the dharmas not
included
in the Dhatus, 5.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
See note 42.
45. The Vydkhyd quotes the Sutra: sardgam cittam sardgam cittam itiyathdbhutam prajdndti/ vigatardgam cittam vigatardgam cittam itiyathdbhutam prajdndti/ yathd sardgam vigatardgam evarh sadvesarh vigatadvesarh samoham vigatamoham samksiptam viksiptarh linam pragrhitam uddhatam anuddhatam avy up as ant am,vy up as ant am asamdhitam samdhitam abhdvitarh bhdvitam avimuktarh vimuktam itiyathdbhutam prajdndti.
According to the glosses of the Bhdsya, one should add the two pairs amahadgata and mahadgata, sa-uttara and anuttara before avyupasdnta: in all twelve pairs. However these two pairs are missing in the Sutra quoted in the Vijndnakdya (TD 26, p. 534al-a5) and in the edition of the Sutra quoted by the Vydkhyd below vii. 42a-d.
According to Saeki, the list of the Ekottara (TD 2, p. 776b20) includes some eleven parts, that of the Madhyama (TD 1, p. 553bl9) has ten, by omitting uddhata-anuddhata and avyupasdnta-vyupasanta, and by adding sadosa-adosa\ that of the Samyukta (TD 2, p. 150a6) has ten pairs.
Pali sources, for example Samyutta, v. 265, Anguttata, iv. 32, Vibhaiiga, 329, Visuddhimagga, 410 (whose explanation diverge from those of the Abhidharma). We have
? Footnotes 1185 only eight pairs: sardga-vitardga, sadosa-vitadosa, samoha-vitamoha, sankhitta-vikkhitta,
mahaggata-amahaggata, sauttara-anuttara, asamdhita-samdhita, and avimutta-vimutta. 46. Vydkhyd: yathd ? add vastram iti paricchinndkdram vijndnam utpadyate na tadd malam
grhndti and vice versa. See i, trans, p. 67.
47. That is to say "associated with rdga, rdgasamprayukta. All this paragraph is according to
Vibhdsd, TD 27, p. 950a24, quoted by Saeki, xxvi. 8a.
48. These two explanations will be commented upon and refuted above page 1105 and
following.
49. That is to say any mind defiled (klista) but not associated with rdga; any neutral mind; any good (ku/ala) worldly (laukika) mind. The supramundane mind, a mind forming part of the Path, is not sdsrava. See page 1105 line 14.
50. There are three opinions.
First masters: A mind associated with rdga is sardga; a mind opposed to rdga is
vigatardga.
Second masters: A mind united with rdga, which can be understood in two ways, as
above note 49, is sardga.
Third masters: A mind associated with rdga is sardga; a mind not associated with rdga is
vigatardga.
According to the Vibhdsd (TD 27, p. 950a24 and following), the second opinion is the
best one. Vasubandhu adopts the third opinion. 51. Paramartha: "because its object is small. "
52. In the Vibhdsd (TD 27, p. 950c8), lueh Bg ("abbreviated, reduced"), in Hsuan-tsang, chit ? ("concentrated").
53. Ibid, an atilina mind is kosajjasahagata, kosajjasampayutta.
54. Ibid. The atipaggahita mind is uddhaccasahagata uddhaccasampayutta. In Divya,
pragrhita = "elevated, high" (as a mountain palace, etc. ).
55. The "great person" par excellence is the Buddha. This paragraph is according to the Vibhdsd, TD 27, p. 950c20: The defiled mind is small because it is cultivated (sevita) by a svalpajana (thsiao-sheng, / J ^ "a small person"); the good mind is great because it is cultivated by a mahdjana.
Objection: Do we not see that an immeasurable number of beings cultivates the bad, that a small number of beings cultivates the good? How can one say that the defiled mind is cultivated by svalpajana}
We do not say "small" because the category is small in number; that which has few pure dharmas is called small.
56. Bhdvand - pratilambha, acquisition. According to the principle: kuialasamskrtd dharmd bhdvayitavydh (iv. l27c). "These are the good sarhskrta dharmas which one acquires in a future state. " See below vii. 25d.
57. Paramartha: "past and future".
58. On sa-uttara, iv. l27d, v. trans, p. 818.
59. It is not released when it is good-impure (kusalasdsrava) and when it arises in a series where the kle/as have not been cut off. On deliverance of the mind, see vi. 76c.
60. For samksipta, Paramartha has lueh, "? Hsuan-tsang, chii ? \samnirodha, Paramartha: she ? (-samgraha), ch'ih ffi (dhar), Hsuan-tsang: chih xh (famatha).
? 1186 Chapter Seven
Saeki observes that, according to the Sautrantikas, vipaiyana and Samatha are excluded. Samyutta, v. 219'. katamam ca bhikkhave ajjhattam samkhittam cittam/ yam bhikkhave
cittam thinamiddhasahagatam thinamiddhasampayuttam/ idarh vuccati. . . / katamam ca. . . bahiddha vikkhittam cittam/ yam . . . cittam bahiddha paHca gune drabbha anuvikkhittam anuvisatam/ idarh vuccati. . .
