Jewels from the treasury vasubandhus ( (61)

THE PRESENTATION OF KARMA realm If the undefiled vow is attained on a support o f the first dhyana, its great sources also m ust be from the first dhyana (3) The features of their essence 5d 6ab Impercepts aren’t appropriated They are causally compatible And indicate a sentient being Im perceptible forms are unobstructive, so they are not appropriated, and as they are always either virtuous or nonvirtuous, it is impossible for them to be neutral As they are not produced by development, by implication they are produced by com patible cause They indicate a sentient being because they are included within the continuum of one (4) O ther attributes of their cause This has two points: (a) Attributes of the causes of imperceptible forms of Desire 6cd They arise from sources which must be Compatible, appropriated They, imperceptibles of Desire, arise from the cause of the great sources in the continuum of the assemblage of the body, which m ust be causally com ­ patible and appropriated (b) Attributes of the causes in the dhyanas and undefiled levels 6e-h The ones born o f samadhi arise From unappropriated sources, That are produced by development And are not separate Since they follow the mind, the ones born o f samadhi— undefiled and dhyana vows— arise from the cause o f unappropriated sources Because they are de­ veloped by samadhi, they are produced by development They are born from one set o f four sources, as the four sources that produce all seven different abandonments are no t separate.174 Here there are different assertions made by the Great Exposition, Sutra school and M ind Only school 99 YOUTHFUL PLAY * AREA IV The presentation of general features of the three karmas This has two topics: a Presenting the actual meaning, and b Explaining motivation in detail a Presenting the actual meaning This has three topics: i Distinctions o f virtue and so forth, ii W hat is in which realm, and iii The individual classi­ fication o f the three dharmas i Distinctions of virtue and so forth 7ab There are no neutral imperceptibles The others are threefold Among the three types of karma explained above,175 there are no neutral im ­ perceptible karmas that are neither virtuous nor nonvirtuous T he perceptible and volitional karmas that are other than that are threefold For example, there are virtuous perceptibles such as joining palms in prayer, nonvirtuous such as taking life, and neutral such as the crafts and so forth— all three are possible Likewise volition can be all three ii W hat is in which realm This has four points: (1) Which realm nonvirtue is in 7bc Nonvirtue is In Desire N onvirtuous karma is only in the Desire realm It is not in the higher realms, because beings in those realms have discarded shamelessness and immodesty (2) Which realms imperceptibles are in 7c There are impercepts in Form, too, There are the imperceptibles o f dhyana and undefiled vows in Form, too The word “too” indicates they are also in Desire They are not in Formless (3) Which realm mere perceptibles are in 7d And percepts where there is considering A nd there are perceptibles, including action, in those levels where there is 300 THE PRESENTATION OF KARMA considering— Desire and the first dhyana They are not in the second dhyana and higher, because there is neither the motivation o f consideration and ex­ amination, nor obscured neutral (4) Which realm obscured perceptibles are in 8ab There’s no obscured in Desire, either, Because there is no motivation N ot only in the levels without consideration, but there is no obscured neutral perceptible in the Desire realm either W hat is the reason? Because there is no motivation for it: in Desire, the obscured is only associated with personality and extreme views, and these are always discards of seeing only, so they directed inward For that reason they are not suitable as the motivation for perceptible karma in The individual classification of the three dharmas This has three topics: (1) The classification o f virtue, (2) o f nonvirtue, and (3) of neutral (1) The classification of virtue This has four points (a) Ultimate virtue 8c Ultimate virtue is liberation; W hat is called ultim ate virtue is the liberation of nirvana, because it is both exalted and truly virtuous T hat is because it is the supreme happiness that is free of suffering, like freedom from illness, for example (b) Inherent virtue 8d Inherent: roots, shame, modesty; Inherent or intrinsic virtue is the three virtuous roots of nongreed, nonhatred, and nondelusion; shame; and modesty, because they not depend upon concurrence or motivation, like beneficial medicine, for example (c) Concurrent virtue 9a Concurrent with that is concurrent; Dharmas that are concurrent w ith that, inherent virtue, are concurrent virtue, 301 YOUTHFUL PLAY * AREA IV because there are no virtues in a m ind that is not concurrent with the roots of virtue, like drink that is mixed with medicine (d) Virtue of motivation 9b Actions and such are motivated The actions or karmas of body and speech motivated by those and such things, including birth, attainment, cessation, the absorption of the conception-free are m otivated virtue, like the milk from a m other who has drunk a beverage mixed with beneficial medicine (2) The classification of nonvirtue 9c Nonvirtue is the opposite N onvirtue, which also has four types, is the opposite o f the four virtues All that is in the end samsaric is ultimate nonvirtue T he three nonvirtuous roots, shamelessness, and immodesty are inherent nonvirtue Dharmas that are concurrent with those are concurrent nonvirtue T he karmas o f body and speech that these motivate, as well as the characteristics o f birth and so forth and the attainm ent o f nonvirtue, are motivated nonvirtue An example to il­ lustrate this would be milk from a m other who has drunk a beverage mixed with harmful drugs (3) The classification of neutral 9d The stable is the ultimate neutral T h at which is stable is the ultim ate neutral: space and nonanalytic cessa­ tion among the noncomposites The inherent neutral is that which is obscured by personality and extreme view in the Desire realm and by all afflictions in the higher realms T he concurrent neutral is that which is concurrent with the m ind o f crafts, et cetera M otivated neutral is the perceptibles o f body and speech in the path o f conduct and so forth, birth and so forth, and attainment b Explaining motivation in detail This has three topics: i Classification of motivation, ii The nature of each classification, and iii Examining the four possibilities of their dharma bases 302 THE PRESENTATION OF KARMA i Classification of motivation 1Oab Two motivations are the causal And the contemporaneous motives Well then, if the cognition of a discard o f seeing cannot motivate a perceptible, then it contradicts the sutra that says, “From that wrong view come wrong thought, wrong speech, and extreme actions,” you say It is not a contradiction In general, there are two types o f m otiva­ tions, which are called the causal and the contem poraneous (with the action) motivations n The nature of each classification lOcd The first one is the instigator; The second is the executor T he first one o f the two motivations is the instigator because it is both cause and motivation and because it impels the karma T he second one, the con­ temporaneous motive, is the executor because one engages in action according to it at the time o f the action W ithout the contemporaneous motivation, there might be the causal motivation, but the action will not be brought to a perceptible end For example, it is like someone who resolves to go to the mar­ ket but dies in the interim and does not reach the market iii Examining the four possibilities of their dharma bases This has five topics: (1) The possibility o f being only the instigator, (2) The possibility of being both, (3) The possibility o f only being the executor, (4) The possibility of analyzing the way they mutually engage, and (5) The possibility of being neither (1) The possibility of being only the instigator lab The consciousness that seeing discards Is the instigator The consciousness that seeing discards is the perceptible s instigator only, be­ cause the causal motivation is a motivation that is the basis for the consider­ ation and examination At the time that the executor is looking outward, the six groups of consciousness arise in succession, so the earlier motivation that looked inward does not exist and thus cannot be the executor 303 ... instigator, (2 ) The possibility of being both, (3 ) The possibility o f only being the executor, (4 ) The possibility of analyzing the way they mutually engage, and (5 ) The possibility of being neither (1 )... called the causal and the contem poraneous (with the action) motivations n The nature of each classification lOcd The first one is the instigator; The second is the executor T he first one o f the. .. go to the mar­ ket but dies in the interim and does not reach the market iii Examining the four possibilities of their dharma bases This has five topics: (1 ) The possibility o f being only the