YOUTHFUL PLAY i* A R E A VII samadhis, and so on The first five clairvoyances, four dhyanas, four Formless, four immeasurables, the first seven emancipations, the ten all-encompassing sense bases, the eight overpowering sense bases, and three samadhis are com m on to ordinary individuals The others are com m on to noble listeners, selfbuddhas, and bodhisattvas Explanation This has two topics: a Those common to nobles, and b Those common to both noble and ordinary individuals a Those common to nobles This has two topics: i Explaining the features of each o f the six qualities, and ii Explaining the features com m on to all six qualities i Explaining the features of each of the six qualities This has three topics: (1) The unprovocative samadhi, (2) Knowledge from aspiration, and (3) The four unhindered knowledges (1) The unprovocative samadhi 36 The unprovocative is relative Knowing on dhyanas end Unshakable Hum an Unborn afflictions of Desire, Including their basis, are its sphere Some arhats produce a cognition such as, “The suffering of sentient beings arises from the afflictions, so when they know me to be a superior field of qualities, may they not produce any o f the afflictions sentient beings have, such as desire and so forth, when they observe me.” Because that path does not provoke afflictions in anyone, it is called unprovocative samadhi T he unprovocative is by nature relative knowing It is on the support of the fourth dhyanas end, because that is the supreme o f the easy paths It is produced by arhats who are unshakable, but not by others, because occasion ally afflictions arise in others’ beings as well, so they cannot abandon the afflic tions It is produced by hum ans of the three continents The unborn future afflictions o f Desire including their basis are its sphere or focus, because it has the aspect o f thinking, “May future afflictions not arise in others.” It can not discard afflictions that not have a basis.311 524 QUALITIES OF THE KNOWINGS (2) Knowledge from aspiration 37ab The knowledge from aspiring is Similar, focusing on all T he knowledge from aspiring is similar to the unprovocative: it is relative knowing in essence, on the level of the last dhyana, among the unshakable ones, and on hum an support o f three continents However, knowledge from aspiration focuses not just on the afflictions and their bases, but on all, form and all other dharmas Knowledge from aspiration is knowledge that comes after having made a previous aspiration After aspiring, “I will know this and that,” one enters the equipoise o f the highest end fourth dhyana and knows it as the object just as it is Therefore, since higher levels are not the object, it does not know the Formless realms directly, says the Great Exposition Others propose that the Buddha knows even the Formless directly through knowledge from aspiration (3) The four unhindered knowledges This has three topics: (a) Teaching their common features by way o f classification, (b) Explaining their individual features, and (c) Their m anner of attainm ent as a summary (a) Teaching their common features by way of classification 37cd Likewise unhindered knowledge o f dharma, Meaning, expression, eloquence The two previous312 are produced by unshakable arhats on the support of hu mans o f the three continents, and likewise the unhindered knowledge o f dharma, meaning, expression, and eloquence are also similar in those respects (b) Explaining their individual features This has six points: (i) The nature and focus o f the first three, (ii) The four dharmas of the fourth, (iii) The two dharmas o f the second, (iv) The essence o f the first and third, (v) The level of the first, and (vi) Distinctions of the level of the third (i) The nature and focus of the first three 38ab Three are, in order, knowing names, Meaning, and speech without obstruction Their other features are different from the unprovocative and knowledge from 5^5 YOUTHFUL PLAY i* A R E A VII aspiration The first three unhindered knowings are, in order, knowing names, meaning, and speech w ithout obstruction The word dharma applies to many different meanings, but in terms o f the unhindered knowledge o f dharmas, it refers to unobstructedly knowing the collection o f names, words, and letters Unhindered knowledge o f meaning is proposed as unobstructedly knowing either all dharmas that can be known or the supreme meaning, nirvana U n hindered knowledge of speech or the expression o f words is unobstructedly knowing gender, tense, usage, and other aspects of syntax (ii) The four dharmas of the fourth 38cd The fourth is logical and fluent Clear speech; and mastery of path 39ab Its focus is on speech and path It is nine knowings, on all levels T he fourth, unhindered knowledge o f eloquence, is the logic o f the contra dictions and connections between meanings, and fluent, clear speech itself, and through attention on oneself, having unobstructed knowledge of mastery of path by not