Or rather, if this passage speaks of moral
faculties
in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
It is in this way that the six sense organs are predominant.
But, we might say, the sense objects, visibles, etc. , are also predominant through their affinity to the consciousness, and as a consequence, should they not also be considered as indriyas?
They are not predominant merely by this. "Predominance" means "predominant power. " The eye is predominant, for (1) it exercises this predominance with regard to the arising of the consciousness that knows visible things, being the common cause of all consciousnesses of visible things, whereas each visible thing merely aids the arising of but one consciousness; (2) the visual consciousness is clear or obscure, active or well, accordingly as the eye is active or weak: now visible things do not exercise a similar influence. The same holds for the other sense organs and their objects (i. 45a-b).
2c-d. It is by reason of their predominance in masculinity and femininity that one must distinguish two sexual organs within the body.
There are two separate sexual organs within the kdyendriya, or the organ of touch. These two organs are not distinct from the kdyendriya: they too cognize tangible things. But there is a part of the kdyendriya that receives the name of male organ or female organ because this part
n
exercises predominance over masculinity or femininity.
the physical form, the voice, the hearing, and the dispositions proper to women. The same for masculinity. Since the differences of these two natures are due to these parts of the body, we know that these two parts are predominant through their two natures. Hence they consti- tute indriyas.
3. It is by reason of their predominance with regard to the
Femininity is
? duration of existence, to defilement, to purification, that one considers the vital organ, the sensations, and the five the first of which is faith, as indriyas.
1. The vital organ is predominant with regard to the prolongation of existence from birth to death, but not, [as the Vaibhasikas say,] with regard to the connection of one existence with another: this connection depends on the mind
2. The five sensations are predominant with regard to defilement,
12
for the Sutra says, "Lust finds its shelter in the sensation of pleasure;
hatred, in the sensation of displeasure; confusion, in the sensation of
13
indifference. " [On this point the Sautrantikas are in agreement with
the Vaibhasikas. ]
3. The five faculties,--faith, force, memory, absorption, and
discernment--are predominant with regard to purification, for,
through their power, the defilements are disturbed and the Path is
14 brought about.
4. By reason of their predominance with regard to ascending acquisitions, with regard to Nirvana, etc. , the andjndtamdjnds-
ydmindriya, the ajnendriya, and the ajndtdvindriya, are 15
likewise.
"Likewise," that is, these three are, likewise, considered as pre- dominating influences or indriyas. These are the three pure indriyas, which will be defined ii. lOa-b.
1. The first is predominant through the acquisition of the second. The second is predominant through the acquisition of the third. The third is predominant through the acquisition of Nirvana, or
nirupadhisesanirvdna. For there is no Parinirvana when the mind is 16
not delivered
2. The word "et cetera" indicates that there is another explanation: The first is predominant with regard to the extinctions of the
defilements which are abandoned through Seeing the Truths (v. 4). The second, with regard to the extinction of the defilements which
are abandoned through Meditation on the Truths (v. 5a).
The third, with regard to blessedness-in-this-life, that is, the
The Indriyas 157
? 158 Chapter Two
experience of the satisfaction (prtti = saumanasya) and the well-being (sukha = prasrabdhisukha, viii. 9b) that comes from deliverance from the defilements. (See below note 22).
#**
Why are there only twenty-two indriyas? If you regard a "pre-
dominating influence" as an indriya, ignorance and the other parts of
pratityasamutpada (iii. 21) would be indriyas\ for these causes (avidya,
etc. ) are predominant with regard to their effects (the samskdras, etc. ).
In the same way, the voic^, hands, feet, the anus, and the penis are
predominant with regard to words, grasping, walking {viharana- 17
cankramana), excretion, and pleasure.
We would answer that there is no reason to add ignorance, etc. , to
the list proclaimed by the Blessed One.
In enumerating the indriyas, the Blessed One took into account the
following characteristics:
5. The support of the mind; that which subdivides, prolongs, and defiles this support; that which prepares the purification
18 and which does purify it: these are all the indriyas,
1. The support of the mind consists of the six organs of
consciousness, from the organ of sight to the mental organ. These are
the six internal ayatanas (i. 39, iii. 22) which are the primary constitu- 19
ents of a living being.
2. This sixfold support is differentiated by reason of the sexual
organs.
3. It lasts for a time by reason of the vital organ.
4 It is defiled by reason of the five sensations.
5. Its purification is prepared by the five moral faculties, faith, etc. 6. It is purified by the three pure faculties.
The dharmas that possess the characteristic of being predominant
with regard to the constitution, the subdivision, etc. of a living being are considered to be indriyas. This characteristic is missing in other dharmas, in voice, etc.
? (Some other masters give a different definition:)
6. Or rather there are fourteen indriyas, support of transmigra- tion, origin, duration, enjoyment of this support; the other indriyas have the same function with regard to Nirvana.
The expression "or rather" introduces the explanation of other masters.
On the other hand:
(15-19) The five faculties,--faith, force, memory, absorption, discernment,--are the support of Nirvana.
(20) Nirvana is generated, appears for the first time, through the first pure faculty, andjndtamdjndsydmmdriya.
(21) Nirvana lasts, is developed, through the second pure faculty,
ajnendriya.
(22) Nirvana is "experienced" by the third pure faculty, djndtd-
vindriyay for, through this faculty, one experiences the satisfaction and well-being of deliverance (see above ii. 4).
This determines the number of indriyas, as well as the order in which the Sutra places them.
***
The voice, hands, feet, the anus, and the sexual parts are not
indriyas.
1. The voice is not predominant with respect to words, for words
22
suppose a certain instruction; 2-3. Hands and feet are not pre-
dominant with regard to grasping and walking, for grasping and walking are simply the hands and feet arising a second moment in another place and with a new figure (iv. 2b-d). On the other hand, we
(1-6) The six organs (sadayatana, iii. 22), from the organ of sight to 20
the mental organ, are the support, the raison d'etre of samsdra.
(7-8) It is through the sexual organs that the saddyatanas arise. (9) It is through the vital organ that the saddyatanas last.
(10-14) It is through the five sensations that the saddyatanas enjoy.
The Indriyas 159
21
? 160 Chapter Two
see that hands and feet are not indispensable for grasping and walking,
23
for example with snakes. 4. The anus is not predominant with
regard to the expulsion of matter, for heavy things always fall in a void; further, wind pushes this matter and makes it go out; 5. The sexual parts are not predominant with regard to pleasure for pleasure
24 is produced by the sexual organs.
If you consider the hands, the feet, etc. , as indriyas, you must then place the throat, the teeth, the eyelids, and the joints, whose function it is to swallow, to chew, to open and close, to fold up and to extend the bones, among the indriyas. In this way, everything that is a cause, which exercises its action (purusakara, ii. 58) with regard to its effects, would be an indriya. But we must reserve the name of indriya to whatever possesses predominance.
