Only the Bhiksu, for the Buddha is a Bhiksu and the
schismatic
sets himself up as his rival
452.
452.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
According to Vibhasa (TD 27, p.
43c25) the sahabhUs are concomitant (anuvartin) rupas and viprayuktas.
422. Prahdna is thus both the result of disconnection and the result of virile activity.
423. There should be a resemblance between the sabhdgahetu and its result, which is nisyandaphala. But a bad dharma differs from a neutral dharma (in the class of defiled-neutral, nwrtavydkrta, dharmas), since it includes retributioa But both are defiled (klista), and this constitutes their resemblance.
424. Or a past action. Past dharmas, arisen after this action, and which are its retribution, are its retributive results; the dharmas which it draws forth (dkfsfa), whether these dharmas have arisen at the same time as it or immediately after it, are its result of virile activity; all the dharmas which have risen with it or which, arisen afterwards, are now past, are its results of predominating influence: all the parallel dharmas, arisen after it and now past, are its outflowing results. In this same way past and future dharmas constitute four results of past action.
425. Disconnection is neither iaiksa nor aiaiksa. See vi. 45, ii38a.
426. The result of virile activity to be abandoned by bhdvand: some good dharmas which are
produced upon leaving (vyuthdne) the Pure Path. 427. Paramartha:ayogavihita-fei-U-tso #IIfF ;Hsiian-tsang: pu-ymg-fJo^llfF.
428. According to the Vyakhyd, ayoniiomanaskara ~ ayonya anydyena kle/ayogenayah pravrtto manaskdrah.
429. According to Vibhasa, TD 27, p. 98a11 and following. Same doctrine in Yogasittra.
430. Paramartha. 'Through the retribution of a single gift of food in a past time, I attained rebirth seven times among the Thirty-three Gods; seven times I was a Cakravartin king and now I have been born into a rich family of the Sakyans. " Hsiian-tsang, whose text is more developed, also has ? seven heavenly rebirths and seven human rebirths as a Cakravartin.
According to the Vyakhyd, Aniruddha's gift was made to the Pratyekahuddha Tagara&khin (one of the Pratyekabuddhas of Majjhima, iii. 69, Jdtaka, 390, Dhp. 355); according to Theragdthd, 910 (see trans, p. 329), it was made to Uparittha who receives the epithet of Yasassin: Uparittha and Yasassin figure elsewhere as distinct Pratyekabuddhas in the list of the Majjhima.
431. Hsiian-tsang: "Furthermore, certain ones say. . . "
432. Paramartha: As a painter designs, by means of a rupa, the image of a person and fills it up by
means of numerous rupas.
433. Vyakhyd: If a person possesses all the organs (sakaiendriya), and if another person does not take into consideration the diversity of actions which "fills" (paripuraka karman), for the eye and the other organs are the result of an action "which projects existence" (dkseapakakarmaphaka):
Footnotes 747
? 748 Chapter Four
"The six organs (saaayatana) are projected (dksiayate)" But color (varna), shape, etc, are the result of the action of re-filling.
434. Hsuan-tsang: 'It is not only action which projects and fills an existence, but also all the dharmas which embrace retribution. But, by reason of the capital importance of action, one only speaks of action. However these dharmas, when they do not coexist (saha) with action, are capable of filling but not of projecting, because their force is small Two categories: Not projecting either of the two absorptions. . . " Sensation and the other mental states associated with cetand, volition, which is action, are projected along with it
435. Vyakhya: Taddksepakena karmand sahabhavaraya'pi prdptayo na tenaiva saphaldh. See Vibhdsd, TD 27, p. 97b3, the opinion of Ghosaka: the prdptis are not capable of drawing out the sabhdgata) etc
Hsiian-tsang adds: 'The other dharmas embracing retribution project and fill"
436. Same doctrine in BodhisattvabhOmi, I para. 4,6, etc In the P? |i sources, as here, dvarana is what hinders entry into the Path, which makes a person be abhavya. The three avaranas are named in Angtatara, iii436, Vibhanga, 341, but associated with three other dharmas (asaddho ca hoti acchandiko ca dupamlo ca). [The avaranas oiSamyutta, v. 77, Digha, L246, are some of the obstacles in the Vinaya, die mvaranas (see Kofa, v. 99). ]
By kief a and jfieyavarana, the Mahayana does not designate the obstacles to bhavyata, the quality of being able to enter into the Path, but the obstacles to deliverance to the rnind The same in Koto,vl77,wherethemindis"covered"byandvrti,exceptthemindoftheArhat;Yogasutra,iv. 30.
The karmdvarana of the Siksasamuccaya, 280, etc is the karmdvarana of the Abhidharma; the oksanas, to which the four paths are opposed, partially correspond to vipdkdvarana. (Mahavyut- patti, 120. 83; TD 17, number 756 and other sources, ReUgieuxEmments,70y Cinq cents contes, 152, 231, etc).
437. Compare the defilements of Visuddhimagga, 177.
438. This is the order of the Vibhanga, p. 378; in Mahavyutpatti, 122, the killing of an Arhat proceeds patricide; in Dharmasamgraha, 60, the wounding of the Tathagata proceeds schism.
L Suttanipdta, 231 (Khttddakapdpha, vl): shi abhiphdnas; Angtatara, 127: six things impossible to the Aryan, namely: 1. matughdta, 2. pitughdta, 3. arahantaghdta, 4. lohituppdda, 5. samghabheda, and 6. afflasatthu-uddesa [which doubtless signifies "to recognize a master other than the Buddha"].
iL Angtatara, iiL436,enun>eratessk things which make ape
into the Path. . . Namely 1 - 5 of the preceding list, phis duppamJo hotijafo efamMgo.
iii CuUavagga, vii. 3. 9: idam devadattena pafhamam amtntarikakammam upacitam yam dupphacittena vadhakadttena tathagatassa rudbham uppaditdm; vL17. 3, the five dnantaryas of the classic list enumerated together with the rape of a Bhiksuni, the quality of animal, etc
iv. Dhammasangani, 1028 (Atthasdlmi, p. 358) defines the six dharmas which necessarily cause a bad rebirth {micchattamyata, see Kosa, uL44c^):pan\ktkammd^anaraarakdmydcamicchd^ niyatd "the five dnantarya actions and false myata view. " The PuggalapaMattidefines as bound for hell (myata): pafica puggald dnantarikdye ca micchddipphikd - "the five guilty of dnantarya and persons with false views. "
What does "false myata view" mean?
