118b25: The Bhadanta
Vasumitra
says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma .
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
.
.
vuddhim anvdya paripdkam anvdya.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
Footnotes 511
? 512 Chapter Three
On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc. , on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences. (Other variations,Senart, Melanges Harlez, 281, Pr2yluskij/4j, 1920, ii. 326). Why does
the doctrine of the Sutras differ from that of the Treatises? The Treatises teach according to the nature of the dharmas; the Sutras take into consideration the person to be converted. . . Or rather
the Sutras are of non-explicit sense (anttatha), the Treatises are of explicit meaning. The Sutras only consider living beings (sattvdkhya); the Treatises consider living beings (sattva) and non-living beings. . . (Below,p. 405).
153. Vibhdsd, TD 27, p. 120a29: Some say, "This Sutra refers only to Kamadhatu and the three types of arising with the exception of apparitional birth; and, as a result, it is without fault. " We should say that this Sutra refers to the Three Dhatus and the four types of birth. Although apparitional beings possess all the organs at the moment they are born, these organs are not sharp (tfksna); then, little by little, with time, the organs become sharp. When they are not sharp, at the first moment, this is the anga of vijnana; at the second moment and as long as they are not sharp, this is the anga of ndmarupa; when they are sharp, this is the anga of saddyatanaln this way, the Sutra does not present the fault of being incomplete. (This refers also to the apparitional beings who possess all their organs from the beginning, Kofa, ii. 14, Kathdvatthu, xiv. 2).
P'u-kuang says, "The &astra of Vasubandhu does not take the judgement of the Vibhdsd (p'o-sha p'ing-chia y^fp^M*) as authority; it follows the sense of the first masters of the Vibhdsd
We must, it appears to me--without my having the Vibhdsd in my hands--understand the p'ing-chia to be the group of scholars who drew up the Vibhdsd and who formulated a critical judgement on the opinions of the different masters. Saeki notes that, on such and such a point, the
Vibhdsd confines itself to enumerating opinions: "There is no p'ing chia" it says. According to others, four p'ing-chia See note 127.
Vibhdsd, TD 27, p. 122cl2: Twelve angas exist in Kamadhatu; eleven angas in Rupadhatu with the exception of ndmarupa; ten angas in Arupyadhatu with the exception of ndmarupa and saddyatana. (fiut we see the difficulty of the propositions which result from this thesis, for: "The saddyatana exist by reason of the vijnana" "spar/a by reason of the vijfidna"). Thus the Vibhdsd (literally:thep'ing-chiasay):"WemustsaythatthetwelveangasexistintheThreeDhatus . . . "
154. For these definitions, Thiorie des douze causes, 41; the San-tsang fa-tsu, trans, by Klaproth, Poe-koue-ki, 286, which very closely follows the doctrine presented by Vasubandhu, but requiring glosses; for example, sparia is described: "From the leaving of the uterus until the age of three or four years, even though the six roots (=indiiyas) corresponding through touch to the six dusts {yisaya, dlambana), one cannot yet reflect, nor comprehend the joys and the sufferings of fife. "
Vibhdsd, TD 27, p. 119a2: What is avidydl We cannot say that it is all the past kief fas, for this would destroy the characteristics proper to avidyd; we must say that it is purvaklefadasd (or avastha), the period of the past kleia. What are the samskdras? The period of the past action. What is the vijnana} It is pratisamdhicitta, "the mind at conception" with that which accompanies it. What is ndmarupa? After pratisamdhicitta and before the four material organs are produced. {Kdyendriya, the organ of touch, is acquired all at once). In this interval, before the sadaydtanas are
? complete, there are five periods (avastha): kalala, arbuda, pefin, ghana, and praidkhd, which together make up the period of namarupaWhat is the saddyaana? When the four material organs are produced, the six dyatanas are complete. In the period of prasdkhd, the organs of the eye, etc, are not capable of giving any support to sparsa.
155. Commentary of Katkdvatthu, xiv. 2; Kola, ii. 14.
156. Vydkhyd: caksurddyayatanotpatikdle kdyamanadyatanayor vyavasthdpandt. Hsiian-tsan
"But this refers to the moment when the six dyatanas are complete. "
157. Vibhdsd, TD 27, p. 117c3: Praityasamutpdda is of four types: ksanika, sdmbandhika, dvasthika and prdkarsika.
The Vydkhyd explains, in a different order: a. ksanikah ksane bhavah ksano 'sydstiti ksanikahb prakarsena dlvyati carat vd prdkarsikah / prabandhayukta ity arthafrAnd further on: sa evdvasthikahprakarsayogdtprdkarsikah/ anekaksanikatvddanekajanmikatvdcca. c. sdmbandhik JhetuphalasambandhayuktaityarthahA avasthikah/ dvdda/apahcaskandhikdavasthaityarthah
158. Hsiian-tsang corrects: "the three skandhas. "
159- One can say that the organs are placed beside the ndman which is their support (d? raya)\ one
can say that their existence or activity (vrtti) depends on ndmarupa.
160. The abhmipdta of the eye is its activity (pravrtti) with respect to visible things.
161. The paryavasthdnas are the absence of shame, ahri, etc. , v. 47.
162. Here Hsiian-tsang and Paramartha omit this quotation from the Prakarana. (According to the Vydkhyd, "the Prakaranas"). See below, p. 405,410.
