674c25; Vasubandhu follows the
orthodox
opinion (p'ing-chia says:.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
.
manadyatana) and the external dharmdyatana--either together, or not together, its object is not mixed; when it has for its object these seven dharmas (either together, or not together) plus one, two,.
.
.
five of the external objects (visible things, etc), its object is mixed.
Same doctrine on the subject of the smrtyupasthdnas: kdyasmrtyupasthdna is of an unmixed object, bearing only on the body; dharmasmrtyupasthdna can be of unmixed object, or mixed (sambhmna, miira), or universal (samasta) object, vi.
!
5c
285. The word kila indicates that Vasubandhu does not accept this etymology.
? 286. The prefix upa has the sense of repetition (punah punah).
287. Problem discussed in Vibhdsd, TD 27, p. 716b6. The upavicara are proper to mental sensation:
there is thus saumanasya-upavicdra, not sukha-upavicdra.
288. Problem discussed in Vibhdsd, TD 27, p. 715a3.
289. Madbyama, TD 1, p. 690c4. caksusd rupdnidrspva saumanasyasthdmydm rupdny upavkarati
290. According to the Lotsava: "The word ga signifies 'taking for an object', as in the expression: How does he go? He goes thus. " This gloss is omitted by Paramartha and Hsiian-tsang.
291. Hsiian-tsang adds: "The same in the prefatory absorptions of the Second, Third, and Fourth Arupya. "
292. According to the Vydkhyd, Vasubandhu; according to P'u-kuang, the Sautrantikas (TD 41, p. 179cl2).
293. Satatambava=satafa, vthdra-yogaviiesa.
Digha, iii. 250 (variants: satata, sattha, sassata), 281, Anguttara, iL198, iii. 279. SamgUfparydya
15. 6; Vibhdsd, TD 27, p. 189al8 (so called because the Arhats always cultivate it).
294. Upeksako viharati, Attbasdlim, 172.
293. When the Arhat thinks of the dharmas which constitute the Buddha, buddbasamtdnika dharmas, he experiences a good satisfaction. Such a satisfaction is not forbidden, nor is it to be fought.
296. Anantavarman does not accept this theory: This is not correct, for, in the Sutra, the Bhagavat does not say that the satisfactions, etc, are upavicara solely when they are defiled (sdmklehka). He says in fact, "Oh Bhiksus, take support on the six upavicdras of satisfaction, abandon the upavicdras of dissatisfaaion; take support on the six upavicdras of equanimity, abandon the upavicdras of satisfaction. There are, Oh Bhiksus, two equanimities, the equanimity resting on unity (ekatvasamnis'rita), and equanimity resting on variety (ndndtvasamnis'rita): take support on the first, but abandon the second" (yaimesopsaumanasyopavicdrdstdnds'rityatdnadh daurmanasyopavicdrdstdnprajahUa. . . ). Majjhima,I364,inanothercontext:yd'yamupekhd ndnattdndttasitdtornabhimvajjetvdyd'yamupekhdekattdekattasitd. . . tornevupekhdmbhdveti.
But, says Ya? omitra, this Sutra does not prove that the satisfactions, etc, can be upavicara without being sdmkletika. One supports oneself on light (laghu) defilement in order to abandon heavy (guru) defilement; as he said, "Mdna or pride, is to be abandoned by supporting oneself on mono. " The text referred to in Nettippakarana, 87: "The mdna, supported on which one abandons mdna, is good (ku/ala). " According to this same work, thirst ("desire) can also be good, see below note 297. (We know the Tantric thesis of rdga expelled by raga, Cittavi/uddhiprakarana, JASB. ,
1898, p. 175.
To be sure, mdna is never purification (vydvaddnika). Nanda (who expelled desire for women
by desire for goddesses) is an example. The Bhagavat also teaches that one abandons the upavicdras of equanimity by the upavicdras of equanimity.
297. Vibhdsd, TD 27, p. 715bl: five explanations of the expression idstrpada; Vasubandhu adopts the first. (In taking into consideration the three time periods, 108 upavicdras. Vac chattimsa saUpadd of Majjhima, iii. 217.
AccordingtotheVydkhyd:taevdspadaiopavicdrab. . . "Theseeighteenupavicdras,throughthe distinction of those which have for their principle craving and naiskramya, make up the thirty-six points of the Master. " Understood in this way, the argument goes to prove that some of the upavicdras are good, others bad
Paramartha and Hsiian-tsang understand: "On the other hand, the satisfactions, etc (tony eva saumanasyddmi). . . "
Naiskramya is explained as "leaving" (niskrama) the samkle/as or getting out of the suffering
Footnotes 523
? 524 Chapter Three
of samsdra.
On gredbafrita, naifkramydfrita, Kola, it trans, p. 155, iv. 77b-c; Mahdvyutpatti, 245. 1145,
Samyutta, iv. 232, Vibhanga, 381, MUmda, gehanissha and nekkhammanissita (thirty-six vedands); Nettippakarana, 87, how good desire gets one out of dissatisfaction, nekkhammasita. Rhys Davids- Stede, nekkhamma, geha, gedha (confused with the words kdma and grha).
Somanassa, domanassa, upekkbd are sevkabba, asevitabba, Digha, ii. 278.
