285: so sukhdya vedandya putto samdno abhinandati abhivadati ajjhosayatipphati / tassa
rdgdnusayo
anuseti.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
There is perfect knowledge by reason of the pure
acquisition of disconnection, the partial abandoning of
215 Bhavagra, and the destruction of two causes.
The abandoning which includes these three characteristics receives the name of perfect knowledge.
The abandoning of a Prthagjana (ii. 40b-c) can include the abandoning of two causes ("universal" klesas); but a Prthagjana can never obtain the pure acquisition of disconnection (ii. 38b); he never "mutilates" Bhavagra.
After his entry into the Path of Seeing until the third moment (duhkhe'nvayajndnaksdnti, vi. 25c), the Aryan's abandonings include the pure acquisition of disconnection, but not the "mutilation" of Bhavagra, nor the destruction of the two universal causes (sarvatragahetu, ii. 54a, v. 12) abandoned through the Seeing of Suffering and the Arising of Suffering. In the fourth moment (duhkhe'nvayajndna), Bhavagra is "mutilated," and so too in the fifth (samudaye dharmajndnaksdnti): but the two causes are not destroyed. But in the other dharmajndnas (moments six, ten, and fourteen) and in the other anvayajnanus (moments eight, twelve, and sixteen), the abandoning includes these three characteristics and receives the name of perfect knowledge.
With respect to the three perfect knowledges which consist of the abandonings, the results of knowledge (Path of Meditation on the Truths), they are thus called by reason of these three characteristics and by reason of a fourth:
68d. By the reason of the fact that one passes over a sphere.
That is, because the ascetic detaches himself from a sphere
The Latent Defilements 865
? 866 Chapter Five
(Kamadhatu in the seventh perfect knowledge, etc. ) in its totality.
216
Other masters formulate a fifth cause:
disjoined from a twofold bond. It does not suffice to abandon a klesa (abandoned through Seeing): one must also abandon the klesas (abandoned through Seeing or Meditation) which grasp this first klesa as their object.
But this reason is included in "destruction of two causes" and in
"the passing over a sphere/' Thus we do not make it a separate
217 cause.
***
How many perfect knowledges can one possess?
69a-b. One who is to be found in the Path of Seeing of the Truths is either not endowed with perfect knowledge, or is endowed with from one to five perfect knowledges.
A Prthagjana has no perfect knowledges.
In the Path of Seeing, the Aryan is not endowed with any
perfect knowledge until samudaye dharmajndnaksdnti (vi. 25c and
foil. ); he is endowed with one perfect knowledge in samudaye'na- f
vayajnana and samudayenvayajnanaksdnti\ with two in samu-
daye'nvayajnana and nirodhe dharmajndnaksdnti', with three in
nirodhe dharmajndna and nirodhe'nvayajndnaksdntr, with four in y
nirodhe nvayajndna and marge dharmajnanaksdnti\ with five in 218
marge dharmajndna and marge'nvayajndnaksdnti.
69c-d. Abiding in Meditation, with six, with one, or with two.
As long as one has not obtained detachment from Kamadhatu,
the fact of being
? the Aryan, after mdrge'nvayajnana--or when, having obtained it, one has fallen away from it--possesses six perfect knowledges in the Path of Meditation.
When one has obtained this detachment--either before or after the comprehension of the Truths (abhisamaya=Path. of Seeing, vi. 25c)--one is endowed with a single perfect knowledge
219
The Arhat who obtains the qualtiy of Arhat is endowed with a single perfect knowledge of the annihilation of all the bonds.
The Arhat who falls away (vi. 56a) from the quality of Arhat
through a wrapping (paryavasthdna, v. 47) of Rupadhatu finds
himself again in the condition of an Aryan who is detached from
Kamadhatu: one is thus endowed with a single perfect knowledge
of the abandoning of the cankerous influences of Kamadhatu.
Falling away through one defilement of Kamadhatu, he finds
himself again in the condition of an Aryan not detached from this
sphere: six perfect knowledges. Falling away through one
defilement of Arupyadhatu, he finds himself in the condition of an
Aryan who obtains detachemnt from Rupadhatu: he is endowed
with two perfect knowledges: the perfect knowledge of the
abandoning of the cankerous influences of Kamadhatu and the
perfect knowledge of the destruction of attachment to Rupadha-
of the abandoning of the cankerous influences of Kamadhatu.
220
tu.
***
Why is there only a single perfect knowledge attributed to the Anagamin and to the Arhat?
70a-b. One reduces the perfect knowledges to a single unit where there is detachment from one sphere and the acquisition of a result.
The Latent Defilements 867
? 868 Chapter Five
"To add up" (samkalana) means to total, to count together as a unit.
The acquisition of the last two results coincides with the detachment from a sphere.
***
How many perfect knowledges can one lose and obtain (Vibhasa, TD 27, p. 324b6)?
70c-d. One loses one, two, five, or six perfect knowledges; in this same way one obtains them, but never five.
The saint who falls away from the quality of Arhat or from the detachment of Kamadhatu loses one perfect knowledge.
The Anagamin detached from Rupadhatu who falls away from the detachment of Kamadhatu loses two perfect knowledges.
When the saint who has arrived at the sixteenth moment {marge'nvayajndna) is detached from Kamadhatu before entering into the Path of Seeing, he loses five perfect knowledges, for at this moment he obtains the perfect knowledge that he has abandoned the cankerous influences of Kamadhatu.
When one is not detached from Kamadhatu before entering into the Path of Seeing, that is, when he is an dnupurvaka (ii. l6d) he then obtains the sixth perfect knowledge which he will lose, with the five others, when he acquires detachment from Kama- dhatu.
One who, in the two paths, obtains one perfect knowledge not previously possessed, obtains one perfect knowledge.
One who falls away from a single detachment of Arupyadhatu, obtains two perfect knowledges (the sixth and the seventh).
One who falls away from the result of Anagamin obtains six
221 perfect knowledges.
? 1. For an etymology and explanation of the word anuiaya, see v. 39; on the role of the anuiayas and their anuiayanas, v. 17.
