the seven
cittadhdtus
(i.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
We have a third reason for the order of the skandhas.
4. Finally, in considering the skandhas on the one hand, and the dhdtus or spheres of existence (ii. 14) on the other, one sees that Kamadhatu is characterized by matter, namely by the five objects of sense enjoyment (kdmaguna: Dharmaskandha, 5. 15, Vibhdsd, TD 27, p. 376all: compare Kathdvatthu, viii. 3). Rupadhatu, that is to say the Four Dhyanas, is characterized by sensation (organs of pleasure, satisfaction, and indifference, viii. 12). The first three stages of Arupya- dhatu are characterized by ideas: ideas of infinite space, etc. (viii. 4). The fourth stage of Arupyadhatu, or the summit of existence, is characterized by volition, the samskdra par excellence, which there
creates an existence of twenty-four thousand cosmic ages (iii. 81c). Finally, these diverse stages are the "abodes of consciousness'* (vijnd- nasathiti, iii. 6): it is in these places that the mind resides. The first four skandhas constitute the field; the fifth constitutes the seed.
There are thus five skandhas, no more, no less. One sees how the reasons which justify the order of the skandhas also justify the doctrine that makes sensation and ideas seperate skandhas: they are grosser than the other samskdras; they are the cause of the process of defilement; they are the food and the seasoning; and they reign over the two spheres of existence.
***
One should now explain the order in which the six ayatanas or dhdtus which are the six organs of consciousness, the organ of sight,
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etc. , are enumerated: an order the function of which is to arrange the objects {visaya) and the consciousnesses which correspond to these organs (rupadhdtu, caksurvijndnadhdtu . . . )
23a. The first five are the first because their object is present.
Five, beginning with the organ of sight, are called the first, because they bear only on present, simultaneous objects. Conversely, the object of the mental organ can be either (1) simultaneous to this organ; (2) earlier or past; (3) later or future; (4) tritemporal, that is to say simultaneous, earlier and later; or (5) beyond time.
23b. The first four are the first because their object is solely derived or secondary matter.
The organs of sight, of hearing, of smell and of taste do not attain to the primary elements (i. 12), but solely to matter which derives from the primary elements {bhautika, ii. 50a, 65).
The object of touch is not constant (i. 35a-b, lOd): sometimes primary elements, sometimes derived matter, sometimes both at the same time.
23c. These four are arranged according to the range and speed of their activity.
Their activity is at a distance, at a greater distance, very rapid
The organ of sight and the organ of hearing bear on a distant object (i. 43c-d). They are thus named first.
The organ of sight bears on objects at a greater distance than does the organ of hearing: for one can see a river of which one cannot make out the sound. The organ of sight is thus named before the organ of hearing.
Neither odor nor taste are perceived at a distance. But the activity of smell is more rapid than that of taste. The organ of smell perceives the odor of food before the organ of taste perceives its taste.
23d. Or rather the organs are arranged according to their position.
? The point of support or the place of the organ of sight, that is to say, the eye, is the highest; below that, the place of the organ of hearing; below that, the place of the organ of smell; below that, the place of the organ of taste. As for the place of the organ of touch, that is to say the body, it is, for the most part, lower than the tongue. As for the mental organ, it is not matter (i. 44a-b).
***
Among the ten dyatanas included within rilpaskandha, only one receives the name of rupa-dyatana. And although all the dyatanas are dharmas, only one is called dharma-ayatana. Why?
24. A single dyatana is called rupa-dyatana with a view to
distinguishing it from the others, and by reason of its excel-
lence. A single dyatana is called dharma-ayatana with a view to
distinguishing it from the others, and because it includes many
1U of the dharmas as well as the best dharma.
The ten material dyatanas (i. l4a-b) are, each one separately, dyatana: five are subjects, and five are the objects of a specific consciousness. They are not, in their totality, a single dyatana, a single source of consciousness, so that they could be called a rupa-dyatana. Nine are individualized by specific names: caksuraydtana, srotrdyatana, sabddyatana . . . The dyatana which does not bear any of these nine names, and which is matter, is sufficiently designated by the expression rupa-dyatana, without there being any need to give it another name, name.
But the nine other dyatanas are also both dyatana and rupa: why is the name of rilpa-dyatana given in preference to the object of the organ of sight?
By reason of its excellence. It is rupa, in fact, (1) by reason of pratigha: being subject to resistance, it is "deteriorated" through contact with the hand, etc. ; (2) by reason of desanidarsana (i. 13, p. 70): one can indicate it as being here, as being there; and (3) by reason of common usage: that which one understands in the world by rupa, is
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visible matter, color and shape.
The dharmayatana (i. l5b-d) is sufficiently distinguished from the
other ayatanas by the name of dharmayatana. Same explanation as above. It includes numerous dharmas, sensations, ideas, etc. ; it includes the best dharma, that is to say, Nirvana. This is why the general name, dharmayatana, is attributed to it par excellence.
113
visible matter is called rupa- the sphere of three types of eyes, a fleshy eye, the divine eye, and the
According to another opinion,
yatana because it includes twenty varieties (blue, etc. ), and because it is
wisdom eye (mamsa-, divya-, and prajndcaksus; ltivuttaka, 61). ***
The Sutras name other skandhas, other ayatanas, and other dhatus. Are these included within the skandhas, ayatanas, and dhatus described above?
25. The eighty thousand dharmaskandhas that the Muni
promulgated, depending on whether one regards them as
"voice" or as "name," are included within the rupaskandha or
114 the samskdraskandha.
For the teachers who say "The word of the Buddha is, by its nature, voice," these skandhas are included within the rupaskandha; for those who consider the word of the Buddha as "name," these skandhas are included within the samskdraskandha (ii. 36, 47a-b).
***
What is the dimension of a dharmaskandha?
26a. According to some, a dharmaskandha is of the dimension
115 of the Treatise.
That is to say, of the dimension of an Abhidharma Treatise known
116 by the name of Dharmaskandha, which is six thousand stanzas long.
? 26b. The exposition of the skandhas, etc. , constitutes so many 117
According to another opinion, the exposition of the skandhas, dyatanas, dhatus, pratUyasamutpdda, the Truths, the foods, the dhydnas, the apramdnas, the drupyas, the vimoksas, the abhibhvayatanas, the krtsndyatanas, the bodhipaksikas, the abhijnas, the pratisamvids, pranidhijnana, or arand, etc. , are each one of them separately so many dharmaskandhas.
