For Paramartha: "the paths are, in the dhydnas,
realized
without effort.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
Compare Kosa, iv. l2c, vi. p. 1006; Majjhima, i. 249.
388. The Immovable Ones have not acquired the dharmas proper to the Great Disciples, the MahaSravakas, such as Sariputra or Maudgalyayana; for example, they lack prdntakopika (vii. 4l). And the Mahas>avakas themselves do not now possess nor will they possess the dharmas special to the Buddhas or Svayambhus. See i. l, English trans, p. 55, and vii. 30.
389. Two interpretations are possible:
a) The Sautrantikas affirm that the deliverance of the six Arhats is immovable. The
Vaibhasika would object: "If the pure deliverance of any Arhat is immovable, why is only the 'non-occasionally delivered one' (asamayavimukta) defined or recognized as Immovable (akopyadharman)? " The Sautrantikas answer: "It is certain that the pure deliverance of every Arhat is immovable; but the definition of an Immovable One is as we have said
? (p. 1007, line 12), namely: "Some, by reason of the distraction caused by their virtues and their honors, fall away from the blisses by losing their mastery in absorption: these are the Arhats with weak faculties; others do not fall away, and these are the Arhats with sharp faculties. " The latter are recognized as Immovable Ones. As the Arhat with weak faculties falls away from the blisses by reason of distraction, whereas the Arhat with sharp faculties does not fall away (that is to say, does not lose possession of them), it follows that the Vaibhasikas cannot advantageously object: "How does an Immovable One fall away from the blisses? "
b) It has been said above that an Immovable One does not fall away from the blisses, and the Sutra declares that there is falling away from the blisses for the same person for whom deliverance is immovable. In the presence of this declaration formulated in general terms, one says: " The deliverance of any Arhat is immovable," that is to say: "an Immovable One is not sufficiently characterized by the possession of this deliverance. " One therefore adds: "For an Immovable One, it is defined as we have said. " Therefore one cannot object: "How.
390. Here the importance of the theory of the falling away of the Arhat sensibly diminishes. Samghabhadra (TD 29, p. 722a13): When the amount of life approaches its exhaustion, there is no falling away, because there is no weakening of mindfulness; if life still remains to him, falling away is impossible . . . Who falls away? Who does not fall away? He who has entered the Path after asubha meditation can fall away; but he who has entered it after dndpdnasmrti does not fall away. It depends on whether alobha or amoha has been accumulated. In what sphere, in what realm of rebirth is there falling away? In Kamadhatu, persons of the three continents. As for the six gods of Kamadhatu . . . (see note 396).
391. See above note 376. The Tibetan: " . . . experiences small weakness of mindfulness . . . "; but the Tibetan text presents a lacuna, as results from the version of Paramartha. "Small," according to the Vydkhyd, is dhandha, with the sense of manda.
392. The Vydkhyd defines confidence by quoting the stanza:
sucirnabrahmacarye'smin marge cdpi subhdvite /
tusta ayuhksaye bhoti rogasydpagame yathd // which is quoted below by Vasubandhu.
393. iv. 33a, vi. 40c.
394. On the nature of these paths of "transformating the faculties," above note 384. Vibhdsd, TD 27, p. 349a and following; the opinions differ.
a. Nirvedhabhdgiyas: in the fourth, no perfectioning; in the first three, perfectioning
through 9 dnantaryas and 9 vimuktis (1st opinion), through 1 dnantarya and 1 vimukti (2nd opinion), through 1 prayoga (3rd opinion).
b. Darfanamdrga, no perfectioning.
c. ASaiksas, 1 prayoga, 9 dnantarya, 9 vimuktis (adopted by Vasubandhu), 1 prayoga, 1 dnantarya, 1 vimukti (2nd opinion).
Saiksas, 1 prayoga, 1 dnantarya, 1 vimukti (adopted by Vasubandhu), 1 prayoga, 9 dnantaryas, 9 vimuktis (2nd opinion).
395. Paramartha: "By reason of long cultivation. "
396. Now it is through fear of falling away that the ascetic sharpens his faculties. We have seen above that the Aryans and persons arisen in the higher spheres cannot transform their faculties (vi. 41c-d).
Persons born among the six classes of gods of Kamadhatu cannot fall away. They certainly possess sharp faculties, since they are disgusted with the heavenly joys from the point of view of the Truths: ye purvam atyuddrebhyo visayebhyo samvijantoyatah (? ) satydnipaiyanti te katharh tan dlambya parihdsyante / avasyarh hi te tiksnendriyd bhavantity abhiprdyah.