298. Same comparison, grain and husk, Vyasa ad Yogasutra, ii. 13.
299. This thesis is demonstrated in Chapter IX (page 297 of the French translation).
300. The term kle/a is to be understood as both the kle/as and the upaklefas, v. 46.
301. Cittacaittasamuddcdrddyapafutvdt. As we shall see, iil42d, upeksdydm cyutodbhavau.
302. See Chapter DC, French trans, p. 296-7.
303. It appears indeed that this is not exactly correct: the first moment of antardbhava is necessarily defiled
304. See above p. 383 and note 85.
305. Samyukta, TD 2, p. 123a24, Ekottara, TD 2, p. 772bl4. Digha, iii. 211 {Samgitisuttanta): sabbe sattddhdrapphitikdsabbesattdsamkhdrapthitikd/ ayarhkhoavusotenabhagavatdjdnatdpassatd arahatd samrndsambuddhena eko dhammo sammadakkhdto. The word sarhkharatthitika is omitted in Anguttara, v. 50,55. PaUsambhiddmagga, i. 122.
Madhyamakavrtti, 40, quotes another Sutra: eko dharmah sattvasthitayeyadutacatvdra dhdrdh. Mahavastu, iii. 65.
The first section (Ekadharma) of the Samgitiparydya begins: "All beings last through food. "
306. Samyukta, TD 2, p. 102al3, Vibhdsd, TD 27, p. 674b28, Lokaprajtidpti (analyzed in Cosmologie bouddhique); Mahdvyutpatti, 118; Beal, Catena, (interesting).
Digha, iii. 228 (kabalmkdro dhdro oldriko vd sukhumo vd. . . ) Majjhima, 148,261, Samyutta, ii. 98; Dhammasangani, 71,646, Atthasdlmi, 153, Visuddhimagga, 341, Nettippakarana, 114.
See the UddyisUtra, Kofa, ii. 44d, viil3c
307. MMrapurisa absent from among the Four Kings.
308. On the constituent elements of the molecule, ii. 22; the smallest part of the visible termed chdyd includes odor, taste, tangible.
Paramartha is not very dear: "How are the (odors) chdyd-dtapa-jvdld-prabhd, etc food? "; Hsiian-tsang: "How are chdyd-dtapa-flasne<o\d food? "
Hsuan-tsang translates the phrase ydny apt tu ndbhyavahriyante "which however are not swallowed," by a simplejw % (=punab).
309. According to the Vydkhyd, Vasubandhu now presents his own opinion (svdbhiprdya).
310. Vibhanga, TD 27, p. 675al3. Vibhanga, 13, atthi rOpam kabalmkdro dhdro / atthi rupam na
kabalmkdro dhdro: this refers to rupaskandha; Vasubandhu speaks of rupdyatana.
311. Vijnd, as one says prajnd; the meaning is vijridna.
Food by the mouthfuls, being, by its nature, the three dyatanas of odor, taste, and tangible, is
evidently sdsrava, impure; but spuria, manahsamcetand and the vijridna are sometimes impure, sometimes pure. It is only when they are impure that they are food.
312. The Lotsava does not explain the term vijridna. Paramartha explains it through manovijndana, Hsiian-tsang through vijridnaskandha.
313. Vydkhyd: catvdra dhdrd bhutdndm sattvdndm sthitaye sarhbhavaismdm cdnugrahaya / katame catvdrah / kavadikdrdhdra auddrikah suksmaJ cdhdrah prathamah / spar? o dvitryah / mana-
? hsarhcetand trtiyah / vijfidnam dhdrai caturtbah. (Comp. viii. 3c).
Ekottara, TD 2, p. 719al5: bbittdndm sthitaye ydpandyai sambhavaisindm cdnugrahdya;
Vibhdsd, TD 27, p. 676bl5; Samyutta, iLll,Majjbima, i-261: cattdro'me bhikkhavedhdrdbh&dndm fbitiyd sambhavesinam vd anuggahdya. . . kabaUmkdro dhdro oldriko vd sukhumo vd. . .
On the expression kdyassa fbitiyd ydpandya, Visuddhimagga, 52 and other sources in Rhys Davids-Stede (ydpand).
Sthitaye=avasthdpandya, anugrahdya=punarbhavdya sambhavdya (Vydkhyd).
314 See p. 442 line 27.
315. Manomaya, see K6sa, ii. 44d, viii. 3c
316. Above p. 393.
317. Hsifon-tsangvibhinirvrtti(ch'ife,utpdda),because,turnedtowardsfuturebirth,itisproduced in a short period of time.
318 a painful body. . . The Lotsava translates lus = kdya, dtmabhdva; the Chinese translators have svabhdva. Tbe Vydkhyd gives the words savydbddham (saduhkhatvdt) abhmirvartya.
319. This is a Sutra of four points (cdtuskotika): asti pudgalo yasydbfomitvrttisamyojanam prahhtam nopapattisamyojanam / asti yasyopapaPtiprayojammh prabinam ndbhimrvfttisamyo- janam / asti yasydbhmirvrttiprayojanam prabinam upapattisamyojanam ca / astiyasya ndbhi- nirvrtUprayojanam prabinam nopapattisarhojanam.
The distinction between abhinirvrtti and upapatti is elucidated in Kofa, vL3.
Rhys Davids and Stede have grouped many references under the words abhinibbatta, abhinibbatti, abbinibbatteti. One of the most interesting is Samyutta, iii. 152 (which slightly calls to mind the "embroiderer" of the Upanishad).
Let us add that, in Anguttara, ii. 134, we have (in addition to orambbdgtya samyojana which brings about rebirth in Kamadhatu): uppattipatildbhika samyojana (correct upapatti) and bhavapatildbhika samyojana: this second category is the abhinirvrttisamyojana of the Abhidharma bh&vzFantarabhava the Antaraparinibbayin has broken the bond which produces upapatti, but not the bond which produces bhava.
