"Disjunction" is not
produced
by causes, and so is eternal.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
We shall not speak here of this for the sake of brevity, the profit being small and the pains great.
There are eighteen dhatus and six consciousness. Which dhatu is discerned by which consciousness?
48a. Five external dhatus are discerned by two types of consciousness.
Visible matter, sounds, odors, tastes and tangibles are known respectively, by the consciousness of sight, hearing, smell, taste, and touch. They are all discerned by the mental consciousness. Each of these external dhatus is thus discerned by two consciousness.
The thirteen other dhatus, not being of the sphere of the sense consciousness, are discerned by a single mental consciousness.
***
The Dhatus 129
? 130
Chapter One
How many of the dhdtus are eternal? No dhdtu is totally eternal. But
198 48b. Unconditioned things are eternal.
Unconditioned things (i. 5b) form part of the dharmadhatu (i. l5c). Thus one part of the dharmadhatu is eternal.
***
How many of the dhdtus are indriyas, that is to say, predominate (2. 1)?
48c-d. The twelve internal dhatus and one part of the dharma- m
dhatuare indriyas. 200
A Sutra enumerates twenty-two indriyas: 1. organ of sight, 2. organ of hearing, 3. organ of smell, 4. organ of taste, 5. organ of touch, 6. mental organ, 7. male organ, 8. female organ, 9. vital organ, 10. faculty of sensation of pleasure, or sensation of pleasure, 11. faculty of sensation of displeasure, or sensation of displeasure, 12. faculty of sensation of satisfaction, or sensation of satisfaction (saumanasyen- driya), 13. faculty of sensation of dissatisfaaion, or sensation of dissatisfaction, 14. faculty of sensation of indifference, or sensation of indifference, 15. faculty of faith, 18. faculty of energy, 17. faculty of memory, 18. faculty of absorption, 19. faculty of discernment of dharmas, or faculty of prajnd, 20. andjndtamdjndsydmmdriya, 21. ajnendriya, and 22. djnatdvindriya.
The Abhidharmikas (Prakaranapdda, fol. 31b) do not count the
group that forms the six organs of consciousness (the dyatanas), i. e. ,
the organs of sight, hearing, smell, taste, touch, and the mental organ.
They do not place the mental organ after the organ of touch, but after
the vital organ, for the reason that the mental organ, the same as the
organs of sensation (10-14), also have an dlambana (i. 29b-d) and not 201
solely a visaya as do the organs of sense consciousness (1-5).
Among the twenty-two indriyas, eleven--namely the vital organ
(9), the five faculties of sensation (10-14), the five moral faculties
? (15-19)--and one part of the last three, form part of the
202 dharmadhdtu.
The twelve internal dhdtus are (1) the five organs of sense consciousness which form five dhdtus and five indriyas (1-5); (2) the mental organ (i. l6c), that is to say, the sixth indriya, which make up seven dhdtus; and (3) one part of the last three indriyas.
The five remaining dhdtus and one part of the dhannadhdtu are not indriyas.
TheDhMus 131
? 132 Chapter One
1. The authors of the Vinayavibhasdsay: (1) there is a Buddha who is not a Bhagavat, namely the Pratyekabuddha, because he is svayambhu, that is because he has obtained Bodhi by himself, because he has not fulfilled the task of ddnaparamstd, etc (vii. 34); (2) there is a Bhagavat who is not a Buddha, namely the Bodhisattva in his last existence; (3) there is a Buddha Bhagavat; and (4) there are persons who are neither Buddha, nor Bhagavat (Vydkhyd, 3. 12). One can also say that the 3ravakas, or Disciples, are Buddhas (Aryadeva, Sataka, 270), for they have acquired Bodhi (vi. 67).
2. Sariputra did not know the five pure skandhas (the precepts, etc. ) of the Tathagata.
3. Maudgalyayana did not see that his mother was reborn in Maricilokadhatu.
Sariputra did not discover the roots-of-good of a candidate for the state of Bhiksu (see vii. 30);
but the Buddha declares:
moksabijam aham hy asya susUksmatn upaksaye /
dhdtupdsdnavivare nilinam iva kdncanath / / Compare Huber, SutrdJamkara, p. 286.
4. As the stanza says:
sarvdkdram kdranam ekasya mayuracandrakasydpi ndsarvajnairjfieyath sarvajrlajndna- balam hi tat.
5. The Pratyekabuddhas and the &ravakas have also abandoned (prahina) non-defiled ignorance (aklispam ajndnam), in exactly the same way as they have abandoned the organ of sight, etc, that is, by abandoning all desire (chandardga) with respect to it. But this non-defiled ignorance remains active within them (samuddcarati) even though it is abandoned, exactly like the organ of sight
Such is not the case for the Buddha: this is why the author says that he has destroyed (hata) obscurity in such a manner that it will not arise again.
6. "As much as possible," yathdbhavyam. This holds for oneself, as when one says, "He gives food for the Brahmins to eat. "
7. We have the plural because the persons to be saved are numerous.
8. Expression of Aryadeva, Sataka, 265.
9. First explanation: through the power of rddhi (vii. 48), like Visnu; through the power of giving, like Mahesvara. Second explanation: through rddhi, through giving, and through its prabhdva (vii. 34).
It is true that the Buddhas perform miracles (fddhiprdtihdrya) in order to draw believers to themselves (dvarjanamdtrd)\ but it is through the miracle of the teaching (anusdsant) that they save the world by destroying its defilements (vii. 47a-b).