61. Hsuan-tsang translates: "In fact we do not admit (pu-hsu ^? - ? ? pratijnayate) that a defiled mind, associated with langour, is distracted. " The same for Paramartha: "We donotestablish(pu-li ^ft )? ? ? "
Vyakhya: kim iti krtvd viksiptatvam atra na pratijnayate/ kim middhasahagate citte viksiptatvam ndstiti na pratijnayate dhosvid vidyamdnam api viksiptatvam samksiptatvend- vasthdpitatvdn na pratijnayate/ ubhayathdpi vyacaksate/ kecid vyacaksate/ middhasahaga- tdt Mist ad? ad anyat klistam tad viksiptam pratijnayate middhasahagatam tu klistam aklistam vdvisesena samksiptam eveti/ apare punar vyacaksate/? an middhasamyuktam tat samksiptam eva na viksiptam/ ? at tu visayesu visrtam tad eva viksiptam ity ato'tra middhasamprayukte citte [viksiptatvam] na pratijnayate.
62. Vyakhya: abuddhokyam abhidharmaiastram ity abhiprayah. Compare KoS'a, i. 3, iii. 32.
63. The defilement, klistatva, of the first minds is not differentiated: it consists of association, samprayoga, with the klefas which are found in all defiled minds; the goodness, ku/alatva, of the second minds consists of association with the dharmas which are found in all good minds, ii. 25, 26.
Vyakhya: sarvani tani klistany uktantti/ klistatvalaksanam esam viksiptadinam avimuktantdnam / Klistatvam punah klesamahdbhumikaih samprayogah/ sam ksiptapragrhitddindm cdbhinnalaksanavacandn ndrthavihsa ukto bhavati . . . / ku/alatvam esam abhinnam/ kim punah kusalatvam/ kusalamahdbhumikaih samprayogah.
64. Vyakhya: sutre hi stydnamiddhasahagatam samksiptam uktam/ stydnayogena ? at klistam middhasamyuktam tat samksiptam na kusalam stydnasya klesamahdbhumikatvdt.
65. The Vaibhasikas are of the opinion that: yad eva linam tad evoddhatam, "a lina mind is an uddhata mind. " We draw this conclusion from their definition: linam cittam klistam kausidyasamprayogdt; uddatam cittam klistam auddhatyasamprayogdt. (Below note 70, for another version).
66. If lina and uddhata were identical, the Sutra would say: "When the mind is lina it is not the time to cultivate prasrabdhi . . . priti. When the mind is uddhata it is not the time to cultivate prasrabdhi . . . priti. " Or rather: "When the mind is lina or uddhata it is not the time to cultivate prahabdhi. . . priti. "
61. The cultivation of the seven parts of Bodhi is simultaneous.
68. With regard to smrti, the Blessed one said: smrtimkhalv aham sarvatragatdm vaddmi.
69. Hsuan-tsang: "But we are not in contradiction with the Sutra! Even though a defiled mind is both lina and uddhata, the mind in which kausidya predominates is termed lina in the Sutra; the one in which auddhatya predominates is called uddhata in the Sutra. But, considering their constant association, I say that they are one in nature. "
70. A defiled mind is lina through association with kausidya; a defiled mind is uddhata through association with auddhatya. Compare ii, trans, p. 194.
71. Vyakhya: Acdrya aha ndbhiprdyikam yavat sutre tu nayam abhiprdya iti.
72. A Saiksa has, at the present time, a pure mind, for example the thought of impermanence; but there remains in him the possession of the rdga of Kamadhatu if he is not an Anagamin . . .
73. Anus'aydnardgdlambanatvdt, see v. 17.
? 74. The thoughts of the Arhat which form part of the Arhat are never impure, for these thoughts are pure by definition and are not the object of the "active" defilements of another, v. l8a-b; but these conventional thoughts (samvrtijndna), like his body, are impure (sdsrava) in the sense that the defilements of another can become active with respect to them (i. 4b). See viii. 25c.
We observe that Paramartha translates very clearly: "If a thought is sardga by the fact that it grasps rdga as its object;. . . yuanyii wet ching chieh ? ? ? ? ? -
7$. The second masters, above note 50.
76. "Even though they have a real thing for their object. " 77. See above page 1094 line 19.
78. See above page 1094 line 11.
79- "Arising is extinguished by me": that is to say: arising is abandoned; this is to see the Truth of Arising under four aspects (vii,13a); "The religious life is cultivated": four aspects of the Path; "That which should be done is done": four aspects of Extinction; "I do not see any further existence": two aspects of the Truth of Suffering, impermanence and suffering. Among the commentaries on this fourfold formula, Samantapdsddikd, i. 168. Some remarks, of which I should like to be more confident, in Nirvana (1925), p. 60.
80. The Vydkhya explains: asty etat sthdnam ity asty etal laksanam ity arthah/ asty etad vastv ity ayam hetur ity arthah/ ? ogavihitato vijdniydd ity aviparitato vijdniydd ity arthah/.