163. Samghabhadra: The masters of the Abhidharma say that it is with respect to the "states" (avasthds) that the Buddha taught pratityasamutpdda. The Sautrantika (=Vasubandhu) does not believe this, and this is why he puts in his stanza the word kila (which we have translated as "according to the School").
164. Saeki mentions Madhyama, TD 1, p. 578bl6. Pratityasamutpdda of the Sutra is dbhiprdyika; in the Abhidharma, Idksanika. See above, note 152.
165. Samyutta, ii. 26; Majjhima, i. 8, 111; Visuddhimagga, 599; Samyukta, TD 2, p. 84b26; SdHstamba, p. 88 (Thdorie des douze causes), quoted in Madhyamakavrtti, 593. Variants, among which we shall take up those of the third paragraph.
Vydkhyd: kirk svid idam ity dtmadravyam anvesate / katharh svid idam iti kena prakarena kayd yuktyeti / ke santa iti ke vayam iddntm vidyamdnah / ke bhavisydma ity evarh ndvadhdrayati.
The Sdlistamba in the Madhyamakavrtti: kim nv idam / katharh nv idam / ke santah / ke bhavisydmah / ayam sattvah kuta dgatah / sa itas cyutah kutra gamisyati.
Majjhima, i. 8 and Visuddhimagga, 599 (Warren, 243): aham nu kho'smi /nonu kho'smi / kim nu kho'smi / katharh nu kho'smi / ayam nu kho sutto kuto dgato / so kuhimgdmibhavissai (The Visuddhimagga reads: aham nu kho'smirh . . . )
This text appears to bear some relationship to the Sutra of the trsnavicaritas, Kosa, vii. l3a. 166. Opinion rejected by Samghabhadra.
167. These are the three vartman or vatta. Visuddhimagga, 581: tivattam (idam bhavacakkam) anavatthitam bhamati.
In all the other sources, the third vartman is solely defined as retribution (vipdka) (or fruit, phald)\ see The'orie des douze causes, 34.
168. Hsiian-tsang: "The naya of the bhavdhgas is solely that. " Samghabhadra comments on the word "solely", which, he says, indicates that the number of the bhavdhgas is limited to twelve.
169. Madhyama, 34. 3, Samyukta, TD 2, p. 92c22.
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The commentators say: the word kevala indicates the absence of dtman (self) and of dtmiya (things pertaining to the self); the word "grand" indicates the absence of beginning and end;. . . "mass of suffering", because it is accumulated by the impure samskdras; samudaya because it is producedbyaconjunctionofconditions . . .
170. According to the Vydkhyd: "The Sthavira Vasubandhu, teacher of the master Manoratha"; according to P'u-kuang: "Vasubandhu the elder, a dissident Sarvastivadin" {yu pu i shih
On Manoratha, the teacher of Vasubandhu the elder, see Watters, i. 211.
171. According to the Vydkhyd, the Sahetusapratyayasaniddnasutra.
avidydbhiksavah sahetukd sapratyaydsaniddnd / kafca bhiksavo 'vidydydhetuh kah pratyayak
kirn niddnam / avidyayd bhikssavo'yonUomanasikarohetul? . . .
Same quotation in the Madhyamakavrtti, 452, excerpt from the Pratityasamutpddasutra. Samyukta, 13. 20 (note of Saeki).
ThSorie des douze causes, p. 8; Anguttara, v. 113 (on the nourishment of avidyd).
Nettippakarana, 79 (avijjd avijjdya hetu, ayonisomanasikdro paccayo). 172. See below, note 176.
173. "Here", that is to say in the Sutra that we are concerned with now, the Pratttyasamutpddasutra (Vyakhyd), the Dvddafdngasutra (Saeki).
For example, Samyutta, ii. 25. 174. The Sautrantika Srilabha. 175. See above, note 171.
176. Samyukta, TV 2, p. 74b-c caksuh pratUya r&pdni cotpadyata dvilo manasikdro mohajah. mohaja - avidydja.
Madhyamakavrtti, 452, according to the Pratityasamutpddas/itra: dvUo mohaja manasikdro bhiksavo'vidydyd hetuh.
111. Samyukta, 2. 14. Samyutta, iii. 96: avijjdsamphassajena . . . vedayitena phutthasya assutavato puthujjanassa uppannd tanha.
178. Samyutta, ii. 25: paticcasamuppddam vo bhikkhavedesissdmipaticcasamuppannecadhamme.
179. Prakarana, TD 26, p. 715c4 traiyadhvikdh sarve samskrta dharmdh pratftyasamutpdddah / ta eva ca pratUyasamutpannah.
Above p. 405.
180. By qualifying cetand with the word dbhisamskdrikd, the author indicates the unique or self-characteristic of all the cetands (i. l5a); for the cetand, creating retribution (vipdkdbhisa- mskarandt) is its dbhisamskdrikd. The future dharmas are "willed" {cetita), that is to say are "the object of a vow or an intention" (pranihita), by this cetand, "I will be a god, I will be a man. " It is in this way that the future dharmas are samskrta; they are not so called through "anticipatory designation" (bhdvinyd samjfiaya).
181. It is the object of a kuialadharmacchanda, v. 16, viii. 20c.
182. Kosa, i 13.
183. Vibhdsd, TD 27, p.
118b25: The Bhadanta Vasumitra says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma . . . ; the dharma which is production (utpdda). . . ; the dharma which is active (karaka? ). . . The Bhadanta says: The pravartaka (see Kosa, iv. 10) is pratityasamutpdda dharma; the anuvartaka is pratityasamutpanna dharma.
