) that
acquired
by
72a.
72a.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
702b21).
##*
All the dharmas that arise arise by reason of the five causes and the four conditions that we have just explained. The world does not proceed from a single cause that is called God, or Purusa, or Pradhana,
438 or any other name.
How do you prove this thesis?
If you think that the thesis is proven through arguments, you betray your doctrine that the world arises from a single cause.
64d. Not from God or from any other cause, since there is a
439 succession, etc.
That things are produced by a single cause, by God, Mahadeva, or Vasudeva, is inadmissable for many reasons.
1. If things were produced by a single cause, they would arise all at the same time: now each of us knows that they arise successively.
[The Theist:] They arise successively by virtue of the desires of God, who says, "May this arise now! May this perish now! May this arise and perish later! "
If this were the case, then things do not arise from a single cause, since the desires (of God) are multiple. Moreover these multiple desires would have to be simultaneous, since God, the cause of these desires, is not multiple, and things would all arise at the same time.
a. [ The Theist:] The desires of God are not simultaneous, because God, in order to produce his desires, takes into account other causes.
? If this were so, then God is not the single unique cause of all things. And the causes that God takes into account are produced successively: they depend then on causes which are themselves dependent on other causes: an infinite regression.
[The Theist:] It is admitted that the series of causes has no beginning.
This would admit that samsdra does not have an origin. You then abandon the doctrine of a single cause and return to the Buddhist theory of causes (hetus) and conditions (pratyaya).
b. [The Theist:] The desires of God are simultaneous, but things do not arise at the same time because they arise as God wishes them to arise, that is, in succession.
This is inadmissible. The desires of God remain what they are. Let us explain. Suppose that God desires "May this arise now! May that arise later! " We do not see why the second desire, at first non- efficacious, will be efficacious later; why, if it is efficacious later, it will not be so initially.
What advantage does God obtain from this great effort by which he produces the world?
[The Theist:] God produces the world for his own satisfaction
(ptiti).
He is then not God, the Sovereign {Isvara), in what concerns his
own satisfaction, since he cannot realize it without a means (upaya). And if he is not sovereign with regard to his own satisfaction, how can he be sovereign with regard to the world? Further, do you say that God finds satisfaction in seeing the creatures that he has created in the prey of all the sufferings of existence, including the tortures of the hells? Homage to this God! Well said, in truth, is the popular stanza, "He is called Rudra because he burns, because he is excited, ferocious, terrible,
440
an eater of flesh, blood, and marrow/'
3. The followers of God, the single cause of the world, deny visible
causes,--causes and conditions,--the efficacy of the seed with regard to the sprout, etc. If, modifying their position, they admit the existence of these causes, and pretend that these causes serve God as auxiliaries, this then is no more that a pious affirmation, for we do not maintain
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any activity of a cause besides the activity of the so-called secondary causes. Furthermore, God would not be sovereign with regard to auxiliary causes, since these cooperate in the production of the effect through their own efficacy. Perhaps, in order to avoid the negation of causes, which are visible, and in order to avoid the affirmation of present action by God, which is not visible, the Theist would say that the work of God is creation: but creation, dependent only on God, would never have a beginning, like God himself, and this is a consequence that the Theist rejects.
We would refute the doctrine of Purusa, of Pradhana, etc. , as we have refuted the theist doctrine, mutatis mutandis. Thus, no dharma arises from a single cause.
Alas, persons are unclear! Like the birds and the animals, truly
worth of pity, they go from existence to existence, accomplishing
441 diverse actions; they experience the results of these actions and
442
falsely believe that God is the cause of these results. (We must
explain the Truth in order to put an end to this false conception. )
***
We have seen (ii. 64c) that the material dharmas arise by reason of two conditions, causes as conditions and predominating influences as conditions. We must specify and see how the primary elements {bhutas or mahdbhutas), and the dharmas of derived matter (updddyarupa or bhautikas), are causes as conditions, either among themselves, or one from the other.
65a. The primary elements are the cause of the derived
443 elements in two ways.
The four primary elements of earth, etc. , are causes of the four primary elements in the quality of similar causes (sabhdgahetu), and of mutually coexistant causes (sahabhuhetu).
65b. And of the derived elements, in five ways.
The four primary elements are causes of the derived elements--
? color, taste, etc. --in five ways, in the quality of janana, nisraya, pratisthd, upastambha, and upabrmhanahetu^
Jananahetu or generating cause, because the derived elements arise
445
from them, like a child from his parents.
Nisrayahetu or tutelage cause, because the bhautikas, once arisen,
submerge their influence, as a monk is under the tutelage of his Acarya and his Upadhyaya.
Pratisthdhetu or supporting cause, because the derived elements
446
are supported by them, as a picture is supported by a wall. Upastambhahetu or maintaining cause, because the primary ele-
ments are the cause of the non-interruption of the derived elements. Upabrmhanahetu or growth cause, because the primary elements
are the cause of the development of the derived elements.
This means that the primary elements (bhutas) are, with regard to the derived elements (bhautikas), the cause of arising (janmahetu), the cause of transformation (vikarahetu), the supporting cause (ddhara- hetu), the cause of duration (sthitihetu), and the cause of development
(vrddhihetu).
65c. Derived elements are the cause of the derived elements in three ways.
In the qualtiy of sahabhu, sabhdga and vipdkahetu. We do not mention kdranahetu, for any dharma is a kdranahetu of any other dharma.
1. The actions of the body and voice of the category described in ii. 51a (i. e. , the two disciplines), which are derived elements, are sahabhuhetu.
2. All the derived elements which have arisen, are, with regard to similar (sabhdga) derived elements, sabhdgahetu.
3. The actions of the body and voice are vipdkahetu: the eye is produced through retribution of action, etc.
65d. And the cause of the primary elements, in one way.
The actions of the body and voice produce the primary elements as a retributive result: they are then vipdkahetu.
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We have seen that antecedent minds and mental states are the equal and immediately antecent condition of subsequent minds and mental states. But we have not explained how many types of mind arise immediately after each type of mind.
In order to define its role, we must first establish a classification of the mind.
First, we must distinguish twelve categories.
66a. Good, bad, defiled-neutral, undefiled-neutral minds in
447 Kamadhatu.
Four types of minds belong to Kamadhatu: good, bad, defiled- neutral, and undefiled-neutral.
66b. Good defiled-neutral, undefiled-neutral minds in Rupa- dhatu and in Arupyadhatu.
Three types of minds are in the two higher spheres: all of the above, excluding the bad mind.
66c. And two pure minds.
The two pure minds are those of the Saiksa and the Arhat or Asaiksa. In all, these constitute twelve minds.
