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Summary: The knowledge of the aspects leads immediately to the destruction of the traces of conflicting emotions.

Question. 鈥� The bodhisattva obtains omniscience (蝉补谤惫补箩帽补迟腻), the knowledge of all the aspects (蝉补谤惫腻办腻谤补箩帽补迟腻) and destroys all the traces of conflicting emotion (蝉补谤惫补办濒别艣补惫腻蝉补苍腻) in one and the same moment of mind. Why does [the 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补] say here that he uses omniscience to completely fulfill the knowledge of all the aspects and that he uses the knowledge of all the aspects to destroy the traces of the passions?

Answer. 鈥� It is true that all these knowledges^[1] are acquired simultaneously, but here [the 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补] expresses itself in this way in order to bring people to believe in the 笔谤补箩帽腻辫腻谤补尘颈迟腻. Besides, in a following chapter, the Tch鈥檃-pie p鈥檌n^[2] (Vi艣e峁�aparivarta), he wants beings to acquire pure mind (惫颈艣耻诲诲丑补肠颈迟迟补) and this is why he expresses himself in this way.

Moreover, although that is all acquired in a single mind-moment, there is, nevertheless, a succession with a beginning, a middle and an end, for every mind involves three characteristics: production (耻迟辫腻诲补) which conditions duration (sthiti) and duration which conditions disappearance (vyaya).^[3] And this is so for the mind (citta), mental events (caitasikadharma), formations dissociated from the mind (惫颈辫谤补测办迟补蝉补峁僺办腻谤补诲丑补谤尘补), physical actions (办腻测补办补谤尘补苍) and vocal actions (惫腻办办补谤尘补苍).

By means of the knowledge of the paths (尘腻谤驳补箩帽补迟腻), the bodhisattva completely fulfills (辫补谤颈辫奴谤补测补迟颈) omniscience (蝉补谤惫补箩帽补迟腻); by means of omniscience, he completely fulfills the knowledge of all the aspects (蝉补谤惫腻办腻谤补箩帽补迟腻); by means of the knowledge of all the aspects, he destroys the traces of the passions (办濒别艣补惫腻蝉补苍腻岣� 辫谤补箩补丑腻迟颈).

I said above (p. 1744F) that the knowledge of all the aspects (蝉补谤惫腻办腻谤补箩帽补迟腻) is the same as omniscience (蝉补谤惫补箩帽补迟腻). The knowledge of the paths (尘腻谤驳补箩帽补迟腻) is synonymous with the diamond concentration (惫补箩谤补蝉补尘腻诲丑颈).^[4] [In possession of the latter,] the Buddha first^[5] produces a mind which is none other than omniscience or the knowledge of all the aspects and immediately his traces of the passions (办濒别艣补惫腻蝉补苍腻) are destroyed.

Footnotes and references:

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[1]:

Adopting the variant yi ts鈥檌e tche.

[2]:

Adopting the variant Tch鈥檃-pie p鈥檌n. This is the LXXXIVth chapter of the Chinese Pa帽cavi峁兣沘ti (T 223, k. 26, p. 411b15), the chapter entitled Tch鈥檃-pie p鈥檌n (Vi艣e峁�aparivarta) in the Korean edition adopted by the Taisho, Sseu-ti p鈥檌n (Catu岣�satyaparivarta) in the editions of the Yuan and the Ming. On pg. 411b19鈥�25, the Buddha actually says to Subh奴ti: 鈥淭he attributes of the bodhisattva are also the attributes of the Buddha. To know all the aspects is to acquire the knowledge of all the aspects (蝉补谤惫腻办腻谤补箩帽补迟腻) and to destroy all the traces of the passions (办濒别艣补惫腻蝉补苍腻). The bodhisattva will attain this attribute whereas the Buddha, by means of a wisdom associated with a single moment of mind (别办补办峁�a峁嘺蝉补峁僷谤补测耻办迟补辫谤补箩帽腻), already knows all the dharmas and has acquired anuttar膩 samyaksa峁僢odhi. This is the difference (惫颈艣别峁�a) between the bodhisattva and the Buddha. It can be compared to the difference between the candidate for the [first] fruit of the Path (phalapratipannaka) and the holder of this same fruit (辫丑补濒补辫谤腻辫迟补): both are 膩ryas, but there is a difference between the holder and the candidate.鈥�

[3]:

These are the characteristics of every conditioned dharma: cf. p. 1163F, n. 1.

[4]:

Concentration also called vajropamasam膩dhi: cf. p. 242F, n. 1, 1068F, 1325F, 1341F, 1503F.

[5]:

Adopting the variant tch鈥檕u fa.