There are five types of nirodha: (1)
laksananirodha
(ii.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Levi, /.
As.
1915, i.
412,1916, ii.
34).
Mahdniddesa, p. 5. Kern, Verspreide Geschriften, ii. 26l (La Haye 1913) illustrates the meaning of rup by Jataka iii, 368, Cariyapipaka, 3. 6, etc.
69. Pratighdta signifies svadese parasyotpatti pratibandha. See above p. 90.
Elsewhere, the thing which is sapratigha, "impenetrable," is defined: yaddesam avrnoti, that
which "covers" a place, that which is extended.
One shall see (i. 43) the type of pratighdta refered to in the Dhammasangani, 618-619.
70. There is a third definition of rupana, Madhyamakavrtti, 456. 9: tatredam ihamutreti nirilpandd rupam = "This is called rupa because one can indicate it as being here or there," and Vydkhydad
i. 24 pdnyddisamspars'air bddhandlaksandd rupandt / idam ihamutreti desanidarsanarupanac ca. Compare Mahavyutpatti, 245. 1139, desanirupana.
We have thus: rupa, that which is impenetrable, that which occupies a place; thus "physical matter. "
Samghabhadra also has another explanation: rupa is so called because it indicates previous action as "This man has cultivated an action, anger, which has produced his bad appearance. "
71. See i. 43c-d and ii. 22.
72. This formula has passed into the Mahavyutpatti, 109. 2. TheJapanese editor refers to Vibhdsd, TD 27, p. 390al.
The Vydkhyd mentions that this second explanation is due to the Vrddhacarya, or "former master," Vasubandhu.
On the Vasubandhu the teacher of Manoratha, in turn the teacher of Vasubandhu the author of the Kosa, see Bhdsyam iii. 27 and iv. 3a, and the sources discussed in the Avant Propos to Cosmologie Bouddhique, p. viii (London,1918).
73. Samghabhadra, in the Samayapradipikd, reads: ta evoktd. Vasubandhu employs the expression ista, "is regarded by the Vaibhasikas," because, for him, the skandhas do not really exist (i. 20).
74. Vedandnubhava, ii. 7, 8, 24; iii. 32; Samyutta, iii. 96; Dhammasangani, 3; Theorie des douze causes, p. 23.
75. Nimitta, characteristic, is understood as vastuno'vasthdvifesa, the diverse conditions or manners of being of the thing. Udgrahana signifies pariccheda, determination or discernment.
The Vijndnakdya, TD 26, p. 559b27, quoted in the Nyayabindupurvapaksasamksepa (Mdo, 111, foL 108b) and in the Madhyamakavrtti (p. 74), says that the visual consciousness knows blue {ntlam jdndti), but does not know "This is blue" {no tu nilam itt). See the note ad i. 33a-b. It is through samjnd that one gives a name to the visual impression, and to the external cause of the
visual impression.
Objection: The consciousness {vijndna) and ideas (samjnd) are always associated (ii. 24); thus
the visual consciousness will know the characteristics (nimitta) of the object. Answer: The samjnd which accompanies sense consciousness is weak and indistinct. Only the mental consciousness is
? accompanied by an efficacious samjnd, and only it is savikalpaka (132-33). Compare Samyutta iiL86; Atthasdlini, 291; Milinda, 61.
76. On the samskdras, Theorie des douze causes, p. 9-12.
77. Compare Samyutta, iii. 60: katame ca bhikkhave samkhdrd / chayime cetandkdyd / rupasam-
cetand. . . dhammasamcetand; Vibhanga, p. 144; Sumangalavildsint, p. 64.
78. Volition is action (iv. l), the cause of upapatti, and by opposition to thirst, the cause of
abhinirvrtti (vi. 3).
79. This is to say: "because it conditions that which should be conditioned," as one says: "Cook the
porridge that should be cooked. "
80. a. Samyutta iii. 67: samkhatam abhisamkharontiti bhikkhave tasmd samkhdrdti vuccanti / kifl ca samkhatam abhisamkharonti / rupam rupattdya samkhatam abhisamkharonti / vedanam vedanattdya . . .
b. Samyutta v. 449: jdtisamvattanike'pi samkhdre abhisamkharonti / jardsamvattanike'pi. . . / maranasamvattanike'pi. . . / te jdtisamvattanike'pi samkhdre ahhisamkharitvd. . . jdtipapdtam pipapatanti J . . .
c. abhisamskaranalaksandh sarhskdrdh (Madhyamakavrtti 343. 9); cittdbhisamskdramanas- kdraksand cetand (ibid 137. 7, Mahdvastu, i. 26 and 391).
