By Vimuktisena, Haribhadra, Gareth Sparham
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Additional info for Abhisamayalamkara with Vrtti and Aloka
Because he thus teaches that you can place both teacher and pupil in the earlier or later position, since the hindrances occur regardless of whether the order is teacher first and pupil afterwards, or pupil first and teacher after wards. There the seven [the thirty-seventh to forty-third] clashes in a student/teacher relationship are as follows: [when the teacher] prefers to live alone [and the student] prefers the company of others and they do not talk [about the Perfection of Wisdom;24 when the teacher] may wish to go [to teach, but the student] gives no opportunity [for that; when the teacher] wants some little material help [but the student] does not want to give it; [when the teacher] goes to a dangerous or safe place [but the student] does not go; similarly, [when the teacher] goes to a place that gives a lot of alms or a meagre amount of alms [but the student] does not go, [when the teacher] goes to a place where there are signs that robbers are about and [the student] refuses, and to see a family [that is generous with alms] and [the student] refuses.
About them they say the right effort aspects—because when the bases have been investi gated it initiates vigorous effort to remove (prahana-vTrya) obscuration— are on account of the nonapprehension of wholesome and unwholesome dharmas. [Third, the four] feet of psychic power are the path that is the groundwork of meditative stabilization. About them they say the bases of psychic power aspects (so called because desire-to-do and so on make [the minds] of who have cleaned obscuration ready [for meditative stabilization]) are on account of the nonapprehension of desire-to-do, vigor, thought and ex plo ration.
And why? Because he does not apprehend that form. N^m-application practice is where he permits them to make endeavors, saying, [the Bodhisattva] does not apply himself to form; it is thus that he makes endeavors about form, and so on, up to, the knowledge of all aspects. And why? Because he does not apprehend form where it be gins and so on. , because [suchness] cannot be apprehended as firm ground (pratisthana). , are naturally without tur bidity. , that you cannot apprehend a limit to this [Perfection of Wisdom], Also he says that these are small, middling, and big divisions of the practice, respectively, where he prohibits three kinds of coursing, and permits coursing in that, starting from where he says, If he does not course in the notion that form is deep, form is hard to fatho m, form is immeasurable, and so on, up to, special [Buddhadharmas], he courses in perfect wisdom.
Abhisamayalamkara with Vrtti and Aloka by Vimuktisena, Haribhadra, Gareth Sparham