[These twelve minds do not indiscriminately arise one after the other:]
67a. Nine types of minds can arise after a good mind in
448 Kamadhatu.
1. Immediately after a good mind in Kamadhatu there can arise nine minds, namely: (1-4) the four minds in Kamadhatu; (5-6) two minds in Rupadhatu: good, when a ascetic enters into absorption, and defiled-neutral, when a person who dies in Kamadhatu with a good mind passes into the intermediate existence of Rupadhatu (iii. 38); (7) a mind in Arupyadhatu, a defiled-neutral mind, when one dying in Kamadhatu is reborn in Arupyadhatu; not good, for, since Arupya-
? dhatu is estranged from Kamadhatu by four estrangements, cannot pass directly from Kamadhatu into an absorption of Arupya- dhatu; (8-9) the two pure minds, of Saiksa or of Asaiksa, at entry into the Understanding of the Truths (vi. 27).
67b. Such a [good] mind can arise after eight types of minds.
2. A good mind can arise immediately after eight minds, namely: (1-4) the four minds in Kamadhatu, (5-6) two minds in Rupadhatu, good and defiled-neutral minds, upon leaving an absorption. It happens in fact that an ascetic, bothered by a defiled {klista) absorp- tion, leaves this absorption: after the defiled (klista-nivrta) mind, which is this absorption, he produces a good mind of a lower stage (viii. 14); and (7-8) two pure minds, of Saiksa or Asaiksa, upon leaving the Understanding of the Truths.
67c. A bad mind can arise after ten types of minds.
3. A klista mind, that is to say, a bad and a defiled-neutral mind can arise after ten minds--excluding the two pure minds, for a mind of rebirth into Kamadhatu is defiled (ii. 14, iii. 38) and can follow any kind of mind belonging to the three spheres of existence.
67d. Four types of minds can arise after such a (= bad) mind.
4. Four minds can arise after a klista mind, namely the four minds of Kamadhatu.
67e. The same for a defiled-neutral mind.
5. An undefiled-neutral mind can arise after five minds.
68a. An undefiled-neutral mind can arise after five types of mind.
Namely the four minds in Kamadhatu, plus a good mind in Rupadhatu: for a mind capable of creating fictive beings (nirmdnacitta) in Kamadhatu, a mind that has for its object the creation of an object of Kamadhatu, follows a good mind in Rupadhatu.
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68b. Seven types of mind can arise after an undefiled-neutral mind.
6. After an undefiled-neutral mind there can arise seven minds, namely: (1-4) the four minds in Kamadhatu, (5-6) two minds in Rupadhatu, good minds, for, after the aforementioned mind of creation, a good mind reappears in Rupadhatu, and a defiled-neutral mind, when a person, dying with this mind, is reborn in Rupadhatu the first mind of which is necessarily a defiled-neutral mind (iii. 38); (7) a mind of Arupyadhatu, a defiled-neutral mind, when a person, dying with this mind, is reborn in Arupyadhatu.
68c. In Rupadhatu eleven types of minds can arise after a good mind.
1. Eleven minds, excluding an undefiled-neutral mind in Rupa- dhatu, can arise immediately after a good mind in Rupadhatu.
68d. A good mind can arise after nine types of minds.
2. A good mind can arise after nine minds, excluding the two defiled minds in Kamadhatu (bad and defiled-neutral) and an undefiled-neutral mind in Arupyadhatu.
69a. A defiled-neutral mind can arise after eight types of minds.
3. A defiled-neutral mind can arise after eight minds, excluding the two defiled minds in Kamadhatu and the two pure minds.
69b. Six types of minds can arise after a defiled-neutral mind.
4. Six minds can arise after a defiled-neutral mind, namely the three minds in Rupadhatu, and the good, bad, and defiled-neutral minds in Kamadhatu
69c. An undefiled-neutral mind can arise after three types of mind.
5. An undefiled-neutral mind can arise after the three minds in Rupadhatu.
? 69d. Six types of mind can arise after such a (defiled-neutral) mind.
6. Six minds can arise after an undefiled-neutral mind, namely: (1-3) the three minds in Rupadhatu, (4-5) the two defiled minds in Kamadhatu (bad and defiled-neutral), and (6) the defiled mind in Arupyadhatu (defiled-neutral).
69e. As above, so too in Arupyadhatu, for these (undefiled- neutral minds).
1. An undefiled-neutral mind in Arupyadhatu can arise after the three minds of this sphere.
2. Six minds can arise after an undefiled-neutral mind in Arupya- dhatu, namely: (1-3) the three minds of this sphere, and (4-6) the defiled minds in Kamadhatu (two) and Rupadhatu (one).
70a. Nine types of minds can arise after a good mind.
3. Nine minds can arise after a good mind, with the exception of a good mind in Kamadhatu and an undefiled-neutral mind in Kama- dhatu and Rupadhatu.
70b. Such a (good mind) can arise after six types of mind
4. A good mind can arise after six minds, namely (1-3) the three minds in Arupyadhatu, (4) a good mind in Rupadhatu, and (5-6) the two pure minds.
70c. Seven types of minds can arise after a defiled-neutral mind.
5. Seven minds can arise after a defiled-neutral mind, namely (1-3) the three minds in Arupyadhatu, (4) a good mind in Rupadhatu, (5-6) two defiled minds in Kamadhatu, and (7) a defiled mind in Rupadhatu.
70d. And the same for it.
6. A defiled-neutal mind can arise after seven minds, with the exception of the two defiled minds in Kamadhatu, a defiled mind in Rupadhatu and the two pure minds.
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70e. A Saiksa mind can arise after four types of minds.
A Saiksa mind, the mind belonging to the saint who is not an Arhat, can arise after four minds, namely a Saiksa mind and a good mind in each of the three spheres.
70f. But five types of minds can arise after such (a Saiksa mind).
Five minds can arise after a Saiksa mind, namely the four that have just been named and an Asaiksa mind.
70g. An Asaiksa mind can arise after five types of minds.
An Asaiksa mind can arise after five minds, namely after a Saiksa mind, an Asaiksa mind, and a good mind of each of the three spheres.
71a. Four types of minds can arise after such (an Asaiksa mind).
Four minds can arise after an ASaiksa mind, namely an Asaiksa mind and a good mind of each of three spheres.
The twelve types of mind succeed one another in conformity with these rules.
And again,
71b. The twelve types of mind make twenty.
How is this?
71c. By dividing the good mind of the three Dhatus into two, the acquired and the innate minds.
1. A good mind of each of the three spheres is divided into two
450
categories, 1. ) that acquired through effort, and 2.
) that acquired by
72a. By dividing an undefiled-neutral mind in Kamadhatu into four: the retributive mind, the mind of attitude, the mind of application, and a mind that can create fictive beings.
451
types of the first list. ]
birth.
[We then have six types of good mind corresponding to three
? An undefiled-neutral mind of Kamadhatu is divided into four
categories: a. ) arisen from a retributive cause (vipdkaja, ii. 57); b. )
relative to attitudes {airydpathika), walking, standing, sitting, lying 2
down; c. ) relative to the arts (sailpasthdnika)',^ and c. ) relative to fictive creations: the mind by which a possessor of supernatural power creates visible things, etc. , is called the result of abhijnd (abhijndphala, vii. 49) (see above p. 270).
72b. By excluding the undefiled-neutral mind of application in Rupadhatu.
