33a-b) the committing of the five types of transgressions,
251 [killing, stealing, forbidden sexuality, lying, and alcohol]; 2.
251 [killing, stealing, forbidden sexuality, lying, and alcohol]; 2.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
That is, he takes up birth up to twenty-eight
existences. Yet, as he has everywhere the series of seven
existences, the ascetic is said to be "reborn at the most seven
times"; the same way that a Bhiksu is called "wise in seven things"
201
(saptasthanakusala) when he knows the "groups of seven"; so
too a tree is termed "having seven leaves" (saptaparna) because its 208
buds produce some seven leaves.
Objection: But the Sutra says, "It is absolutely impossible for a
209
saint (pudgala) possession views (drsfisampanna) to produce an
No, they answer, for this text should be understood: "He does not produce an eighth existence in the same realm of rebirth. " Or, if one wants to hold to the letter of the Sutra: "Having transmi- grated, having passed seven times both among the gods and
211
among humans, he will realize the end of suffering," one should
conclude that the heavenly and human rebirths are not preceded by any intermediate existences (antarabhava), since the Sutra speaks only of gods and humans.
210 doctrine of the Vaibhasikas.
eighth existence. "
And this text is in contradiction to the
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Taking up the objection again, if one should understand: "He
does not produce an eighth existence in the same realm of rebirth,"
how does it happen that an Urdhvasrotas of the Bhavagraparama
212
class (vi. 38b) rebirth?
is reborn eight times in the same realm of its
The Vaibhasikas answer that the text which denies an eighth rebirth refers only to an eighth rebirth in Kamadhatu.
But what text and what reasoning prove that this text refers only to Kamadhatu? And what proves that the saint transmigrates seven times, among the gods on the one hand, and among humans on the other, and not seven times in all among both? The text has, in fact, "Having transmigrated seven times among gods and among humans. "
The Kasyaplyas read, "Having transmigrated seven times
among gods, and seven times among humans (saptakrtvo devan
saptakrtvo manusyan)" There is therefore no reason to attach any
213
He who becomes a Srotaapanna as a human will return to be among humans in order to obtain Nirvana; he who becomes a Srotaapanna as a god will return to be among the gods in order to obtain Nirvana.
*##
Why is a Srotaapanna not reborn an eighth time? Because, in this limit of time, in the course of seven existences, his series is necessarily matured. Such is the nature of the Path: so too, such is the nature of the venom of the "seven-footed serpent" that a person bitten dies after having walked only seven paces; such is the
importance to the preceding question.
###
? nature of this illness that the four-day fever returns during each of the four days (see note 210).
214
He does not obtain Nirvana in less time because some seven bonds remain, two of the avarabhdgiya or lower class, namely sensual desire (kdmacchanda) and anger (vydpdda), and five of the urdhvabhdgiya or higher class, namely two cravings (rdga) [in Rupadhatu and Arupyadhatu], dissipation (auddhhatya), pride (mana), and delusion (moha) (v. 43). Because, even though he realizes the Noble Path [of Sakrdagamin or Anagamin], he does not obtain Nirvana in the interval by reason of the force of the actions which should be rewarded in the course of the seven existences.
If a Buddha has not arisen in the period when one should
obtain Nirvana, it is as a householder that he will obtain the
quality of Arhat, but he does not then remain as a householder: by
the force of dharmatd, that is, by the force of the Path of the Arhat
215
or the Asaiksa, he is endowed with the marks of a Bhiksu; according to other masters, with the marks of a non-Buddhist Bhiksu.
***
Why is the Srotaapanna declared to be an avinipdtadharman, "one incapable of falling into a painful realm of rebirth'*
216 (apdya)?
Because he does not accumulate actions which cause him to fall into it; because, by the actions of this type which have already been previously accumulated, his mind has become refractory to the maturation of these actions, being perfumed by the powerful roots of good by reason of the purity of his behavior, and by reason of
217
A person who has accumulated an action which should
necessarily mature in a painful realm of rebirth cannot even
the purity of his sentiments with regard to the Three Jewels.
produce Patience (vi. 18), much less the pure Path.
218
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There is a stanza, "The ignorant, if they have committed only a
small transgression, go below; the wise, if they have committed a
great transgression, avoid painful rebirth. A small mass of iron, in
a mass, sinks; the same iron, in a greater mass but fashioned into a
219
bowl, floats/'
panna . . . puts an end to suffering (duhkhasyantam karoti). " What does "the end of suffering" mean? Suffering beyond which there is no more suffering. This means that the saint causes suffering to no more arise. Or rather the end of suffering is Nirvana. How can one
220
"make" Nirvana? By clearing away the obstacles to Nirvana;
[these obstacles are the possession of defilements or upadhi]. In the same way that one says, "Make some space! Make the house fall down! " (akdfam kuru mandapam pdtaya). There are persons other than the Srotaapanna who will be reborn seven times at the most: the Prthagjana whose mind is matured. But there is no fixed principle here: this Prthagjana can obtain Nirvana in this life, or in an intermediate existence, etc. Consequently we do not speak of this here.
***
The abider in a state within whom no category of the defilements abandoned through meditation is destroyed is, as we have seen, a Saptakrtvahparama.
34c-d. Delivered from three or four categories, destined for
221 two or three rebirths, he is a Kulamkula.
The Srotaapanna becomes a Kulamkula, "one who goes from family to family," (1) from the point of view of the abandoning of the defilements, through the abandoning of three or four categories of defilements of Kamadhatu; (2) from the point of view of the indriyas or moral faculties, through the acquisition of pure faculties opposed to these defilements; or (3) from the point of view of existences, because there remain only two or three
The Sutra employs the expression, "The SrotaS-
? 222 more rebirths for him.
In the Karika only two of these causes are mentioned. For, from the fact that the Srotaapanna abandons the defilements after the acquisition of his state, one concludes, without one having to say so, that he acquires the pure faculties opposed to these defilements. But the number of rebirths is indicated: in fact, after having acquired the state of Srotaapanna, the saint is capable of obtaining the quality of Sakrdagamin, Anagamin, or Arhat, and the number of his rebirths will be found, from this fact, to be either more or less.
Why does the Srotaapanna who abandons the fifth category not become a Kulamkula?
Because, when the fifth category is abandoned, the sixth is also
certainly abandoned, and the saint therefore becomes a Sakrda-
gamin. In fact here one category of defilement is not capable of
creating an obstacle to the acquisition of a state, as in the case of
one who is separated by only one more rebirth from Nirvaa (an
Ekavlcika, vi. 36a-c): the reason is that here the saint, by acquiring a
new state, does not pass into another sphere of existence or
223 Dhatu.
224
A Kulamkula is of two types: (1) a Devakulamkula, the saint
who, having transmigrated to two or three families among the
225
gods, attains Nirvana in the same heaven or in another; and (2)
a Manusyakulamkula, the saint who, having transmigrated to two or three families among humans, attains Nirvana in this Dvlpa or in another.
*#*
The same abider
35a-b. Who has conquered up to five categories, is a candidate for the second.
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The abider who has abandoned from one to five categories of defilements is a candidate for the second state.
35c-d. Having destroyed the sixth category, he is a Sakrdagamin.
He obtains the second state. The Sakrdagamin, "the once-re- turner," having gone to be among the gods, returns to be among humans, and has then no further rebirth: whence his name. The Sutra says that one becomes a Sakrdagamin "by reason of the weakness of lust, anger, and delusion," because only the three weak
226
This abider in the state of Sakrdagamin,
36a-c. Having destroyed seven or eight categories, and destined for one rebirth, is an Ekavicika; he is also a
227
This Sakrdagamin becomes an Ekavicika for three reasons, (1) because he abandons seven or eight categories of defilements; (2) because he acquires the faculties opposed to these defilements; and (3) because he has to be reborn only one more time.
Why does the only category that remains to him, the ninth, create an obstacle to the acquisition of later states? Because the acquisition of this state involves passage to another sphere [to Rupadhatu]. We have seen (iv. 107) that actions create obstacles in three circumstances: they hinder the acquisition of the Patience, the quality of Anagamin, and the quality of Arhat. Now this holds here for the defilements as for actions, for they refer to going
categories of these defilmeents remain.
***
candidate for the third state.
? beyond the sphere where they should be manifested as the results of retribution--with respect to actions--and of outflowing--with respect to the defilements (ii. 56).
Vict signifies interval, separation. Nirvana is separated from this saint by one rebirth; the state of Anagamin is separated from this saint by one category of defilement: he is therefore termed an Ekavlcika.
Having abandoned seven or eight categories of defilements, he is a candidate for the third state.
He who--previously freed, through the worldly path, from three or four categories of defilements, or from seven or eight categories of defilements [of Kamadhatu]--, obtains a result [the state of Srotaapanna or Sakrdagamin according to his case], is not a Kulamkula and is not an Ekavlcika as long as he does not realize a path superior to the state acquired: in fact as long as the pure faculties, opposed to these categories of defilements, are absent in him (vi. 32b-c).
36d. He is an Anagamin by the destruction of the ninth category.