According to Saeki, this is an excerpt from the Vijndnakdya, TD 26, p. 559c29 and p. 565al6. This formula and the formula of wrong views (page 1109 line 20) are repeated to repletion (with some variants) in the Vijndnakdya, on the subject of the multiple types of thoughts: "Does a thought belonging to Kamadhatu know 1. the dharmas of Kamadhatu, 2. the dharmas of Rupadhatu, 3- the dharmas of Arupyadhatu, 4.
the dharmas not included in the Dhatus, 5. the dharmas of Kamadhatu and Rupadhatu . . . ? " This thought is good, bad, neutral, to be abandoned through the Seeing of Suffering, etc. The way in which a thought sees these different dharmas depends on its nature and on the nature of these dharmas.
I do not find the passage where the Vijndnakdya explains the manner in which a thought "not included in the Dhatus" sees the dharmas of Kamadhatu. But it explains itself with respect to the thoughts of the Saiksa and the Asaiksa (which are two types of thoughts not included in the Dhatus), p. 565al6. Its text is identical to that quoted by Vasubandhu, with the difference that the formula asty etat sthdnam asty etad vastu is preceded by the words asty eso hetuh (? ), asty esa utpdda (? ).
The mind of the ? aiksa or ASaiksa only knows the dharmas of Kamadhatu under the aspects of the first two truths (anitya . . . pratyayatas); a good mind of Kamadhatu however knows the dharmas under the aspects that Vasubandhu has specified (vi. 49d) as characteristics of the "worldly path": auddrikatas, duhkhilatas, dvaranatas, and even ialyatas, etc.
81. The Seeing of the Truths at least partially dispells rdga, dvesa, mdna, and moha. A thought to be abandoned through the Seeing of the Truths would contain rdga, etc. ; the text therefore says rajyeta, etc. This thought is not free of satkdyadrsti, so it considers the dharmas as dtman and dtmiya; it is not free of antaghrdhadrsti, and so considers the dharmas as destined to perish (uccheda) or as eternal (safvata) . . .
We have this formula throughout the Vijndnakdya, TD 26, p. 559c29, p. 563b20, p. 578b8, and elsewhere.
82. Vibhdsd, TD 27, p. 408c9, and the Samyuktdbhidharmahrdaya, TD 28, p. 918al9. The dkdras of the Vimoksamukhas, viii. 24.
Footnotes 1187
? 1188 Chapter Seven
The specification of the dkdras of the Abhidharma are not found in the Abhidhamma (see for example Patisambhiddmagga, i. 107, 118, 241, Visuddhi, 494); it is not canonical: Anguttara, i. 38 (list of sannas), and iv. 422 where the ascetic considers the Amatadhatu as ianta, panita, etc. , and the things of his stage as dukkha, roga, gantfa, etc. We have seen (vi. 49), the dkdras of the worldly path: we have to observe that Vasubandhu gets his inspiration from the VijHdnakdya, fol. 59b, line 18 and elsewhere.
83. It results from this that abhisamaya is anupurva, vi. 27.
84. On the meaning of mdrga and pratipad, vi. 65b-d, 66a, vii. 28c.
85. See Samyutta, iii. 66, for variants.
86. Compare v. 27, trans, p. 820.
87. Compare vi. 60a.
88. Hsiian-tsang: "going, entering into the city of Nirvana. " Compare vi68:
nirvdnapratipddandt.
pratipan
89. These explanations are according to the glosses and the context. Vydkhyd: chandamu- lakd iti chandahetukd ity arthah. trsndparydya iha chandah. chandasamudayd iti chandasamutksamd (? ) ity arthah (read samutthdndP). chandajdtiyd iti chandapratyayd ity arthah.
Paramartha translates jdtiya by sheng *fe , "to arise," and prabhava by yu ? , bhava, "existence"; Hsiian-tsang has respectively lei ? , "species," and sheng ? JE. , "to arise. " Samyutta,iii. 100,Majjhima,Hi. 16:pancupdddnakkhandhdkimmulaka. . . chandanwlakd.
In another context, Anguttara iv. 400: tanhdmulaka.
We have Papisambhiddmagga, ii. I l l : jardmaranam kimniddnam kirnsanudayam
kimjdtikam kimpabhavam.
90. Vydkhyd: prabhavasabdah kevalam ? ? /cdt pathitavyah/ dbhidhdrmikair iti vdkhyddhyd- hdrah/ sutranusaranam hi kartavyam ity abhiprayah. The Abhidharmikas, in the list of the aspects of this Truth, should place the prabhava aspect after the pratyaya aspect, for one should be guided by the Sutra.
91. The five updddnaskandhas are thus said to have this type of chanda for their mula or hetu.
92. On virya, vipdka and prabhava of a fruit from the earth as food, or of a drug, Sarvadar/anasamgraha, 16. 22, Kandali, 130, Sufruta, i. l and 40.
93. Paramartha: "According to the Sutra of the trsndvicaritas, there are two groups of five, and two groups of four. " All that follows to page 1114 line 30 is omitted.
Our text is closely related to Anguttara, ii. 212, on the eighteen tanhdvicaritas, where the readings are uncertain, and to Vibhanga 392-400, where they are more certain but remain difficult to interpret (Mrs. Rhys Davids had the kindness to communicate to me the text of the Sammohavinodani and the Manorathapurani; see the following note).
We can compare the list: "Did I exist in the past? . . . ," Kofa, iii. 22c, Majjhima, i. 8, i. l 11, Visuddhimagga, 599, Madhyamakavrtti, 593.
