YOUTHFUL (b) PLAY AREA V How general afflictions bind 24d All that remain tie one to all As long as they have not been discarded, all th at remain— view, doubt, and ignorance of all three times— tie one to all things that are objects o f focus of all three times in all five classes, because they are general afflictions242 as they are tied to all five aggregates (2) Examining the three times This has two topics: (a) Presenting the position of this school, and (b) Rebutting criticism (a) Presenting the position of this school This has three topics: (i) The po sition that all three times exist substantially, (ii) Presenting the proof, and (iii) Teaching that this is the tradition of the Great Exposition (i) The position that all three times exist substantially 25a The times always exist, Well then, past, present, and future composites exist substantially or not? If so, they must be permanent If not, one cannot be tied to them in the pres ent, you say The position is that the times always, at all times, exist.243 (ii) Presenting the proof This has two points A Scriptural p r o o f 25ab it was said Since two, The times exist because it was taught in a sutra: Bhikshus, if there were no past form, the well-versed noble listeners would not view past forms, but because past form exists, the well-versed noble listeners view past form So it was said It is also since it was said that consciousness arises from the two, object and faculty 404 THE NATURE OF THE KERNELS B Logical p r o o f 25b objects exist, result The past and future exist in their own time because if the focused object exists, consciousness arises, but if it does not exist, consciousness does not arise Since the past and future can be objects of the m ind consciousness, they must there fore exist Also because there is production by past karma o f a later fully ripened result, we know the past exists (Mi) Teaching that this is the tradition of the Great Exposition This has three points: A Actual, B Divisions of schools, and C Analyzing which of the four traditions is best A Actual 25cd Because they say these all exist, They’re called Those W ho Say All Exists Someone who claims to be a Sarvastivadin must certainly hold this position, it is known Because they say these three times all exist, they are called Those W ho Say All Exists, or Sarvastivadin Those who distinguish and say the pres ent and past karma that has not yet produced a result exist, but the future and the past that has produced a result not exist, are called Vibhajyavadin, those who say there is a distinction B Divisions o f schools 26ab They’re four, called thing and character And state and relative dependence They, the Sarvastivadins, have four traditions, called transform ing thing, transforming characteristics, transforming state, and relative dependence The first of these is the tradition of the Venerable Dharmatrata He says that as dharmas progress through time, the thing transforms, but the substance does not transform For example, if you destroy a gold vessel and make it into some thing else, the shape has changed but the gold’s color and nature not change The second is the tradition o f Venerable Ghosaka He says that as dharmas progress through time, in the past it possesses the characteristics o f the past, but it does not not possess the characteristics of the other two times The others times are similar For example, when one m an feels manifest lust for one woman, he is not free o f desire for others 405 YOUTHFUL PLAY * AREA V The third is the tradition of Venerable Vasumitra He says that as dharmas progress through time, when the action has not been done, they are future W hen the action is being done, they are present W hen the action has been done and ceased, they are past W hen they go from one time period to another, they are different in terms o f being in a different state, but not in terms of substance For example, if you put a token in the ones colum n it is called “one,” but if you put it in the hundreds column it is called “one hundred.” The fourth is the tradition of Venerable Buddhadeva He says that as dhar mas progress through time, in relation to earlier and later they are called dif ferently For example, one woman can be both a m other and a daughter C Analyzing w hich o f the four traditions is b e st 26cd The third is best, because the times Are there presented through their action The first tradition is subsumed within the non-Buddhist Samkhya tradition because it says that dharmas completely transform In the second, since every thing has the characteristics o f all the times, the times would get mixed up The fourth is illogical as well, since at any one time all three times would be present Therefore of all these traditions, the third, transforming state, is the best position, because the times o f past and so forth are there presented through or in terms of their action Any dharma that has not yet performed its action is future W hen it is doing its action, it is present W hen the action is done and ceased, it is past, so it is heard (b) Rebutting criticism This has two points A The criticism 27a-c They’d block W hat’s it? N ot different, N