This abider in a result, through the abandoning of the ninth
category of the defilements of Kamadhatu--the weak-weak
defilements,--becomes an Anagamin, because he is no longer
reborn in Kamadhatu. The Sutra says that one becomes an
Anagamin through the abandoning of the five so-called avarabhdg-
tya bonds (v. 65a-c): we get the number five by adding all the bonds
that the Anagamin is found to have abandoned (v. 70a-b);
according to his situation he has, in the first stage, abandoned two
228
37a-c. He is a saint who "obtains Nirvana in the interval/'
"by arising," "with effort," "without effort," and "by going
229
or three bonds.
higher. "
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"One who obtains Nirvana in the interval" (antardparinir-
vdyin) signifies one who attains Nirvana in the intermediate
existence (iii. 10, 12). The other terms are explained in the same
way: one who attains Nirvana by being born (upapadyaparinir- 250
vdyin), and one [one who makes an effort] (sdbhisamskdrapari- 2n
nirvdyin)> and one who does not make any effort {anabhisamskd - raparinirvdyin).
There are five types of Anagamins: an Antaraparinirvayin, an Upapadyaparinirvayin, a Sabhisamskaraparinirvayin, an Anabhi- samskaraparinirvayin, and an Urdhvasrotas.
The first one, who obtains Nirvana in the intermediate existence, is one who obtains Nirvana in an intermediate existence, by attaining it in Rupadhatu.
232
The second one obtains Nirvana as soon as he is reborn,
233
and because he is energetic and because the path is spontaneous, he
234 through sopadbisesa Nirvana, Nirvana with remnant;
soon,
realizes it by himself.
According to other masters, he obtains nirupadhiiesa Nirvana, Nirvana without remnant, exactly like the first Anagamin, that is, having obtained the quality of Arhat, he obtains Nirvana without achieving his portion (=end) of life.
This opinion is false, for this second Anagamin does not
possess mastery relative to the abandoning of life, and this because
this mastery does not belong to one who possesses prdntakopica-
turthadhydna (99. 10a, vii. 41a-c); this type of Dhyana exists only
among humans of the three Dvlpas; and this Anagamin is born in
235 Rupadhatu.
The third one, the Anagamin who obtains Nirvana with effort, obtains Nirvana after having been born, without relaxing his exercises, for he is energetic; with effort, for the Path is not spontaneous. The fourth one, who obtains Nirvana without effort, obtains Nirvana without effort, for he is not energetic, and the
? Path is not spontaneous. Such are the definitions of these two
236 saints according to the Vaibhasikas.
According to another opinion, the difference between the third and the fourth is that the former obtains Nirvana by a path having for its object conditioned things, namely suffering, its origin, and the Path; and the latter, by a path having for its object unconditi- oned things, namely Extinction or the Third Noble Truth.
This opinion is not justified by reason of the consequences that it implies: the distinction would hold for the first two types of Anagamins also.
In the Sutra (Samyukta, TD 2, p. 197a26), the Anagamin who obtains Nirvana without effort is listed before the Anagamin who
237
obtains it with effort. This order is justified. In fact, for the first,
the path is realized without abhisamskdra, being obtained without effort; it is thus"spontaneous. " But, for the second, the path is realized by abhisamskara, being obtained with effort; therefore it is unspontaneous.
For the Anagamin who obtains Nirvana through birth, the path is even more spontaneous, even stronger, and the latent defilements (anusayas) are even weaker.
238
The fifth, the Urdhvasrotas, is the saint "for whom there is
srotas, that is to say, gati or movement, to the height. " Srotas and gati have the same meaning. He does not obtain Nirvana where he is reborn upon leaving Kamadhatu, but he goes higher.
37c-d. When he combines his Dhyana, he is an Akanistha- ga. 239
There are two types of Urdhvasrotas: either he combines his
Dhyana and, as a consequence, he rises up to Akanistha Heaven
and obtains Nirvana there; or he does not combine his Dhyana
and, as a consequence, rises up to Naivasamjnanasamjnayatana,
240 Bhavagra.
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38a-b. The Akanisthaga is either a Jumper, a Half-Jumper,
241
The saint who rises up to Akanistha in order to obtain Nirvana there is of three types: he is a Jumper (pluta), a Half-Jumper (ardhapluta), or One who Dies Everywhere (sarvacyuta).
A Jumper is one who has, down here, combined his Dhyanas; he has tasted the First Dhyana (viii. 6) and, as a consequence, having fallen from the three higher Dhyanas, is reborn among the Brahmakayikas. There, by the force of his previous enthusiasm, he combines the Fourth Dhyana: also, dying from among the Brahmakayikas, he is reborn among the Akanisthas. As he does not immerse himself in any of the fourteen intermediate heavens between the first heaven of Rtipadhatu (=the Brahmakayikas) and the last one (Akanistha), he is called a Jumper.
A Half-Jumper is the saint who, passing beyond any one
An Aryan is never reborn among the Mahabrahmas, because this heaven is a place of heresy: one considers Mahabrahma as the
One who Dies Everywhere transmigrates through all of the other heavens, with the exception of the Mahabrahmas, before he enters into Akanistha.
An Anagamin never takes up two existences in the same place of rebirth, because he goes in successive order. Therefore his quality of Anagamin, "a non-returner", is perfect: he is never reborn, either in a place lower than where he was once born, or in this same place.
Such is the Urdhvasrotas who has combined his Dhyana, namely an Akanisthaga.
or One who Dies Everywhere.
242
the Suddhavasas (vi. 43a-b).
place,
enters the Akanisthas after having been reborn among
243
Aryan would be superior to Mahabrahma there.
creator there;
and because only one leader can be found there: an 244
? 38b. The other is a Bhavagraga.
The Urdhvasrotas who has not combined his Dhyana goes up to Naivasamjnanasamjnayatana, or Bhavagra. Tasting the other concentrations (samdpatti), he is reborn in all other places, but he does not enter the Suddhavasas; traversing the Arupyas he arrives at Bhavagra and there he obtains Nirvana. In fact this saint is essentially dedicated to absorption, whereas the Akanisthaga is essentially dedicated to insight.
We think--even though the authors of the Sastras have not
decided this point-that the two types of Urdhvasrotas can obtain
Nirvana "in the course of the way," before arriving at Akanistha or
Bhavagra. The quality of Akanisthaparama and Bhavagraparama
only imply the non-production of a new existence after the saint
has obtained Akanistha Heaven or Bhavagra, not a birth in these
same heavens; the same way that the Srotaapanna, destined to be
reborn at the most seven times (saptakrtvahparama), can be 245
***
There are five types of Anagamins who go to Rupadhatu and attain Nirvana there: an Antaraparinirvayin, and Upapadyapari- nirvayin, a Sabhisamskaraparinirvayin, an Anabhisamskarapari- nirvayin, and an Urdhvasrotas.
38c. Another, who goes to Arupyadhatu, is of four types.
There is another Anagamin, the Arupyopaga, "one who goes to
,,
Arupyadhatu and who attains Nirvana there.
from Rupadhatu, and dying here, he is reborn among beings in Arupyadhatu. This Anagamin is only of four types, Upapadyapari-
reborn less than seven times.
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nirvayin, etc. , for the intermediate state (and the Antaraparinir- vayin) does not exist in the births of Arupyadhatu.
Therefore there are six Anagamins, the five named above and the Arupyaga, not taking into account the different types of Arupyaga.
38d. Another, who obtains Nirvana here.
Another obtains Nirvana right here, the saint who obtains Nirvana in this existence (vi. 41a). This is the seventh Anagamin.
39a-b. It is said that there are nine saints going to Rupadhatu, by making a threefold distinction among the three.
Three Anagamins, each divided into three categories, make nine Anagamins, because they go to Rupadhatu.
What are these three? The Antaraparinirvayin, the Upapadya- parinirvayin and the Urdhvasrotas.
How are the three categories distinguished? 1. According to the comparisons of the Sutra, there are three Antaraparinirvayins who obtain Nirvana, the first, quickly, the second, not quickly, and the third, after a long time; 2. with respect to the Upapadyapari- nirvayin, one should distinguish the Upapadyaparinirvayin properly so called, the Sabhisamskaraparinirvayin, and the Anabhisamskaraparinirvayin: all three, obtaining Nirvana after having been reborn, are Upapadyaparinirvayins; 3. with respect to the Urdhvasrotas, one should distinguish the Jumper, the Half-Jumper, and the One who Dies Everywhere.
Or rather one can say that these three Anagamins are each divided into three categories accordingly as Nirvana is acquired by them quickly, not quickly, or after a long time.
? 39c-d. Their differences are due to the difference of actions, faculties, and defilements.
The distinction of these three Anagamins and of these nine Anagamins, is due to the differences of their actions, their moral faculties, and their defilements.
i. The three Anagamins differ (a) from the point of view of their accumulated actions (iv. 120) which should be rewarded either
246
in an intermediate existence
come: [after having been reborn], or later (iv. 50b); (b) from the point of view of the activity of their defilements, which are, in this order, weak, medium, or strong; and (c) from the point of view of their moral faculties, which are strong, medium, or weak.
ii. Each of the three Anagamins is of three categories: (a) from the point of view of their defilements, as above (weak-weak, weak-medium, weak-strong for the three categories of Antarapa- rinirvayin, etc. ), (b) from the point of view of their faculties (which are strong-strong, etc. ); and (c) from the point of view of their actions also with respect to the three Urdhvasrotas: the actions "to be rewarded later" differ among the Jumper, the Half-Jumper, and the One who Dies Everywhere.