184. According to the Tibetan, the Sthavira Bsam rdzogs (which Schiefner, Tdrandtha, 4, a 6 , gives
? as Sarhbhuti); Hsiian-tsang: wang-man Hjfil "hope-fulfillment"; transcribed by Paramartha. This paragraph appears to be excerpted word for word from the Vibhdsd, TD 27, p. 118bl5,
which Saeki quotes foL 16a.
185. According to the Vydkhyd.
186. Samyukta, TD 2, p. 85al6. purvdntejndnam aparante'jfidnarh madhyante'jnanam buddhe'jfidnam dharme'jridnam samghe'jtidnam (See p. 421).
187. See Chapter ix, French trans, p. 247.
188. The Lotsava translates: "It happens that, in the Teaching not everything is only of clear meaning. The Bhagavat also gives definitions which bear on the essentials of the thing to be defined. " Hsiian-tsang: "All the Sutras are not spoken in a clear meaning; it happens that they are also spoken according to their essentials. " Paramartha: "All the Sutras are not of clear meaning by the fact that they define. . . "
189. Siksasamuccaya, 245; Majjhima, i. 185 (katamdajjhattikdpathavidhdtu /yarn ajjhattam . . . kakkhalam . . . seyyathdpi kesd. . . ), iii. 240.
190. The Lotsava indicates the first words of this other Sutra: santy asmin kdye, see Siksdsamuccaya, 228, Madhyamakavrtti, 57, Majjhima, iii. 90, Digha, iii. 101.
191. The vtjHana that this refers to is the pratisamdhivijridna, the vijfidna of "reincarnation": we should understand upaga = torn torn upapatthh gacchati.
192. According to the Vydkhyd, the Aryamahisdsakas; according to the Vibhdsd, TD 27, p. H6c57, the Vibhajyavadins; according to the Samayabheda, the Mahasamghikas; according to the Ytt-chia fan chi l^ftpf^lB. , the Mahasarhghikas and the Mahlsasakas. Kathdvatthu, vi. 2 (xi. 7, xxi. 7); Nirvana, 1925, p. 185.
Samyukta, TD2,p. 84bl6. UtpdddtfvdtathagatdndmantapddMvdtathd^atdyidmst^ (dharmdndm) dharmatd; Samyutta, ii. 25; Visuddhimagga, 518.
On this formula (which the Vydkhyd quotes according to the SdlistambasMra, Cordier, 111, 361), see the note in Theorie des douze causes, 111-113.
193. Vtpadaica ndmdbhutvdbkavalaksanah (definitionof the Sautrantikas, il p. 242), Paramartha translates this text. The Lotsava has: utpddaica namotpattih (and the Vydkhydglosses: the utpatti of a dharma is necessarily "of the moment", [tadanimtana]). Vydkhyd, in Cosmologie, p. 166, line 5, reads: ko'syotpddasya avidyadibhir abhisambandho yathaudanena pdkasydbhisambandhah kart kriydlaksanah.
194. Etymology of the word pratttyasamutpdda, Burnouf, Lotus, 530, Introduction, 623; Visuddhimagga, 518, 521 (Warren, 168); Aung and Rhys Davids, Compendium, 259; Madhya- makavrtti, 5; Theorie des douze causes, 48.
195. According to Pdnini, 3. 4. 21: samdnakartrkayoh purvakdle.
196. The Sautrantikas do not admit the pre-existence of this dharma.
197. Sdbdika - fabdavid = vaiydkarana.
198. Two opinions: the refutation which follows is Sautrantika or Sarvastivadin (P'u-kuang, TD 41, p. I70a29).
199. Andgata ~ alabdhdtmaka.
200. Two simultaneous actions: pratUyakriyd and samutpddakriyd.
201. According to the version of Paramartha, more explicit than Hsiian-tsang: "One should quote this Sutra as an explanation of pratityasamutpdda. "
202. Vydkhyd: asann abhdvo'labdhdtmaka utpadyate yathd pratyety api tatha / asan // atha
Footnotes 515
? 516 Chapter Three
labdhdtmakautpadyate. . . utpanno'pipunarutpadyataityanavasthdnddanisfdprdpnoti. Yetthe Sarhkhyas affirm sata evotpddo ndsatah. And we Buddhists admit the existence of the future against the Vaibhasikas; and against the Sautrantikas; we admit the existence of "generating seeds" (janakadharmabija): we say then son purdpi vd: "or rather, it is pre-existent. "
But one can see in the fourth pdda: asan purdpi vd - "In order to avoid infinite regression, you say that it arises non-existent: this is to return to the thesis refuted in the first line: asann utpadyate
yadvat. " 203. Vydkhyd:nahyasaupurvammukharhvyddaddtividdrayatipascdcchete/kirntarhimukham
vyddadan" chete sa mukham vydddya seta ity ucyate / . . .