The AtthasaUm explains: mkchddipphi myata ti ahettwdda-akmyavdda-natthikavddesu amJa- tard: "one or other of the assuredly wrong views of those who do not believe in cause, deny the efficacy of action, are nihilists" (Maung Tin and Rhys Davids). Let us translate rather: "False myata view is one of the views of the negation of cause, negation of action, negation. " (See Majjbima, iii. 78). This refers to the false view (above p. 657') which, to the exclusion of other false views, constitutes the action called false view. Atthasdlmi, p. 101: nanhikdhetttakiriyadfpphihi eva kammapathabhedo hotina afirladipphihi. [Among the other false views, for example satkayadrsfi]
? Thus false view properly so-called is niyata, which, in the Koto, uproots the roots of good (ndstidfspi, iv. 79). "False ntyata view" signifies "false view which embraces myama, certitude, that is to say micchattaniyama, certainty of perdition," for him who adopts it: according to the Abhidhamma this disbeliever is bound to fall away, but we have seen (iv. 80d) that the doctrine of the Abhidharma differs.
v. Vibhanga, p. 378, enumerates the five kammdni dnantarikam. 439. "Bad realms of rebirth, etc" Et cetera refers to the actions which produce the state of non-consciousness (ii. 41b-c), a birth as Brahma (iv. 44b-d, vL38a-b), a birth as a eunuch or an androgyne. All persons who enter the Path obtain deliverance after at most seven more births (vL34a-b); thus apersonwho has done an action producing an eighth existence (aspama bbava) cannot enter the Path (See Suttanipdta, 230).
440. We can understand:". . . the realm of rebirth where these are produced is the human realm of rebirth. . . ; the guilty one is a male or a female, not a eunuch, nor an androgyne. "
441. Vibhdsd, TD 27,p. 619al5. Why the name "dnantarya? "? or two reasons (fratyaya): (1) these five transgressions are so called because they are not retributed either in this life, or in later life, but only in the next existence; and (2) because they are retributed only in hell and notin any other realm of rebirth. There are two reasons by which an action is anantarya: (1) because it does harm to benefactors, and (2) because it harms the field of merit Two conditions are required in order that there be mortal transgression: (1) preparatory action and (2) consummation of the result; even though one may have done a preparatory action, if the result is not consummated, there is no mortal transgression; and even if the result is consummated, if there was no preparatory action, there is no mortal transgression. . . (Compare Katbavattbu, xiii. 3).
442. Compare Attbasd&nt, p. 358. Certain persons guilty of anantarya transgression immediately fall into Avid Hell, Ko/a, iil! 2d (Mara); Devadatta and four others, Milinda, p. 101, Kern, Manual, p. 36.
443. Not in Uttarakuru: niyatdyuskatvdt prakrtisTlatvdt tatra idsandbhavdc ca.
4 4 4 See above note 441. The body (dtmabbdva) of someone blind from birth is incomplete (vikala)\ but what is referred to here is the vaikalya which renders a person incapable of salvation Furthermore, someone blind from birth is loved by his parents.
445. Vydkbyd: Sruyateyathdkaicideva viSispdivadjdneyo mdtaram nagaccbatUi vdsasd mukbam praccbddya materathgam&ab/tenapafcdjjfoavasvamangajdtam utpdfitam ityevamdjdneyo'svah papubuddbih / asydnantaryam sydd ity abhiprayab / The Vibhdsd recounts this story in different words. It translates djdneyaby ts'ung-hui-lungWMMiz- ndga). Parmartha and Hsiian-tsang have only ts'ung-hw Qg? |. See Mahdvyutpatti, 213 (Hang = good).
446. Hsiian-tsang puts these definitions in the Karika.
447. Anupakramadharmdno hi tatbdgatab (Compare the phraseology of the Cullavagga, vii. 3. 10).
Vydkhyd: aparopakramamaranadbarmdna ity arthab. 448. According to Vibbdsa, p. 313bL
449. Uivuttaka, 18: dpayiko nerayiko kappaf samgbabhedako . . . sarhgham samaggam bbitvdna kappampaccati. Ariguttara,iii. 402. . . dpkoDevadattonerayikokappafpfhoatekiccho. . . andv. 75 (^Cullavagga, viii. 5. 4) . . . sarhgham bhetvd. . . kappapphiyam kibbisam pasavati / kirn pana kappatthiyarh kibbisan ti / kappam Ananda nirayarhhi paccatUi dpayiko nerayiko. . . sarhgham samaggam bhetvdna kappam nirayamhi paccatfti
This stanza of the Uivuttaka is discussed in Kathdvatthu, xiii. 1. The Rajagirikas believe that it refers to one entire [great] kalpa (sakalam kappam); Buddhaghosa understands it as referring to a twentieth part of a [great] kalpa [an antarakalpa, which is the normal duration of a lifetime, dyukappa, in Avici Hell, see Kola iil83b].
Footnotes 749
? 750 Chapter Four
The Vibhdsd (TD 28, p. 183cl6, p. 601c6) mentions numerous opinions. Some believe that, by kalpa, the Blessed One means to speak of forty small kalpas (antarakalpa)t which make up one kalpa of dissolution (vwarta) plus an empty kalpa, or a kalpa of creation (samvarta) plus a kalpa of duration (Kofa, UL90b); others understood it as a "great kalpa" (eighty small kalpas); others as a "small kalpa. " Furthermore, there is a Vinaya text predicting that Devadatta will be reborn among human beings when human life is 40,000 years in length. Kalpa can thus be understood as referring to the period of increase or decrease of human life: that is one half of a small kalpa (see iii. 92a-b). According to the Milinda, 111, Devadatta committed the crime of schism at the end of the first of the six parts of the present kalpa; he will spend the other five in hell, and after he is delivered from hell, he will become a Pratyekabuddha.
The sources of the Mahayana, quoted by Saeki, also merit study.