There are therefore nine categories of Anagamin by reason of the differences of their actions, their defilements and their faculties.
***
How does the Sutra teach that there are seven realms of rebirth for good persons (satpurusagati)?
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40a-b. In not establishing any distinction among the
Urdhvasrotas, there are seven realms of rebirth for the
247 good.
An Urdhvasrotas is a saint who has the characteristic of "flowing" towards the heights.
This Sutra, the Gatisiltra (iii. 12), by not distinguishing the categories of Jumper, Half-Jumper, and One who Dies Every- where, teaches seven realms of rebirth for good persons, namely three AntaraparinirvSyins, three Upapadyaparinirvayins,~in all six realms of rebirth,--and the realm of Urdhvasrotas, the seventh.
Why are only these the realms of rebirth for good persons?
Why not consider the other realms of rebirth of the Saiksas, such
248 as the realms of the Srotaapanna and the Sakrdagamin, as such?
Those who are in the seven realms of rebirth did only good and did not do evil; having arrived at these realms of rebirth, there is no turning back. Now three characteristics do not exist among the other Saiksas:
40c-d. By reason of the cultivation of good and the
non-cultivation of evil, and of the non-returning from
249 whence they have come.
Only these seven realms of rebirth are the realms of rebirth for good persons.
It is true that the Sutra says, "What is a good person
{satpurusa)? One who is endowed with the Right Views of a Saiksa 25
. . . " ? It expresses itself in this manner because the Srotaapanna and the Sakrdagamin are in fact good persons from a certain point of view: 1. They have acquired the discipline that makes impossi- ble (iv.
33a-b) the committing of the five types of transgressions,
251 [killing, stealing, forbidden sexuality, lying, and alcohol]; 2. they
? have abandoned, in a general manner, their bad defilements, that
252
But here the Sutra of the Saptasatpurusagati refers to the saints who are absolutely
253 good persons.
***
It happens that an Aryan, who became an Aryan in the first birth through the acquisition of the state of Srotaapanna or Sakrdagamin, obtains in his following existence the state of Anagamin. This Anagamin is called a parivrttajanma anagamin ("one who becomes an Anagamin by rebirth [in Kamadhatu]"). The question is posed whether this Anagamin is of the five types,
254 Antaraparinirvayin, etc.
4la-b. The Aryan who obtains the state of Anagamin after having been reborn in Kamadhatu, does not go to another sphere.
This Aryan, once he has obtained the state of Anagamin, obtains Nirvana in this same existence (vi. 38b), [by reason of the intensity of his disgust at the extreme suffering of Kamadhatu]. But the Aryan who obtains the state of Anagamin after having been reborn in Rupadhatu, goes sometimes to Arupyadhatu as a Bhavagraparana Urdhvasrota.
Objection: But Sakra expresses himself thus: "If at the end I
should fall, may I be reborn among the well-known gods under the
255 name of Akanisthas! " This contradicts your thesis.
The Vaibhasikas answer: Sakra expresses himself in this way
256
because he does not know the Dharma. And, if the Blessed One
does not correct him, it is with the intention of encouraging
257 him.
is, the defilements of Kamadhatu (v. 19, 52).
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41c-d. This Aryan and one who is born in a higher sphere,
are incapable of modifying their faculties, and are incapable
258 of falling away.
The Aryan who has become an Anagamin by being reborn in Kamadhatu and one who is born in a higher sphere are not even capable of modifying their faculties; how could they fall away (parihdni)?
Why not admit a modification of faculties and a falling away in the case of the Aryan who has entered into Rupadhatu or Arupyadhatu?
Because neither a modification of faculties nor a falling away occur in the case of these saints.
Why is this?
Because, from the fact of their stay in two existences, their
faculties (prajnd, etc. ) have acquired an advanced state of
259 favorable to the Path.
maturity;
and because the saint has acquired a personality
***
Why is not a Saiksa not detached from Kamadhatu, that is a Srotaapanna and a Sakrdagamin, an Antaraparinirvayin? That is, why does he not obtain Nirvana in the intermediate existence which follows his death?
Since he has not mastered the Path, this saint cannot manifest it; and because these latent defilements {anusaya) are not extremely weak. Such is our answer.
The Vaibhasikas answer: Because it is very difficult to leave Kamadhatu. In fact, in order to obtain Nirvana, the Saiksam question should do many things: 1. abandon the bad defilements,
? that is to say, the defilements of Kamadhatu; 2. abandon the neutral defilements, that is, those of Rupadhatu and Arupyadhatu (v. 19); 3. acquire three results in the case of the Srotaapanna, two results in the case of the Sakrdagamin;--whereas a detached being, that is, an Anagamin only has to obtain one more result; and 4. pass beyond the three Dhatus. Now a saint, in his intermediate
260
We have seen that "combining his Dhyanas, he is an Akanis-
261
42a. First, combination of the Fourth Dhyana.
Because it is the most powerful of the absorptions and the best of the easy paths (sukhd pratipad, vi. 66a). This is how one proceeds.
[According to the Vaibhasikas,] the Arhat or the Anagamin
262
existence, is not capable of doing this.
***
tha" (vi. 37d). What Dhyana is first combined?
and prolonged, that is, He leaves it, and returns to the same Fourth Dhyana, but impure and prolongued. He continues in this way, diminishing gradually the number of thoughts of each pure, impure, and pure Dhyana, until, having entered a pure Dhyana of two thoughts, he leaves it in order to enter an impure Dhyana of two thoughts, which will be followed by a pure Dhyana of two thoughts. This constitutes the preparatory stage for the
combination.
42b. The combination is achieved through the combining of moments.
enters the Fourth Dhyana, pure
constituting a series of thoughts.
263
The Vaibhasikas say: When, following a pure thought, an
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impure thought is called up, and, following this impure thought, a pure thought is died up: then, through the combining of an impure thought and two pure thoughts, the combination of the Dhyana is achieved. The first two moments are similar to the Irresistible Path (vi. 28a), the third to the Path of Deliverance.
Having thus combined the Fourth Dhyana, by the force of this combined Dhyana, the saint also combines the other Dhyanas.
The combination takes place first in Kamadhatu; later, in the case of falling away, the saint combines these in Rupadhatu (see above, p. 968).
In our opinion, the combination of a single, unique impure moment with two pure moments, is impossible to everyone, with the exception of the Buddha. Consequently the combination of a Dhyana is achieved when one enters, for the period of time that one wants, into three prolongued Dhyanas, pure, impure, and pure.
***
To what end does the saint combine his Dhyanas?
42c-d. With a view to arising, to bliss and also through fear of the defilements.
It is for three reasons that the saint combines his Dhyanas: (1)
the Anagamin of sharp faculties, with a view to a rebirth among
264
the Suddhavasas and with a view to happiness in this life; the
Anagamin of weak faculties, also through fear of the defilements, so that he may avoid falling away by holding the absorption of disgust at a distance (viii. 6); (2) the Arhat of sharp faculties, with a view to happiness here below; the Arhat of weak faculties, also through fear of the defilements, so that he may avoid falling away.
? 265 Why are there five types of birth among the Suddhavasas?
The cultivation of the combination of the Fourth Dhyana, described above,
43a-b. As it is fivefold, there are five births or types of existence among the Suddhavasas.
The cultivation of the combination is fivefold, weak, medium, strong, stronger, and strongest.
266 pure, one impure, and one pure; in the second cultivation, six
In the weak cultivation, one calls up three thoughts,
The five births are, in this order, the result of these five cultivations. They are produced by the force of the impure moments included in these cultivations.
268
According to others, the five births take place by reason of
the predominance of the different faculties: Avrhas, by the predominance of faith . . . Akanisthas by the predominance of prajUd.
43c-d. The Anagamin who has acquired extinction is
269 considered a Kayasaksin.
One who is in possession of the absorption of extinction (samjndveditanirodhasamdpatti) is called one who has acquired extinction.
As the Anagamin, whichever one he may be, has acquired extinction--as he has, in his body, seen the absence of thought and immediately experienced (sdksdtkaroti) a dharma similar to
267
nine, twelve, and fifteen thoughts.
thoughts;
in the third, the fourth, and the fifth cultivations,
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Nirvana, namely the Absorption of Extinction--he is called a Kayasaksin, a bodily witness.
How does he immediately experience by the body alone?
Because, in the absence of thought, this immediate perception takes place dependent on the body. [Such is the theory of the Vaibhasikas. ]
But this is how the Sautrantikas would explain this. When the saint leaves the Absorption of Extinction, from the moment when he thinks, "Oh! This absorption of extinction is calm like Nirvana! **, he acquires a calmness of his conscious body [that is, of the body in which the consciousness has arisen again] never previously acquired. In this way, he directly perceives by the body the calmness [of extinction], and this by two acts of perception: in the first, during the absorption there is the acquisition (prdpti) of a body conforming to the extinction, and in the second, upon leaving the absorption, there is a consciousness which becomes conscious of the state of the body. Perception or experience, saksatkriya, is the fact of making present (pratyakstkdra). There is saksatkriya when one ascertains the calmness of the body which has again become conscious; and, from this ascertaining, it results that this
270 calmness has been acquired while the body was non-conscious.
271 According to the Sutra, there are eighteen Saiksas. Why is
not the Kayasaksin mentioned as one of the types of Saiksa?
Because the quality of Kayasaksin is not one of the causes of the quality of Saiksa.