According to chapter ii trans, p. 282, chanda is relative to the future.
94. The Vibhanga, in place of sad asmiti and asad asmiti has 1. as'asmiti {-nicco'smi. . . ) and 2. sat*asmiti or sat'asmi {-ucchissdmi na bhavissdmi). The commentary says: atthiti asa/ niccass'etam adhivacanam. Mrs Rhys Davids remarks: as = asa = asan = asanto = "bad," Jataka, iv. 435: satam vd ason (accusitive singular). We would have: "I am bad, I am good. " The Manorathapurani explains sata by sidati in the sense of anicca: this is the explanation that we have encountered for satkdya, Kola, v. p. 873. The commentary of the Vibhanga understands sydm as "Shall I be? "
? Footnotes 1189 95. Onpravrtti, ii. 6. Perhapsvattupaccheda=vartmopacchedathatIthinkwemustreadin
Mahdvastu, ii. 285, iii. 200, quoted in Koia, ii. trans, note 395.
%. According to Saeki, Samyukta 17. 16; see also TD 2, p. 66? 4.
97. In his shorter treatise, Samghabhadra takes into consideration this explanation in order to prove that the "aspects" are indeed sixteen in number.
98. Vydkhyd: nityam sukham dtmiyam dtmeti ca Arms' caritam esarh ta ime mtyasukhdtm- tydtmadfsticaritdh.
99. See v. 26, trans, note 98; iii. 50a.
100. The meaning of pratyaya is discussed in Koia, iii. 28. 101. 13b-d. On dkdra, see ii. 34b-d, trans, note 173.
102. This explanation is satisfactory, for we indeed conceive that prajnd--the discerning consciousness (ii. 24)--grasps the "aspects", that is to say grasps things {alambana) in a certain manner (as impermanent, etc. ). Furthermore this explanation takes into account the word dkdra:
One takes the sound d from alambana, the final kdra from prakdra, and one has dkdra by cancelling -lambanagrahanapra-.
103. On the dharmas "which have an object", Koia, ii. 34b. Kathdvatthu, ix. 3-7; Vibhanga, 428, Dhammasangani, 1185,1508. The Madhyamakavrtti, 84, quotes the Agama: salambana dharmdhkatame/ sarvecittacaittdh.
104. Vibhdsd, TD 27, p. 408c25: There are three systems: 1. Prajtld is dkdra, grdhaka, and gfhya; the cittacaittas associated with prajtld are grdhaka and grhya; what is concomitant {sahabhu) with prajtld and what is cittaviprayukta is gfhya. 2. All cittacaitta is dkdra, grdhaka, gfhya; all other dharmas are gfhya. 3. AH dharmas are dkdra; but the samprayuklta dharmas are dkdra, grdhaka and gfhya and the viprayuktadharmas are dkdra and gfhya (The meaning of dkdra is quite different here).
105. In the Udstra, dharmajndna begins the list.
106. We can understand why a being in Arupyadhatu cannot manifest the dharmajndna which has for its object suffering, its arising, etc. of the sphere of Kamadhatu, but why are beings in Rupadhatu incapable of it? We have seen that a person manifests this jtldna by entering into the dhydnas (which are Rupadhatu) (vii. l4c). Some say: "Dharmajndna has for its end the detesting {vidunana) of Kamadhatu; now a person in Rupadhatu has abandoned Kamadhatu by the very fact that he has transmigrated to a sphere of detachment [from Kamadhatu]; therefore the dharmajfldna does not have to arise. The case of a person detached from Kamadhatu [and who has entered into a dhydna due to this detachment] is different: he can manifest the dharmajndna because his existence in Kamadhatu is not exhausted. "
Samghabhadra explains differently why dharmajndna can only be manifested by beings in Kamadhatu: tatsamdpattivyutthdnacittdndm kdmadhdtdv eva sadbhdvdt/ anuparivarta- kdiraydbhdvdd vd/ dharmajHdndnuparivartakasya hi iilasya kdmdvacardny eva bhutdny diraya dauhiUyasamutthdpakakleiaprdptivibandhakatvdt prdtipaksikatvdt/ tdni ca tatra na santUi dharmajtldnam kdmadhdtvdirayam eva: "Because it is only in Kamadhatu that the thoughts of departing from the absorption [in which one realizes dharmajndna] is possible; or rather because, in the two higher spheres, the elements {bhutas) which can serve as the support {diraya) of the type of morality (iila) which necessarily accompanies dharmajndna are missing. This morality is opposed to the kleias which produce immorality (dauhiilya); immorality exists only in Kamadhatu; the elements susceptible of supporting morality which are opposed to this therefore exist only in Kamadhatu.