***
We have defined the organs of consciousness and the sexual organs (i. 9-44); the vital organ will be explained with the cittaviprayuktas (ii. 35) among which it is placed; the five faculties,--faith, force, etc. ,-- being mental states, will be explained with the mental states (ii. 24):
We shall examine here the organs of sensation and the pure faculties which are not found anywhere else.
25 7a-b. Disagreeable bodily sensation is the indriya of pain.
26
("Bodily" is "that which relates to the body," that which is
associated with the five sense consciousnesses, visual consciousness, etc. )"Disagreeable" is that which does harm. Sensation in relation to the five organs of sense consciousness, and which does harm, is called duhkhendriya.
7b-c. Agreeable is the indriya of pleasure.
"Agreeable" is that which does good, which comforts, is beneficent.
Agreeable bodily sensation is termed sukhendriya.
7c-d. In the Third Dhyana, agreeable mental sensation is also
? an indriya of pleasure.
(Mental sensation is the sensation associated with mental con- sciousness. ) Agreeable mental sensation of the Third Dhyana is also called sukhendriya, an indriya of pleasure. This name, moreover, is reserved for agreeable bodily sensation; but in the Third Dhyana, bodily sensation is absent because the five sense consciousnesses are not there. Then, when one speaks of the sukha or pleasure of the Third Dhyana, one means agreeable mental sensation (see vii. 9).
8a. Moreover, it is satisfaction.
"Moreover," that is, in the stages below the Third Dhyana, in Kamadhatu and in the first two Dhyanas, agreeable mental sensation is satisfaction or the indriya of satisfaction.
[Agreeable mental sensation is absent above the Third Dhyana. ]
In the Third Dhyana, agreeable mental sensation is calm and
tranquil, because the ascetic, in this Dhyana, is detached from joy:
27 hence it is pleasure and not satisfaction.
[Below the Third Dhyana, agreeable mental sensation is gross and agitated, because, in the stages below the Third Dhyana, the ascetic is not detached from joy: hence it is "satisfaction. "] Joy, [which has a joyous exaltation for its characteristic,] is not distinct from satisfaction.
8b-c. Disagreeable mental sensation is dissatisfaction. (Sensation associated with mental consciousness and which harms
is dissatisfaction or the indriya of dissatisfaction. )
8c. Intermediate bodily or mental sensation is equanimity.
Intermediate sensation, which neither comforts nor harms, is the sensation "neither-pain-nor-pleasure. " This is what is termed the sensation or indriya of equanimity.
Is this sensation bodily or mental? 8d. It is both.
(Either bodily or mental, intermediate sensation is a sensation of equanimity. ) The sensation of equanimity presents then a double
The Indrtyas 161
? 162 Chapter Two
characteristic; consequently it constitutes only one indriya, because there is no vikdpana here.
8e. For it has no vikdpana.
1. There is no vikalpana, or intellectual operation. Either bodily or
mental, the sensation of equanimity is equally free from any intellec- 28
tual element (vikdpa=abhinirupandvikdpa9 i. 33). As a general rule, agreeable or disagreeable mental sensation proceeds from a concept, from the concept of "dear" or "hateful," etc. Contrarily, bodily sensation is produced from an external object independent of psycho- logical states: Arhats do not have sympathies and antipathies, they do not conceive of the idea of dear or the idea of hateful, and yet they are subject nevertheless to physical pain and pleasure. Then we should distinguish indriyas relative to agreeable and disagreeable sensations accordingly as these sensation are bodily or mental.
29 But the sensation of equanimity is produced spontaneously,
exactly like a physical sensation; it is produced in a person who does not form any concept: hence we recognize that there is but one indriya for the two sensations of bodily and mental indifference.
2. There is no vikalpana or difference. Accordingly as the agreeable or disagreeable sensations are bodily or mental, they do good or harm according to a mode of operation that is special to them, and they are not felt in the same way. The sensation of equanimity creates neither good or harm; it is not differenciated; mental or physical, it is felt in the same way.
9a-b. Nine indriyas, in the Paths of Seeing, of Meditation and of the Asaiksa, constitute three indriyas.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and faith, force, memory,
absorption and discernment constitute the anajriatamajnasyamindriya
for the saint who is on the Path of Seeing; ajnendriya for the saint who
is on the Path of Meditation on the Truths; and ajnatavtndriya for the
30
On the Path of Seeing, the saint is engaged in knowing that
saint who is on the path of the Asaiksa (i. e. , the Arhat). 31
? which he does not know (andjridtam djndtum pravrtta), namely the Four Truths: he thinks "I will know. " His indriya is then called the
32
anajnd&amdjMsydmindriya.
On the Path of Meditation on the Truths,
anything new to know, he is a wise one or djna. But in order to cut off the defilements which remain in him, he newly knows and often repeats the Truths that he already knows. His indriya is called the djfiendriya, the indriya of the wise one, or the wise indriya.
On the Path of the Asaiksa, the ascetic becomes conscious that he 34
knows: he obtains the knowledge {ava-avagamd) that the Truths are known (djndtam iti). Possessing ajndta-ava, he is an djndtaviny and his indriya is called the ajndtavindriya.
Or rather, the saint who is an ajnatavin is one who has for his
characteristics or habit knowing that the Truth is known: in fact, when
the saint has obtained ksayajndna and anutpadajnana (vi. 70), he knows 35
in truth, "Pain is known; I have nothing more to know" and the rest.
*#*
We have explained the specific characteristics of the indriyas. We must explain their different natures: are they pure (9b-d), from retribution (10-llb), good (llc-d)? To what sphere do they belong (12)? How are they abandoned (13)?
***
How many are impure? How many are pure? 9b. Three are clean;
i. The last three indriyas are exclusively clean or pure. Stain (mala) 36
and vice (dsrava) are synonyms.
9c. The material organs, the vital organ and the two painful
sensations are impure;
The material organs are seven in number: the five organs, of
33
The Indriyas 163
the saint does not have
? 164 Chapter Two
seeing, etc. , plus the two sexual organs, for all these seven organs are included in rupaskandha. Together with the vital organ, the sensation of pain, and the sensation of dissatisfaction, ten indriyas in all are exclusively impure.
9d. Nine are of two types.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and the five moral faculties
(faith, force, etc. ) are nine indriyas that can be either pure or impure.
37
ii. According to other masters
(Vibhdsd, TD 27, p. 7c3), the five
moral faculties are solely pure, for the Blessed One said: "Whosoever is
completely lacking, to whatever degree, any of these five indriyas, faith,
etc. , I declare him to be a person outside, one who belongs to the class
38
of Prthagjanas. " Hence anyone who possesses them, to whatever
degree, is an Aryan; hence they are pure.
This text is not proof, for the Blessed One is speaking here of a
person in whom the five pure moral faculties are absent. In fact, in the
passage that precedes the quotation in question, the Blessed One
39 defines the Aryapudgalas with reference to the five moral faculties.
