The
467
Sutra says, "Oh Vyaghrabodhayanas!
467
Sutra says, "Oh Vyaghrabodhayanas!
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
85c-d).
Therefore morality {slid) 432
counts for two items added to the nine preceding items.
***
We have said that the foundations of mindfulness, the right exertions, and the supernormal powers are by their nature prajnd, energy, and samddhi.
69c-d. A definition according to their essentials; they are also all the qualities that arise from cultivation.
The preceding definitions refer to the principal elements of the
foundations of mindfulness, etc. ; but all these adjutants of Bodhi
are also a collection of qualities, pure or impure, which have arisen
from preparatory cultivation (prdyogika, iiJlb), from hearing, 433
***
Why is energy termed rignt exertion?
Because the body, speech, and mind are, through energy, correctly placed into action.
4H Why is samddhi termed a supernormal power (rddhipdda)?
Because samddhi is the foundation (pdda = pratisthd) of rddhi, that is to say, of the "success" of all spiritual qualities.
But certain masters, [the Vaibhasikas], maintain that super- normal power is samddhi, and that the four,--desire, mind, energy, and examination,--are the "feet", padas, of this supernormal power: they should therefore say that the adjutants of Bodhi are thirteen in number by adding desire and mind to their list of
reflection, or meditation.
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eleven. Furthermore, to affirm that supernormal power is samddhi is to contradict the Sutra which defines supernormal power, "What is supernormal power? The ascetic accomplishes different works
435
of miraculous power; being one, he becomes many,"
436 on.
and so
Why are faith, energy, etc. , termed faculties and powers? Accordingly as they are weak or strong, for the faculties and the
437
powers cannot be broken or crushed. 726bl6).
(Vibhdsd, TD 27, p.
How is the order of the faculties explained?
In order to obtain the result in which one believes (sraddhd), one makes an effort (yiryam arabhate). When one forces onself, there is a setting up of mindfulness {smrtyupasthiti). When mindfulness is set up, one fixes the mind {samddhi) in order to avoid distraction. When the mind is fixed, there arises a conscious- ness which conforms to the object (prajnd).
***
In which stages are the different adjutants of Bodhi placed? In which are they the important factors?
The Vaibhasikas say,
70. They form seven groups which are distributed, in order,
between the beginning stage, the nirvedhabhdgiyas, 438
In the beginning stage, there are the foundations of mindful-
439 ness, because, in this stage, one examines the body, etc.
In the Heats (Usmagata), there are the right exertions (samyakpradhdna), for, in this stage one increases his energy, an increase which is the principle of progress.
Meditation, and Seeing.
? In the Summits (Murdhan), there are the supernormal powers,
for, due to them, one obtains the condition in which the roots of
440 good cannot be lost.
The faculties are in the Patiences, for faith, energy, etc. , become predominant {ddhipatyaprdpta, see ii. 2a-b) in this stage from the fact that, in the Patiences, one is no longer capable of falling away (vi. 23b).
The powers are in the Supreme Worldly Dharmas, for, in this stage, faith, energy, etc. , can no longer be crushed either by the defilements--for these are not activated--nor by any other worldly dharmas.
The parts of Bodhi are in the Path of Meditation, for this Path is close to Bodhi, that is to say, to the Knowledge of Destruction and the Knowledge of Non-Arising in which the Path of Seeing is separated by the Path of Meditation.
The parts of the Noble Eightfold Path are in the Path of
Seeing, for this Path is characterized by progress: for one goes
441 quickly.
[But, one would say, the Path of Seeing proceeds from out of the Path of Meditation. Why not respect this order? ] The Sutra lists the parts of Bodhi (=the Path of Meditation) first, and the parts of the Noble Eightfold Path (=the Path of Seeing) second, with an end to having an order corresponding to the number of parts, at first seven, and then eight. Investigation into the dharmas (dharmapravicaya) is at one and the same time Bodhi and a part of Bodhi, and Right Views is both the Path and a part of the Noble Eightfold Path. (Vibhdsd, TD 27, p. 726c4. )
Such is the doctrine of the Vaibhasikas. ***
Other masters justify the order of the adjutants of Bodhi without disturbing the regular succession, by placing, as it suits
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them, the Path of Seeing first, and then the Path of Meditation.
There is first 1. the foundations of mindfulness, which exist
with a view to curbing thoughts (buddhi) which disperse
themselves naturally, distracted as they are by the variety of
objects. The four foundations of mindfulness bind the mind, for it
is said in the Sutra, ". . . with a view to expelling the idea of
2. Energy (vtrya) increases through the power of the founda- tions of mindfulness, through the control and the exertion (pradhana) of the mind through the accomplishment of the fourfold tasks: abandoning the bad dharmas which have been produced, the non-production of bad dharmas which have not been produced . . . : these are the four right exertions.
3. Then, by reason of the purification of absorption (samddhi), the supernormal powers arise and are cultivated.
4. Supported by absorption, there arise faith, energy, etc. , which are predominant among the transworldly dharmas (lokotta- ra-dharmas) since they lead to them: they are the faculties, indriyas.
5. The same faith, energy, etc. , when they triumph over the growth of their opponents, are the powers, balas.
6. The parts of Bodhi arise in the Path of Seeing, because, for the first time, the ascetic understands the true nature of the dharmas. [Bodhi signifies pure prajnd. ]
7. The parts of Bodhi arise in the Path of Seeing and in the Path of Meditation. In fact, it is said, "The Noble Eightfold Path goes thus to fullness through meditation, the four foundations of mindfulness go to their fullness through meditation . . . the seven
444
parts of Bodhi go to their fullness through meditation/' [Therefore the Noble Eightfold Path also exists in the Path of Meditation, for this Path, in the Path of Seeing, does not obtain its fullness through meditation. ]
442
1, p. 758b5).
desire
which have their support in thirst. . . " (Madhyama, TD 443
? It is further said, "Oh Bhiksus, to say 'words conforming to the truth' is an expression that says the Four Truths; Oh Bhiksus, to say 'to advance by the Path* is an expression that speaks of the Noble Eightfold Path. "
Therefore, since the Noble Eightfold Patn exists both in the Path of Seeing and in the Path of Meditation, the order which places the parts of Bodhi first, and the parts of the Noble Eightfold Path second, is justified.