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397. The ASaiksa perfects his faculties as he has obtained the result of Arhat; since he obtains this result in nine spheres, so too there is perfecting of the faculties.
The &aiksa perfects his faculties as he has obtained the results of Saiksa; as he does not obtain these results in the Arupyas, so too there is the perfecting of the faculties. The first two results of &aiksa are obtained in andgamya; the third in six spheres. (But opinions differ).
398. See vi. 33, 46d.
399. Vydkhyd: phalam phalavisistam ceti / phalarh sakrddgdmiphalam / phalavisistam prathamadhydnddiprahdndyaprayogdndntaryavimukti-visesamdrgalaksanam.
Paramartha: The person who cultivates the transformation of his faculties abandons the result and the path of weak faculties higher than the result {phalam phalavisistam ca mrdvindriyakam mdrgam).
Hsiian-tsang: He abandons phala and phalavi/istamdrga.
400. Vydkhyd: phalamdrgam eva pratilabhate / kdmadhdtuvairdgyamdtrasarhgrhitam / na cdnagdmiphalam drupyasamgrhttam iti / pancdndm avarabhagiydndm prahdndd andgdmiti sutre vacandt / darsanamdrge ca tatrdbhavdt tadabhdvah kdmadhdtvandlambandd iti vyakhyatam etat.
Paramartha: He obtains, in the family of sharp faculties, both result and Path; not the result of Anagamin included in Arupyadhatu. This is because the Saiksa does not transform his faculties in Arupyadhatu.
Hsiian-tsang. What he obtains is only a result, and not the path, of candidate: therefore it is not a result of &aiksa included in Arupyadhatu. This is why the Saiksa transforms his faculties in only six spheres.
One should here study the commentaries on Hsiian-tsang.
401. Paramartha: Two Buddhas and seven Sravakas are nine by reason of their nine faculties.
402. Yuan-hui says: The Immovable One is of two types, the first is called aparihdnadhar- man because his faculties are sharp in origin; the second is called Immovable because there is a perfectioning of his faculties.
403. Buddha: strong-strong faculties; Pratyekabuddha: strong-medium; Immovable: strong-weak . . .
404. The two types of Buddhas are included in the seventh class. 405. Paramartha: By reason of prayoga . . . they make seven. 406. See vii. 39c.
407. For the Dharmanusarin, 3 types of faculties, a single gotra} 15 paths, 73 types of detachment, 9 physical persons, for a total of 29,565.
For the Sraddhadhimukta, considering his sixteenth moment (of the acquisition of fruit, vi. 31), we have 3 types of faculties, 5 gotras, 1 path, 73 detachments, 9 physical persons = 9,855.
Vydkhyd: BhagavadviSesa remarks: "There are twelve types of &raddhadhimukta from the point of view of the Path, because he is to be found in the path of bhdvand. " We do not understand with what intention he expresses himself thus. . .
The Vydkhyd examines the different types of Sraddhadhimukta in his career up to the quality of Arhat (35,235); of a Drstiprapta to the acquisition of the result (1,971: no difference for the gotra), in his career up to the quality of Arhat (7,047); of a Kayasaksin (who is either a Sraddhadhimukta or a Drstiprapta), of a Prajfiavimukta, of a ubhayatobhd- gavimukta. The Vydkhyd discusses the calculations of BhagavadviSesa.
408. Anguttara, iv. 452, Puggalapafinatti, p. 14. Anguttara, iv. 77. Samyukta, TD 2, p. 330b24.
? The Buddha said to Sariputra: Of these five hundred Bhiksus, ninety obtained the three vidyds {Koia, vii. 45c), ninety the twofold deliverance; the others are Prajnavimuktas (compare Samyutta, i. 191). Vibhdsd, TD 27, p. 319bll? : The vidyds with the eight vimoksas, is the twofold deliverance. See also Vibhdsd, TD 27, p. 733a28 and following.
409. Klesdvarana is the obstacle or bond made up of the defilements. Vimoksdvarana is the obstacle--namely bodily and mental powerlessness (akarmanyatd)--which is opposed to the production of the eight vimoksas (vii. 32a).