450. The Vyakhya commenting on the Bhdsya gives the words: bhiksurbhinatti. . . dfspicarkah. . . Paramartha reads bhiksur drspi-su-caritah (chien-hao-hsing j l ^ p f j ) bhrnatty anyasmm deh bdldn, and his version of the Bhdsya opposes a monk of bad practice (mithydcarita) to a monk of right (samyak) conduct
451.
Only the Bhiksu, for the Buddha is a Bhiksu and the schismatic sets himself up as his rival
452. Trsndcarita, see above p. 167.
453. Hsiian-tsang: "Heonly divides the Prrthagjanas, not the Aryans because these direaly see the Dharma. According to certain masters, the possessors of ksdnti can no longer be divided In order to unite these two opinions, the author says: "the fools. "
"Dharma" refers to thedgatnadharma and theadhigamadharma (viii. 39a-b), Scripture, and the bodhipdksikadharmas.
Ksanti is the second of the nirvedhabhdgiyas, or preparations for entry into Seeing the Truths, vil8b. The possessor of ksddnti, even though a "fool" (prthagjana), is considered to be "similar to one who has Seen the Truths" (drsf
454. The subject of the preceding phrase (lOOa-b) is the schismatic: "It is a Bhiksu, a heretic, who is moral, who divides, in a place where the Buddha is not to be found, fools. " The author continues: "Accepting another master, another path, it is divided; it does not pass the night [in this state of division]. " "It" refers to the Sangha, a Sangha composed of fools.
Paramartha: "By whom (kiyata) is the Sangha divided? At the time when it admits another master-path, it is already divided (i-p'o^M. ). . . "
On schism, see the references in the article "Councils," in Hastings' ERE, iv. p. 180b. The Pali definition of schism, of different types of schisms, Cullavagga, vii. 5, Mahdvagga, x. 1. 6; 5. 4, Anguttara, i. 19. Prdthnoksa, Yvaotjjis. 1913, p. 22. Traditions relative to the council of Vai^ali (dvdsakappa),Museon,l905,p. Ill, 318. The epib>>de of Devadatta, R o d d h i ^
ed. Oertel, EpJndica, viiL p. 166.
455. Vyakhya: Na vivasaty asau na tarn rdtrhh parivasatfty arthah.
456. This schism receives the name of "breaking the Wheel" because it is the cause of the breaking of the Wheel.
457. Vibhdsd, TD 27, p. 602cl2.
458. See Mahdvyutpatti, 216. 14-15 (karmabhedavastu).
? 459. See Divya, 150, among the works that the Buddha should accomplish:. . . tribhdga dyusa utsrspo bhavati / simdbandhah kfto bhavati / irdvakayugam agratdydm nirdispam bhavati.
460. Joy at the beginning, fear and anguish at the end
461. Hsiian-tsang translates p'ao M , pustule, blister. The Tibetan translates dosa as skyon. In Samyutta, i. 43, brigands are the arbuda of the world Samantapdsddikd, pp. 294, 295, 307: . . . sdsanassa abbttdam ca malark ca . . . (References of Morris, JPRS. 1886).
462. Vydkhyd: Stmdydm abaddhdydm iti mandalashndydm / ekasydm hi stmdydm prthakkar- makarandt samghadvaidham bhavati / nanu ca prakrtisimdsti grdmanagarddi / satyam asti / tu satyam sa prakrtistmd vyavasthdpyata iti / tasyd apt bandho vyavasthdpyata eveti veditavyam.
463. Sakyamuni, when he was a Bodhisattva, once divided the followers (parsadbheda) of a Rsi, who possessedthefiveabhijnds(Vydkhyd; Vibhdsd,TD27,p. 603b28). Thisisindirectcontradictionto M*linda,l6ly accordingtowhichitwasnotapastactionoftheBodhisattvawhichprovokedthe schism of Devadatta. There exists an old formula: tathagato abhejjapariso.
The Buddha has not "escaped" the retribution of his former actions, Divya, 416: "Have you not learned these words of the Muni that the Jinas themselves are not freed from their actions? " The Blessed One, on his alms round, was wounded in the foot by a thorn, and declared: ita ekanavate kalpe iaktyd mepuruso hatah/ tatkarmano vipdkena pdde viddho'smi bhiksavah {Saddariana- samgraha, ed Suali, p. 26). On the rock that wounded the Blessed One on the foot, see Qiavannes, Religieux Eminents, 155; Fa-hien, Legge, 83. The Blessed One suffered in the back because he has once broken the backboneof a dishonest wrestler, Vinaya ofthe Sarvdstivddms, in Qiavannes, Cinq cents contes, ii. 424. Compare MUmda, 134,179.
According to Majjhima, ii. 227, the Tathagata has only pure and agreeable sensations (andsavd sukha vedand): "If beings experience pleasure and pain by reason of their former actions, then the Tathagata has formerly accomplished good actions since he now experiences such pure and agreeable sensations. If beings experience pleasure and pain by reason of the creative action of God (issaranimmdnahetu), then the Tathagata has been created by a benevolent God . . . "
464. According to the Vydkhyd, one should understand upakdriksetrasya nirdkrteh.
465. Nirdkrti = paritydga (see above p. 650). How fathers and mothers are benefactors, Divya, 51, Avaddnaffataka,i. 194,204(dpydyikauposakausamvardhakaustanyasyaddtdrau. . . )\ltivuttaka,p. 110.
466. They are "fields of meritorious qualities" either because they are the support of meritorious qualities (gundndm dfrayatvat), or because, by reason of their qualities (gunaih), they are a field: all seeds of merit (punyabya) sown in this field bear a great fruit.
467. The Sthavira does not admit this case: "If the embryo is alive, it does not fall; if it falls, it is because it is dead; for a living being cannot pass through all the filth. . . " But it is reported in the Sutra that Kumarakasyapa (t'ung-tzu chia-yeh i c i ^ j l ) was born in this manner. Since the second woman placed the embryo into the gate-of-birth and breathes {hsi $%) it up to the womb, one cannot say that the embryo passes through filth. Or rather she drinks i t . . . (Sarhghabhadra).
