No More Learning

The Third and the Fourth Dominant Ayatanas are like the Second Deliverance.
35d. And the last four are like the Third Deliverance.
And the last four are like the Third Deliverance.
What is the difference between the Deliverances and the Dominant Ayatanas?
Through the Deliverances, one is only "delivered", but through the Dominant Ayatanas, one attains domination of their object. This domination includes the view of the object as one desires and
201 the absence of any defilement provoked by the object.
***
36a. There are ten All-Encompassing Ayatanas (krtsnaya- 202
tanas)
They are called all-encompassing'' (krtsna) because they 203
embrace their object in its totality and exclusively.
They are ten in number: this is the totality of earth, water, fire, and wind; blue, yellow, red, and white; plus the uninterrupted dyatanas (anantydyatanas) of space and consciousness (the First and the Second Absorptions of Arupyadhatu).
36b. Eight are the absence of desire.
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The first eight are, by nature, the root of good which is absence of desire:(with their concomitant dharmas, they are the five skandhas).
36c. They belong to the last Dhyana.
They are realized by an ascetic in the Fourth Dhyana.
36d. They have Kamadhatu for their object.
They refer to the visible things (rupayatana) of Kamadhatu.
However some think that the Fourth, the All-Encompassing Ayatana of Wind {vdyukrtsndyatana) has for its object the tangible thing that is called the wind element (vdyudhdtu). Some think that the first four have tangible things for their object, while the last
204 four have visible things for their object.
36e. Two are pure drupya.
The last two are pure absorptions of Ampyadhatu.
36f. They have the four skandhas of their sphere for their object.
Their objects are the four skandhas of the sphere to which they belong (the First and Second absorptions of Ampyadhatu).
***
The Eight Dominant Ayatanas have the Eight Deliverances for their "entry" and the Ten All-Encompassing Ayatanas have the
? Eight Dominant Ayatanas for their entry: the following, in fact, are superior to the preceding ones.
All these qualities can have the mental series of a Prthagjana or the mental series of an Aryan for their support, with the exception of the Deliverance of Extinction (nirodhavimoksa) which can only be produced by Aryans.
***
(Concerning the acquisition of these qualities and the persons who can produce them:)
37a. Extinction has been explained.
All of the types of the Deliverance of Extinction have been previously mentioned.
37b. The others are obtained either through detachment or through cultivation.
The qualities other than the Deliverance of Extinction are obtained either through detachment (vairagya) or through cultivation (prayoga) accordingly as they have been, or have not been, habitually cultivated.
37d-c. The qualities of Arupyadhatu are obtained by beings of the Three Dhatus; the others, only by humans.
The Deliverances and the All-Encompassing Ayatanas of Arupyadhatu are cultivated by beings born in any of the Three Dhatus. But only humans can cultivate the other absorptions,--the three Deliverances, the Eight Dominant Ayatanas, and eight
The Absorptions 1279
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All-Encompassing Ayatanas,--because these absorptions arise through the power of the Teaching.
If this is the case, how can beings born in the spheres {bhumi) of Rupadhatu and Arupyadhatu realize the dhydna and arupya absorptions higher than the spheres in which they are born?
They can do this be reason of the power of cause, of actions {karma), and the nature of things {dharmata).
38a-b. In two spheres, it is through the power of cause and of action {karma) that one produces the absorptions of
205
In Rupadhatu and in the lower spheres of Arupyadhatu, the higher absorptions of Arupyadhatu arise through the power of
206
world,
209 210 they are produced through the force of dharmata. In
Arupyadhatu.
cause,
existence, closely and intensively cultivated.
through the power of action {karma), that is to say, by reason of the imminent retribution of a previous action of the category "to be retributed later," including a sphere of retribution higher than that (Rupadhatu or the lower spheres of Arupyadhatu) in which one is born. This is because someone who is not detached from a
208
38c-d. In Rupadhatu, it is through these two powers, and also by reason of the nature of things, that one produces the dhyanas.