10. The dharmas are mixed, like flowers; one discerns them and places them in bouquets: these are pure, those are impure, etc
In this operation, a certain dharma associated with the mind (caitta, caitasika, ii. 23), which is called prajtid, plays a primary role. As a consequence prajtid is defined as "discernment of the dharmas. "
11. mala, stain, is a synonym for dsrava, vice. We translate andsrava by "pure. " The asravas are defined v. 35. See below i. 4.
12. The name "Abhidharma" signifies not only the pure consciousness which discerns the nature of things, but also all of the pure elements of the psychological moment in which this consciousness is produced: sensation, etc (i. l4c). One of these elements is material (rupa) and is called "pure discipline" (andsrava sathvara, iv. l3c).
? 13. Vydkhya: paramdrtha eva pdramdrthikah / paramdrthe va bhavah pdramdrthikah / paramdrthena vd divyati caratiti pdramdrthikah
14. The Treatise is (1) an Abhidharma Sdstra or an Abhidharma Pipaka. In either case, some think that it should not be understood as "The Treatise, with its attendant works, receives the name of Abhidharma," for a book does not have any attendants; some believe that its attendants are made
up of the laksanas (ii. 45c-d); (2) or the Jfidnaprasthdna, considered as the body of the Abhidharma and having for its feet (and "attendants") the six books, Prakaranapdda, Vijftdnakdya, Dharmakdya, PrajOdptisdstra, Dbatukaya, and Samgitiparyaya (Burnouf, Introduc- tion, p. 448).
15. The first two lines are quoted, with the reading yad upafdntaye, in a commentary (the Amrtakanikd) on the Ndmasamgiti, 130; the third is quoted in the Vydkhya.
16. The word kila shows that Vasubandhu presents here an opinion, the opinion of the Vaibhasikas, that he does not accept. The Abhidharma treatises are not the word of the Master for the Sautrantikas and for Vasubandhu The problem of the authenticity of the Abhidharma treatises is studied in the Introduction.
17. The Tibetan version of the Uddnavarga (Mdo XXVI) has been translated by W. Rockhill (London, 1883) and published by H. Beck (Berlin, 1911). A good part of the original has been discovered in Turkestan,JRAS, 1912, pp. 355-377;/. As. 1912,1. 311, showing the correspondence with the Pali sources). S. Levi,/. As. 1912, H. 215-222.
18. J. Takakusu, "On the Abhidharma Literature of the Sarvastivadins," JPTS, 1905, p. 75.
19. The conditioned dharmas, with the exception of those which form part of the Path, are termed sdsravay "in a relationship with the defilements. "
How and why are they "in a relationship with the defilements? "
1. One cannot say that they are "associated" (samprayukta) with the defilements, for only the mind andmental states which are defiled (klispa) are associated with the defilements (i. 23).
2. One cannot say that they coexist (sahotpdda) with the defilements. In this hypothesis (1) neither the external (bdhya,L3%) dharmas, (2) nor the five updddnaskandhas (i. 8) of a person within whom the defilements are not presently active would be "in a relationship with the defilements. "
3. One cannot say that they are the support (dsraya) of the defilements, for only the six organs of consciousness are the support of the defilements.
4. One cannot say that they are the object (dlambana) of the defilements: in this hypothesis, Nirvana (-nirodhasatya) would be "in a relationship with the defilements," for one can have false views with respea to Nirvana; in this hypothesis too, a higher sphere would be "in a relationship with the defilements" through the fact of the defilements of a lower sphere which grasps them as its object (opinions condemned v. 18).
The author thus explains that a dharma is termed "in a relationship with the defilements" because the defilements adhere to it (anuferate), that is, grow in them (pustim labhante) or take their dwelling and support in them (pratistha), as a foot can stand on the earth but not on red hot fire. The defilements (anufaya) develop (samtdyante) taking their growth in or support from the dharmas which are "in a relationship with the defilements. "
According to another opinion, in the same way that one says "This food suits me" (mama anuiete), meaning "This food is convenient to me, is favorable to me (anugunibhavati)" in this same way the defilements "come to these dharmas" "are favorable to these dharmas. " One thus terms the dharmas to which the defilements are favorable, namely conditioned things with the exception of the Path, to be "in a relationship with the defilements," in fact, conditioned things are created by action aroused by the defilements; the defilements are thus favorable to them.
Footnotes 133
? 134 Chapter One
(Vydkhyd)See v. l, 18,29, 39,40.
The various schools are not in agreement on the question: Is the body of the Buddha "in a
relationship with the defilements? " See i. 31d.
20. The Truth of the Path is the totality of the dharmas which constitute Seeing and Meditation on the Truths (vi. 25d, vii3b).
On the asamskrtas, i. 48b, ii. 55c-d, and the Introduction.
21. Certain philosophers, namely the Vatslputnyas, say that there is only one asarhskrta, namely Nirvana. The Vais'esikas admit many asamskrtas: the paramdnus, etc (Vydkhyd). Some admit three asamskrtas; others consider the funyatd which is tathatdlaksand as an asarhskrta (Madhyamaka, vii. 33, p. 176). Wassilief, p. 282. Kathdvatthu, ii. 9, vi. 3.
22. On the two nirodhas, 16, ii. 55c; on the five nirodhas, i. 20a-b.
23. On the difference between space (dkdsa) and a void (dkdsadhdtu), see i. 28; on the non- existence of an asarhskrta called "space" (a Sautrantika theory), see ii. 55c-d. Kathdvatthu, vi. 6-7.