468. Vydkhyd: Sarvamdtryogyesu kdryesu drastavyety abhiprdyo mdtrkalpatvdt. Hsiian-tsang: "One verifies that all the offices [proper to a mother] are in the second mother. "
An dpydyikd is a kaddvdhikd, the one who guides the pregnancy to its conclusion; a posikd (gso-bar byed-pa) is a stanyaddyikd, the one who gives the milk; a samvardhikd {skyed-par byed-pa) is an auddrikdhdrakalpikd, the one who regulates the assimilable food (trans, of P. Cordier). Or
Footnotes 751
? 752 Chapter Four
rather, according to another interpretation, dpydyika = stanyadhdtrikd, nourishment; posikd, because she gives solid food; and samvardhikd, because she bathes the child and removes harmful foods (visamaparihdra). (Vyakhya; above note 465).
Divya, 303, has apyayitah positah samvardhitah.
Apydyikd = nuzholdud and nu zho ma bind (Melanges Asiatiques, viii. 149); dpydyana -yons su rgyas bya, Mahavyutpatti, 197. 130.
469. This problem is discussed in the Kathavatthu, xx. 1, and in the Karmaprajfidpti The Uttarapathakas believe that a person becomes an anantarika (or anantarika) by the non-intentional (asamcicca) killing of his mother, etc, given the gravity of the anantariyavatthus. Compare SiUrakrtdnga, 111, ii. 6. 26 (Jacobi,/<**** Sutras, ii. 242. 414).
470. See Chavannes, Cinq cents contes, no. 399 (taken from the Shih sung IM, the Sarvastivadin Vinaya Pipaka, TD 23, number 1435). Let us translate "laundryman"; Chavannes reads "dyer. " The text has dhdvaka which the Vydkhyd explains as a rajoka.
471. Paramartha: If this is the case, how does the Avaddna say: "Go away! Say to Sikhandin. . . " s
Hsiian-tsang: If this is the case, how does one explain why the Yu ( Pi~y#-ching%? %](? := the Avadana)say:TheBuddhasaidtoSikhandin:"Youhavecommittedtwomortaltransgressions. . . " The Vibhdsd, TD 27, p. 6l9c26 also attributes this declaration to the Buddha and continues: "How can Sikhandin, by destroying a single life, commit two mortal transgressions? He commits only one mortal transgression, since the benefactor or father and the field of meritorious qualities or Arhat exist in one persoa The text should say: "You have committed a mortal transgression by reason of two causes, patricide, and the murder of an Arhat," and it says "two transgressions," in order to blame &ikhanndin by reason of the two transgressions. According to other masters, even though there is only one mortal transgression, the retribution of suffering is double. "
Vyakhya: Rauruke nagare Rudrdyano ndma raja iikhandmarh noma putram abhisicya pravrajitah / pravrajyarhattvarh adhigatavdn / sa Raurukdbhydsam agatavdn / puna rajyam ak&nksatUy dmatyaprakranutena tena SikhanaVnd rapid svapitd maritah / tena tu mdryamd- ndvasthdydm sa mdrako manusya ukto gaccha Sikhandmam bruhi.
In Divya, 567 (compare the Vinaya ofthe Mtilasarvasttvadins, TD 23, p. 874b27 and following, and especially p. 879cl and following: quoted by Levi, T'oung Poo, (series 2) viii (1907), p. 109, and Huber, BEFEO, 1906, p. 14), there are many such assassins. In TD 4, number 203, King Udasena (? ), an Arhat, was killed by a Candala on the order of his son Rajasena (Chavannes, Cinq cents contes, iii. 131). The Jains have analogous stories (Mdhdrdsfri Erzahlungen, p. 33).
472. Paramartha and Hsiian-tsang have ta tl, to strike.
473. Hsiian-tsang differs:
Can he who does the preparatory actions of a mortal transgression, a preparatory action not
susceptible of being arrested (ch'uan H , nivart), become "detached" and obtain a result? 104c-d There is no detachment, no obtaining of a result, for one who does a determinant
{tmgfH) preparatory action of a mortal transgression
If this should necessarily be accomplished, there is certainly detachment in the course of the
preparatory action of a mortal transgression. In the course of the preparatory action of other bad actions. . .
474. This point of doctrine is discussed in Kathavatthu, xiii. 3. The Uttarapathakas deny that an instigator of patricide can enter the Path.
475. Vibhdsd, TD 27, p. 621bl5: "In the murder of some living beings is it possible, in the course of the preparatory action (prayogavasthdydm), to enter into the Path? Some say: yes, in the case of the
? murder of animals, but not in the murder of humans. Some say: also in the murder of humans, excluding only those who have done the preparatory action for a mortal transgression. Consequently they say: one can do preparatory action for murder and in the meantime obtain Seeing of the Dharma. . . "
The Vydkhyd quotes the Chekdvaddna as an example. Through fear of Virudhaka (=Vidudabha, Kern, Manual, 40) a certain Sakyan named Cheka took refuge in the forest and lived off meat along with his children. The Blessed One, who was then living for three months among the Thirty-three Gods,descendedinordertoconverthimandmakehimobtainthestateofSrotaapanna. Fromthat time onward Cheka was no longer "touched" by the killing of the animals who continued to die in his traps and nets.
476. A mother is one hundred times more venerable than a father (Roth and Bohtlinck, s. voc. fataguna).
477. Vibhdsd, TD 27, p. 601al0. Majjhima, 1372 (in the language of the Nirgranthas, danda is the equivalent of karman).
478. In the case of the Dandaka Forest, which was made empty through the anger of the Ijtsis; see above note 346.
479. Compare Majjhima, ii. 265.
480. Vyakhya: Narake'vasyam utpattyd tdni tatsddfSydt tatsabhdgdny ucyante / na tu tatrdn- antarotpattyd/ anyathdhy dnantarydny eva syurityaparesdm abhiprdyah / anantarabhdvitve'pina tony dnantarydny eva sambhavanty atidyakdlavipdkatvdd iti prathamapdksikdndm parthdrah.
481. Compare Mahdvyutpatti, 123. Conjecture of Wogihara: updnantarya "an almost mortal transgression," "a minor mortal transgression" (mthsams med pas dan rleba- hsiao wu-chien
The MSS of the Vyakhya have arhantyd; Minayev-Mironov, arhatyd; Wogihara, arhantyd. In Ctdlavagga, vi.