What are the causes of this second quality?
They are the three siksas, learnings or disciplines, adhisilam,
212
adhicittam, and adhiprajndm, which constitute the Path, and
the result of these three fiksas, namely disconnection (i. 6a, ii. 55d).
It is by reason of the diversity of the siksas and of their result that
one distinguishes the Saiksas. Now the Absorption of Extinction is
not a fiksa, not being a path of abandoning, nor a result of siksa,
273
not being disconnection. Consequently a saint, merely by virtue
? of the fact that he possesses the Absorption of Extinction, is not called a type of &aiksa.
***
We have roughly enumerated the Anagamins: "There are five who go to Rupadhatu," "another, who goes to Artipyadhatu, is of four types; another obtains Nirvana here" (vi. 38c-d); but, in greater detail, one arrives at a higher number as an examination of one type of Anagamin, the first type, the Anagamin who obtains Nirvana in the intermediate state (Antaraparinirvayin) will show.
The Antaraparinirvayin is (1) from the point of view of his faculties, of three types, of sharp, medium, and weak faculties; (2) from the point of view of his sphere (bhumi), of four types, accordingly as he has for his support a certain Dhyana [this refers to an Anagamin who goes to Rupadhatu]; (3) from the point of view of his family (gotra), of six types: a Parihanadharman (one who can fall away), a Cetanadharman (one who can, at will, put an end to his existence), a Anuraksanadharman (one who can preserve himself), a Sthitakampya (one who cherishes deliver- ance), a Prativedhanadharman (one who can penetrate the state of Arhat at will), and an Akopyadharman (one who has immovable deliverance of mind) (vi. 57c-d); (4) from the point of view of place, of six types: the places towards which he shall enter as an
274
intermediate being, are the sixteen heavens, from the Brahma-
kayikas to the Akanisthas; (5) from the point of view of his detachment from the different spheres, of thirty-six types: the Antaraparinirvayin can be 1. bound by all the bonds of Rupadhatu; 2-9. he can be detached from one category. . . from eight categories of defilements of the First Dhyana; 10. he can be bound by all the bonds of the Second Dhyana . . . We thus have four groups of nine Antaraparinirvayins.
We do not count the saint delivered from the ninth category of defilements of the Fourth Dhyana, who is bound by all the bonds of Arupyadhatu: since this refers to the Antaraparinirvayin, and so
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to an Anagamin "who goes to Rupadhatu," since intermediate existence does not exist above Rupadhatu.
Therefore, by taking into consideration the different distinc- tions of place, gotras, detachment, and faculties, one obtains the total of 2,592 types of Antaraparinirvayins.
For each place [for example Brahmapurohita], there are six gotras. For each of these gotras, there are nine saints: one who is bound by all the bonds . . . and one who is detached from the bonds with respect to the eight categories of defilements: this makes six groups of nines, or fifty-four. If one multiplies this number by the number of places, that is, by sixteen, then we have eight hundred and sixty-four. By taking into consideration the difference in their faculties, that is, three times eight hundred and sixty-four, we then have two thousand five hundred and ninty-two.
With a view to obtaining a uniform distribution of nine saints through Dhyana, the saint who is detached from the ninth category of a lower Dhyana is considered to be bound by all the bonds of a higher Dhyana.
As for the Antaraparinirvayin, so too for the others, the Upapadyaparinirvayin . . . and the tJrdhvasrotas. We have therefore, for the Anagamins who go to Rupadhatu, five times two thousand five hundred and ninty-two for a total of twelve thousand nine hundred and sixty. In this same way one could calculate the number of types of Anagamins who go to Arupyadhatu.
44a-b. Up to the moment when he destroys the eighth part of Bhavagra, he is a candidate for the quality of Arhat.
We are speaking of the Anagamin. From the moment when he is detached from the first category of the defilements of the First Dhyana, up to the moment when he abandons the eighth category of the defilements of Bhavagra (=Naivasamjnanasamjnayatana), the Anagamin is a candidate for the state of Arhat.
? 44c. Also in the ninth path of abandoning.
In the path of abandoning (=the Irresistible Path, iv. 28a) which brings about the abandoning of the ninth category of defilements of Bhavagra, he is again a candidate for the state of Arhat.
275 44d. This path is similar to a diamond.
This ninth path, which breaks all of the latent defilements (anusayas) is called the absorption similar to a diamond (Vajro- pamasamadhi). In truth, it does not break all of the latent defilements because many are already broken: but it has the power to break all of them, being the most powerful of all the paths of abandoning (=the Irresistible Path).
***
There are many types of Vajropamasamadhi.
The ascetic can produce it by entering into the different states of absorption in any one of the nine stages, anagamya, dhyanan- tara, the Four Dhyanas, or three Arupyas.
216
i. Produced in anagamya, there are eight Vajropamasamad-
his associated with each of the four aspects of the Consecutive Knowledge of suffering and with each of the four aspects of the Consecutive Knowledge of origin, these Consecutive Knowledges bearing respectively on suffering and origin in Bhavagra (vii. l3a).
Eight Vajropamasamadhis are associated with each of the four aspects of the Dharma Knowledge of extinction, and with each of the four aspects of the Dharma Knowledge of the Path. [Accord- ing to the principle elucidated in vii. 9].
Four Vajropamasamadhis associated with each of the four
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aspects of the Consecutive Knowledge of Extinction bear on the First Dhyana; and so on until: four Vajropamasamadhis associated with each of the four aspects of the Consecutive Knowledge of Extinction bear on Bhavagra.
Four Vajropamasamadhis are associated with each of the four aspects of the Consecutive Knowledge of the Path, because the Consecutive Knowledge of the Path has a universal sphere. [There is no reason to distinguish the spheres, as in the case for the Consecutive Knowledge of Extinction].
We have therefore, in the sphere of anagamya, fifty-two Vajropamasamadhis by reason of the distinction of the aspects and the objects of the Knowledges and the Consecutive Knowledges.
ii. The same calculation holds with respect to the Vajropama- samadhis produced in the other spheres up to and including the Fourth Dhyana.
iii. For the Vajropamasamadhis produced in the first three Arupyas, we have, in this order, twenty-eight, twenty-four, and twenty.
1. Dharma Knowledge is absent there; 2. the Consecutive Knowledge having the extinction of a lower sphere for its object is also absent there (viii. 21); 3. the Consecutive Knowledge exists there having for its object the Path which is opposed to a lower sphere, by reason of the quality of cause which the paths have among themselves (ii. 52c).
[Certain Abhidharmikas maintain that] the Consecutive Knowledge of the Path does not bear on all the spheres at one and the same time, but that one must distinguish the different spheres, as for the Consecutive Knowledge of Extinction: in this theory, one must add twenty-eight to the calculation of the Vajropama- samadhis which are produced in andgamya, etc. For the Arupyas, we have forty, thirty-two and twenty-four.
By taking into consideration the families (gotras, vi. 58c) and
277 the faculties, we obtain even higher figures.
? We have seen that the ninth category of Bhavagra is aban- doned by Vajropamasamadhi.
44d-45a. With the acquisiton of the destruction of this
278 category, there is the knowledge of destruction.
At the moment when the saint acquires the destruction of the ninth category, there arises the knowledge of destruction {ksayajndna). Immediately after Vajropamasamadhi, the last path of abandoning (=the Irresistible Path), there arises the last Path of Deliverance. This is why this Path of Deliverance, arising at the same time as the acquisition of the destruction of all the vices (dsravas), is the first knowledge of the destruction which arises; it is thus called the ksayajndna [by eliminating the middle word: ksayaprathamajndnd].
279 45b. Then the saint is an Asaiksa, an Arhat.
When this knowledge has arisen, the candidate for the quality of Arhat has acquired the state of Asaiksa, the state of Arhat: he no longer has to apply himself (liks) with a view to another state; he is therefore an Asaiksa. For the same reason, having achieved his task with respect to himself, he is worthy {arhattva) to do good for others; he is worthy to receive offerings from all beings who are still subject to desire.
From the fact that one defines an Arhat as an ASaiksa, it results that the seven other saints, four candidates and three abiders, are Saiksas.
Why are they Saiksas? Because it is their nature to be always
20
applying themselves to the three siksds * with a view to the
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destruction of their vices. These three siksds, namely adhi/tlam
2B1
282
and adhiprajfidm siksd,
285
are by their
siksd,
nature morality, absorption (samddhi), and speculative knowledge (prajnd).
But, according to this definition, can a Prthagjana be a Saiksa? . No, because he does not exactly discern the Truths; and because
he is susceptible to completely losing the siksds that he has 284
acquired.
This is why, with a view to affirming that he who exclusively
applies himself is a Saiksa, and to deny that he who abandons the
adhicittam hksd,
tiksd is a Saiksa, the Sutra repeats [the words of the Blessed One], 285
"Oh Sivaka, he who applies himself to that to which he should
286 apply himself, him alone do I call a Saiksa/*
But how can one say that the Aryan, when he finds himself in a normal state and not in absorption, has it for his nature to apply himself?
By reason of his intention; as the traveller who stops for a moment is nevertheless still a traveller. Or because the possessions of morality, absorption and prajnd, remain attached to him even when he is in a normal state.
287 What are the dharmas that are called Saiksa?
The pure conditioned dharmas of the Saiksa. So too the dharmas that are called asaiksa are the pure conditioned dharmas of the Asaiksa.