The opinion of the Madhyamikas on space and other unconditioned things, an opinion identical to that of the SautrSntikas, is presented by Aryadeva, Sataka, ix. 3 (Madhyamaka-vrtti, 505; Catuhsatikd, 202, As. Soc. of Bengal, iii, p. 483, 1914): "Where there is no matter (rupa), there is nothing which opposes the arising of material dharmas: the absence of matter receives the name dkdsa, because things shine brightly there (bhrsam asydntah kdsante bhdvdh). The Vaibhasikas suppose, in the Abhidharmasdstra, that dkdsa is a reality {vastu), not seeing that Scripture must give a name to an unreal thing, to a pure negative (avastusato'kimcanasya) . . . "
24. Compare the discussion Kathdvatthu, xix. 3.
The Sarvastivadins consider that "disjunction from a defilement," "the suppression of future
defilement or suffering" (visamyoga or nirodha) is a thing in and of itself, a real dharma, an entity (dravya).
"Disjunction" is not produced by causes, and so is eternal. Through pratisamkhya (comprehension of the Truths) one obtains the acquisition (prdpti, ii. 36b) of disjunction.
25. The Blessed One compared an impure (sdsrava) object to a post, that is to say, an object which the defilements, desire, hatred, etc. can adhere to; the defilements of bonds, samyojana, are a rorje; the pudgala is the animal. (Compare Sarhyutta, iv. 282). A sdsrava object is a samyogavastu, the sannojaniya.
26. Dharmadinna was questioned by her former spouse the householder Vis*akha: kimsabhdga drya nirodhah? She answered: asabhdga dyusman visdkha. (Madhyamdgama, TD 1, p. 788cl6, Vibhdsd, TD 27, p. I62bll). Compare Majjhima, i. 304: nibbanassa pan'ayye kirn patighdgo . . .
27. Vibhdsd, TD 27, p. I64bl3. The Kathavatthu, ii. 9, attributes to the Mahimsasakas (Wassilief, ? . 282) and the Andhakas the distinction between papisamkhd- and appatisamkhdnirodha. Samkara discusses the two nirodhas ad ii. 2, 22 (see Kern Album, iii) but he confuses apratisamkhydnirodha and anityatdnirodha (i. 20a-b).
28. This classification rests on two principles: 1. There can be pratisamkhydnirodha, (disjunction, detachment) from impure dharmas, of any time period whether they have been, are now or are not now destined to arise. 2. There is apratisamkhydnirodha of all dharmas, pure or impure, which are not destined to arise: future dharmas exist: they will arise if the causes of arising cause them to pass from the future into the present; they will not arise if one obtains their apratisamkhydnirodha. For example, at a certain moment, a Saint obtains not being able to arise in an animal womb: he obtains apratisamkhydnirodha of the animal womb, which for him is henceforth "not destined to arise" (anutpattidharman).
The Blessed One said of the Srotaapanna, "He has surpressed (niruddha) the hells, the animal wombs, existences as a preta" (Comp. Sarhyutta, v. 356, khinanirayo khinatiracchdnayoniko . . . )
? Apratisamhydnirodha is a dharma in and of itself which makes absolutely impossible, in one who possesses (prdpti) it, the arising of a certain dharma. This absolute non-arising does not result from an insufficiency of causes, for, if the causes should present themselves someday, the dharma would arise: thus it is the possession of apratisammkhydnirodha which makes the sufficient coming together of causes, and arising, definitely impossible.
See ii. 55c-d and v. 24.
29- The term skandha is explained i. 20.
30. According to the Sutra: trinimdni bhiksavah kathdvastuny acaturthdny apancamdni ydny dsritydrydh kathdm kathayantah kathayanti / katamdni trim / atitam kathavastu andgatam kathdvastu pratyupannam kathavastu.
Compare Anguttara, i. 197.
31. TD 26, p. 728a24: "The three paths, the three kathdvastus are embraced within eighteen dhdtus, twelve dyatanas, and five skandhas; they are known by the nine knowledges, with the exception of nirodhajndna; they are discerned by six consciousnesses; and they are affected by all the anusayas. "
32. Why is not the unconditioned a "foundation of discourse? " Because it is not the cause of discourse (ii. 55); because there is no history of an unconditioned thing, in the same way that one can say "Dipamkara was such . . . ; Maitreya will be . . . ; King Kapphina (? ) is such. " {Vydkhyd)
33. According to the Prakarana, TD 26, p. 7l6b23, which can be reconstructed: sanihsdrd dharmdh katame? sarve samskrtd dharmdh, one should "leave," not only the impure dharmas, but also the Path. The Vydkhyd quotes the text on abandoning the raft, Majjhima, i. 135, Vajracchedikd, para. 6: kolopamam dharmaparydyam djanadbhir dharma apt prahdtavydh prdg evddharma iti (Compare Bodhicarydvatdra, ix. 33; Kapha, ii. 14).
34. According to the Prakarana, TD 26, p. 7l6a3: savastukdh sapratyayd dharmdh katame? samskrtd dharmdh. See ii. 55 end.
35. Vastu signifies hetu according to the etymology: vasanty asmin prdk kdrydni pascat tola utpatteh.
The Vydkhyd quotes here a fragment of the Bhdsyam ad ii. 55 on the five meanings of the word vastu in Scripture {Vibhdsd TD 27, p. 980bl2) For Vasubandhu savastuka signifies "real": conditioned things are real; unconditioned things are unreal.
36. The Vibhdsd, TD 27, p. 386cl2 and foil. , presents fourteen explanations of the term updddnaskandha. Vasubandhu quotes the first three.
On khandha and updddnakkhandha, Visuddhimagga, xiv, apud Warren, p. 155.