Beings born in a lower stage of Rupadhatu produce dhyanas
higher than the stages in which they have been born because of the
two powers described above. Also, at the period at the end of the
when they have been, in the course of a previous
lower sphere cannot be reborn in a higher sphere.
this period, all the beings of lower spheres produce higher
dhyanas, for the efficacy of good dharmas becomes fully develo-
211
ped.
207
They also arise
? How long will the Good Law (saddharma) of the Blessed One last, during which time these different types of dharmas212 can be clearly known and seen? 213
39a-b. The nature of the Good Law of the Master is twofold, dgama and adhigama214
Agama ("the traditions") is the teaching, the Sutra, the Vinaya and the Abhidharma. 215 Adhigama ("holiness"216 or understand- ing) are the dharmas aiding Bodhi (the bodhipaksikadharmas, vi. 67b, cultivated by the Aryans of the Three Vehicles, and the results of the religious life, vi. 51, obtained through the Three Vehicles. ) Such is the Good Law, twofold in its nature.
39c-d. Those who preach it and who cultivate it support it. 217
Those who preach the Good Law, the Sutras, etc. , support the Good Law which is agama. Those who cultivate or who realize the Good Law, the dharmas aiding Bodhi, etc. , support the Good Law which is adhigama. As long as such persons exist in the world, the Good Law will last.
It is said (in the Samyuktagama, TD 2, p. 177? 9) that the Good Law will last one thousand years after the Parinirvana.
This number refers to the adhigama;218 but according to others, the agama will last longer. 219
***
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This present treatise is based on the treatises of the Abhid- harma [and includes the sense of the Abhidharma, i. 2c]. [There are many ways of explaining the Abhidharma:] according to which
220
40. The Abhidharma that is established through the
interpretation of the Vaibhasikas of Kasmlr is, in its
totality, what I have explained. That some ideas, poorly
grasped, are reproduced here is our fault, for only the Munis
are authoritative (pramdna) in the interpretation of the 221
For the most part, this Abhidharma, which has been spoken by me, is the Abhidharma as established by the Vaibhasikas of Kasmiir. That which, herein, has been poorly grasped, is my fault: for the Buddhas and the sons of the Buddhas alone are the
222 authority for the interpretation of the Good Law.
41. The Master, the eye of the world, is closed; the witnesses, for the most part, have perished; the Law is put into confusion by persons who have not seen the Truth; and by bad sophists, independent, from whom nothing is gained.
42. For he who knows for himself has departed on the Supreme Path, as well as the supports of the Law of the one who knows for himself: the world no longer has a Protec- tor. The defilements, which destroy spiritual qualities, now have full liberty.
43. Seeing that the Law of the Muni is in its last breath, and that it is the hour of the forces of defilements, those who
223
This concludes the Eighth Chapter of the Abhidharmakosabhd- syam, entitled "Instruction in the Absorptions/*
interpretation is the Abhidharma explained in this treatise?
Good Law.
desire liberation should be diligent.
? Footnotes 1283 1. The Kdrikd has samdpattih iubhaikdgryam; but the Sutra speaks of samddhi. On the
traditional summary of Chapter VIII and of samdpatti-samddbi, see below viii. 23 note 128. 2. Paramartha translates: "dhyana produced through arising, dhydna produced through
concentration. "
3. Kosa, iii. 2c, vi. 38a-b, 43 a-b, ii. 41d. There are three (or two) stages in the heaven of the
First Dhyana, etc. On the "dhydna existences," see viii. 12, 14a, 16c, 19c.
4. Pali: kusalacittekaggatd (Visuddhimagga, 84; see index); Majjhima, i. 301, Samyutta, v. 21, Dhammasangani, 11 (cittassekaggatd) (The translator mentions Yogdvacara's Manual, p. xxvi); Mrs Rhys Davis, Psychology, 1914, 104 (references to the canonical texts). samddhi=adhicitta, vi, p. 978; part of the Path, part of Bodhi, vi. 54d, 70; rddhipdda, vi. 69c-d, part of the Saiksa and ASaiksa, vi. 75.