81. See ii. 34.
82. The Vydkhyd explains upalabdhi by the gloss vastumdtragrahana, and adds vedanddayas tu caitasikd visesagrahanarupdh (The text of the Biblotheca Buddhica has wrongly: caitasikavisesa-): "The consciousness {vijndna) or mind (citta) apprehends (grahana) only the thing itself (vastumdtra)\ the 'mental states' (caitasika) or dharmas associated with the consciousness (ii. 24), that is to say, sensation, etc. {vedand samjrid , . . ), apprehend particular characteristics, special conditions. " For example, the consciousness of touch (kdyavijndna) apprehends unevenness, softness, etc (i. l0d); it is associated with an agreeable sensation (vedand) which apprehends a certain characteristic of unevenness or softness, the characteristic of being the cause of an agreeable sensation (sukhavedaniyatd). The visual consciousness apprehends color (blue, etc. )
and shape; it is associated with a certain "mental state" called samjnd, an idea, which apprehends a certain characteristic of color and shape under consideration: "This is a man, this is a woman, etc. " (i. l4c-d).
This doctrine has been adopted by the School of Nagarjuna. Madhyamakavrtti, p. 65 cittam arthamMragrdhi caitta visesdvasthdgrdhinah sukhadayah; and by the School of Dignaga, Nydyabmdutikd, p. 12, Tibetan version, p. 25.
The Japanese editor of the Kofa here quotes the Koki (=the Chi of P'u-kuang, TD 41, p. 26a14) and the Vibhdsd which mentions four opinions on this problem.
See ii. 34b-d.
83. According to Samghabhadra: "Even though numerous material objects are present, visual consciousness solely grasps visible matter, not sound; it grasps the blue, etc. , but does not say that it is blue, etc. , or that it is agreeable, disagreeable, male, female, etc. , a stump, etc. . . . " (TD 29, p. 342al5).
84. The consciousnesses (vijndna) succeed one another; they can be visual . . . mental. The consciousness which disappears is the immediately antecedent cause (ii. 62a), the support (dsraya) of the consciousness which immediately follows. Under this aspect it receives the name of manas, mana-dyatana, manodhdtu, and mana-indriya (ii. l). It is to the consciousness which follows what the organ of sight is to the visual consciousness.
Footnotes 139
? 140 Chapter One
85. See i. 39a-b.
According to the Vydkhyd, the Yogacarins admit a manodhdtu, a manas or mental organ,
distinct from the six consciousnesses. The lamraparnlyas, the masters of Taprobane, imagine (kalpayanti) a material organ, the heart (hrdayavastu), a support of the mental consciousness. This heart also exists in Arupyadhato, the non-material sphere: these masters admit in faa the existence of matter in this sphere (viii. 3c); they explain the prefix a in the sense of "a little," as in dpingala, "a little red"
The Patthdna (quoted in Compendium of Philosophy, p. 276) assigns a material (rupa) support to the mental consciousness, without giving the name of "heart" to this support, whereas it terms "eye" the support of the visual consciousness. But the later Abhidhamma (Visuddhi- magga, Abhidhammasangaha) considers the heart as the organ of thought.
TheteachingoftheVibhanga,p. 88,islessclear:"Fromthevisual,auditoryconsciousness . . . tactile consciousness which has just perished there arises the mind, the manas, the mental organ (mdnasa = manas), the heart (=the mind), the manas, the manas organ . . . " {Atthasalini, 343).
86. Avijfiapti forms part of rupaskandha and dharmadhdtu.
87. The problem of inclusion (samgraha) is examined in the Dhdtukathdpakarana, Kathdvatthu,
vii. 1, Dhdtukdya, and Prakarana (see below i. 20, note 105).
88. Digha, iii. 232; Dharmasamgraha, 19; Mahdvyutpatti, 35, etc
89. Great ugliness results from the faa of having only one eye, one ear, or one nostril. But many animals, camels, cats, owls, etc. , are not beautiful for having two eyes! They are not beautiful in comparison with other species, but, among their species, individuals having only one eye, etc. , are ugly.
Sarhghabhadra explains fobhdrtham in the sense of ddhipatydrtham, "with a view to its predominating faaor" (see ii. 1). He who possesses predominance is beautiful, and shines in the world Individuals who only possess one eye do not possess "predominance," the capacity for clear vision; for sight is not as dear with one eye as with two eyes . . . (i. 43).
90. Samyukta, TD 2, p. I4c4: yat kimcid rupam atitdndgatapratyutpannam ddhydtmikam vd bdhyamvdauddrikamvdsuksmamvdhinamvdpranitamvdduYamvdantikamvdtadekadhyam abhisamksipya ayam ucyate rupaskandhah.
Compare Vibhanga, p. 1.
The edition of the Vydkhyd has aikadhyam, but the Mahdvyutpatti 245, 243 has ekadhyam abhisamksipya. Wogihara mentions ekadhye in Divya, 5524,40. 22.
91. Anityatdniruddha: destroyed by impermanence which is one of the charaaeristics of conditioned things (ii. 45c-d).
There are five types of nirodha: (1) laksananirodha (ii. 45c-d) which is posed here, (2) samdpattinirodha (ii. 4lc), (3) upapattinirodha {^dsamjfiika, ii. 41b), (4) pratisamkhydnirodha (i. 6a-b), and (5) apratisamkhydnirodha (i. 6c-d).
