What he obtains is not abandoning, which has already been
realized
by a.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
buddhe aveccappasddena samanndgato hoti .
.
.
dhamme .
.
.
samghe .
.
.
; ariyakantehi silehi samanndgato hoti .
.
.
[Variant with the usage of laymen, Samyutta, iv.
304, where the fourth point becomes: "moral and virtuous {silavanta and kalydnad- hamma) we shall give all that we have of things to give (deyyadhamma).
"] Hsiian-tsang: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Saihgha, and the dryasila.
"
Childers; Majjhima, i. 37, Samyutta, i. 232, v. 384, Petavatthu, 48; Avaddnasataka, ii. 92, Astasdhasrikd, 60; Dharmaskandha, iii. (Takakusu, JPTS, 1905, p. 112); Mahdvyutpatti, 245, 419; Madhyamakavrtti, 487. Wogihara quotes the expression buddhasasane aveccappa- sanna, and the gloss of Haribhadra {ad Astasdhasrikd, 59): avetyaprasddah = avagamya gunasarhbhdvandpurvakah prasddah.
454. Hsiian-tsang says: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Samgha, and dryasila. " One can say that there is avetyaprasdda relating to morality, sila, iotprasdda = purity (see below note 459). But Paramartha and the Tibetan show that our Karika should not be understood: " . . . obtaining of avetyaprasdda relating to the precepts and the Dharma . . . "
455. These three truths are Dharma; they are neither Buddha, nor Samgha; therefore the Seeing of these Truths does not confer the two other prasddas.
456. The Truth of the Path is Buddha and Samgha.
Prasdda in the Buddha is to recognize that he is the Tathagata, Arhat, the
Samyaksambuddha vidydcaranasampanna . . .
The Buddha does not form part of the Samgha (see note ad vii. 28); the Bodhisattva and
the Pratyekabuddhas do not form part of the Samgha: for they are above leaving the world in solitude; there needs be four persons in order to make up a Samgha. (According to the Sung-chu of Yuan-hui).
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457. Dharma, in the formula of the refuges, dharmaratna, signifies phaladharma, Nirvana (iv. 32, vii. 38).
Here Dharma is the first three Truths; the pure path of the Bodhisattva in the state of Saiksa; the path of the Pratyekabuddha in the states of ? aiksa and A? aiksa. The paths of the Buddha and the frdvakas (Samgha) are not included under the term Dharma, for, when one understands these paths, what is obtained is prasada with respect to the Buddha and the Samgha.
Hsiian-tsang translates: The Dharma, the object of prasada, is twofold: having a general sense, and a special sense. In the general sense, Dharma is the Four Truths; in the special sense, Dharma is three Truths plus the paths of the Pratyekabuddha and the Bodhisattva. Therefore when one sees the Four Truths, one obtains prasada relating to the Dharma. The precepts dear to the Aryans come with the Seeing of the Truths.
458. In fact, when one understands the Truth of the Path, one understands that part of the Dharma which consists of the paths of Pratyeka and of Bodhisattva.
459. Here prasada signifies "purity," and not "faith. "
460. The prasada of the mind is threefold: samyaksarhbuddha vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461. Samgitiparydya, section of the ten dharmas. This is the list of the asekhiya dharmas of Anguttara, v. 222 (alluded to in Samgutta, iii. 83), where samyagjfidna precedes samyagvi- mukti. The samyagjndna of Mahdvyutpatti, 199. 64 is not a cause.
462. Compare Papisambhiddmagga, ii. 143.
463. Vydkhyd: adhimoksah samskrtd vimuktir iti dhdtvarthaikatvdt.
For Vasubandhu, adhimoksa is not deliverance, but is chanda, virya, etc. , which is
discussed below note 467.
On adhimoksa, Ko? a, ii. 24 (English trans, p. 189, where adhimukti is a mistake), viii. 30.
464. The two vimukti, Vibhdsd, TD 27, p. 486a28, Samyukta, TD 2, p. 16c24; Puggalapafi- natti, 27, 35, 62; Mahdvastu, ii. 139. 6.
On prajndvimukta, above vi. 64a.
Definition of the liberated mind, vii. lld (Hsiian-tsang, vii. 18 and following, T. 29, p. 235c. )
The brahmavihdras defined as cetovimutti, Anguttara, i. 38, Vibhanga, 87, etc.