Pali sources: Seven anusayas, Anguttara, iv. 9; Vibhanga, 340, 383; Visuddhimagga, 197; Compendium, 179, note 2\]PTS, 1910-12, p. 86 (Yamaka). For their nature as disassociated from the mind, morally neutral, not grasping an object, and distinct from the pariyutthdnas, see Kathdvatthu, ix. 4, xi. l, xiv. 5; problems discussed page 768 and following.
Theory of klesa-anuiaya and of its abandoning in classical Yoga, see Yogasutra, ii. 7 and following (which often reminds us of the KoSa).
Pali sources on the abandoning of the defilements, below note 22.
2. upacayam gacchantilpso facto "to accumulate" means to gain force and fruitfulness (results? ), "to necessarily produce a retribution": vipdkaddndya niyatibhavanti. See iv. 50 and 120.
3. Bhava can be understood in the sense of punarbhava, rebirth or new existence; or, as in the formula for Pratltyasamutpada, in the sense of karmabhava (iii. 12, 13, 24, 36), that is, action, for action only accumulates by reason of the anusayas {Vydkhyd).
The author explains below (vi. 3, end) the roles of desire (or defilement), action and ignorance in the production of a new existence.
4. As we see in the Bhdsya, klesa is the equivalent of anuiaya for the Sarvastivadins; the same for paryavasthdna (paryutthdna). For the Sarvastivadins, the anusaya of a klesa, for example kdmardga or sensual desire, is the kiefa itself; for the Vatsiputriyas, it is the prdpti or possession of this klesa: a person who is not presently bound by the defilement, "possesses" the defilement that he has had and which he will have; for the Sautrantikas, it is the seed of the kleia, the dormant klefa. $ee below note 16.
5. yah kleso yaddhdtukah sa tarn dhdtum ndtikrdmayati.
Samghabhadra adds: 11. it puts one in a bad state, it makes one unfit (dsrayadaustthu-
lyam janayaty akarmanyatdpddandt) (ii. 26a-c); 12. it is hostile to spiritual qualties (gundn dvesti); 13. it provokes shameful actions and makes someone the object of blame; 14. it makes one leave the good path, for its disposes one to follow erroneous masters; 15. it plants the seeds of all sufferings of transmigration; and 16. it causes the physical universe to deteriorate (iii. 99, iv. 85).
6. See below v. 20, note 69.
7. Attachment to the objects of the five material sense organs, visible things, sounds, etc.
(the pan~ca kdmagundh).
8. The order differs in Digha, iii. 254,282; Anguttara, iv. 9; Samyutta, v. 60, Vibhanga, p. 383:
kdmardga, patigha, ditpthi, vicikicchd, mdna, bhavardga, and avijjd.
9. Samyukta, TD 2, p. 236a2, 253a9. uttaranihsarana = pascan nihsarana (Vydkhyd). Compare Anguttara iii. 233 = v. 323: na kdmardgapariyutfhitena cetasa viharati na
kdmardgaparetena uppannassa ca kdmardgassa nissaranam yathdbhUtam prajdndti . . . ; v. 188: uttarim nissaranam yathdbhUtam . . .
The most likely explanation is the following. A rdga; rdgaparyavasthdna is an explosion of rdga, rdga in action. We can understand Vibhanga, p. 383 as refering to rdga in a subtle state, as potential = rdganusaya; the manifested rdga - ragapariyutthdna; and rdga as a bond = rdgasamyojana.
According to the Koia, v. 47, paryavasthdna is a synonym for kleia, defilement (but the Sutra quoted can be understood: rdgaparyavasthdna = an explosion of desire). Ibidem paryavasthdna is understood, rightly, as shamelessness, etc. (eight or ten paryavasthdnas). Paryavasthdna, paryavasthita, "anger," "in the prey of anger, outside of oneself," in many places in the Divydvaddna (references in Speyer, Avaddnasataka, Index) we have tivrena paryavasthdnena pary'avasthitah, krodhaparyavasthitah; in p. 520. 9 paryavasthdna is used to
Footnotes 869
? 870 Chapter Five
describe all the defilements in an active state: "his paryavasthana of affection disappears in order to make room for the paryavasthana of hatred. " Childers: Mdrena pariyupphitacitto: having a mind possessed by Mara.
The distinction between paryavasthana and paryutthdna appears to be chiefly verbal: there is paryutthdna when a defilement rises {kun nas Idan ba: to arise, to expand, to explode); there is paryavasthana when a defilment surrounds {kun nas dkris pa). We have seen that rdgapariyupphita = rdgapateta {Anguttara, iii. 233). Some expressions of equivocal meaning are brought together in Anguttara, 166; kdmardga-vinivesa-vinibandha-paligedha- pariyupphdna-ajjhosdna.
10. According to Vasumitra (172a, Wassilief, p. 265), the Mahasamghikas say: "The anusayas are neither mind {citta) nor mental states {caitta). They do not have an object {analambana, comp. Kofa, i. 34, ii. 34b). The anufayas are different from the paryavasthdnas {kun nas dkris pa): the first are disassociated from the mind {viprayukta), whereas the second are associated with the mind {samprayukta)" The Sarvastivadins (173b, Wassilieff, p. 274) say: "The anusayas are mental states, and are associated with the mind. All the anusayas are paryavasthana, but all paryavasthdnas are not anuiaya. "
According to Bhavya (180a, Rockhill, p. 188), the Ekavyavaharikas say: "Since the mind is pure in nature, one cannot say that the anusayas are associated with the mind or disassociated from the mind. The anusayas are different from paryutthdnas {kun nas Idan ba). " [See Mahdvyutpatti, 30. 9. 55; 109. 59. 57]. On the mind which is pure by nature, Anguttara, i. 10, Ko/a, vi. 77, Wassilieff, 265.
According to Nettippakarana, p. 79: "Former avidyd is the cause of later avidyd: former avidyd is anusaya of avidyd; later avidyd is the paryutthdna of avidyd. "
The Andhakas maintain: "Anufaya is different from pariyuppphdna"; an ordinary person's mind is good, but he does not however cease from being "endowed with anusaya" {sdnusaya); but one cannot say that he is pariyupthita, enveloped [by the defilements]. {Kathdvatthu, xiv. 5). The same Andhakas maintain that pariyupphdna is disassociated from the mind (xiv. 6).