288 Why is not Nirvana, the unconditioned, a faiksa?
existences. Yet, as he has everywhere the series of seven
existences, the ascetic is said to be "reborn at the most seven
times"; the same way that a Bhiksu is called "wise in seven things"
201
(saptasthanakusala) when he knows the "groups of seven"; so
too a tree is termed "having seven leaves" (saptaparna) because its 208
buds produce some seven leaves.
Objection: But the Sutra says, "It is absolutely impossible for a
209
saint (pudgala) possession views (drsfisampanna) to produce an
No, they answer, for this text should be understood: "He does not produce an eighth existence in the same realm of rebirth. " Or, if one wants to hold to the letter of the Sutra: "Having transmi- grated, having passed seven times both among the gods and
211
among humans, he will realize the end of suffering," one should
conclude that the heavenly and human rebirths are not preceded by any intermediate existences (antarabhava), since the Sutra speaks only of gods and humans.
210 doctrine of the Vaibhasikas.
eighth existence. "
And this text is in contradiction to the
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Taking up the objection again, if one should understand: "He
does not produce an eighth existence in the same realm of rebirth,"
how does it happen that an Urdhvasrotas of the Bhavagraparama
212
class (vi. 38b) rebirth?
is reborn eight times in the same realm of its
The Vaibhasikas answer that the text which denies an eighth rebirth refers only to an eighth rebirth in Kamadhatu.
But what text and what reasoning prove that this text refers only to Kamadhatu? And what proves that the saint transmigrates seven times, among the gods on the one hand, and among humans on the other, and not seven times in all among both? The text has, in fact, "Having transmigrated seven times among gods and among humans. "
The Kasyaplyas read, "Having transmigrated seven times
among gods, and seven times among humans (saptakrtvo devan
saptakrtvo manusyan)" There is therefore no reason to attach any
213
He who becomes a Srotaapanna as a human will return to be among humans in order to obtain Nirvana; he who becomes a Srotaapanna as a god will return to be among the gods in order to obtain Nirvana.
*##
Why is a Srotaapanna not reborn an eighth time? Because, in this limit of time, in the course of seven existences, his series is necessarily matured. Such is the nature of the Path: so too, such is the nature of the venom of the "seven-footed serpent" that a person bitten dies after having walked only seven paces; such is the
importance to the preceding question.
###
? nature of this illness that the four-day fever returns during each of the four days (see note 210).
214
He does not obtain Nirvana in less time because some seven bonds remain, two of the avarabhdgiya or lower class, namely sensual desire (kdmacchanda) and anger (vydpdda), and five of the urdhvabhdgiya or higher class, namely two cravings (rdga) [in Rupadhatu and Arupyadhatu], dissipation (auddhhatya), pride (mana), and delusion (moha) (v. 43). Because, even though he realizes the Noble Path [of Sakrdagamin or Anagamin], he does not obtain Nirvana in the interval by reason of the force of the actions which should be rewarded in the course of the seven existences.
If a Buddha has not arisen in the period when one should
obtain Nirvana, it is as a householder that he will obtain the
quality of Arhat, but he does not then remain as a householder: by
the force of dharmatd, that is, by the force of the Path of the Arhat
215
or the Asaiksa, he is endowed with the marks of a Bhiksu; according to other masters, with the marks of a non-Buddhist Bhiksu.
***
Why is the Srotaapanna declared to be an avinipdtadharman, "one incapable of falling into a painful realm of rebirth'*
216 (apdya)?
Because he does not accumulate actions which cause him to fall into it; because, by the actions of this type which have already been previously accumulated, his mind has become refractory to the maturation of these actions, being perfumed by the powerful roots of good by reason of the purity of his behavior, and by reason of
217
A person who has accumulated an action which should
necessarily mature in a painful realm of rebirth cannot even
the purity of his sentiments with regard to the Three Jewels.
produce Patience (vi. 18), much less the pure Path.
218
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There is a stanza, "The ignorant, if they have committed only a
small transgression, go below; the wise, if they have committed a
great transgression, avoid painful rebirth. A small mass of iron, in
a mass, sinks; the same iron, in a greater mass but fashioned into a
219
bowl, floats/'
panna . . . puts an end to suffering (duhkhasyantam karoti). " What does "the end of suffering" mean? Suffering beyond which there is no more suffering. This means that the saint causes suffering to no more arise. Or rather the end of suffering is Nirvana. How can one
220
"make" Nirvana? By clearing away the obstacles to Nirvana;
[these obstacles are the possession of defilements or upadhi]. In the same way that one says, "Make some space! Make the house fall down! " (akdfam kuru mandapam pdtaya). There are persons other than the Srotaapanna who will be reborn seven times at the most: the Prthagjana whose mind is matured. But there is no fixed principle here: this Prthagjana can obtain Nirvana in this life, or in an intermediate existence, etc. Consequently we do not speak of this here.
***
The abider in a state within whom no category of the defilements abandoned through meditation is destroyed is, as we have seen, a Saptakrtvahparama.
34c-d. Delivered from three or four categories, destined for
221 two or three rebirths, he is a Kulamkula.
The Srotaapanna becomes a Kulamkula, "one who goes from family to family," (1) from the point of view of the abandoning of the defilements, through the abandoning of three or four categories of defilements of Kamadhatu; (2) from the point of view of the indriyas or moral faculties, through the acquisition of pure faculties opposed to these defilements; or (3) from the point of view of existences, because there remain only two or three
The Sutra employs the expression, "The SrotaS-
? 222 more rebirths for him.
In the Karika only two of these causes are mentioned. For, from the fact that the Srotaapanna abandons the defilements after the acquisition of his state, one concludes, without one having to say so, that he acquires the pure faculties opposed to these defilements. But the number of rebirths is indicated: in fact, after having acquired the state of Srotaapanna, the saint is capable of obtaining the quality of Sakrdagamin, Anagamin, or Arhat, and the number of his rebirths will be found, from this fact, to be either more or less.
Why does the Srotaapanna who abandons the fifth category not become a Kulamkula?
Because, when the fifth category is abandoned, the sixth is also
certainly abandoned, and the saint therefore becomes a Sakrda-
gamin. In fact here one category of defilement is not capable of
creating an obstacle to the acquisition of a state, as in the case of
one who is separated by only one more rebirth from Nirvaa (an
Ekavlcika, vi. 36a-c): the reason is that here the saint, by acquiring a
new state, does not pass into another sphere of existence or
223 Dhatu.
224
A Kulamkula is of two types: (1) a Devakulamkula, the saint
who, having transmigrated to two or three families among the
225
gods, attains Nirvana in the same heaven or in another; and (2)
a Manusyakulamkula, the saint who, having transmigrated to two or three families among humans, attains Nirvana in this Dvlpa or in another.
*#*
The same abider
35a-b. Who has conquered up to five categories, is a candidate for the second.
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The abider who has abandoned from one to five categories of defilements is a candidate for the second state.
35c-d. Having destroyed the sixth category, he is a Sakrdagamin.
He obtains the second state. The Sakrdagamin, "the once-re- turner," having gone to be among the gods, returns to be among humans, and has then no further rebirth: whence his name. The Sutra says that one becomes a Sakrdagamin "by reason of the weakness of lust, anger, and delusion," because only the three weak
226
This abider in the state of Sakrdagamin,
36a-c. Having destroyed seven or eight categories, and destined for one rebirth, is an Ekavicika; he is also a
227
This Sakrdagamin becomes an Ekavicika for three reasons, (1) because he abandons seven or eight categories of defilements; (2) because he acquires the faculties opposed to these defilements; and (3) because he has to be reborn only one more time.
Why does the only category that remains to him, the ninth, create an obstacle to the acquisition of later states? Because the acquisition of this state involves passage to another sphere [to Rupadhatu]. We have seen (iv. 107) that actions create obstacles in three circumstances: they hinder the acquisition of the Patience, the quality of Anagamin, and the quality of Arhat. Now this holds here for the defilements as for actions, for they refer to going
categories of these defilmeents remain.
***
candidate for the third state.
? beyond the sphere where they should be manifested as the results of retribution--with respect to actions--and of outflowing--with respect to the defilements (ii. 56).
Vict signifies interval, separation. Nirvana is separated from this saint by one rebirth; the state of Anagamin is separated from this saint by one category of defilement: he is therefore termed an Ekavlcika.
Having abandoned seven or eight categories of defilements, he is a candidate for the third state.
He who--previously freed, through the worldly path, from three or four categories of defilements, or from seven or eight categories of defilements [of Kamadhatu]--, obtains a result [the state of Srotaapanna or Sakrdagamin according to his case], is not a Kulamkula and is not an Ekavlcika as long as he does not realize a path superior to the state acquired: in fact as long as the pure faculties, opposed to these categories of defilements, are absent in him (vi. 32b-c).
36d. He is an Anagamin by the destruction of the ninth category.