BodhisattvabhUmi, fol. 82b, quotes viii. 27c-28.
On samddhi, a very "scholastic" text in Majjhima, i. 301.
The samddhiskandha embraces three parts of the Path, samyagvydydma, samyaksmrti,
and samyaksamddhi it then follows that one distinguishes: 1. samddhi \-cittassa ekaggatd); 2. the nimittas of the samddhi which are the smrtyupasthdnas; 3. the partskaras of the samddhi which are the samyakpradhdnas; and 4. the cultivation (bhdvand) of the samddhi which is the cultivation of the samddhi, the pradhdnas, and the smrtyupasthdnas ["cultivation" is understood in the sense of parifuddhi, paripuri].
5. Whoever enters into dhydna, that is to say whoever possesses the absorption called dhydna, necessarily also possesses the mental states and the mind (the four skandhas), the "discipline of dhydna" (iv. 2), which is a rupa.
6. Ekdlambanatd cittdndm is the definition of the Abhidharma; but one should understand cittacaittdndm: "The fact that minds and the mental states . . . "
7. Defined in Kola, ii. 24; English trans, p. 190.
8. In the same way that the VaiSesika maintains that a piece of cloth is white
iuklagunayogdt, through conjunction with the quality of white.
9. All minds contain samddhi, but a mind associated (sampraykta) with a weak samddhi is
not concentrated (ekdgra).
10. According to the Vydkhyd, the two definitions in the same Sutra: adhicittam iiksa katama / catvdridhydndni. On the three iiksds, see Anguttara, i. 235; ii. 194, Koia, vi. 43c, p. . In the same way that adhiiilam siksa is iita, so too adhiprajfiam iiksa is prajfld, and
adhicittam iiksa is simply citta. Now the dhydnas are adhicittam iiksa, and are thus citta; the dhydnas, moreover, are samddhi, thus samddhi is citta.
In the same way that iilapariiuddhi is iila, drstipariiuddhi is drspi, and vimuktipariiud- dhi is vimukti. (See ? ? fa, vi 76c, p. 1035)
11. The Sarvastivadin answers.
12. Mdhavyutpatti, 245,1052 1055, upanidhydtavya, nidhydyati. Kosa, i. 4lc, where the
Vydkyd explains: samtiranam. . . visayopanidhydnapurvakam niicaydkarsanam.
13. This formula figures notably in the Sutra of the Five Vimuktyayatanas quoted in Vydkhydadi. 27 {Mahavyutpatti, 81, Digha, iii. 241, Anguttara, iii. 21); Samyutta, iii. 13: samdhito bhikkhave bhukkhu yathdbhutam pajdndti; ii. 31 samddhupanisam yathdbhUtam fidnadassanam, etc. And elsewhere, Nettippakarana, 66, Anguttara, v. 3, Visuddhimagga, 371, etc.
According to all these texts, samddhi is necessary for the exact knowledge necessary for salvation. On this point, see Compendium, 55, 75; KoU, vi. Foreword p. , viii. 22d.
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14. According to Hsiian-tsang and the glosses of Saeki. According to Paramartha: "Some other masters say that ting ^ (= samddhi) is dhydna. What is the meaning of dhydna? Through "ting" one obtains knowing, seeing, so it is called dhydna. Why? Because the mind that obtains ting [=the samdhita mind] truly knows and sees. The word dhydna signifies ? *** S {cintd, cetand)\ Hang J | (to measure). Ssu is prajnd. Such is the Siddhanta. "
15. As an advance chariot is pulled by two mares bound by a yoke, so dhydna is bound by samatha and vipaiyand. In the Arupyas, calm is great, intellection small; the opposite in Anagamya (viii. 22); in the dhydnas, there is equilibrium.
Samatha = samddhi - absorption; vipafyana - prajnd.