Hence he is referring to only the five moral faculties belonging to the Aryans, that is, pure. Whosoever is lacking them is evidently a Prthagjana.
Or rather, if this passage speaks of moral faculties in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p. 8b3): those outside, and those inside; the first have cut off the roots of good (iv. 79), whereas the second have not cut them off. It is with reference to the first that the Blessed One said: "I declare him to be a
40 person outside, one who belongs to the class of Prthagjanas. "
On the other hand, according to the Sutra, even before setting into
motion the Wheel of the Dharma (vi. 54), there were in the world
41
persons of sharp, medium, and weak faculties. Hence the moral
faculties of faith, etc. , are not necessarily and exclusively pure.
Finally, the Blessed One said: "If I do not know truly the origin, the disappearance, the advantages, the disadvantages, the escape of the five faculties of faith, force, etc. , I shall not be liberated, gone out,
? disassociated, delivered from the world of gods, Maras, and Brahmas, of a world wherein there are Brahmins and monks; I shall not reside
42
with a mind free from error . . ,"
apply to pure dharmas, which are free from advantages, from disadvantages, and from escape.
Hence the moral faculties of faith, force, etc. , can be either pure or impure.
***
Among the indriyas, how many are retribution (vipaka, ii. 57c-d),
43
and how many are not retribution?
10a. The vital organ is always retribution.
(Only the vital organ (ii. 45a-b) is always retribution. )
i. [Objection. ] The vital energies (ayuhsamskdras, see below) that a Bhiksu Arhat stabilizes or increases, are evidently the vital organ. Of what action is the vital organ thus stabilized or prolonged the retribution?
The Mulasdstra (the Jndnaprasthdna, TD 26, p. 981al2) says: "How does a Bhiksu stabilize the vital energies? An Arhat in possession of supernormal power (rddhimdn-prdptdbhijndh, vii. 42), in possession of the mastery of mind, i. e. , one who is asamayavimukta (vi. 56, 64), gives, either to the Sarigha or to a person, things useful to
life, clothing, pots, etc. : after having given these things, he applies this
45
thought to his life;
Dhyana (vii. 41); coming out of the absorption, he produces the thought and pronounces the words: 'May this action which should produce a retribution-in-joy be transformed and produce a retribution- in-life! ' Then the action (the gift and the absorption) which should produce a retribution-in-joy produces a retribution-in-life. "
According to other masters, the prolonged life of an Arhat is the result of the retribution of a previous action. According to them, there is a remnant of the result of retribution-in-life which should have ripened in a previous life, but which was interrupted by death before
Now a similar description does not
he then enters into the Fourth or prdntakopika
44
The Indrtyas 165
? 166 Chapter Two
its time (ii. 45). And it is the force of the absorption of the Fourth Dhyana that attracts this remnant and makes this remnant ripen now.
[The Mulasdstra continues] "How does a Bhiksu cast off the vital energies? An Arhat in possession of supernormal powers . . . enters into the Fourth Dhyana . . . ; coming out of this absorption, he produces the thought and pronounces these words: 'May the aaion that should produce a retribution-in-life be transformed and produce a retribution-in-joyf Then the action that should produce a retribution- in-life produces a retribution-in-joy. "
The Bhadanta Ghosaka said: By the force of the prdntakofika Dhyana that this Arhat produced, the primary elements of Rupadhatu are attracted and introduced into his body. These primary elements are favorable to, or contrary to, the vital energies. It is in this manner that the Arhat prologues or casts off his life.
Along with the Sautrantikas, we say that the Arhats, through their mastery in absorption, cause the projection of the constitutive primary elements of the organs for a certain period of duration, a projection due to previous actions, to cease; inversely, they produce a new projection, born of absorption. Thus the vital organ, in the case of the prolonged life of an Arhat, is not retribution. But in other cases, it is retribution.
ii. One question gives rise to another.
1. Why does the Arhat prologue his vital energies? For two reasons: with a view to the good of others, and with a view to the
46
longer duration of the Dharma.
he sees that others are incapable of assuring these two ends.
2. Why does the Arhat cast off his vital energies?
For two reasons: he sees that his dwelling in this world has only a small utility for the good of others, and so sees himself tormented by
47
sickness, etc.
As the stanza says:
He sees that his life is going to end;
"If the religious life has been well practiced, and the Way well cultivated, at the end of his life, he is happy, as at the disappearance of sickness. "
3. Who, and in what place, extends or casts off his life?
? In the three Dvipas (iii. 53), male or female, a asamayavimukta
Arhat who possesses prantakotika Dhyana (vi. 56, 64): in fact, he
possesses the riiastery of absorption and he is free from the
48 defilements.
4. According to the Sutra, the Blessed One, after having extended
49 the jivita samskdras, casts off the samskdras of dyus
One asks 1. ) what difference is there between the samskdras of jivita and of dyus; and 2. ) what is the meaning of the plural "the
samskdras? " TM
51
a. According to certain masters, there is no difference. In fact, the
Mulasdstra (the Jndnaprasthdna, TD 26,p. 993b2; see the Prakarana-
pdda TD 26, p. 694a23; see also the Vibhdsd, TD 27, p. 732b27) says:
"What is the vital organ? It is the dyus in the Three Dhatus. "
52
b. According to others
life which is the result of actions in a previous life; the expression
jivita-samskdras designates life which is the result of actions in this life (gifts to the Sahgha, etc. ).
53
c. According to other masters, the ayuh-samskdras are that by
which existence lasts; the jivita-samskdras are that by which life is prolonged for a little while.
On the second point:
a. The Sutra uses the plural because the Saint extends or casts off many samskdras. There is no advantage, in fact, in extending a moment, or in casting off a moment: it is only by means of a series of moments that the Saint can procure the good of others; on the other hand, a moment cannot be a cause of suffering.
b. According to another opinion, the plural condemns the teaching
teaching of the Sarvastivadins that see an entity or dharma in thejivita and dyus. The terms jivita and dyus designate a number of samskdras existing simultaneously and belonging either to four or five skandhas according to their sphere of existence. If it were otherwise, the Sutra
On the first point:
the expression ayuh-samskdras designates
according to which the jivita or the dyus is an entity susceptible of 54
duration.
c. According to another opinion, the plural condemns the
55
The Indriyas 167
? 168 Chapter Two
would not use the expression "thepvita-skandhar" it would say "The Blessed One extends some jtvitas, and casts off some dyus. "
5. Why does the Blessed One cast off [death] and extend [life]?
With the aim of showing that he possesses mastery over death, he casts off death; with the aim of showing that he possesses mastery over life, he extends it. He extends it for a period of three months, no more, no less; after three months, there is nothing more to do for his followers, after his task is well achieved, for, short of three months, he
56
Or rather,
has well cultivated the four supernormal powers {rddhipdda, vi. 69b),
58
The Vaibhasikas
the aim of showing that he triumphs over the Mara who is the skandhas, and over the Mara who is death. In the first watch of the night, under the Bodhi Tree, he has already triumphed over the Mara who is a demon, and, in the third watch, over the Mara who is the
60
Which twelve?
lOb-c. With the exception of the last eight and dissatisfaction.