320. The words "when he is an AnagarnkT are necessary, for one can detach oneself from the two lower Dhatus through a worldly path, thus in a manner which is not definitive.
321. Anugraba. Here,by sambbavaisin,one should understand, conforming to the second explanation (above line 28), not the intermediate beings, but all beings not liberated from thirst (satfsna).
322. Four opinions in Vibhdsd, TD 27, p.
674c25; Vasubandhu follows the orthodox opinion (p'ing-chia says:. . . )
323. We see in fact that three of the four foods--manabsamcetand, which is action; the vijfidna considered as vijndnabija, "the seed which is the vyfidna" action which develops or perfumes (karmaparibhdvita); Mid spars'a, which is associated with action--have for their result anugraha or re-existence (anugrahdya bhavati). But how can food by the mouthfuls have this result?
324. Samyukta, TD 2, p. 103a5: rogasya gandasya falyasya catvdra dhdrd m&lam jardmarana pratyayah (? ). According to the Vydkhyd, the word jardmaranapratyayah belongs to another redaction of this same Sutra {Ekottara, TD 2, p. 656cl0). Vibhdsd, TD 27, p. 677al7. Samyutta, iii. 189: rupam rogo tigando ti sallam ti. . .
325. The question also concerns spar/a and vijHdna, which are associated with manahsamcetand.
326. This brings to mind the "popular maxim" (Jacob, ii. 11) of the didmodakas, "cakes of hope," or manomodakas, "cakes made by the manas" of the NydyakandaU, 130 and Nydyavdrttika, 43 (quotations trans, from the Sarvadariana, Museon, 1902, ad 16,22).
footnotes 525
? 526 Chapter Three
In the Shid6-m-zu ^BS. ^M;(MuseeGmmet, Bibl. Etudes, viii 1899), 126, the mudrd of drinking and of eating, the four foods, and the sensation of acidity which produces the thought of a result.
327. The Abhidharma treatise by this name. TD 26, number 1536, chap. 8, foL 8 (Saeki); Vibhdsd, TD 27, p. 676bl6.
328. A remark of the Sautrantikas according to certain commentators.
329. The Vibhdsd explains four opinions:
1. vijfidna, spuria, andkavadikara nourish present existence; cetand nourishes future existence. 2. spar/a and kavodikdra nourish present existence; vijfidna and cetand nourish future existence. 3. kavodikdra nourishes present existence; spar/a, vijfidna, and cetand nourish future existence. 4. P'ing-chia: all four foods have the two functions.
330. Vyakhyd: sukhavedamyendnugrahdt /yah kaicidvedandskandhah samjfidskandhah sarvah sa spariam pratityetivacanat.
331. Paramartha: The bhava thus projected arises from the vijfidna-seed informed-perfumed by action.
Hsiian-tsang: Punarbhava or new existence means future "birth" (sheng 4 . ) . This future birth is projected by the manahsamcetand&eing projected by the food which is the manahsamcetand, punarbhava is produced by the force of the vijfidna-seed perfumed by action.
According to Fu-kuang, this explanation is that of the Sautrantika school; the Sarvastivadins do not use the expression "vijfidnabtja. "
332. Samgittparydya,TD26,p. 56&a28. yahkaiestkavadikdrahsarvahsadhdrah/ sydtkavadikaro ndhdrah / sydd dhdro na kavadikdrah / sydd ubhayam / sydn nobhayam iti cdtuskofikam.
333. Vibhdfd, TD 27, p. 674a3).
On aupacayika "matter" arising from samddhi, I trans, p. 103. .
334. According to Hsiian-tsang. Vyakhyd: yaf ceha paribhuktah kavadikaro bhoktur bddhdm ddadhdtisakhndhdrah/ so'pydhdrah/ dpdtebhojanaveldydmanugrahdt.
335. See for example the PaficaiiksasUtra, Feer, Fragments du Kandjour, 241.
336. Vyakhyd:Thatwhichhasforitseffectaugmentationisfoodparexcellence(mstkhya).
337. In the Dakkhindvibhangasutta (Majjhima, iii. 255): tiracchdnagate ddnam datvd satagund dakkhind papikankhitabbd / puthujjane dussUe . . . sahassagund. . . / putthujjana stlavante . . . satasahassagund . . . / bdhirake kdmesu vUarage . . . kopisahassagund . . . / sotdpatti- phalasacchikmydya pafipanne ddnam datvd asamkheyyd appameyyd dakkhind pafikafikhitabbd
On the value of the gift according to the field, Ko/a, iv. 117.
338. The Bhagavat said: yah kdi cij jambusanddt sravantyah sarvds tab samudranimndh samudrapravandJh samtddraprdgbhdrdh.
(Compare Anguttara, v. 22, Samyutta, v. 39).
339. ]ambu$andagata-jambudvipanivdsin.
We recall that Jambudvipapurufa = Buddha (Kola, vii. 30a-c).
Kuksimantah, "possessing a womb" = who possesses the capacity to eat; since the beginning of
embryonic life.
340. Vyakhyd' khn atrdicaryam . . .
341. Spiritual states which immediately precede the abandoning of the quality of Prthagjana ~ entry into the Path = the acquisition of the quality of candidate for the first fruit, vil7.