204. This is the explanation of Bhadanta Srllabha (Vydkhyd). pratirvipsdrthaitindndvacmdmadhikarandndrhsarvesdmkriydgundbhydmicchdvipsd/ tdm
ayam pratir dyotayati // itau gatau sddhava ityah / tatra sddhur iti yatpratyayah / itau vmastau sddhavo'navasthdyina ity arthah // samupasargah samavdydrtham dyotayati // utpurvah padih prddurbhdvdrtho dhdtvarthaparindmdt // tdm tdm sdmagrim prati itydndm vinasvarandth samavdyenotpddah pratityasamutpddah. One dharma never arises alone, Kosa, ii. 22, etc
See the explanation oipratyaya, vii. note 100. 205. Samyutta, ii. 72, iv. 33; Milinda, 56, etc.
206. Samyukta, TD 2, p. 85al4, Majjhima, iii. 63, Mahdvastu, ii. 285, Madhyamakavrtti, 9, Theorie des douze causes, p. 49.
i. First explanation, approved by Vasubandhu. The arguments two to four are (according to P'u-kuang who follows Samghabhadra), those of the SthaviraSisya Bhadanta Rama (/<<? -
^=ti-tzu^^-).
ii. Second explanation, that of the Sthavira Vasuvarman (Vydkhyd); according to Fa-pao, a
divergent explanation of the Sautrantikas (ching-pu i shih &f? |S||fp ) (as is also the fifth explanation); according to P'u-kuang, the "dissident Santrantika master" (ching-pu i-shih
fi? P^SB), the Bhadanta Shih-ts'ao |M:|f (Vasuvarman); according to Samghabhadra, the "Sthavira-t'u- t'ang $|Jj|", (which gives Sthavirapaksika, a follower of the Sthavira).
iii. Heterodox explanation.
iv. Explanation of the ancient masters (Sautrantika).
v. ExplanationofSrllabha(Vydkhyd) (whomSamghabhadraterms,generally,"theSthavira");
Fa-pao: a divergent explanation of the Saua^itikas;Fu-kiiang,''Sthavira-/'*<<g-/>j*fe/& |RI? "; Samghabhadra, "S&ay'u^-t'ung-chien^^ . "
207. The Vydkhyd comments on this paragraph with the words: etat sarvam dcdryamatam.
208. According to the Vydkhyd, an explanation of the Sthavira Vasuvarman, which should be the Shih-ts'ao of P'u-kuang. A Vasuvarman is the author of TD 32, no 1647, Treatise on the Four Truths.
209. Namely, the ancient masters: dcdryd iti purvdcdrydh.
210. aprahanajndpandrtham, utpattijndpandrtham.
211. According to the Vydkhyd, the opinion of Srllabha.
212. According to the Vydkhyd: sa esa Bhadanta $rildbhah. Note of Saeki: the Sthavira.
213. The Sutra says: jdtipratyayd jaramarana^okapafidevadupkhadaurfnanasyopdydsdh sambha- vanti (with variants).
Theterms/oka. . . updydsasareincluded(samgrhitd)mjardmaranaandarenotseparateitems (ndngdntaram). They come from diverse transformations (parindma) of objects (visaya), living beings and non-living beings, and from the person (dtmabhdva).
Theyaredefined:foka=a\mrmanasyasamprayuktavitarka;parideva=fokasamutthitapraldpa; duhkha, as ii. 7a; daurmanasya, as ii. 8b; updydsa = vicchinnavega daurmanasya, or, according to others, iokaparidevapUrvaka frama {Vydkhyd).
? See the definitions of the Sdlistambasutra (Theorie des douze causes, 80); Abhidhammaasan- gaha, 36; sokddivacanam pariettha nissandaphalanidassanam; Visuddhimagga, 503 (grief is th cause of all vyasana); for other references, see Theorie des douze causes, 31-32.
Soka, etc, are representedon the wheel of existence in Ajanta,J. Przyluski,J/4. T. 1920, ii. 313, an article that should be read
214. The Vyakhya explains aprajanan with the words dvenikim avidydm dariiayati: "the author indicates here avidya pure and simple. " See p. 402,419.
215. See iuMOlb.
216. For us, the item vijndna is the whole of the series of vijndnas from the existence at death (maranabhava) until the existence at birth (upapattibhava): in other words, the mental series of the intermediate being since his initial mind (pratisammhicitta) to its end (the existence at birth, the beginning of the realm of rebirth). This series includes mental consciousness (manovijndna), plus the five consciousnesses, visual consciousness, etc We are thus in agreement with the definition of the item vijndna (vijndndnganirdeh): vijftdnam katamat / sad vijndnakdydh.
This definition of the vijndna is from the Madhyama, TD 1, p. 578bl6, Majjhima, i. 53. According to Paramartha, confirmed by the Vyakhya below (see note 217), we should read: "according to the Vijndnavibhanga of the Prat&yasamutpddasMra. "
If the item vijndna is the initial mind of the realm of rebirth, existence at arising (pratisamdhicitta, upapattibhava), the Sutra would say: vijfidnam katamat / manovijndnam. For "it is to the manovijndna alone that the cutting off of the roots belongs . . . " (iii. 42a).
217. Vyakhya: pratftyasamutpddasutre ndmarupavibhanga evarh nirdes*dt / noma katamat. . . On the definition of ndmarupa and its variants, ThSorie des douze causes.
218. Here Vasubandhu gives the Sautrantika explanation of updddna: the Vaibhasika thesis, v. 38.
On the four updddnas, Kathdvatthu, xv. 2, Vibhanga, 145, Nettippakarana, 41, Samyutta, ii. 3, Digha ii. 58, Majjhima, 166.