If the texts were to say, "In the past, rupa is destroyed," one could understand that this refers to nirodhas two to five. Now nirodhas two and three are the destruaion of future mind and mental states; nirodha four is the destruaion of an impure mind and mental states; and nirodha five is the destruaion of future dharmas not destined to arise (anutpattidharman).
92. Aryadeva, Sataka, 258, shows that this definition contradicts the thesis of the existence of the future.
93. Hsiian-tsang translates: The Bhadanta Dharmatrata. But the Vydkhyd says: The Bhadanta is a Sautrantika Sthavira, or a Sautrantika Sthavira of this name. Bhagavadvisesa thinks that this refers to the Sthavira Dharmatrata.
? We object to this: Dharmatrata is a follower of the teaching of the existence of the past and future, thus a Sarvastivadin, and we are concerned here with a Sautrantika, this is, a Darstantika. But the Bhandanta Dharmatrata has a Sarvastivadin theory presented later (v. 25). The "Bhadanta" is a philosopher that the Vibhdsd quotes under the simple name of Bhadanta, a philosopher who adhers to the Sautrantika system (sautrdntika-darsanavalambin), whereas the Vibhdsd calls the Bhadanta Dharmatrata by his name. Thus we have here a certain Sautrantika Sthavira Bhiksu, who differs from Dharmatrata.
The Japanese editor refers to Vibhdsd TD 27, p. 383bl6, where it is said that Dharmatrata does not admit that the dharmdyatana is rupa (see iv. 4a-b).
94. Vibhdsd, TD 27, p. 379al2, presents twenty opinions on the meaning of the term dyatana. The definition of the Koia is reproduced in the Mahdvyutpatti, p. 552.
95. Vibhdsd, TD p. 367c21, has eleven etymologies. We have here the first one.
96. Dhatu signifies "mine" in the expression suvarnagotra, Asanga, Sutrdlamkdra, iii. 9 and note of
the translates
97. The Vaibhasikas believe that the skandhas, the dyatanas and the dhdtus really exist; the Sautrantikas hold that the dhdtus are real, the skandhas and the dyatanas only "nominally" so; Vasubandhu holds the skandhas to be "nominal," whereas the dyatanas and the dhdtus are real.
98. The doctrine of the pudgala is discussed in a supplement, Chapter DC, of the Koia, translated by Stcherbatsky, Academie de Petrograd, 1920.
99. Sarhghabhadra: "This objection does not hold Skandha does not signify 'mass,' but 'that which is susceptible of being collected together in a mass*. . . " (TD 29, p. 343c25).
100. In the way that, in the world, skandha signifies shoulder, ndmarupa are the two shoulders which bear the saddyatana (iii. 21).
101. That part which is rupa, that part which is sensation . . .
102. Paramartha: "I shall return to you three skandhas" Tibetan: dbul bar bya ba'iphun po gsum
dag tu dbul bar bya'o.
103. Utsutra: Mahdbhdsya, i. p. 12; Kielhorn, JRAS, 1908, p. 501.
104. The Abhidharmikas are not always clearly distinguished from the Vaibhasikas. See
Introduction.
105. Compare Prakaranapdda, Chapter VI (TD 26, p. 731cl9): The caksurdhdtu is embraced within one dhatu, one ayatana, and one skandha-, it is known (jfieya) by seven jUdnas (see Kola, vii) with the exception of paracittajfidna, nirodhajfidna, and mdrgajfldna: it is discerned by one vijfidna\ it exists in Kamadhatu and Rupadhatu; it is affected by the anuiayas to be abandoned through Meditation (see Koia, v. ).
Dbdtukathdpakarana (PTS ed 1892) p. 6: cakkhudhdtu ekena khandhena ekendyatanena ekdya dhdtuya samgahitd
106. According to Vibhdsd, TD 27, p. 366c26.
107. Teaching of the skandhas to persons of sharp faculties (prajtfendriya). Example: yad bhikso na tvarh sa te dharmah prahdtavyah /ajndtam bhagavan / katham asya bhikso samksiptenok- tdrtham djdndsi /ruparh bhadanta ndharh sa me dharmah prahdtavyah/
The three types of hearers--udghatitajna, aviparicitajfia, and padarhparama--correspond to the three types of faculties (PuggalapaHfiatti, p. 41; Sutrdlamkdra, trans, p. 145).
Footnotes 141
? 142 Chapter One
108. Dharmaskandha, TD 26, p. 501a7; Vibhasd, TD 27, p. 385a29. 109. Six vivddamulas in Digha, iii. 246, etc
110. Vibhasd, TD 27, p. 385bl5.
111. According to Vibhasd, TD 27, p. 384H-6.
112. The Vibhasd, TD 27, p. 399c4-7, enumerates eleven reason which justify the terms riipdyatana and dharmdyatana.
113. This is the opinion of Dharmatrata (see his Samyukta Abhidharmahrdaya, TD 28, p. 873a28-b2). i. 17.
114. (1) According to the Sautrantikas, the word of the Buddha {buddhavacana) is vdgvijnapti (iv. 3d); according to another school (nikaydntartya) it is ndman. The Vydkhyd quotes, on this point, the jndnaprasthdna (See Cosmologie bouddhique, p. vii, note).