422. Prahdna is thus both the result of disconnection and the result of virile activity.
423. There should be a resemblance between the sabhdgahetu and its result, which is nisyandaphala. But a bad dharma differs from a neutral dharma (in the class of defiled-neutral, nwrtavydkrta, dharmas), since it includes retributioa But both are defiled (klista), and this constitutes their resemblance.
424. Or a past action. Past dharmas, arisen after this action, and which are its retribution, are its retributive results; the dharmas which it draws forth (dkfsfa), whether these dharmas have arisen at the same time as it or immediately after it, are its result of virile activity; all the dharmas which have risen with it or which, arisen afterwards, are now past, are its results of predominating influence: all the parallel dharmas, arisen after it and now past, are its outflowing results. In this same way past and future dharmas constitute four results of past action.
425. Disconnection is neither iaiksa nor aiaiksa. See vi. 45, ii38a.
426. The result of virile activity to be abandoned by bhdvand: some good dharmas which are
produced upon leaving (vyuthdne) the Pure Path. 427. Paramartha:ayogavihita-fei-U-tso #IIfF ;Hsiian-tsang: pu-ymg-fJo^llfF.
428. According to the Vyakhyd, ayoniiomanaskara ~ ayonya anydyena kle/ayogenayah pravrtto manaskdrah.
429. According to Vibhasa, TD 27, p. 98a11 and following. Same doctrine in Yogasittra.
430. Paramartha. 'Through the retribution of a single gift of food in a past time, I attained rebirth seven times among the Thirty-three Gods; seven times I was a Cakravartin king and now I have been born into a rich family of the Sakyans. " Hsiian-tsang, whose text is more developed, also has ? seven heavenly rebirths and seven human rebirths as a Cakravartin.
According to the Vyakhyd, Aniruddha's gift was made to the Pratyekahuddha Tagara&khin (one of the Pratyekabuddhas of Majjhima, iii. 69, Jdtaka, 390, Dhp. 355); according to Theragdthd, 910 (see trans, p. 329), it was made to Uparittha who receives the epithet of Yasassin: Uparittha and Yasassin figure elsewhere as distinct Pratyekabuddhas in the list of the Majjhima.
431. Hsiian-tsang: "Furthermore, certain ones say. . . "
432. Paramartha: As a painter designs, by means of a rupa, the image of a person and fills it up by
means of numerous rupas.
433. Vyakhyd: If a person possesses all the organs (sakaiendriya), and if another person does not take into consideration the diversity of actions which "fills" (paripuraka karman), for the eye and the other organs are the result of an action "which projects existence" (dkseapakakarmaphaka):
Footnotes 747
? 748 Chapter Four
"The six organs (saaayatana) are projected (dksiayate)" But color (varna), shape, etc, are the result of the action of re-filling.
434. Hsuan-tsang: 'It is not only action which projects and fills an existence, but also all the dharmas which embrace retribution. But, by reason of the capital importance of action, one only speaks of action. However these dharmas, when they do not coexist (saha) with action, are capable of filling but not of projecting, because their force is small Two categories: Not projecting either of the two absorptions. . . " Sensation and the other mental states associated with cetand, volition, which is action, are projected along with it
435. Vyakhya: Taddksepakena karmand sahabhavaraya'pi prdptayo na tenaiva saphaldh. See Vibhdsd, TD 27, p. 97b3, the opinion of Ghosaka: the prdptis are not capable of drawing out the sabhdgata) etc
Hsiian-tsang adds: 'The other dharmas embracing retribution project and fill"
436. Same doctrine in BodhisattvabhOmi, I para. 4,6, etc In the P? |i sources, as here, dvarana is what hinders entry into the Path, which makes a person be abhavya. The three avaranas are named in Angtatara, iii436, Vibhanga, 341, but associated with three other dharmas (asaddho ca hoti acchandiko ca dupamlo ca). [The avaranas oiSamyutta, v. 77, Digha, L246, are some of the obstacles in the Vinaya, die mvaranas (see Kofa, v. 99). ]
By kief a and jfieyavarana, the Mahayana does not designate the obstacles to bhavyata, the quality of being able to enter into the Path, but the obstacles to deliverance to the rnind The same in Koto,vl77,wherethemindis"covered"byandvrti,exceptthemindoftheArhat;Yogasutra,iv. 30.
The karmdvarana of the Siksasamuccaya, 280, etc is the karmdvarana of the Abhidharma; the oksanas, to which the four paths are opposed, partially correspond to vipdkdvarana. (Mahavyut- patti, 120. 83; TD 17, number 756 and other sources, ReUgieuxEmments,70y Cinq cents contes, 152, 231, etc).
437. Compare the defilements of Visuddhimagga, 177.
438. This is the order of the Vibhanga, p. 378; in Mahavyutpatti, 122, the killing of an Arhat proceeds patricide; in Dharmasamgraha, 60, the wounding of the Tathagata proceeds schism.
L Suttanipdta, 231 (Khttddakapdpha, vl): shi abhiphdnas; Angtatara, 127: six things impossible to the Aryan, namely: 1. matughdta, 2. pitughdta, 3. arahantaghdta, 4. lohituppdda, 5. samghabheda, and 6. afflasatthu-uddesa [which doubtless signifies "to recognize a master other than the Buddha"].
iL Angtatara, iiL436,enun>eratessk things which make ape
into the Path. . . Namely 1 - 5 of the preceding list, phis duppamJo hotijafo efamMgo.
iii CuUavagga, vii. 3. 9: idam devadattena pafhamam amtntarikakammam upacitam yam dupphacittena vadhakadttena tathagatassa rudbham uppaditdm; vL17. 3, the five dnantaryas of the classic list enumerated together with the rape of a Bhiksuni, the quality of animal, etc
iv. Dhammasangani, 1028 (Atthasdlmi, p. 358) defines the six dharmas which necessarily cause a bad rebirth {micchattamyata, see Kosa, uL44c^):pan\ktkammd^anaraarakdmydcamicchd^ niyatd "the five dnantarya actions and false myata view. " The PuggalapaMattidefines as bound for hell (myata): pafica puggald dnantarikdye ca micchddipphikd - "the five guilty of dnantarya and persons with false views. "
What does "false myata view" mean?
