YOUTHFUL PLAY ?f A R E A VII ii Relative knowing lObc Relative Knowing is like, or different, too Relative knowing is like dharma and subsequent knowing, with sixteen aspects on warmth, peak, and so forth, or it is different with aspects of revulsion, the in-breath and out-breath, loving-kindness, and so forth, too, because it per ceives the specific and general characteristics o f all dharmas The phrase “and so forth” includes things which are not specific or general characteristics, in cluding commands such as “Make!” “Drink!” or “Go!” or things such as vases and blankets iii The knowings of the four truths lOd They have four from aspects o f their truths They, the knowings of the four truths, have four aspects each from the aspects o f their own individual truths iv Knowing others' minds This has two points (1) How the stainless engage lab Undefiled knowing others’ minds Is like that, too Undefiled knowing others’ m inds is like that— knowing path— too, in having the aspects o f the truth of the path as its aspects, because it is also knowing of the truth o f path (2) How the stained engage 1lb - d For stained, the aspects Are the specifics of the known The sphere o f each is a single substance For stained knowing of minds, the perceived aspects are the specific charac teristics o f the known, m ind and mental factors Both the stained and the stainless cannot perceive the two substances o f m ind and mental factors si multaneously, so for that reason the sphere o f each is a single substance 504 THE KNOWINGS v Through which aspects knowing of extinction and nonarising engage 12ab The remaining possess fourteen aspects, Except for empty and for selfless T he two rem aining from the eight previously explained, knowing extinction and knowing nonarising, possess fourteen aspects of impermanence and so forth, except for em pty and for selfless They not have the aspects of empty or selfless because these knowings designate the self in conventional labels, thinking, “I have extinguished rebirth I shall know no existence beyond this one.” However, when meditating on the empty and selfless, such conventional designations become illogical through the power of that meditation b The essence of each aspect This has four points: i Examining whether the undefiled have specific characteristics as aspects, ii Proving that the sixteen aspects are substantial, iii The essence of the aspects, and iv The distinction between perceiver and perceived i Examining whether the undefiled have specific characteristics as aspects This has two points (1) O w n tradition 12c Unstained: no more than sixteen aspects Do the undefiled knowings have self-characteristics as aspects? you ask The Kashmiris propose that the unstained have no more than the sixteen aspects of impermanence and so on (2) O ther tradition 12d But others say there are, from the Treatise But others, the Aparantakas, say that there are also aspects o f specific charac teristics The reason comes from the Treatise, Jndnaprasthdna: Does the m ind that does not possess know dharmas? you ask It knows In terms of being produced logically, it knows impermanence, suffering, empty, selflessness, cause, origin, fully arising, condition, that this is the place, and that this is the basis.296 505 YOUTHFUL PLAY ?f A R E A VII ii Proving that the sixteen aspects are substantial 13a In substance, there are sixteen aspects The Aparantakas say that in substance there are the four aspects o f suffering and one each for origin, cessation, and path, for a total o f seven aspects The others are synonyms The Great Exposition proposes that there are sixteen substantially established aspects The aspects o f the truth of suffering are as follows: because it depends upon conditions, impermanent Because it is inherently harmful, suffering As it is incompatible with the view o f “mine,” empty As it is incompatible with view ing “me,” selfless The aspects o f the truth of origin are: In the m anner o f a seed, cause In the m anner o f arising, origin In the manner of connection, production Through the meaning o f manifestly establishing, condition The aspects of the truth o f cessation are: Because the aggregates have been destroyed, cessation Because the three fires297 are pacified, peace Because there is no hostility, sublime Because it is free of all faults, emancipation The aspects of the truth of path are: Through the meaning o f going, path Because it has proof, reasoning Through the meaning of completely accom plishing, accomplishing Because it makes one transcend utterly and completely, deliverance iii The essence of the aspects 13b An aspect is full knowing W hat is a so-called aspect itself? you ask The Sutra school posits that an aspect is cognitions m anner of perception, but Great Exposition proposes that an aspect is full know ing.298 iv The distinction between perceiver and perceived 13b-d That And that with focus can perceive All