26c-d. In fact, each dharmaskandha has been preached in order to heal a certain category of believer.
Beings, with respect to their dispositions (ii. 26), number eighty thousand: some are dominated by affection, others by hatred, others by error, others by pride, etc. Eighty thousand dharmaskandhas have been preached by the Blessed One in order to cure them.
***
In the same way that the dharmaskandhas are included within rupaskandha or samskdraskandha,
27. In this same way the other skandhas, dyatanas and dhatus should be suitably arranged within the skandhas, dyatanas and dhatus as described above, by taking into account the charac- teristics that have been attributed to them.
The other skandhas, dyatanas and dhatus which are mentioned in other Sutras should be arranged within the five skandhas, twelve dyatanas and eighteen dhatus, by taking into consideration the unique characteristics which have been attributed to them in these works.
There are five pure skandhas, sila (iv. 13), samddhi (vi. 68), prajnd (ii. 25), vimukti (vi. 76c), and vimukttjndnadarsana: the first forms part of the rupaskandha, the others of the samskdraskandha (Samyutta, i. 99, Dtgha, iii. 279, Dharmasamgraha, 23).
dharmaskandhas.
The first eight krtsndyatanas (viii. 35), being by their nature
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absence of desire, form part of the dharmdyatana. If one considers them along with their following, they are by their nature five skandhas, and they are included within the mana-dyatana and the dharmdyatana.
The same holds for the abhibhvayatanas (viii. 34).
The last two krtsndyatanas and the four drupyayatanas (viii. 2c) are, by their nature, four skandhas*, with the exclusion of rupa. They are included within the mana-dyatana and the dharmdyatana.
118 The five "gates of entry into deliverance" (vimuktydyatana) are,
by their nature, speculative knowledge (prajnd); they are thus included within the dharmdyatana. If one considers their following, they are included within the sabddyatana, the mana-ayatana, and the dharmdyatana.
Two other ayatanas are left: 1. the Asamjnisattvas (ii. 4lb-d), which are included within the ten ayatanas, with the exception of smell and taste; and 2. the Naivasamjnanasamjnayatanopagas, which are in- cluded within the mana-ayatana and the dharmdyatana.
In this same way the sixty-two dhdtus enumerated in the Bahudha- tuka should be arranged within the eighteen dhdtus by taking their
119 nature into consideration.
***
12 Among the six dhdtus or elements mentioned in the Sutra, ? --
earth element, water element, fire element, wind element, space element, and consciousness element--the last two have not been defined. Is the space element the same thing as all space, the first of the unconditioned things (i. 5c)? Is all consciousness (vijndna, i. 16) the consciousness element?
28a-b. Cavities are called the space element; it is, one says, light and darkness.
[The cavity of the door, the window, etc. , is the external space
element; the cavity of the mouth, the nose, etc. , is the internal space
121
element. ]
? According to the School (kila), the void of the space element is light or darkness--that is to say, a certain type of color, of matter (L9b), for that which one perceives in a cavity is light or darkness.
122 Being by its nature light or darkness, the void will be day or night.
The void is calledaghasdmantaka rupa (Vibhdsd, TD 27, p. 388b5). Agha, some say, is etymologically explained as atyartham ghdtdt:
123 "because it is extremely capable of striking or of being struck. " One
should thus understand agha as solid, agglomerated matter. The void is thus a type of matter close {samantaka) to agha.
According to another opinion, [our own], agha signifies "free from striking" {a-pratighdtdt). A void is agha because other matter does not strike it; it is at the same time close to other matter; it is thus both agha and samantaka.
28c. The consciousness element is an impure consciousness.
[Impure consciousness, that is to say, the mind which does not form part of the Path. ] Why is it not called pure?
Because these six dhdtus are 28d. The support of arising.
The six dhdtus are given in the Sutra (note 120) as support, as the raison d'etre of arising, that is to say, of the "mind at conception", and of all existence until the "mind at death".
The pure dharmas are opposed to arising, to existence. Thus the five sense consciousnesses, which are always impure, and the mental consciousness when it is impure, give us the consciousness element {Vibhasd, TD 27, p. 389a8).
***
Of these six dhdtus, the first four are included within the tangible, the fifth is included within visible matter, and the sixth within the seven dhdtus enumerated above i. l6c.
***
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Among the eighteen dhdtus, how many are visible, "capable of being pointed out? "
29a-b. Only rupadhdtu is visible.
One can indicate its place, here, there. The other dhdtus are
invisible.
29b-c. The ten dhdtus which are exclusively material are 124
capable of being struck.
The ten dhdtus which are included within the rilpaskandha are 125
capable of being struck.
1. Striking, or collision, is of three types: dvaranapratighdta,
visayapratighdta, and Mambanapratighdta (Vibhdsd, TD 27, p. 391c6). a. Avaranapratighdta, being struck by reason of resistance: the quality that belongs to a body of making an obstacle to the arising of another body in the place where it itself is found; impenetrability. When a hand strikes a hand or a rock, when a rock strikes a rock or a
hand, it is counterstruck or repelled.
b. Visayapratighdta, the striking of the organ with that which is its 126
sphere of action. According to the Prajnapti: "There is an eye, an organ of sight, which is struck by water and not by dryness, namely the eye of a fish; there is an eye which is struck by dryness and not by water, namely, the eyes of humans in general, (with the exception of fishermen); there is an eye which is struck by water and by dryness, namely, the eye of a crocodile, a crab, a frog, or fishermen; there is an eye which is neither struck by water nor by dryness, namely the eyes which are not of the preceeding categories (for example, the eyes of beings who perish in the womb). There is an eye struck by night, namely the eye of a bat, an owl, etc. ; there is an eye which is struck by daylight, namely the eye of humans in general, (with the exception of thieves, etc. ); there is an eye which is struck by the night and by daylight, namely the eye of a dog, a jackal, a horse, a leopard, a cat, etc. ; there is an eye which is not struck by either night or daylight, namely
127
c. Alambanapratighdta, the striking of the mind and mental states
the eyes which are not of the preceeding categories. "
? with their object. (ii. 62c).
What is the difference between a sphere, visaya, and an object,
Mambana?