(2) In another canon, the Sutra says that there are eighty-four thousand dharmaskandhas.
The Sutra has Ananda saying, "I have learned from the Buddha more than eighty-four thousand dharmaskandhas: sdtirekdni me'sJtir dharmaskandhasahasrdni bhagavato'ntikdt sammukham udgfhitdni (See Burnouf, Introduction, p. 34; Sumangalavildsini, p. 24; Theragdthd, 1024; Prajndpdramitd in the Akutobhaya of NagSrjuna, i. 8; Avaddnafataka, ii. 155).
115. Vibhasd, TD 27, p. 385cl8: the Dharmaskandhaidstra contains six thousand goathas. See Takakusu's analysis, JPTS, 1905, p. 112.
116. Eighty thousand dharmaskandhas have perished; a single dharmaskandha has been preserved (Vydkhyd).
111. This is the explanation of Buddhaghosa, Sumangalavildsini, i. 24.
118. The Vydkhyd quotes a Sutra, a more developed form of Digha, iii. 241 and Anguttara, iii. 21.
Vimuktydyatana = vimukter dyadvaram.
119. These are opposed to the sixty-two drstis {Vibhasd, TD 27, p. 376c6 and foil. ). The Bahudhdtuka (Madhyama, TD 1, p. 723cl3 , Dharmaskandha, Chapter XX) is closely related to Majjhima, iii. 6l (41 dhdtus). Compare Asanga, Sutrdlamkdra, iii. 2.
120. This refers to the Sutra which explains the constituent elements of a person: saddhdtur ayam bhikso purusah. Vasubandhu quotes it (i. 35) under the name of Garbhdvakrdntisutra (Vinayasamyuktakavastu,Sec. 11,TD24,p. 253a21;andintheRatnakuta,Chap. 14,TD 11,p. 326b). In the Majjhima, this Sutra is called the Dhdtuvibhangasutta (iii. 239); it constitutes one of the sources of the Pitdputrasamdgama extracts of which are preserved in the Siksadsamuccaya, p. 244, Bodhicarydvatara, ix. 88, Madhyamakdvatdra, p. 269.
See note 62, and note 143 and Prakaranapada quoted in the note ad ii. 23c-d.
On the six dhdtus, Anguttara, i. 176, Vibhanga, p. 82-85, Abhidharmahrdaya, viii. 7.
121. Dharmaskandha, Chapter XX, Vibhasd, TD 27, p. 388a29. Same definition in Vibhanga, p. 84: katamd ajjhattikd dkdsadhdtuPyam ajjhattam paccattam dkdso dkdsagatam agham aghagatam vivaro vivaragatam . . . kannacchiddam ndsacchiddam . . .
122. P'u-kuang says (TD41, p. 32c28): "One says that dkdsadhdtu is light and darkness in order to show that it is a type of color (varna) and a real thing. The author does not believe that dkdsadhdtu is a real thing, and this is why he adds the word kHa" For Vasubandhu and the Sautrantikas, dkd? adhdtu is solely the absence of a resistent body (sapratighadravydbhdvamdtra). See ii. 55c-d
Vibhasd, TD 27, p. 388M9: What difference is there between dkdsa and dkafadhatu? The first
I
? is non-material (arupin), invisible (anidariana), non-resistent (apratigha), pure (anasrava), unconditioned (asamskrta); the second is material. . .
123. One edition of the Vydkhyd reads dgba: dgharh kila citastham rUpam iti citastham samghdtastham /atyartham hanti hanyate cety dgham / . . . atyarthasabdasya dkdrddesah krto hantes ca ghddesah. But the Burnouf MSS reads agham . . . akdrddesab; we have, ad iii. 72, agba
= citastharupa; Mabdvyutpatti, 245. 162.
124. See above p. 70 and following.
125. The dharmadhdtu is apart from cause: it includes avijnapti which is material and non- susceptible to being struck.
126. See Karanaprajnaptisdstra, analyzed in Cosmologie bouddhique, p. 339.
127. Compare Samyutta, iv. 201: puthujjano cakkhusmim hanh^i mandpdmandpehi rupehi.
128. This means that the consciousness which arises having blue for its object (visaya) and the eye for its support (dsraya), can be hindered from arising through the interposition of a foreign body between the eye and the blue object: the eye and the blue are thus sapratigha. But neither the manodhdtu, which functions as the organ of the mental consciousness (manovijndna), nor the dharmadhdtu, which is the object proper of the mental consciousness (for example sensation), are not sapratigha: nothing can hinder, by making an "obstacle" or a "screen" (avarana), the mental consciousness from arising from the mental organ (manodhdtu) with respect to the dharmadhdtu.