? 1190 Chapter Seven
107. See iv. 13c.
108. This preamble is missing in Paramartha.
109. According to Hsuan-tsang. Paramartha literally translates his original which is rendered in Tibetan by: chos bcu dag ni sbyar bar bya: "Ten dharmas should by placed in relationship", and he adds the Bhusya: "In order to determine the object of the jndnas, one should establish the relationship of the ten jndnas with the ten types of dharma. What are these ten types of dharmas} . . . "
110. On one hand pratisamkhydnirodha or Nirvana, on the other hand apratisamkhydni- rodha and dkds'a.
45. The Vydkhyd quotes the Sutra: sardgam cittam sardgam cittam itiyathdbhutam prajdndti/ vigatardgam cittam vigatardgam cittam itiyathdbhutam prajdndti/ yathd sardgam vigatardgam evarh sadvesarh vigatadvesarh samoham vigatamoham samksiptam viksiptarh linam pragrhitam uddhatam anuddhatam avy up as ant am,vy up as ant am asamdhitam samdhitam abhdvitarh bhdvitam avimuktarh vimuktam itiyathdbhutam prajdndti.
According to the glosses of the Bhdsya, one should add the two pairs amahadgata and mahadgata, sa-uttara and anuttara before avyupasdnta: in all twelve pairs. However these two pairs are missing in the Sutra quoted in the Vijndnakdya (TD 26, p. 534al-a5) and in the edition of the Sutra quoted by the Vydkhyd below vii. 42a-d.
According to Saeki, the list of the Ekottara (TD 2, p. 776b20) includes some eleven parts, that of the Madhyama (TD 1, p. 553bl9) has ten, by omitting uddhata-anuddhata and avyupasdnta-vyupasanta, and by adding sadosa-adosa\ that of the Samyukta (TD 2, p. 150a6) has ten pairs.
Pali sources, for example Samyutta, v. 265, Anguttata, iv. 32, Vibhaiiga, 329, Visuddhimagga, 410 (whose explanation diverge from those of the Abhidharma). We have
? Footnotes 1185 only eight pairs: sardga-vitardga, sadosa-vitadosa, samoha-vitamoha, sankhitta-vikkhitta,
mahaggata-amahaggata, sauttara-anuttara, asamdhita-samdhita, and avimutta-vimutta. 46. Vydkhyd: yathd ? add vastram iti paricchinndkdram vijndnam utpadyate na tadd malam
grhndti and vice versa. See i, trans, p. 67.
47. That is to say "associated with rdga, rdgasamprayukta. All this paragraph is according to
Vibhdsd, TD 27, p. 950a24, quoted by Saeki, xxvi. 8a.
48. These two explanations will be commented upon and refuted above page 1105 and
following.
49. That is to say any mind defiled (klista) but not associated with rdga; any neutral mind; any good (ku/ala) worldly (laukika) mind. The supramundane mind, a mind forming part of the Path, is not sdsrava. See page 1105 line 14.
50. There are three opinions.
First masters: A mind associated with rdga is sardga; a mind opposed to rdga is
vigatardga.
Second masters: A mind united with rdga, which can be understood in two ways, as
above note 49, is sardga.
Third masters: A mind associated with rdga is sardga; a mind not associated with rdga is
vigatardga.
According to the Vibhdsd (TD 27, p. 950a24 and following), the second opinion is the
best one. Vasubandhu adopts the third opinion. 51. Paramartha: "because its object is small. "
52. In the Vibhdsd (TD 27, p. 950c8), lueh Bg ("abbreviated, reduced"), in Hsuan-tsang, chit ? ("concentrated").
53. Ibid, an atilina mind is kosajjasahagata, kosajjasampayutta.
54. Ibid. The atipaggahita mind is uddhaccasahagata uddhaccasampayutta. In Divya,
pragrhita = "elevated, high" (as a mountain palace, etc. ).
55. The "great person" par excellence is the Buddha. This paragraph is according to the Vibhdsd, TD 27, p. 950c20: The defiled mind is small because it is cultivated (sevita) by a svalpajana (thsiao-sheng, / J ^ "a small person"); the good mind is great because it is cultivated by a mahdjana.
Objection: Do we not see that an immeasurable number of beings cultivates the bad, that a small number of beings cultivates the good? How can one say that the defiled mind is cultivated by svalpajana}
We do not say "small" because the category is small in number; that which has few pure dharmas is called small.
56. Bhdvand - pratilambha, acquisition. According to the principle: kuialasamskrtd dharmd bhdvayitavydh (iv. l27c). "These are the good sarhskrta dharmas which one acquires in a future state. " See below vii. 25d.
57. Paramartha: "past and future".
58. On sa-uttara, iv. l27d, v. trans, p. 818.
59. It is not released when it is good-impure (kusalasdsrava) and when it arises in a series where the kle/as have not been cut off. On deliverance of the mind, see vi. 76c.
60. For samksipta, Paramartha has lueh, "? Hsuan-tsang, chii ? \samnirodha, Paramartha: she ? (-samgraha), ch'ih ffi (dhar), Hsuan-tsang: chih xh (famatha).
? 1186 Chapter Seven
Saeki observes that, according to the Sautrantikas, vipaiyana and Samatha are excluded. Samyutta, v. 219'. katamam ca bhikkhave ajjhattam samkhittam cittam/ yam bhikkhave
cittam thinamiddhasahagatam thinamiddhasampayuttam/ idarh vuccati. . . / katamam ca. . . bahiddha vikkhittam cittam/ yam . . . cittam bahiddha paHca gune drabbha anuvikkhittam anuvisatam/ idarh vuccati. . .