This abider in a result, through the abandoning of the ninth
category of the defilements of Kamadhatu--the weak-weak
defilements,--becomes an Anagamin, because he is no longer
reborn in Kamadhatu. The Sutra says that one becomes an
Anagamin through the abandoning of the five so-called avarabhdg-
tya bonds (v. 65a-c): we get the number five by adding all the bonds
that the Anagamin is found to have abandoned (v. 70a-b);
according to his situation he has, in the first stage, abandoned two
228
37a-c. He is a saint who "obtains Nirvana in the interval/'
"by arising," "with effort," "without effort," and "by going
229
or three bonds.
higher. "
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"One who obtains Nirvana in the interval" (antardparinir-
vdyin) signifies one who attains Nirvana in the intermediate
existence (iii. 10, 12). The other terms are explained in the same
way: one who attains Nirvana by being born (upapadyaparinir- 250
vdyin), and one [one who makes an effort] (sdbhisamskdrapari- 2n
nirvdyin)> and one who does not make any effort {anabhisamskd - raparinirvdyin).
There are five types of Anagamins: an Antaraparinirvayin, an Upapadyaparinirvayin, a Sabhisamskaraparinirvayin, an Anabhi- samskaraparinirvayin, and an Urdhvasrotas.
The first one, who obtains Nirvana in the intermediate existence, is one who obtains Nirvana in an intermediate existence, by attaining it in Rupadhatu.
232
The second one obtains Nirvana as soon as he is reborn,
233
and because he is energetic and because the path is spontaneous, he
234 through sopadbisesa Nirvana, Nirvana with remnant;
soon,
realizes it by himself.
According to other masters, he obtains nirupadhiiesa Nirvana, Nirvana without remnant, exactly like the first Anagamin, that is, having obtained the quality of Arhat, he obtains Nirvana without achieving his portion (=end) of life.
This opinion is false, for this second Anagamin does not
possess mastery relative to the abandoning of life, and this because
this mastery does not belong to one who possesses prdntakopica-
turthadhydna (99. 10a, vii. 41a-c); this type of Dhyana exists only
among humans of the three Dvlpas; and this Anagamin is born in
235 Rupadhatu.
The third one, the Anagamin who obtains Nirvana with effort, obtains Nirvana after having been born, without relaxing his exercises, for he is energetic; with effort, for the Path is not spontaneous. The fourth one, who obtains Nirvana without effort, obtains Nirvana without effort, for he is not energetic, and the
? Path is not spontaneous. Such are the definitions of these two
236 saints according to the Vaibhasikas.
According to another opinion, the difference between the third and the fourth is that the former obtains Nirvana by a path having for its object conditioned things, namely suffering, its origin, and the Path; and the latter, by a path having for its object unconditi- oned things, namely Extinction or the Third Noble Truth.
This opinion is not justified by reason of the consequences that it implies: the distinction would hold for the first two types of Anagamins also.
In the Sutra (Samyukta, TD 2, p. 197a26), the Anagamin who obtains Nirvana without effort is listed before the Anagamin who
237
obtains it with effort. This order is justified. In fact, for the first,
the path is realized without abhisamskdra, being obtained without effort; it is thus"spontaneous. " But, for the second, the path is realized by abhisamskara, being obtained with effort; therefore it is unspontaneous.
For the Anagamin who obtains Nirvana through birth, the path is even more spontaneous, even stronger, and the latent defilements (anusayas) are even weaker.
238
The fifth, the Urdhvasrotas, is the saint "for whom there is
srotas, that is to say, gati or movement, to the height. " Srotas and gati have the same meaning. He does not obtain Nirvana where he is reborn upon leaving Kamadhatu, but he goes higher.
37c-d. When he combines his Dhyana, he is an Akanistha- ga. 239
There are two types of Urdhvasrotas: either he combines his
Dhyana and, as a consequence, he rises up to Akanistha Heaven
and obtains Nirvana there; or he does not combine his Dhyana
and, as a consequence, rises up to Naivasamjnanasamjnayatana,
240 Bhavagra.
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38a-b. The Akanisthaga is either a Jumper, a Half-Jumper,
241
The saint who rises up to Akanistha in order to obtain Nirvana there is of three types: he is a Jumper (pluta), a Half-Jumper (ardhapluta), or One who Dies Everywhere (sarvacyuta).
A Jumper is one who has, down here, combined his Dhyanas; he has tasted the First Dhyana (viii. 6) and, as a consequence, having fallen from the three higher Dhyanas, is reborn among the Brahmakayikas. There, by the force of his previous enthusiasm, he combines the Fourth Dhyana: also, dying from among the Brahmakayikas, he is reborn among the Akanisthas. As he does not immerse himself in any of the fourteen intermediate heavens between the first heaven of Rtipadhatu (=the Brahmakayikas) and the last one (Akanistha), he is called a Jumper.
A Half-Jumper is the saint who, passing beyond any one
An Aryan is never reborn among the Mahabrahmas, because this heaven is a place of heresy: one considers Mahabrahma as the
One who Dies Everywhere transmigrates through all of the other heavens, with the exception of the Mahabrahmas, before he enters into Akanistha.
An Anagamin never takes up two existences in the same place of rebirth, because he goes in successive order. Therefore his quality of Anagamin, "a non-returner", is perfect: he is never reborn, either in a place lower than where he was once born, or in this same place.
Such is the Urdhvasrotas who has combined his Dhyana, namely an Akanisthaga.
or One who Dies Everywhere.
242
the Suddhavasas (vi. 43a-b).
place,
enters the Akanisthas after having been reborn among
243
Aryan would be superior to Mahabrahma there.
creator there;
and because only one leader can be found there: an 244
? 38b. The other is a Bhavagraga.
The Urdhvasrotas who has not combined his Dhyana goes up to Naivasamjnanasamjnayatana, or Bhavagra. Tasting the other concentrations (samdpatti), he is reborn in all other places, but he does not enter the Suddhavasas; traversing the Arupyas he arrives at Bhavagra and there he obtains Nirvana. In fact this saint is essentially dedicated to absorption, whereas the Akanisthaga is essentially dedicated to insight.
We think--even though the authors of the Sastras have not
decided this point-that the two types of Urdhvasrotas can obtain
Nirvana "in the course of the way," before arriving at Akanistha or
Bhavagra. The quality of Akanisthaparama and Bhavagraparama
only imply the non-production of a new existence after the saint
has obtained Akanistha Heaven or Bhavagra, not a birth in these
same heavens; the same way that the Srotaapanna, destined to be
reborn at the most seven times (saptakrtvahparama), can be 245
***
There are five types of Anagamins who go to Rupadhatu and attain Nirvana there: an Antaraparinirvayin, and Upapadyapari- nirvayin, a Sabhisamskaraparinirvayin, an Anabhisamskarapari- nirvayin, and an Urdhvasrotas.
38c. Another, who goes to Arupyadhatu, is of four types.
There is another Anagamin, the Arupyopaga, "one who goes to
,,
Arupyadhatu and who attains Nirvana there.
from Rupadhatu, and dying here, he is reborn among beings in Arupyadhatu. This Anagamin is only of four types, Upapadyapari-
reborn less than seven times.
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nirvayin, etc. , for the intermediate state (and the Antaraparinir- vayin) does not exist in the births of Arupyadhatu.
Therefore there are six Anagamins, the five named above and the Arupyaga, not taking into account the different types of Arupyaga.
38d. Another, who obtains Nirvana here.
Another obtains Nirvana right here, the saint who obtains Nirvana in this existence (vi. 41a). This is the seventh Anagamin.
39a-b. It is said that there are nine saints going to Rupadhatu, by making a threefold distinction among the three.
Three Anagamins, each divided into three categories, make nine Anagamins, because they go to Rupadhatu.
What are these three? The Antaraparinirvayin, the Upapadya- parinirvayin and the Urdhvasrotas.
How are the three categories distinguished? 1. According to the comparisons of the Sutra, there are three Antaraparinirvayins who obtain Nirvana, the first, quickly, the second, not quickly, and the third, after a long time; 2. with respect to the Upapadyapari- nirvayin, one should distinguish the Upapadyaparinirvayin properly so called, the Sabhisamskaraparinirvayin, and the Anabhisamskaraparinirvayin: all three, obtaining Nirvana after having been reborn, are Upapadyaparinirvayins; 3. with respect to the Urdhvasrotas, one should distinguish the Jumper, the Half-Jumper, and the One who Dies Everywhere.
Or rather one can say that these three Anagamins are each divided into three categories accordingly as Nirvana is acquired by them quickly, not quickly, or after a long time.
? 39c-d. Their differences are due to the difference of actions, faculties, and defilements.
The distinction of these three Anagamins and of these nine Anagamins, is due to the differences of their actions, their moral faculties, and their defilements.
i. The three Anagamins differ (a) from the point of view of their accumulated actions (iv. 120) which should be rewarded either
246
in an intermediate existence
come: [after having been reborn], or later (iv. 50b); (b) from the point of view of the activity of their defilements, which are, in this order, weak, medium, or strong; and (c) from the point of view of their moral faculties, which are strong, medium, or weak.
ii. Each of the three Anagamins is of three categories: (a) from the point of view of their defilements, as above (weak-weak, weak-medium, weak-strong for the three categories of Antarapa- rinirvayin, etc. ), (b) from the point of view of their faculties (which are strong-strong, etc. ); and (c) from the point of view of their actions also with respect to the three Urdhvasrotas: the actions "to be rewarded later" differ among the Jumper, the Half-Jumper, and the One who Dies Everywhere.
There are therefore nine categories of Anagamin by reason of the differences of their actions, their defilements and their faculties.
***
How does the Sutra teach that there are seven realms of rebirth for good persons (satpurusagati)?