129. See ii. 9a; Vibhdsd, TD 27, p. 263cl2, p. 740b8.
Mahdniddesa, p. 5. Kern, Verspreide Geschriften, ii. 26l (La Haye 1913) illustrates the meaning of rup by Jataka iii, 368, Cariyapipaka, 3. 6, etc.
69. Pratighdta signifies svadese parasyotpatti pratibandha. See above p. 90.
Elsewhere, the thing which is sapratigha, "impenetrable," is defined: yaddesam avrnoti, that
which "covers" a place, that which is extended.
One shall see (i. 43) the type of pratighdta refered to in the Dhammasangani, 618-619.
70. There is a third definition of rupana, Madhyamakavrtti, 456. 9: tatredam ihamutreti nirilpandd rupam = "This is called rupa because one can indicate it as being here or there," and Vydkhydad
i. 24 pdnyddisamspars'air bddhandlaksandd rupandt / idam ihamutreti desanidarsanarupanac ca. Compare Mahavyutpatti, 245. 1139, desanirupana.
We have thus: rupa, that which is impenetrable, that which occupies a place; thus "physical matter. "
Samghabhadra also has another explanation: rupa is so called because it indicates previous action as "This man has cultivated an action, anger, which has produced his bad appearance. "
71. See i. 43c-d and ii. 22.
72. This formula has passed into the Mahavyutpatti, 109. 2. TheJapanese editor refers to Vibhdsd, TD 27, p. 390al.
The Vydkhyd mentions that this second explanation is due to the Vrddhacarya, or "former master," Vasubandhu.
On the Vasubandhu the teacher of Manoratha, in turn the teacher of Vasubandhu the author of the Kosa, see Bhdsyam iii. 27 and iv. 3a, and the sources discussed in the Avant Propos to Cosmologie Bouddhique, p. viii (London,1918).
73. Samghabhadra, in the Samayapradipikd, reads: ta evoktd. Vasubandhu employs the expression ista, "is regarded by the Vaibhasikas," because, for him, the skandhas do not really exist (i. 20).
74. Vedandnubhava, ii. 7, 8, 24; iii. 32; Samyutta, iii. 96; Dhammasangani, 3; Theorie des douze causes, p. 23.
75. Nimitta, characteristic, is understood as vastuno'vasthdvifesa, the diverse conditions or manners of being of the thing. Udgrahana signifies pariccheda, determination or discernment.
The Vijndnakdya, TD 26, p. 559b27, quoted in the Nyayabindupurvapaksasamksepa (Mdo, 111, foL 108b) and in the Madhyamakavrtti (p. 74), says that the visual consciousness knows blue {ntlam jdndti), but does not know "This is blue" {no tu nilam itt). See the note ad i. 33a-b. It is through samjnd that one gives a name to the visual impression, and to the external cause of the
visual impression.
Objection: The consciousness {vijndna) and ideas (samjnd) are always associated (ii. 24); thus
the visual consciousness will know the characteristics (nimitta) of the object. Answer: The samjnd which accompanies sense consciousness is weak and indistinct. Only the mental consciousness is
? accompanied by an efficacious samjnd, and only it is savikalpaka (132-33). Compare Samyutta iiL86; Atthasdlini, 291; Milinda, 61.
76. On the samskdras, Theorie des douze causes, p. 9-12.
77. Compare Samyutta, iii. 60: katame ca bhikkhave samkhdrd / chayime cetandkdyd / rupasam-
cetand. . . dhammasamcetand; Vibhanga, p. 144; Sumangalavildsint, p. 64.
78. Volition is action (iv. l), the cause of upapatti, and by opposition to thirst, the cause of
abhinirvrtti (vi. 3).
79. This is to say: "because it conditions that which should be conditioned," as one says: "Cook the
porridge that should be cooked. "
80. a. Samyutta iii. 67: samkhatam abhisamkharontiti bhikkhave tasmd samkhdrdti vuccanti / kifl ca samkhatam abhisamkharonti / rupam rupattdya samkhatam abhisamkharonti / vedanam vedanattdya . . .
b. Samyutta v. 449: jdtisamvattanike'pi samkhdre abhisamkharonti / jardsamvattanike'pi. . . / maranasamvattanike'pi. . . / te jdtisamvattanike'pi samkhdre ahhisamkharitvd. . . jdtipapdtam pipapatanti J . . .
c. abhisamskaranalaksandh sarhskdrdh (Madhyamakavrtti 343. 9); cittdbhisamskdramanas- kdraksand cetand (ibid 137. 7, Mahdvastu, i. 26 and 391).