***
Among the adjutants of Bodhi, how many are impure, and how many are pure?
71a-b. The parts of Bodhi and the parts of the Path are pure.
They are only pure, for they are placed in the Path of Seeing and the Path of Meditation. Without doubt, there are worldly right
71b. The others are of two types.
The other adjutants of Bodhi are either impure or pure.
***
How many exist in the different spheres? (Vibhasa, TD 27, p. 497b26. )
445 Eightfold Path.
views,
etc. , but they are not called the parts of the Noble
71c. All exist in the First Dhyana.
446
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In all, thirty-seven.
447 7 Id. In anagamya, with the exception of joy.
Why is joy (a part of Bodhi) absent from anagamya?
Because the thresholds of absorption (sdmantakas) are realized
448
only through force, and again, because they include the fear of
falling into a lower sphere.
449 72a. In the Second, with the exception of thoughts.
In the Second Dhyana, thoughts (a part of the Eightfold Path) are absent, but the other thirty-six adjutants of Bodhi remain. Thought is absent since vicara is also absent.
72b. In two, with the exception of the one and the other.
In the Third and the Fourth Dhyanas, there is absent both joy and thought, but the other thirty-five adjutants of Bodhi remain.
72c. Also, in dhyanantara.
There one finds thirty-five adjutants of Bodhi with the exception of these same two.
72c-d. In three Arupyas, with the exception of the preced-
450 ing and the parts of morality.
In the three Arupyas there is also absent Rignt Speech, Right actions, and Right Livelihood, but thirty-two adjutants of Bodhi
? remain.
73a-c In Kamadhatu and in Bhavagra, the parts of Bodhi
451 and the parts of the Path are absent.
In fact, the Pure Path is absent from these two places.
452 Therefore some twenty-two adjutants of Bodhi remain.
###
At what moment does the person who cultivates the adjutants
of Bodhi obtain the avetyaprasddas, that is, the four types of faith 453
[and purity] which accompany intelligence?
73c-74. When one sees three Truths, one obtains the
morality and the avetyaprasdda relating to the Dharma:
when one comprehends the Path, also the avetyaprasdda 454
relating to the Buddha and his Sahgha.
At the comprehension {abhisamaya) of the first three Truths (vi. 27), there is acquisition of the avetyaprasdda relating to the
455 Dharma, and to the pure precepts, dear to the Aryans.
At the comprehension of the Truth of the Path, dear to the
Aryans, there is an acquisition of the avetyaprasdda relating to the 456
Buddha and to his Sravaka-Sangha.
The word "also" {apt) is there in order to mark that there is also an acquisition of the avetyaprasdda relating to the Dharma and the precepts.
The prasdda relating to the Buddha is a prasdda relating to the ASaiksa dharmas which make up a Buddha; so too one should understand by Sangha the Saiksa and ASaiksa dharmas which make up the Sahgha (iv. 32).
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What is understood by Dharma in the expression "avetyapra- sada relating to the Dharma"?
74c-75a. The Dharma is the three Truths and the Path of
457 the Pratyekabuddha and the Bodhisattva.
Consequently, when one understands the Four Noble Truths,
458
Therefore we have, seen from the differences of the object of prasdda, iont prasddas distinguished from the point of view of their names.
75a-c. From the point of view of substantial entities, these four are two things, faith and morality.
The avetyaprasdda relating to the Buddha, the Dharma, and the Sangha, are, by their nature, faith {sraddhd). The precepts dear to the Aryans, are, by their nature, morality {sila). Therefore they are two things.
***
Are these two things pure or impure? The avetyaprasddas are exclusively
one obtains the avetyaprasdda relating to the Dharma. ***
? 75b. Immaculate.
***
What is the meaning of the term avetyaprasdda?
A faith consecutive to the exact comprehension of the Truths.
The avetyaprasadas are arranged in the order in which, upon leaving the contemplation of the Truths, they are actualized.
How does one actualize them upon leaving this contem- plation?
"Oh! the Blessed One is a perfect Buddha! Well preached is his Dharma-Vinaya! Well cultivating is his Sravaka-Sahgha! ": it is thus that one actualizes them, for the Buddha, the Dharma, and the Sahgha are, in this order, the doctor, the remedy, and the patient.
459
results from the prasdda of the it is placed fourth, at the end: it is when the mind is thus believing (prasanna) that one acquires the precepts dear to the Aryans. Or rather, the prasdda of the precepts is placed at the end, because the Buddha, the Dharma, and the Sahgha are the doctor, the remedy, and the patient, and the prasdda of the precepts corresponds to health (drogya). Or rather because the Buddha is the guide, the Dharma is the path, the Sahgha is one's travelling companions, and the precepts dear to the Aryans are the vehicle
(ydna).
***
According to the Sutra, a Saiksa has eight parts (or "limbs", angas), namely the eight parts of the Noble Eightfold Path (mdrgdnga) termed "pertaining to the Saiksa": saiksi samyagdrspi.
. . saiksa samyaksamddhi (above, p. 1022); an Asaiksa has ten parts,
mind,
460
As the prasdda of morality
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namely the same eight parts of the Noble Eightfold Path termed "pertaining to the Asaiksa": asaikst samyagdrsfi. . . , plus asaikst samyagvimukti and asaiksa sarnyagjndna, the perfect deliverance proper to Arhats and the knowledge of the acquisition of this
461 deliverance (on samyagvimuktijridna, see vi. 76d).
Why does not the Sutra attribute both perfect deliverance and the knowledge of this perfect deliverance to the Saiksa?
75c-d. Because he is bound, deliverance is not said to be a part of a Saiksa.
A Saiksa is bound by the bonds of the defilements. How could one consider him delivered? The person who is partially bound is not called released. Deliverance is absent from him, and he cannot possess the knowledge of the acquisition of deliverance (vim- ukto 'srniti jnanadarsanam, Mahdvyutpatti, 81. 9).
An Asaiksa, on the contrary, is completely liberated from all the bonds: he is thus characterized, magnified both by his deliverance from the defilements and by the direct knowledge of his deliverance: therefore it is of the Asaiksa alone that one can say that perfect deliverance and the knowledge of this perfect deliverance are his parts.