An undefiled-neutral mind in Rupadhatu is divided into only three categories, for sailpasthdnika does not exist in this sphere.
[There is no reason to divide the undefiled-neutral mind of Arupyadhatu, for it is exclusively arisen from a retributive cause. ]
We then have seven types of undefiled-neutral minds correspond- ing to the two undefiled-neutral minds of the first list. By taking into account the good minds, we obtain a total of twenty.
Three undefiled-neutral minds, the airydpathika mind and follow- ing, have visible things, odors, taste, and tangible things for their
453
object. The sailpasthdnika mind, furthermore, has sound for its
454 object.
These three undefiled-neutral minds are solely mental conscious-
nesses. However the five sense consciousnesses preceed and prepare 455
the airydpathika and sailpasthdnika minds. 456
According to another opinion, there is a mental consciousness 457
produced by the airydpathika mind, which has the twelves ayatanas, from the organ of sight to the dharmayatana, for its object.
2. Twenty minds arise one after another, in conformity with the following rules:
i. Kamadhatu: eight types of mind of the sphere of Kamadhatu, namely two good minds, two klista (bad, defiled-neutral) minds, and four undefiled-neutral minds.
1. Good Acquired through Effort.
Followed by ten: (1-7) seven minds of the same sphere, with the exception of abhijndphala (nirmdnacitta); (8) a mind of Rupadhatu
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acquired through effort; and (9-10) a Saiksa mind and an ASaiksa mind.
It follows seven: (1-4) four minds of the same sphere, the two good minds and the two klispa minds; (5-6) a mind acquired through effort and an undefiled mind of Rupadhatu; (7-8) a Saiksa mind and an Asaik? a mind
2. Good Acquired through Birth.
Followed by ten: (1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-9) undefiled-neutral minds of Rupa- dhatu and Arupyadhatu.
It follows eleven: (1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-9) a mind acquired through effort and an undefiled-neutral mind of Rupadhatu; (10-11) a Saiksa mind and an Asaiksa mind
3-4. Bad and defiled-neutral.
Followed by seven minds of the same sphere, with the exception of
abhijndphala.
They follow fourteen: ((1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-11) four minds of Rupadhatu, with the exception of a mind acquired through effort and abhijndphala; (12-14) three minds of Arupyadhatu, with the exception of a mind acquired through effort.
5-6. Vipdkaja and airydpathika.
Followed by eight: (1-6) six minds of the same sphere, with the exeption of a mind acquired through effort and abhijndphala; (7-8) an undefiled-neutral mind of Rupadhatu and of Arupyadhatu.
They follow seven minds of the same sphere follow, with the exception of abhijndphala.
7. Sailpasthdnika.
Followed by six minds of the same sphere, with the exception of a mind acquired through effort and abhijndphala.
They follow seven minds of the same sphere, with the exception of
abhijnaphala.
8. Abhijndphala.
Followed by two minds, abhijndphala of the same sphere and a
? mind acquired through effort in Rupadhatu. It follows two: the same.
***
ii. Rupadhatu: six types of mind of the sphere of Rupadhatu, namely two good minds, one klista (defiled-neutral) mind, and three undefiled-neutral minds.
1. Good Acquired through Effort.
Followed by twelve: (1-6) six of the same sphere, (7-9) three of Kamadhatu: good acquired through effort, good acquired through birth; and abhijndphala', 10) a mind of Arupyadhatu acquired through effort; and (11-12) a Saiksa mind and an Asaiksa mind.
If follows ten: (1-4) four of the same sphere, excepting airyapa- thika and vipdkaja, (5-6) two of Kamadhatu, acquired through effort and abhijndphala', (7-8) two of Arupyadhatu, acquired through effort and defiled-neutral; and (9-10) a Saiksa mind and an Asaiksa mind.
2. Good Acquired through Birth.
Followed by eight: (1-5) five of the same sphere, except abhi- 458
jndphala', (6-7) two of Kamadhatu, bad and defiled-neutral; and (8) a defiled-neutral mind of Arupyadhatu.
It follows five of the same sphere, except abhijndphala.
3. Defiled-neutral minds.
Followed by nine minds: (1-5) five minds of the same sphere, with
the exception of an abhijndphala mind; (6-9) four minds of Kama- dhatu, two good minds and two klisfa minds.
They follow eleven minds: (1-5) five minds of the same sphere, with the exception of an abhijndphala mind; (6-8) three minds of Kamadhatu, an mind acquired through birth, an airydpathika mind, and a vipdkaja mind; (9-11) three minds of Arupyadhatu, with the exception of a mind acquired though effort.
4-5. Vipdkaja and airydpathika minds.
Followed by seven minds: (1-4) four minds of the same sphere, with the exception of a mind acquired through effort and an abhijndphala mind; (5-6) two minds of Kamadhatu, a bad mind and a
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defiled-neutral mind; (7) one mind of Arupyadhatu, a defiled-neutral mind.
They follow five minds of the same sphere, with the exception of an abhijnaphala mind.
6. Abhijnaphda.
Followed by two minds of the same sphere, a mind acquired through effort and an abhijnaphala mind
It follows two minds: the same.
***
iii. Arupyadhatu: four types of mind of the sphere of Arupyadhatu, namely two good minds, a defiled-neutral mind and a vipakaja mind
1. Good Acquired through Effort.
Followed by seven mind: (1-4) four minds of the same sphere; (5) a mind of Rupadhatu acquired through effort; and (6-7) a Saiksa mind and an Asaiksa mind
2. Good Acquired through Birth.
Followed by seven minds: (1-4) four minds of the same sphere; (5) a defiled-neutral mind of Rupadhatu; (6-7) a bad mind and a defiled- neutral mind of Kamadhatu.
It follows four minds of the same sphere.
3. Defiled-neutral.
Followed by eight minds: (1-4) four minds of the same sphere;
(5-6) a mind acquired through effort and a defiled-neutral mind of Rupadhatu; (7-8) a bad mind and a defiled-neutral mind of Kamadhatu.
It follows ten minds: (1-4) four minds of the same sphere; (5-10) a mind acquired through birth, an airyapathika mind, and an vipakaja mind of Rupadhatu and Kamadhatu.
4. Vipakaja.
Followed by six minds: (1-3) three minds of the same sphere, with the exception of a mind acquired through effort; (4) a defiled-neutral mind of Rupadhatu; (5-6) a bad mind and a defiled-neutral mind of Kamadhatu. Four minds follow, of this same sphere.
? ***
v. The two pure minds:
1. aaiksa.
Followed by six minds: (1-3) a mind acquired through effort of the
three spheres; (4) an mind acquired through effort of Kamadhatu; and (5-6) a Saiksa mind and an ASaiksa mind.
It follows four minds: (1-3) a mind acquired through effort of the three spheres; (4) a Saiksa mind.
2. Asaiksa.
Followed by five minds: the six minds which follow Saiksa with the exception of the Saiksa mind.
It follows five minds: (1-3) a mind acquired through effort of the three spheres, (4-5) a Saiksa mind and an Asaiksa mind
#**
3. Remarks.
a. Vipakaja, airydpathika and sailpasthanika minds arise immedi- ately after a mind in Kamadhatu acquired through effort. For what reason is this not reciprocally true?