81. See ii. 34.
82. The Vydkhyd explains upalabdhi by the gloss vastumdtragrahana, and adds vedanddayas tu caitasikd visesagrahanarupdh (The text of the Biblotheca Buddhica has wrongly: caitasikavisesa-): "The consciousness {vijndna) or mind (citta) apprehends (grahana) only the thing itself (vastumdtra)\ the 'mental states' (caitasika) or dharmas associated with the consciousness (ii. 24), that is to say, sensation, etc. {vedand samjrid , . . ), apprehend particular characteristics, special conditions. " For example, the consciousness of touch (kdyavijndna) apprehends unevenness, softness, etc (i. l0d); it is associated with an agreeable sensation (vedand) which apprehends a certain characteristic of unevenness or softness, the characteristic of being the cause of an agreeable sensation (sukhavedaniyatd). The visual consciousness apprehends color (blue, etc. )
and shape; it is associated with a certain "mental state" called samjnd, an idea, which apprehends a certain characteristic of color and shape under consideration: "This is a man, this is a woman, etc. " (i. l4c-d).
This doctrine has been adopted by the School of Nagarjuna. Madhyamakavrtti, p. 65 cittam arthamMragrdhi caitta visesdvasthdgrdhinah sukhadayah; and by the School of Dignaga, Nydyabmdutikd, p. 12, Tibetan version, p. 25.
The Japanese editor of the Kofa here quotes the Koki (=the Chi of P'u-kuang, TD 41, p. 26a14) and the Vibhdsd which mentions four opinions on this problem.
See ii. 34b-d.
83. According to Samghabhadra: "Even though numerous material objects are present, visual consciousness solely grasps visible matter, not sound; it grasps the blue, etc. , but does not say that it is blue, etc. , or that it is agreeable, disagreeable, male, female, etc. , a stump, etc. . . . " (TD 29, p. 342al5).
84. The consciousnesses (vijndna) succeed one another; they can be visual . . . mental. The consciousness which disappears is the immediately antecedent cause (ii. 62a), the support (dsraya) of the consciousness which immediately follows. Under this aspect it receives the name of manas, mana-dyatana, manodhdtu, and mana-indriya (ii. l). It is to the consciousness which follows what the organ of sight is to the visual consciousness.
Footnotes 139
? 140 Chapter One
85. See i. 39a-b.
According to the Vydkhyd, the Yogacarins admit a manodhdtu, a manas or mental organ,
distinct from the six consciousnesses. The lamraparnlyas, the masters of Taprobane, imagine (kalpayanti) a material organ, the heart (hrdayavastu), a support of the mental consciousness. This heart also exists in Arupyadhato, the non-material sphere: these masters admit in faa the existence of matter in this sphere (viii. 3c); they explain the prefix a in the sense of "a little," as in dpingala, "a little red"
The Patthdna (quoted in Compendium of Philosophy, p. 276) assigns a material (rupa) support to the mental consciousness, without giving the name of "heart" to this support, whereas it terms "eye" the support of the visual consciousness. But the later Abhidhamma (Visuddhi- magga, Abhidhammasangaha) considers the heart as the organ of thought.
TheteachingoftheVibhanga,p. 88,islessclear:"Fromthevisual,auditoryconsciousness . . . tactile consciousness which has just perished there arises the mind, the manas, the mental organ (mdnasa = manas), the heart (=the mind), the manas, the manas organ . . . " {Atthasalini, 343).
86. Avijfiapti forms part of rupaskandha and dharmadhdtu.
87. The problem of inclusion (samgraha) is examined in the Dhdtukathdpakarana, Kathdvatthu,
vii. 1, Dhdtukdya, and Prakarana (see below i. 20, note 105).
88. Digha, iii. 232; Dharmasamgraha, 19; Mahdvyutpatti, 35, etc
89. Great ugliness results from the faa of having only one eye, one ear, or one nostril. But many animals, camels, cats, owls, etc. , are not beautiful for having two eyes! They are not beautiful in comparison with other species, but, among their species, individuals having only one eye, etc. , are ugly.
Sarhghabhadra explains fobhdrtham in the sense of ddhipatydrtham, "with a view to its predominating faaor" (see ii. 1). He who possesses predominance is beautiful, and shines in the world Individuals who only possess one eye do not possess "predominance," the capacity for clear vision; for sight is not as dear with one eye as with two eyes . . . (i. 43).
90. Samyukta, TD 2, p. I4c4: yat kimcid rupam atitdndgatapratyutpannam ddhydtmikam vd bdhyamvdauddrikamvdsuksmamvdhinamvdpranitamvdduYamvdantikamvdtadekadhyam abhisamksipya ayam ucyate rupaskandhah.
Compare Vibhanga, p. 1.
The edition of the Vydkhyd has aikadhyam, but the Mahdvyutpatti 245, 243 has ekadhyam abhisamksipya. Wogihara mentions ekadhye in Divya, 5524,40. 22.
91. Anityatdniruddha: destroyed by impermanence which is one of the charaaeristics of conditioned things (ii. 45c-d).
There are five types of nirodha: (1) laksananirodha (ii. 45c-d) which is posed here, (2) samdpattinirodha (ii. 4lc), (3) upapattinirodha {^dsamjfiika, ii. 41b), (4) pratisamkhydnirodha (i. 6a-b), and (5) apratisamkhydnirodha (i. 6c-d).