Visaya is the place where the organ exercises its activity, seeing,
hearing, etc. ; Mambana is what is grasped by the mind and the mental states. Thus, whereas the mind and mental states have both visaya and dlambana, the eye, the ear, etc. , have only visaya.
Why term "striking" or "evolving'' the activity of the organ or the mind with respects to its visaya or Mambana?
Because the organ does not proceed, is not active, beyond the visaya: thus it is struck by the visaya (for one says in common usage that one is struck by a wall beyond which one cannot "proceed"). Or rather, "to strike" signifies "to encounter:" this is the process or activity of the organ with respect to its own sphere.
2. When we say that ten dhatus are capable of being struck, or sapratigha, "characterized by pratighata" we are speaking of avarana- pratighdta\ these bodies are mutually impenetrable, capable of collision.
3. Are the dharmas which are sapratigha through "striking the sphere of action," also sapratigha through "impenetrability? "
Four alternatives: 1.
the seven cittadhdtus (i. l6c) and one part of the dharmadhdtu, namely the samprayuktas (ii. 23), are sapratigha solely through "striking the sphere of action;" 2. the five spheres, visible matter, etc. (i. 9) are sapratigha solely through "impenetra- bility;" 3. the five organs, eye, etc. (i. 9) are sapratigha from the above two points of view; 4. one part of the dharmadhdtu, namely the viprayuktas (ii. 35), are not sapratigha through "striking the sphere of action," but are sapratigha through "striking the object. "
Let us now answer the second term of the question: the dharmas which are sapratigha through "striking the object"are also sapratigha through "striking the sphere of action": but there are dharmas which are sapratigha through "striking the sphere of action" without being at the same time sapratigha through "striking the object," namely the five organs.
4. The Bhadanta Kumaralabha says: "Sapratigha is that in which and with regard to which the consciousness can be hindered from
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128 arising by a foreign body; apratigha is the opposite. "
***
Among the eighteen dhdtus, how many are good, how many are bad, and how many are morally neutral {avydkrta, iv. 8,9,45)?
29c. Eight dhdtus are morally neutral.
What are the eight? These are the ten dhdtus which are character-
ized as sapratigha (i. 29b-c),
29d. Minus visible matter and sound.
"Minus visible matter and sound," that is to say, eight dhdtus: the five material organs, odor, taste and the tangible, are neutral, not being defined as good or bad; or rather, according to another opinion, not being defined from the point of view of retribution {vipaka).
30a. The others are of three types.
The other dhdtus can be, according to the case, good, bad, or neutral.
1. The seven dhdtus (cittadhdtavah, i. l6c). are good when they are associated with the three good roots (iv. 8), bad when they are
13 associated with bad roots, and neutral in all other cases. ?
2. The dharmadhdtu (i. l5c-d) includes (1) the good roots, the dharmas associated with these roots, the dharmas that issue from these roots, and pratisamkhydnirodha or Nirvana; (2) the bad roots, the dharmas associated with these roots, the dharmas that issue from these roots; and (3) neutral dharmas, for example space.
3. Rupadhdtu and sabdadhdtu, the visible matter and the audible, are good or bad when they constitute a bodily or vocal action (iv. 26,3d) that issued from a good or bad mind. They are neutral in all other cases.
***
Among the eighteen dhdtus, how many exist in each sphere of
129
? existence, Kamadhatu, Rupadhatu, and Arupyadhatu (iii. 1-3)?
131 30a-b. All exist in Kamadhatu.
All the dhdtus are associated with, or bound to Kamadhatu, not disassociated from Kamadhatu {Vibhdsd, TD 27, p. 746d).
30b. Fourteen exist in Rupadhatu. There are fourteen dhdtus in Rupadhatu.
30c-d With the exception of odor, taste, the consciousness of
132 odor, and the consciousness of taste.
1. Odor and taste are lacking there, for they are "morsel-food" (iii. 39) and no one is born into Rupadhatu who is not detached from this food. Since odor and taste are lacking, the consciousness of odor and taste are lacking also.
Objection: Tangible things should be lacking also, for it is also tangible food by the "mouthful. "
No, for tangible things are not exclusively food. Tangibles which are not food do exist in Rupadhatu.
Objection: One can reason in the same way with respect to odor and taste.
No. The tangible has a useful function apart from food: it serves as the point of support of the organs; it serves as a support in general; and it serves as clothing. Odor and taste have no function outside of eating: they are of no use to beings detached from food.
ii. Srllabha gives a different explanation: When a person in Kamadhatu enters into absorption or dhydna, he sees visible matter; he hears sounds; his body is comforted by a certain tangible which accompanies physical well-being produced by the dhydna (vii. 9b). One can conclude from this fact that, in the celestial abodes of Rupadhatu which bear the name of dhydna {upapattidhydna, iii. 2, viii. l), there are visible, audible and tangible things, but not taste and odor.
iii. We think that, if odor and taste are lacking in Rupadhatu, the organs of smell and taste should also be lacking, for they do not serve any purpose. (Thus there are only twelve dhdtus in Rupadhatu. )
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1. [Answer of a master who speaks for the Vaibhasikas, vaibhd- sikadesiya. '] The organs of smell and taste are useful in Rupadhatu, for, without them, beauty and elocution would be missing.
The nose, support of the subtle matter that constitutes the organ of smell, suffices for beauty (i. 44); the tongue, the place of the organ of taste, suffices for elocution.
[The Vaibhasikadesfya. ] The members,--nose and tongue,--which support the organ, cannot be deprived of this organ. There is no nose or tongue where the subtle matter that constitutes the organ of smell or the organ of taste is missing, in the same way that the sexual member is always endowed with a special organ of touch which is called the sexual organ (i. 44a, ii. 2c-d).
One can well conceive that the sexual member is lacking when the sexual organ is lacking, for, stripped of this organ, it serves no function; but the nose and the tongue are useful independent of the organs of smell and taste. Thus the nose and tongue exist in Rupadhatu, although the prgans which correspond to them are lacking. Thus there are only twelve dhdtus in Rupadhatu
2. [Answer of the Vaibhasikas:] But an organ can arise without having any use, for example the organs of beings destined to perish in the womb.