ot logical as time If they Exist, why don’t they arise and perish? They, the two times, would block the action from happening because they have action and exist substantially Additionally, w hat is it, so-called action— is it different from time or not? If it is different from time, then it is noncom pound, and so action would be permanent However, if it is n ot different, all the times would have action, so it would no t be logical for the action not to be performed in the past and the future times as well If the action exists, then it is not separate from time, but in the two times 406 THE NATURE OF THE KERNELS the action has not arisen or it has destroyed, so it does not exist, you say T hat also does not make sense If you propose that just as they are in the present, they, actions, also exist in the other two times, one must ask w hy they not arise and perish in them? It would follow that action should not be arisen and should have perished in the present B Its reb u ttal 27d So deep are the natures of dharmas The Great Exposition says that the past and future must exist To those who cannot be convinced, they say, “So deep are the natures, the inherent essences, o f dharmas, which w ithout a doubt are not the sphere of sophists.” (3) Discarded yet possessed This has two points (a) Discards of seeing 28ab Suffering is seen, they’ve been discarded; Still other universals bind them W hen one has discarded a thing, has it been removed— that is, is one free of it? Has everything one has removed been abandoned? you ask W hen one has removed something, one has abandoned it, but it is possible to abandon some thing w ithout removing it W hen suffering is seen, they, all those kernels, have been discarded upon seeing suffering, but still the other remaining uni versals that are discarded by seeing the origin bind them (b) Discards of meditation 28cd The first has been abandoned, yet Still tied by stains whose sphere it’s in Among the nine types of discards of meditation, the first, the greater of greater, may have been abandoned and removed,244 yet one is still tied to it by the focus o f the remaining stains whose sphere it is in, the middle greater, lesser greater, and so forth afflictions that focus on it (4) Which dharmas are the objects of which cognitions This has two topics: (a) W hich cognitions focus on the five dharmas o f each of the three realms, and (b) W hich cognitions focus on the undefiled 407 YOUTHFUL PLAY * AREA V (a) Which cognitions focus on the five dharmas of each of the three realms This has two topics: (i) W hich cognitions focus on the first two discards of seeing and the discards of meditation, and (ii) W hich cognitions focus on dis cards o f seeing cessation and path (i) Which cognitions focus on the first two discards of seeing and the dis cards of meditation This has three points A Which cognitions focus on those on the level o f Desire 29 Those of Desire, discards o f seeing Suffering and cause, o f meditation, Are in the sphere o f their own three, O f one of Form, of stainless, too In order to easily understand w ith few words how many kernels develop through focus on the different classes of things, this is taught in brief To briefly categorize all dharmas that are objects, there are the five classes o f discards in each o f the three realms plus undefiled dharmas, for a total of sixteen classes The perceiving subjects, cognitions, are likewise also sixteen The word cogni tion is used as an illustration— it includes all the concurrences Among these, those o f Desire that are discards o f seeing suffering and its cause, the origin, and those which are discards o f the path, m editation— three dharmas— are in the sphere o f the five subjects each: their own three cogni tions of Desire, o f one virtuous cognition, the preparation for the first dhyana included w ithin m editation discards o f the Form realm, and also the con sciousness that is compatible with stainless dharma knowing B Which cognitions focus on those on the levels o f Form 30ab And those of Form are in their own, Three low, one high, and stainless, too And those same three classes of dharmas245 o f the Form realm are in the sphere o f eight cognitions They are the objects of the three o f their own cognitions in the Form realm, three from the lower Desire realm— the two universals of dissimilar status and virtuous discards of meditation— one cognition from the preparation for Infinite Space from the higher Formless, and the consciousness that is compatible with stainless subsequent knowing, too 408 ... logical for the action not to be performed in the past and the future times as well If the action exists, then it is not separate from time, but in the two times 406 THE NATURE OF THE KERNELS the action... dharmas245 o f the Form realm are in the sphere o f eight cognitions They are the objects of the three o f their own cognitions in the Form realm, three from the lower Desire realm— the two universals... sense If you propose that just as they are in the present, they, actions, also exist in the other two times, one must ask w hy they not arise and perish in them? It would follow that action should