If the texts were to say, "In the past, rupa is destroyed," one could understand that this refers to nirodhas two to five. Now nirodhas two and three are the destruaion of future mind and mental states; nirodha four is the destruaion of an impure mind and mental states; and nirodha five is the destruaion of future dharmas not destined to arise (anutpattidharman).
92. Aryadeva, Sataka, 258, shows that this definition contradicts the thesis of the existence of the future.
93. Hsiian-tsang translates: The Bhadanta Dharmatrata. But the Vydkhyd says: The Bhadanta is a Sautrantika Sthavira, or a Sautrantika Sthavira of this name. Bhagavadvisesa thinks that this refers to the Sthavira Dharmatrata.
? We object to this: Dharmatrata is a follower of the teaching of the existence of the past and future, thus a Sarvastivadin, and we are concerned here with a Sautrantika, this is, a Darstantika. But the Bhandanta Dharmatrata has a Sarvastivadin theory presented later (v. 25). The "Bhadanta" is a philosopher that the Vibhdsd quotes under the simple name of Bhadanta, a philosopher who adhers to the Sautrantika system (sautrdntika-darsanavalambin), whereas the Vibhdsd calls the Bhadanta Dharmatrata by his name. Thus we have here a certain Sautrantika Sthavira Bhiksu, who differs from Dharmatrata.
The Japanese editor refers to Vibhdsd TD 27, p. 383bl6, where it is said that Dharmatrata does not admit that the dharmdyatana is rupa (see iv. 4a-b).
94. Vibhdsd, TD 27, p. 379al2, presents twenty opinions on the meaning of the term dyatana. The definition of the Koia is reproduced in the Mahdvyutpatti, p. 552.
95. Vibhdsd, TD p. 367c21, has eleven etymologies. We have here the first one.
96. Dhatu signifies "mine" in the expression suvarnagotra, Asanga, Sutrdlamkdra, iii. 9 and note of
the translates
97. The Vaibhasikas believe that the skandhas, the dyatanas and the dhdtus really exist; the Sautrantikas hold that the dhdtus are real, the skandhas and the dyatanas only "nominally" so; Vasubandhu holds the skandhas to be "nominal," whereas the dyatanas and the dhdtus are real.
98. The doctrine of the pudgala is discussed in a supplement, Chapter DC, of the Koia, translated by Stcherbatsky, Academie de Petrograd, 1920.
99. Sarhghabhadra: "This objection does not hold Skandha does not signify 'mass,' but 'that which is susceptible of being collected together in a mass*. . . " (TD 29, p. 343c25).
100. In the way that, in the world, skandha signifies shoulder, ndmarupa are the two shoulders which bear the saddyatana (iii. 21).
101. That part which is rupa, that part which is sensation . . .
102. Paramartha: "I shall return to you three skandhas" Tibetan: dbul bar bya ba'iphun po gsum
dag tu dbul bar bya'o.
103. Utsutra: Mahdbhdsya, i. p. 12; Kielhorn, JRAS, 1908, p. 501.
104. The Abhidharmikas are not always clearly distinguished from the Vaibhasikas. See
Introduction.
105. Compare Prakaranapdda, Chapter VI (TD 26, p. 731cl9): The caksurdhdtu is embraced within one dhatu, one ayatana, and one skandha-, it is known (jfieya) by seven jUdnas (see Kola, vii) with the exception of paracittajfidna, nirodhajfidna, and mdrgajfldna: it is discerned by one vijfidna\ it exists in Kamadhatu and Rupadhatu; it is affected by the anuiayas to be abandoned through Meditation (see Koia, v. ).
Dbdtukathdpakarana (PTS ed 1892) p. 6: cakkhudhdtu ekena khandhena ekendyatanena ekdya dhdtuya samgahitd
106. According to Vibhdsd, TD 27, p. 366c26.
107. Teaching of the skandhas to persons of sharp faculties (prajtfendriya). Example: yad bhikso na tvarh sa te dharmah prahdtavyah /ajndtam bhagavan / katham asya bhikso samksiptenok- tdrtham djdndsi /ruparh bhadanta ndharh sa me dharmah prahdtavyah/
The three types of hearers--udghatitajna, aviparicitajfia, and padarhparama--correspond to the three types of faculties (PuggalapaHfiatti, p. 41; Sutrdlamkdra, trans, p. 145).
Footnotes 141
? 142 Chapter One
108. Dharmaskandha, TD 26, p. 501a7; Vibhasd, TD 27, p. 385a29. 109. Six vivddamulas in Digha, iii. 246, etc
110. Vibhasd, TD 27, p. 385bl5.
111. According to Vibhasd, TD 27, p. 384H-6.
112. The Vibhasd, TD 27, p. 399c4-7, enumerates eleven reason which justify the terms riipdyatana and dharmdyatana.
113. This is the opinion of Dharmatrata (see his Samyukta Abhidharmahrdaya, TD 28, p. 873a28-b2). i. 17.
114. (1) According to the Sautrantikas, the word of the Buddha {buddhavacana) is vdgvijnapti (iv. 3d); according to another school (nikaydntartya) it is ndman. The Vydkhyd quotes, on this point, the jndnaprasthdna (See Cosmologie bouddhique, p. vii, note).