The AtthasaUm explains: mkchddipphi myata ti ahettwdda-akmyavdda-natthikavddesu amJa- tard: "one or other of the assuredly wrong views of those who do not believe in cause, deny the efficacy of action, are nihilists" (Maung Tin and Rhys Davids). Let us translate rather: "False myata view is one of the views of the negation of cause, negation of action, negation. " (See Majjbima, iii. 78). This refers to the false view (above p. 657') which, to the exclusion of other false views, constitutes the action called false view. Atthasdlmi, p. 101: nanhikdhetttakiriyadfpphihi eva kammapathabhedo hotina afirladipphihi. [Among the other false views, for example satkayadrsfi]
? Thus false view properly so-called is niyata, which, in the Koto, uproots the roots of good (ndstidfspi, iv. 79). "False ntyata view" signifies "false view which embraces myama, certitude, that is to say micchattaniyama, certainty of perdition," for him who adopts it: according to the Abhidhamma this disbeliever is bound to fall away, but we have seen (iv. 80d) that the doctrine of the Abhidharma differs.
v. Vibhanga, p. 378, enumerates the five kammdni dnantarikam. 439. "Bad realms of rebirth, etc" Et cetera refers to the actions which produce the state of non-consciousness (ii. 41b-c), a birth as Brahma (iv. 44b-d, vL38a-b), a birth as a eunuch or an androgyne. All persons who enter the Path obtain deliverance after at most seven more births (vL34a-b); thus apersonwho has done an action producing an eighth existence (aspama bbava) cannot enter the Path (See Suttanipdta, 230).
440. We can understand:". . . the realm of rebirth where these are produced is the human realm of rebirth. . . ; the guilty one is a male or a female, not a eunuch, nor an androgyne. "
441. Vibhdsd, TD 27,p. 619al5. Why the name "dnantarya? "? or two reasons (fratyaya): (1) these five transgressions are so called because they are not retributed either in this life, or in later life, but only in the next existence; and (2) because they are retributed only in hell and notin any other realm of rebirth. There are two reasons by which an action is anantarya: (1) because it does harm to benefactors, and (2) because it harms the field of merit Two conditions are required in order that there be mortal transgression: (1) preparatory action and (2) consummation of the result; even though one may have done a preparatory action, if the result is not consummated, there is no mortal transgression; and even if the result is consummated, if there was no preparatory action, there is no mortal transgression. . . (Compare Katbavattbu, xiii. 3).
442. Compare Attbasd&nt, p. 358. Certain persons guilty of anantarya transgression immediately fall into Avid Hell, Ko/a, iil! 2d (Mara); Devadatta and four others, Milinda, p. 101, Kern, Manual, p. 36.
443. Not in Uttarakuru: niyatdyuskatvdt prakrtisTlatvdt tatra idsandbhavdc ca.
4 4 4 See above note 441. The body (dtmabbdva) of someone blind from birth is incomplete (vikala)\ but what is referred to here is the vaikalya which renders a person incapable of salvation Furthermore, someone blind from birth is loved by his parents.
445. Vydkbyd: Sruyateyathdkaicideva viSispdivadjdneyo mdtaram nagaccbatUi vdsasd mukbam praccbddya materathgam&ab/tenapafcdjjfoavasvamangajdtam utpdfitam ityevamdjdneyo'svah papubuddbih / asydnantaryam sydd ity abhiprayab / The Vibhdsd recounts this story in different words. It translates djdneyaby ts'ung-hui-lungWMMiz- ndga). Parmartha and Hsiian-tsang have only ts'ung-hw Qg? |. See Mahdvyutpatti, 213 (Hang = good).
446. Hsiian-tsang puts these definitions in the Karika.
447. Anupakramadharmdno hi tatbdgatab (Compare the phraseology of the Cullavagga, vii. 3. 10).
Vydkhyd: aparopakramamaranadbarmdna ity arthab. 448. According to Vibbdsa, p. 313bL
449. Uivuttaka, 18: dpayiko nerayiko kappaf samgbabhedako . . . sarhgham samaggam bbitvdna kappampaccati. Ariguttara,iii. 402. . . dpkoDevadattonerayikokappafpfhoatekiccho. . . andv. 75 (^Cullavagga, viii. 5. 4) . . . sarhgham bhetvd. . . kappapphiyam kibbisam pasavati / kirn pana kappatthiyarh kibbisan ti / kappam Ananda nirayarhhi paccatUi dpayiko nerayiko. . . sarhgham samaggam bhetvdna kappam nirayamhi paccatfti
This stanza of the Uivuttaka is discussed in Kathdvatthu, xiii. 1. The Rajagirikas believe that it refers to one entire [great] kalpa (sakalam kappam); Buddhaghosa understands it as referring to a twentieth part of a [great] kalpa [an antarakalpa, which is the normal duration of a lifetime, dyukappa, in Avici Hell, see Kola iil83b].
Footnotes 749
? 750 Chapter Four
The Vibhdsd (TD 28, p. 183cl6, p. 601c6) mentions numerous opinions. Some believe that, by kalpa, the Blessed One means to speak of forty small kalpas (antarakalpa)t which make up one kalpa of dissolution (vwarta) plus an empty kalpa, or a kalpa of creation (samvarta) plus a kalpa of duration (Kofa, UL90b); others understood it as a "great kalpa" (eighty small kalpas); others as a "small kalpa. " Furthermore, there is a Vinaya text predicting that Devadatta will be reborn among human beings when human life is 40,000 years in length. Kalpa can thus be understood as referring to the period of increase or decrease of human life: that is one half of a small kalpa (see iii. 92a-b). According to the Milinda, 111, Devadatta committed the crime of schism at the end of the first of the six parts of the present kalpa; he will spend the other five in hell, and after he is delivered from hell, he will become a Pratyekabuddha.
The sources of the Mahayana, quoted by Saeki, also merit study.