The Andhakas and certain Uttarapathakas say that the anusayas do not have an object {andramana) (ix. 4); the Mahasamghikas and the Sammitiyas say that the anusayas are morally neutral, without causes, and disassociated from the mind (xi. l). Anusaya as distinct from pariyutthdna, Vibhanga, p. 383.
11. The objectors, according to the Vydkhyd, are the Vatslputriyas; according to the Japanese editor (=Kyokuga Saeki), the Mahasamghikas (See Vasumitra quoted note 10).
12. The anubandha of one defilement is the fact that it is favorable to the production of other defilements. We can also undestand anusaya in the sense of anuvrtti: "One abandons kdmardga together with its continuation. "
13. By metaphor, anus*aya = anuiayaprapti, a cause being designated by the name of its effect {upacdra); in its correct sense {mukhyavrtti), anuUya - paryavasthana.
14. This is the argumentation of Dharmottara, the author of Taisho no 1550 (Note of the Japanese editor).
eittaklesakaratvdd dvaranatvdc chubhair viruddharvdt // kusalasya copalambhdd aviprayuktd ihanusayah //
15. If an anusaya is disassociated from the mind, the anusaya is the "possession" of the defilement; now as long as a person is not definitively detached from the defilement, he keeps the "possession" of the defilement; thus he can never have a good mind.
? 16. On the theory of the seed (bija) and of its capacity (fakti), see ii. 36d (trans, pp. 211, 274); Chapter IX, trans. Stcherbatski, p. 947, Hsiian-tsang, xxx. l3b. On memory, Chapter IX, Stcherbatski, p. 852; xxx. 7a.
17. The Vatslputrlyas (Vyakbya) or the Mahasarhghikas (Japanese editor).
18. Reading of the Vydkbyd; according to the Tibetan version: ragdnuiayo'nuiete. Majjhima, iii.
285: so sukhdya vedandya putto samdno abhinandati abhivadati ajjhosayatipphati / tassa rdgdnusayo anuseti.
19. Quoted in the Vyakbya below ad 36a-b with the reading krtah.
20. Paramartha: " . . . these also make ten. "
21. The anu/ayas are ten on the basis of their natures. By taking into consideration the sphere to which they belong and their mode of expulsion (Seeing each of the Four Truths and Meditation), one obtains the number of ninety-eight. According to the Yogacaras, one hundred and eight, see v. 8; and below note 35.
Vasubandhu, faithful to his task, presents the system of the Abhidharma. Here is a summary of the Prakarana, TD 26, p. 702a8 - p. 711b5:
How many of the twenty-eight anusayas belong to Kamadhatu? . . . How many are abandoned though Seeing? . . . How many of the thirty-eight anuiayas of Kamadhatu are abandoned through Seeing? . . . How many through the Seeing of Suffering?
What is the meaning of the word anusaya} It signifies anu, anusayana, anusanga, anubandha {Kosa, v. 39). The anusaya which is not abandoned, not perfectly known (parijnd) "becomes active and grows" (anusete, glossed in the Kola by pratispbdm labhate, puspim labhate) by reason of two things: its object (dlambana), and the dharmas associated (samprayoga) with it. It "becomes active" in the Dhatu to which it belongs, not in another (v. 18).
There are twelve anufayas: kdmardganusaya, pratigha, ruparaga, drupyardga, mdna, avidyd, satkdyadrsti, antagrdhadrsti, mitbyddrsti, drspipardmar/a, silvaratapardmarsa, and vicikitsdnufaya.
How does kamardgdnusaya "become active? " By reason of the agreeable, of the pleasant . . . How so pratigha? By reason of the disagreeable . . . How so ruparaga? By reason of the agreeable . . . How so mdna? . . .
Why is kamardgdnusaya produced? For three reasons: 1. Kamardgdnusaya is not abandoned or completely known; 2. some dharmas favorable to an explosion (paryavas- thdna) of the kdmaraga present themselves; and 3. there is incorrect judgment (ayonisomanasikdra) . . . (v. 34).
These twelve anusayas make seven (by counting ruparaga and drupyardga under the name of bbavaraga; by counting the five drspis under the name of drspyanuiaya). . .
These seven anusayas make ninety-eight (by counting all of the categories of kdmaraga as categories of kdmardgdnufayas to be expelled through the Seeing of Suffering, etc. )
How many of the ninety-eight are universal (sarvatraga), how many are non-universal (v. 17)? [Twenty-seven are universal; sixty-five are non-universal; and six are both. . . ] (p. 702c7). How many have impure things for their object (sdsravdlambana) (v. 18) (p. 703a 16), how many have conditioned things (samskrtdlambana) (p. 703b5) for their object?
How many "become active and grow" (anusete, see v. 17) from their object? from associated dharmas? from their object and from associated dharmas? from neither the one or the other? [The examination of this problem fills many pages, 702b22-711b5: How many "become active and grow" from the fact of the object; etc. , from the dharmas abandoned through the Seeing of Suffering? . . . from thoughts abandoned through the Seeing of Suffering? . . . from thoughts associated with a false view abandoned through the Seeing of Extinction? . . . from an avidyd abandoned by the Seeing of Extinction? . . . from an avidyd with a false view abandoned by the Seeing of Extinction? . . . ]
Footnotes 871
? 872 Chapter Eive
22. Some*notes on the abandoning (prahdna) of the defilements according to the Pali sources (see vi. l):
1) Majjhima, i. 7, distinguishes the dsavas abandoned through dassana, samvara, patisevana, adhivdsana, parwajjana, vinodana and bhavand.
2) According to the Dhammasangani the three errors of satkdyadrsti, vicikitsd and iilvratapardmarsa, along with the defilements (rdga, etc. ) which reside in these three errors, are abandoned through Seeing, along with the sensations, ideas, etc. , which are associated with them, and with the actions which they produce (1002-1--6); all of the rest of the rdgas, dvesas, mohas, with their associated defilements, sensations, and actions, are abandoned through cultivation or Meditation (1007). The causes (hetu) of the first group are abandoned through Seeing, whereas the causes of the second are abandoned through Meditation (1010-1011). Good (kusala) things, physical matter (rupa) and unconditioned
things (asamkhatd dhdtu) cannot be abandoned. Compare Koia, i. 40.