A vipakaja mind is not favorable to a mind acquired through effort, because it is weak, and because it develops spontaneously.
Airydpathika and sailpasthanika minds are not favorable to a mind acquired through effort because their reason for being is the creation of an attitude or a created thing.
Contrarily, the niskramanacitta or the mind of leaving,--that is, any mind, a vipakaja mind, etc. , by which a Yogin leaves the series of minds acquired through effort, such as reading, philosophical reflec- tion, etc. --develops spontaneously. The mind of leaving can then immediately follow a mind acquired through effort.
b. Objection: If a mind acquired through effort does not arise immediately after the vipakaja, etc. , because these are not favorable to it, still less will it arise after a defiled {klista) mind which is contrary to it.
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A defiled mind is contrary to a mind acquired through effort. Yet, when an ascetic is exhausted from the activity of the defilements, a mind acquired through effort arises from the fact that the ascetic lays hold of a perfect consciousness (parijndna) of this activity.
c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind in Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu.
[4. The minds arise immediately one after another, and they arise by reason of an act of attention. We must then study the act of attention. ]
i. We can distinguish three acts of attention:
1. Svalaksanamanaskdra, an act of attention to specific character- istics, for example the judgements "Rupa has rupana for its charac- teristic . . . Vijnana has prativijnapti for its characteristic" (i. 13,16).
2. Samdnyalaksanmanaskara, an act of attention to common or general characteristics, to the sixteen aspects of the Truths, Imperma- nence, etc. , and "The conditioned dharmas are impermanent" (see vii. 10).
3. Adhimuktimanaskara: this act of attention is not, like the first
two, directed to that which exists; rather, it proceeds from adhimukti,
that is, from constructive imagination {adhimuktyd. . . manaskarah, 459
see p. 190); it presides over the contemplations of asubha (vi. 9), the apramdnas (viii. 29), the vimoksas (viii. 32) the abhibhvdyatanas (viii. 34) the krtsndyatanas (viii. 35), etc.
[c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind of Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu. ]
? [According to the first Master quoted by the Vibhasa, TD 27, p.
53al9) one can realize the Path after these three acts of attention, and,
inversely, one can produce these three acts of attention immediately
after the Path. This opinion is supported by the text, "He produces the
part of Bodhi called memory in company with (that is, after) the
460 contemplation of repulsive things (asubha)"
[According to the third Master quoted in the Vibhasa) it is solely after an act of attention to general characteristics that one can realize the Path; after the Path, one can produce the three acts of attention. As for the text quoted by the first Master, it should be understood in the sense that, after having subdued his mind by means of the contempla- tion of repulsive things, an ascetic is capable of producing an act of attention to general characteristics, after which he realizes the Path. The text refers to this indirect action of the contemplation of repulsive things and so says, "asubhasahagatam . . . "
[According to the fourth Master of the Vibhasa,) it is only after an act of attention to general characteristics that an ascetic can realize the Path; furthermore, after the Path, he can only produce acts of attention to general characteristics.
The author refutes the third Master: Certainly, we indeed see that an ascetic who has entered into samyaktvaniyama, onto the Path (see iv. 27) by relying on one of the three lower stages (i. e. , anagamya, First
Dhyana, dhyanantara), can produce, upon coming out of the Path, an act of attention to general characteristics in Kamadhatu and can be established in hearing or in refleaion, because the stages in question are near; but, when an ascetic has entered samyaktvaniyama by relying on the Second, Third, or Fourth Dhyana, to which stage could the act of attention to general characteristics belong that he produces upon coming out of the Path?
He will produce an act of attention to general characteristics in Kamadhatu, because Kamadhatu is too estranged from the higher Dhyanas. He will not produce an act of attention to general character- istics of the sphere of one of the three higher Dhyanas, because he has not previously obtained conscious acts of attention, except in the course of the practice of the nirvedhabhagiyas (vi. 17: contemplations pre-
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liminary to entry onto the Path): now an Aryan cannot again realize the nirvedhabhdgtyas, for we cannot admit that he would for a second time realize the preparatory path, since he already possesses its result.
But, we would say, there exists other acts of attention to general characteristics (sdmdnyamanaskaras) which have been cultivated at the same time as the nirvedhabhagtyas (as they refer to the Truths, but which differ by not refering to all their sixteen aspects): for example, seeing that "all sarhskaras are impermanent," "all dharmas are impersonal," "Nirvana is tranquil" (a general or sdmanya judgement, since it refers to any Nirvana). It is this other type of sdmanyamana- skdra that an ascetic brings forth upon leaving the Path.
The Vaibhasikas do not accept this opinion, because it is illogical. [In fact, the cultivation of the manaskaras of this type is bound to the nirvedhabhagiyas]. (Vibhasa, TD 27, p. 53b3).
(The correct doctrine is that the Path can be followed by the three categories of the act of attention. ) When one obtains the result of Arhat based on Anagamya (Vibhasa, TD 27, p. 53b25), the mind leaving the absorption is either of this stage (Anagamya) or of the sphere of Kamadhatu. When one obtains the same result based on Akincanya, the mind of leaving is either of this same stage (Akincanya), or of naivasamjndndsamjnayatana (Bhavagra). When one obtains the same result by relying on any other stage, the mind of leaving is solely of this other stage.
ii. There are four types of acts of attention: 1. ) an innate or natural act of attention, upapatipratilambhika, 2. ) attention produced from the teaching, srutamaya, 3. ) from reflection, cintdmaya, and 4. ) from meditation, bhavanamaya. Three are possible in Kamadhatu, the first, the second, and the third, for meditation is not of Kamadhatu. Three are possible in Rupadhatu, the first, the second, and the fourth, for, in this sphere, as soon as one meditates or reflects (cintd), one enters into absorption. Two are possible in Arupyadhatu, the first and the fourth. There are then eight acts of attention, three, three and two (Vibhasa, TD 27, p. 53bl4).
The Path is never produced after an act of innate attention, to whichever sphere it may belong, for the Path requires effort. The Path
? is hence produced after five acts of attention, two of Kamadhatu, two of Rupadhatu, and one of Arupyadhatu. But, after the Path, an act of innate attention of Kamadhatu can arise, because it is sharp.
***
How many minds are acquired when one manifests each of the twelve types of minds?
73a-b. With the defiled mind of each of the three spheres, there is obtaining of six, of six, and of two minds respectively.
"Obtaining" means taking possession of what one did not previ- ously possess.
i. Obtaining the six minds with a defiled mind of Kamadhatu
a. One obtains a good mind of Kamadhatu (1) when one again takes up the roots of good with a mind of doubt, which is defiled (iv. 80c); or (2) when one returns to Kamadhatu by falling from the higher spheres. The mind of conception is necessarily defiled (iii. 38); with this mind one takes possession of a good mind of Kamadhatu, for
461 one did not previously possess it.
b-c.