The heretics of the Kathdvatthu, iii. 4, think that the ascetic is liberated by the dhydna of a "deliverance consisting of the disturbance of the defilements" (vikkhambhanavimutti); thus liberated, the mind, at the moment of the Path, is delivered (liberatur) by a "deliverance consisting of the cutting off of the defilements" (samucchedavimutti).
465. The Vydkhyd enumerates the five skandhas which correspond to the dhammakkhand- has of Dtgha, iii. 229,279, ltivuttaka, 104: sila, samddhi, panna, vimutti, vimuttifldnadassana. These are the lokottaraskandhas of Dharmasamgraha, 23, the asamasamdh skandhah of Mahdvyutpatti, 4 (to which according to the Buddhabhumisutra there is added the expression dharmadhdtuvifuddhi), which are also called andsravaskandhas; the jinaskand- has (rgyal-ba'i phun-po) of the Triglotte.
466. Opinion of Vasubandhu (Vydkhyd).
467. The Sutra (Samyukta, TD 2, p. I48cl7) begins thusly: "Oh Vyaghrabodhayanas! There are four essential factors of purification: the essential factor of the purification of morality, the essential factor of the purification of absorption . . . of views,. . . of deliverance. "
catvdrimdni Vydghrabodhdyandh pariiuddhipradhdnani / katamdni catvdri / fttaparifuddhipradhdnamsamddhiparifuddhipradhdnamdrstiparifuddhipradhdnam vimuktiparifuddhipradhdnam ca. . . katamacca Vydghrabodhdyandvimuktipari? uddhi
? pradhdnam / iha bhikso rdgdc cittam viraktam bhavati vimuktarh dvesdn mohdd viraktam bhavati vimuktarh ity aparipurnasya va vimuktiskandhasya paripuraye paripurnasya vdnugrahdyayas chandoviryam . . .
Three questions, three responses: (1) vimukti is liberation from rdga, etc. ; (2) vimuktipariiuddhi is the paripuri and the anugraba of vimukti; (3) vimuktiparisuddhiprad- hdna is chanda, etc.
Anguttara. ii. 194, where Ananda explains to the Vyagghapajjas the pdrisuddhipadhd- niyangas, presents some variations.
Same text quoted Koia, viii. l.
468. And the purity of the mind does not differ from the mind, ghrtamandasvacchatdvat.
469. The 'arising* mind is of the future. On dvarana, dvrti, Kosa, ii. English trans, p. 223, vi. 64a-b, 65b-d.
470. a. Nydydnusdra (TD 29, p. 733a8, utilizing Vibhdsd, TD 27, p. 140b25, and quoted by Saeki, Koia, xxv, 18a): The Sastracaryas (=the masters of the Abhidharma) say: "It is the detached (virakta) mind which obtains deliverance. " The Vibhajyavadins say: "It is the non-detached (sardga) mind which obtains deliverance. As one takes away the impurities from a dirty (samala) vase, and as crystal takes up different colors by reason of the diversity of the colors of the body which it covers, so too the pure mind, soiled by craving (rdga), etc. , is called 'endowed with craving* (sardga) and later becomes again liberated (hou huan chieh-tuo Jjq Mfflflfc )? Scripture (dryadesana) says that the mind, in its original nature, is pure (hsin pen hsing ching ' C j ^ t t S ); sometimes it is defiled by defilements (klesa), by adventitious dust (dgantuka). " This opinion is not correct, for the dharmas perish from moment to moment. One does not get rid of the impurities of a vase, for the impurities, along with the vase, arise from moment to moment.
The Andhakas of the Kathdvatthu, iii. 3, are of the same opinion as the Vibhajyavadins: it is the defiled mind which is delivered from defilement. "As a dirty piece of clothing, being washed, is freed from the dirt, so to the mind endowed with craving is liberated from this craving" (sardgam cittam sardgato [frequently rdgato] vimuccati.
b. Compare Anguttara, i. 10 (i. 255,257, iii. 16): pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi upakkilitpham. . . pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi vippamuttam. This can be understood: The mind is pure in and of itself; sometimes it is defiled by adventitious defilements, and sometimes it is freed from these defilements. The Mahasamghikas (Ekavyavaharikas), according to Vasumitra, affirm the existence of a "pure mind"; according to the Tibetan version (from which the Chinese translators deviate, Taisho 49, no. 2032), they make this their ninth asamskrta (Correct, on this point, the notes on p. 65, 186, of my Nirvana). Kosa, v. English trans, p. 768. Bodhicarydvatdra, ix. 106.