***
What is deliverance?
462 75d. Deliverance is twofold.
It is conditioned and unconditioned. (Vibhdsd, TD 27, p. 147a6. )
? 76a-c. Victory over the defilements is unconditioned deliverance; adhimoksa is conditioned deliverance.
The abandoning (prahdna, that is, pratisamkhydnirodha, ii.
English translation, p. 280-281) of the defilements is uncon-
ditioned deliverance. The intention of the Asaiksa is conditioned
463 deliverance.
76b-c. This last is a part.
It is conditioned deliverance which is called a "part pertaining to an Asaik? a"; for the other parts, Right Views, etc. , are conditioned.
464 76c. It is two deliverances.
This same conditioned deliverance is described, in the Sutra
{Samyukta, TD 2, p. 16c24), as being double, mental deliverance
and deliverance through prajnd. [Mental deliverance comes about
through the liberation from desire, and deliverance through prajnd
comes about through liberation from ignorance;] it therefore
constitutes what is called the skandha of deliverance, the 46
466
if the skandha of deliverance is only intention, how do we explain the Sutra?
The
467
Sutra says, "Oh Vyaghrabodhayanas! What is the essential factor
of the purification of deliverance? The mind of a Bhiksu is detached, delivered from craving; the mind of this Bhiksu is detached, delivered from hatred and ignorance. In this way, either with a view to the fullness of the skandha of deliverance which is not complete, or with a view to maintaining the skandha of deliverance which is complete, all desire, all energy . . . this is the essential factor. "
vimuktiskandha. *
But, according to another opinion,
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It results from this Sutra that intention does not constitute deliverance: this is the purity of the mind resulting from the abandoning of the defilements, craving, etc. which are expelled by
468 correct knowledge.
Perfect deliverance has been explained.
***
What is the perfect or Right Knowledge {samyagjnana) which is distinct from Right Views (samyagdrsti)?
76d. Bodhi, as described above, is knowledge.
Bodhi, as we have described above, is the Knowledge of Destruction and the Knowledge of Non-Arising (vi. 67a-b), and these constitutes Right Knowledge, the tenth part of the Asaiksa.
***
Which mind--past, present, or future-is delivered?
77a-b. The Asaiksa mind, arising, is delivered from its
469 obstacles.
The Sastra (Jnanaprasthana, TD 26, p. 1000b9) says, "The
470
future Asaiksa mind is delivered from its obstacle. " obstacle?
What is this
The possession of the defilements [=ninth category of the defilements of Bhavagra], which in fact creates an obstacle to the arising of an Asaiksa mind. At the moment of Vajropamasamadhi (vi. 44c-d), this possession is abandoned, and an Asaiksa mind arises and is delivered. When this possession has been abandoned,
? the ASaiksa mind has arisen and has been delivered.
But what would you say of the Asaiksa mind which has not arisen at the moment of Vajropamasamadhi, or of the worldly mind which is produced within an Asaiksa?
These two minds are also delivered; but it is of the future Asaiksa mind in the process of arising that the Sastra says is delivered.
From what is the worldly mind of an Asaiksa delivered?
From the same possession of the defilements, an obstacle to its arising.
But is not this same worldly mind produced within a Saiksa, and have you not said that it is delivered?
The worldly mind of a Saiksa is not similar to that of an Asaiksa, for the latter is not accompanied by the possession of the defilements.
***
What is the Path--past, present, or future,--by which the obstacle to the arising of the Asaiksa mind is abandoned?
77c-d. It is while perishing that the Path causes the abandoning of the obstacle.
Perishing, that is to say, in the present. ***
The Sastra and the present work defined unconditioned
471
deliverance (vi. 76a). On the other hand, the Sutra and the Sastra
speak of three dhatus ("spheres"), namely prahanadhatu ("the
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sphere of abandoning"), viragadhatu ("the sphere of the absence of craving"), and nirodhadhdtu ("the sphere of extinction"). What is the relationship between unconditioned deliverance and these three spheres?
78a. Unconditioned deliverance receives the name of dhdtu.
This deliverance is the three dhdtus.
472 78b. The destruction of craving is detachment.
The abandoning of craving (rdga) is viragadhatu, the sphere of the absence of craving.
78c. The destruction of the others is abandoning.
The abandoning of the defilements other than craving is prahanadhdtu, the sphere of abandoning.
78d. The destruction of the object is called nirodhadhdtu, 473
The abandoning of the object, impure physical matter, etc. , with the exception of the abandoning of the defilements, is the realm of extinction.
***
Does one become disgusted by means of the same dharmas through which one obtains detachment?
the sphere of extinction.
There are four alternatives.
? What are they?
79a-b. Disgust arises by means of the Patiences and the Knowledges of Suffering and Origin.
It is only by means of the Patiences and the Knowledges of the Truths of Suffering and Origin (vi. 25d) that one obtains disgust, and not by means of the other Patiences and Knowledges.
79b-c. Detachment arises through all the dharmas by means of which there is abandoning.
The Patiences (=the Path of Seeing) and the Knowledges (=the Path of Meditation) (vi. p. 949) of Suffering, of Origin, of Extinction and of the Path, through which one abandons the defilements, are also the means for acquiring detachment.
79d. There are therefore four alternatives.
1. If the ascetic does not abandon the defilements through the Patiences and Knowledges of Suffering and Origin, he only acquires disgust: these Patiences and these Knowledges have only the causes of disgust for their sphere.
2. If the ascetic abandons his defilements through the Patience and Knowledges of Extinction and the Path, he only acquires detachment: these Patiences and these Knowledges have only the causes of joy for their sphere.
3. If the ascetic abandons the defilements through the Patiences and the Knowledges of Suffering and Origin, he acquires detachment and disgust.
4. If the ascetic does not abandon the defilements through the Patiences and the Knowledges of Extinction and the Path, he acquires neither detachment nor disgust.
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Let us remark, with respect to the first and the fourth
alternative, that the ascetic who, already detached from craving,
enters the Path of Seeing, does not abandon defilements through
the Path of the Dharma Knowledge and the Dharma Know-
474
ledges. Furthermore, one does not abandon them through the
Knowledges which form part of the Preparatory Path, the Path of
475 Deliverance, as the Path of Excellence (vi. 65b).
#*#
1
? 1. At the beginning of this volume we give a summary of the theory of the Path according to the Kofa: preliminary path; pure, impure path, etc.