61. Hsuan-tsang translates: "In fact we do not admit (pu-hsu ^? - ? ? pratijnayate) that a defiled mind, associated with langour, is distracted. " The same for Paramartha: "We donotestablish(pu-li ^ft )? ? ? "
Vyakhya: kim iti krtvd viksiptatvam atra na pratijnayate/ kim middhasahagate citte viksiptatvam ndstiti na pratijnayate dhosvid vidyamdnam api viksiptatvam samksiptatvend- vasthdpitatvdn na pratijnayate/ ubhayathdpi vyacaksate/ kecid vyacaksate/ middhasahaga- tdt Mist ad? ad anyat klistam tad viksiptam pratijnayate middhasahagatam tu klistam aklistam vdvisesena samksiptam eveti/ apare punar vyacaksate/? an middhasamyuktam tat samksiptam eva na viksiptam/ ? at tu visayesu visrtam tad eva viksiptam ity ato'tra middhasamprayukte citte [viksiptatvam] na pratijnayate.
62. Vyakhya: abuddhokyam abhidharmaiastram ity abhiprayah. Compare KoS'a, i. 3, iii. 32.
63. The defilement, klistatva, of the first minds is not differentiated: it consists of association, samprayoga, with the klefas which are found in all defiled minds; the goodness, ku/alatva, of the second minds consists of association with the dharmas which are found in all good minds, ii. 25, 26.
Vyakhya: sarvani tani klistany uktantti/ klistatvalaksanam esam viksiptadinam avimuktantdnam / Klistatvam punah klesamahdbhumikaih samprayogah/ sam ksiptapragrhitddindm cdbhinnalaksanavacandn ndrthavihsa ukto bhavati . . . / ku/alatvam esam abhinnam/ kim punah kusalatvam/ kusalamahdbhumikaih samprayogah.
64. Vyakhya: sutre hi stydnamiddhasahagatam samksiptam uktam/ stydnayogena ? at klistam middhasamyuktam tat samksiptam na kusalam stydnasya klesamahdbhumikatvdt.
65. The Vaibhasikas are of the opinion that: yad eva linam tad evoddhatam, "a lina mind is an uddhata mind. " We draw this conclusion from their definition: linam cittam klistam kausidyasamprayogdt; uddatam cittam klistam auddhatyasamprayogdt. (Below note 70, for another version).
66. If lina and uddhata were identical, the Sutra would say: "When the mind is lina it is not the time to cultivate prasrabdhi . . . priti. When the mind is uddhata it is not the time to cultivate prasrabdhi . . . priti. " Or rather: "When the mind is lina or uddhata it is not the time to cultivate prahabdhi. . . priti. "
61. The cultivation of the seven parts of Bodhi is simultaneous.
68. With regard to smrti, the Blessed one said: smrtimkhalv aham sarvatragatdm vaddmi.
69. Hsuan-tsang: "But we are not in contradiction with the Sutra! Even though a defiled mind is both lina and uddhata, the mind in which kausidya predominates is termed lina in the Sutra; the one in which auddhatya predominates is called uddhata in the Sutra. But, considering their constant association, I say that they are one in nature. "
70. A defiled mind is lina through association with kausidya; a defiled mind is uddhata through association with auddhatya. Compare ii, trans, p. 194.
71. Vyakhya: Acdrya aha ndbhiprdyikam yavat sutre tu nayam abhiprdya iti.
72. A Saiksa has, at the present time, a pure mind, for example the thought of impermanence; but there remains in him the possession of the rdga of Kamadhatu if he is not an Anagamin . . .
73. Anus'aydnardgdlambanatvdt, see v. 17.
? 74. The thoughts of the Arhat which form part of the Arhat are never impure, for these thoughts are pure by definition and are not the object of the "active" defilements of another, v. l8a-b; but these conventional thoughts (samvrtijndna), like his body, are impure (sdsrava) in the sense that the defilements of another can become active with respect to them (i. 4b). See viii. 25c.
We observe that Paramartha translates very clearly: "If a thought is sardga by the fact that it grasps rdga as its object;. . . yuanyii wet ching chieh ? ? ? ? ? -
7$. The second masters, above note 50.
76. "Even though they have a real thing for their object. " 77. See above page 1094 line 19.
78. See above page 1094 line 11.
79- "Arising is extinguished by me": that is to say: arising is abandoned; this is to see the Truth of Arising under four aspects (vii,13a); "The religious life is cultivated": four aspects of the Path; "That which should be done is done": four aspects of Extinction; "I do not see any further existence": two aspects of the Truth of Suffering, impermanence and suffering. Among the commentaries on this fourfold formula, Samantapdsddikd, i. 168. Some remarks, of which I should like to be more confident, in Nirvana (1925), p. 60.
80. The Vydkhya explains: asty etat sthdnam ity asty etal laksanam ity arthah/ asty etad vastv ity ayam hetur ity arthah/ ? ogavihitato vijdniydd ity aviparitato vijdniydd ity arthah/.