219. On kukkuravrata, etc. , Majjhima, i. 387, Digha, iii.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
Footnotes 511
? 512 Chapter Three
On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc. , on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences. (Other variations,Senart, Melanges Harlez, 281, Pr2yluskij/4j, 1920, ii. 326). Why does
the doctrine of the Sutras differ from that of the Treatises? The Treatises teach according to the nature of the dharmas; the Sutras take into consideration the person to be converted. . . Or rather
the Sutras are of non-explicit sense (anttatha), the Treatises are of explicit meaning. The Sutras only consider living beings (sattvdkhya); the Treatises consider living beings (sattva) and non-living beings. . . (Below,p. 405).
153. Vibhdsd, TD 27, p. 120a29: Some say, "This Sutra refers only to Kamadhatu and the three types of arising with the exception of apparitional birth; and, as a result, it is without fault. " We should say that this Sutra refers to the Three Dhatus and the four types of birth. Although apparitional beings possess all the organs at the moment they are born, these organs are not sharp (tfksna); then, little by little, with time, the organs become sharp. When they are not sharp, at the first moment, this is the anga of vijnana; at the second moment and as long as they are not sharp, this is the anga of ndmarupa; when they are sharp, this is the anga of saddyatanaln this way, the Sutra does not present the fault of being incomplete. (This refers also to the apparitional beings who possess all their organs from the beginning, Kofa, ii. 14, Kathdvatthu, xiv. 2).
P'u-kuang says, "The &astra of Vasubandhu does not take the judgement of the Vibhdsd (p'o-sha p'ing-chia y^fp^M*) as authority; it follows the sense of the first masters of the Vibhdsd
We must, it appears to me--without my having the Vibhdsd in my hands--understand the p'ing-chia to be the group of scholars who drew up the Vibhdsd and who formulated a critical judgement on the opinions of the different masters. Saeki notes that, on such and such a point, the
Vibhdsd confines itself to enumerating opinions: "There is no p'ing chia" it says. According to others, four p'ing-chia See note 127.
Vibhdsd, TD 27, p. 122cl2: Twelve angas exist in Kamadhatu; eleven angas in Rupadhatu with the exception of ndmarupa; ten angas in Arupyadhatu with the exception of ndmarupa and saddyatana. (fiut we see the difficulty of the propositions which result from this thesis, for: "The saddyatana exist by reason of the vijnana" "spar/a by reason of the vijfidna"). Thus the Vibhdsd (literally:thep'ing-chiasay):"WemustsaythatthetwelveangasexistintheThreeDhatus . . . "
154. For these definitions, Thiorie des douze causes, 41; the San-tsang fa-tsu, trans, by Klaproth, Poe-koue-ki, 286, which very closely follows the doctrine presented by Vasubandhu, but requiring glosses; for example, sparia is described: "From the leaving of the uterus until the age of three or four years, even though the six roots (=indiiyas) corresponding through touch to the six dusts {yisaya, dlambana), one cannot yet reflect, nor comprehend the joys and the sufferings of fife. "
Vibhdsd, TD 27, p. 119a2: What is avidydl We cannot say that it is all the past kief fas, for this would destroy the characteristics proper to avidyd; we must say that it is purvaklefadasd (or avastha), the period of the past kleia. What are the samskdras? The period of the past action. What is the vijnana} It is pratisamdhicitta, "the mind at conception" with that which accompanies it. What is ndmarupa? After pratisamdhicitta and before the four material organs are produced. {Kdyendriya, the organ of touch, is acquired all at once). In this interval, before the sadaydtanas are
? complete, there are five periods (avastha): kalala, arbuda, pefin, ghana, and praidkhd, which together make up the period of namarupaWhat is the saddyaana? When the four material organs are produced, the six dyatanas are complete. In the period of prasdkhd, the organs of the eye, etc, are not capable of giving any support to sparsa.
155. Commentary of Katkdvatthu, xiv. 2; Kola, ii. 14.
156. Vydkhyd: caksurddyayatanotpatikdle kdyamanadyatanayor vyavasthdpandt. Hsiian-tsan
"But this refers to the moment when the six dyatanas are complete. "
157. Vibhdsd, TD 27, p. 117c3: Praityasamutpdda is of four types: ksanika, sdmbandhika, dvasthika and prdkarsika.
The Vydkhyd explains, in a different order: a. ksanikah ksane bhavah ksano 'sydstiti ksanikahb prakarsena dlvyati carat vd prdkarsikah / prabandhayukta ity arthafrAnd further on: sa evdvasthikahprakarsayogdtprdkarsikah/ anekaksanikatvddanekajanmikatvdcca. c. sdmbandhik JhetuphalasambandhayuktaityarthahA avasthikah/ dvdda/apahcaskandhikdavasthaityarthah
158. Hsiian-tsang corrects: "the three skandhas. "
159- One can say that the organs are placed beside the ndman which is their support (d? raya)\ one
can say that their existence or activity (vrtti) depends on ndmarupa.
160. The abhmipdta of the eye is its activity (pravrtti) with respect to visible things.
161. The paryavasthdnas are the absence of shame, ahri, etc. , v. 47.
162. Here Hsiian-tsang and Paramartha omit this quotation from the Prakarana. (According to the Vydkhyd, "the Prakaranas"). See below, p. 405,410.