410. Paramartha follows this text. Hsiian-tsang follows a reading ahdryadharmo'paripur- nasaiksah, and translates: "Even having abandoned five klesas, and being immovable, he is not called a complete Saiksa. " Gloss of the editor: "Even though he is complete in his faculties and the result, he has'not obtained nirodbasamdpatti. "
411. On the parupura and aparipura Bhiksu, see Anguttara, iv. 314.
412. Consequently the "Supreme Worldly Dharmas," laukikdgradharmas (vi. l9b-c), are prayogamdrga. The path that the ksdntis constitute (vi. lSc) is also prayogamdrga, but extended (viprakrsta) prayogamdrga (Vydkhyd). It is by way of example that Vasubandhu speaks here of the "near preparatory path. "
413. In the "perfecting of the faculties" (indriyasamcara, vi. 60c-d) and elsewhere, dnantaryamdrga is not the abandoning of dvarana.
414. Vimuktimdrga is the moment of thought which immediately follows the abandoning of the dvarana: the moments which follow vimuktimdrga can be similar to it: "I am delivered! ", and are, like it, "liberated paths"; but they are called visesamdrga.
415. On visesamdrga, vi. 32c-d, 6ld-62b, vii. l8c. The moments of thought that follow the sixteenth moment (vimuktijndna) of abhisamaya, and which are similar to it (tajjdtiya); also all "continuation" of a vimuktijndna; prolonged ksayajndna (vi. 45a). So too the path which has for its object the "blisses" {sukhavihdra) or the taking possession of certain spiritual qualities (vaisesikagundbhinirhdta), see viii. 27c.
Paramartha translates by a gloss: "Vifesamdrga is the other paths which arise following vimuktimdrga, that is to say, the paths of samddhi, abbifid, indriyasamcara, etc. "
416. Below note 419.
417. esa hi nirvdnasya panthds tena tadgamandd iti / lokeyena gamyate sa mdrga iti pratitah / anena ca nirvanam gamyate prdptyate tasmdn mdrga iti desayati / mdrgayanty anena veti mdrga anvesana iti dhdtuh pathyate (10. 302) / yena nirvanam anvisyate sa mdrgah.
418. This second phrase is glossed: yasmad vd tdbhydm nirupadhisesam nirvanam pravisati yad[d]utpattau nirupadhisesanirvdnapravesah. On the two Nirvanas, above p. 966.
Others translate: Because, by means of these paths, due to the acquisition of higher and higher paths, one enters nirupadhihsa.
419. Magga distinct from patipadd, Ang. ii. 79, Majjh. i. 147.
420. Dharmaskandha, TD 26, p. 463a22, Vibhdsd, TD 27, p. 482a26-486a5. Digha, iii. 228, 229 (two groups of four), Vibhanga, 331 (speaks of samddhi without any other details), Nettipakarana, 113, Visuddhi, 85 (catubbidho [samddhi] dukkhdpatipadddandhdbhinnddiv- asena).
Four different patipadds, Childers, 364b.
421. For the Vydkhyd, these are the dhydnas (dhydnani) which "flow without any effort being necessary" (ayatnavdhini).
For Paramartha: "the paths are, in the dhydnas, realized without effort. " 'bad mi dgos par ran gis nan gis 'byun ba'i phyir - "because, without any
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effort being necessary, [the paths] easily arise of themselves. " See vi. 71d, viii. 23a.
422. On the history of this expression and its first use, see the remarks of E. Hardy, Preface to the Nettipakarana, and Mrs. Rhys Davids, Preface to the Vibhanga. Samyutta, v. 227, the bodhapakkhiyas are the indriyas; Vibhanga, 249, the bodhipakkhikas are the "limbs of Bodhi"; Visuddhimagga, 678, classical list; Patisambhidd, ii. 160.
The thirty-seven, without being isolated from other good dharmas, form a group in Anguttara, i. 39 and following.
Classical list of thirty-seven, Dtgha, ii. 120; Lotus, 430; Childers, 92; Spence Hardy, Manual, 497; Kern, Manual; Milinda, trans, ii. 207; Lalita (Rajendralal), 8, 218; Dharmasamgraha, 43; Mahavyutpatti, 38-44; Dharmasarira, the short edition from Turkestan, Stonner, Ac. de Berlin, 1904, p. 1282 {bodhipdksika). The thirty-seven are maggabhdvand, Vinaya, iii. 93, iv. 126. They include the preparatory path, etc. ; see Ko/a, vi. 70.