2. We should not translate "by Seeing and Meditation on the Truths. " Worldly or impure Meditation does not bear on the Truths.
On the different meanings of the word bhdvand, bhdvana, iv. l22c-d, vi. 5. vii. 27. Atthasdlini, 163: a. acquisition, taking possession of (p rat Ham b ha); b. cultivation, repetition {nisevana, nisevd, abhydsa); c. absorbtion (samddhi).
3. Darsanamdrga, i. 40a-b, vi. 25-28; bbdvandmdrga, pure and impure, vi. 29-50. Different mdrgas, vi. 65b.
4. The Vibhdsd, TD 27, p. 267a28 presents thirty opinions on the two paths: the Path of Seeing is an active path; once it is realized, at one stroke it cuts off nine catetories of defilements; the Path of Meditation is not active, it is cultivated on many occasions and it cuts off nine catetories of defilements over a long period of time: such as a sharp dagger and a dull dagger . . . ; the defilements abandoned through Seeing are abandoned as a stone is smashed; the defilements abandoned through Meditation are abandoned as a lotus stalk is broken.
The Path of the Seeing of the Truths, first pure view of the truths, cuts off the defilements, satkdyadrsti, etc. , to which it is opposed (pratipsksa) in fifteen moments; the Path of Meditation, pure or impure, opposes one by one each of the nine catetories of defilements (strong-strong rdga, etc. ) of each the nine spheres (Kamadhatu, the Four Dbyanas, and the four drupyas) (vi. 33).
5. According to Vibhdsd, TD 27, p. 404bll. 6. vi. 14; 67.
7. vi. 67; Mahdvyutpati, 39: to make an effort for the disappearance of the black dharmas, etc.
8. vyavacdrana - pariksd = pratirupana; this is the period of the nirvedhabhdgiyas, vi. 17.
9. According to the version of Hsiian-tsang this is the Sutra of the Good Doctor; according to Paramartha, the Sutra of the Simile of the Doctor (Samyukta, TD 2, p. 105a2b, p. 120a25).
Vydkhyd: siltre py esa satydndm drstdnta iti vyddhyddisutre jkatham / caturbhtr angaih samanvdgato bhisak ialydpahartd rdjdrhas ca bhavati rdjayogyaf ca rdjdngatve ca samkhydm gacchati / katamais caturbhih / abadhakusalo bhavati / dbddhasamutthdnakusalo bhavati dbddhaprahdnakusalah prahtnasya cdbddhasydyatydm anutpddakusalah / evam eva caturbhir angaih samanvdgapas tathdgato'rhan samyaksambuddho nuttaro bhisak ialydpahartety ucyate / katamais" caturbhih / iha bhiksavas tathdgato . . . idam duhkham dryasatyam iti
yathdbhutam prajdndti . . .
Kern, Manual, p. 47 (Yogasutra, ii. 15; Lalita, p. 448, 458); bhisakka in the Inde* of the
Anguttara; Milinda, trans. 11,8, note: Siksdsamuccaya, 148. 5,243. 4,295. 2; Bodhicarydvatara, ii. 57, vii. 22. etc. See Taish6 17, no. 793-
10. On abhisamaya, below, vi. 27a. Atthasdlini, 22 (57) distinguishes worldly and transworldly abhisamaya; but the Pali sources most frequently understand abhisamaya in the same sense as does the Abhidharma: comprehension of the Truths through arydprajnd.
11. This theory is not that of all the sources; see p. 908. Vibhdsd, TD 27, p. 397a26: What is the nature of the Four Truths? The masters of the Abhidharma say: 1. the Truth of Suffering consists of the five updddnaskandhas; 2. the Truth of Origin is the cause of the impure dharmas; 3. the Truth of the Extinction is their pratisamkhydnirodha (ii. 55d); 4. the Truth of the Path is the dharmas which create the Saints (faiksa and aiaiksa dharmas). The Darstantikas say: 1. the Truth of Suffering is ndmarupa; 2. the Truth of Arising is karman and kle? a; 3. the Truth of Extinction is the annihilation (ksaya) of karman and of kiefa; 4.
Footnotes 1041
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the Truth of the Path is calm and insight (iamatha andvipaiyand). The Vibhajyavadins (see v. English trans, p. 782, 808,) say: 1. that which has the eight characteristics o(duhkha is duhkha and duhkhasatya; the other impure (sasrava) dharmas are duhkha, but not duhkhasatya [compare the Pali sources quoted below, note 15]; 2. the tfsnd which produces later existence is samudaya and samudayasatya; all other trsnd and the other causes of impure (sdsravahetu) dharmas is samudaya, but not samudayasatya; 3. the extinction of this trsnd is nirodha and nirodhasatya; the extinction of all other trsnd and of the other causes of impure dharmas is nirodha, but not nirodhasatya; 4. the eight-part ? aiksa path is mdrga and mdrgasatya; the other dharmas of the &aiksa and all the dharmas of the Asaiksa are mdrga, but not mdrgasatya. But, in this system, the Arhats only possess the Truths of duhkha and nirodha, and not the Truths of samudaya and mdrga. Samgitiidstra, TD 26, p. 392al6; sdsravahetu is the Truth of Origin; pratisamkhydnirodha is the Truth of Extinction; the dharmas of the Saiksa and the ASaiksa are the path.
12. Visuddhimagga, 495: yasmd pana etdni buddhddayo ariyd pativijjhanti tasmd ariyasaccdnitivuccanti. . . ariydnititathdniavitathdniavisamvddakdnitiattho.
The Aryan is defined, Koia, iii. 44c; same etymology in Anguttara, iv. 145. Majjhima, i. 280. etc. In Atthasdlini, 349: the Aryans are the Buddhas, the Pratyekas, and the SrSvakas; or rather the Buddhas alone are Aryans: compare Samyutta, v. 435 (tathdgata-ariya).
Vibhdsa, TD 27, p. 401c27. What is the meaning of the term dryasatya? Are the Truths so cal led because they are good, because they are pure (andsrava), or because the Aryans are endowed with them? What are the defects of these explanations? All three are bad: 1.
counts for two items added to the nine preceding items.
