VERSES ON THE TREASURY OF ABHIDHARMA Those with two distances N ot the Insatiable, dissatisfied To crave for more is insatiable; To want what is not had, dissatisfied The opposite is their antidote These two are in three realms or stainless Nongreed, the noble family O f these, three are content by nature The three teach conduct; the last, action As anti for the arising o f craving To quell desire for things one grasps As mine or me, for a time, forever O ne enters that through the repulsive And mindfulness o f in, out breath, For those with excess desire or thoughts The skeleton for all desirous 10 At first imagine bones that spread As far as the sea, then narrow down The trained discard bones from the foot To half the skull Perfect attention 11 Holding the m ind between the eyebrows Repulsive is nongreed It s on Ten levels, focusing on the Appearance o f Desire By humans 12 The mindfulness of breath is full knowing It’s on five levels; its sphere is wind Desire realm Outsiders not Six types are counting and so forth 13 In and out breath, on those o f the body, Called beings, are not appropriated They arise from a compatible cause And are not observed by lower mind 64 AREA VI * PATHS 14 After accomplishing tranquility Meditate on the founds o f mindfulness By examining two characteristics O f body, feeling, mind, and dharmas 15 Full knowing from listening, et cetera The others from connection, focus The order is as they arise, Four antis for the erroneous 16 It is the foundation of dharmas That focuses on them combined They view them as impermanent, And suffering, empty, and selfless 17 The warmth arises out o f that It has the four truths as its sphere W ith sixteen aspects O u t of warmth Comes peak, which is like that as well 18 Through dharma, they both aim at aspects, Develop through the others, too From that, forbearance Two like that Dharmas develops all of them 19 The object o f the great is suffering O f Desire realm It is one m oment So is supreme dharma They are all Five aggregates, w ithout attainments 20 The four precursors to realization M ust be produced by meditation O n N ot Unable, special, and The dhyanas Two below, perhaps 21 Support o f Desire realm, and women Gain supreme dharma on both supports The nobles forfeit them when leaving A level; nonnobles at death AND INDIVIDUALS 65 VERSES 22 ON THE TREASURY OF ABHIDHARMA The first two by regressing, too The actual sees truth in this If one regresses, gained anew Both forfeitures are nonpossession 23 W hen peak is gained, roots can’t be severed; Forbearance goes not to low realms Two can withdraw from the learners’ family A nd become buddhas Others, third 24 The Teacher and rhino, all on one Seat and dhyan’s end until awakening Before that, the precursor to freedom The swiftest in three lives are freed 23 From listening and contemplation, Three karmas are propelled by humans From the supreme of worldly dharmas Comes undefiled dharma forbearance 26 O f suffering o f Desire, from which Arises dharma knowing of Just that itself And likewise for The rest of suffering arises The subsequent forbearance, knowing Three other truths are like that, too 27 Thus clear realization of the truths Is sixteen minds There are three types, Called seeing, focusing, and action, O n the same level as supreme 28 Respectively, forbearance, knowing are Paths o f no obstacles and liberation From seeing the unseen, fifteen M oments of these are the path o f seeing 29 D uring these, sharp and dull faculties Are followers o f faith and dharma They’re entering the first result If no discards of meditation 66 AREA VI PATHS AND INDIVIDUALS 30 O r up to five have been destroyed The second, till the ninth’s extinguished O ne who is detached from Desire O r higher is entering the third 31 Those who are entering a result Abide in it on the sixteenth Sharp and dull faculties are then Convinced through faith, attained through seeing 32 To gain a result is not to gain The path o f higher progress Thus Those dwelling in result, not striving To improve it, are not enterers 33 Each level has nine kinds of faults, Likewise nine qualities, because The lesser and so forth o f lesser, Middle, and great are separate 34 Those dwelling in result w ithout discarding any Through meditation, at most seven times Those freed from three or four, with two or three More lives, from family to family 35 If they have conquered up to five, They’re also entering the second, And when the sixth set is extinguished, At that time, they are a once-returner 36 W hen they have extinguished seven or eight Classes of faults, one life, one obstacle They also are entering the third W hen ninth has perished, nonreturner 37 They pass into nirvana in between, O n birth, with effort, without effort, or They’re bound for higher If they alternate The dhyanas, they are bound for Below None 67 VERSES ON THE TREASURY OF ABHIDHARMA 38 They leap, half leap, or die in all The realms, and others go to the Peak Four other types are bound for Formless Another transcends sorrow here 39 Dividing the three in three more, Nine bound for Form can be explained, Distinguished by their different Karma, afflictions, faculties 40 W ithout dividing those bound higher, There are seven holy wanderers, They act on holy, not unholy; They go w ithout return, so holy 41 Nobles who in Desire transform Their lives don’t go to other realms Both they and those born higher not Regress or refine faculties 42 They alternate the fourth dhyan first, Achieved by alternating moments In order to take birth and dwell, Also from fear o f the afflictions 43 Because there are five types o f that, Only five births in pure abodes Nonreturners who have gained cessation Are called made manifest by body 44 They are entering arhat until The Peak’s eighth blockage is extinguished, And on ninth’s path of no obstacles That is the vajra-like samadhi 45 Attaining its extinction and Knowing thereof, nonlearner arhat Transworldly brings detachm ent from The Peak Two kinds detach from others 68 ... they alternate The dhyanas, they are bound for Below None 67 VERSES ON THE TREASURY OF ABHIDHARMA 38 They leap, half leap, or die in all The realms, and others go to the Peak Four other types are... for the erroneous 16 It is the foundation of dharmas That focuses on them combined They view them as impermanent, And suffering, empty, and selfless 17 The warmth arises out o f that It has the. .. well 18 Through dharma, they both aim at aspects, Develop through the others, too From that, forbearance Two like that Dharmas develops all of them 19 The object o f the great is suffering O