The editors of the Pali Text Society (against several manuscripts) read yuganandha (Patisambhidd, ii. 92 and foil. ; Visuddhimagga, 149): "Some cultivate vipassana preceded by samatha;. . . some cultivate samatha preceded by vipassana . . .
some cultivate samatha and vipassana bound together (samathavipassanam yuganandham bhavert)" "The dharmas bound together and which are called samddhi and prajfld do not go beyond one another . . . (samadhipaHHasamkhatd yuganandhadhammd annamannam anativattamdnd. . . ) Bodhicdrydvatdra, viii. 4, Siksdsamuccaya, 119, Sutrdlamkdra, xiv. 9. Compendium, 55, 75.
In Tantrism, yuganaddhaka or yuganaddhakrama is the non-distinction of samsdra and nirvana, of grdhaka and grdhya, etc. (Pancakrama, p. 46-48).
16. On defiled dhydna, the story of the monk who believes himself to be a Srotaapanna of the First Dhyana, an Arhat in the Fourth, but who in fact remains subject to desire, Przyluski, AQoka, 390.
Three bad "meditators," dhydyin, ? ? fa, v. 21b-d trans, p. 800 and note 76; Majjhima, iii. 14.
17. The meaning of vitarka, vicdra, priti, and sukha, is explained below.
In Niddesa, p. 373, an interesting essay on the classification of the dhydnas.
18. There is a difficulty. How does the author, by saying that the First Dhyana is vicarapritisukhavat, say implicitly that this Dhyana also "contains vitarka"} In fact, dhydndntara "contains vicdra' and "contains vitarka. " The Vydkhyd explains: yathd dhydndntare vicdro na pritisukhavdn ity avitarko naivam ayam vicdrah / vifesito hy ayam vicdrah pritisukhasahapathitah / vicdrapritisukhavad Hi pritisukhavatd vicdrena pritisukhena ca samprayuktam prathamam dhydnam ity arthah.
Vasubandhu does not say vitarkapritisukhavat, because he wishes to say that the other Dhyanas lose, in this order, the parts indicated. If one were to define the Second Dhyana as without vitarka, then dhydndntara would be confused with the Second Dhyana.
19. On the Arupyas, see Majjhima, i. 2, 164, 410, ii. 26l (where the first two are ignored), Visuddhimagga, HI, 336-340; Comm. on the Digha, Dialogues, Hi. p. 273: akasdnancdyatana is a dhydna which has the infinity of space for its object; references to the notes of Rhys Davids, ibid. p. 216.
20. Paramarth translates: "Separation-sphere-lower arises. " Hsiian-tsang: "Separation lower sphere arisen, from whence the division into four. " P'u-kuang (TD 41, p. 418? 6) explains, "It is fourfold because it arises from separation from arising in a lower sphere. " Fa-pao (TD 41, p. 788c3) says, "It is fourfold by reason of separation from arising in a lower sphere": "separation from arising" signifies "separation from defiled dharmas" or rather "to separate oneself and to arise. " One arises above because one separates oneself from what is below.
21. ? ? fa iii. 3 explains how Arupyadhatu, which does not include any places, or stages, is still fourfold from the point of view of the mode of existence of the gods who arise there: drupyadhdtur asthdna upapattyd caturvidhah. The Abhisamaydlamkdrdloka (ad Astasdhas- rikd 153, 18), after having quoted this definition, adds a line (borrowed from which Sdstra? ): dhydndd urdhvam sasamsthdno rupesadbhdvo ftha va (Sic MSS): "Or rather,
? placed above the world of the dhydnas (= Rupadhatu), it includes shape, for there exists there a small amount of rupa. " Buddhist cosmology recognizes some heavens superimposed on Arupyadhatu in which there are mansions (kung *]*! { ); see for example Hastings' Encyclopedia of Religion and Ethics, article "Cosmology. "
Kathavatthu, viii. 8, xvi. 9. The Andhakas maintain that some subtle matter exists in Arupyadhatu (by reason of the text = vijndnapratyayandmarupam, see above p. 1222). See Vasumitra and Bhavya.