163. Samghabhadra: The masters of the Abhidharma say that it is with respect to the "states" (avasthds) that the Buddha taught pratityasamutpdda. The Sautrantika (=Vasubandhu) does not believe this, and this is why he puts in his stanza the word kila (which we have translated as "according to the School").
164. Saeki mentions Madhyama, TD 1, p. 578bl6. Pratityasamutpdda of the Sutra is dbhiprdyika; in the Abhidharma, Idksanika. See above, note 152.
165. Samyutta, ii. 26; Majjhima, i. 8, 111; Visuddhimagga, 599; Samyukta, TD 2, p. 84b26; SdHstamba, p. 88 (Thdorie des douze causes), quoted in Madhyamakavrtti, 593. Variants, among which we shall take up those of the third paragraph.
Vydkhyd: kirk svid idam ity dtmadravyam anvesate / katharh svid idam iti kena prakarena kayd yuktyeti / ke santa iti ke vayam iddntm vidyamdnah / ke bhavisydma ity evarh ndvadhdrayati.
The Sdlistamba in the Madhyamakavrtti: kim nv idam / katharh nv idam / ke santah / ke bhavisydmah / ayam sattvah kuta dgatah / sa itas cyutah kutra gamisyati.
Majjhima, i. 8 and Visuddhimagga, 599 (Warren, 243): aham nu kho'smi /nonu kho'smi / kim nu kho'smi / katharh nu kho'smi / ayam nu kho sutto kuto dgato / so kuhimgdmibhavissai (The Visuddhimagga reads: aham nu kho'smirh . . . )
This text appears to bear some relationship to the Sutra of the trsnavicaritas, Kosa, vii. l3a. 166. Opinion rejected by Samghabhadra.
167. These are the three vartman or vatta. Visuddhimagga, 581: tivattam (idam bhavacakkam) anavatthitam bhamati.
In all the other sources, the third vartman is solely defined as retribution (vipdka) (or fruit, phald)\ see The'orie des douze causes, 34.
168. Hsiian-tsang: "The naya of the bhavdhgas is solely that. " Samghabhadra comments on the word "solely", which, he says, indicates that the number of the bhavdhgas is limited to twelve.
169. Madhyama, 34. 3, Samyukta, TD 2, p. 92c22.
Footnotes 513
? 514 Chapter Three
The commentators say: the word kevala indicates the absence of dtman (self) and of dtmiya (things pertaining to the self); the word "grand" indicates the absence of beginning and end;. . . "mass of suffering", because it is accumulated by the impure samskdras; samudaya because it is producedbyaconjunctionofconditions . . .
170. According to the Vydkhyd: "The Sthavira Vasubandhu, teacher of the master Manoratha"; according to P'u-kuang: "Vasubandhu the elder, a dissident Sarvastivadin" {yu pu i shih
On Manoratha, the teacher of Vasubandhu the elder, see Watters, i. 211.
171. According to the Vydkhyd, the Sahetusapratyayasaniddnasutra.
avidydbhiksavah sahetukd sapratyaydsaniddnd / kafca bhiksavo 'vidydydhetuh kah pratyayak
kirn niddnam / avidyayd bhikssavo'yonUomanasikarohetul? . . .
Same quotation in the Madhyamakavrtti, 452, excerpt from the Pratityasamutpddasutra. Samyukta, 13. 20 (note of Saeki).
ThSorie des douze causes, p. 8; Anguttara, v. 113 (on the nourishment of avidyd).
Nettippakarana, 79 (avijjd avijjdya hetu, ayonisomanasikdro paccayo). 172. See below, note 176.
173. "Here", that is to say in the Sutra that we are concerned with now, the Pratttyasamutpddasutra (Vyakhyd), the Dvddafdngasutra (Saeki).
For example, Samyutta, ii. 25. 174. The Sautrantika Srilabha. 175. See above, note 171.
176. Samyukta, TV 2, p. 74b-c caksuh pratUya r&pdni cotpadyata dvilo manasikdro mohajah. mohaja - avidydja.
Madhyamakavrtti, 452, according to the Pratityasamutpddas/itra: dvUo mohaja manasikdro bhiksavo'vidydyd hetuh.
111. Samyukta, 2. 14. Samyutta, iii. 96: avijjdsamphassajena . . . vedayitena phutthasya assutavato puthujjanassa uppannd tanha.
178. Samyutta, ii. 25: paticcasamuppddam vo bhikkhavedesissdmipaticcasamuppannecadhamme.
179. Prakarana, TD 26, p. 715c4 traiyadhvikdh sarve samskrta dharmdh pratftyasamutpdddah / ta eva ca pratUyasamutpannah.
Above p. 405.
180. By qualifying cetand with the word dbhisamskdrikd, the author indicates the unique or self-characteristic of all the cetands (i. l5a); for the cetand, creating retribution (vipdkdbhisa- mskarandt) is its dbhisamskdrikd. The future dharmas are "willed" {cetita), that is to say are "the object of a vow or an intention" (pranihita), by this cetand, "I will be a god, I will be a man. " It is in this way that the future dharmas are samskrta; they are not so called through "anticipatory designation" (bhdvinyd samjfiaya).
181. It is the object of a kuialadharmacchanda, v. 16, viii. 20c.
182. Kosa, i 13.
183. Vibhdsd, TD 27, p.
118b25: The Bhadanta Vasumitra says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma . . . ; the dharma which is production (utpdda). . . ; the dharma which is active (karaka? ). . . The Bhadanta says: The pravartaka (see Kosa, iv. 10) is pratityasamutpdda dharma; the anuvartaka is pratityasamutpanna dharma.