Buddhaghosa (Atthasdlini, 140) says that the mind is pure (parisuddhatthena pandaram) to the extent that it is the bhaganga, that is to say the "subconscious life-continuum" of Mrs. Rhys Davids. Any mind, even bad, is pure because it leaves (nikkhanta) bhavanga. On bhavanga, Visuddhimagga, passim, Compendium, 9, 266, Nettipakarana, 91, Milinda, 300, sources mentioned and criticized by Mrs. Rhys Davids, Quest Review, 1917, Oct. p. 16, Buddhist Psychology, 171,178 (1914), 233 (1924), trans, of Dhammasangani, 3, 132, 134. Nirvana (1925), 39,66.
There is a close relationship between the "pure mind" of the Anguttara and the tathagatagarbha of the Lanka, which is pure, similar to a jewel covered by impurities, and which transmigrates, whereas the manas does not transmigrate.
471. Samyukta, TD 2, p. 118b28. A note in Nirvana (1925), p. 162-163.
472. When one wishes to distinguish; but virdga signifies "abandoning. " bhedavivaksdydm evam ucyate / abhedavivaksdydm tuyo virdgas tat prahdnam apy ucyate.
Opinions differ (Vibhdsd, TD 27, p. I49bl8). For example, for Ghosaka, prahdnadhdtu
Footnotes 1085
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is abandoning of the defilements, viragadhdtu is disconnection from objects, and nirodhadhdtu is the putting down of the burden. For some others, we have, in this order, abandoning of sensation which is disagreeable, agreeable, and indifferent. Or abandoning, in this order, of the three sufferings (vi. 3), of the Three Dhatus, of the defilements of the past-present-future. Parsva understands nirodhadhdatu as the nirodha of the series.
This chapter of the Vibhdsa quotes the Sutra where Ananda asks what are the dharmas that the monk should practice in his meditations in order to be termed a Sthavira. Two dharmas, samatha, calm, and vipasyand, insight or intelligence; for the mind perfumed by samatha can obtain vimukti by means of vipasyand. An explanation of the Three Dhatus follows.
473. See v. 60 and following, ii. English trans, p. 281.
474.
What he obtains is not abandoning, which has already been realized by a. worldly path, but andsravd visamyogaprdpti, the pure possession of disconnection (vi. 46). But the "detached" ascetic necessarily abandons by means of anvayajnanaksantis and anvayajndnas, since no worldly path bears on Bhavagra (vi. 45c).
475. Nor any longer by means of the dnantaryamdrgas of the perfectioning of the faculties, etc. (vi. 61).
Childers; Majjhima, i. 37, Samyutta, i. 232, v. 384, Petavatthu, 48; Avaddnasataka, ii. 92, Astasdhasrikd, 60; Dharmaskandha, iii. (Takakusu, JPTS, 1905, p. 112); Mahdvyutpatti, 245, 419; Madhyamakavrtti, 487. Wogihara quotes the expression buddhasasane aveccappa- sanna, and the gloss of Haribhadra {ad Astasdhasrikd, 59): avetyaprasddah = avagamya gunasarhbhdvandpurvakah prasddah.
454. Hsiian-tsang says: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Samgha, and dryasila. " One can say that there is avetyaprasdda relating to morality, sila, iotprasdda = purity (see below note 459). But Paramartha and the Tibetan show that our Karika should not be understood: " . . . obtaining of avetyaprasdda relating to the precepts and the Dharma . . . "
455. These three truths are Dharma; they are neither Buddha, nor Samgha; therefore the Seeing of these Truths does not confer the two other prasddas.
456. The Truth of the Path is Buddha and Samgha.
Prasdda in the Buddha is to recognize that he is the Tathagata, Arhat, the
Samyaksambuddha vidydcaranasampanna . . .
The Buddha does not form part of the Samgha (see note ad vii. 28); the Bodhisattva and
the Pratyekabuddhas do not form part of the Samgha: for they are above leaving the world in solitude; there needs be four persons in order to make up a Samgha. (According to the Sung-chu of Yuan-hui).
Footnotes 1083
? 1084 Chapter Six
457. Dharma, in the formula of the refuges, dharmaratna, signifies phaladharma, Nirvana (iv. 32, vii. 38).
Here Dharma is the first three Truths; the pure path of the Bodhisattva in the state of Saiksa; the path of the Pratyekabuddha in the states of ? aiksa and A? aiksa. The paths of the Buddha and the frdvakas (Samgha) are not included under the term Dharma, for, when one understands these paths, what is obtained is prasada with respect to the Buddha and the Samgha.