With the exception of the vital organ, which is always retribution, and of the nine that will be mentioned below (lOb-c) which are never retribution, the remaining twelve are of two types, sometimes retribu- tion, and sometimes non-retribution. This refers to the seven material organs, to the mental organ and to the four sensations, the sensation of dissatisfaction being excluded.
1. The seven material organs (organ of seeing, . . . male organ) are not retribution to the extent that they arise from accumulation (aupacayika, i. 37). In other cases, they are retribution.
2. The mental organ and the four organs of sensation are not retribution 1. ) when they are good or soiled, for whatever is retribution is morally neutral {avydkrtaji51)\ 2. ) when, still being neutral, they
would leave his task unachieved.
57
with the aim of realizing this vow: "Any Bhiksu who
can live, if he so desires, a kalpa or more. "
59
say: "The Blessed One casts off or extends with
defilements (Ekottarika, TD 2, p. 760b17 and following). " lOa-b. Twelve are of two types.
? 61
are, according to their type, either airyapathika, sailpasthanika, or
nairmanika (ii. 72). In other cases, they are retribution.
3. The last eight, faith, etc. , the anajnatamajnasyamindriya, etc. , are
good and consequently are not retribution.
4. But, we would say, how can one affirm that dissatisfaction is
never retribution? In fact, the Sutra says, "There is an action liable to result in satisfaction, there is an action liable to result in dissatisfaction,
62
[According to the Vaibhasikas,] the expression daurmanasya-
vedantya should be understood not as "an action that should be
experienced, resulting in a sensation of dissatisfaction," but rather as
"an action with which a sensation of dissatisfaction is associated. " In
fact, the Sutra says that contact is sukha-vedaniya: now pleasure
63
(sukha) is not the retribution of contact.
vendantya contact is contact with which a sensation of pleasure is associated. Hence daurmanasya-vedantya action is action with which a sensation of dissatisfaction is associated.
[We would answer:] You should explain the expressions sauma- nasya-vedantya and upeksa-vedaniya as you explain the expression daurmanasya-vendantya, since the three expressions figure in the same context in the Sutra. It follows that a saurmanasya-vedaniya action is an action "with which the sensation of satisfaction is associated," not an action "liable to retribution in satisfaction;" and it follows that as a consequence, the sensation of satisfaction is not retribution.
[The Vaibhasikas:] We see no problem in explaining the expres- sion saurmanasya-vedaniya either as "liable to retribution in satis- faction" or as "that with which satisfaction is associated. " But the second explanation of vedantya is only valid for the expression daurmanasya-vedantya. It refers to an action with which dissatisfaction is associated.
[We answer:] One could admit your interpretation of the Sutra if there were no other issue, that is, if it had been rationally established that dissatisfaction is not retribution.
[The Vaibhasikas:] Dissatisfaction is produced by the imagination, when one thinks of something that he fears; he is assuaged in the same
and there is an action liable to result in a sensation of equanimity. "
The Indriyas 169
From all evidence, sukha-
? 170 Chapter Two
way: when he thinks of something that he desires. Now such is not the case with retribution.
[But, we would say,] this is the case for satisfaction which will consequently not be retribution.
[The Vaibhasikas:] If, as you maintain, dissatisfaction is retribution, when a person has committed a serious transgression and then experiences, with regard to it, dissatisfaction and remorse (kaukrtya, ii. 29d), one could say that the transgression has already brought forth a ripened result--which is inadmissible (ii. 56a).
But you admit that satisfaction is retribution, and we would reason as you have just done: when a person has accomplished a meritorious action and thereby experiences satisfaction, then this action immedi- ately brings forth a result of retribution
[The Vaibhasikas:] Persons detached from desire do not possess 64
the indriya of dissatisfaction; now, they possess the indriyas which are retribution, the organ of seeing, etc. ; hence the indriya of dissatisfaction is not retribution.
[But, we would say,] how could such detached persons possess a
satisfaction which would be retribution by it nature? Without doubt,
they possess a satisfaction that arises from absorption, but this
satisfaction is good, and it is then not retribution. They do not possess
65
any other.
The fact is that persons so detached possess the indriya of
satisfaction, which can be the nature of this indriya, whether it be retribution or not, whereas dissatisfaction is never produced among them. Hence, the Vaibhasikas conclude, the indriya of dissatisfaction is not retribution.
5. Eight indriyas,--the five organs of sense consciousness, the vital organ, and the sexual organs,--are, in a good rebirth, the retribution of good action; in a bad rebirth, they are the retribution of bad action.
The mental organ, in a good rebirth or in a bad rebirth, is retribution for good action or for bad action.
The sensations of pleasure, of satisfaction, and of equanimity are retribution for good actions.
The sensation of dislike is the retribution for a bad action.
66
? The material organs, in a good rebirth, are, we say, retribution for good actions. To an androgyne, in a good rebirth, both organs are the retribution for good action, but the quality of being an androgyne is
67 obtained through bad action.
***
Among the twenty-two indriyas, how many "have retribution? " How many are "without retribution? "
68 10a. Only one (i. e. , dissatisfaction) has retribution;
1. Dissatisfaction always has retribution, for, on the one hand, it is never neutral, being the result of a concept (vikalpavisesa: the idea of a thing liked, or of a thing hated, etc. , ii. 8c); but, on the other hand, it is never pure, never being produced in a state of absorption.
10b. Ten (namely, the mental organ, the four sensations--with the exception of dissatisfaction--, and faith and its following) are twofold (i. e. , admit of retribution, as well as being without retribution).
2. The first eight indriyas (organ of sight, etc. ; vital organ, sexual organs) never have retribution, because they are neutral; the last three {anajnatamajfkisydmmdriya, etc. ) never have retribution, because they are pure (anasrava, iv. 80).
lla-b. The mental organ (the four sensations, with the excep- tion of dissatisfaction), and faith and its following;
3. As for the ten remaining indriyas:
The mental organ, the sensations of pleasure, satisfaction, and indifference, have retribution when they are bad or good-impure; they are without retribution when they are neutral or pure.
***
Among the twenty-two indriyas, how many are good, how many
The Indriyas 171
? 172 Chapter Two
are bad, and how many are neutral?
69
lie. Eight are good;
Eight, faith, etc. , the andjndVamajnasyamtndriya, etc. , are only good.
good.
lid. Dissatisfaction is of two types;
Dissatisfaction is good or bad (ii. 28).
1le. The mental organ, and the sensations,--with the excep- tion of dissatisfaction,--are of three types.