? 342. We have, in viii. 27c, Vydkhyd, another redaction: bodhisattvo hi karmdntapratyaveksandya s
[karmdnta \sboted field] niskrdnto jambumOle prathamam dhydnam utpdditavdn. Dhya, 391: asmin pradeie jambucchaydydm nisadya. . . Majjhima, 1246:. . . ptiu sakkassa kammante sUdya jambucchdydyamsinnovwicc'evakdmehi. . . prafhamamjhdnamupasampajja. . . ; U&*,Lefman, 128 (Chapter xi): avahkya ca kfsikarmdntam . . . : Mahdvastu ii. 45,26.
343. The cutting off of the roots of good results from "false view" {mithyddrsfi), which, being of reflection (samttrikd), is mental (mdnast); the recovery of these roots results from "correct, right view" and from doubt (samyagdfsfi, vicikitsa), which are mental (iv. 79-80).
It is only in the manovijHdna that detachment takes place: for detachment can be obtained only by an absorbed (samdhita) mind; the losing of this detachment is caused by incorrect judgment (ayontfofnanasikdra), which is vikalpa, and thus purely mental
Death is produced in a vijfidna propitious to the cutdng off of the series: thus among a person wherein the activity of the five organs of sense consciousness is "reopened" (cyutih samksip- tapantendfyapracdrasyapravdhaccheddnukale vijHdne bhavati). Arising {upapatti) happens only to the manovijiidna since it takes place with "a troubled mind" (viparyastamati, iii. 15).
344. That is to say pratisamdhisdmdnydd anukto'py uktakalpa iti nocyate.
345'. Kathdvatthu, xv. 9; Kola, viiLld
346. The Bhagavat leaves the Fourth Dhyana in order to die, Digba, ii. 156; below note 350.
347. We can understand: "the mind, being made present, falls (=dies)"; or rather "the mind of this [pudgala] being made present [=having entered into acmity=samuddcarya], this pudgala falls"; or again sarhmukhibhiiya - sammukhibhdvya [with the falling of ni, as we say: "There is a wind which causes leaves to be shoved up, there is a wind which causes leaves to dry up"=astiparnaruho vdto'sti parnaiuso'parah; variant from the commentary of Unddi, 2. 22], with the meaning: " . . . having made the mind present, the pudgala dies. "
How a mind, interrupted by absorption, isreborn,ii. trans, p. 230.
348. Hsiian-tsang reads, hetvabhdvdt - "because the cause of arising is lacking," and not cittacchedahetvabhdvM (which causes difficulties).
We have seen, iii. 38, that arising takes place through all of the klelas or defilements, proper to the sphere where they take place (sarvakleSair hi tadbhumikasr upapattih pratisamdhibandho bhavati).
349. The mind at death can be good, bad, or neutral There are four types of neutral mind: vipdkaja, airydpathika, fatipasthdnika, and nairmanika (ii71d, trans, p. 315). There is good reason to specify to which category the mind of a dying Arhat belongs, [the mind by which he enters into Nirvana, nirvdti].
In Visuddhimagga, 292, some Arhats die sitting down, some while lying down, and some while walking. [Thus with airydpathika minds? ]
350. There are two "cuttings off of the mind" (cittaccheda): apratisamdhika cutting off, or definitive cutting off, in which the mind at death is not followed by the mind of an intermediate existence; and sapratisamdhika cutting off, so that the mind at death continues into the mind of the intermediate being [a cutting off of the series of minds which lasts one life, the cutting off of the bhavanga in the Pali sources]. In this last case, the mind can be also good or bad.
On the nature of the mind of a dying Arhat and, in general, of all dying persons, Kathdvatthu, xxii,3. [Death takes place in pakaticitta, a mind of Kamadharu for a being of Kamadhatu]. On the death of the two types of Arhat, see Compendium, Introduction, p. 75.
351. On the two types of death, death all at once, and gradual death, see ii. 15, trans, p. 176, Vibhdsd, TD27,p. 952cll.
When death is gradual, the organs of sight, hearing, smell and taste, the sexual organ, and the "organs" of agreeable and disagreeable sensation disappear first; the organ of touch (kdyendriya),
Footnotes 527
? 528 Chapter Three
the vital organ (fivitendriya), the mamas and the sensation of indifference {upeksendriya) remain: these four indriyas perish together.
352. Beal, Catena, 41, according to a gdtha which should be Mahayana, gives different indications. For the Saint, the head; for a future god, the eyes; for a future human, the heart; for a future
Preta, the groin . . . We can divine the future destiny of a dead person by examining which part remains warm the longest.
Vangi? a, before her conversion, listened to a skull with a stethoscope with success, and knew if the dead person would be reborn as a man, god, or in helL But listening to the skull of an Arhat, he remained nonplused (Theragdthd, Commentary, Brethern,395).
We see, Avaddnasataka, 15, that the rays re-enter into a certain part of the body of the Buddha according to the realm of rebirth that he has predicted [Into the feet, when it refers to beings in hell
353. The vijtiana, being non-material (ar&pitvM), does not reside in a place (ade/astha); but it has for its support a body endowed with organs.
354. On the vital parts, the four hundred and four illnesses, Vibhdsd, TD 27, p. 953a7, and following, Saddharmasmrtyupasthana, TD 17, p. 4lb20. Bodhicaryavatara, ii. 41 (marmacchedadivedand).
355. Pali gloss quoted in the Expositor (PTS), 132: maranti anendtiyasmin talite nafivati tarn phanam mam/mam noma.
356. 1-tsing (Takakusu, 131) quotes a Sutra which enumerates four dosas: "The chU-lu, ie. making the body slothful and heavy, owing to an increase of the element earth," plus flesman (kapha) pitta and vata. Takakusu translates chU-lu as gsdma: "the phonetic probability is rather in favour of guru or its derivation (gaurava). " [But the fourth classicaldosa is the blood,Jolly, Grundriss, 41]. On the three dosas, Rhys Davids-Stede mention MUinda, 43,172 and Sumangalavildsmi, L133; Takakusu, Commentary on the CuUavagga, v. 14. 1, Mahavagga, vi. 14. 1.
