manjusri wrote:No, there is no misconstruing; he was not talking about the five faults or the five paths.
Here is an email reply by him to me:
Asanga taught very clearly on the nine stages, this is true. However, they are also found in the source texts of the Buddha's Canon. The five stages are there, of course, as well. The main thing is whether any of the canon or commentary treatises are there? The 9 stages are specifically in the shamatha instructions for the shravaka. Also, I recall that Mipham Rinpoche's Gateway to Knowledge does mention some aspects of these stages in the meditative concentration section. That text has been translated.
So, maybe I'm running into a dead end here?
I am not sure what he meant by "source texts". The only reference I can think of the "five-gate dhyana" mentioned in the Vimalakirtinirdesa. A footnote in Bhikshu Dharmamitra's (Kalavinka) translation of Zhiyi's Six Gates says this (pg 142):
"The “five-gate dhyāna” refers to absorptions based in realization of
impermanence, suffering, emptiness [of inherent existence], absence
of self, and quiescent extinction. In the Mahāyāna, Vimalakīrti’s
instructions on these topics form the basis of what Tiantai doctrine
refers to as the “perfect teaching five-gate dhyāna.”
In the Sutra Spoken by Vimalakīrti, Vimalakīrti is reported by
Mahākatyāyāna to have taken issue with this śrāvaka’s understanding
of these five topics by saying, “Katyāyāna, don’t employ a practice
based in the mind subject to production and extinction to describe
the dharmas of ultimate reality. Katyāyāna, dharmas are ultimately
neither produced nor destroyed. This is the meaning of ‘impermanence.’
The five aggregates, when one completely penetrates through
to their emptiness, are [seen to be] devoid of any arising. This is the
meaning of ‘suffering.’ All dharmas are ultimately devoid of any
[inherent] existence. This is the meaning of ‘emptiness.’ As for ‘self’
and ‘non-self,’ they are non-dual. This is the meaning of ‘non-self.’
Since dharmas are originally not as one perceives them, then they do
not now undergo any cessation. This is the meaning of ‘quiescent cessation.’”
(See 維摩詰所說經 – T14.475.541a.)"
If you believe certain words, you believe their hidden arguments. When you believe something is right or wrong, true of false, you believe the assumptions in the words which express the arguments. Such assumptions are often full of holes, but remain most precious to the convinced.
- The Open-Ended Proof from The Panoplia Prophetica