450. The Vyakhya commenting on the Bhdsya gives the words: bhiksurbhinatti. . . dfspicarkah. . . Paramartha reads bhiksur drspi-su-caritah (chien-hao-hsing j l ^ p f j ) bhrnatty anyasmm deh bdldn, and his version of the Bhdsya opposes a monk of bad practice (mithydcarita) to a monk of right (samyak) conduct
451.
Only the Bhiksu, for the Buddha is a Bhiksu and the schismatic sets himself up as his rival
452. Trsndcarita, see above p. 167.
453. Hsiian-tsang: "Heonly divides the Prrthagjanas, not the Aryans because these direaly see the Dharma. According to certain masters, the possessors of ksdnti can no longer be divided In order to unite these two opinions, the author says: "the fools. "
"Dharma" refers to thedgatnadharma and theadhigamadharma (viii. 39a-b), Scripture, and the bodhipdksikadharmas.
Ksanti is the second of the nirvedhabhdgiyas, or preparations for entry into Seeing the Truths, vil8b. The possessor of ksddnti, even though a "fool" (prthagjana), is considered to be "similar to one who has Seen the Truths" (drsf
454. The subject of the preceding phrase (lOOa-b) is the schismatic: "It is a Bhiksu, a heretic, who is moral, who divides, in a place where the Buddha is not to be found, fools. " The author continues: "Accepting another master, another path, it is divided; it does not pass the night [in this state of division]. " "It" refers to the Sangha, a Sangha composed of fools.
Paramartha: "By whom (kiyata) is the Sangha divided? At the time when it admits another master-path, it is already divided (i-p'o^M. ). . . "
On schism, see the references in the article "Councils," in Hastings' ERE, iv. p. 180b. The Pali definition of schism, of different types of schisms, Cullavagga, vii. 5, Mahdvagga, x. 1. 6; 5. 4, Anguttara, i. 19. Prdthnoksa, Yvaotjjis. 1913, p. 22. Traditions relative to the council of Vai^ali (dvdsakappa),Museon,l905,p. Ill, 318. The epib>>de of Devadatta, R o d d h i ^
ed. Oertel, EpJndica, viiL p. 166.
455. Vyakhya: Na vivasaty asau na tarn rdtrhh parivasatfty arthah.
456. This schism receives the name of "breaking the Wheel" because it is the cause of the breaking of the Wheel.
457. Vibhdsd, TD 27, p. 602cl2.
458. See Mahdvyutpatti, 216. 14-15 (karmabhedavastu).
? 459. See Divya, 150, among the works that the Buddha should accomplish:. . . tribhdga dyusa utsrspo bhavati / simdbandhah kfto bhavati / irdvakayugam agratdydm nirdispam bhavati.
460. Joy at the beginning, fear and anguish at the end
461. Hsiian-tsang translates p'ao M , pustule, blister. The Tibetan translates dosa as skyon. In Samyutta, i. 43, brigands are the arbuda of the world Samantapdsddikd, pp. 294, 295, 307: . . . sdsanassa abbttdam ca malark ca . . . (References of Morris, JPRS. 1886).
462. Vydkhyd: Stmdydm abaddhdydm iti mandalashndydm / ekasydm hi stmdydm prthakkar- makarandt samghadvaidham bhavati / nanu ca prakrtisimdsti grdmanagarddi / satyam asti / tu satyam sa prakrtistmd vyavasthdpyata iti / tasyd apt bandho vyavasthdpyata eveti veditavyam.
463. Sakyamuni, when he was a Bodhisattva, once divided the followers (parsadbheda) of a Rsi, who possessedthefiveabhijnds(Vydkhyd; Vibhdsd,TD27,p. 603b28). Thisisindirectcontradictionto M*linda,l6ly accordingtowhichitwasnotapastactionoftheBodhisattvawhichprovokedthe schism of Devadatta. There exists an old formula: tathagato abhejjapariso.
The Buddha has not "escaped" the retribution of his former actions, Divya, 416: "Have you not learned these words of the Muni that the Jinas themselves are not freed from their actions? " The Blessed One, on his alms round, was wounded in the foot by a thorn, and declared: ita ekanavate kalpe iaktyd mepuruso hatah/ tatkarmano vipdkena pdde viddho'smi bhiksavah {Saddariana- samgraha, ed Suali, p. 26). On the rock that wounded the Blessed One on the foot, see Qiavannes, Religieux Eminents, 155; Fa-hien, Legge, 83. The Blessed One suffered in the back because he has once broken the backboneof a dishonest wrestler, Vinaya ofthe Sarvdstivddms, in Qiavannes, Cinq cents contes, ii. 424. Compare MUmda, 134,179.
According to Majjhima, ii. 227, the Tathagata has only pure and agreeable sensations (andsavd sukha vedand): "If beings experience pleasure and pain by reason of their former actions, then the Tathagata has formerly accomplished good actions since he now experiences such pure and agreeable sensations. If beings experience pleasure and pain by reason of the creative action of God (issaranimmdnahetu), then the Tathagata has been created by a benevolent God . . . "
464. According to the Vydkhyd, one should understand upakdriksetrasya nirdkrteh.
465. Nirdkrti = paritydga (see above p. 650). How fathers and mothers are benefactors, Divya, 51, Avaddnaffataka,i. 194,204(dpydyikauposakausamvardhakaustanyasyaddtdrau. . . )\ltivuttaka,p. 110.
466. They are "fields of meritorious qualities" either because they are the support of meritorious qualities (gundndm dfrayatvat), or because, by reason of their qualities (gunaih), they are a field: all seeds of merit (punyabya) sown in this field bear a great fruit.
467. The Sthavira does not admit this case: "If the embryo is alive, it does not fall; if it falls, it is because it is dead; for a living being cannot pass through all the filth. . . " But it is reported in the Sutra that Kumarakasyapa (t'ung-tzu chia-yeh i c i ^ j l ) was born in this manner. Since the second woman placed the embryo into the gate-of-birth and breathes {hsi $%) it up to the womb, one cannot say that the embryo passes through filth. Or rather she drinks i t . . . (Sarhghabhadra).