Agreed! The arising of an organ can be without usefulness: but it is never without a cause. What is the cause of the arising of an organ, if not a certain act commanded by a desire relative to this organ? Now whoever is without attachment to the object, odor, is also without attachment to the organ, the organ of smell. Thus there is no reason for the organs of smell and taste to appear among beings who are reborn in Rupadhatu, since these beings are detached from odors and tastes. Otherwise, why is the sexual organ lacking in Rupadhatu?
Reply of the Vaibhasikas. The sexual organ is a cause of ugliness (ii. 12).
Is it not beautiful among beings who possess the marks of the Mahapurusas? Moreover, it is not by reason of its utility that the sexual organ arises, but rather by reason of its cause. Given its cause, it will arise, even if it is ugly.
? 3. [Argument from authority. ] According to the Vaibhasikas, to
maintain that the organs of smell and taste are lacking in Rupadhatu is
133
to contradict the Sutra. The Sutra teaches that beings of Rupadhatu
possess, complete, all the organs: they are never one-eyed, or only one-eared (iii. 98a).
This text teaches that beings of Rupadhatu possess, complete, the organs that exist in Rupadhatu. If the Vaibhasikas do not understand it thus, they must then attribute the sexual organ to those beings.
[4. Reply and conclusion of the Vaibhasikas. ]
Although odor and taste are lacking there, the organs of smell and taste exist in Rupadhatu.
In fact, a person who is detached from odors keeps his attachement with respect to the organ of smell which is part of his person. Thirst (=desire) enters into action with regard to these six organs of consciousness, not by reason of the object of these six organs, but by reason of the person himself. Thus the arising of the organs of smell
and taste has a cause, even if one were detached from odors and tastes. But the same does not hold for the sexual organ. Attachment relative to this organ has for its principle attachment to the tactile conscious- ness of sexual union. Now beings who will be reborn in Rupadhatu are detached from this consciousness; thus they have not accomplished actions commanded by a desire relative to the sexual organ; thus this
134 organ is lacking in Rupadhatu.
31a-b. In Arupyadhatu, there is a mental organ, an object of the mental consciousness, and the mental consciousness.
Beings detached from matter arise in Arupyadhatu, thus the ten dhatus which are material, namely the five organs and their objects, and the five consciousnesses which have for their point of support and for their objects a material dhatu (viii. 3c), are lacking in Arupyadhatu.
***
How many dhatus are impure? How many are pure?
31c-d. The three dhatus which have just been named can be
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pure or impure.
They are pure when they form part of the Truth of the Path or of unconditioned things; in the opposite case they are impure (i. 4).
3 Id. The others are impure.
The other dhatus, fifteen in number, are solely impure.
***
How many dhtitus are associated with vitarka and with victim, free from vitarka and associated with vicara, or free from both vitarka and
136
victim!
32a-b. Five consciousnesses always include vitarka and vicara.
They are always associated with vitarka and with victim, for they are gross, being turned towards externals. The word hi, "always," indicates restriction; they are exclusively dharmas which include vitarka and victim.
32c. The last three dhatus are of three types.
These dhatus are the mental organ, the object of mental con- sciousness, and the mental consciousness.
1. In Kamadhatu and in the First Dhyana (viii. 7, 11), (1) the manodhtitu, (2) manovijntinadhtitu, and (3) that part of the dharma- dhtiytu which is associated with the mind (ii. 23), with the exception of vitarka and victim themselves, are associated with vitarka and victim.
2. In the intermediary dhytina (dhytintintara, viii. 22d), these same are free from vitarka, but associated with victim.
3. In the higher stages up to and including the last stage, these same are free from both vitarka and victim (viii. 23c-d).
4. The part of the dharmadhtitu which is disassociated from the mind (ii. 35) and the victim of the intermediary dhytina are free from both vitarka and victim.
5. As for vitarka, it is always accompanied by victim', it is always free from vitarka, since two simultaneous vitarkas are impossible. But
1? 5
? the vicdra of Kamadhatu and the First Dhyana are not placed within any of the three categories: in fact, it is always associated with vitarka, and it is never accompanied by vicdra, two simultaneous vicdras being impossible.
We therefore say that, in the stages which include vitarka and vicdra (viii. 7), there are four categories: 1. The dharmas associated with the mind, with the exception of vitarka and vicdra, are accom- panied by vitarka and vicdra. 2. Vitarka is free from vitarka, but accompanied by vicdra. 3. The dharmas disassociated from the mind are free from vitarka and vicdra. 4. Vicdra is free from vicdra, and is accompanied by vitarka.
32d. The other dhatus are free from the one and the other. The other dhatus are the ten material dhatus. Not being associated
with the mind, they are free from both vitarka and vicdra. ##*
But, if the five sense consciousnesses are always accompanied by vitarka and vicdra, how are they defined as free from vikalpa?
33a-b. They are free from vikalpa to the extent that they are
137 free from nirupandvikalpa and from anusmaranavikalpa.
138
According to the Vaibhasikas, vikalpa is of three types: vikalpa
in and of itself or by definition, vikalpa consisting of examination, and 139
vikalpa consisting of remembering. The five sense consciousnesses
include the first type of vikalpa but not the other two.
one says that they are free from vikalpa, in the same way that when a
This is why horse has only one foot, one says that it does not have any feet.
%%
on the mental states (ii. 33). As for the other two vikalpas:
Vikalpa by definition" is vitarka, which we shall study in the chapter
33c-d. They are dispersed mental prajna, mental memory whatever it may be.
Mental prajna, that is, the discernment of the dharmas associated with the mental consciousness, but dispersed, that is to say, not
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concentrated, not in the state of absorption (viii. 1), is either vikalpa of examination or by definition. All mental memory, concentrated or not
141 concentrated, is vikalpa of remembering.
###
How many dhatus "have an object," that is to say, are the subject of consciousness?
142 34a-b. The seven dhatus which are mind have an object.
Only the dhatus of visual, auditory, olfactory, taste, touch, and mental consciousness have an object, because they always grasp their spheres.
34b. And also one part of the dharmadhatu.
That part which consists of the dharmas associated with the mind (ii. 23). The other dhatus, namely the ten material dhatus and the part of the dharmadhatu which is not associated with the mind (ii. 35), do not have an object.
***
How many dhatus are non-appropriated? How many are appropriated?
34c. Nine are non-appropriated.
What are these nine? The seven that have been mentioned which have an object, together with one-half of the eighth.
34c. The eight that have been mentioned, and sound.