forgetting the samadhi of tranquility and insight The first of these is skill in articulate speech, and the second is skill in attention on oneself These are eloquence and also unhindered knowledge, so they are the unhin dered knowledge o f eloquence Its, unhindered knowledge of eloquence’s, focus is on speech and the defiled and undefiled paths Its nature is the nine knowings excluding knowing ces sation W hen focused on speech, it is in Desire and the four dhyanas, or five levels, and when focused on the path, it is on all nine o f the levels (¡ii) The two dharmas of the second 39cd Knowledge o f meaning, ten or six, O n all O f the four unhindered knowledges, unhindered knowledge o f m eaning is ten knowings if the meaning that is spoken of is all dharmas, or if the meaning is nirvana, six knowings: dharma, subsequent, cessation, extinction, nonaris ing, and relative The unhindered knowledge o f meaning is on all the levels (iv) The essence of the first and third 39d 52 T h e rest are relative QUALITIES OF THE KNOWINGS T he rest, unhindered knowledge of dharma and expression, are relative know ing by nature, because they focus on dharma— the collection o f names and so forth— and speech (v) The level of the first 40ab Knowledge o f dharma is in Desire And dhyan; Unhindered knowledge o f dharm a is in Desire and on the four dhyanas but not above that, because there is no collection of names, words and letters there (vi) Distinctions of the level of the third 40b of speech, Desire and first The unhindered knowledge o f speech or expression is in Desire and on the first dhyana but not above, because speech is inherently motivated by consid eration, and on the second dhyana and above there is neither consideration nor examination The order of the four is as follows: O n the basis of dharma or names, the meaning is realized O n the basis o f the meaning, expression is known O n the basis o f realizing those, eloquence is attained (c) Their manner of attainment as a summary 40c If incomplete, they’re not attained W hoever has one must definitely have all four, because if any one is incom plete, they, the other three, are not attained ii (1) Explaining the features common to all six qualities This has four points Teaching the mental support in general 40d Those six are through the highest end Those six qualities o f unprovocative and so forth are attained through the training o f dhyana o f the highest end, but they are not necessarily included within the highest end, because as is said “Speech in Desire and on first” and so forth 52 YOUTHFUL PLAY * AREA VII (2) The distinctions between what is and what is not the actual highest end 41 a It’s sixfold: The fourth dhyanas highest end is unprovocative samadhi, knowledge through aspiration, three of the unhindered knowledges, and the highest end alone: it is sixfold in nature Although unhindered knowledge of expression is attained through the power o f the fourth dhyana, it is not on the level o f the fourth dhyana, just as the emanated m ind o f Desire is attained by the actual dhyana but is not the actual dhyana (3) Identifying the highest end of the fourth 41 a-c it is dhyanas end, Gained by progressing through all levels, Com ing to highest development It is dhyanas especial upper end, because it is gained by progressing through all levels from Desire to the Peak of Existence, entering the absorption o f each level in forward and reverse order,313 so that it is compatible with the highest end of all levels It has come through the lesser, medium, and greater, or to the highest development, and is even higher than that It has arrived at the extreme upper limit of the fourth dhyana: it is like a fourth alternative.314 (4) The particulars of its training Id O ther than Buddha, they are from training W hen they are in the continuum o f those who are other than the Buddha, they, these six, are arisen from training: they are not attained by mere detach ment The Buddha accomplishes them w ithout depending on training but by merely wishing, because he is the master of all qualities b Those common to both noble and ordinary individuals This has two topics: i Distinctions of their qualities, and ii Understanding their features i Distinctions of their qualities This has four topics: (1) Classifications, (2) Essence, (3) Distinctions o f dharmas, and (4) How they are attained 528 ... respects (b) Explaining their individual features This has six points: (i) The nature and focus o f the first three, (ii) The four dharmas of the fourth, (iii) The two dharmas o f the second, (iv) The. .. its training Id O ther than Buddha, they are from training W hen they are in the continuum o f those who are other than the Buddha, they, these six, are arisen from training: they are not attained... the second, (iv) The essence o f the first and third, (v) The level of the first, and (vi) Distinctions of the level of the third (i) The nature and focus of the first three 38ab Three are, in