468. Vydkhyd: Sarvamdtryogyesu kdryesu drastavyety abhiprdyo mdtrkalpatvdt. Hsiian-tsang: "One verifies that all the offices [proper to a mother] are in the second mother. "
An dpydyikd is a kaddvdhikd, the one who guides the pregnancy to its conclusion; a posikd (gso-bar byed-pa) is a stanyaddyikd, the one who gives the milk; a samvardhikd {skyed-par byed-pa) is an auddrikdhdrakalpikd, the one who regulates the assimilable food (trans, of P. Cordier). Or
Footnotes 751
? 752 Chapter Four
rather, according to another interpretation, dpydyika = stanyadhdtrikd, nourishment; posikd, because she gives solid food; and samvardhikd, because she bathes the child and removes harmful foods (visamaparihdra). (Vyakhya; above note 465).
Divya, 303, has apyayitah positah samvardhitah.
Apydyikd = nuzholdud and nu zho ma bind (Melanges Asiatiques, viii. 149); dpydyana -yons su rgyas bya, Mahavyutpatti, 197. 130.
469. This problem is discussed in the Kathavatthu, xx. 1, and in the Karmaprajfidpti The Uttarapathakas believe that a person becomes an anantarika (or anantarika) by the non-intentional (asamcicca) killing of his mother, etc, given the gravity of the anantariyavatthus. Compare SiUrakrtdnga, 111, ii. 6. 26 (Jacobi,/<**** Sutras, ii. 242. 414).
470. See Chavannes, Cinq cents contes, no. 399 (taken from the Shih sung IM, the Sarvastivadin Vinaya Pipaka, TD 23, number 1435). Let us translate "laundryman"; Chavannes reads "dyer. " The text has dhdvaka which the Vydkhyd explains as a rajoka.
471. Paramartha: If this is the case, how does the Avaddna say: "Go away! Say to Sikhandin. . . " s
Hsiian-tsang: If this is the case, how does one explain why the Yu ( Pi~y#-ching%? %](? := the Avadana)say:TheBuddhasaidtoSikhandin:"Youhavecommittedtwomortaltransgressions. . . " The Vibhdsd, TD 27, p. 6l9c26 also attributes this declaration to the Buddha and continues: "How can Sikhandin, by destroying a single life, commit two mortal transgressions? He commits only one mortal transgression, since the benefactor or father and the field of meritorious qualities or Arhat exist in one persoa The text should say: "You have committed a mortal transgression by reason of two causes, patricide, and the murder of an Arhat," and it says "two transgressions," in order to blame &ikhanndin by reason of the two transgressions. According to other masters, even though there is only one mortal transgression, the retribution of suffering is double. "
Vyakhya: Rauruke nagare Rudrdyano ndma raja iikhandmarh noma putram abhisicya pravrajitah / pravrajyarhattvarh adhigatavdn / sa Raurukdbhydsam agatavdn / puna rajyam ak&nksatUy dmatyaprakranutena tena SikhanaVnd rapid svapitd maritah / tena tu mdryamd- ndvasthdydm sa mdrako manusya ukto gaccha Sikhandmam bruhi.
In Divya, 567 (compare the Vinaya ofthe Mtilasarvasttvadins, TD 23, p. 874b27 and following, and especially p. 879cl and following: quoted by Levi, T'oung Poo, (series 2) viii (1907), p. 109, and Huber, BEFEO, 1906, p. 14), there are many such assassins. In TD 4, number 203, King Udasena (? ), an Arhat, was killed by a Candala on the order of his son Rajasena (Chavannes, Cinq cents contes, iii. 131). The Jains have analogous stories (Mdhdrdsfri Erzahlungen, p. 33).
472. Paramartha and Hsiian-tsang have ta tl, to strike.
473. Hsiian-tsang differs:
Can he who does the preparatory actions of a mortal transgression, a preparatory action not
susceptible of being arrested (ch'uan H , nivart), become "detached" and obtain a result? 104c-d There is no detachment, no obtaining of a result, for one who does a determinant
{tmgfH) preparatory action of a mortal transgression
If this should necessarily be accomplished, there is certainly detachment in the course of the
preparatory action of a mortal transgression. In the course of the preparatory action of other bad actions. . .
474. This point of doctrine is discussed in Kathavatthu, xiii. 3. The Uttarapathakas deny that an instigator of patricide can enter the Path.
475. Vibhdsd, TD 27, p. 621bl5: "In the murder of some living beings is it possible, in the course of the preparatory action (prayogavasthdydm), to enter into the Path? Some say: yes, in the case of the
? murder of animals, but not in the murder of humans. Some say: also in the murder of humans, excluding only those who have done the preparatory action for a mortal transgression. Consequently they say: one can do preparatory action for murder and in the meantime obtain Seeing of the Dharma. . . "
The Vydkhyd quotes the Chekdvaddna as an example. Through fear of Virudhaka (=Vidudabha, Kern, Manual, 40) a certain Sakyan named Cheka took refuge in the forest and lived off meat along with his children. The Blessed One, who was then living for three months among the Thirty-three Gods,descendedinordertoconverthimandmakehimobtainthestateofSrotaapanna. Fromthat time onward Cheka was no longer "touched" by the killing of the animals who continued to die in his traps and nets.
476. A mother is one hundred times more venerable than a father (Roth and Bohtlinck, s. voc. fataguna).
477. Vibhdsd, TD 27, p. 601al0. Majjhima, 1372 (in the language of the Nirgranthas, danda is the equivalent of karman).
478. In the case of the Dandaka Forest, which was made empty through the anger of the Ijtsis; see above note 346.
479. Compare Majjhima, ii. 265.
480. Vyakhya: Narake'vasyam utpattyd tdni tatsddfSydt tatsabhdgdny ucyante / na tu tatrdn- antarotpattyd/ anyathdhy dnantarydny eva syurityaparesdm abhiprdyah / anantarabhdvitve'pina tony dnantarydny eva sambhavanty atidyakdlavipdkatvdd iti prathamapdksikdndm parthdrah.
481. Compare Mahdvyutpatti, 123. Conjecture of Wogihara: updnantarya "an almost mortal transgression," "a minor mortal transgression" (mthsams med pas dan rleba- hsiao wu-chien
The MSS of the Vyakhya have arhantyd; Minayev-Mironov, arhatyd; Wogihara, arhantyd. In Ctdlavagga, vi.