The mental organ and the four sensations are good, bad, or neutral. llf. The others, of one type.
But, we might say, the sense objects, visibles, etc. , are also predominant through their affinity to the consciousness, and as a consequence, should they not also be considered as indriyas?
They are not predominant merely by this. "Predominance" means "predominant power. " The eye is predominant, for (1) it exercises this predominance with regard to the arising of the consciousness that knows visible things, being the common cause of all consciousnesses of visible things, whereas each visible thing merely aids the arising of but one consciousness; (2) the visual consciousness is clear or obscure, active or well, accordingly as the eye is active or weak: now visible things do not exercise a similar influence. The same holds for the other sense organs and their objects (i. 45a-b).
2c-d. It is by reason of their predominance in masculinity and femininity that one must distinguish two sexual organs within the body.
There are two separate sexual organs within the kdyendriya, or the organ of touch. These two organs are not distinct from the kdyendriya: they too cognize tangible things. But there is a part of the kdyendriya that receives the name of male organ or female organ because this part
n
exercises predominance over masculinity or femininity.
the physical form, the voice, the hearing, and the dispositions proper to women. The same for masculinity. Since the differences of these two natures are due to these parts of the body, we know that these two parts are predominant through their two natures. Hence they consti- tute indriyas.
3. It is by reason of their predominance with regard to the
Femininity is
? duration of existence, to defilement, to purification, that one considers the vital organ, the sensations, and the five the first of which is faith, as indriyas.
1. The vital organ is predominant with regard to the prolongation of existence from birth to death, but not, [as the Vaibhasikas say,] with regard to the connection of one existence with another: this connection depends on the mind
2. The five sensations are predominant with regard to defilement,
12
for the Sutra says, "Lust finds its shelter in the sensation of pleasure;
hatred, in the sensation of displeasure; confusion, in the sensation of
13
indifference. " [On this point the Sautrantikas are in agreement with
the Vaibhasikas. ]
3. The five faculties,--faith, force, memory, absorption, and
discernment--are predominant with regard to purification, for,
through their power, the defilements are disturbed and the Path is
14 brought about.
4. By reason of their predominance with regard to ascending acquisitions, with regard to Nirvana, etc. , the andjndtamdjnds-
ydmindriya, the ajnendriya, and the ajndtdvindriya, are 15
likewise.
"Likewise," that is, these three are, likewise, considered as pre- dominating influences or indriyas. These are the three pure indriyas, which will be defined ii. lOa-b.
1. The first is predominant through the acquisition of the second. The second is predominant through the acquisition of the third. The third is predominant through the acquisition of Nirvana, or
nirupadhisesanirvdna. For there is no Parinirvana when the mind is 16
not delivered
2. The word "et cetera" indicates that there is another explanation: The first is predominant with regard to the extinctions of the
defilements which are abandoned through Seeing the Truths (v. 4). The second, with regard to the extinction of the defilements which
are abandoned through Meditation on the Truths (v. 5a).
The third, with regard to blessedness-in-this-life, that is, the
The Indriyas 157
? 158 Chapter Two
experience of the satisfaction (prtti = saumanasya) and the well-being (sukha = prasrabdhisukha, viii. 9b) that comes from deliverance from the defilements. (See below note 22).
#**
Why are there only twenty-two indriyas? If you regard a "pre-
dominating influence" as an indriya, ignorance and the other parts of
pratityasamutpada (iii. 21) would be indriyas\ for these causes (avidya,
etc. ) are predominant with regard to their effects (the samskdras, etc. ).
In the same way, the voic^, hands, feet, the anus, and the penis are
predominant with regard to words, grasping, walking {viharana- 17
cankramana), excretion, and pleasure.
We would answer that there is no reason to add ignorance, etc. , to
the list proclaimed by the Blessed One.
In enumerating the indriyas, the Blessed One took into account the
following characteristics:
5. The support of the mind; that which subdivides, prolongs, and defiles this support; that which prepares the purification
18 and which does purify it: these are all the indriyas,
1. The support of the mind consists of the six organs of
consciousness, from the organ of sight to the mental organ. These are
the six internal ayatanas (i. 39, iii. 22) which are the primary constitu- 19
ents of a living being.
2. This sixfold support is differentiated by reason of the sexual
organs.
3. It lasts for a time by reason of the vital organ.
4 It is defiled by reason of the five sensations.
5. Its purification is prepared by the five moral faculties, faith, etc. 6. It is purified by the three pure faculties.
The dharmas that possess the characteristic of being predominant
with regard to the constitution, the subdivision, etc. of a living being are considered to be indriyas. This characteristic is missing in other dharmas, in voice, etc.
? (Some other masters give a different definition:)
6. Or rather there are fourteen indriyas, support of transmigra- tion, origin, duration, enjoyment of this support; the other indriyas have the same function with regard to Nirvana.
The expression "or rather" introduces the explanation of other masters.
On the other hand:
(15-19) The five faculties,--faith, force, memory, absorption, discernment,--are the support of Nirvana.
(20) Nirvana is generated, appears for the first time, through the first pure faculty, andjndtamdjndsydmmdriya.
(21) Nirvana lasts, is developed, through the second pure faculty,
ajnendriya.
(22) Nirvana is "experienced" by the third pure faculty, djndtd-
vindriyay for, through this faculty, one experiences the satisfaction and well-being of deliverance (see above ii. 4).
This determines the number of indriyas, as well as the order in which the Sutra places them.
***
The voice, hands, feet, the anus, and the sexual parts are not
indriyas.
1. The voice is not predominant with respect to words, for words
22
suppose a certain instruction; 2-3. Hands and feet are not pre-
dominant with regard to grasping and walking, for grasping and walking are simply the hands and feet arising a second moment in another place and with a new figure (iv. 2b-d). On the other hand, we
(1-6) The six organs (sadayatana, iii. 22), from the organ of sight to 20
the mental organ, are the support, the raison d'etre of samsdra.
(7-8) It is through the sexual organs that the saddyatanas arise. (9) It is through the vital organ that the saddyatanas last.
(10-14) It is through the five sensations that the saddyatanas enjoy.
The Indriyas 159
21
? 160 Chapter Two
see that hands and feet are not indispensable for grasping and walking,
23
for example with snakes. 4. The anus is not predominant with
regard to the expulsion of matter, for heavy things always fall in a void; further, wind pushes this matter and makes it go out; 5. The sexual parts are not predominant with regard to pleasure for pleasure
24 is produced by the sexual organs.
If you consider the hands, the feet, etc. , as indriyas, you must then place the throat, the teeth, the eyelids, and the joints, whose function it is to swallow, to chew, to open and close, to fold up and to extend the bones, among the indriyas. In this way, everything that is a cause, which exercises its action (purusakara, ii. 58) with regard to its effects, would be an indriya. But we must reserve the name of indriya to whatever possesses predominance.