285. The word kila indicates that Vasubandhu does not accept this etymology.
? 286. The prefix upa has the sense of repetition (punah punah).
287. Problem discussed in Vibhdsd, TD 27, p. 716b6. The upavicara are proper to mental sensation:
there is thus saumanasya-upavicdra, not sukha-upavicdra.
288. Problem discussed in Vibhdsd, TD 27, p. 715a3.
289. Madbyama, TD 1, p. 690c4. caksusd rupdnidrspva saumanasyasthdmydm rupdny upavkarati
290. According to the Lotsava: "The word ga signifies 'taking for an object', as in the expression: How does he go? He goes thus. " This gloss is omitted by Paramartha and Hsiian-tsang.
291. Hsiian-tsang adds: "The same in the prefatory absorptions of the Second, Third, and Fourth Arupya. "
292. According to the Vydkhyd, Vasubandhu; according to P'u-kuang, the Sautrantikas (TD 41, p. 179cl2).
293. Satatambava=satafa, vthdra-yogaviiesa.
Digha, iii. 250 (variants: satata, sattha, sassata), 281, Anguttara, iL198, iii. 279. SamgUfparydya
15. 6; Vibhdsd, TD 27, p. 189al8 (so called because the Arhats always cultivate it).
294. Upeksako viharati, Attbasdlim, 172.
293. When the Arhat thinks of the dharmas which constitute the Buddha, buddbasamtdnika dharmas, he experiences a good satisfaction. Such a satisfaction is not forbidden, nor is it to be fought.
296. Anantavarman does not accept this theory: This is not correct, for, in the Sutra, the Bhagavat does not say that the satisfactions, etc, are upavicara solely when they are defiled (sdmklehka). He says in fact, "Oh Bhiksus, take support on the six upavicdras of satisfaction, abandon the upavicdras of dissatisfaaion; take support on the six upavicdras of equanimity, abandon the upavicdras of satisfaction. There are, Oh Bhiksus, two equanimities, the equanimity resting on unity (ekatvasamnis'rita), and equanimity resting on variety (ndndtvasamnis'rita): take support on the first, but abandon the second" (yaimesopsaumanasyopavicdrdstdnds'rityatdnadh daurmanasyopavicdrdstdnprajahUa. . . ). Majjhima,I364,inanothercontext:yd'yamupekhd ndnattdndttasitdtornabhimvajjetvdyd'yamupekhdekattdekattasitd. . . tornevupekhdmbhdveti.
But, says Ya? omitra, this Sutra does not prove that the satisfactions, etc, can be upavicara without being sdmkletika. One supports oneself on light (laghu) defilement in order to abandon heavy (guru) defilement; as he said, "Mdna or pride, is to be abandoned by supporting oneself on mono. " The text referred to in Nettippakarana, 87: "The mdna, supported on which one abandons mdna, is good (ku/ala). " According to this same work, thirst ("desire) can also be good, see below note 297. (We know the Tantric thesis of rdga expelled by raga, Cittavi/uddhiprakarana, JASB. ,
1898, p. 175.
To be sure, mdna is never purification (vydvaddnika). Nanda (who expelled desire for women
by desire for goddesses) is an example. The Bhagavat also teaches that one abandons the upavicdras of equanimity by the upavicdras of equanimity.
297. Vibhdsd, TD 27, p. 715bl: five explanations of the expression idstrpada; Vasubandhu adopts the first. (In taking into consideration the three time periods, 108 upavicdras. Vac chattimsa saUpadd of Majjhima, iii. 217.
AccordingtotheVydkhyd:taevdspadaiopavicdrab. . . "Theseeighteenupavicdras,throughthe distinction of those which have for their principle craving and naiskramya, make up the thirty-six points of the Master. " Understood in this way, the argument goes to prove that some of the upavicdras are good, others bad
Paramartha and Hsiian-tsang understand: "On the other hand, the satisfactions, etc (tony eva saumanasyddmi). . . "
Naiskramya is explained as "leaving" (niskrama) the samkle/as or getting out of the suffering
Footnotes 523
? 524 Chapter Three
of samsdra.
On gredbafrita, naifkramydfrita, Kola, it trans, p. 155, iv. 77b-c; Mahdvyutpatti, 245. 1145,
Samyutta, iv. 232, Vibhanga, 381, MUmda, gehanissha and nekkhammanissita (thirty-six vedands); Nettippakarana, 87, how good desire gets one out of dissatisfaction, nekkhammasita. Rhys Davids- Stede, nekkhamma, geha, gedha (confused with the words kdma and grha).
Somanassa, domanassa, upekkbd are sevkabba, asevitabba, Digha, ii. 278.
298. Same comparison, grain and husk, Vyasa ad Yogasutra, ii. 13.
299. This thesis is demonstrated in Chapter IX (page 297 of the French translation).
300. The term kle/a is to be understood as both the kle/as and the upaklefas, v. 46.
301. Cittacaittasamuddcdrddyapafutvdt. As we shall see, iil42d, upeksdydm cyutodbhavau.
302. See Chapter DC, French trans, p. 296-7.
303. It appears indeed that this is not exactly correct: the first moment of antardbhava is necessarily defiled
304. See above p. 383 and note 85.
305. Samyukta, TD 2, p. 123a24, Ekottara, TD 2, p. 772bl4. Digha, iii. 211 {Samgitisuttanta): sabbe sattddhdrapphitikdsabbesattdsamkhdrapthitikd/ ayarhkhoavusotenabhagavatdjdnatdpassatd arahatd samrndsambuddhena eko dhammo sammadakkhdto. The word sarhkharatthitika is omitted in Anguttara, v. 50,55. PaUsambhiddmagga, i. 122.