***
We have said that the foundations of mindfulness, the right exertions, and the supernormal powers are by their nature prajnd, energy, and samddhi.
69c-d. A definition according to their essentials; they are also all the qualities that arise from cultivation.
The preceding definitions refer to the principal elements of the
foundations of mindfulness, etc. ; but all these adjutants of Bodhi
are also a collection of qualities, pure or impure, which have arisen
from preparatory cultivation (prdyogika, iiJlb), from hearing, 433
***
Why is energy termed rignt exertion?
Because the body, speech, and mind are, through energy, correctly placed into action.
4H Why is samddhi termed a supernormal power (rddhipdda)?
Because samddhi is the foundation (pdda = pratisthd) of rddhi, that is to say, of the "success" of all spiritual qualities.
But certain masters, [the Vaibhasikas], maintain that super- normal power is samddhi, and that the four,--desire, mind, energy, and examination,--are the "feet", padas, of this supernormal power: they should therefore say that the adjutants of Bodhi are thirteen in number by adding desire and mind to their list of
reflection, or meditation.
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eleven. Furthermore, to affirm that supernormal power is samddhi is to contradict the Sutra which defines supernormal power, "What is supernormal power? The ascetic accomplishes different works
435
of miraculous power; being one, he becomes many,"
436 on.
and so
Why are faith, energy, etc. , termed faculties and powers? Accordingly as they are weak or strong, for the faculties and the
437
powers cannot be broken or crushed. 726bl6).
(Vibhdsd, TD 27, p.
How is the order of the faculties explained?
In order to obtain the result in which one believes (sraddhd), one makes an effort (yiryam arabhate). When one forces onself, there is a setting up of mindfulness {smrtyupasthiti). When mindfulness is set up, one fixes the mind {samddhi) in order to avoid distraction. When the mind is fixed, there arises a conscious- ness which conforms to the object (prajnd).
***
In which stages are the different adjutants of Bodhi placed? In which are they the important factors?
The Vaibhasikas say,
70. They form seven groups which are distributed, in order,
between the beginning stage, the nirvedhabhdgiyas, 438
In the beginning stage, there are the foundations of mindful-
439 ness, because, in this stage, one examines the body, etc.
In the Heats (Usmagata), there are the right exertions (samyakpradhdna), for, in this stage one increases his energy, an increase which is the principle of progress.
Meditation, and Seeing.
? In the Summits (Murdhan), there are the supernormal powers,
for, due to them, one obtains the condition in which the roots of
440 good cannot be lost.
The faculties are in the Patiences, for faith, energy, etc. , become predominant {ddhipatyaprdpta, see ii. 2a-b) in this stage from the fact that, in the Patiences, one is no longer capable of falling away (vi. 23b).
The powers are in the Supreme Worldly Dharmas, for, in this stage, faith, energy, etc. , can no longer be crushed either by the defilements--for these are not activated--nor by any other worldly dharmas.
The parts of Bodhi are in the Path of Meditation, for this Path is close to Bodhi, that is to say, to the Knowledge of Destruction and the Knowledge of Non-Arising in which the Path of Seeing is separated by the Path of Meditation.
The parts of the Noble Eightfold Path are in the Path of
Seeing, for this Path is characterized by progress: for one goes
441 quickly.
[But, one would say, the Path of Seeing proceeds from out of the Path of Meditation. Why not respect this order? ] The Sutra lists the parts of Bodhi (=the Path of Meditation) first, and the parts of the Noble Eightfold Path (=the Path of Seeing) second, with an end to having an order corresponding to the number of parts, at first seven, and then eight. Investigation into the dharmas (dharmapravicaya) is at one and the same time Bodhi and a part of Bodhi, and Right Views is both the Path and a part of the Noble Eightfold Path. (Vibhdsd, TD 27, p. 726c4. )
Such is the doctrine of the Vaibhasikas. ***
Other masters justify the order of the adjutants of Bodhi without disturbing the regular succession, by placing, as it suits
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them, the Path of Seeing first, and then the Path of Meditation.
There is first 1. the foundations of mindfulness, which exist
with a view to curbing thoughts (buddhi) which disperse
themselves naturally, distracted as they are by the variety of
objects. The four foundations of mindfulness bind the mind, for it
is said in the Sutra, ". . . with a view to expelling the idea of
2. Energy (vtrya) increases through the power of the founda- tions of mindfulness, through the control and the exertion (pradhana) of the mind through the accomplishment of the fourfold tasks: abandoning the bad dharmas which have been produced, the non-production of bad dharmas which have not been produced . . . : these are the four right exertions.
3. Then, by reason of the purification of absorption (samddhi), the supernormal powers arise and are cultivated.
4. Supported by absorption, there arise faith, energy, etc. , which are predominant among the transworldly dharmas (lokotta- ra-dharmas) since they lead to them: they are the faculties, indriyas.
5. The same faith, energy, etc. , when they triumph over the growth of their opponents, are the powers, balas.
6. The parts of Bodhi arise in the Path of Seeing, because, for the first time, the ascetic understands the true nature of the dharmas. [Bodhi signifies pure prajnd. ]
7. The parts of Bodhi arise in the Path of Seeing and in the Path of Meditation. In fact, it is said, "The Noble Eightfold Path goes thus to fullness through meditation, the four foundations of mindfulness go to their fullness through meditation . . . the seven
444
parts of Bodhi go to their fullness through meditation/' [Therefore the Noble Eightfold Path also exists in the Path of Meditation, for this Path, in the Path of Seeing, does not obtain its fullness through meditation. ]
442
1, p. 758b5).
desire
which have their support in thirst. . . " (Madhyama, TD 443
? It is further said, "Oh Bhiksus, to say 'words conforming to the truth' is an expression that says the Four Truths; Oh Bhiksus, to say 'to advance by the Path* is an expression that speaks of the Noble Eightfold Path. "
Therefore, since the Noble Eightfold Patn exists both in the Path of Seeing and in the Path of Meditation, the order which places the parts of Bodhi first, and the parts of the Noble Eightfold Path second, is justified.