3) Kathdvatthu, i. 4, presents the thesis of a gradual abandoning of the defilements
through the successive Seeing of the Truths of Suffering, etc.
4) Atthasdlini, p. 234, anusayapajahana through the path of Sotaapanna and Arhat; p.
376, the abandoning of the samyojanas through the four Paths (See the table set up by Mrs Rhys Davids, Psychology, p. 303).
5) Visuddhimagga, p. 570 (Warren, p. 193), the order of the abandoning (pahdnak- kama) of the upadanas: the last three are abandoned by the Sotaapanna; the first (kdmupdddna) by the Arhat; p. 684-6, by which the nana (of Sotaapanna, etc. ) are the different samyojanas, kilesas to be killed (vajjha = vadhya of the Kosa, v . 6 ) . . . upadanas, (seven) anusayas, malas, kammapathas, etc. ; ditthivicikitsd by the n"dna of the Sotaapanna, kdmardga and patigha by the nana of the Anagamin, and mana, bhavardga, and avidya by the nana of the Arhat.
6) Many types of p rah ana are named and defined in the Atthasdlinip. 351, and in the Sumangalavildsini, p. 20, which are not totally in agreement.
The Sumangalavildsinisays that, through Vinaya, one obtains morality (sila), thus vitikkamappahdna, the abandoning of the outflowing of the defilements, that is, the abandoning of transgressions: for morality is opposed (patipakkha) to the vitikkama of the kilesas; it is opposed to the outflowing of the defilements and their manifestation through actions. Thisabandoningisalsocalledtadangappahdna, "partialabandoning. "Forthe Atthasdlini, tadangappahdna is the abandoning of a certain defilement or error (belief in an atman, belief in a bad path, in eternity, in annihilation; to not see as dangerous that which is dangerous, etc. ) through the Seeing of the composite character of the self, through the Seeing of the Path, etc. Maung Tin translates: "elimination of the factor in question. " Through Sutra, one obtains absorption and, as a consequence, pariyutthdnapahdna or vikkhambhanapahana, the (temporary) abandoning of the explosion or the manifestation of the defilements; an abandoning which consists of the fact of hindering, of conquering the defilements (Mahdvyutpatti, 130. 5).
Through Abhidharma, one obtains patina, and, as a consequence anusayapahdna or samucchedappahdna, the abandoning of the seeds of the defilements, an abandoning which consists of the definitive destruction (samuccheda) of the defilements.
23. The two Paths, the Path of Seeing, and Path of Meditation, are explained in Koia, vi. l, 26, 49.
24. For example, the view of negation (ndstidrsti) or mithyadrsti, when it consists of negating the Truth of Suffering, constitutes an anusaya abandoned through the Seeing of Suffering.
25. See vi. 28, note.
26. Burnouf (Introduction, 263) explains: "the opinion that the body is what exists, that is, that it is the self which solely exists. " Childers, according to his correspondent Subhuti,
? explains sakkdya = sakdya = svakdya (as we have anuddayd - anudayd, etc. , MuUer, Simplified Grammar, p. 19). We thus have: sakkdyadrsti = the theory of one's body, the theory that the body is personal (Mrs Rhys Davids, Psychology, p. 257, quotes the Suttanipdta, 950, 951 with respect to this). See Vibhdsd quoted note 28. E. Senart holds to satkdrya (Melanges Harlez, p. 292). Walleser, ZDMG. 64, 581, gives svat-kdya.
Atthasdlini, p. 348: sakkayaditthiti vijjamdnatthena sati khandhapancakasankhdte kdye sayam vdsati tasmin kdye dipthiti. Expositor, p. 450: a view arising with respect to the body in the sense of existing, and called the five aggregates, or, itself appearing as the view arising with respect to the body (? ? ).
Madhyamakdvatdra, vi. 120, 144 (p. 282 and 311 of the translation, Muse'on, 1911): Dhammasangani, 1003.
Sakkdya = paficupdddnakkhandhd, Majjhima, i. 299. Satkdyadrssti is not "bad," Koia, iv. l2d, v. 19.
27. As is shown by Hsiian-tsang's version and by other sources, Vasubandhu here presents the explanation of the Sautrantikas. It is on this etymology that the Tibetan version rests: 'jig tshogs la Ita ba - "a view of the collection of that which perishes. " We shall see below how sat = 'jig = huai ^ ' = to perish, to deteriorate = mieh %$ (Paramartha).
Hsuan-tsang: "To believe in the self and in things pertaiping to a self is the sat-kd-ya :
view. We have sat because it perishes (huai j j ); collection is what is called kd-ya: that is, "collection of impermanent things. " Kd-ya is sat, from whence sat-kdya. This sat-kdya is the five updddnaskandhas. Th. is expression is used in order to avoid the idea of permanence and of unity, for it is by reason of these two ideas that there is a belief in a self. The Vaibhasikas explain: because it exists (yu % ), it is sat; the sense of "body" (kayo) is as above. One says that this view rests on the "existing body" in order to avoid the idea that the idea of self and of things pertaining to a self does not have an object [gloss of the Japanese editor: a refutation of the Sautrantikas], This view is called sat-kdya because it is produced by reason of sat-kdya. "
Commentary of the Vijnaptimatra School: "The Sautrantikas say that sat signifies "false,
=
deceiving" (wei ff? ); ka-ya - "body;" ta-li-se-chih ^fflWzSfc
"accumulation," and is a metaphoric expression for accumulation; the view produced by reason of body-accumulation is the "false-body-view. " The Buddha refutes the future Sarvastivadin doctrine that the name is "existent-body-view;" consequently he says the word sat, "to deceive" (sa wei jUm ). This same word sat signifies "existent;" but here it signifies "false" according to the etymology sidantiti sad iti [Reading of S. Le'vi].
Samghabhadra (TD 29, p. 605cl5)explains: "By the force of cause (hetu, doubtless sabhdgahetu, see ii. 52a trans, page 262) and the teachings, some fools recognize a "self" and "things pertaining to a self in the five updddnaskandhas. . This view is called satkdyadrsti. Sat because it exists; collection (chii 'fj| = rdsi, etc. ) is called kdya: the sense is samavdya (ho-ho fP'n' ), or dcaya (chi-chil fltfft ). Kdya is sat, thus satkdya.
acquisition of disconnection, the partial abandoning of
215 Bhavagra, and the destruction of two causes.
The abandoning which includes these three characteristics receives the name of perfect knowledge.