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40a-b. In not establishing any distinction among the
Urdhvasrotas, there are seven realms of rebirth for the
247 good.
An Urdhvasrotas is a saint who has the characteristic of "flowing" towards the heights.
This Sutra, the Gatisiltra (iii. 12), by not distinguishing the categories of Jumper, Half-Jumper, and One who Dies Every- where, teaches seven realms of rebirth for good persons, namely three AntaraparinirvSyins, three Upapadyaparinirvayins,~in all six realms of rebirth,--and the realm of Urdhvasrotas, the seventh.
Why are only these the realms of rebirth for good persons?
Why not consider the other realms of rebirth of the Saiksas, such
248 as the realms of the Srotaapanna and the Sakrdagamin, as such?
Those who are in the seven realms of rebirth did only good and did not do evil; having arrived at these realms of rebirth, there is no turning back. Now three characteristics do not exist among the other Saiksas:
40c-d. By reason of the cultivation of good and the
non-cultivation of evil, and of the non-returning from
249 whence they have come.
Only these seven realms of rebirth are the realms of rebirth for good persons.
It is true that the Sutra says, "What is a good person
{satpurusa)? One who is endowed with the Right Views of a Saiksa 25
. . . " ? It expresses itself in this manner because the Srotaapanna and the Sakrdagamin are in fact good persons from a certain point of view: 1. They have acquired the discipline that makes impossi- ble (iv.
33a-b) the committing of the five types of transgressions,
251 [killing, stealing, forbidden sexuality, lying, and alcohol]; 2. they
? have abandoned, in a general manner, their bad defilements, that
252
But here the Sutra of the Saptasatpurusagati refers to the saints who are absolutely
253 good persons.
***
It happens that an Aryan, who became an Aryan in the first birth through the acquisition of the state of Srotaapanna or Sakrdagamin, obtains in his following existence the state of Anagamin. This Anagamin is called a parivrttajanma anagamin ("one who becomes an Anagamin by rebirth [in Kamadhatu]"). The question is posed whether this Anagamin is of the five types,
254 Antaraparinirvayin, etc.
4la-b. The Aryan who obtains the state of Anagamin after having been reborn in Kamadhatu, does not go to another sphere.
This Aryan, once he has obtained the state of Anagamin, obtains Nirvana in this same existence (vi. 38b), [by reason of the intensity of his disgust at the extreme suffering of Kamadhatu]. But the Aryan who obtains the state of Anagamin after having been reborn in Rupadhatu, goes sometimes to Arupyadhatu as a Bhavagraparana Urdhvasrota.
Objection: But Sakra expresses himself thus: "If at the end I
should fall, may I be reborn among the well-known gods under the
255 name of Akanisthas! " This contradicts your thesis.
The Vaibhasikas answer: Sakra expresses himself in this way
256
because he does not know the Dharma. And, if the Blessed One
does not correct him, it is with the intention of encouraging
257 him.
is, the defilements of Kamadhatu (v. 19, 52).
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41c-d. This Aryan and one who is born in a higher sphere,
are incapable of modifying their faculties, and are incapable
258 of falling away.
The Aryan who has become an Anagamin by being reborn in Kamadhatu and one who is born in a higher sphere are not even capable of modifying their faculties; how could they fall away (parihdni)?
Why not admit a modification of faculties and a falling away in the case of the Aryan who has entered into Rupadhatu or Arupyadhatu?
Because neither a modification of faculties nor a falling away occur in the case of these saints.
Why is this?
Because, from the fact of their stay in two existences, their
faculties (prajnd, etc. ) have acquired an advanced state of
259 favorable to the Path.
maturity;
and because the saint has acquired a personality
***
Why is not a Saiksa not detached from Kamadhatu, that is a Srotaapanna and a Sakrdagamin, an Antaraparinirvayin? That is, why does he not obtain Nirvana in the intermediate existence which follows his death?
Since he has not mastered the Path, this saint cannot manifest it; and because these latent defilements {anusaya) are not extremely weak. Such is our answer.
The Vaibhasikas answer: Because it is very difficult to leave Kamadhatu. In fact, in order to obtain Nirvana, the Saiksam question should do many things: 1. abandon the bad defilements,
? that is to say, the defilements of Kamadhatu; 2. abandon the neutral defilements, that is, those of Rupadhatu and Arupyadhatu (v. 19); 3. acquire three results in the case of the Srotaapanna, two results in the case of the Sakrdagamin;--whereas a detached being, that is, an Anagamin only has to obtain one more result; and 4. pass beyond the three Dhatus. Now a saint, in his intermediate
260
We have seen that "combining his Dhyanas, he is an Akanis-
261
42a. First, combination of the Fourth Dhyana.
Because it is the most powerful of the absorptions and the best of the easy paths (sukhd pratipad, vi. 66a). This is how one proceeds.
[According to the Vaibhasikas,] the Arhat or the Anagamin
262
existence, is not capable of doing this.
***
tha" (vi. 37d). What Dhyana is first combined?
and prolonged, that is, He leaves it, and returns to the same Fourth Dhyana, but impure and prolongued. He continues in this way, diminishing gradually the number of thoughts of each pure, impure, and pure Dhyana, until, having entered a pure Dhyana of two thoughts, he leaves it in order to enter an impure Dhyana of two thoughts, which will be followed by a pure Dhyana of two thoughts. This constitutes the preparatory stage for the
combination.
42b. The combination is achieved through the combining of moments.
enters the Fourth Dhyana, pure
constituting a series of thoughts.
263
The Vaibhasikas say: When, following a pure thought, an
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impure thought is called up, and, following this impure thought, a pure thought is died up: then, through the combining of an impure thought and two pure thoughts, the combination of the Dhyana is achieved. The first two moments are similar to the Irresistible Path (vi. 28a), the third to the Path of Deliverance.
Having thus combined the Fourth Dhyana, by the force of this combined Dhyana, the saint also combines the other Dhyanas.
The combination takes place first in Kamadhatu; later, in the case of falling away, the saint combines these in Rupadhatu (see above, p. 968).
In our opinion, the combination of a single, unique impure moment with two pure moments, is impossible to everyone, with the exception of the Buddha. Consequently the combination of a Dhyana is achieved when one enters, for the period of time that one wants, into three prolongued Dhyanas, pure, impure, and pure.
***
To what end does the saint combine his Dhyanas?
42c-d. With a view to arising, to bliss and also through fear of the defilements.
It is for three reasons that the saint combines his Dhyanas: (1)
the Anagamin of sharp faculties, with a view to a rebirth among
264
the Suddhavasas and with a view to happiness in this life; the
Anagamin of weak faculties, also through fear of the defilements, so that he may avoid falling away by holding the absorption of disgust at a distance (viii. 6); (2) the Arhat of sharp faculties, with a view to happiness here below; the Arhat of weak faculties, also through fear of the defilements, so that he may avoid falling away.
? 265 Why are there five types of birth among the Suddhavasas?
The cultivation of the combination of the Fourth Dhyana, described above,
43a-b. As it is fivefold, there are five births or types of existence among the Suddhavasas.
The cultivation of the combination is fivefold, weak, medium, strong, stronger, and strongest.
266 pure, one impure, and one pure; in the second cultivation, six
In the weak cultivation, one calls up three thoughts,
The five births are, in this order, the result of these five cultivations. They are produced by the force of the impure moments included in these cultivations.
268
According to others, the five births take place by reason of
the predominance of the different faculties: Avrhas, by the predominance of faith . . . Akanisthas by the predominance of prajUd.
43c-d. The Anagamin who has acquired extinction is
269 considered a Kayasaksin.
One who is in possession of the absorption of extinction (samjndveditanirodhasamdpatti) is called one who has acquired extinction.
As the Anagamin, whichever one he may be, has acquired extinction--as he has, in his body, seen the absence of thought and immediately experienced (sdksdtkaroti) a dharma similar to
267
nine, twelve, and fifteen thoughts.
thoughts;
in the third, the fourth, and the fifth cultivations,
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Nirvana, namely the Absorption of Extinction--he is called a Kayasaksin, a bodily witness.
How does he immediately experience by the body alone?
Because, in the absence of thought, this immediate perception takes place dependent on the body. [Such is the theory of the Vaibhasikas. ]
But this is how the Sautrantikas would explain this. When the saint leaves the Absorption of Extinction, from the moment when he thinks, "Oh! This absorption of extinction is calm like Nirvana! **, he acquires a calmness of his conscious body [that is, of the body in which the consciousness has arisen again] never previously acquired. In this way, he directly perceives by the body the calmness [of extinction], and this by two acts of perception: in the first, during the absorption there is the acquisition (prdpti) of a body conforming to the extinction, and in the second, upon leaving the absorption, there is a consciousness which becomes conscious of the state of the body. Perception or experience, saksatkriya, is the fact of making present (pratyakstkdra). There is saksatkriya when one ascertains the calmness of the body which has again become conscious; and, from this ascertaining, it results that this
270 calmness has been acquired while the body was non-conscious.
271 According to the Sutra, there are eighteen Saiksas. Why is
not the Kayasaksin mentioned as one of the types of Saiksa?
Because the quality of Kayasaksin is not one of the causes of the quality of Saiksa.
What are the causes of this second quality?