***
We have defined the organs of consciousness and the sexual organs (i. 9-44); the vital organ will be explained with the cittaviprayuktas (ii. 35) among which it is placed; the five faculties,--faith, force, etc. ,-- being mental states, will be explained with the mental states (ii. 24):
We shall examine here the organs of sensation and the pure faculties which are not found anywhere else.
25 7a-b. Disagreeable bodily sensation is the indriya of pain.
26
("Bodily" is "that which relates to the body," that which is
associated with the five sense consciousnesses, visual consciousness, etc. )"Disagreeable" is that which does harm. Sensation in relation to the five organs of sense consciousness, and which does harm, is called duhkhendriya.
7b-c. Agreeable is the indriya of pleasure.
"Agreeable" is that which does good, which comforts, is beneficent.
Agreeable bodily sensation is termed sukhendriya.
7c-d. In the Third Dhyana, agreeable mental sensation is also
? an indriya of pleasure.
(Mental sensation is the sensation associated with mental con- sciousness. ) Agreeable mental sensation of the Third Dhyana is also called sukhendriya, an indriya of pleasure. This name, moreover, is reserved for agreeable bodily sensation; but in the Third Dhyana, bodily sensation is absent because the five sense consciousnesses are not there. Then, when one speaks of the sukha or pleasure of the Third Dhyana, one means agreeable mental sensation (see vii. 9).
8a. Moreover, it is satisfaction.
"Moreover," that is, in the stages below the Third Dhyana, in Kamadhatu and in the first two Dhyanas, agreeable mental sensation is satisfaction or the indriya of satisfaction.
[Agreeable mental sensation is absent above the Third Dhyana. ]
In the Third Dhyana, agreeable mental sensation is calm and
tranquil, because the ascetic, in this Dhyana, is detached from joy:
27 hence it is pleasure and not satisfaction.
[Below the Third Dhyana, agreeable mental sensation is gross and agitated, because, in the stages below the Third Dhyana, the ascetic is not detached from joy: hence it is "satisfaction. "] Joy, [which has a joyous exaltation for its characteristic,] is not distinct from satisfaction.
8b-c. Disagreeable mental sensation is dissatisfaction. (Sensation associated with mental consciousness and which harms
is dissatisfaction or the indriya of dissatisfaction. )
8c. Intermediate bodily or mental sensation is equanimity.
Intermediate sensation, which neither comforts nor harms, is the sensation "neither-pain-nor-pleasure. " This is what is termed the sensation or indriya of equanimity.
Is this sensation bodily or mental? 8d. It is both.
(Either bodily or mental, intermediate sensation is a sensation of equanimity. ) The sensation of equanimity presents then a double
The Indrtyas 161
? 162 Chapter Two
characteristic; consequently it constitutes only one indriya, because there is no vikdpana here.
8e. For it has no vikdpana.
1. There is no vikalpana, or intellectual operation. Either bodily or
mental, the sensation of equanimity is equally free from any intellec- 28
tual element (vikdpa=abhinirupandvikdpa9 i. 33). As a general rule, agreeable or disagreeable mental sensation proceeds from a concept, from the concept of "dear" or "hateful," etc. Contrarily, bodily sensation is produced from an external object independent of psycho- logical states: Arhats do not have sympathies and antipathies, they do not conceive of the idea of dear or the idea of hateful, and yet they are subject nevertheless to physical pain and pleasure. Then we should distinguish indriyas relative to agreeable and disagreeable sensations accordingly as these sensation are bodily or mental.
29 But the sensation of equanimity is produced spontaneously,
exactly like a physical sensation; it is produced in a person who does not form any concept: hence we recognize that there is but one indriya for the two sensations of bodily and mental indifference.
2. There is no vikalpana or difference. Accordingly as the agreeable or disagreeable sensations are bodily or mental, they do good or harm according to a mode of operation that is special to them, and they are not felt in the same way. The sensation of equanimity creates neither good or harm; it is not differenciated; mental or physical, it is felt in the same way.
9a-b. Nine indriyas, in the Paths of Seeing, of Meditation and of the Asaiksa, constitute three indriyas.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and faith, force, memory,
absorption and discernment constitute the anajriatamajnasyamindriya
for the saint who is on the Path of Seeing; ajnendriya for the saint who
is on the Path of Meditation on the Truths; and ajnatavtndriya for the
30
On the Path of Seeing, the saint is engaged in knowing that
saint who is on the path of the Asaiksa (i. e. , the Arhat). 31
? which he does not know (andjridtam djndtum pravrtta), namely the Four Truths: he thinks "I will know. " His indriya is then called the
32
anajnd&amdjMsydmindriya.
On the Path of Meditation on the Truths,
anything new to know, he is a wise one or djna. But in order to cut off the defilements which remain in him, he newly knows and often repeats the Truths that he already knows. His indriya is called the djfiendriya, the indriya of the wise one, or the wise indriya.
On the Path of the Asaiksa, the ascetic becomes conscious that he 34
knows: he obtains the knowledge {ava-avagamd) that the Truths are known (djndtam iti). Possessing ajndta-ava, he is an djndtaviny and his indriya is called the ajndtavindriya.
Or rather, the saint who is an ajnatavin is one who has for his
characteristics or habit knowing that the Truth is known: in fact, when
the saint has obtained ksayajndna and anutpadajnana (vi. 70), he knows 35
in truth, "Pain is known; I have nothing more to know" and the rest.
*#*
We have explained the specific characteristics of the indriyas. We must explain their different natures: are they pure (9b-d), from retribution (10-llb), good (llc-d)? To what sphere do they belong (12)? How are they abandoned (13)?
***
How many are impure? How many are pure? 9b. Three are clean;
i. The last three indriyas are exclusively clean or pure. Stain (mala) 36
and vice (dsrava) are synonyms.
9c. The material organs, the vital organ and the two painful
sensations are impure;
The material organs are seven in number: the five organs, of
33
The Indriyas 163
the saint does not have
? 164 Chapter Two
seeing, etc. , plus the two sexual organs, for all these seven organs are included in rupaskandha. Together with the vital organ, the sensation of pain, and the sensation of dissatisfaction, ten indriyas in all are exclusively impure.
9d. Nine are of two types.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and the five moral faculties
(faith, force, etc. ) are nine indriyas that can be either pure or impure.
37
ii. According to other masters
(Vibhdsd, TD 27, p. 7c3), the five
moral faculties are solely pure, for the Blessed One said: "Whosoever is
completely lacking, to whatever degree, any of these five indriyas, faith,
etc. , I declare him to be a person outside, one who belongs to the class
38
of Prthagjanas. " Hence anyone who possesses them, to whatever
degree, is an Aryan; hence they are pure.
This text is not proof, for the Blessed One is speaking here of a
person in whom the five pure moral faculties are absent. In fact, in the
passage that precedes the quotation in question, the Blessed One
39 defines the Aryapudgalas with reference to the five moral faculties.