The abandoning of a Prthagjana (ii. 40b-c) can include the abandoning of two causes ("universal" klesas); but a Prthagjana can never obtain the pure acquisition of disconnection (ii. 38b); he never "mutilates" Bhavagra.
After his entry into the Path of Seeing until the third moment (duhkhe'nvayajndnaksdnti, vi. 25c), the Aryan's abandonings include the pure acquisition of disconnection, but not the "mutilation" of Bhavagra, nor the destruction of the two universal causes (sarvatragahetu, ii. 54a, v. 12) abandoned through the Seeing of Suffering and the Arising of Suffering. In the fourth moment (duhkhe'nvayajndna), Bhavagra is "mutilated," and so too in the fifth (samudaye dharmajndnaksdnti): but the two causes are not destroyed. But in the other dharmajndnas (moments six, ten, and fourteen) and in the other anvayajnanus (moments eight, twelve, and sixteen), the abandoning includes these three characteristics and receives the name of perfect knowledge.
With respect to the three perfect knowledges which consist of the abandonings, the results of knowledge (Path of Meditation on the Truths), they are thus called by reason of these three characteristics and by reason of a fourth:
68d. By the reason of the fact that one passes over a sphere.
That is, because the ascetic detaches himself from a sphere
The Latent Defilements 865
? 866 Chapter Five
(Kamadhatu in the seventh perfect knowledge, etc. ) in its totality.
216
Other masters formulate a fifth cause:
disjoined from a twofold bond. It does not suffice to abandon a klesa (abandoned through Seeing): one must also abandon the klesas (abandoned through Seeing or Meditation) which grasp this first klesa as their object.
But this reason is included in "destruction of two causes" and in
"the passing over a sphere/' Thus we do not make it a separate
217 cause.
***
How many perfect knowledges can one possess?
69a-b. One who is to be found in the Path of Seeing of the Truths is either not endowed with perfect knowledge, or is endowed with from one to five perfect knowledges.
A Prthagjana has no perfect knowledges.
In the Path of Seeing, the Aryan is not endowed with any
perfect knowledge until samudaye dharmajndnaksdnti (vi. 25c and
foil. ); he is endowed with one perfect knowledge in samudaye'na- f
vayajnana and samudayenvayajnanaksdnti\ with two in samu-
daye'nvayajnana and nirodhe dharmajndnaksdnti', with three in
nirodhe dharmajndna and nirodhe'nvayajndnaksdntr, with four in y
nirodhe nvayajndna and marge dharmajnanaksdnti\ with five in 218
marge dharmajndna and marge'nvayajndnaksdnti.
69c-d. Abiding in Meditation, with six, with one, or with two.
As long as one has not obtained detachment from Kamadhatu,
the fact of being
? the Aryan, after mdrge'nvayajnana--or when, having obtained it, one has fallen away from it--possesses six perfect knowledges in the Path of Meditation.
When one has obtained this detachment--either before or after the comprehension of the Truths (abhisamaya=Path. of Seeing, vi. 25c)--one is endowed with a single perfect knowledge
219
The Arhat who obtains the qualtiy of Arhat is endowed with a single perfect knowledge of the annihilation of all the bonds.
The Arhat who falls away (vi. 56a) from the quality of Arhat
through a wrapping (paryavasthdna, v. 47) of Rupadhatu finds
himself again in the condition of an Aryan who is detached from
Kamadhatu: one is thus endowed with a single perfect knowledge
of the abandoning of the cankerous influences of Kamadhatu.
Falling away through one defilement of Kamadhatu, he finds
himself again in the condition of an Aryan not detached from this
sphere: six perfect knowledges. Falling away through one
defilement of Arupyadhatu, he finds himself in the condition of an
Aryan who obtains detachemnt from Rupadhatu: he is endowed
with two perfect knowledges: the perfect knowledge of the
abandoning of the cankerous influences of Kamadhatu and the
perfect knowledge of the destruction of attachment to Rupadha-
of the abandoning of the cankerous influences of Kamadhatu.
220
tu.
***
Why is there only a single perfect knowledge attributed to the Anagamin and to the Arhat?
70a-b. One reduces the perfect knowledges to a single unit where there is detachment from one sphere and the acquisition of a result.
The Latent Defilements 867
? 868 Chapter Five
"To add up" (samkalana) means to total, to count together as a unit.
The acquisition of the last two results coincides with the detachment from a sphere.
***
How many perfect knowledges can one lose and obtain (Vibhasa, TD 27, p. 324b6)?
70c-d. One loses one, two, five, or six perfect knowledges; in this same way one obtains them, but never five.
The saint who falls away from the quality of Arhat or from the detachment of Kamadhatu loses one perfect knowledge.
The Anagamin detached from Rupadhatu who falls away from the detachment of Kamadhatu loses two perfect knowledges.
When the saint who has arrived at the sixteenth moment {marge'nvayajndna) is detached from Kamadhatu before entering into the Path of Seeing, he loses five perfect knowledges, for at this moment he obtains the perfect knowledge that he has abandoned the cankerous influences of Kamadhatu.
When one is not detached from Kamadhatu before entering into the Path of Seeing, that is, when he is an dnupurvaka (ii. l6d) he then obtains the sixth perfect knowledge which he will lose, with the five others, when he acquires detachment from Kama- dhatu.
One who, in the two paths, obtains one perfect knowledge not previously possessed, obtains one perfect knowledge.
One who falls away from a single detachment of Arupyadhatu, obtains two perfect knowledges (the sixth and the seventh).
One who falls away from the result of Anagamin obtains six
221 perfect knowledges.
? 1. For an etymology and explanation of the word anuiaya, see v. 39; on the role of the anuiayas and their anuiayanas, v. 17.
Pali sources: Seven anusayas, Anguttara, iv. 9; Vibhanga, 340, 383; Visuddhimagga, 197; Compendium, 179, note 2\]PTS, 1910-12, p. 86 (Yamaka). For their nature as disassociated from the mind, morally neutral, not grasping an object, and distinct from the pariyutthdnas, see Kathdvatthu, ix. 4, xi. l, xiv. 5; problems discussed page 768 and following.