37. On rana, sarana, arand (vii. 35c), see Museon, 1914, p. 35; Walleser, Die Streitlosigkeit des
Subhuti (Heidelberg, 1917).
38. asmin eva rohita vydydmamdtre kalevare lokam prajnapaydmi lokasamudayam ca (Anguttara ii. 48: rohitassadevaputta). The Blessed One further said: luhyate praluhyate tasmdl lokah (Samyutta, iv. 52). Astasdhasrikd-, p. 256; Mahdvyutpatti, 154. 16 (Wogihara, Bodhisattvabhumi, Leipzig 1908, p. 38). The root is luji, not loki.
39. Vydkhyd: According to the text: bhavah katamah / pancopdddnaskandhah.
Hsiian-tsang translates, "They are the threefold existence. "
Vasubandhu's source appears to be the Prakarana, TD 26, p. 715a9: "Which dharmas are
bhava? Impure dharmas. Which dharmas are not bhava? Pure dharmas. " 40. Compare the Prakaranapdda, Chapter I, translated in the Introduction.
Footnotes 135
? 136 Chapter One
41. The five organs (indriya) are suprasensible (atindriya), transparent (accba), distinct from the object of the organs, distinct from visible things, from tangible things, etc. It is through reasoning or deduction that we cognize their existence. They have for their support (adhisthdna) what popular language calls the eye, etc. (i. 44a-b).
On pasddacakkhu, cakkhupasdda, see Dhammasangani, 616,628.
42. See the Sutra quoted i. 35. Compare Vibhanga, 122, Psychology, 173.
43. The first interpretation according to the Vibhdsa, TD 27, p. 369b21.
44. Vibhdsa, TD 27, p. 64a5: Mahdvyutpatti, 101; compare Dhammasangani, 617. 45. The Sautrantikas deny that shape is anything other than color.
46. Vijmnakaya, TD 26, p. 583al4, Vibhdsa, TD 27, p. 390b24.
47. Dhammasangani, 636.
48. Dhammasangani, 624.
49. Sattvdkhya - sattvam dcaste, any dharma which denotes a living being is called sattvdkhya. When one understands the sound which constitute vocal action (vdgvijnapti, iv. 3d), one knows "This is a living being. " Any sound different from speech is asattvdkhya.
50. According to the Dharmaskandha, TD 26, p. 500b24, it is of fourteen types. Compare Dhammasangani, 629.
51. Dhammasangani, 625.
52. Vibhdsa, TD 27, p. 66lcl4 and foil, Dhammasangani, 648. See i. 35.
53. Dhammapada, 194; Uddnavarga, xxx. 23. The appearance of the Buddhas is a cause of happiness, not happiness itself.
54. See i. 30b.
55. According to Vibhdsa, TD 27, p. 64alL
56. The manovijndna, or mental consciousness, grasps the totality of the objects of the sense consciousnesses, visual consciousness (caksurvijndna), etc; this is why one considers that it has samdnyalaksana for its sphere; in other words, it is not specialized with respea to its objea.
If, in the same way, one says that the visual consciousnesses bears on blue, yellow, red and white, we should say that it has the samdnyalaksana for its sphere, because the charaaeristics of the "visible" rupdyatana are its objea; the same for the auditory consciousness, the olfaaory consciousness, etc. Now this is in opposition to Saipture.
Answer: When Saipture teaches that each one of the five sense consciousnesses has a svalaksana for its sphere, this refers to the unique or self (sva) charaaeristics (laksana) of the dyatanas, namely the quality of being rupdyatana, that is, the quality of being visible, the "quality of being cognizable by the visual consciousness," or the quality of being ? abddyatana> the "quality of being cognizable by the auditory consciousness," etc. Scripture does not refer to the unique charaaeristic of things, namely the "quality of having a blue aspea" or the "quality of being cognizable by a visual consciousness having a blue aspea," etc. It is not from the point of view of the unique charaaeristics of these objeas that the five consciousnesses are said "to have svalaksana for their sphere,'* or in other words, are called "specialized with respea to their objea. "
57. Avijnapti will be desaibed in detail iv. 3d etc This can be translated as "non-information" or "non-informative. " This is an aaion which does not cause anything to be known to another, and
? in this it resembles mental action; but it is matter (rupa), in that it resembles bodily and vocal action. We shall see that the Sautrantikas and Vasubandhu do not admit the existence of a specific dharma called the avijfidpti.
Sarhghabhadra thinks that the definition of avijrlapti, as formulated by Vasubandhu, does not conform to the Vaibhasika doctrine. His objections (in the Nydydnusdra) are reproduced, and refuted, by Yafomitra (Vydkhyd, 31. 16 -34. 5). In the Samayapradtpikd, he substitutes a new kdrikd for one by Vasubandhu, which Yasomitra quotes:
krte'pi visabhdge'pi citte cittdtyaye ca yat / vydkrtdpratigham rUpam sd hy avijUaptir isyate //
58. Sarhghabhadra explains: Why are the mahdbhutas termed dhdtu? Because they are the place of origin of all the rUpadharmas; the mahdbhutas themselves have their origins in the mahdbhutas. Now, in the world, a place of origin receive the name of dhdtu: it is thus that gold mines, etc. , are called dhdtus of gold, etc. Or rather they are called dhdtu because they are the place of origin of the variety of sufferings. Example as above. Some say that they are called dhdtu because they bear the unique characteristics of both the mahdbhutas and derived rupa (TD 29, p. 335cl3-17).
The dhdtus also bear the name of mahdbhuta. Why bhuta? Why mahdbhuta?