These nine are never appropriated: the seven dhatus of mind
(i.
4. Finally, in considering the skandhas on the one hand, and the dhdtus or spheres of existence (ii. 14) on the other, one sees that Kamadhatu is characterized by matter, namely by the five objects of sense enjoyment (kdmaguna: Dharmaskandha, 5. 15, Vibhdsd, TD 27, p. 376all: compare Kathdvatthu, viii. 3). Rupadhatu, that is to say the Four Dhyanas, is characterized by sensation (organs of pleasure, satisfaction, and indifference, viii. 12). The first three stages of Arupya- dhatu are characterized by ideas: ideas of infinite space, etc. (viii. 4). The fourth stage of Arupyadhatu, or the summit of existence, is characterized by volition, the samskdra par excellence, which there
creates an existence of twenty-four thousand cosmic ages (iii. 81c). Finally, these diverse stages are the "abodes of consciousness'* (vijnd- nasathiti, iii. 6): it is in these places that the mind resides. The first four skandhas constitute the field; the fifth constitutes the seed.
There are thus five skandhas, no more, no less. One sees how the reasons which justify the order of the skandhas also justify the doctrine that makes sensation and ideas seperate skandhas: they are grosser than the other samskdras; they are the cause of the process of defilement; they are the food and the seasoning; and they reign over the two spheres of existence.
***
One should now explain the order in which the six ayatanas or dhdtus which are the six organs of consciousness, the organ of sight,
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etc. , are enumerated: an order the function of which is to arrange the objects {visaya) and the consciousnesses which correspond to these organs (rupadhdtu, caksurvijndnadhdtu . . . )
23a. The first five are the first because their object is present.
Five, beginning with the organ of sight, are called the first, because they bear only on present, simultaneous objects. Conversely, the object of the mental organ can be either (1) simultaneous to this organ; (2) earlier or past; (3) later or future; (4) tritemporal, that is to say simultaneous, earlier and later; or (5) beyond time.
23b. The first four are the first because their object is solely derived or secondary matter.
The organs of sight, of hearing, of smell and of taste do not attain to the primary elements (i. 12), but solely to matter which derives from the primary elements {bhautika, ii. 50a, 65).
The object of touch is not constant (i. 35a-b, lOd): sometimes primary elements, sometimes derived matter, sometimes both at the same time.
23c. These four are arranged according to the range and speed of their activity.
Their activity is at a distance, at a greater distance, very rapid
The organ of sight and the organ of hearing bear on a distant object (i. 43c-d). They are thus named first.
The organ of sight bears on objects at a greater distance than does the organ of hearing: for one can see a river of which one cannot make out the sound. The organ of sight is thus named before the organ of hearing.
Neither odor nor taste are perceived at a distance. But the activity of smell is more rapid than that of taste. The organ of smell perceives the odor of food before the organ of taste perceives its taste.
23d. Or rather the organs are arranged according to their position.
? The point of support or the place of the organ of sight, that is to say, the eye, is the highest; below that, the place of the organ of hearing; below that, the place of the organ of smell; below that, the place of the organ of taste. As for the place of the organ of touch, that is to say the body, it is, for the most part, lower than the tongue. As for the mental organ, it is not matter (i. 44a-b).
***
Among the ten dyatanas included within rilpaskandha, only one receives the name of rupa-dyatana. And although all the dyatanas are dharmas, only one is called dharma-ayatana. Why?
24. A single dyatana is called rupa-dyatana with a view to
distinguishing it from the others, and by reason of its excel-
lence. A single dyatana is called dharma-ayatana with a view to
distinguishing it from the others, and because it includes many
1U of the dharmas as well as the best dharma.
The ten material dyatanas (i. l4a-b) are, each one separately, dyatana: five are subjects, and five are the objects of a specific consciousness. They are not, in their totality, a single dyatana, a single source of consciousness, so that they could be called a rupa-dyatana. Nine are individualized by specific names: caksuraydtana, srotrdyatana, sabddyatana . . . The dyatana which does not bear any of these nine names, and which is matter, is sufficiently designated by the expression rupa-dyatana, without there being any need to give it another name, name.
But the nine other dyatanas are also both dyatana and rupa: why is the name of rilpa-dyatana given in preference to the object of the organ of sight?
By reason of its excellence. It is rupa, in fact, (1) by reason of pratigha: being subject to resistance, it is "deteriorated" through contact with the hand, etc. ; (2) by reason of desanidarsana (i. 13, p. 70): one can indicate it as being here, as being there; and (3) by reason of common usage: that which one understands in the world by rupa, is
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visible matter, color and shape.
The dharmayatana (i. l5b-d) is sufficiently distinguished from the
other ayatanas by the name of dharmayatana. Same explanation as above. It includes numerous dharmas, sensations, ideas, etc. ; it includes the best dharma, that is to say, Nirvana. This is why the general name, dharmayatana, is attributed to it par excellence.
113
visible matter is called rupa- the sphere of three types of eyes, a fleshy eye, the divine eye, and the
According to another opinion,
yatana because it includes twenty varieties (blue, etc. ), and because it is
wisdom eye (mamsa-, divya-, and prajndcaksus; ltivuttaka, 61). ***
The Sutras name other skandhas, other ayatanas, and other dhatus. Are these included within the skandhas, ayatanas, and dhatus described above?
25. The eighty thousand dharmaskandhas that the Muni
promulgated, depending on whether one regards them as
"voice" or as "name," are included within the rupaskandha or
114 the samskdraskandha.
For the teachers who say "The word of the Buddha is, by its nature, voice," these skandhas are included within the rupaskandha; for those who consider the word of the Buddha as "name," these skandhas are included within the samskdraskandha (ii. 36, 47a-b).
***
What is the dimension of a dharmaskandha?
26a. According to some, a dharmaskandha is of the dimension
115 of the Treatise.
That is to say, of the dimension of an Abhidharma Treatise known
116 by the name of Dharmaskandha, which is six thousand stanzas long.
? 26b. The exposition of the skandhas, etc. , constitutes so many 117
According to another opinion, the exposition of the skandhas, dyatanas, dhatus, pratUyasamutpdda, the Truths, the foods, the dhydnas, the apramdnas, the drupyas, the vimoksas, the abhibhvayatanas, the krtsndyatanas, the bodhipaksikas, the abhijnas, the pratisamvids, pranidhijnana, or arand, etc. , are each one of them separately so many dharmaskandhas.