Theory of klesa-anuiaya and of its abandoning in classical Yoga, see Yogasutra, ii. 7 and following (which often reminds us of the KoSa).
Pali sources on the abandoning of the defilements, below note 22.
2. upacayam gacchantilpso facto "to accumulate" means to gain force and fruitfulness (results? ), "to necessarily produce a retribution": vipdkaddndya niyatibhavanti. See iv. 50 and 120.
3. Bhava can be understood in the sense of punarbhava, rebirth or new existence; or, as in the formula for Pratltyasamutpada, in the sense of karmabhava (iii. 12, 13, 24, 36), that is, action, for action only accumulates by reason of the anusayas {Vydkhyd).
The author explains below (vi. 3, end) the roles of desire (or defilement), action and ignorance in the production of a new existence.
4. As we see in the Bhdsya, klesa is the equivalent of anuiaya for the Sarvastivadins; the same for paryavasthdna (paryutthdna). For the Sarvastivadins, the anusaya of a klesa, for example kdmardga or sensual desire, is the kiefa itself; for the Vatsiputriyas, it is the prdpti or possession of this klesa: a person who is not presently bound by the defilement, "possesses" the defilement that he has had and which he will have; for the Sautrantikas, it is the seed of the kleia, the dormant klefa. $ee below note 16.
5. yah kleso yaddhdtukah sa tarn dhdtum ndtikrdmayati.
Samghabhadra adds: 11. it puts one in a bad state, it makes one unfit (dsrayadaustthu-
lyam janayaty akarmanyatdpddandt) (ii. 26a-c); 12. it is hostile to spiritual qualties (gundn dvesti); 13. it provokes shameful actions and makes someone the object of blame; 14. it makes one leave the good path, for its disposes one to follow erroneous masters; 15. it plants the seeds of all sufferings of transmigration; and 16. it causes the physical universe to deteriorate (iii. 99, iv. 85).
6. See below v. 20, note 69.
7. Attachment to the objects of the five material sense organs, visible things, sounds, etc.
(the pan~ca kdmagundh).
8. The order differs in Digha, iii. 254,282; Anguttara, iv. 9; Samyutta, v. 60, Vibhanga, p. 383:
kdmardga, patigha, ditpthi, vicikicchd, mdna, bhavardga, and avijjd.
9. Samyukta, TD 2, p. 236a2, 253a9. uttaranihsarana = pascan nihsarana (Vydkhyd). Compare Anguttara iii. 233 = v. 323: na kdmardgapariyutfhitena cetasa viharati na
kdmardgaparetena uppannassa ca kdmardgassa nissaranam yathdbhUtam prajdndti . . . ; v. 188: uttarim nissaranam yathdbhUtam . . .
The most likely explanation is the following. A rdga; rdgaparyavasthdna is an explosion of rdga, rdga in action. We can understand Vibhanga, p. 383 as refering to rdga in a subtle state, as potential = rdganusaya; the manifested rdga - ragapariyutthdna; and rdga as a bond = rdgasamyojana.
According to the Koia, v. 47, paryavasthdna is a synonym for kleia, defilement (but the Sutra quoted can be understood: rdgaparyavasthdna = an explosion of desire). Ibidem paryavasthdna is understood, rightly, as shamelessness, etc. (eight or ten paryavasthdnas). Paryavasthdna, paryavasthita, "anger," "in the prey of anger, outside of oneself," in many places in the Divydvaddna (references in Speyer, Avaddnasataka, Index) we have tivrena paryavasthdnena pary'avasthitah, krodhaparyavasthitah; in p. 520. 9 paryavasthdna is used to
Footnotes 869
? 870 Chapter Five
describe all the defilements in an active state: "his paryavasthana of affection disappears in order to make room for the paryavasthana of hatred. " Childers: Mdrena pariyupphitacitto: having a mind possessed by Mara.
The distinction between paryavasthana and paryutthdna appears to be chiefly verbal: there is paryutthdna when a defilement rises {kun nas Idan ba: to arise, to expand, to explode); there is paryavasthana when a defilment surrounds {kun nas dkris pa). We have seen that rdgapariyupphita = rdgapateta {Anguttara, iii. 233). Some expressions of equivocal meaning are brought together in Anguttara, 166; kdmardga-vinivesa-vinibandha-paligedha- pariyupphdna-ajjhosdna.
10. According to Vasumitra (172a, Wassilief, p. 265), the Mahasamghikas say: "The anusayas are neither mind {citta) nor mental states {caitta). They do not have an object {analambana, comp. Kofa, i. 34, ii. 34b). The anufayas are different from the paryavasthdnas {kun nas dkris pa): the first are disassociated from the mind {viprayukta), whereas the second are associated with the mind {samprayukta)" The Sarvastivadins (173b, Wassilieff, p. 274) say: "The anusayas are mental states, and are associated with the mind. All the anusayas are paryavasthana, but all paryavasthdnas are not anuiaya. "
According to Bhavya (180a, Rockhill, p. 188), the Ekavyavaharikas say: "Since the mind is pure in nature, one cannot say that the anusayas are associated with the mind or disassociated from the mind. The anusayas are different from paryutthdnas {kun nas Idan ba). " [See Mahdvyutpatti, 30. 9. 55; 109. 59. 57]. On the mind which is pure by nature, Anguttara, i. 10, Ko/a, vi. 77, Wassilieff, 265.
According to Nettippakarana, p. 79: "Former avidyd is the cause of later avidyd: former avidyd is anusaya of avidyd; later avidyd is the paryutthdna of avidyd. "
The Andhakas maintain: "Anufaya is different from pariyuppphdna"; an ordinary person's mind is good, but he does not however cease from being "endowed with anusaya" {sdnusaya); but one cannot say that he is pariyupthita, enveloped [by the defilements]. {Kathdvatthu, xiv. 5). The same Andhakas maintain that pariyupphdna is disassociated from the mind (xiv. 6).