Hsiian-tsang translates: The Dharma, the object of prasada, is twofold: having a general sense, and a special sense. In the general sense, Dharma is the Four Truths; in the special sense, Dharma is three Truths plus the paths of the Pratyekabuddha and the Bodhisattva. Therefore when one sees the Four Truths, one obtains prasada relating to the Dharma. The precepts dear to the Aryans come with the Seeing of the Truths.
458. In fact, when one understands the Truth of the Path, one understands that part of the Dharma which consists of the paths of Pratyeka and of Bodhisattva.
459. Here prasada signifies "purity," and not "faith. "
460. The prasada of the mind is threefold: samyaksarhbuddha vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461. Samgitiparydya, section of the ten dharmas. This is the list of the asekhiya dharmas of Anguttara, v. 222 (alluded to in Samgutta, iii. 83), where samyagjfidna precedes samyagvi- mukti. The samyagjndna of Mahdvyutpatti, 199. 64 is not a cause.
462. Compare Papisambhiddmagga, ii. 143.
463. Vydkhyd: adhimoksah samskrtd vimuktir iti dhdtvarthaikatvdt.
For Vasubandhu, adhimoksa is not deliverance, but is chanda, virya, etc. , which is
discussed below note 467.
On adhimoksa, Ko? a, ii. 24 (English trans, p. 189, where adhimukti is a mistake), viii. 30.
464. The two vimukti, Vibhdsd, TD 27, p. 486a28, Samyukta, TD 2, p. 16c24; Puggalapafi- natti, 27, 35, 62; Mahdvastu, ii. 139. 6.
On prajndvimukta, above vi. 64a.
Definition of the liberated mind, vii. lld (Hsiian-tsang, vii. 18 and following, T. 29, p. 235c. )
The brahmavihdras defined as cetovimutti, Anguttara, i. 38, Vibhanga, 87, etc.
The heretics of the Kathdvatthu, iii. 4, think that the ascetic is liberated by the dhydna of a "deliverance consisting of the disturbance of the defilements" (vikkhambhanavimutti); thus liberated, the mind, at the moment of the Path, is delivered (liberatur) by a "deliverance consisting of the cutting off of the defilements" (samucchedavimutti).
465. The Vydkhyd enumerates the five skandhas which correspond to the dhammakkhand- has of Dtgha, iii. 229,279, ltivuttaka, 104: sila, samddhi, panna, vimutti, vimuttifldnadassana. These are the lokottaraskandhas of Dharmasamgraha, 23, the asamasamdh skandhah of Mahdvyutpatti, 4 (to which according to the Buddhabhumisutra there is added the expression dharmadhdtuvifuddhi), which are also called andsravaskandhas; the jinaskand- has (rgyal-ba'i phun-po) of the Triglotte.
466. Opinion of Vasubandhu (Vydkhyd).
467. The Sutra (Samyukta, TD 2, p. I48cl7) begins thusly: "Oh Vyaghrabodhayanas! There are four essential factors of purification: the essential factor of the purification of morality, the essential factor of the purification of absorption . . . of views,. . . of deliverance. "
catvdrimdni Vydghrabodhdyandh pariiuddhipradhdnani / katamdni catvdri / fttaparifuddhipradhdnamsamddhiparifuddhipradhdnamdrstiparifuddhipradhdnam vimuktiparifuddhipradhdnam ca. . . katamacca Vydghrabodhdyandvimuktipari? uddhi
? pradhdnam / iha bhikso rdgdc cittam viraktam bhavati vimuktarh dvesdn mohdd viraktam bhavati vimuktarh ity aparipurnasya va vimuktiskandhasya paripuraye paripurnasya vdnugrahdyayas chandoviryam . . .
Three questions, three responses: (1) vimukti is liberation from rdga, etc. ; (2) vimuktipariiuddhi is the paripuri and the anugraba of vimukti; (3) vimuktiparisuddhiprad- hdna is chanda, etc.
Anguttara. ii. 194, where Ananda explains to the Vyagghapajjas the pdrisuddhipadhd- niyangas, presents some variations.
Same text quoted Koia, viii. l.