26c-d. In fact, each dharmaskandha has been preached in order to heal a certain category of believer.
Beings, with respect to their dispositions (ii. 26), number eighty thousand: some are dominated by affection, others by hatred, others by error, others by pride, etc. Eighty thousand dharmaskandhas have been preached by the Blessed One in order to cure them.
***
In the same way that the dharmaskandhas are included within rupaskandha or samskdraskandha,
27. In this same way the other skandhas, dyatanas and dhatus should be suitably arranged within the skandhas, dyatanas and dhatus as described above, by taking into account the charac- teristics that have been attributed to them.
The other skandhas, dyatanas and dhatus which are mentioned in other Sutras should be arranged within the five skandhas, twelve dyatanas and eighteen dhatus, by taking into consideration the unique characteristics which have been attributed to them in these works.
There are five pure skandhas, sila (iv. 13), samddhi (vi. 68), prajnd (ii. 25), vimukti (vi. 76c), and vimukttjndnadarsana: the first forms part of the rupaskandha, the others of the samskdraskandha (Samyutta, i. 99, Dtgha, iii. 279, Dharmasamgraha, 23).
dharmaskandhas.
The first eight krtsndyatanas (viii. 35), being by their nature
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absence of desire, form part of the dharmdyatana. If one considers them along with their following, they are by their nature five skandhas, and they are included within the mana-dyatana and the dharmdyatana.
The same holds for the abhibhvayatanas (viii. 34).
The last two krtsndyatanas and the four drupyayatanas (viii. 2c) are, by their nature, four skandhas*, with the exclusion of rupa. They are included within the mana-dyatana and the dharmdyatana.
118 The five "gates of entry into deliverance" (vimuktydyatana) are,
by their nature, speculative knowledge (prajnd); they are thus included within the dharmdyatana. If one considers their following, they are included within the sabddyatana, the mana-ayatana, and the dharmdyatana.
Two other ayatanas are left: 1. the Asamjnisattvas (ii. 4lb-d), which are included within the ten ayatanas, with the exception of smell and taste; and 2. the Naivasamjnanasamjnayatanopagas, which are in- cluded within the mana-ayatana and the dharmdyatana.
In this same way the sixty-two dhdtus enumerated in the Bahudha- tuka should be arranged within the eighteen dhdtus by taking their
119 nature into consideration.
***
12 Among the six dhdtus or elements mentioned in the Sutra, ? --
earth element, water element, fire element, wind element, space element, and consciousness element--the last two have not been defined. Is the space element the same thing as all space, the first of the unconditioned things (i. 5c)? Is all consciousness (vijndna, i. 16) the consciousness element?
28a-b. Cavities are called the space element; it is, one says, light and darkness.
[The cavity of the door, the window, etc. , is the external space
element; the cavity of the mouth, the nose, etc. , is the internal space
121
element. ]
? According to the School (kila), the void of the space element is light or darkness--that is to say, a certain type of color, of matter (L9b), for that which one perceives in a cavity is light or darkness.
122 Being by its nature light or darkness, the void will be day or night.
The void is calledaghasdmantaka rupa (Vibhdsd, TD 27, p. 388b5). Agha, some say, is etymologically explained as atyartham ghdtdt:
123 "because it is extremely capable of striking or of being struck. " One
should thus understand agha as solid, agglomerated matter. The void is thus a type of matter close {samantaka) to agha.
According to another opinion, [our own], agha signifies "free from striking" {a-pratighdtdt). A void is agha because other matter does not strike it; it is at the same time close to other matter; it is thus both agha and samantaka.
28c. The consciousness element is an impure consciousness.
[Impure consciousness, that is to say, the mind which does not form part of the Path. ] Why is it not called pure?
Because these six dhdtus are 28d. The support of arising.
The six dhdtus are given in the Sutra (note 120) as support, as the raison d'etre of arising, that is to say, of the "mind at conception", and of all existence until the "mind at death".
The pure dharmas are opposed to arising, to existence. Thus the five sense consciousnesses, which are always impure, and the mental consciousness when it is impure, give us the consciousness element {Vibhasd, TD 27, p. 389a8).
***
Of these six dhdtus, the first four are included within the tangible, the fifth is included within visible matter, and the sixth within the seven dhdtus enumerated above i. l6c.
***
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Among the eighteen dhdtus, how many are visible, "capable of being pointed out? "
29a-b. Only rupadhdtu is visible.
One can indicate its place, here, there. The other dhdtus are
invisible.
29b-c. The ten dhdtus which are exclusively material are 124
capable of being struck.
The ten dhdtus which are included within the rilpaskandha are 125
capable of being struck.
1. Striking, or collision, is of three types: dvaranapratighdta,
visayapratighdta, and Mambanapratighdta (Vibhdsd, TD 27, p. 391c6). a. Avaranapratighdta, being struck by reason of resistance: the quality that belongs to a body of making an obstacle to the arising of another body in the place where it itself is found; impenetrability. When a hand strikes a hand or a rock, when a rock strikes a rock or a
hand, it is counterstruck or repelled.
b. Visayapratighdta, the striking of the organ with that which is its 126
sphere of action. According to the Prajnapti: "There is an eye, an organ of sight, which is struck by water and not by dryness, namely the eye of a fish; there is an eye which is struck by dryness and not by water, namely, the eyes of humans in general, (with the exception of fishermen); there is an eye which is struck by water and by dryness, namely, the eye of a crocodile, a crab, a frog, or fishermen; there is an eye which is neither struck by water nor by dryness, namely the eyes which are not of the preceeding categories (for example, the eyes of beings who perish in the womb). There is an eye struck by night, namely the eye of a bat, an owl, etc. ; there is an eye which is struck by daylight, namely the eye of humans in general, (with the exception of thieves, etc. ); there is an eye which is struck by the night and by daylight, namely the eye of a dog, a jackal, a horse, a leopard, a cat, etc. ; there is an eye which is not struck by either night or daylight, namely
127
c. Alambanapratighdta, the striking of the mind and mental states
the eyes which are not of the preceeding categories. "
? with their object. (ii. 62c).
What is the difference between a sphere, visaya, and an object,
Mambana?