The Andhakas and certain Uttarapathakas say that the anusayas do not have an object {andramana) (ix. 4); the Mahasamghikas and the Sammitiyas say that the anusayas are morally neutral, without causes, and disassociated from the mind (xi. l). Anusaya as distinct from pariyutthdna, Vibhanga, p. 383.
11. The objectors, according to the Vydkhyd, are the Vatslputriyas; according to the Japanese editor (=Kyokuga Saeki), the Mahasamghikas (See Vasumitra quoted note 10).
12. The anubandha of one defilement is the fact that it is favorable to the production of other defilements. We can also undestand anusaya in the sense of anuvrtti: "One abandons kdmardga together with its continuation. "
13. By metaphor, anus*aya = anuiayaprapti, a cause being designated by the name of its effect {upacdra); in its correct sense {mukhyavrtti), anuUya - paryavasthana.
14. This is the argumentation of Dharmottara, the author of Taisho no 1550 (Note of the Japanese editor).
eittaklesakaratvdd dvaranatvdc chubhair viruddharvdt // kusalasya copalambhdd aviprayuktd ihanusayah //
15. If an anusaya is disassociated from the mind, the anusaya is the "possession" of the defilement; now as long as a person is not definitively detached from the defilement, he keeps the "possession" of the defilement; thus he can never have a good mind.
? 16. On the theory of the seed (bija) and of its capacity (fakti), see ii. 36d (trans, pp. 211, 274); Chapter IX, trans. Stcherbatski, p. 947, Hsiian-tsang, xxx. l3b. On memory, Chapter IX, Stcherbatski, p. 852; xxx. 7a.
17. The Vatslputrlyas (Vyakbya) or the Mahasarhghikas (Japanese editor).
18. Reading of the Vydkbyd; according to the Tibetan version: ragdnuiayo'nuiete. Majjhima, iii.
285: so sukhdya vedandya putto samdno abhinandati abhivadati ajjhosayatipphati / tassa rdgdnusayo anuseti.
19. Quoted in the Vyakbya below ad 36a-b with the reading krtah.
20. Paramartha: " . . . these also make ten. "
21. The anu/ayas are ten on the basis of their natures. By taking into consideration the sphere to which they belong and their mode of expulsion (Seeing each of the Four Truths and Meditation), one obtains the number of ninety-eight. According to the Yogacaras, one hundred and eight, see v. 8; and below note 35.
Vasubandhu, faithful to his task, presents the system of the Abhidharma. Here is a summary of the Prakarana, TD 26, p. 702a8 - p. 711b5:
How many of the twenty-eight anusayas belong to Kamadhatu? . . . How many are abandoned though Seeing? . . . How many of the thirty-eight anuiayas of Kamadhatu are abandoned through Seeing? . . . How many through the Seeing of Suffering?
What is the meaning of the word anusaya} It signifies anu, anusayana, anusanga, anubandha {Kosa, v. 39). The anusaya which is not abandoned, not perfectly known (parijnd) "becomes active and grows" (anusete, glossed in the Kola by pratispbdm labhate, puspim labhate) by reason of two things: its object (dlambana), and the dharmas associated (samprayoga) with it. It "becomes active" in the Dhatu to which it belongs, not in another (v. 18).
There are twelve anufayas: kdmardganusaya, pratigha, ruparaga, drupyardga, mdna, avidyd, satkdyadrsti, antagrdhadrsti, mitbyddrsti, drspipardmar/a, silvaratapardmarsa, and vicikitsdnufaya.
How does kamardgdnusaya "become active? " By reason of the agreeable, of the pleasant . . . How so pratigha? By reason of the disagreeable . . . How so ruparaga? By reason of the agreeable . . . How so mdna? . . .
Why is kamardgdnusaya produced? For three reasons: 1. Kamardgdnusaya is not abandoned or completely known; 2. some dharmas favorable to an explosion (paryavas- thdna) of the kdmaraga present themselves; and 3. there is incorrect judgment (ayonisomanasikdra) . . . (v. 34).
These twelve anusayas make seven (by counting ruparaga and drupyardga under the name of bbavaraga; by counting the five drspis under the name of drspyanuiaya). . .
These seven anusayas make ninety-eight (by counting all of the categories of kdmaraga as categories of kdmardgdnufayas to be expelled through the Seeing of Suffering, etc. )
How many of the ninety-eight are universal (sarvatraga), how many are non-universal (v. 17)? [Twenty-seven are universal; sixty-five are non-universal; and six are both. . . ] (p. 702c7). How many have impure things for their object (sdsravdlambana) (v. 18) (p. 703a 16), how many have conditioned things (samskrtdlambana) (p. 703b5) for their object?
How many "become active and grow" (anusete, see v. 17) from their object? from associated dharmas? from their object and from associated dharmas? from neither the one or the other? [The examination of this problem fills many pages, 702b22-711b5: How many "become active and grow" from the fact of the object; etc. , from the dharmas abandoned through the Seeing of Suffering? . . . from thoughts abandoned through the Seeing of Suffering? . . . from thoughts associated with a false view abandoned through the Seeing of Extinction? . . . from an avidyd abandoned by the Seeing of Extinction? . . . from an avidyd with a false view abandoned by the Seeing of Extinction? . . . ]
Footnotes 871
? 872 Chapter Eive
22. Some*notes on the abandoning (prahdna) of the defilements according to the Pali sources (see vi. l):
1) Majjhima, i. 7, distinguishes the dsavas abandoned through dassana, samvara, patisevana, adhivdsana, parwajjana, vinodana and bhavand.
2) According to the Dhammasangani the three errors of satkdyadrsti, vicikitsd and iilvratapardmarsa, along with the defilements (rdga, etc. ) which reside in these three errors, are abandoned through Seeing, along with the sensations, ideas, etc. , which are associated with them, and with the actions which they produce (1002-1--6); all of the rest of the rdgas, dvesas, mohas, with their associated defilements, sensations, and actions, are abandoned through cultivation or Meditation (1007). The causes (hetu) of the first group are abandoned through Seeing, whereas the causes of the second are abandoned through Meditation (1010-1011). Good (kusala) things, physical matter (rupa) and unconditioned
things (asamkhatd dhdtu) cannot be abandoned. Compare Koia, i. 40.