Variant lists. The Vibhajyavadins (Vibhdsd, TD 27, p. 499a14) have a list of 41, adding the four dryavamfas (Ko/a, vi. 7). Netti, 112, admits 43 bodhipakkhikas, placing, says the commentary, six samjftas before the "mindfulness": anicca, dukkha, anatta, pahana, virdga, nirodhasannd (see Anguttara, i. 4l). Buddhaghosa {Anguttara, i. ed. of 1883, p. 98) mentions a list that includes 3 satis, 3 padhdnas, 3 iddhipddas, 6 indriyas, 6 balas, 8 bodhyangas, 9 maggangas; on the other hand Anguttara, i. 53, has six bodhyangas (mindfulness being omitted); and Bhavya tells us that certain masters place the brahmavihdras (compassion, etc. ) among the bodhyangas.
The "Bodbivakso (vrksa ? )" of Taisho 14, no. 472, is perhaps the Bodhipaksanirdefa of Mahavyutpatti, 65. 57 and of Kanjur, Mdo, 16.
423. Reading of the Vydkhyd. Hsiian-tsang has tuan gff = to cut off = prahdna; but Paramartha exactly translates ch'in Wl = effort = prayatna, utsdha, virya, vyavasdya. The Tibetan version has spon ba - prahdna. All the Sanskrit sources (Lalita, p. 33, etc. ) give prahdna.
424. Hsiian-tsang digresses from the original. He has:
The path is also called bodhipdksikdh dharmdh. How many are they and what is the
meaning of this word? The Karika says:
The bodhipdksikas are thirty-seven, namely the four smrtyupasthdnas, etc. ; Bodhi is
ksaya and anutpdda; as they are favorable to it, they are called bodhipdksikas.
The Bhdsyam says: The Sutra teaches that there are thirty-seven bodhipdksikas: four smrtyupasthdnas . . . eight mdrgdngas. The two consciousnesses of ksaya and of anutpdda
are called Bodhi. There are three types of Bodhi: srdvakabodhi, pratyekabodhi, and anuttara bodhi. These two consciousnesses are called Bodhi because the anusayas are completely destroyed, because the saints know in truth that he has done that which should have been done and that he has nothing more to do. The thirty-seven dharmas are favorable to Bodhi and are as a consequence called bodhipdksikas. Are each of these thirty-seven different in their nature? No. The stanza says:. . .
425. On these two jndnas, vi. 50, vii. l, 4b, 7.
426. The prajnd of a Prthagjana or of a Saiksa is not called bodhi because it is not delivered
from the totality of ignorance relative to the Three Dhatus.
427. The task is accomplished: duhkham me parijndtam; there will be nothing more to accomplish: duhkham me parijndtam na punah prahdtavyam.
The two jnanas suppose sharp faculties. [Let us correct: the second Jnana supposes . . . ]
428. Vibhdsd, TD 27, p. 496b 18: Why are they called bodhipdksikas? . . . Ksaya and anutpddajndna are called Bodhi because they include the complete intelligence (budh) of the Four Truths. If a dharma is favorable to this complete intelligence . . . it is called bodhipdksika.
? Definition of Bodhi in the Yogacara sources, Bodhisattvabhilmi, I, vii. Cambridge MSS, fol 37 (analyzed in Muse'on, 1911, p. 170). Samantapdsddikd, i. 139, explains the different uses of the word, arahattamaggandna, sabbannutan~dna, etc.
Buddha is understood to be the Sravakas, the Pratyekabuddhas and the Anuttarasamyak- sambuddhas (Deva, Catuhhtikd, 498): all three possess Bodhi as Vasubandhu defines it here. Kosa, i. l, English trans, p. 55.
Bodhi = pure prajn~d, p. 1028.
429. Vibhdsd, TD 27, p. 496a23, three opinions, ten, eleven, twelve things, see p. 178-179. Mahayana, nine things, because samyaksamkalpa is prajfld.
Samkalpa is closely connected to vac, karmdnta, djiva, p. 1025 See the definition in Digha, ii. 312: sammdsamkappa = nekkhamma, avydpdda, avihimsdsamkappa. p. 1028, 1030.
430. Paramartha has a different order: sraddhd virya smrti samddhi prajnd priti upeksd and prasrabdhi sila samkalpa, which can give us: sraddhd viryam smrtih sdntih (? ) prajndprttir upeksanam (? ) / prafrabdbih filasamkalpau.