At the moment when the diverse types of derived rupa (blue, etc.
There are eighteen dhatus and six consciousness. Which dhatu is discerned by which consciousness?
48a. Five external dhatus are discerned by two types of consciousness.
Visible matter, sounds, odors, tastes and tangibles are known respectively, by the consciousness of sight, hearing, smell, taste, and touch. They are all discerned by the mental consciousness. Each of these external dhatus is thus discerned by two consciousness.
The thirteen other dhatus, not being of the sphere of the sense consciousness, are discerned by a single mental consciousness.
***
The Dhatus 129
? 130
Chapter One
How many of the dhdtus are eternal? No dhdtu is totally eternal. But
198 48b. Unconditioned things are eternal.
Unconditioned things (i. 5b) form part of the dharmadhatu (i. l5c). Thus one part of the dharmadhatu is eternal.
***
How many of the dhdtus are indriyas, that is to say, predominate (2. 1)?
48c-d. The twelve internal dhatus and one part of the dharma- m
dhatuare indriyas. 200
A Sutra enumerates twenty-two indriyas: 1. organ of sight, 2. organ of hearing, 3. organ of smell, 4. organ of taste, 5. organ of touch, 6. mental organ, 7. male organ, 8. female organ, 9. vital organ, 10. faculty of sensation of pleasure, or sensation of pleasure, 11. faculty of sensation of displeasure, or sensation of displeasure, 12. faculty of sensation of satisfaction, or sensation of satisfaction (saumanasyen- driya), 13. faculty of sensation of dissatisfaaion, or sensation of dissatisfaction, 14. faculty of sensation of indifference, or sensation of indifference, 15. faculty of faith, 18. faculty of energy, 17. faculty of memory, 18. faculty of absorption, 19. faculty of discernment of dharmas, or faculty of prajnd, 20. andjndtamdjndsydmmdriya, 21. ajnendriya, and 22. djnatdvindriya.
The Abhidharmikas (Prakaranapdda, fol. 31b) do not count the
group that forms the six organs of consciousness (the dyatanas), i. e. ,
the organs of sight, hearing, smell, taste, touch, and the mental organ.
They do not place the mental organ after the organ of touch, but after
the vital organ, for the reason that the mental organ, the same as the
organs of sensation (10-14), also have an dlambana (i. 29b-d) and not 201
solely a visaya as do the organs of sense consciousness (1-5).
Among the twenty-two indriyas, eleven--namely the vital organ
(9), the five faculties of sensation (10-14), the five moral faculties
? (15-19)--and one part of the last three, form part of the
202 dharmadhdtu.
The twelve internal dhdtus are (1) the five organs of sense consciousness which form five dhdtus and five indriyas (1-5); (2) the mental organ (i. l6c), that is to say, the sixth indriya, which make up seven dhdtus; and (3) one part of the last three indriyas.
The five remaining dhdtus and one part of the dhannadhdtu are not indriyas.
TheDhMus 131
? 132 Chapter One
1. The authors of the Vinayavibhasdsay: (1) there is a Buddha who is not a Bhagavat, namely the Pratyekabuddha, because he is svayambhu, that is because he has obtained Bodhi by himself, because he has not fulfilled the task of ddnaparamstd, etc (vii. 34); (2) there is a Bhagavat who is not a Buddha, namely the Bodhisattva in his last existence; (3) there is a Buddha Bhagavat; and (4) there are persons who are neither Buddha, nor Bhagavat (Vydkhyd, 3. 12). One can also say that the 3ravakas, or Disciples, are Buddhas (Aryadeva, Sataka, 270), for they have acquired Bodhi (vi. 67).
2. Sariputra did not know the five pure skandhas (the precepts, etc. ) of the Tathagata.
3. Maudgalyayana did not see that his mother was reborn in Maricilokadhatu.
Sariputra did not discover the roots-of-good of a candidate for the state of Bhiksu (see vii. 30);
but the Buddha declares:
moksabijam aham hy asya susUksmatn upaksaye /
dhdtupdsdnavivare nilinam iva kdncanath / / Compare Huber, SutrdJamkara, p. 286.
4. As the stanza says:
sarvdkdram kdranam ekasya mayuracandrakasydpi ndsarvajnairjfieyath sarvajrlajndna- balam hi tat.
5. The Pratyekabuddhas and the &ravakas have also abandoned (prahina) non-defiled ignorance (aklispam ajndnam), in exactly the same way as they have abandoned the organ of sight, etc, that is, by abandoning all desire (chandardga) with respect to it. But this non-defiled ignorance remains active within them (samuddcarati) even though it is abandoned, exactly like the organ of sight
Such is not the case for the Buddha: this is why the author says that he has destroyed (hata) obscurity in such a manner that it will not arise again.
6. "As much as possible," yathdbhavyam. This holds for oneself, as when one says, "He gives food for the Brahmins to eat. "
7. We have the plural because the persons to be saved are numerous.
8. Expression of Aryadeva, Sataka, 265.
9. First explanation: through the power of rddhi (vii. 48), like Visnu; through the power of giving, like Mahesvara. Second explanation: through rddhi, through giving, and through its prabhdva (vii. 34).
It is true that the Buddhas perform miracles (fddhiprdtihdrya) in order to draw believers to themselves (dvarjanamdtrd)\ but it is through the miracle of the teaching (anusdsant) that they save the world by destroying its defilements (vii. 47a-b).