***
Among the adjutants of Bodhi, how many are impure, and how many are pure?
71a-b. The parts of Bodhi and the parts of the Path are pure.
They are only pure, for they are placed in the Path of Seeing and the Path of Meditation. Without doubt, there are worldly right
71b. The others are of two types.
The other adjutants of Bodhi are either impure or pure.
***
How many exist in the different spheres? (Vibhasa, TD 27, p. 497b26. )
445 Eightfold Path.
views,
etc. , but they are not called the parts of the Noble
71c. All exist in the First Dhyana.
446
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Chapter Six
In all, thirty-seven.
447 7 Id. In anagamya, with the exception of joy.
Why is joy (a part of Bodhi) absent from anagamya?
Because the thresholds of absorption (sdmantakas) are realized
448
only through force, and again, because they include the fear of
falling into a lower sphere.
449 72a. In the Second, with the exception of thoughts.
In the Second Dhyana, thoughts (a part of the Eightfold Path) are absent, but the other thirty-six adjutants of Bodhi remain. Thought is absent since vicara is also absent.
72b. In two, with the exception of the one and the other.
In the Third and the Fourth Dhyanas, there is absent both joy and thought, but the other thirty-five adjutants of Bodhi remain.
72c. Also, in dhyanantara.
There one finds thirty-five adjutants of Bodhi with the exception of these same two.
72c-d. In three Arupyas, with the exception of the preced-
450 ing and the parts of morality.
In the three Arupyas there is also absent Rignt Speech, Right actions, and Right Livelihood, but thirty-two adjutants of Bodhi
? remain.
73a-c In Kamadhatu and in Bhavagra, the parts of Bodhi
451 and the parts of the Path are absent.
In fact, the Pure Path is absent from these two places.
452 Therefore some twenty-two adjutants of Bodhi remain.
###
At what moment does the person who cultivates the adjutants
of Bodhi obtain the avetyaprasddas, that is, the four types of faith 453
[and purity] which accompany intelligence?
73c-74. When one sees three Truths, one obtains the
morality and the avetyaprasdda relating to the Dharma:
when one comprehends the Path, also the avetyaprasdda 454
relating to the Buddha and his Sahgha.
At the comprehension {abhisamaya) of the first three Truths (vi. 27), there is acquisition of the avetyaprasdda relating to the
455 Dharma, and to the pure precepts, dear to the Aryans.
At the comprehension of the Truth of the Path, dear to the
Aryans, there is an acquisition of the avetyaprasdda relating to the 456
Buddha and to his Sravaka-Sangha.
The word "also" {apt) is there in order to mark that there is also an acquisition of the avetyaprasdda relating to the Dharma and the precepts.
The prasdda relating to the Buddha is a prasdda relating to the ASaiksa dharmas which make up a Buddha; so too one should understand by Sangha the Saiksa and ASaiksa dharmas which make up the Sahgha (iv. 32).
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What is understood by Dharma in the expression "avetyapra- sada relating to the Dharma"?
74c-75a. The Dharma is the three Truths and the Path of
457 the Pratyekabuddha and the Bodhisattva.
Consequently, when one understands the Four Noble Truths,
458
Therefore we have, seen from the differences of the object of prasdda, iont prasddas distinguished from the point of view of their names.
75a-c. From the point of view of substantial entities, these four are two things, faith and morality.
The avetyaprasdda relating to the Buddha, the Dharma, and the Sangha, are, by their nature, faith {sraddhd). The precepts dear to the Aryans, are, by their nature, morality {sila). Therefore they are two things.
***
Are these two things pure or impure? The avetyaprasddas are exclusively
one obtains the avetyaprasdda relating to the Dharma. ***
? 75b. Immaculate.
***
What is the meaning of the term avetyaprasdda?
A faith consecutive to the exact comprehension of the Truths.
The avetyaprasadas are arranged in the order in which, upon leaving the contemplation of the Truths, they are actualized.
How does one actualize them upon leaving this contem- plation?
"Oh! the Blessed One is a perfect Buddha! Well preached is his Dharma-Vinaya! Well cultivating is his Sravaka-Sahgha! ": it is thus that one actualizes them, for the Buddha, the Dharma, and the Sahgha are, in this order, the doctor, the remedy, and the patient.
459
results from the prasdda of the it is placed fourth, at the end: it is when the mind is thus believing (prasanna) that one acquires the precepts dear to the Aryans. Or rather, the prasdda of the precepts is placed at the end, because the Buddha, the Dharma, and the Sahgha are the doctor, the remedy, and the patient, and the prasdda of the precepts corresponds to health (drogya). Or rather because the Buddha is the guide, the Dharma is the path, the Sahgha is one's travelling companions, and the precepts dear to the Aryans are the vehicle
(ydna).
***
According to the Sutra, a Saiksa has eight parts (or "limbs", angas), namely the eight parts of the Noble Eightfold Path (mdrgdnga) termed "pertaining to the Saiksa": saiksi samyagdrspi.
. . saiksa samyaksamddhi (above, p. 1022); an Asaiksa has ten parts,
mind,
460
As the prasdda of morality
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namely the same eight parts of the Noble Eightfold Path termed "pertaining to the Asaiksa": asaikst samyagdrsfi. . . , plus asaikst samyagvimukti and asaiksa sarnyagjndna, the perfect deliverance proper to Arhats and the knowledge of the acquisition of this
461 deliverance (on samyagvimuktijridna, see vi. 76d).
Why does not the Sutra attribute both perfect deliverance and the knowledge of this perfect deliverance to the Saiksa?
75c-d. Because he is bound, deliverance is not said to be a part of a Saiksa.
A Saiksa is bound by the bonds of the defilements. How could one consider him delivered? The person who is partially bound is not called released. Deliverance is absent from him, and he cannot possess the knowledge of the acquisition of deliverance (vim- ukto 'srniti jnanadarsanam, Mahdvyutpatti, 81. 9).
An Asaiksa, on the contrary, is completely liberated from all the bonds: he is thus characterized, magnified both by his deliverance from the defilements and by the direct knowledge of his deliverance: therefore it is of the Asaiksa alone that one can say that perfect deliverance and the knowledge of this perfect deliverance are his parts.
***
What is deliverance?
462 75d. Deliverance is twofold.