that exists is the perceived Well then, does only full knowing perceive? you ask No T h at full knowing and that w ith a focus can perceive All that exists as knowable phenom ena is what is perceived Thus full knowing is proposed to be all three— full know ing, perceiver and perceived All other dharmas with focus are perceiver and perceived, and all that does not have a focus is only perceived 506 THE KNOWINGS Explaining other distinctions of the knowings This has five topics: a Dis tinctions o f essence, b Distinctions of level, c Distinctions of support, d Dis tinctions of foundations of mindfulness, and e Distinctions o f focus a Distinctions of essence 14a The first is threefold Others, virtue O f the ten knowings, the first, relative knowing, is threefold— virtuous, nonvirtuous, and neutral— and the other nine are virtuous only b Distinctions of level l4 b - d The first is on all o f the levels The one called dharma is on six The subsequent on nine Six likewise 15a Knowing others minds is on four dhyanas For distinctions o f levels, the first o f the knowings is on all the levels from Desire to the Peak o f Existence The one called dharm a knowing is on only the six levels o f dhyana.2" As that is the antidote for Desire in particular, it is not on the Formless levels T he subsequent knowing is on any o f the nine undefiled levels.300 The portion o f six— knowing the four truths, knowing ex tinction, and nonarising— that is included within subsequent knowing is like wise also on nine The portion included within dharm a knowing is on six levels Knowing others’ m inds is difficult to produce, so only the easy paths o f the actual practices o f the four dhyanas support it c Distinctions of support 15b—d That has Desire and Form as support, And dharma has support o f Desire The others, on three realms’ support W hat supports are they on? you ask T h at knowing others’ minds is supported only by the dhyanas, so it definitely has Desire and Form as its bodily support A nd dharm a knowing, as it is primarily weariness with Desire, has the support o f Desire only The higher two realms are detached from Desire, so they are no longer weary of it T he eight knowings other than those two have any of the three realms as support 50 YOUTHFUL PLAY AREA VII d Distinctions of foundations of mindfulness I 6ac Cessation m ind is one foundation O f mindfulness, and knowing minds Is three Those which remain are four Well then, which o f the foundations o f mindfulness these knowings have as their essence? you ask The essence of cessation m ind focuses only on non composites, so it is only the one foundation o f mindfulness of dharmas And because minds that know others’ m inds only perceive concurrences,301 they are the three foundations other than mindfulness of body Those eight know ings which remain are any o f the four foundations of mindfulness e Distinctions of focus This has three points i How many knowings does each knowing have as its focus I 6d Nine are the sphere of dharma mind 17a-c Nine o f the path and subsequent mind; And two of suffering and cause Ten are o f four, and none of one How many knowings are the focus of each knowing? you ask N ine knowings are the sphere o f dharm a m ind, because relative knowing is the object of dharma knowing o f suffering and origin, and the eight undefiled except for subsequent knowing are the object o f dharma knowing o f path N ine know ings other than relative knowing are the sphere o f the knowing of path, be cause that only takes an undefiled object A nd the object o f subsequent knowing is the nine other than dharma knowing, as above And two, relative knowing and defiled knowing o f others’ minds, are the object o f both knowing suffering and knowing its cause, origin All ten knowings in order are the ob ject o f four knowings— relative, others’ minds, extinction, and nonarising This is because the object of relative knowing is all dharmas, the object of knowing others’ minds is all concurrences, and knowing extinction and nonar ising are partially dharma knowing and partially subsequent knowing And none o f the knowings at all are the object o f the one knowing cessation, be cause that does not know composites and focuses on noncomposites ii Which subjects focus on many dharmas 17d 508 T h e r e are t e n d h a r m a s t o apply ... unstained have no more than the sixteen aspects of impermanence and so on (2 ) O ther tradition 12d But others say there are, from the Treatise But others, the Aparantakas, say that there are also aspects... The first is on all o f the levels The one called dharma is on six The subsequent on nine Six likewise 15a Knowing others minds is on four dhyanas For distinctions o f levels, the first o f the. .. all the levels from Desire to the Peak o f Existence The one called dharm a knowing is on only the six levels o f dhyana.2" As that is the antidote for Desire in particular, it is not on the