431. This has been explained above p. 927.
432. From the "intentional" point of view (abhiprdyav&fdt), there is nothing wrong in therefore dividing morality into two. But if one takes into consideration the things themselves (mukhyavrttya), one will have sixteen things, morality counting for seven (avijriapti, etc. ).
433. For example the smrtyupasthdnas are principally prajnd, but they are also virya, etc. Prajnd is the principal element in this, the essential factor, because the other qualities are present by its force.
Qualities arisen from cultivation, not "innate" qualities (upapattilabhya).
434. Vydkhyd: sarvagunasampattilaksand rddhis tasmin samddhau pratisphitd, thus samddhi = rddheh pddah - rddheh pratisthd.
On the rddhipddas, Majjhima, i. 103, Samyutta, v. 254, Anguttara, iv. 309 (survives in Koia, ii. lOa, English trans, p. 168); Vibhanga, 216; Sutrdlamkdra, sviii. 51; Madhyamakdvat- dra, iv. l (trans, in Muse'on), Mahdvyutpatti, 40, Dharmasamgraha, 46.
The formula is classical (Digha, iii. 221 = Mahdvyutpatti, 40) chandasamddhiprahdna- samskdrasamanvdgata rddhipdda . . . [The Pali has padhdna and vimamsd. ] The Sutra says: chandam cdpi bhiksavo bhiksur ad hip at im krtvd labhate samddhim so'sya bhavati cchanda-samddhih / cittam . . . viryam . . . mimdmsdm cdpi bhiksavo bhiksur adhipatim krtvd labhate samddhim so'sya bhavati mimdmsdsamddhih. Childers, p. 364b, 390b.
For Vasubandhu rddhipdddh - rddhihetavah; the absorptions are the causes of fddhi; and the absorptions themselves proceed from chanda, virya, etc. On rddhi, Kola, vii. 42.
435. See vii. 42. anekavidham rddhivisayam pratyanubhavati / eko bhutvd bahudhd bhavati. . . brahmalokam kdyena vase vartayata iti iyam ucyata rddhih / (Mahdvyutpatti, 15, Anguttara, iii. 280, Digha, i. 77) rddhipdddh katame / chandasamddhih / viryasamddhih / cittasamddhih / mimdmsdsamddhih / ima ucyanta rddhipdda iti. Hsiian-tsang gives the essentials of this Sutra (of which Vasubandhu copies only the first words), and concludes: "The Buddha says here that rddhi is the result of absorption and that its 'feet' are the samddhis arisen from out of chanda, etc. "
436. Samghabhadra (TD 29, p. 727al3) refutes Vasubandhu.
Here the Santrantika (=Vasubandhu) says: There are some other masters who say that
rddhi is samddhi; that the feet of rddhi are chanda, etc. These masters should admit that the bodhipdksikas are, in their nature, thirteen things, by adding chanda and citta. Furthermore, they contradict the Sutra which says: "I explain to you the rddhipddas. R. ddhi, that is to say: he 'experiences' different rddhivisayas . . . ; the pdda, that is to say, the four samddhis of
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chanda, etc. " The Buddha says that the result of samddhi is rddhi, and that the samddhi engendered by chanda, etc. , is pdda.
The criticism [formulated by Vasubandhu] does not hold. For the masters in question maintain that samddhi is rddhi and that it is also rddhipdda. If chanda, citta, etc. , are called pdda, this is in order to indicate the four types of samddhi of which they are the cause: one designates the samddhi, effect, from the name of its cause, chanda, etc. Samddhi is of two types: that which dominates (pradhdnibhavatt) in the stage preparatory to the roots of good; and that which dominates in the state of fullness (nispatti) of the said roots. The first is called rddhipdda, the second rddhi. This is why the Sutra says: "Samddhi is called chandasamddhi when the Bhiksu obtains it under the predominating influence (adhipatim krtvd) of chanda"'. this refers to the samddhi of the preparatory stage. The Sutra then says: "He produces chanda . . . he masters, he fixes his mind for the non-production of bad dharmas . . . " (Anguttara, i. 39): this refers to the samddhi of the stage of fullness of the roots of good. The expression cittam pragrhndti indicates prajna-, the expression cittam pranidadhdti indicates samddhi, for this is the charaaeristic of the samddhi of mastering and fixing. The Sutra says moreover: . . .
437. Vydkhyd: tadvipaksabhutair antara samuddcdrdd indriydny avamrdyante /na tv evam baldni.