The Mahasamghikas and MahiSasakas,--and the Vibhdsd adds the Vibhajyavadins (see below),--admit the existence of rupa.
Notes of theJapanese editor--Commentary on the Samayabheda: The six types of consciousness (sad vijndnakdydh) exist in Rupadhatu and Arupyadhatu. But, if rupa exists in Arupyadhau, why is it called Arupyadhatu? Because subtle rupa exists there, but not gross rupa.
Vibhdsd, (TD 27, p. 431b6): Some say that rupa exists in Arupyadhatu, as do the Vibhajyavadins . . . The Mahasamghikas think that in Arupyadhatu there is a rupa which is the result of action.
The Sdriputrdbhidharma says that, in Arupyadhatu, there is a rupa, namely the rupa that forms part of the dharmdyatana (Kos'a, iv. English trans, p. 561).
The Mahayana says that in Arupyadhatu there is a rupa which is the result of samddhi. See Mahddharmabherisutra (TD 9, p. 293cl0) and the Mahayana Parinirvdna sutra (TD 12, p. 4l5al7, a25): "The saints of the Two Vehicles cannot know how the gods of Naivasamjnanasarhjnayatana are . . . Only the Buddha knows of those that have life (ayus, shou-ming K^pf ) among the Asamjnin gods; the same for beings in Naivasamjfianasamjfiayatana. "
22. Vydkyd: "According to others, we should understand: By virtue of the text: sarvaso rupasamjndndm samatikramdt, it is proved that there is no longer any rupa in drupyasamdpatti. " The Japanese editor understands: "Because it is denied that there is andsrava samvara in this samdpatti. "
23. See iii. l4a. "Transparent" poorly renders the sense of the word accha. This refers to a rupa which can pass through other rupas, a material resembling ether. "
24. For "the absorption existences" (upapatti), like the "absorptions" (samdpatti), become better and better.
25. See ii. 14, iii. 3.
26. On samsrsta, vii. p. 1099, and iii. 32a-b.
Mahakotthita converses with Sariputta on this subject, Majjhima, i. 206 (See Kosa, ii. 45,
English trans, p. 233).
27. But the two Chinese versions, here and below, read: ndmarupa-vijndnayor, a reading confirmed by the Pali sources.
However the Vydkyd quotes the Sutra: tadyathayusman sdruputra dve nadakaldpydv dkdsa ucchrite sydtdm / te'nyonyanisrite / anyonyam ni/ritya tistheydtdm / tatra kaicid ekdm apanayed / dvitiya nipatet / dvitiydm apanayed ekd nipatet / evam dyusman sdriputra nama ca rupam cdnyonyaniiritam anyonyam nisritya tisthati. . . Same comparison in Samyutta, ii. 114; but ndmarupa and vijndna, not rupa and ndman.
28. Argument of the Vibhajyavadins according to the Vibhdsd, see above, note 21.
29. A very close edition, Samyutta, iii. 53 (trans, of Warren, p. 162).
30. Vydkyd. The stanza: dyur usmd'thd vijrldnam . . . "When life, heat and vijndna leave the body, it remains, deserted, insensible, like a piece of wood" (ii. 45a), proves that the Sutra refers only to Kamadhatu, for 1. there is no physical body in Arupyadhatu; 2. in Rupadhatu,
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the body exists, but "does not continue after death": rupadhatu tu yadi apt kdyo'sti tatra
kdyanidhanam [according to iii. 9].
31. The formula for those beings who spontaneously arise (upddukas) is : vijfidnapratyayam saddyatanam, for ndmarupa are five skandhas which have not yet taken up the state of saddyatana (anispannasaddyatandvastha); now saddyatana exists from the very begining of upapdduka beings, ? ? /a, ii. 14, p. 175.