It is conditioned and unconditioned. (Vibhdsd, TD 27, p. 147a6. )
? 76a-c. Victory over the defilements is unconditioned deliverance; adhimoksa is conditioned deliverance.
The abandoning (prahdna, that is, pratisamkhydnirodha, ii.
English translation, p. 280-281) of the defilements is uncon-
ditioned deliverance. The intention of the Asaiksa is conditioned
463 deliverance.
76b-c. This last is a part.
It is conditioned deliverance which is called a "part pertaining to an Asaik? a"; for the other parts, Right Views, etc. , are conditioned.
464 76c. It is two deliverances.
This same conditioned deliverance is described, in the Sutra
{Samyukta, TD 2, p. 16c24), as being double, mental deliverance
and deliverance through prajnd. [Mental deliverance comes about
through the liberation from desire, and deliverance through prajnd
comes about through liberation from ignorance;] it therefore
constitutes what is called the skandha of deliverance, the 46
466
if the skandha of deliverance is only intention, how do we explain the Sutra?
The
467
Sutra says, "Oh Vyaghrabodhayanas! What is the essential factor
of the purification of deliverance? The mind of a Bhiksu is detached, delivered from craving; the mind of this Bhiksu is detached, delivered from hatred and ignorance. In this way, either with a view to the fullness of the skandha of deliverance which is not complete, or with a view to maintaining the skandha of deliverance which is complete, all desire, all energy . . . this is the essential factor. "
vimuktiskandha. *
But, according to another opinion,
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It results from this Sutra that intention does not constitute deliverance: this is the purity of the mind resulting from the abandoning of the defilements, craving, etc. which are expelled by
468 correct knowledge.
Perfect deliverance has been explained.
***
What is the perfect or Right Knowledge {samyagjnana) which is distinct from Right Views (samyagdrsti)?
76d. Bodhi, as described above, is knowledge.
Bodhi, as we have described above, is the Knowledge of Destruction and the Knowledge of Non-Arising (vi. 67a-b), and these constitutes Right Knowledge, the tenth part of the Asaiksa.
***
Which mind--past, present, or future-is delivered?
77a-b. The Asaiksa mind, arising, is delivered from its
469 obstacles.
The Sastra (Jnanaprasthana, TD 26, p. 1000b9) says, "The
470
future Asaiksa mind is delivered from its obstacle. " obstacle?
What is this
The possession of the defilements [=ninth category of the defilements of Bhavagra], which in fact creates an obstacle to the arising of an Asaiksa mind. At the moment of Vajropamasamadhi (vi. 44c-d), this possession is abandoned, and an Asaiksa mind arises and is delivered. When this possession has been abandoned,
? the ASaiksa mind has arisen and has been delivered.
But what would you say of the Asaiksa mind which has not arisen at the moment of Vajropamasamadhi, or of the worldly mind which is produced within an Asaiksa?
These two minds are also delivered; but it is of the future Asaiksa mind in the process of arising that the Sastra says is delivered.
From what is the worldly mind of an Asaiksa delivered?
From the same possession of the defilements, an obstacle to its arising.
But is not this same worldly mind produced within a Saiksa, and have you not said that it is delivered?
The worldly mind of a Saiksa is not similar to that of an Asaiksa, for the latter is not accompanied by the possession of the defilements.
***
What is the Path--past, present, or future,--by which the obstacle to the arising of the Asaiksa mind is abandoned?
77c-d. It is while perishing that the Path causes the abandoning of the obstacle.
Perishing, that is to say, in the present. ***
The Sastra and the present work defined unconditioned
471
deliverance (vi. 76a). On the other hand, the Sutra and the Sastra
speak of three dhatus ("spheres"), namely prahanadhatu ("the
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sphere of abandoning"), viragadhatu ("the sphere of the absence of craving"), and nirodhadhdtu ("the sphere of extinction"). What is the relationship between unconditioned deliverance and these three spheres?
78a. Unconditioned deliverance receives the name of dhdtu.
This deliverance is the three dhdtus.
472 78b. The destruction of craving is detachment.
The abandoning of craving (rdga) is viragadhatu, the sphere of the absence of craving.
78c. The destruction of the others is abandoning.
The abandoning of the defilements other than craving is prahanadhdtu, the sphere of abandoning.
78d. The destruction of the object is called nirodhadhdtu, 473
The abandoning of the object, impure physical matter, etc. , with the exception of the abandoning of the defilements, is the realm of extinction.
***
Does one become disgusted by means of the same dharmas through which one obtains detachment?
the sphere of extinction.
There are four alternatives.
? What are they?
79a-b. Disgust arises by means of the Patiences and the Knowledges of Suffering and Origin.
It is only by means of the Patiences and the Knowledges of the Truths of Suffering and Origin (vi. 25d) that one obtains disgust, and not by means of the other Patiences and Knowledges.
79b-c. Detachment arises through all the dharmas by means of which there is abandoning.
The Patiences (=the Path of Seeing) and the Knowledges (=the Path of Meditation) (vi. p. 949) of Suffering, of Origin, of Extinction and of the Path, through which one abandons the defilements, are also the means for acquiring detachment.
79d. There are therefore four alternatives.
1. If the ascetic does not abandon the defilements through the Patiences and Knowledges of Suffering and Origin, he only acquires disgust: these Patiences and these Knowledges have only the causes of disgust for their sphere.
2. If the ascetic abandons his defilements through the Patience and Knowledges of Extinction and the Path, he only acquires detachment: these Patiences and these Knowledges have only the causes of joy for their sphere.
3. If the ascetic abandons the defilements through the Patiences and the Knowledges of Suffering and Origin, he acquires detachment and disgust.
4. If the ascetic does not abandon the defilements through the Patiences and the Knowledges of Extinction and the Path, he acquires neither detachment nor disgust.
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Let us remark, with respect to the first and the fourth
alternative, that the ascetic who, already detached from craving,
enters the Path of Seeing, does not abandon defilements through
the Path of the Dharma Knowledge and the Dharma Know-
474
ledges. Furthermore, one does not abandon them through the
Knowledges which form part of the Preparatory Path, the Path of
475 Deliverance, as the Path of Excellence (vi. 65b).
#*#
1
? 1. At the beginning of this volume we give a summary of the theory of the Path according to the Kofa: preliminary path; pure, impure path, etc.