Madhyamakavrtti, 40, quotes another Sutra: eko dharmah sattvasthitayeyadutacatvdra dhdrdh. Mahavastu, iii. 65.
The first section (Ekadharma) of the Samgitiparydya begins: "All beings last through food. "
306. Samyukta, TD 2, p. 102al3, Vibhdsd, TD 27, p. 674b28, Lokaprajtidpti (analyzed in Cosmologie bouddhique); Mahdvyutpatti, 118; Beal, Catena, (interesting).
Digha, iii. 228 (kabalmkdro dhdro oldriko vd sukhumo vd. . . ) Majjhima, 148,261, Samyutta, ii. 98; Dhammasangani, 71,646, Atthasdlmi, 153, Visuddhimagga, 341, Nettippakarana, 114.
See the UddyisUtra, Kofa, ii. 44d, viil3c
307. MMrapurisa absent from among the Four Kings.
308. On the constituent elements of the molecule, ii. 22; the smallest part of the visible termed chdyd includes odor, taste, tangible.
Paramartha is not very dear: "How are the (odors) chdyd-dtapa-jvdld-prabhd, etc food? "; Hsiian-tsang: "How are chdyd-dtapa-flasne<o\d food? "
Hsuan-tsang translates the phrase ydny apt tu ndbhyavahriyante "which however are not swallowed," by a simplejw % (=punab).
309. According to the Vydkhyd, Vasubandhu now presents his own opinion (svdbhiprdya).
310. Vibhanga, TD 27, p. 675al3. Vibhanga, 13, atthi rOpam kabalmkdro dhdro / atthi rupam na
kabalmkdro dhdro: this refers to rupaskandha; Vasubandhu speaks of rupdyatana.
311. Vijnd, as one says prajnd; the meaning is vijridna.
Food by the mouthfuls, being, by its nature, the three dyatanas of odor, taste, and tangible, is
evidently sdsrava, impure; but spuria, manahsamcetand and the vijridna are sometimes impure, sometimes pure. It is only when they are impure that they are food.
312. The Lotsava does not explain the term vijridna. Paramartha explains it through manovijndana, Hsiian-tsang through vijridnaskandha.
313. Vydkhyd: catvdra dhdrd bhutdndm sattvdndm sthitaye sarhbhavaismdm cdnugrahaya / katame catvdrah / kavadikdrdhdra auddrikah suksmaJ cdhdrah prathamah / spar? o dvitryah / mana-
? hsarhcetand trtiyah / vijfidnam dhdrai caturtbah. (Comp. viii. 3c).
Ekottara, TD 2, p. 719al5: bbittdndm sthitaye ydpandyai sambhavaisindm cdnugrahdya;
Vibhdsd, TD 27, p. 676bl5; Samyutta, iLll,Majjbima, i-261: cattdro'me bhikkhavedhdrdbh&dndm fbitiyd sambhavesinam vd anuggahdya. . . kabaUmkdro dhdro oldriko vd sukhumo vd. . .
On the expression kdyassa fbitiyd ydpandya, Visuddhimagga, 52 and other sources in Rhys Davids-Stede (ydpand).
Sthitaye=avasthdpandya, anugrahdya=punarbhavdya sambhavdya (Vydkhyd).
314 See p. 442 line 27.
315. Manomaya, see K6sa, ii. 44d, viii. 3c
316. Above p. 393.
317. Hsifon-tsangvibhinirvrtti(ch'ife,utpdda),because,turnedtowardsfuturebirth,itisproduced in a short period of time.
318 a painful body. . . The Lotsava translates lus = kdya, dtmabhdva; the Chinese translators have svabhdva. Tbe Vydkhyd gives the words savydbddham (saduhkhatvdt) abhmirvartya.
319. This is a Sutra of four points (cdtuskotika): asti pudgalo yasydbfomitvrttisamyojanam prahhtam nopapattisamyojanam / asti yasyopapaPtiprayojammh prabinam ndbhimrvfttisamyo- janam / asti yasydbhmirvrttiprayojanam prabinam upapattisamyojanam ca / astiyasya ndbhi- nirvrtUprayojanam prabinam nopapattisarhojanam.
The distinction between abhinirvrtti and upapatti is elucidated in Kofa, vL3.
Rhys Davids and Stede have grouped many references under the words abhinibbatta, abhinibbatti, abbinibbatteti. One of the most interesting is Samyutta, iii. 152 (which slightly calls to mind the "embroiderer" of the Upanishad).
Let us add that, in Anguttara, ii. 134, we have (in addition to orambbdgtya samyojana which brings about rebirth in Kamadhatu): uppattipatildbhika samyojana (correct upapatti) and bhavapatildbhika samyojana: this second category is the abhinirvrttisamyojana of the Abhidharma bh&vzFantarabhava the Antaraparinibbayin has broken the bond which produces upapatti, but not the bond which produces bhava.
320. The words "when he is an AnagarnkT are necessary, for one can detach oneself from the two lower Dhatus through a worldly path, thus in a manner which is not definitive.
321. Anugraba. Here,by sambbavaisin,one should understand, conforming to the second explanation (above line 28), not the intermediate beings, but all beings not liberated from thirst (satfsna).