According to Saeki, this is an excerpt from the Vijndnakdya, TD 26, p. 559c29 and p. 565al6. This formula and the formula of wrong views (page 1109 line 20) are repeated to repletion (with some variants) in the Vijndnakdya, on the subject of the multiple types of thoughts: "Does a thought belonging to Kamadhatu know 1. the dharmas of Kamadhatu, 2. the dharmas of Rupadhatu, 3- the dharmas of Arupyadhatu, 4.
the dharmas not included in the Dhatus, 5. the dharmas of Kamadhatu and Rupadhatu . . . ? " This thought is good, bad, neutral, to be abandoned through the Seeing of Suffering, etc. The way in which a thought sees these different dharmas depends on its nature and on the nature of these dharmas.
I do not find the passage where the Vijndnakdya explains the manner in which a thought "not included in the Dhatus" sees the dharmas of Kamadhatu. But it explains itself with respect to the thoughts of the Saiksa and the Asaiksa (which are two types of thoughts not included in the Dhatus), p. 565al6. Its text is identical to that quoted by Vasubandhu, with the difference that the formula asty etat sthdnam asty etad vastu is preceded by the words asty eso hetuh (? ), asty esa utpdda (? ).
The mind of the ? aiksa or ASaiksa only knows the dharmas of Kamadhatu under the aspects of the first two truths (anitya . . . pratyayatas); a good mind of Kamadhatu however knows the dharmas under the aspects that Vasubandhu has specified (vi. 49d) as characteristics of the "worldly path": auddrikatas, duhkhilatas, dvaranatas, and even ialyatas, etc.
81. The Seeing of the Truths at least partially dispells rdga, dvesa, mdna, and moha. A thought to be abandoned through the Seeing of the Truths would contain rdga, etc. ; the text therefore says rajyeta, etc. This thought is not free of satkdyadrsti, so it considers the dharmas as dtman and dtmiya; it is not free of antaghrdhadrsti, and so considers the dharmas as destined to perish (uccheda) or as eternal (safvata) . . .
We have this formula throughout the Vijndnakdya, TD 26, p. 559c29, p. 563b20, p. 578b8, and elsewhere.
82. Vibhdsd, TD 27, p. 408c9, and the Samyuktdbhidharmahrdaya, TD 28, p. 918al9. The dkdras of the Vimoksamukhas, viii. 24.
Footnotes 1187
? 1188 Chapter Seven
The specification of the dkdras of the Abhidharma are not found in the Abhidhamma (see for example Patisambhiddmagga, i. 107, 118, 241, Visuddhi, 494); it is not canonical: Anguttara, i. 38 (list of sannas), and iv. 422 where the ascetic considers the Amatadhatu as ianta, panita, etc. , and the things of his stage as dukkha, roga, gantfa, etc. We have seen (vi. 49), the dkdras of the worldly path: we have to observe that Vasubandhu gets his inspiration from the VijHdnakdya, fol. 59b, line 18 and elsewhere.
83. It results from this that abhisamaya is anupurva, vi. 27.
84. On the meaning of mdrga and pratipad, vi. 65b-d, 66a, vii. 28c.
85. See Samyutta, iii. 66, for variants.
86. Compare v. 27, trans, p. 820.
87. Compare vi. 60a.
88. Hsiian-tsang: "going, entering into the city of Nirvana. " Compare vi68:
nirvdnapratipddandt.
pratipan
89. These explanations are according to the glosses and the context. Vydkhyd: chandamu- lakd iti chandahetukd ity arthah. trsndparydya iha chandah. chandasamudayd iti chandasamutksamd (? ) ity arthah (read samutthdndP). chandajdtiyd iti chandapratyayd ity arthah.
Paramartha translates jdtiya by sheng *fe , "to arise," and prabhava by yu ? , bhava, "existence"; Hsiian-tsang has respectively lei ? , "species," and sheng ? JE. , "to arise. " Samyutta,iii. 100,Majjhima,Hi. 16:pancupdddnakkhandhdkimmulaka. . . chandanwlakd.
In another context, Anguttara iv. 400: tanhdmulaka.
We have Papisambhiddmagga, ii. I l l : jardmaranam kimniddnam kirnsanudayam
kimjdtikam kimpabhavam.
90. Vydkhyd: prabhavasabdah kevalam ? ? /cdt pathitavyah/ dbhidhdrmikair iti vdkhyddhyd- hdrah/ sutranusaranam hi kartavyam ity abhiprayah. The Abhidharmikas, in the list of the aspects of this Truth, should place the prabhava aspect after the pratyaya aspect, for one should be guided by the Sutra.
91. The five updddnaskandhas are thus said to have this type of chanda for their mula or hetu.
92. On virya, vipdka and prabhava of a fruit from the earth as food, or of a drug, Sarvadar/anasamgraha, 16. 22, Kandali, 130, Sufruta, i. l and 40.
93. Paramartha: "According to the Sutra of the trsndvicaritas, there are two groups of five, and two groups of four. " All that follows to page 1114 line 30 is omitted.
Our text is closely related to Anguttara, ii. 212, on the eighteen tanhdvicaritas, where the readings are uncertain, and to Vibhanga 392-400, where they are more certain but remain difficult to interpret (Mrs. Rhys Davids had the kindness to communicate to me the text of the Sammohavinodani and the Manorathapurani; see the following note).
We can compare the list: "Did I exist in the past? . . . ," Kofa, iii. 22c, Majjhima, i. 8, i. l 11, Visuddhimagga, 599, Madhyamakavrtti, 593.