Visaya is the place where the organ exercises its activity, seeing,
hearing, etc. ; Mambana is what is grasped by the mind and the mental states. Thus, whereas the mind and mental states have both visaya and dlambana, the eye, the ear, etc. , have only visaya.
Why term "striking" or "evolving'' the activity of the organ or the mind with respects to its visaya or Mambana?
Because the organ does not proceed, is not active, beyond the visaya: thus it is struck by the visaya (for one says in common usage that one is struck by a wall beyond which one cannot "proceed"). Or rather, "to strike" signifies "to encounter:" this is the process or activity of the organ with respect to its own sphere.
2. When we say that ten dhatus are capable of being struck, or sapratigha, "characterized by pratighata" we are speaking of avarana- pratighdta\ these bodies are mutually impenetrable, capable of collision.
3. Are the dharmas which are sapratigha through "striking the sphere of action," also sapratigha through "impenetrability? "
Four alternatives: 1.
the seven cittadhdtus (i. l6c) and one part of the dharmadhdtu, namely the samprayuktas (ii. 23), are sapratigha solely through "striking the sphere of action;" 2. the five spheres, visible matter, etc. (i. 9) are sapratigha solely through "impenetra- bility;" 3. the five organs, eye, etc. (i. 9) are sapratigha from the above two points of view; 4. one part of the dharmadhdtu, namely the viprayuktas (ii. 35), are not sapratigha through "striking the sphere of action," but are sapratigha through "striking the object. "
Let us now answer the second term of the question: the dharmas which are sapratigha through "striking the object"are also sapratigha through "striking the sphere of action": but there are dharmas which are sapratigha through "striking the sphere of action" without being at the same time sapratigha through "striking the object," namely the five organs.
4. The Bhadanta Kumaralabha says: "Sapratigha is that in which and with regard to which the consciousness can be hindered from
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128 arising by a foreign body; apratigha is the opposite. "
***
Among the eighteen dhdtus, how many are good, how many are bad, and how many are morally neutral {avydkrta, iv. 8,9,45)?
29c. Eight dhdtus are morally neutral.
What are the eight? These are the ten dhdtus which are character-
ized as sapratigha (i. 29b-c),
29d. Minus visible matter and sound.
"Minus visible matter and sound," that is to say, eight dhdtus: the five material organs, odor, taste and the tangible, are neutral, not being defined as good or bad; or rather, according to another opinion, not being defined from the point of view of retribution {vipaka).
30a. The others are of three types.
The other dhdtus can be, according to the case, good, bad, or neutral.
1. The seven dhdtus (cittadhdtavah, i. l6c). are good when they are associated with the three good roots (iv. 8), bad when they are
13 associated with bad roots, and neutral in all other cases. ?
2. The dharmadhdtu (i. l5c-d) includes (1) the good roots, the dharmas associated with these roots, the dharmas that issue from these roots, and pratisamkhydnirodha or Nirvana; (2) the bad roots, the dharmas associated with these roots, the dharmas that issue from these roots; and (3) neutral dharmas, for example space.
3. Rupadhdtu and sabdadhdtu, the visible matter and the audible, are good or bad when they constitute a bodily or vocal action (iv. 26,3d) that issued from a good or bad mind. They are neutral in all other cases.
***
Among the eighteen dhdtus, how many exist in each sphere of
129
? existence, Kamadhatu, Rupadhatu, and Arupyadhatu (iii. 1-3)?
131 30a-b. All exist in Kamadhatu.
All the dhdtus are associated with, or bound to Kamadhatu, not disassociated from Kamadhatu {Vibhdsd, TD 27, p. 746d).
30b. Fourteen exist in Rupadhatu. There are fourteen dhdtus in Rupadhatu.
30c-d With the exception of odor, taste, the consciousness of
132 odor, and the consciousness of taste.
1. Odor and taste are lacking there, for they are "morsel-food" (iii. 39) and no one is born into Rupadhatu who is not detached from this food. Since odor and taste are lacking, the consciousness of odor and taste are lacking also.
Objection: Tangible things should be lacking also, for it is also tangible food by the "mouthful. "
No, for tangible things are not exclusively food. Tangibles which are not food do exist in Rupadhatu.
Objection: One can reason in the same way with respect to odor and taste.
No. The tangible has a useful function apart from food: it serves as the point of support of the organs; it serves as a support in general; and it serves as clothing. Odor and taste have no function outside of eating: they are of no use to beings detached from food.
ii. Srllabha gives a different explanation: When a person in Kamadhatu enters into absorption or dhydna, he sees visible matter; he hears sounds; his body is comforted by a certain tangible which accompanies physical well-being produced by the dhydna (vii. 9b). One can conclude from this fact that, in the celestial abodes of Rupadhatu which bear the name of dhydna {upapattidhydna, iii. 2, viii. l), there are visible, audible and tangible things, but not taste and odor.
iii. We think that, if odor and taste are lacking in Rupadhatu, the organs of smell and taste should also be lacking, for they do not serve any purpose. (Thus there are only twelve dhdtus in Rupadhatu. )
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1. [Answer of a master who speaks for the Vaibhasikas, vaibhd- sikadesiya. '] The organs of smell and taste are useful in Rupadhatu, for, without them, beauty and elocution would be missing.
The nose, support of the subtle matter that constitutes the organ of smell, suffices for beauty (i. 44); the tongue, the place of the organ of taste, suffices for elocution.
[The Vaibhasikadesfya. ] The members,--nose and tongue,--which support the organ, cannot be deprived of this organ. There is no nose or tongue where the subtle matter that constitutes the organ of smell or the organ of taste is missing, in the same way that the sexual member is always endowed with a special organ of touch which is called the sexual organ (i. 44a, ii. 2c-d).
One can well conceive that the sexual member is lacking when the sexual organ is lacking, for, stripped of this organ, it serves no function; but the nose and the tongue are useful independent of the organs of smell and taste. Thus the nose and tongue exist in Rupadhatu, although the prgans which correspond to them are lacking. Thus there are only twelve dhdtus in Rupadhatu
2. [Answer of the Vaibhasikas:] But an organ can arise without having any use, for example the organs of beings destined to perish in the womb.
Agreed! The arising of an organ can be without usefulness: but it is never without a cause. What is the cause of the arising of an organ, if not a certain act commanded by a desire relative to this organ? Now whoever is without attachment to the object, odor, is also without attachment to the organ, the organ of smell. Thus there is no reason for the organs of smell and taste to appear among beings who are reborn in Rupadhatu, since these beings are detached from odors and tastes. Otherwise, why is the sexual organ lacking in Rupadhatu?