184. According to the Tibetan, the Sthavira Bsam rdzogs (which Schiefner, Tdrandtha, 4, a 6 , gives
? as Sarhbhuti); Hsiian-tsang: wang-man Hjfil "hope-fulfillment"; transcribed by Paramartha. This paragraph appears to be excerpted word for word from the Vibhdsd, TD 27, p. 118bl5,
which Saeki quotes foL 16a.
185. According to the Vydkhyd.
186. Samyukta, TD 2, p. 85al6. purvdntejndnam aparante'jfidnarh madhyante'jnanam buddhe'jfidnam dharme'jridnam samghe'jtidnam (See p. 421).
187. See Chapter ix, French trans, p. 247.
188. The Lotsava translates: "It happens that, in the Teaching not everything is only of clear meaning. The Bhagavat also gives definitions which bear on the essentials of the thing to be defined. " Hsiian-tsang: "All the Sutras are not spoken in a clear meaning; it happens that they are also spoken according to their essentials. " Paramartha: "All the Sutras are not of clear meaning by the fact that they define. . . "
189. Siksasamuccaya, 245; Majjhima, i. 185 (katamdajjhattikdpathavidhdtu /yarn ajjhattam . . . kakkhalam . . . seyyathdpi kesd. . . ), iii. 240.
190. The Lotsava indicates the first words of this other Sutra: santy asmin kdye, see Siksdsamuccaya, 228, Madhyamakavrtti, 57, Majjhima, iii. 90, Digha, iii. 101.
191. The vtjHana that this refers to is the pratisamdhivijridna, the vijfidna of "reincarnation": we should understand upaga = torn torn upapatthh gacchati.
192. According to the Vydkhyd, the Aryamahisdsakas; according to the Vibhdsd, TD 27, p. H6c57, the Vibhajyavadins; according to the Samayabheda, the Mahasamghikas; according to the Ytt-chia fan chi l^ftpf^lB. , the Mahasarhghikas and the Mahlsasakas. Kathdvatthu, vi. 2 (xi. 7, xxi. 7); Nirvana, 1925, p. 185.
Samyukta, TD2,p. 84bl6. UtpdddtfvdtathagatdndmantapddMvdtathd^atdyidmst^ (dharmdndm) dharmatd; Samyutta, ii. 25; Visuddhimagga, 518.
On this formula (which the Vydkhyd quotes according to the SdlistambasMra, Cordier, 111, 361), see the note in Theorie des douze causes, 111-113.
193. Vtpadaica ndmdbhutvdbkavalaksanah (definitionof the Sautrantikas, il p. 242), Paramartha translates this text. The Lotsava has: utpddaica namotpattih (and the Vydkhydglosses: the utpatti of a dharma is necessarily "of the moment", [tadanimtana]). Vydkhyd, in Cosmologie, p. 166, line 5, reads: ko'syotpddasya avidyadibhir abhisambandho yathaudanena pdkasydbhisambandhah kart kriydlaksanah.
194. Etymology of the word pratttyasamutpdda, Burnouf, Lotus, 530, Introduction, 623; Visuddhimagga, 518, 521 (Warren, 168); Aung and Rhys Davids, Compendium, 259; Madhya- makavrtti, 5; Theorie des douze causes, 48.
195. According to Pdnini, 3. 4. 21: samdnakartrkayoh purvakdle.
196. The Sautrantikas do not admit the pre-existence of this dharma.
197. Sdbdika - fabdavid = vaiydkarana.
198. Two opinions: the refutation which follows is Sautrantika or Sarvastivadin (P'u-kuang, TD 41, p. I70a29).
199. Andgata ~ alabdhdtmaka.
200. Two simultaneous actions: pratUyakriyd and samutpddakriyd.
201. According to the version of Paramartha, more explicit than Hsiian-tsang: "One should quote this Sutra as an explanation of pratityasamutpdda. "
202. Vydkhyd: asann abhdvo'labdhdtmaka utpadyate yathd pratyety api tatha / asan // atha
Footnotes 515
? 516 Chapter Three
labdhdtmakautpadyate. . . utpanno'pipunarutpadyataityanavasthdnddanisfdprdpnoti. Yetthe Sarhkhyas affirm sata evotpddo ndsatah. And we Buddhists admit the existence of the future against the Vaibhasikas; and against the Sautrantikas; we admit the existence of "generating seeds" (janakadharmabija): we say then son purdpi vd: "or rather, it is pre-existent. "
But one can see in the fourth pdda: asan purdpi vd - "In order to avoid infinite regression, you say that it arises non-existent: this is to return to the thesis refuted in the first line: asann utpadyate
yadvat. " 203. Vydkhyd:nahyasaupurvammukharhvyddaddtividdrayatipascdcchete/kirntarhimukham
vyddadan" chete sa mukham vydddya seta ity ucyate / . . .