##*
All the dharmas that arise arise by reason of the five causes and the four conditions that we have just explained. The world does not proceed from a single cause that is called God, or Purusa, or Pradhana,
438 or any other name.
How do you prove this thesis?
If you think that the thesis is proven through arguments, you betray your doctrine that the world arises from a single cause.
64d. Not from God or from any other cause, since there is a
439 succession, etc.
That things are produced by a single cause, by God, Mahadeva, or Vasudeva, is inadmissable for many reasons.
1. If things were produced by a single cause, they would arise all at the same time: now each of us knows that they arise successively.
[The Theist:] They arise successively by virtue of the desires of God, who says, "May this arise now! May this perish now! May this arise and perish later! "
If this were the case, then things do not arise from a single cause, since the desires (of God) are multiple. Moreover these multiple desires would have to be simultaneous, since God, the cause of these desires, is not multiple, and things would all arise at the same time.
a. [ The Theist:] The desires of God are not simultaneous, because God, in order to produce his desires, takes into account other causes.
? If this were so, then God is not the single unique cause of all things. And the causes that God takes into account are produced successively: they depend then on causes which are themselves dependent on other causes: an infinite regression.
[The Theist:] It is admitted that the series of causes has no beginning.
This would admit that samsdra does not have an origin. You then abandon the doctrine of a single cause and return to the Buddhist theory of causes (hetus) and conditions (pratyaya).
b. [The Theist:] The desires of God are simultaneous, but things do not arise at the same time because they arise as God wishes them to arise, that is, in succession.
This is inadmissible. The desires of God remain what they are. Let us explain. Suppose that God desires "May this arise now! May that arise later! " We do not see why the second desire, at first non- efficacious, will be efficacious later; why, if it is efficacious later, it will not be so initially.
What advantage does God obtain from this great effort by which he produces the world?
[The Theist:] God produces the world for his own satisfaction
(ptiti).
He is then not God, the Sovereign {Isvara), in what concerns his
own satisfaction, since he cannot realize it without a means (upaya). And if he is not sovereign with regard to his own satisfaction, how can he be sovereign with regard to the world? Further, do you say that God finds satisfaction in seeing the creatures that he has created in the prey of all the sufferings of existence, including the tortures of the hells? Homage to this God! Well said, in truth, is the popular stanza, "He is called Rudra because he burns, because he is excited, ferocious, terrible,
440
an eater of flesh, blood, and marrow/'
3. The followers of God, the single cause of the world, deny visible
causes,--causes and conditions,--the efficacy of the seed with regard to the sprout, etc. If, modifying their position, they admit the existence of these causes, and pretend that these causes serve God as auxiliaries, this then is no more that a pious affirmation, for we do not maintain
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any activity of a cause besides the activity of the so-called secondary causes. Furthermore, God would not be sovereign with regard to auxiliary causes, since these cooperate in the production of the effect through their own efficacy. Perhaps, in order to avoid the negation of causes, which are visible, and in order to avoid the affirmation of present action by God, which is not visible, the Theist would say that the work of God is creation: but creation, dependent only on God, would never have a beginning, like God himself, and this is a consequence that the Theist rejects.
We would refute the doctrine of Purusa, of Pradhana, etc. , as we have refuted the theist doctrine, mutatis mutandis. Thus, no dharma arises from a single cause.
Alas, persons are unclear! Like the birds and the animals, truly
worth of pity, they go from existence to existence, accomplishing
441 diverse actions; they experience the results of these actions and
442
falsely believe that God is the cause of these results. (We must
explain the Truth in order to put an end to this false conception. )
***
We have seen (ii. 64c) that the material dharmas arise by reason of two conditions, causes as conditions and predominating influences as conditions. We must specify and see how the primary elements {bhutas or mahdbhutas), and the dharmas of derived matter (updddyarupa or bhautikas), are causes as conditions, either among themselves, or one from the other.
65a. The primary elements are the cause of the derived
443 elements in two ways.
The four primary elements of earth, etc. , are causes of the four primary elements in the quality of similar causes (sabhdgahetu), and of mutually coexistant causes (sahabhuhetu).
65b. And of the derived elements, in five ways.
The four primary elements are causes of the derived elements--
? color, taste, etc. --in five ways, in the quality of janana, nisraya, pratisthd, upastambha, and upabrmhanahetu^
Jananahetu or generating cause, because the derived elements arise
445
from them, like a child from his parents.
Nisrayahetu or tutelage cause, because the bhautikas, once arisen,
submerge their influence, as a monk is under the tutelage of his Acarya and his Upadhyaya.
Pratisthdhetu or supporting cause, because the derived elements
446
are supported by them, as a picture is supported by a wall. Upastambhahetu or maintaining cause, because the primary ele-
ments are the cause of the non-interruption of the derived elements. Upabrmhanahetu or growth cause, because the primary elements
are the cause of the development of the derived elements.
This means that the primary elements (bhutas) are, with regard to the derived elements (bhautikas), the cause of arising (janmahetu), the cause of transformation (vikarahetu), the supporting cause (ddhara- hetu), the cause of duration (sthitihetu), and the cause of development
(vrddhihetu).
65c. Derived elements are the cause of the derived elements in three ways.
In the qualtiy of sahabhu, sabhdga and vipdkahetu. We do not mention kdranahetu, for any dharma is a kdranahetu of any other dharma.
1. The actions of the body and voice of the category described in ii. 51a (i. e. , the two disciplines), which are derived elements, are sahabhuhetu.
2. All the derived elements which have arisen, are, with regard to similar (sabhdga) derived elements, sabhdgahetu.
3. The actions of the body and voice are vipdkahetu: the eye is produced through retribution of action, etc.
65d. And the cause of the primary elements, in one way.
The actions of the body and voice produce the primary elements as a retributive result: they are then vipdkahetu.
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We have seen that antecedent minds and mental states are the equal and immediately antecent condition of subsequent minds and mental states. But we have not explained how many types of mind arise immediately after each type of mind.
In order to define its role, we must first establish a classification of the mind.
First, we must distinguish twelve categories.
66a. Good, bad, defiled-neutral, undefiled-neutral minds in
447 Kamadhatu.
Four types of minds belong to Kamadhatu: good, bad, defiled- neutral, and undefiled-neutral.
66b. Good defiled-neutral, undefiled-neutral minds in Rupa- dhatu and in Arupyadhatu.
Three types of minds are in the two higher spheres: all of the above, excluding the bad mind.
66c. And two pure minds.
The two pure minds are those of the Saiksa and the Arhat or Asaiksa. In all, these constitute twelve minds.
[These twelve minds do not indiscriminately arise one after the other:]
67a. Nine types of minds can arise after a good mind in
448 Kamadhatu.
1. Immediately after a good mind in Kamadhatu there can arise nine minds, namely: (1-4) the four minds in Kamadhatu; (5-6) two minds in Rupadhatu: good, when a ascetic enters into absorption, and defiled-neutral, when a person who dies in Kamadhatu with a good mind passes into the intermediate existence of Rupadhatu (iii. 38); (7) a mind in Arupyadhatu, a defiled-neutral mind, when one dying in Kamadhatu is reborn in Arupyadhatu; not good, for, since Arupya-
? dhatu is estranged from Kamadhatu by four estrangements, cannot pass directly from Kamadhatu into an absorption of Arupya- dhatu; (8-9) the two pure minds, of Saiksa or of Asaiksa, at entry into the Understanding of the Truths (vi. 27).