10. The dharmas are mixed, like flowers; one discerns them and places them in bouquets: these are pure, those are impure, etc
In this operation, a certain dharma associated with the mind (caitta, caitasika, ii. 23), which is called prajtid, plays a primary role. As a consequence prajtid is defined as "discernment of the dharmas. "
11. mala, stain, is a synonym for dsrava, vice. We translate andsrava by "pure. " The asravas are defined v. 35. See below i. 4.
12. The name "Abhidharma" signifies not only the pure consciousness which discerns the nature of things, but also all of the pure elements of the psychological moment in which this consciousness is produced: sensation, etc (i. l4c). One of these elements is material (rupa) and is called "pure discipline" (andsrava sathvara, iv. l3c).
? 13. Vydkhya: paramdrtha eva pdramdrthikah / paramdrthe va bhavah pdramdrthikah / paramdrthena vd divyati caratiti pdramdrthikah
14. The Treatise is (1) an Abhidharma Sdstra or an Abhidharma Pipaka. In either case, some think that it should not be understood as "The Treatise, with its attendant works, receives the name of Abhidharma," for a book does not have any attendants; some believe that its attendants are made
up of the laksanas (ii. 45c-d); (2) or the Jfidnaprasthdna, considered as the body of the Abhidharma and having for its feet (and "attendants") the six books, Prakaranapdda, Vijftdnakdya, Dharmakdya, PrajOdptisdstra, Dbatukaya, and Samgitiparyaya (Burnouf, Introduc- tion, p. 448).
15. The first two lines are quoted, with the reading yad upafdntaye, in a commentary (the Amrtakanikd) on the Ndmasamgiti, 130; the third is quoted in the Vydkhya.
16. The word kila shows that Vasubandhu presents here an opinion, the opinion of the Vaibhasikas, that he does not accept. The Abhidharma treatises are not the word of the Master for the Sautrantikas and for Vasubandhu The problem of the authenticity of the Abhidharma treatises is studied in the Introduction.
17. The Tibetan version of the Uddnavarga (Mdo XXVI) has been translated by W. Rockhill (London, 1883) and published by H. Beck (Berlin, 1911). A good part of the original has been discovered in Turkestan,JRAS, 1912, pp. 355-377;/. As. 1912,1. 311, showing the correspondence with the Pali sources). S. Levi,/. As. 1912, H. 215-222.
18. J. Takakusu, "On the Abhidharma Literature of the Sarvastivadins," JPTS, 1905, p. 75.
19. The conditioned dharmas, with the exception of those which form part of the Path, are termed sdsravay "in a relationship with the defilements. "
How and why are they "in a relationship with the defilements? "
1. One cannot say that they are "associated" (samprayukta) with the defilements, for only the mind andmental states which are defiled (klispa) are associated with the defilements (i. 23).
2. One cannot say that they coexist (sahotpdda) with the defilements. In this hypothesis (1) neither the external (bdhya,L3%) dharmas, (2) nor the five updddnaskandhas (i. 8) of a person within whom the defilements are not presently active would be "in a relationship with the defilements. "
3. One cannot say that they are the support (dsraya) of the defilements, for only the six organs of consciousness are the support of the defilements.
4. One cannot say that they are the object (dlambana) of the defilements: in this hypothesis, Nirvana (-nirodhasatya) would be "in a relationship with the defilements," for one can have false views with respea to Nirvana; in this hypothesis too, a higher sphere would be "in a relationship with the defilements" through the fact of the defilements of a lower sphere which grasps them as its object (opinions condemned v. 18).
The author thus explains that a dharma is termed "in a relationship with the defilements" because the defilements adhere to it (anuferate), that is, grow in them (pustim labhante) or take their dwelling and support in them (pratistha), as a foot can stand on the earth but not on red hot fire. The defilements (anufaya) develop (samtdyante) taking their growth in or support from the dharmas which are "in a relationship with the defilements. "
According to another opinion, in the same way that one says "This food suits me" (mama anuiete), meaning "This food is convenient to me, is favorable to me (anugunibhavati)" in this same way the defilements "come to these dharmas" "are favorable to these dharmas. " One thus terms the dharmas to which the defilements are favorable, namely conditioned things with the exception of the Path, to be "in a relationship with the defilements," in fact, conditioned things are created by action aroused by the defilements; the defilements are thus favorable to them.
Footnotes 133
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(Vydkhyd)See v. l, 18,29, 39,40.
The various schools are not in agreement on the question: Is the body of the Buddha "in a
relationship with the defilements? " See i. 31d.
20. The Truth of the Path is the totality of the dharmas which constitute Seeing and Meditation on the Truths (vi. 25d, vii3b).
On the asamskrtas, i. 48b, ii. 55c-d, and the Introduction.
21. Certain philosophers, namely the Vatslputnyas, say that there is only one asarhskrta, namely Nirvana. The Vais'esikas admit many asamskrtas: the paramdnus, etc (Vydkhyd). Some admit three asamskrtas; others consider the funyatd which is tathatdlaksand as an asarhskrta (Madhyamaka, vii. 33, p. 176). Wassilief, p. 282. Kathdvatthu, ii. 9, vi. 3.
22. On the two nirodhas, 16, ii. 55c; on the five nirodhas, i. 20a-b.
23. On the difference between space (dkdsa) and a void (dkdsadhdtu), see i. 28; on the non- existence of an asarhskrta called "space" (a Sautrantika theory), see ii. 55c-d. Kathdvatthu, vi. 6-7.