32. This results from the Sutra of which we have the Pali edition in Digha ii. 63: vijHdnam ced ananda mdtuh kuksim navakrdmed apt nu tan ndmarupam kaUlatvdya sammurchet / no bhadanta / vijHdnam ced dnanddvakrdmya ksipram evdpakrdmed apt nu tan ndmarupam itthatvdya prajndyeta / no bhadanta / vijfianam ced ananda daharasya kumdrasya kumdrikdyd vd ucchidyeta vinaiyen na bhaved apt nu tan ndmarupam vrddhim vipulantdm dpadyeta/ nobhadanta.
33. The Uddyisutra (Kofa, ii. 44d, English trans, p. 229) says: bheddc ca kdyasydtikramya devdn kavadikdrdhdrabhaksdn anyatamasmin divye manomayakdya upapadyate.
Anguttara, iii. 192, compare Digha, i. 34,186.
34. Pritydhdravacandt; iii. 98.
35. Ye te sdntavimoksd atikramya rupdny arupydh . . . viii. 32. 36. Madhyama, TD 1, p. 581? 9.
37. Compare Udana, iii. 10. Bhava defined i. 8c.
See the Foreword to Chapters V and VI, p. xxi. Through the first worldly dhydna, which
is a certain dhydna, one cannot rise above the First Dhyana; and thus following. There is no bhava by which one can gp beyond Naivasamjnanasarhjnayatana which is Bhavagra, the summit of bhava. Furthermore, one cannot encounter a definitive departure from a lower state in any superior state of existence, for falling is always possible. Thus one leaves bhava only through the Path which does not from part of the Dhatus, and which is not bhava.
38. Vibhdsa, TD 27, p. 431? 5: Objection of the Vibhajyavudins: If there is absolutely no rupa or physical matter in Arupyadhatu, then the rupa of beings who die in Kamadhatu and Rupadhatu and who are reborn in Arupyadhatu, and who, later, die in Arupyadhatu and are reborn below, will have been cut off for 20,000,40,000, and 80,000 kalpas. How is their rupa produced anew? If, as you suppose, their rupa, having been cut off, abandoned {prahina), is produced anew, what would prevent us from saying that the samskdras, even though cut off and abandoned upon the obtaining of Nirvana, would reappear later? In order to avoid this problem, one should admit that rupa exists in Arupyadhatu.
39. Paramartha: "Because it is perfumed (ydsita) by a former cause which should ripen in rupa, the mind has the efficacy to now produce rupa. "
It indeed appears that the expression vdsand (Kofa, iv. 27d, p. 594, vii. 28c,p. 1137, 30c, 32d) is foreign to the Sarvastivada. However this may be, Samghabhadra does not use it.
Samghabhadra, in his Prakaranafdsana (TD 29, p 964b26) says, "What is the meaning of the expression drupya? It means that there is no rupa there. When one dies [in Arupyadhatu] and is born below, the rupa arises from citta. We maintain that, in this world, material and non-material (rupin, arupin) dharmas are produced in fact in reciprocal dependence: from the change of the mind there arises the diversity of rupa; when the material organs are modified, the vijHana is likewise different. Thus, when a being dying in Arupyadhatu arises below, the series of his mind (cittasamtatt) is found to be favorable to the production of rupa, and, by its force, the rupa of a lower existence if favorable to this arising. However it is not permissible to say that rupa arises solely from the mind. It also exists by reason of the series-of-mind-accompanied-by-f>>^ of a former existence: the rupa, destroyed for a long time, is its own seed. We maintain in fact that sabhdgahetu is at one and
? the same time past and present (ii. 52a, p. 262). For the Arhats who have already attained Nirvana have cut off without residue the series of the skandhas; there does not remain any cause which could produce the arising of new skandhas: there is no case to which one could applytheexampleofabeingwhodiesinArupyadhatu[andtakesupanewrupa\ (Seethe argument of the Vibhajyavadins, note 38).
In his Nydydnusdra (TD 29, p. 757cl7), Samghabhadra says, "The dgamas quoted by our adversary do not prove that rupa exists in Arupyadhatu. His argument from reason has no value, for, even though there is no rupa in Arupyadhatu, the rupa of a being of Arupadhatu who has just died and is about to be reborn below comes from the mind.