67b. Such a [good] mind can arise after eight types of minds.
2. A good mind can arise immediately after eight minds, namely: (1-4) the four minds in Kamadhatu, (5-6) two minds in Rupadhatu, good and defiled-neutral minds, upon leaving an absorption. It happens in fact that an ascetic, bothered by a defiled {klista) absorp- tion, leaves this absorption: after the defiled (klista-nivrta) mind, which is this absorption, he produces a good mind of a lower stage (viii. 14); and (7-8) two pure minds, of Saiksa or Asaiksa, upon leaving the Understanding of the Truths.
67c. A bad mind can arise after ten types of minds.
3. A klista mind, that is to say, a bad and a defiled-neutral mind can arise after ten minds--excluding the two pure minds, for a mind of rebirth into Kamadhatu is defiled (ii. 14, iii. 38) and can follow any kind of mind belonging to the three spheres of existence.
67d. Four types of minds can arise after such a (= bad) mind.
4. Four minds can arise after a klista mind, namely the four minds of Kamadhatu.
67e. The same for a defiled-neutral mind.
5. An undefiled-neutral mind can arise after five minds.
68a. An undefiled-neutral mind can arise after five types of mind.
Namely the four minds in Kamadhatu, plus a good mind in Rupadhatu: for a mind capable of creating fictive beings (nirmdnacitta) in Kamadhatu, a mind that has for its object the creation of an object of Kamadhatu, follows a good mind in Rupadhatu.
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68b. Seven types of mind can arise after an undefiled-neutral mind.
6. After an undefiled-neutral mind there can arise seven minds, namely: (1-4) the four minds in Kamadhatu, (5-6) two minds in Rupadhatu, good minds, for, after the aforementioned mind of creation, a good mind reappears in Rupadhatu, and a defiled-neutral mind, when a person, dying with this mind, is reborn in Rupadhatu the first mind of which is necessarily a defiled-neutral mind (iii. 38); (7) a mind of Arupyadhatu, a defiled-neutral mind, when a person, dying with this mind, is reborn in Arupyadhatu.
68c. In Rupadhatu eleven types of minds can arise after a good mind.
1. Eleven minds, excluding an undefiled-neutral mind in Rupa- dhatu, can arise immediately after a good mind in Rupadhatu.
68d. A good mind can arise after nine types of minds.
2. A good mind can arise after nine minds, excluding the two defiled minds in Kamadhatu (bad and defiled-neutral) and an undefiled-neutral mind in Arupyadhatu.
69a. A defiled-neutral mind can arise after eight types of minds.
3. A defiled-neutral mind can arise after eight minds, excluding the two defiled minds in Kamadhatu and the two pure minds.
69b. Six types of minds can arise after a defiled-neutral mind.
4. Six minds can arise after a defiled-neutral mind, namely the three minds in Rupadhatu, and the good, bad, and defiled-neutral minds in Kamadhatu
69c. An undefiled-neutral mind can arise after three types of mind.
5. An undefiled-neutral mind can arise after the three minds in Rupadhatu.
? 69d. Six types of mind can arise after such a (defiled-neutral) mind.
6. Six minds can arise after an undefiled-neutral mind, namely: (1-3) the three minds in Rupadhatu, (4-5) the two defiled minds in Kamadhatu (bad and defiled-neutral), and (6) the defiled mind in Arupyadhatu (defiled-neutral).
69e. As above, so too in Arupyadhatu, for these (undefiled- neutral minds).
1. An undefiled-neutral mind in Arupyadhatu can arise after the three minds of this sphere.
2. Six minds can arise after an undefiled-neutral mind in Arupya- dhatu, namely: (1-3) the three minds of this sphere, and (4-6) the defiled minds in Kamadhatu (two) and Rupadhatu (one).
70a. Nine types of minds can arise after a good mind.
3. Nine minds can arise after a good mind, with the exception of a good mind in Kamadhatu and an undefiled-neutral mind in Kama- dhatu and Rupadhatu.
70b. Such a (good mind) can arise after six types of mind
4. A good mind can arise after six minds, namely (1-3) the three minds in Arupyadhatu, (4) a good mind in Rupadhatu, and (5-6) the two pure minds.
70c. Seven types of minds can arise after a defiled-neutral mind.
5. Seven minds can arise after a defiled-neutral mind, namely (1-3) the three minds in Arupyadhatu, (4) a good mind in Rupadhatu, (5-6) two defiled minds in Kamadhatu, and (7) a defiled mind in Rupadhatu.
70d. And the same for it.
6. A defiled-neutal mind can arise after seven minds, with the exception of the two defiled minds in Kamadhatu, a defiled mind in Rupadhatu and the two pure minds.
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70e. A Saiksa mind can arise after four types of minds.
A Saiksa mind, the mind belonging to the saint who is not an Arhat, can arise after four minds, namely a Saiksa mind and a good mind in each of the three spheres.
70f. But five types of minds can arise after such (a Saiksa mind).
Five minds can arise after a Saiksa mind, namely the four that have just been named and an Asaiksa mind.
70g. An Asaiksa mind can arise after five types of minds.
An Asaiksa mind can arise after five minds, namely after a Saiksa mind, an Asaiksa mind, and a good mind of each of the three spheres.
71a. Four types of minds can arise after such (an Asaiksa mind).
Four minds can arise after an ASaiksa mind, namely an Asaiksa mind and a good mind of each of three spheres.
The twelve types of mind succeed one another in conformity with these rules.
And again,
71b. The twelve types of mind make twenty.
How is this?
71c. By dividing the good mind of the three Dhatus into two, the acquired and the innate minds.
1. A good mind of each of the three spheres is divided into two
450
categories, 1. ) that acquired through effort, and 2.
) that acquired by
72a. By dividing an undefiled-neutral mind in Kamadhatu into four: the retributive mind, the mind of attitude, the mind of application, and a mind that can create fictive beings.
451
types of the first list. ]
birth.
[We then have six types of good mind corresponding to three
? An undefiled-neutral mind of Kamadhatu is divided into four
categories: a. ) arisen from a retributive cause (vipdkaja, ii. 57); b. )
relative to attitudes {airydpathika), walking, standing, sitting, lying 2
down; c. ) relative to the arts (sailpasthdnika)',^ and c. ) relative to fictive creations: the mind by which a possessor of supernatural power creates visible things, etc. , is called the result of abhijnd (abhijndphala, vii. 49) (see above p. 270).
72b. By excluding the undefiled-neutral mind of application in Rupadhatu.
An undefiled-neutral mind in Rupadhatu is divided into only three categories, for sailpasthdnika does not exist in this sphere.