2. We should not translate "by Seeing and Meditation on the Truths. " Worldly or impure Meditation does not bear on the Truths.
On the different meanings of the word bhdvand, bhdvana, iv. l22c-d, vi. 5. vii. 27. Atthasdlini, 163: a. acquisition, taking possession of (p rat Ham b ha); b. cultivation, repetition {nisevana, nisevd, abhydsa); c. absorbtion (samddhi).
3. Darsanamdrga, i. 40a-b, vi. 25-28; bbdvandmdrga, pure and impure, vi. 29-50. Different mdrgas, vi. 65b.
4. The Vibhdsd, TD 27, p. 267a28 presents thirty opinions on the two paths: the Path of Seeing is an active path; once it is realized, at one stroke it cuts off nine catetories of defilements; the Path of Meditation is not active, it is cultivated on many occasions and it cuts off nine catetories of defilements over a long period of time: such as a sharp dagger and a dull dagger . . . ; the defilements abandoned through Seeing are abandoned as a stone is smashed; the defilements abandoned through Meditation are abandoned as a lotus stalk is broken.
The Path of the Seeing of the Truths, first pure view of the truths, cuts off the defilements, satkdyadrsti, etc. , to which it is opposed (pratipsksa) in fifteen moments; the Path of Meditation, pure or impure, opposes one by one each of the nine catetories of defilements (strong-strong rdga, etc. ) of each the nine spheres (Kamadhatu, the Four Dbyanas, and the four drupyas) (vi. 33).
5. According to Vibhdsd, TD 27, p. 404bll. 6. vi. 14; 67.
7. vi. 67; Mahdvyutpati, 39: to make an effort for the disappearance of the black dharmas, etc.
8. vyavacdrana - pariksd = pratirupana; this is the period of the nirvedhabhdgiyas, vi. 17.
9. According to the version of Hsiian-tsang this is the Sutra of the Good Doctor; according to Paramartha, the Sutra of the Simile of the Doctor (Samyukta, TD 2, p. 105a2b, p. 120a25).
Vydkhyd: siltre py esa satydndm drstdnta iti vyddhyddisutre jkatham / caturbhtr angaih samanvdgato bhisak ialydpahartd rdjdrhas ca bhavati rdjayogyaf ca rdjdngatve ca samkhydm gacchati / katamais caturbhih / abadhakusalo bhavati / dbddhasamutthdnakusalo bhavati dbddhaprahdnakusalah prahtnasya cdbddhasydyatydm anutpddakusalah / evam eva caturbhir angaih samanvdgapas tathdgato'rhan samyaksambuddho nuttaro bhisak ialydpahartety ucyate / katamais" caturbhih / iha bhiksavas tathdgato . . . idam duhkham dryasatyam iti
yathdbhutam prajdndti . . .
Kern, Manual, p. 47 (Yogasutra, ii. 15; Lalita, p. 448, 458); bhisakka in the Inde* of the
Anguttara; Milinda, trans. 11,8, note: Siksdsamuccaya, 148. 5,243. 4,295. 2; Bodhicarydvatara, ii. 57, vii. 22. etc. See Taish6 17, no. 793-
10. On abhisamaya, below, vi. 27a. Atthasdlini, 22 (57) distinguishes worldly and transworldly abhisamaya; but the Pali sources most frequently understand abhisamaya in the same sense as does the Abhidharma: comprehension of the Truths through arydprajnd.
11. This theory is not that of all the sources; see p. 908. Vibhdsd, TD 27, p. 397a26: What is the nature of the Four Truths? The masters of the Abhidharma say: 1. the Truth of Suffering consists of the five updddnaskandhas; 2. the Truth of Origin is the cause of the impure dharmas; 3. the Truth of the Extinction is their pratisamkhydnirodha (ii. 55d); 4. the Truth of the Path is the dharmas which create the Saints (faiksa and aiaiksa dharmas). The Darstantikas say: 1. the Truth of Suffering is ndmarupa; 2. the Truth of Arising is karman and kle? a; 3. the Truth of Extinction is the annihilation (ksaya) of karman and of kiefa; 4.
Footnotes 1041
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the Truth of the Path is calm and insight (iamatha andvipaiyand). The Vibhajyavadins (see v. English trans, p. 782, 808,) say: 1. that which has the eight characteristics o(duhkha is duhkha and duhkhasatya; the other impure (sasrava) dharmas are duhkha, but not duhkhasatya [compare the Pali sources quoted below, note 15]; 2. the tfsnd which produces later existence is samudaya and samudayasatya; all other trsnd and the other causes of impure (sdsravahetu) dharmas is samudaya, but not samudayasatya; 3. the extinction of this trsnd is nirodha and nirodhasatya; the extinction of all other trsnd and of the other causes of impure dharmas is nirodha, but not nirodhasatya; 4. the eight-part ? aiksa path is mdrga and mdrgasatya; the other dharmas of the &aiksa and all the dharmas of the Asaiksa are mdrga, but not mdrgasatya. But, in this system, the Arhats only possess the Truths of duhkha and nirodha, and not the Truths of samudaya and mdrga. Samgitiidstra, TD 26, p. 392al6; sdsravahetu is the Truth of Origin; pratisamkhydnirodha is the Truth of Extinction; the dharmas of the Saiksa and the ASaiksa are the path.
12. Visuddhimagga, 495: yasmd pana etdni buddhddayo ariyd pativijjhanti tasmd ariyasaccdnitivuccanti. . . ariydnititathdniavitathdniavisamvddakdnitiattho.
The Aryan is defined, Koia, iii. 44c; same etymology in Anguttara, iv. 145. Majjhima, i. 280. etc. In Atthasdlini, 349: the Aryans are the Buddhas, the Pratyekas, and the SrSvakas; or rather the Buddhas alone are Aryans: compare Samyutta, v. 435 (tathdgata-ariya).
Vibhdsa, TD 27, p. 401c27. What is the meaning of the term dryasatya? Are the Truths so cal led because they are good, because they are pure (andsrava), or because the Aryans are endowed with them? What are the defects of these explanations? All three are bad: 1.
