipline, and pliancy In substance, they are ten: faith, diligence, and mindfulness, full knowing, samadhi, equanimity, joy, considering, discipline, and pliancy (3) The proof of the grouping in ten This has two points (a) Actual 68d 69ab The mindfulness foundations are full knowing And diligence, called right endeavor The feet of miracles, samadhi How are these thirty-seven grouped as ten? you ask T he four mindfulness foundations are full knowing, because as it is said, “He views the body as the body and rests.”288 And diligence is called right endeavor or the four complete abandonments, because as it is said, “Arouse interest, make efforts, be diligent.” The nature of the four feet o f miracles is samadhi The faculties and powers are, as told by their names, faith, diligence, mindfulness, samadhi, and full knowing in substance The four foundations o f mindfulness; the branch o f enlightenm ent, the right full discernment of dharmas; and right view are full knowing only The four right endeavors, the branch of enlightenment right diligence, and right effort are solely diligence The four feet of miracles, the branch of enlighten­ m ent samadhi, and right samadhi are solely samadhi The branch o f enlight­ enm ent mindfulness and right mindfulness are solely mindfulness Three branches o f enlightenm ent, joy, pliancy, and equanim ity as well as right thought are indicated by their names Right speech, right action, and right livelihood are discipline in substance 488 ... In brief, there are four types o f all the paths: they are the paths called the distinctive path, the path of liberation, the path of no obstacles, and the path o f joining In the text they are... presented from top down, but to explain them in accord with the way they arise, there are the path o f joining, which is the cause o f the path of no obstacles; the path o f no obstacles, which for the. .. three: the enlightenment o f the listeners, that o f the self-buddhas, and complete enlightenment ii The cause, dharmas of the path This has three topics: (1 ) Explaining the term as an overview, (2 )