They are the three siksas, learnings or disciplines, adhisilam,
212
adhicittam, and adhiprajndm, which constitute the Path, and
the result of these three fiksas, namely disconnection (i. 6a, ii. 55d).
It is by reason of the diversity of the siksas and of their result that
one distinguishes the Saiksas. Now the Absorption of Extinction is
not a fiksa, not being a path of abandoning, nor a result of siksa,
273
not being disconnection. Consequently a saint, merely by virtue
? of the fact that he possesses the Absorption of Extinction, is not called a type of &aiksa.
***
We have roughly enumerated the Anagamins: "There are five who go to Rupadhatu," "another, who goes to Artipyadhatu, is of four types; another obtains Nirvana here" (vi. 38c-d); but, in greater detail, one arrives at a higher number as an examination of one type of Anagamin, the first type, the Anagamin who obtains Nirvana in the intermediate state (Antaraparinirvayin) will show.
The Antaraparinirvayin is (1) from the point of view of his faculties, of three types, of sharp, medium, and weak faculties; (2) from the point of view of his sphere (bhumi), of four types, accordingly as he has for his support a certain Dhyana [this refers to an Anagamin who goes to Rupadhatu]; (3) from the point of view of his family (gotra), of six types: a Parihanadharman (one who can fall away), a Cetanadharman (one who can, at will, put an end to his existence), a Anuraksanadharman (one who can preserve himself), a Sthitakampya (one who cherishes deliver- ance), a Prativedhanadharman (one who can penetrate the state of Arhat at will), and an Akopyadharman (one who has immovable deliverance of mind) (vi. 57c-d); (4) from the point of view of place, of six types: the places towards which he shall enter as an
274
intermediate being, are the sixteen heavens, from the Brahma-
kayikas to the Akanisthas; (5) from the point of view of his detachment from the different spheres, of thirty-six types: the Antaraparinirvayin can be 1. bound by all the bonds of Rupadhatu; 2-9. he can be detached from one category. . . from eight categories of defilements of the First Dhyana; 10. he can be bound by all the bonds of the Second Dhyana . . . We thus have four groups of nine Antaraparinirvayins.
We do not count the saint delivered from the ninth category of defilements of the Fourth Dhyana, who is bound by all the bonds of Arupyadhatu: since this refers to the Antaraparinirvayin, and so
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to an Anagamin "who goes to Rupadhatu," since intermediate existence does not exist above Rupadhatu.
Therefore, by taking into consideration the different distinc- tions of place, gotras, detachment, and faculties, one obtains the total of 2,592 types of Antaraparinirvayins.
For each place [for example Brahmapurohita], there are six gotras. For each of these gotras, there are nine saints: one who is bound by all the bonds . . . and one who is detached from the bonds with respect to the eight categories of defilements: this makes six groups of nines, or fifty-four. If one multiplies this number by the number of places, that is, by sixteen, then we have eight hundred and sixty-four. By taking into consideration the difference in their faculties, that is, three times eight hundred and sixty-four, we then have two thousand five hundred and ninty-two.
With a view to obtaining a uniform distribution of nine saints through Dhyana, the saint who is detached from the ninth category of a lower Dhyana is considered to be bound by all the bonds of a higher Dhyana.
As for the Antaraparinirvayin, so too for the others, the Upapadyaparinirvayin . . . and the tJrdhvasrotas. We have therefore, for the Anagamins who go to Rupadhatu, five times two thousand five hundred and ninty-two for a total of twelve thousand nine hundred and sixty. In this same way one could calculate the number of types of Anagamins who go to Arupyadhatu.
44a-b. Up to the moment when he destroys the eighth part of Bhavagra, he is a candidate for the quality of Arhat.
We are speaking of the Anagamin. From the moment when he is detached from the first category of the defilements of the First Dhyana, up to the moment when he abandons the eighth category of the defilements of Bhavagra (=Naivasamjnanasamjnayatana), the Anagamin is a candidate for the state of Arhat.
? 44c. Also in the ninth path of abandoning.
In the path of abandoning (=the Irresistible Path, iv. 28a) which brings about the abandoning of the ninth category of defilements of Bhavagra, he is again a candidate for the state of Arhat.
275 44d. This path is similar to a diamond.
This ninth path, which breaks all of the latent defilements (anusayas) is called the absorption similar to a diamond (Vajro- pamasamadhi). In truth, it does not break all of the latent defilements because many are already broken: but it has the power to break all of them, being the most powerful of all the paths of abandoning (=the Irresistible Path).
***
There are many types of Vajropamasamadhi.
The ascetic can produce it by entering into the different states of absorption in any one of the nine stages, anagamya, dhyanan- tara, the Four Dhyanas, or three Arupyas.
216
i. Produced in anagamya, there are eight Vajropamasamad-
his associated with each of the four aspects of the Consecutive Knowledge of suffering and with each of the four aspects of the Consecutive Knowledge of origin, these Consecutive Knowledges bearing respectively on suffering and origin in Bhavagra (vii. l3a).
Eight Vajropamasamadhis are associated with each of the four aspects of the Dharma Knowledge of extinction, and with each of the four aspects of the Dharma Knowledge of the Path. [Accord- ing to the principle elucidated in vii. 9].
Four Vajropamasamadhis associated with each of the four
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aspects of the Consecutive Knowledge of Extinction bear on the First Dhyana; and so on until: four Vajropamasamadhis associated with each of the four aspects of the Consecutive Knowledge of Extinction bear on Bhavagra.
Four Vajropamasamadhis are associated with each of the four aspects of the Consecutive Knowledge of the Path, because the Consecutive Knowledge of the Path has a universal sphere. [There is no reason to distinguish the spheres, as in the case for the Consecutive Knowledge of Extinction].
We have therefore, in the sphere of anagamya, fifty-two Vajropamasamadhis by reason of the distinction of the aspects and the objects of the Knowledges and the Consecutive Knowledges.
ii. The same calculation holds with respect to the Vajropama- samadhis produced in the other spheres up to and including the Fourth Dhyana.
iii. For the Vajropamasamadhis produced in the first three Arupyas, we have, in this order, twenty-eight, twenty-four, and twenty.
1. Dharma Knowledge is absent there; 2. the Consecutive Knowledge having the extinction of a lower sphere for its object is also absent there (viii. 21); 3. the Consecutive Knowledge exists there having for its object the Path which is opposed to a lower sphere, by reason of the quality of cause which the paths have among themselves (ii. 52c).
[Certain Abhidharmikas maintain that] the Consecutive Knowledge of the Path does not bear on all the spheres at one and the same time, but that one must distinguish the different spheres, as for the Consecutive Knowledge of Extinction: in this theory, one must add twenty-eight to the calculation of the Vajropama- samadhis which are produced in andgamya, etc. For the Arupyas, we have forty, thirty-two and twenty-four.
By taking into consideration the families (gotras, vi. 58c) and
277 the faculties, we obtain even higher figures.
? We have seen that the ninth category of Bhavagra is aban- doned by Vajropamasamadhi.
44d-45a. With the acquisiton of the destruction of this
278 category, there is the knowledge of destruction.
At the moment when the saint acquires the destruction of the ninth category, there arises the knowledge of destruction {ksayajndna). Immediately after Vajropamasamadhi, the last path of abandoning (=the Irresistible Path), there arises the last Path of Deliverance. This is why this Path of Deliverance, arising at the same time as the acquisition of the destruction of all the vices (dsravas), is the first knowledge of the destruction which arises; it is thus called the ksayajndna [by eliminating the middle word: ksayaprathamajndnd].
279 45b. Then the saint is an Asaiksa, an Arhat.
When this knowledge has arisen, the candidate for the quality of Arhat has acquired the state of Asaiksa, the state of Arhat: he no longer has to apply himself (liks) with a view to another state; he is therefore an Asaiksa. For the same reason, having achieved his task with respect to himself, he is worthy {arhattva) to do good for others; he is worthy to receive offerings from all beings who are still subject to desire.
From the fact that one defines an Arhat as an ASaiksa, it results that the seven other saints, four candidates and three abiders, are Saiksas.
Why are they Saiksas? Because it is their nature to be always
20
applying themselves to the three siksds * with a view to the
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destruction of their vices. These three siksds, namely adhi/tlam
2B1
282
and adhiprajfidm siksd,
285
are by their
siksd,
nature morality, absorption (samddhi), and speculative knowledge (prajnd).
But, according to this definition, can a Prthagjana be a Saiksa? . No, because he does not exactly discern the Truths; and because
he is susceptible to completely losing the siksds that he has 284
acquired.
This is why, with a view to affirming that he who exclusively
applies himself is a Saiksa, and to deny that he who abandons the
adhicittam hksd,
tiksd is a Saiksa, the Sutra repeats [the words of the Blessed One], 285
"Oh Sivaka, he who applies himself to that to which he should
286 apply himself, him alone do I call a Saiksa/*
But how can one say that the Aryan, when he finds himself in a normal state and not in absorption, has it for his nature to apply himself?
By reason of his intention; as the traveller who stops for a moment is nevertheless still a traveller. Or because the possessions of morality, absorption and prajnd, remain attached to him even when he is in a normal state.
287 What are the dharmas that are called Saiksa?
The pure conditioned dharmas of the Saiksa. So too the dharmas that are called asaiksa are the pure conditioned dharmas of the Asaiksa.
288 Why is not Nirvana, the unconditioned, a faiksa?