3) Kathdvatthu, i. 4, presents the thesis of a gradual abandoning of the defilements
through the successive Seeing of the Truths of Suffering, etc.
4) Atthasdlini, p. 234, anusayapajahana through the path of Sotaapanna and Arhat; p.
376, the abandoning of the samyojanas through the four Paths (See the table set up by Mrs Rhys Davids, Psychology, p. 303).
5) Visuddhimagga, p. 570 (Warren, p. 193), the order of the abandoning (pahdnak- kama) of the upadanas: the last three are abandoned by the Sotaapanna; the first (kdmupdddna) by the Arhat; p. 684-6, by which the nana (of Sotaapanna, etc. ) are the different samyojanas, kilesas to be killed (vajjha = vadhya of the Kosa, v . 6 ) . . . upadanas, (seven) anusayas, malas, kammapathas, etc. ; ditthivicikitsd by the n"dna of the Sotaapanna, kdmardga and patigha by the nana of the Anagamin, and mana, bhavardga, and avidya by the nana of the Arhat.
6) Many types of p rah ana are named and defined in the Atthasdlinip. 351, and in the Sumangalavildsini, p. 20, which are not totally in agreement.
The Sumangalavildsinisays that, through Vinaya, one obtains morality (sila), thus vitikkamappahdna, the abandoning of the outflowing of the defilements, that is, the abandoning of transgressions: for morality is opposed (patipakkha) to the vitikkama of the kilesas; it is opposed to the outflowing of the defilements and their manifestation through actions. Thisabandoningisalsocalledtadangappahdna, "partialabandoning. "Forthe Atthasdlini, tadangappahdna is the abandoning of a certain defilement or error (belief in an atman, belief in a bad path, in eternity, in annihilation; to not see as dangerous that which is dangerous, etc. ) through the Seeing of the composite character of the self, through the Seeing of the Path, etc. Maung Tin translates: "elimination of the factor in question. " Through Sutra, one obtains absorption and, as a consequence, pariyutthdnapahdna or vikkhambhanapahana, the (temporary) abandoning of the explosion or the manifestation of the defilements; an abandoning which consists of the fact of hindering, of conquering the defilements (Mahdvyutpatti, 130. 5).
Through Abhidharma, one obtains patina, and, as a consequence anusayapahdna or samucchedappahdna, the abandoning of the seeds of the defilements, an abandoning which consists of the definitive destruction (samuccheda) of the defilements.
23. The two Paths, the Path of Seeing, and Path of Meditation, are explained in Koia, vi. l, 26, 49.
24. For example, the view of negation (ndstidrsti) or mithyadrsti, when it consists of negating the Truth of Suffering, constitutes an anusaya abandoned through the Seeing of Suffering.
25. See vi. 28, note.
26. Burnouf (Introduction, 263) explains: "the opinion that the body is what exists, that is, that it is the self which solely exists. " Childers, according to his correspondent Subhuti,
? explains sakkdya = sakdya = svakdya (as we have anuddayd - anudayd, etc. , MuUer, Simplified Grammar, p. 19). We thus have: sakkdyadrsti = the theory of one's body, the theory that the body is personal (Mrs Rhys Davids, Psychology, p. 257, quotes the Suttanipdta, 950, 951 with respect to this). See Vibhdsd quoted note 28. E. Senart holds to satkdrya (Melanges Harlez, p. 292). Walleser, ZDMG. 64, 581, gives svat-kdya.
Atthasdlini, p. 348: sakkayaditthiti vijjamdnatthena sati khandhapancakasankhdte kdye sayam vdsati tasmin kdye dipthiti. Expositor, p. 450: a view arising with respect to the body in the sense of existing, and called the five aggregates, or, itself appearing as the view arising with respect to the body (? ? ).
Madhyamakdvatdra, vi. 120, 144 (p. 282 and 311 of the translation, Muse'on, 1911): Dhammasangani, 1003.
Sakkdya = paficupdddnakkhandhd, Majjhima, i. 299. Satkdyadrssti is not "bad," Koia, iv. l2d, v. 19.
27. As is shown by Hsiian-tsang's version and by other sources, Vasubandhu here presents the explanation of the Sautrantikas. It is on this etymology that the Tibetan version rests: 'jig tshogs la Ita ba - "a view of the collection of that which perishes. " We shall see below how sat = 'jig = huai ^ ' = to perish, to deteriorate = mieh %$ (Paramartha).
Hsuan-tsang: "To believe in the self and in things pertaiping to a self is the sat-kd-ya :
view. We have sat because it perishes (huai j j ); collection is what is called kd-ya: that is, "collection of impermanent things. " Kd-ya is sat, from whence sat-kdya. This sat-kdya is the five updddnaskandhas. Th. is expression is used in order to avoid the idea of permanence and of unity, for it is by reason of these two ideas that there is a belief in a self. The Vaibhasikas explain: because it exists (yu % ), it is sat; the sense of "body" (kayo) is as above. One says that this view rests on the "existing body" in order to avoid the idea that the idea of self and of things pertaining to a self does not have an object [gloss of the Japanese editor: a refutation of the Sautrantikas], This view is called sat-kdya because it is produced by reason of sat-kdya. "
Commentary of the Vijnaptimatra School: "The Sautrantikas say that sat signifies "false,
=
deceiving" (wei ff? ); ka-ya - "body;" ta-li-se-chih ^fflWzSfc
"accumulation," and is a metaphoric expression for accumulation; the view produced by reason of body-accumulation is the "false-body-view. " The Buddha refutes the future Sarvastivadin doctrine that the name is "existent-body-view;" consequently he says the word sat, "to deceive" (sa wei jUm ). This same word sat signifies "existent;" but here it signifies "false" according to the etymology sidantiti sad iti [Reading of S. Le'vi].
Samghabhadra (TD 29, p. 605cl5)explains: "By the force of cause (hetu, doubtless sabhdgahetu, see ii. 52a trans, page 262) and the teachings, some fools recognize a "self" and "things pertaining to a self in the five updddnaskandhas. . This view is called satkdyadrsti. Sat because it exists; collection (chii 'fj| = rdsi, etc. ) is called kdya: the sense is samavdya (ho-ho fP'n' ), or dcaya (chi-chil fltfft ). Kdya is sat, thus satkdya.