According to chapter ii trans, p. 282, chanda is relative to the future.
94. The Vibhanga, in place of sad asmiti and asad asmiti has 1. as'asmiti {-nicco'smi. . . ) and 2. sat*asmiti or sat'asmi {-ucchissdmi na bhavissdmi). The commentary says: atthiti asa/ niccass'etam adhivacanam. Mrs Rhys Davids remarks: as = asa = asan = asanto = "bad," Jataka, iv. 435: satam vd ason (accusitive singular). We would have: "I am bad, I am good. " The Manorathapurani explains sata by sidati in the sense of anicca: this is the explanation that we have encountered for satkdya, Kola, v. p. 873. The commentary of the Vibhanga understands sydm as "Shall I be? "
? Footnotes 1189 95. Onpravrtti, ii. 6. Perhapsvattupaccheda=vartmopacchedathatIthinkwemustreadin
Mahdvastu, ii. 285, iii. 200, quoted in Koia, ii. trans, note 395.
%. According to Saeki, Samyukta 17. 16; see also TD 2, p. 66? 4.
97. In his shorter treatise, Samghabhadra takes into consideration this explanation in order to prove that the "aspects" are indeed sixteen in number.
98. Vydkhyd: nityam sukham dtmiyam dtmeti ca Arms' caritam esarh ta ime mtyasukhdtm- tydtmadfsticaritdh.
99. See v. 26, trans, note 98; iii. 50a.
100. The meaning of pratyaya is discussed in Koia, iii. 28. 101. 13b-d. On dkdra, see ii. 34b-d, trans, note 173.
102. This explanation is satisfactory, for we indeed conceive that prajnd--the discerning consciousness (ii. 24)--grasps the "aspects", that is to say grasps things {alambana) in a certain manner (as impermanent, etc. ). Furthermore this explanation takes into account the word dkdra:
One takes the sound d from alambana, the final kdra from prakdra, and one has dkdra by cancelling -lambanagrahanapra-.
103. On the dharmas "which have an object", Koia, ii. 34b. Kathdvatthu, ix. 3-7; Vibhanga, 428, Dhammasangani, 1185,1508. The Madhyamakavrtti, 84, quotes the Agama: salambana dharmdhkatame/ sarvecittacaittdh.
104. Vibhdsd, TD 27, p. 408c25: There are three systems: 1. Prajtld is dkdra, grdhaka, and gfhya; the cittacaittas associated with prajtld are grdhaka and grhya; what is concomitant {sahabhu) with prajtld and what is cittaviprayukta is gfhya. 2. All cittacaitta is dkdra, grdhaka, gfhya; all other dharmas are gfhya. 3. AH dharmas are dkdra; but the samprayuklta dharmas are dkdra, grdhaka and gfhya and the viprayuktadharmas are dkdra and gfhya (The meaning of dkdra is quite different here).
105. In the Udstra, dharmajndna begins the list.
106. We can understand why a being in Arupyadhatu cannot manifest the dharmajndna which has for its object suffering, its arising, etc. of the sphere of Kamadhatu, but why are beings in Rupadhatu incapable of it? We have seen that a person manifests this jtldna by entering into the dhydnas (which are Rupadhatu) (vii. l4c). Some say: "Dharmajndna has for its end the detesting {vidunana) of Kamadhatu; now a person in Rupadhatu has abandoned Kamadhatu by the very fact that he has transmigrated to a sphere of detachment [from Kamadhatu]; therefore the dharmajfldna does not have to arise. The case of a person detached from Kamadhatu [and who has entered into a dhydna due to this detachment] is different: he can manifest the dharmajndna because his existence in Kamadhatu is not exhausted. "
Samghabhadra explains differently why dharmajndna can only be manifested by beings in Kamadhatu: tatsamdpattivyutthdnacittdndm kdmadhdtdv eva sadbhdvdt/ anuparivarta- kdiraydbhdvdd vd/ dharmajHdndnuparivartakasya hi iilasya kdmdvacardny eva bhutdny diraya dauhiUyasamutthdpakakleiaprdptivibandhakatvdt prdtipaksikatvdt/ tdni ca tatra na santUi dharmajtldnam kdmadhdtvdirayam eva: "Because it is only in Kamadhatu that the thoughts of departing from the absorption [in which one realizes dharmajndna] is possible; or rather because, in the two higher spheres, the elements {bhutas) which can serve as the support {diraya) of the type of morality (iila) which necessarily accompanies dharmajndna are missing. This morality is opposed to the kleias which produce immorality (dauhiilya); immorality exists only in Kamadhatu; the elements susceptible of supporting morality which are opposed to this therefore exist only in Kamadhatu.
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107. See iv. 13c.
108. This preamble is missing in Paramartha.
109. According to Hsuan-tsang. Paramartha literally translates his original which is rendered in Tibetan by: chos bcu dag ni sbyar bar bya: "Ten dharmas should by placed in relationship", and he adds the Bhusya: "In order to determine the object of the jndnas, one should establish the relationship of the ten jndnas with the ten types of dharma. What are these ten types of dharmas} . . . "
110. On one hand pratisamkhydnirodha or Nirvana, on the other hand apratisamkhydni- rodha and dkds'a.