322. Four opinions in Vibhdsd, TD 27, p.
674c25; Vasubandhu follows the orthodox opinion (p'ing-chia says:. . . )
323. We see in fact that three of the four foods--manabsamcetand, which is action; the vijfidna considered as vijndnabija, "the seed which is the vyfidna" action which develops or perfumes (karmaparibhdvita); Mid spars'a, which is associated with action--have for their result anugraha or re-existence (anugrahdya bhavati). But how can food by the mouthfuls have this result?
324. Samyukta, TD 2, p. 103a5: rogasya gandasya falyasya catvdra dhdrd m&lam jardmarana pratyayah (? ). According to the Vydkhyd, the word jardmaranapratyayah belongs to another redaction of this same Sutra {Ekottara, TD 2, p. 656cl0). Vibhdsd, TD 27, p. 677al7. Samyutta, iii. 189: rupam rogo tigando ti sallam ti. . .
325. The question also concerns spar/a and vijHdna, which are associated with manahsamcetand.
326. This brings to mind the "popular maxim" (Jacob, ii. 11) of the didmodakas, "cakes of hope," or manomodakas, "cakes made by the manas" of the NydyakandaU, 130 and Nydyavdrttika, 43 (quotations trans, from the Sarvadariana, Museon, 1902, ad 16,22).
footnotes 525
? 526 Chapter Three
In the Shid6-m-zu ^BS. ^M;(MuseeGmmet, Bibl. Etudes, viii 1899), 126, the mudrd of drinking and of eating, the four foods, and the sensation of acidity which produces the thought of a result.
327. The Abhidharma treatise by this name. TD 26, number 1536, chap. 8, foL 8 (Saeki); Vibhdsd, TD 27, p. 676bl6.
328. A remark of the Sautrantikas according to certain commentators.
329. The Vibhdsd explains four opinions:
1. vijfidna, spuria, andkavadikara nourish present existence; cetand nourishes future existence. 2. spar/a and kavodikdra nourish present existence; vijfidna and cetand nourish future existence. 3. kavodikdra nourishes present existence; spar/a, vijfidna, and cetand nourish future existence. 4. P'ing-chia: all four foods have the two functions.
330. Vyakhyd: sukhavedamyendnugrahdt /yah kaicidvedandskandhah samjfidskandhah sarvah sa spariam pratityetivacanat.
331. Paramartha: The bhava thus projected arises from the vijfidna-seed informed-perfumed by action.
Hsiian-tsang: Punarbhava or new existence means future "birth" (sheng 4 . ) . This future birth is projected by the manahsamcetand&eing projected by the food which is the manahsamcetand, punarbhava is produced by the force of the vijfidna-seed perfumed by action.
According to Fu-kuang, this explanation is that of the Sautrantika school; the Sarvastivadins do not use the expression "vijfidnabtja. "
332. Samgittparydya,TD26,p. 56&a28. yahkaiestkavadikdrahsarvahsadhdrah/ sydtkavadikaro ndhdrah / sydd dhdro na kavadikdrah / sydd ubhayam / sydn nobhayam iti cdtuskofikam.
333. Vibhdfd, TD 27, p. 674a3).
On aupacayika "matter" arising from samddhi, I trans, p. 103. .
334. According to Hsiian-tsang. Vyakhyd: yaf ceha paribhuktah kavadikaro bhoktur bddhdm ddadhdtisakhndhdrah/ so'pydhdrah/ dpdtebhojanaveldydmanugrahdt.
335. See for example the PaficaiiksasUtra, Feer, Fragments du Kandjour, 241.
336. Vyakhyd:Thatwhichhasforitseffectaugmentationisfoodparexcellence(mstkhya).
337. In the Dakkhindvibhangasutta (Majjhima, iii. 255): tiracchdnagate ddnam datvd satagund dakkhind papikankhitabbd / puthujjane dussUe . . . sahassagund. . . / putthujjana stlavante . . . satasahassagund . . . / bdhirake kdmesu vUarage . . . kopisahassagund . . . / sotdpatti- phalasacchikmydya pafipanne ddnam datvd asamkheyyd appameyyd dakkhind pafikafikhitabbd
On the value of the gift according to the field, Ko/a, iv. 117.
338. The Bhagavat said: yah kdi cij jambusanddt sravantyah sarvds tab samudranimndh samudrapravandJh samtddraprdgbhdrdh.
(Compare Anguttara, v. 22, Samyutta, v. 39).
339. ]ambu$andagata-jambudvipanivdsin.
We recall that Jambudvipapurufa = Buddha (Kola, vii. 30a-c).
Kuksimantah, "possessing a womb" = who possesses the capacity to eat; since the beginning of
embryonic life.
340. Vyakhyd' khn atrdicaryam . . .
341. Spiritual states which immediately precede the abandoning of the quality of Prthagjana ~ entry into the Path = the acquisition of the quality of candidate for the first fruit, vil7.
? 342. We have, in viii. 27c, Vydkhyd, another redaction: bodhisattvo hi karmdntapratyaveksandya s
[karmdnta \sboted field] niskrdnto jambumOle prathamam dhydnam utpdditavdn. Dhya, 391: asmin pradeie jambucchaydydm nisadya. . . Majjhima, 1246:. . . ptiu sakkassa kammante sUdya jambucchdydyamsinnovwicc'evakdmehi. . . prafhamamjhdnamupasampajja. . . ; U&*,Lefman, 128 (Chapter xi): avahkya ca kfsikarmdntam . . . : Mahdvastu ii. 45,26.
