The Peaks that forbearance destroys,Are discards just o f seeing.. As me, mine; perm anent and ceasing; As nonexistent; overesteeming The low; and viewing what is not cause O r path as s
Trang 16 The Peaks that forbearance destroys,
Are discards just o f seeing O n others,
O f seeing and meditation W hat forbearance Does not destroy are just o f meditation
7 As me, mine; perm anent and ceasing;
As nonexistent; overesteeming
The low; and viewing what is not cause
O r path as such: these are five views
8 Since clinging to Ishvara, et cetera,
As cause, initially mistakes
Them to be perm anent and self,
Just seeing suffering discards it
9 Am ong three views, there are four errors,
Since they’re mistaken, since they’re thoughts That judge, since they exaggerate
M ind and conception, from their power
10 The prides are seven Nine types, three
Destroyed by seeing, meditation
Discards o f m editation are
Entangled w ith killing and so forth
11 Craving destruction, too In nobles,
The prides, et cetera, that think “me”— Developed by view— do not occur
N or does nonvirtuous regret
12 The views and doubts that one discards
By seeing suffering and cause
A nd simultaneous and unmixed
Ignorance are the universals
13 O f these, the nine can focus higher,
Excluding two views W hat arises
Along with them is universal
As well, attainm ent not included
Trang 2A R E A V * T H E K E R N E L S
14 W rong views and doubts discarded by
Seeing cessation and the path,
Concurrent and plain ignorance:
These six take the undefiled as sphere
15 Cessation that is o f their level
Because paths can be m utual causes,
The paths o f the six and nine levels
Are objects o f whose sphere they are
16 Desire does not, since its discarded
N or hatred, since they do not harm
Since they are peace, pure, and supreme,
Pride does not, nor does overesteeming
17 The universal kernels can
Develop through a focus on
Any that is o f their own level
Nonuniversal, on own class
18 N o t those whose sphere is high or stainless
Since those are not made mine, since anti
The ones concurrent with one, then
Develop through concurrence with that
19 In higher, all neutral In Desire,
The personality, extreme,
A nd simultaneous ignorance
The rest here are nonvirtuous
20 Desire, aversion, and delusion
In Desire are the roots o f nonvirtue
There are three roots o f neutral: craving,
And ignorance, intelligence
21 Others act dually, loftily,
So they are not The Bàhyaka
Propose these four: craving, view, pride,
Delusion From ignorance, three dhyanists
Trang 322 Categorical, distinguishing,
A nd questioning, and the declining Responses answer queries on death,
Rebirth, superior, self or other
23 O ne is tied down to things toward which
Desire and anger, pride as well,
O f both the past and present have
Arisen but not been abandoned
24 The future mental tie to all
The others tie in their own time
The nonarising, to all times
All that remain tie one to all
25 The times always exist, it was said
Since two, objects exist, result
Because they say these all exist,
They’re called Those W ho Say All Exists
26 They’re four, called thing and character
A nd state and relative dependence
The third is best, because the times
Are there presented through their action
27 They’d block W hat’s it? N o t different,
N ot logical as time If they
Exist, why don’t they arise and perish?
So deep are the natures o f dharmas
28 Suffering is seen, they’ve been discarded;
Still other universals bind them
The first has been abandoned, yet
Still tied by stains whose sphere it’s in
29 Those o f Desire, discards o f seeing
Suffering and cause, o f m editation,
Are in the sphere o f their own three,
O f one of Form, o f stainless, too
Trang 4A R E A V ?f T H E K E R N E L S
30 A nd those o f Form are in their own,
Three low, one high, and stainless, too
Those o f the Formless, in the sphere
O f these three o f three realms, o f stainless
31 Discards o f seeing path and cessation,
Are in the same spheres, plus their own
The undefiled are in the sphere
O f three realms’ last three and the stainless
32 Two ways the afflicted can have kernels;
The unafflicted, through development
O u t o f delusion, doubt; from that,
W rong view, then personality
33 From that, extreme, then overesteeming
Discipline, overesteeming view
For ones own view, there’s pride, attachment,
And hate for others, in this order
34 The kernels being not abandoned,
The object being present near,
And inappropriate attention
Fulfill the causes o f afflictions
35 In Desire, defilements are the afflictions
Except delusion, and the entanglers
In Form and Formless, kernels alone
Are the defilements of existence
36 Since they are neutral and look inward
O n levels o f equipoise, they’re one
The root is ignorance, so it
Is taught as a separate defilement
37 The floods and yokes are like that, too,
But views are separate, since they’re sharp
N ot as defilements— w ithout helpers,
They do not tend to put, it’s claimed
Trang 538 Those just explained and ignorance,
W ith views divided into two,
Are grasping Ignorance produces
N o clinging, and it is combined
39 Since they are subtle, since connected,
Since they develop in two ways,
Since they pursue, because o f these,
They are explained to be the kernels
40 Because they put and ooze, because
They carry away, attach, and grasp:
These are the explanations of
The words defilement and so forth
41 W hen these are classified as fetters,
Et cetera, they’re taught as five types Alike in substance, overesteeming,
The two views are a separate fetter
42 Since they are both nonvirtuous only,
A nd are autonom ous, it’s taught
That jealousy and stinginess
Are fetters separate from those
43 There are five that lead to the lowest
The two prevent transcendence o f
Desire The three will send one back
The three include the gates and roots
44 N ot having any desire to go,
W rong path, and doubt about the path Prevent one from arriving at
Liberation, so these three are taught
45 There are just five that lead to higher:
The two desires o f Form and Formless, Excitement, pride, delusion, too
Three bonds by force o f the three feelings
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