ཆས་མངན་པའ་མཛད་ཀྱ་ཚག་ལའར་བྱས་པ 36

36

are: [destruction of the fetters] concordant with the lower realm, of Rūpa, / and exhaustion of all outflows. Six are the fruit of patience; / the remaining belong to knowledge. / All are the fruit of the unhindered [concentration]. / Five or eight belong to the dhyānas; / one belongs to the preparation; / and of the three fundamental Formless realms. / All belong to the āryamārga; / two are worldly; and of the subsequent [comprehensions]. / Three belong to the knowledge of phenomena; / six and five belong to its counterpart. / Because of the anāsrava possession of disjunction, / the impairment of Bhavāgra, / and the destruction of the two causes everywhere, / a full comprehension is not merely one by transcending a dhātu. / One abiding in seeing / is truly endowed with up to five; / one abiding in meditation [is endowed with] six, / or one, or two. / Due to detachment from a dhātu / and the attainment of a fruit, they are grouped together. / Some abandon one, two, five, and six; / five are not attained. / This is the fifth chapter, 'Exposition of the Latent Defilements', from the Abhidharmakośakārikā. / / That which was stated: defilements are abandoned / from seeing and meditating on the truths: / the path of meditation is twofold; / that called 'seeing' is anāsrava. / The truths are explained as four: / duḥkha, samudaya, likewise / nirodha and mārga; thus / what is the order of their realization? / Pleasant, unpleasant, / and other than those: the sāsrava itself, / because of possessing the three types of suffering, / is duḥkha without exception, appropriately. / That which, when broken or when excluded / by the intellect from something else, / is no longer objectified by that intellect, / like a vase and water, is conventionally / existent; other than that is ultimately existent. / Abiding in ethical discipline, possessing learning and reflection, / one thoroughly applies oneself to meditation. / The intellects arising from learning and so forth / take names, both, and the meaning as their object. / One possesses the two kinds of [distancing], but it is not for those who do not know contentment / and those of great desires. / Not knowing contentment is craving again for what is acquired; / having great desires is longing for what is not acquired. / The opposite are their antidotes. / Those two belong to the three dhātus and are spotless. / Non-attachment is the ārya-lineage; among them, / three are by nature contentment. / By three, conduct is taught; by the last, action, / because it is the antidote to the arising of craving. / Desiring an entity as 'mine' and 'I', / for the sake of its time and permanent tranquility: / entrance into that is through ugliness / and mindfulness of inhalation and exhalation, / for those in whom lust and discursive thoughts predominate. / For all attachment to skeletons, / bones up to the ocean / are spread out and collected by the beginner; / from the bones of the feet up to half the skull / by discarding them, one is said to be proficient; / by holding the mind between the eyebrows, / the mental attention is perfected. / Disgust is non-attachment; [it belongs to] ten planes, / its object is the appearance of Kāmadhātu; it is generated by humans. / Mindfulness of inhalation and exhalation / is prajñā; its five planes; its object is wind; / it is based in Kāmadhātu, not of the external; / it has six aspects: counting and so forth. / Inhalation and exhalation from which the body [arises] / is called sentient, ungrasped; / it arises from concordant causes; by a lower / mind, the two are not realized. / When śamatha is accomplished, / one should meditate on the applications of mindfulness. / On body, sensation, mind, and dharmas, / through examining them in two characteristics / is prajñā arising from learning and so forth. / Others are through connection and object. / The order is according to how they arise; / four as antidotes to distortions. / That application of mindfulness to dharmas, / abiding in taking the general as an object, / views them as impermanent, / suffering, empty, and non-self. / From that, heat arises; / that has the four truths as its sphere, / in sixteen aspects. From heat / arises the peak, which is also like that. / Both direct the aspects through dharmas; / they are also developed through the others. / From that, the two patiences likewise; / all are developed through dharmas.