(2) In another canon, the Sutra says that there are eighty-four thousand dharmaskandhas.
The Sutra has Ananda saying, "I have learned from the Buddha more than eighty-four thousand dharmaskandhas: sdtirekdni me'sJtir dharmaskandhasahasrdni bhagavato'ntikdt sammukham udgfhitdni (See Burnouf, Introduction, p. 34; Sumangalavildsini, p. 24; Theragdthd, 1024; Prajndpdramitd in the Akutobhaya of NagSrjuna, i. 8; Avaddnafataka, ii. 155).
115. Vibhasd, TD 27, p. 385cl8: the Dharmaskandhaidstra contains six thousand goathas. See Takakusu's analysis, JPTS, 1905, p. 112.
116. Eighty thousand dharmaskandhas have perished; a single dharmaskandha has been preserved (Vydkhyd).
111. This is the explanation of Buddhaghosa, Sumangalavildsini, i. 24.
118. The Vydkhyd quotes a Sutra, a more developed form of Digha, iii. 241 and Anguttara, iii. 21.
Vimuktydyatana = vimukter dyadvaram.
119. These are opposed to the sixty-two drstis {Vibhasd, TD 27, p. 376c6 and foil. ). The Bahudhdtuka (Madhyama, TD 1, p. 723cl3 , Dharmaskandha, Chapter XX) is closely related to Majjhima, iii. 6l (41 dhdtus). Compare Asanga, Sutrdlamkdra, iii. 2.
120. This refers to the Sutra which explains the constituent elements of a person: saddhdtur ayam bhikso purusah. Vasubandhu quotes it (i. 35) under the name of Garbhdvakrdntisutra (Vinayasamyuktakavastu,Sec. 11,TD24,p. 253a21;andintheRatnakuta,Chap. 14,TD 11,p. 326b). In the Majjhima, this Sutra is called the Dhdtuvibhangasutta (iii. 239); it constitutes one of the sources of the Pitdputrasamdgama extracts of which are preserved in the Siksadsamuccaya, p. 244, Bodhicarydvatara, ix. 88, Madhyamakdvatdra, p. 269.
See note 62, and note 143 and Prakaranapada quoted in the note ad ii. 23c-d.
On the six dhdtus, Anguttara, i. 176, Vibhanga, p. 82-85, Abhidharmahrdaya, viii. 7.
121. Dharmaskandha, Chapter XX, Vibhasd, TD 27, p. 388a29. Same definition in Vibhanga, p. 84: katamd ajjhattikd dkdsadhdtuPyam ajjhattam paccattam dkdso dkdsagatam agham aghagatam vivaro vivaragatam . . . kannacchiddam ndsacchiddam . . .
122. P'u-kuang says (TD41, p. 32c28): "One says that dkdsadhdtu is light and darkness in order to show that it is a type of color (varna) and a real thing. The author does not believe that dkdsadhdtu is a real thing, and this is why he adds the word kHa" For Vasubandhu and the Sautrantikas, dkd? adhdtu is solely the absence of a resistent body (sapratighadravydbhdvamdtra). See ii. 55c-d
Vibhasd, TD 27, p. 388M9: What difference is there between dkdsa and dkafadhatu? The first
I
? is non-material (arupin), invisible (anidariana), non-resistent (apratigha), pure (anasrava), unconditioned (asamskrta); the second is material. . .
123. One edition of the Vydkhyd reads dgba: dgharh kila citastham rUpam iti citastham samghdtastham /atyartham hanti hanyate cety dgham / . . . atyarthasabdasya dkdrddesah krto hantes ca ghddesah. But the Burnouf MSS reads agham . . . akdrddesab; we have, ad iii. 72, agba
= citastharupa; Mabdvyutpatti, 245. 162.
124. See above p. 70 and following.
125. The dharmadhdtu is apart from cause: it includes avijnapti which is material and non- susceptible to being struck.
126. See Karanaprajnaptisdstra, analyzed in Cosmologie bouddhique, p. 339.
127. Compare Samyutta, iv. 201: puthujjano cakkhusmim hanh^i mandpdmandpehi rupehi.
128. This means that the consciousness which arises having blue for its object (visaya) and the eye for its support (dsraya), can be hindered from arising through the interposition of a foreign body between the eye and the blue object: the eye and the blue are thus sapratigha. But neither the manodhdtu, which functions as the organ of the mental consciousness (manovijndna), nor the dharmadhdtu, which is the object proper of the mental consciousness (for example sensation), are not sapratigha: nothing can hinder, by making an "obstacle" or a "screen" (avarana), the mental consciousness from arising from the mental organ (manodhdtu) with respect to the dharmadhdtu.
129. See ii. 9a; Vibhdsd, TD 27, p. 263cl2, p. 740b8.