Reply of the Vaibhasikas. The sexual organ is a cause of ugliness (ii. 12).
Is it not beautiful among beings who possess the marks of the Mahapurusas? Moreover, it is not by reason of its utility that the sexual organ arises, but rather by reason of its cause. Given its cause, it will arise, even if it is ugly.
? 3. [Argument from authority. ] According to the Vaibhasikas, to
maintain that the organs of smell and taste are lacking in Rupadhatu is
133
to contradict the Sutra. The Sutra teaches that beings of Rupadhatu
possess, complete, all the organs: they are never one-eyed, or only one-eared (iii. 98a).
This text teaches that beings of Rupadhatu possess, complete, the organs that exist in Rupadhatu. If the Vaibhasikas do not understand it thus, they must then attribute the sexual organ to those beings.
[4. Reply and conclusion of the Vaibhasikas. ]
Although odor and taste are lacking there, the organs of smell and taste exist in Rupadhatu.
In fact, a person who is detached from odors keeps his attachement with respect to the organ of smell which is part of his person. Thirst (=desire) enters into action with regard to these six organs of consciousness, not by reason of the object of these six organs, but by reason of the person himself. Thus the arising of the organs of smell
and taste has a cause, even if one were detached from odors and tastes. But the same does not hold for the sexual organ. Attachment relative to this organ has for its principle attachment to the tactile conscious- ness of sexual union. Now beings who will be reborn in Rupadhatu are detached from this consciousness; thus they have not accomplished actions commanded by a desire relative to the sexual organ; thus this
134 organ is lacking in Rupadhatu.
31a-b. In Arupyadhatu, there is a mental organ, an object of the mental consciousness, and the mental consciousness.
Beings detached from matter arise in Arupyadhatu, thus the ten dhatus which are material, namely the five organs and their objects, and the five consciousnesses which have for their point of support and for their objects a material dhatu (viii. 3c), are lacking in Arupyadhatu.
***
How many dhatus are impure? How many are pure?
31c-d. The three dhatus which have just been named can be
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pure or impure.
They are pure when they form part of the Truth of the Path or of unconditioned things; in the opposite case they are impure (i. 4).
3 Id. The others are impure.
The other dhatus, fifteen in number, are solely impure.
***
How many dhtitus are associated with vitarka and with victim, free from vitarka and associated with vicara, or free from both vitarka and
136
victim!
32a-b. Five consciousnesses always include vitarka and vicara.
They are always associated with vitarka and with victim, for they are gross, being turned towards externals. The word hi, "always," indicates restriction; they are exclusively dharmas which include vitarka and victim.
32c. The last three dhatus are of three types.
These dhatus are the mental organ, the object of mental con- sciousness, and the mental consciousness.
1. In Kamadhatu and in the First Dhyana (viii. 7, 11), (1) the manodhtitu, (2) manovijntinadhtitu, and (3) that part of the dharma- dhtiytu which is associated with the mind (ii. 23), with the exception of vitarka and victim themselves, are associated with vitarka and victim.
2. In the intermediary dhytina (dhytintintara, viii. 22d), these same are free from vitarka, but associated with victim.
3. In the higher stages up to and including the last stage, these same are free from both vitarka and victim (viii. 23c-d).
4. The part of the dharmadhtitu which is disassociated from the mind (ii. 35) and the victim of the intermediary dhytina are free from both vitarka and victim.
5. As for vitarka, it is always accompanied by victim', it is always free from vitarka, since two simultaneous vitarkas are impossible. But
1? 5
? the vicdra of Kamadhatu and the First Dhyana are not placed within any of the three categories: in fact, it is always associated with vitarka, and it is never accompanied by vicdra, two simultaneous vicdras being impossible.
We therefore say that, in the stages which include vitarka and vicdra (viii. 7), there are four categories: 1. The dharmas associated with the mind, with the exception of vitarka and vicdra, are accom- panied by vitarka and vicdra. 2. Vitarka is free from vitarka, but accompanied by vicdra. 3. The dharmas disassociated from the mind are free from vitarka and vicdra. 4. Vicdra is free from vicdra, and is accompanied by vitarka.
32d. The other dhatus are free from the one and the other. The other dhatus are the ten material dhatus. Not being associated
with the mind, they are free from both vitarka and vicdra. ##*
But, if the five sense consciousnesses are always accompanied by vitarka and vicdra, how are they defined as free from vikalpa?
33a-b. They are free from vikalpa to the extent that they are
137 free from nirupandvikalpa and from anusmaranavikalpa.
138
According to the Vaibhasikas, vikalpa is of three types: vikalpa
in and of itself or by definition, vikalpa consisting of examination, and 139
vikalpa consisting of remembering. The five sense consciousnesses
include the first type of vikalpa but not the other two.
one says that they are free from vikalpa, in the same way that when a
This is why horse has only one foot, one says that it does not have any feet.
%%
on the mental states (ii. 33). As for the other two vikalpas:
Vikalpa by definition" is vitarka, which we shall study in the chapter
33c-d. They are dispersed mental prajna, mental memory whatever it may be.
Mental prajna, that is, the discernment of the dharmas associated with the mental consciousness, but dispersed, that is to say, not
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concentrated, not in the state of absorption (viii. 1), is either vikalpa of examination or by definition. All mental memory, concentrated or not
141 concentrated, is vikalpa of remembering.
###
How many dhatus "have an object," that is to say, are the subject of consciousness?
142 34a-b. The seven dhatus which are mind have an object.
Only the dhatus of visual, auditory, olfactory, taste, touch, and mental consciousness have an object, because they always grasp their spheres.
34b. And also one part of the dharmadhatu.
That part which consists of the dharmas associated with the mind (ii. 23). The other dhatus, namely the ten material dhatus and the part of the dharmadhatu which is not associated with the mind (ii. 35), do not have an object.
***
How many dhatus are non-appropriated? How many are appropriated?
34c. Nine are non-appropriated.
What are these nine? The seven that have been mentioned which have an object, together with one-half of the eighth.
34c. The eight that have been mentioned, and sound.
These nine are never appropriated: the seven dhatus of mind
(i.