The opinion of the Madhyamikas on space and other unconditioned things, an opinion identical to that of the SautrSntikas, is presented by Aryadeva, Sataka, ix. 3 (Madhyamaka-vrtti, 505; Catuhsatikd, 202, As. Soc. of Bengal, iii, p. 483, 1914): "Where there is no matter (rupa), there is nothing which opposes the arising of material dharmas: the absence of matter receives the name dkdsa, because things shine brightly there (bhrsam asydntah kdsante bhdvdh). The Vaibhasikas suppose, in the Abhidharmasdstra, that dkdsa is a reality {vastu), not seeing that Scripture must give a name to an unreal thing, to a pure negative (avastusato'kimcanasya) . . . "
24. Compare the discussion Kathdvatthu, xix. 3.
The Sarvastivadins consider that "disjunction from a defilement," "the suppression of future
defilement or suffering" (visamyoga or nirodha) is a thing in and of itself, a real dharma, an entity (dravya).
"Disjunction" is not produced by causes, and so is eternal. Through pratisamkhya (comprehension of the Truths) one obtains the acquisition (prdpti, ii. 36b) of disjunction.
25. The Blessed One compared an impure (sdsrava) object to a post, that is to say, an object which the defilements, desire, hatred, etc. can adhere to; the defilements of bonds, samyojana, are a rorje; the pudgala is the animal. (Compare Sarhyutta, iv. 282). A sdsrava object is a samyogavastu, the sannojaniya.
26. Dharmadinna was questioned by her former spouse the householder Vis*akha: kimsabhdga drya nirodhah? She answered: asabhdga dyusman visdkha. (Madhyamdgama, TD 1, p. 788cl6, Vibhdsd, TD 27, p. I62bll). Compare Majjhima, i. 304: nibbanassa pan'ayye kirn patighdgo . . .
27. Vibhdsd, TD 27, p. I64bl3. The Kathavatthu, ii. 9, attributes to the Mahimsasakas (Wassilief, ? . 282) and the Andhakas the distinction between papisamkhd- and appatisamkhdnirodha. Samkara discusses the two nirodhas ad ii. 2, 22 (see Kern Album, iii) but he confuses apratisamkhydnirodha and anityatdnirodha (i. 20a-b).
28. This classification rests on two principles: 1. There can be pratisamkhydnirodha, (disjunction, detachment) from impure dharmas, of any time period whether they have been, are now or are not now destined to arise. 2. There is apratisamkhydnirodha of all dharmas, pure or impure, which are not destined to arise: future dharmas exist: they will arise if the causes of arising cause them to pass from the future into the present; they will not arise if one obtains their apratisamkhydnirodha. For example, at a certain moment, a Saint obtains not being able to arise in an animal womb: he obtains apratisamkhydnirodha of the animal womb, which for him is henceforth "not destined to arise" (anutpattidharman).
The Blessed One said of the Srotaapanna, "He has surpressed (niruddha) the hells, the animal wombs, existences as a preta" (Comp. Sarhyutta, v. 356, khinanirayo khinatiracchdnayoniko . . . )
? Apratisamhydnirodha is a dharma in and of itself which makes absolutely impossible, in one who possesses (prdpti) it, the arising of a certain dharma. This absolute non-arising does not result from an insufficiency of causes, for, if the causes should present themselves someday, the dharma would arise: thus it is the possession of apratisammkhydnirodha which makes the sufficient coming together of causes, and arising, definitely impossible.
See ii. 55c-d and v. 24.
29- The term skandha is explained i. 20.
30. According to the Sutra: trinimdni bhiksavah kathdvastuny acaturthdny apancamdni ydny dsritydrydh kathdm kathayantah kathayanti / katamdni trim / atitam kathavastu andgatam kathdvastu pratyupannam kathavastu.
Compare Anguttara, i. 197.
31. TD 26, p. 728a24: "The three paths, the three kathdvastus are embraced within eighteen dhdtus, twelve dyatanas, and five skandhas; they are known by the nine knowledges, with the exception of nirodhajndna; they are discerned by six consciousnesses; and they are affected by all the anusayas. "
32. Why is not the unconditioned a "foundation of discourse? " Because it is not the cause of discourse (ii. 55); because there is no history of an unconditioned thing, in the same way that one can say "Dipamkara was such . . . ; Maitreya will be . . . ; King Kapphina (? ) is such. " {Vydkhyd)
33. According to the Prakarana, TD 26, p. 7l6b23, which can be reconstructed: sanihsdrd dharmdh katame? sarve samskrtd dharmdh, one should "leave," not only the impure dharmas, but also the Path. The Vydkhyd quotes the text on abandoning the raft, Majjhima, i. 135, Vajracchedikd, para. 6: kolopamam dharmaparydyam djanadbhir dharma apt prahdtavydh prdg evddharma iti (Compare Bodhicarydvatdra, ix. 33; Kapha, ii. 14).
34. According to the Prakarana, TD 26, p. 7l6a3: savastukdh sapratyayd dharmdh katame? samskrtd dharmdh. See ii. 55 end.
35. Vastu signifies hetu according to the etymology: vasanty asmin prdk kdrydni pascat tola utpatteh.
The Vydkhyd quotes here a fragment of the Bhdsyam ad ii. 55 on the five meanings of the word vastu in Scripture {Vibhdsd TD 27, p. 980bl2) For Vasubandhu savastuka signifies "real": conditioned things are real; unconditioned things are unreal.
36. The Vibhdsd, TD 27, p. 386cl2 and foil. , presents fourteen explanations of the term updddnaskandha. Vasubandhu quotes the first three.
On khandha and updddnakkhandha, Visuddhimagga, xiv, apud Warren, p. 155.