[There is no reason to divide the undefiled-neutral mind of Arupyadhatu, for it is exclusively arisen from a retributive cause. ]
We then have seven types of undefiled-neutral minds correspond- ing to the two undefiled-neutral minds of the first list. By taking into account the good minds, we obtain a total of twenty.
Three undefiled-neutral minds, the airydpathika mind and follow- ing, have visible things, odors, taste, and tangible things for their
453
object. The sailpasthdnika mind, furthermore, has sound for its
454 object.
These three undefiled-neutral minds are solely mental conscious-
nesses. However the five sense consciousnesses preceed and prepare 455
the airydpathika and sailpasthdnika minds. 456
According to another opinion, there is a mental consciousness 457
produced by the airydpathika mind, which has the twelves ayatanas, from the organ of sight to the dharmayatana, for its object.
2. Twenty minds arise one after another, in conformity with the following rules:
i. Kamadhatu: eight types of mind of the sphere of Kamadhatu, namely two good minds, two klista (bad, defiled-neutral) minds, and four undefiled-neutral minds.
1. Good Acquired through Effort.
Followed by ten: (1-7) seven minds of the same sphere, with the exception of abhijndphala (nirmdnacitta); (8) a mind of Rupadhatu
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acquired through effort; and (9-10) a Saiksa mind and an ASaiksa mind.
It follows seven: (1-4) four minds of the same sphere, the two good minds and the two klispa minds; (5-6) a mind acquired through effort and an undefiled mind of Rupadhatu; (7-8) a Saiksa mind and an Asaik? a mind
2. Good Acquired through Birth.
Followed by ten: (1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-9) undefiled-neutral minds of Rupa- dhatu and Arupyadhatu.
It follows eleven: (1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-9) a mind acquired through effort and an undefiled-neutral mind of Rupadhatu; (10-11) a Saiksa mind and an Asaiksa mind
3-4. Bad and defiled-neutral.
Followed by seven minds of the same sphere, with the exception of
abhijndphala.
They follow fourteen: ((1-7) seven minds of the same sphere, with the exception of abhijndphala; (8-11) four minds of Rupadhatu, with the exception of a mind acquired through effort and abhijndphala; (12-14) three minds of Arupyadhatu, with the exception of a mind acquired through effort.
5-6. Vipdkaja and airydpathika.
Followed by eight: (1-6) six minds of the same sphere, with the exeption of a mind acquired through effort and abhijndphala; (7-8) an undefiled-neutral mind of Rupadhatu and of Arupyadhatu.
They follow seven minds of the same sphere follow, with the exception of abhijndphala.
7. Sailpasthdnika.
Followed by six minds of the same sphere, with the exception of a mind acquired through effort and abhijndphala.
They follow seven minds of the same sphere, with the exception of
abhijnaphala.
8. Abhijndphala.
Followed by two minds, abhijndphala of the same sphere and a
? mind acquired through effort in Rupadhatu. It follows two: the same.
***
ii. Rupadhatu: six types of mind of the sphere of Rupadhatu, namely two good minds, one klista (defiled-neutral) mind, and three undefiled-neutral minds.
1. Good Acquired through Effort.
Followed by twelve: (1-6) six of the same sphere, (7-9) three of Kamadhatu: good acquired through effort, good acquired through birth; and abhijndphala', 10) a mind of Arupyadhatu acquired through effort; and (11-12) a Saiksa mind and an Asaiksa mind.
If follows ten: (1-4) four of the same sphere, excepting airyapa- thika and vipdkaja, (5-6) two of Kamadhatu, acquired through effort and abhijndphala', (7-8) two of Arupyadhatu, acquired through effort and defiled-neutral; and (9-10) a Saiksa mind and an Asaiksa mind.
2. Good Acquired through Birth.
Followed by eight: (1-5) five of the same sphere, except abhi- 458
jndphala', (6-7) two of Kamadhatu, bad and defiled-neutral; and (8) a defiled-neutral mind of Arupyadhatu.
It follows five of the same sphere, except abhijndphala.
3. Defiled-neutral minds.
Followed by nine minds: (1-5) five minds of the same sphere, with
the exception of an abhijndphala mind; (6-9) four minds of Kama- dhatu, two good minds and two klisfa minds.
They follow eleven minds: (1-5) five minds of the same sphere, with the exception of an abhijndphala mind; (6-8) three minds of Kamadhatu, an mind acquired through birth, an airydpathika mind, and a vipdkaja mind; (9-11) three minds of Arupyadhatu, with the exception of a mind acquired though effort.
4-5. Vipdkaja and airydpathika minds.
Followed by seven minds: (1-4) four minds of the same sphere, with the exception of a mind acquired through effort and an abhijndphala mind; (5-6) two minds of Kamadhatu, a bad mind and a
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defiled-neutral mind; (7) one mind of Arupyadhatu, a defiled-neutral mind.
They follow five minds of the same sphere, with the exception of an abhijnaphala mind.
6. Abhijnaphda.
Followed by two minds of the same sphere, a mind acquired through effort and an abhijnaphala mind
It follows two minds: the same.
***
iii. Arupyadhatu: four types of mind of the sphere of Arupyadhatu, namely two good minds, a defiled-neutral mind and a vipakaja mind
1. Good Acquired through Effort.
Followed by seven mind: (1-4) four minds of the same sphere; (5) a mind of Rupadhatu acquired through effort; and (6-7) a Saiksa mind and an Asaiksa mind
2. Good Acquired through Birth.
Followed by seven minds: (1-4) four minds of the same sphere; (5) a defiled-neutral mind of Rupadhatu; (6-7) a bad mind and a defiled- neutral mind of Kamadhatu.
It follows four minds of the same sphere.
3. Defiled-neutral.
Followed by eight minds: (1-4) four minds of the same sphere;
(5-6) a mind acquired through effort and a defiled-neutral mind of Rupadhatu; (7-8) a bad mind and a defiled-neutral mind of Kamadhatu.
It follows ten minds: (1-4) four minds of the same sphere; (5-10) a mind acquired through birth, an airyapathika mind, and an vipakaja mind of Rupadhatu and Kamadhatu.
4. Vipakaja.
Followed by six minds: (1-3) three minds of the same sphere, with the exception of a mind acquired through effort; (4) a defiled-neutral mind of Rupadhatu; (5-6) a bad mind and a defiled-neutral mind of Kamadhatu. Four minds follow, of this same sphere.
? ***
v. The two pure minds:
1. aaiksa.
Followed by six minds: (1-3) a mind acquired through effort of the
three spheres; (4) an mind acquired through effort of Kamadhatu; and (5-6) a Saiksa mind and an ASaiksa mind.
It follows four minds: (1-3) a mind acquired through effort of the three spheres; (4) a Saiksa mind.
2. Asaiksa.
Followed by five minds: the six minds which follow Saiksa with the exception of the Saiksa mind.
It follows five minds: (1-3) a mind acquired through effort of the three spheres, (4-5) a Saiksa mind and an Asaiksa mind
#**
3. Remarks.
a. Vipakaja, airydpathika and sailpasthanika minds arise immedi- ately after a mind in Kamadhatu acquired through effort. For what reason is this not reciprocally true?