Hence he is referring to only the five moral faculties belonging to the Aryans, that is, pure. Whosoever is lacking them is evidently a Prthagjana.
Or rather, if this passage speaks of moral faculties in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p. 8b3): those outside, and those inside; the first have cut off the roots of good (iv. 79), whereas the second have not cut them off. It is with reference to the first that the Blessed One said: "I declare him to be a
40 person outside, one who belongs to the class of Prthagjanas. "
On the other hand, according to the Sutra, even before setting into
motion the Wheel of the Dharma (vi. 54), there were in the world
41
persons of sharp, medium, and weak faculties. Hence the moral
faculties of faith, etc. , are not necessarily and exclusively pure.
Finally, the Blessed One said: "If I do not know truly the origin, the disappearance, the advantages, the disadvantages, the escape of the five faculties of faith, force, etc. , I shall not be liberated, gone out,
? disassociated, delivered from the world of gods, Maras, and Brahmas, of a world wherein there are Brahmins and monks; I shall not reside
42
with a mind free from error . . ,"
apply to pure dharmas, which are free from advantages, from disadvantages, and from escape.
Hence the moral faculties of faith, force, etc. , can be either pure or impure.
***
Among the indriyas, how many are retribution (vipaka, ii. 57c-d),
43
and how many are not retribution?
10a. The vital organ is always retribution.
(Only the vital organ (ii. 45a-b) is always retribution. )
i. [Objection. ] The vital energies (ayuhsamskdras, see below) that a Bhiksu Arhat stabilizes or increases, are evidently the vital organ. Of what action is the vital organ thus stabilized or prolonged the retribution?
The Mulasdstra (the Jndnaprasthdna, TD 26, p. 981al2) says: "How does a Bhiksu stabilize the vital energies? An Arhat in possession of supernormal power (rddhimdn-prdptdbhijndh, vii. 42), in possession of the mastery of mind, i. e. , one who is asamayavimukta (vi. 56, 64), gives, either to the Sarigha or to a person, things useful to
life, clothing, pots, etc. : after having given these things, he applies this
45
thought to his life;
Dhyana (vii. 41); coming out of the absorption, he produces the thought and pronounces the words: 'May this action which should produce a retribution-in-joy be transformed and produce a retribution- in-life! ' Then the action (the gift and the absorption) which should produce a retribution-in-joy produces a retribution-in-life. "
According to other masters, the prolonged life of an Arhat is the result of the retribution of a previous action. According to them, there is a remnant of the result of retribution-in-life which should have ripened in a previous life, but which was interrupted by death before
Now a similar description does not
he then enters into the Fourth or prdntakopika
44
The Indrtyas 165
? 166 Chapter Two
its time (ii. 45). And it is the force of the absorption of the Fourth Dhyana that attracts this remnant and makes this remnant ripen now.
[The Mulasdstra continues] "How does a Bhiksu cast off the vital energies? An Arhat in possession of supernormal powers . . . enters into the Fourth Dhyana . . . ; coming out of this absorption, he produces the thought and pronounces these words: 'May the aaion that should produce a retribution-in-life be transformed and produce a retribution-in-joyf Then the action that should produce a retribution- in-life produces a retribution-in-joy. "
The Bhadanta Ghosaka said: By the force of the prdntakofika Dhyana that this Arhat produced, the primary elements of Rupadhatu are attracted and introduced into his body. These primary elements are favorable to, or contrary to, the vital energies. It is in this manner that the Arhat prologues or casts off his life.
Along with the Sautrantikas, we say that the Arhats, through their mastery in absorption, cause the projection of the constitutive primary elements of the organs for a certain period of duration, a projection due to previous actions, to cease; inversely, they produce a new projection, born of absorption. Thus the vital organ, in the case of the prolonged life of an Arhat, is not retribution. But in other cases, it is retribution.
ii. One question gives rise to another.
1. Why does the Arhat prologue his vital energies? For two reasons: with a view to the good of others, and with a view to the
46
longer duration of the Dharma.
he sees that others are incapable of assuring these two ends.
2. Why does the Arhat cast off his vital energies?
For two reasons: he sees that his dwelling in this world has only a small utility for the good of others, and so sees himself tormented by
47
sickness, etc.
As the stanza says:
He sees that his life is going to end;
"If the religious life has been well practiced, and the Way well cultivated, at the end of his life, he is happy, as at the disappearance of sickness. "
3. Who, and in what place, extends or casts off his life?
? In the three Dvipas (iii. 53), male or female, a asamayavimukta
Arhat who possesses prantakotika Dhyana (vi. 56, 64): in fact, he
possesses the riiastery of absorption and he is free from the
48 defilements.
4. According to the Sutra, the Blessed One, after having extended
49 the jivita samskdras, casts off the samskdras of dyus
One asks 1. ) what difference is there between the samskdras of jivita and of dyus; and 2. ) what is the meaning of the plural "the
samskdras? " TM
51
a. According to certain masters, there is no difference. In fact, the
Mulasdstra (the Jndnaprasthdna, TD 26,p. 993b2; see the Prakarana-
pdda TD 26, p. 694a23; see also the Vibhdsd, TD 27, p. 732b27) says:
"What is the vital organ? It is the dyus in the Three Dhatus. "
52
b. According to others
life which is the result of actions in a previous life; the expression
jivita-samskdras designates life which is the result of actions in this life (gifts to the Sahgha, etc. ).
53
c. According to other masters, the ayuh-samskdras are that by
which existence lasts; the jivita-samskdras are that by which life is prolonged for a little while.
On the second point:
a. The Sutra uses the plural because the Saint extends or casts off many samskdras. There is no advantage, in fact, in extending a moment, or in casting off a moment: it is only by means of a series of moments that the Saint can procure the good of others; on the other hand, a moment cannot be a cause of suffering.
b. According to another opinion, the plural condemns the teaching
teaching of the Sarvastivadins that see an entity or dharma in thejivita and dyus. The terms jivita and dyus designate a number of samskdras existing simultaneously and belonging either to four or five skandhas according to their sphere of existence. If it were otherwise, the Sutra
On the first point:
the expression ayuh-samskdras designates
according to which the jivita or the dyus is an entity susceptible of 54
duration.
c. According to another opinion, the plural condemns the
55
The Indriyas 167
? 168 Chapter Two
would not use the expression "thepvita-skandhar" it would say "The Blessed One extends some jtvitas, and casts off some dyus. "
5. Why does the Blessed One cast off [death] and extend [life]?
With the aim of showing that he possesses mastery over death, he casts off death; with the aim of showing that he possesses mastery over life, he extends it. He extends it for a period of three months, no more, no less; after three months, there is nothing more to do for his followers, after his task is well achieved, for, short of three months, he
56
Or rather,
has well cultivated the four supernormal powers {rddhipdda, vi. 69b),
58
The Vaibhasikas
the aim of showing that he triumphs over the Mara who is the skandhas, and over the Mara who is death. In the first watch of the night, under the Bodhi Tree, he has already triumphed over the Mara who is a demon, and, in the third watch, over the Mara who is the
60
Which twelve?
lOb-c. With the exception of the last eight and dissatisfaction.