343. The cutting off of the roots of good results from "false view" {mithyddrsfi), which, being of reflection (samttrikd), is mental (mdnast); the recovery of these roots results from "correct, right view" and from doubt (samyagdfsfi, vicikitsa), which are mental (iv. 79-80).
It is only in the manovijHdna that detachment takes place: for detachment can be obtained only by an absorbed (samdhita) mind; the losing of this detachment is caused by incorrect judgment (ayontfofnanasikdra), which is vikalpa, and thus purely mental
Death is produced in a vijfidna propitious to the cutdng off of the series: thus among a person wherein the activity of the five organs of sense consciousness is "reopened" (cyutih samksip- tapantendfyapracdrasyapravdhaccheddnukale vijHdne bhavati). Arising {upapatti) happens only to the manovijiidna since it takes place with "a troubled mind" (viparyastamati, iii. 15).
344. That is to say pratisamdhisdmdnydd anukto'py uktakalpa iti nocyate.
345'. Kathdvatthu, xv. 9; Kola, viiLld
346. The Bhagavat leaves the Fourth Dhyana in order to die, Digba, ii. 156; below note 350.
347. We can understand: "the mind, being made present, falls (=dies)"; or rather "the mind of this [pudgala] being made present [=having entered into acmity=samuddcarya], this pudgala falls"; or again sarhmukhibhiiya - sammukhibhdvya [with the falling of ni, as we say: "There is a wind which causes leaves to be shoved up, there is a wind which causes leaves to dry up"=astiparnaruho vdto'sti parnaiuso'parah; variant from the commentary of Unddi, 2. 22], with the meaning: " . . . having made the mind present, the pudgala dies. "
How a mind, interrupted by absorption, isreborn,ii. trans, p. 230.
348. Hsiian-tsang reads, hetvabhdvdt - "because the cause of arising is lacking," and not cittacchedahetvabhdvM (which causes difficulties).
We have seen, iii. 38, that arising takes place through all of the klelas or defilements, proper to the sphere where they take place (sarvakleSair hi tadbhumikasr upapattih pratisamdhibandho bhavati).
349. The mind at death can be good, bad, or neutral There are four types of neutral mind: vipdkaja, airydpathika, fatipasthdnika, and nairmanika (ii71d, trans, p. 315). There is good reason to specify to which category the mind of a dying Arhat belongs, [the mind by which he enters into Nirvana, nirvdti].
In Visuddhimagga, 292, some Arhats die sitting down, some while lying down, and some while walking. [Thus with airydpathika minds? ]
350. There are two "cuttings off of the mind" (cittaccheda): apratisamdhika cutting off, or definitive cutting off, in which the mind at death is not followed by the mind of an intermediate existence; and sapratisamdhika cutting off, so that the mind at death continues into the mind of the intermediate being [a cutting off of the series of minds which lasts one life, the cutting off of the bhavanga in the Pali sources]. In this last case, the mind can be also good or bad.
On the nature of the mind of a dying Arhat and, in general, of all dying persons, Kathdvatthu, xxii,3. [Death takes place in pakaticitta, a mind of Kamadharu for a being of Kamadhatu]. On the death of the two types of Arhat, see Compendium, Introduction, p. 75.
351. On the two types of death, death all at once, and gradual death, see ii. 15, trans, p. 176, Vibhdsd, TD27,p. 952cll.
When death is gradual, the organs of sight, hearing, smell and taste, the sexual organ, and the "organs" of agreeable and disagreeable sensation disappear first; the organ of touch (kdyendriya),
Footnotes 527
? 528 Chapter Three
the vital organ (fivitendriya), the mamas and the sensation of indifference {upeksendriya) remain: these four indriyas perish together.
352. Beal, Catena, 41, according to a gdtha which should be Mahayana, gives different indications. For the Saint, the head; for a future god, the eyes; for a future human, the heart; for a future
Preta, the groin . . . We can divine the future destiny of a dead person by examining which part remains warm the longest.
Vangi? a, before her conversion, listened to a skull with a stethoscope with success, and knew if the dead person would be reborn as a man, god, or in helL But listening to the skull of an Arhat, he remained nonplused (Theragdthd, Commentary, Brethern,395).
We see, Avaddnasataka, 15, that the rays re-enter into a certain part of the body of the Buddha according to the realm of rebirth that he has predicted [Into the feet, when it refers to beings in hell
353. The vijtiana, being non-material (ar&pitvM), does not reside in a place (ade/astha); but it has for its support a body endowed with organs.
354. On the vital parts, the four hundred and four illnesses, Vibhdsd, TD 27, p. 953a7, and following, Saddharmasmrtyupasthana, TD 17, p. 4lb20. Bodhicaryavatara, ii. 41 (marmacchedadivedand).
355. Pali gloss quoted in the Expositor (PTS), 132: maranti anendtiyasmin talite nafivati tarn phanam mam/mam noma.
356. 1-tsing (Takakusu, 131) quotes a Sutra which enumerates four dosas: "The chU-lu, ie. making the body slothful and heavy, owing to an increase of the element earth," plus flesman (kapha) pitta and vata. Takakusu translates chU-lu as gsdma: "the phonetic probability is rather in favour of guru or its derivation (gaurava). " [But the fourth classicaldosa is the blood,Jolly, Grundriss, 41]. On the three dosas, Rhys Davids-Stede mention MUinda, 43,172 and Sumangalavildsmi, L133; Takakusu, Commentary on the CuUavagga, v. 14. 1, Mahavagga, vi. 14. 1.