A vipakaja mind is not favorable to a mind acquired through effort, because it is weak, and because it develops spontaneously.
Airydpathika and sailpasthanika minds are not favorable to a mind acquired through effort because their reason for being is the creation of an attitude or a created thing.
Contrarily, the niskramanacitta or the mind of leaving,--that is, any mind, a vipakaja mind, etc. , by which a Yogin leaves the series of minds acquired through effort, such as reading, philosophical reflec- tion, etc. --develops spontaneously. The mind of leaving can then immediately follow a mind acquired through effort.
b. Objection: If a mind acquired through effort does not arise immediately after the vipakaja, etc. , because these are not favorable to it, still less will it arise after a defiled {klista) mind which is contrary to it.
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A defiled mind is contrary to a mind acquired through effort. Yet, when an ascetic is exhausted from the activity of the defilements, a mind acquired through effort arises from the fact that the ascetic lays hold of a perfect consciousness (parijndna) of this activity.
c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind in Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu.
[4. The minds arise immediately one after another, and they arise by reason of an act of attention. We must then study the act of attention. ]
i. We can distinguish three acts of attention:
1. Svalaksanamanaskdra, an act of attention to specific character- istics, for example the judgements "Rupa has rupana for its charac- teristic . . . Vijnana has prativijnapti for its characteristic" (i. 13,16).
2. Samdnyalaksanmanaskara, an act of attention to common or general characteristics, to the sixteen aspects of the Truths, Imperma- nence, etc. , and "The conditioned dharmas are impermanent" (see vii. 10).
3. Adhimuktimanaskara: this act of attention is not, like the first
two, directed to that which exists; rather, it proceeds from adhimukti,
that is, from constructive imagination {adhimuktyd. . . manaskarah, 459
see p. 190); it presides over the contemplations of asubha (vi. 9), the apramdnas (viii. 29), the vimoksas (viii. 32) the abhibhvdyatanas (viii. 34) the krtsndyatanas (viii. 35), etc.
[c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind of Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu. ]
? [According to the first Master quoted by the Vibhasa, TD 27, p.
53al9) one can realize the Path after these three acts of attention, and,
inversely, one can produce these three acts of attention immediately
after the Path. This opinion is supported by the text, "He produces the
part of Bodhi called memory in company with (that is, after) the
460 contemplation of repulsive things (asubha)"
[According to the third Master quoted in the Vibhasa) it is solely after an act of attention to general characteristics that one can realize the Path; after the Path, one can produce the three acts of attention. As for the text quoted by the first Master, it should be understood in the sense that, after having subdued his mind by means of the contempla- tion of repulsive things, an ascetic is capable of producing an act of attention to general characteristics, after which he realizes the Path. The text refers to this indirect action of the contemplation of repulsive things and so says, "asubhasahagatam . . . "
[According to the fourth Master of the Vibhasa,) it is only after an act of attention to general characteristics that an ascetic can realize the Path; furthermore, after the Path, he can only produce acts of attention to general characteristics.
The author refutes the third Master: Certainly, we indeed see that an ascetic who has entered into samyaktvaniyama, onto the Path (see iv. 27) by relying on one of the three lower stages (i. e. , anagamya, First
Dhyana, dhyanantara), can produce, upon coming out of the Path, an act of attention to general characteristics in Kamadhatu and can be established in hearing or in refleaion, because the stages in question are near; but, when an ascetic has entered samyaktvaniyama by relying on the Second, Third, or Fourth Dhyana, to which stage could the act of attention to general characteristics belong that he produces upon coming out of the Path?
He will produce an act of attention to general characteristics in Kamadhatu, because Kamadhatu is too estranged from the higher Dhyanas. He will not produce an act of attention to general character- istics of the sphere of one of the three higher Dhyanas, because he has not previously obtained conscious acts of attention, except in the course of the practice of the nirvedhabhagiyas (vi. 17: contemplations pre-
The Indriyas 321
? 322 Chapter Two
liminary to entry onto the Path): now an Aryan cannot again realize the nirvedhabhdgtyas, for we cannot admit that he would for a second time realize the preparatory path, since he already possesses its result.
But, we would say, there exists other acts of attention to general characteristics (sdmdnyamanaskaras) which have been cultivated at the same time as the nirvedhabhagtyas (as they refer to the Truths, but which differ by not refering to all their sixteen aspects): for example, seeing that "all sarhskaras are impermanent," "all dharmas are impersonal," "Nirvana is tranquil" (a general or sdmanya judgement, since it refers to any Nirvana). It is this other type of sdmanyamana- skdra that an ascetic brings forth upon leaving the Path.
The Vaibhasikas do not accept this opinion, because it is illogical. [In fact, the cultivation of the manaskaras of this type is bound to the nirvedhabhagiyas]. (Vibhasa, TD 27, p. 53b3).
(The correct doctrine is that the Path can be followed by the three categories of the act of attention. ) When one obtains the result of Arhat based on Anagamya (Vibhasa, TD 27, p. 53b25), the mind leaving the absorption is either of this stage (Anagamya) or of the sphere of Kamadhatu. When one obtains the same result based on Akincanya, the mind of leaving is either of this same stage (Akincanya), or of naivasamjndndsamjnayatana (Bhavagra). When one obtains the same result by relying on any other stage, the mind of leaving is solely of this other stage.
ii. There are four types of acts of attention: 1. ) an innate or natural act of attention, upapatipratilambhika, 2. ) attention produced from the teaching, srutamaya, 3. ) from reflection, cintdmaya, and 4. ) from meditation, bhavanamaya. Three are possible in Kamadhatu, the first, the second, and the third, for meditation is not of Kamadhatu. Three are possible in Rupadhatu, the first, the second, and the fourth, for, in this sphere, as soon as one meditates or reflects (cintd), one enters into absorption. Two are possible in Arupyadhatu, the first and the fourth. There are then eight acts of attention, three, three and two (Vibhasa, TD 27, p. 53bl4).
The Path is never produced after an act of innate attention, to whichever sphere it may belong, for the Path requires effort. The Path
? is hence produced after five acts of attention, two of Kamadhatu, two of Rupadhatu, and one of Arupyadhatu. But, after the Path, an act of innate attention of Kamadhatu can arise, because it is sharp.
***
How many minds are acquired when one manifests each of the twelve types of minds?
73a-b. With the defiled mind of each of the three spheres, there is obtaining of six, of six, and of two minds respectively.
"Obtaining" means taking possession of what one did not previ- ously possess.
i. Obtaining the six minds with a defiled mind of Kamadhatu
a. One obtains a good mind of Kamadhatu (1) when one again takes up the roots of good with a mind of doubt, which is defiled (iv. 80c); or (2) when one returns to Kamadhatu by falling from the higher spheres. The mind of conception is necessarily defiled (iii. 38); with this mind one takes possession of a good mind of Kamadhatu, for
461 one did not previously possess it.
b-c.