With the exception of the vital organ, which is always retribution, and of the nine that will be mentioned below (lOb-c) which are never retribution, the remaining twelve are of two types, sometimes retribu- tion, and sometimes non-retribution. This refers to the seven material organs, to the mental organ and to the four sensations, the sensation of dissatisfaction being excluded.
1. The seven material organs (organ of seeing, . . . male organ) are not retribution to the extent that they arise from accumulation (aupacayika, i. 37). In other cases, they are retribution.
2. The mental organ and the four organs of sensation are not retribution 1. ) when they are good or soiled, for whatever is retribution is morally neutral {avydkrtaji51)\ 2. ) when, still being neutral, they
would leave his task unachieved.
57
with the aim of realizing this vow: "Any Bhiksu who
can live, if he so desires, a kalpa or more. "
59
say: "The Blessed One casts off or extends with
defilements (Ekottarika, TD 2, p. 760b17 and following). " lOa-b. Twelve are of two types.
? 61
are, according to their type, either airyapathika, sailpasthanika, or
nairmanika (ii. 72). In other cases, they are retribution.
3. The last eight, faith, etc. , the anajnatamajnasyamindriya, etc. , are
good and consequently are not retribution.
4. But, we would say, how can one affirm that dissatisfaction is
never retribution? In fact, the Sutra says, "There is an action liable to result in satisfaction, there is an action liable to result in dissatisfaction,
62
[According to the Vaibhasikas,] the expression daurmanasya-
vedantya should be understood not as "an action that should be
experienced, resulting in a sensation of dissatisfaction," but rather as
"an action with which a sensation of dissatisfaction is associated. " In
fact, the Sutra says that contact is sukha-vedaniya: now pleasure
63
(sukha) is not the retribution of contact.
vendantya contact is contact with which a sensation of pleasure is associated. Hence daurmanasya-vedantya action is action with which a sensation of dissatisfaction is associated.
[We would answer:] You should explain the expressions sauma- nasya-vedantya and upeksa-vedaniya as you explain the expression daurmanasya-vendantya, since the three expressions figure in the same context in the Sutra. It follows that a saurmanasya-vedaniya action is an action "with which the sensation of satisfaction is associated," not an action "liable to retribution in satisfaction;" and it follows that as a consequence, the sensation of satisfaction is not retribution.
[The Vaibhasikas:] We see no problem in explaining the expres- sion saurmanasya-vedaniya either as "liable to retribution in satis- faction" or as "that with which satisfaction is associated. " But the second explanation of vedantya is only valid for the expression daurmanasya-vedantya. It refers to an action with which dissatisfaction is associated.
[We answer:] One could admit your interpretation of the Sutra if there were no other issue, that is, if it had been rationally established that dissatisfaction is not retribution.
[The Vaibhasikas:] Dissatisfaction is produced by the imagination, when one thinks of something that he fears; he is assuaged in the same
and there is an action liable to result in a sensation of equanimity. "
The Indriyas 169
From all evidence, sukha-
? 170 Chapter Two
way: when he thinks of something that he desires. Now such is not the case with retribution.
[But, we would say,] this is the case for satisfaction which will consequently not be retribution.
[The Vaibhasikas:] If, as you maintain, dissatisfaction is retribution, when a person has committed a serious transgression and then experiences, with regard to it, dissatisfaction and remorse (kaukrtya, ii. 29d), one could say that the transgression has already brought forth a ripened result--which is inadmissible (ii. 56a).
But you admit that satisfaction is retribution, and we would reason as you have just done: when a person has accomplished a meritorious action and thereby experiences satisfaction, then this action immedi- ately brings forth a result of retribution
[The Vaibhasikas:] Persons detached from desire do not possess 64
the indriya of dissatisfaction; now, they possess the indriyas which are retribution, the organ of seeing, etc. ; hence the indriya of dissatisfaction is not retribution.
[But, we would say,] how could such detached persons possess a
satisfaction which would be retribution by it nature? Without doubt,
they possess a satisfaction that arises from absorption, but this
satisfaction is good, and it is then not retribution. They do not possess
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any other.
The fact is that persons so detached possess the indriya of
satisfaction, which can be the nature of this indriya, whether it be retribution or not, whereas dissatisfaction is never produced among them. Hence, the Vaibhasikas conclude, the indriya of dissatisfaction is not retribution.
5. Eight indriyas,--the five organs of sense consciousness, the vital organ, and the sexual organs,--are, in a good rebirth, the retribution of good action; in a bad rebirth, they are the retribution of bad action.
The mental organ, in a good rebirth or in a bad rebirth, is retribution for good action or for bad action.
The sensations of pleasure, of satisfaction, and of equanimity are retribution for good actions.
The sensation of dislike is the retribution for a bad action.
66
? The material organs, in a good rebirth, are, we say, retribution for good actions. To an androgyne, in a good rebirth, both organs are the retribution for good action, but the quality of being an androgyne is
67 obtained through bad action.
***
Among the twenty-two indriyas, how many "have retribution? " How many are "without retribution? "
68 10a. Only one (i. e. , dissatisfaction) has retribution;
1. Dissatisfaction always has retribution, for, on the one hand, it is never neutral, being the result of a concept (vikalpavisesa: the idea of a thing liked, or of a thing hated, etc. , ii. 8c); but, on the other hand, it is never pure, never being produced in a state of absorption.
10b. Ten (namely, the mental organ, the four sensations--with the exception of dissatisfaction--, and faith and its following) are twofold (i. e. , admit of retribution, as well as being without retribution).
2. The first eight indriyas (organ of sight, etc. ; vital organ, sexual organs) never have retribution, because they are neutral; the last three {anajnatamajfkisydmmdriya, etc. ) never have retribution, because they are pure (anasrava, iv. 80).
lla-b. The mental organ (the four sensations, with the excep- tion of dissatisfaction), and faith and its following;
3. As for the ten remaining indriyas:
The mental organ, the sensations of pleasure, satisfaction, and indifference, have retribution when they are bad or good-impure; they are without retribution when they are neutral or pure.
***
Among the twenty-two indriyas, how many are good, how many
The Indriyas 171
? 172 Chapter Two
are bad, and how many are neutral?
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lie. Eight are good;
Eight, faith, etc. , the andjndVamajnasyamtndriya, etc. , are only good.
good.
lid. Dissatisfaction is of two types;
Dissatisfaction is good or bad (ii. 28).
1le. The mental organ, and the sensations,--with the excep- tion of dissatisfaction,--are of three types.
The mental organ and the four sensations are good, bad, or neutral. llf. The others, of one type.