468. And the purity of the mind does not differ from the mind, ghrtamandasvacchatdvat.
469. The 'arising* mind is of the future. On dvarana, dvrti, Kosa, ii. English trans, p. 223, vi. 64a-b, 65b-d.
470. a. Nydydnusdra (TD 29, p. 733a8, utilizing Vibhdsd, TD 27, p. 140b25, and quoted by Saeki, Koia, xxv, 18a): The Sastracaryas (=the masters of the Abhidharma) say: "It is the detached (virakta) mind which obtains deliverance. " The Vibhajyavadins say: "It is the non-detached (sardga) mind which obtains deliverance. As one takes away the impurities from a dirty (samala) vase, and as crystal takes up different colors by reason of the diversity of the colors of the body which it covers, so too the pure mind, soiled by craving (rdga), etc. , is called 'endowed with craving* (sardga) and later becomes again liberated (hou huan chieh-tuo Jjq Mfflflfc )? Scripture (dryadesana) says that the mind, in its original nature, is pure (hsin pen hsing ching ' C j ^ t t S ); sometimes it is defiled by defilements (klesa), by adventitious dust (dgantuka). " This opinion is not correct, for the dharmas perish from moment to moment. One does not get rid of the impurities of a vase, for the impurities, along with the vase, arise from moment to moment.
The Andhakas of the Kathdvatthu, iii. 3, are of the same opinion as the Vibhajyavadins: it is the defiled mind which is delivered from defilement. "As a dirty piece of clothing, being washed, is freed from the dirt, so to the mind endowed with craving is liberated from this craving" (sardgam cittam sardgato [frequently rdgato] vimuccati.
b. Compare Anguttara, i. 10 (i. 255,257, iii. 16): pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi upakkilitpham. . . pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi vippamuttam. This can be understood: The mind is pure in and of itself; sometimes it is defiled by adventitious defilements, and sometimes it is freed from these defilements. The Mahasamghikas (Ekavyavaharikas), according to Vasumitra, affirm the existence of a "pure mind"; according to the Tibetan version (from which the Chinese translators deviate, Taisho 49, no. 2032), they make this their ninth asamskrta (Correct, on this point, the notes on p. 65, 186, of my Nirvana). Kosa, v. English trans, p. 768. Bodhicarydvatdra, ix. 106.
Buddhaghosa (Atthasdlini, 140) says that the mind is pure (parisuddhatthena pandaram) to the extent that it is the bhaganga, that is to say the "subconscious life-continuum" of Mrs. Rhys Davids. Any mind, even bad, is pure because it leaves (nikkhanta) bhavanga. On bhavanga, Visuddhimagga, passim, Compendium, 9, 266, Nettipakarana, 91, Milinda, 300, sources mentioned and criticized by Mrs. Rhys Davids, Quest Review, 1917, Oct. p. 16, Buddhist Psychology, 171,178 (1914), 233 (1924), trans, of Dhammasangani, 3, 132, 134. Nirvana (1925), 39,66.
There is a close relationship between the "pure mind" of the Anguttara and the tathagatagarbha of the Lanka, which is pure, similar to a jewel covered by impurities, and which transmigrates, whereas the manas does not transmigrate.
471. Samyukta, TD 2, p. 118b28. A note in Nirvana (1925), p. 162-163.
472. When one wishes to distinguish; but virdga signifies "abandoning. " bhedavivaksdydm evam ucyate / abhedavivaksdydm tuyo virdgas tat prahdnam apy ucyate.
Opinions differ (Vibhdsd, TD 27, p. I49bl8). For example, for Ghosaka, prahdnadhdtu
Footnotes 1085
? 1086 Chapter Six
is abandoning of the defilements, viragadhdtu is disconnection from objects, and nirodhadhdtu is the putting down of the burden. For some others, we have, in this order, abandoning of sensation which is disagreeable, agreeable, and indifferent. Or abandoning, in this order, of the three sufferings (vi. 3), of the Three Dhatus, of the defilements of the past-present-future. Parsva understands nirodhadhdatu as the nirodha of the series.
This chapter of the Vibhdsa quotes the Sutra where Ananda asks what are the dharmas that the monk should practice in his meditations in order to be termed a Sthavira. Two dharmas, samatha, calm, and vipasyand, insight or intelligence; for the mind perfumed by samatha can obtain vimukti by means of vipasyand. An explanation of the Three Dhatus follows.
473. See v. 60 and following, ii. English trans, p. 281.
474.
What he obtains is not abandoning, which has already been realized by a. worldly path, but andsravd visamyogaprdpti, the pure possession of disconnection (vi. 46). But the "detached" ascetic necessarily abandons by means of anvayajnanaksantis and anvayajndnas, since no worldly path bears on Bhavagra (vi. 45c).
475. Nor any longer by means of the dnantaryamdrgas of the perfectioning of the faculties, etc. (vi. 61).