37. On rana, sarana, arand (vii. 35c), see Museon, 1914, p. 35; Walleser, Die Streitlosigkeit des
Subhuti (Heidelberg, 1917).
38. asmin eva rohita vydydmamdtre kalevare lokam prajnapaydmi lokasamudayam ca (Anguttara ii. 48: rohitassadevaputta). The Blessed One further said: luhyate praluhyate tasmdl lokah (Samyutta, iv. 52). Astasdhasrikd-, p. 256; Mahdvyutpatti, 154. 16 (Wogihara, Bodhisattvabhumi, Leipzig 1908, p. 38). The root is luji, not loki.
39. Vydkhyd: According to the text: bhavah katamah / pancopdddnaskandhah.
Hsiian-tsang translates, "They are the threefold existence. "
Vasubandhu's source appears to be the Prakarana, TD 26, p. 715a9: "Which dharmas are
bhava? Impure dharmas. Which dharmas are not bhava? Pure dharmas. " 40. Compare the Prakaranapdda, Chapter I, translated in the Introduction.
Footnotes 135
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41. The five organs (indriya) are suprasensible (atindriya), transparent (accba), distinct from the object of the organs, distinct from visible things, from tangible things, etc. It is through reasoning or deduction that we cognize their existence. They have for their support (adhisthdna) what popular language calls the eye, etc. (i. 44a-b).
On pasddacakkhu, cakkhupasdda, see Dhammasangani, 616,628.
42. See the Sutra quoted i. 35. Compare Vibhanga, 122, Psychology, 173.
43. The first interpretation according to the Vibhdsa, TD 27, p. 369b21.
44. Vibhdsa, TD 27, p. 64a5: Mahdvyutpatti, 101; compare Dhammasangani, 617. 45. The Sautrantikas deny that shape is anything other than color.
46. Vijmnakaya, TD 26, p. 583al4, Vibhdsa, TD 27, p. 390b24.
47. Dhammasangani, 636.
48. Dhammasangani, 624.
49. Sattvdkhya - sattvam dcaste, any dharma which denotes a living being is called sattvdkhya. When one understands the sound which constitute vocal action (vdgvijnapti, iv. 3d), one knows "This is a living being. " Any sound different from speech is asattvdkhya.
50. According to the Dharmaskandha, TD 26, p. 500b24, it is of fourteen types. Compare Dhammasangani, 629.
51. Dhammasangani, 625.
52. Vibhdsa, TD 27, p. 66lcl4 and foil, Dhammasangani, 648. See i. 35.
53. Dhammapada, 194; Uddnavarga, xxx. 23. The appearance of the Buddhas is a cause of happiness, not happiness itself.
54. See i. 30b.
55. According to Vibhdsa, TD 27, p. 64alL
56. The manovijndna, or mental consciousness, grasps the totality of the objects of the sense consciousnesses, visual consciousness (caksurvijndna), etc; this is why one considers that it has samdnyalaksana for its sphere; in other words, it is not specialized with respea to its objea.
If, in the same way, one says that the visual consciousnesses bears on blue, yellow, red and white, we should say that it has the samdnyalaksana for its sphere, because the charaaeristics of the "visible" rupdyatana are its objea; the same for the auditory consciousness, the olfaaory consciousness, etc. Now this is in opposition to Saipture.
Answer: When Saipture teaches that each one of the five sense consciousnesses has a svalaksana for its sphere, this refers to the unique or self (sva) charaaeristics (laksana) of the dyatanas, namely the quality of being rupdyatana, that is, the quality of being visible, the "quality of being cognizable by the visual consciousness," or the quality of being ? abddyatana> the "quality of being cognizable by the auditory consciousness," etc. Scripture does not refer to the unique charaaeristic of things, namely the "quality of having a blue aspea" or the "quality of being cognizable by a visual consciousness having a blue aspea," etc. It is not from the point of view of the unique charaaeristics of these objeas that the five consciousnesses are said "to have svalaksana for their sphere,'* or in other words, are called "specialized with respea to their objea. "
57. Avijnapti will be desaibed in detail iv. 3d etc This can be translated as "non-information" or "non-informative. " This is an aaion which does not cause anything to be known to another, and
? in this it resembles mental action; but it is matter (rupa), in that it resembles bodily and vocal action. We shall see that the Sautrantikas and Vasubandhu do not admit the existence of a specific dharma called the avijfidpti.
Sarhghabhadra thinks that the definition of avijrlapti, as formulated by Vasubandhu, does not conform to the Vaibhasika doctrine. His objections (in the Nydydnusdra) are reproduced, and refuted, by Yafomitra (Vydkhyd, 31. 16 -34. 5). In the Samayapradtpikd, he substitutes a new kdrikd for one by Vasubandhu, which Yasomitra quotes:
krte'pi visabhdge'pi citte cittdtyaye ca yat / vydkrtdpratigham rUpam sd hy avijUaptir isyate //
58. Sarhghabhadra explains: Why are the mahdbhutas termed dhdtu? Because they are the place of origin of all the rUpadharmas; the mahdbhutas themselves have their origins in the mahdbhutas. Now, in the world, a place of origin receive the name of dhdtu: it is thus that gold mines, etc. , are called dhdtus of gold, etc. Or rather they are called dhdtu because they are the place of origin of the variety of sufferings. Example as above. Some say that they are called dhdtu because they bear the unique characteristics of both the mahdbhutas and derived rupa (TD 29, p. 335cl3-17).
The dhdtus also bear the name of mahdbhuta. Why bhuta? Why mahdbhuta?
At the moment when the diverse types of derived rupa (blue, etc.