204. This is the explanation of Bhadanta Srllabha (Vydkhyd). pratirvipsdrthaitindndvacmdmadhikarandndrhsarvesdmkriydgundbhydmicchdvipsd/ tdm
ayam pratir dyotayati // itau gatau sddhava ityah / tatra sddhur iti yatpratyayah / itau vmastau sddhavo'navasthdyina ity arthah // samupasargah samavdydrtham dyotayati // utpurvah padih prddurbhdvdrtho dhdtvarthaparindmdt // tdm tdm sdmagrim prati itydndm vinasvarandth samavdyenotpddah pratityasamutpddah. One dharma never arises alone, Kosa, ii. 22, etc
See the explanation oipratyaya, vii. note 100. 205. Samyutta, ii. 72, iv. 33; Milinda, 56, etc.
206. Samyukta, TD 2, p. 85al4, Majjhima, iii. 63, Mahdvastu, ii. 285, Madhyamakavrtti, 9, Theorie des douze causes, p. 49.
i. First explanation, approved by Vasubandhu. The arguments two to four are (according to P'u-kuang who follows Samghabhadra), those of the SthaviraSisya Bhadanta Rama (/<<? -
^=ti-tzu^^-).
ii. Second explanation, that of the Sthavira Vasuvarman (Vydkhyd); according to Fa-pao, a
divergent explanation of the Sautrantikas (ching-pu i shih &f? |S||fp ) (as is also the fifth explanation); according to P'u-kuang, the "dissident Santrantika master" (ching-pu i-shih
fi? P^SB), the Bhadanta Shih-ts'ao |M:|f (Vasuvarman); according to Samghabhadra, the "Sthavira-t'u- t'ang $|Jj|", (which gives Sthavirapaksika, a follower of the Sthavira).
iii. Heterodox explanation.
iv. Explanation of the ancient masters (Sautrantika).
v. ExplanationofSrllabha(Vydkhyd) (whomSamghabhadraterms,generally,"theSthavira");
Fa-pao: a divergent explanation of the Saua^itikas;Fu-kiiang,''Sthavira-/'*<<g-/>j*fe/& |RI? "; Samghabhadra, "S&ay'u^-t'ung-chien^^ . "
207. The Vydkhyd comments on this paragraph with the words: etat sarvam dcdryamatam.
208. According to the Vydkhyd, an explanation of the Sthavira Vasuvarman, which should be the Shih-ts'ao of P'u-kuang. A Vasuvarman is the author of TD 32, no 1647, Treatise on the Four Truths.
209. Namely, the ancient masters: dcdryd iti purvdcdrydh.
210. aprahanajndpandrtham, utpattijndpandrtham.
211. According to the Vydkhyd, the opinion of Srllabha.
212. According to the Vydkhyd: sa esa Bhadanta $rildbhah. Note of Saeki: the Sthavira.
213. The Sutra says: jdtipratyayd jaramarana^okapafidevadupkhadaurfnanasyopdydsdh sambha- vanti (with variants).
Theterms/oka. . . updydsasareincluded(samgrhitd)mjardmaranaandarenotseparateitems (ndngdntaram). They come from diverse transformations (parindma) of objects (visaya), living beings and non-living beings, and from the person (dtmabhdva).
Theyaredefined:foka=a\mrmanasyasamprayuktavitarka;parideva=fokasamutthitapraldpa; duhkha, as ii. 7a; daurmanasya, as ii. 8b; updydsa = vicchinnavega daurmanasya, or, according to others, iokaparidevapUrvaka frama {Vydkhyd).
? See the definitions of the Sdlistambasutra (Theorie des douze causes, 80); Abhidhammaasan- gaha, 36; sokddivacanam pariettha nissandaphalanidassanam; Visuddhimagga, 503 (grief is th cause of all vyasana); for other references, see Theorie des douze causes, 31-32.
Soka, etc, are representedon the wheel of existence in Ajanta,J. Przyluski,J/4. T. 1920, ii. 313, an article that should be read
214. The Vyakhya explains aprajanan with the words dvenikim avidydm dariiayati: "the author indicates here avidya pure and simple. " See p. 402,419.
215. See iuMOlb.
216. For us, the item vijndna is the whole of the series of vijndnas from the existence at death (maranabhava) until the existence at birth (upapattibhava): in other words, the mental series of the intermediate being since his initial mind (pratisammhicitta) to its end (the existence at birth, the beginning of the realm of rebirth). This series includes mental consciousness (manovijndna), plus the five consciousnesses, visual consciousness, etc We are thus in agreement with the definition of the item vijndna (vijndndnganirdeh): vijftdnam katamat / sad vijndnakdydh.
This definition of the vijndna is from the Madhyama, TD 1, p. 578bl6, Majjhima, i. 53. According to Paramartha, confirmed by the Vyakhya below (see note 217), we should read: "according to the Vijndnavibhanga of the Prat&yasamutpddasMra. "
If the item vijndna is the initial mind of the realm of rebirth, existence at arising (pratisamdhicitta, upapattibhava), the Sutra would say: vijfidnam katamat / manovijndnam. For "it is to the manovijndna alone that the cutting off of the roots belongs . . . " (iii. 42a).
217. Vyakhya: pratftyasamutpddasutre ndmarupavibhanga evarh nirdes*dt / noma katamat. . . On the definition of ndmarupa and its variants, ThSorie des douze causes.
218. Here Vasubandhu gives the Sautrantika explanation of updddna: the Vaibhasika thesis, v. 38.
On the four updddnas, Kathdvatthu, xv. 2, Vibhanga, 145, Nettippakarana, 41, Samyutta, ii. 3, Digha ii. 58, Majjhima, 166.
219. On kukkuravrata, etc. , Majjhima, i. 387, Digha, iii.
