No More Learning

362. Vibhdsd, TD 27, p. 598a24. Why not consider volition, cetand, as a deed in and of itself? Cetand is action. What is called deed, is where the cetand goes. . . The same way that where the King goes is called the King's Road, but the King is not the road. . . The dharma which coexists with the cetand can serve as a road for the cetand and will thus be called a road of action (=the deed itself). But in the case where one causes another to kill, much time can pass between the order to kill and the killing itself: thus if the cetand for the killing has disappeared, how can one say that the dharma (the action of killing) was a road of the cetand? Let us say, rather, that the dharma which can coexist with a cetand is a road of action. But two cetands do not coexist.
363. When preparatory action or consecutive action are themselves deeds (above p. 644), it is by virtue of their characteristics, and not through their connection with another action.
364. The roots of good cannot be cut off in a definitive manner (ii. 36c-d, trans, p. 210).
365. Jnanaprasthdna, TD 26, p. 925al2; Vibhdfd, TD 27, p. 182b22.
366. Paramartha: "the good (iubhd) of Kamadhatu obtained at birth. "
367. Vydkhyd: Andsravdlamband visabhdgadhdtvdlamband cayd mithyddrspih sdsamprayo- gamdtrena dharmesv anutete ndlambanatah / tasmdd asau durbald.
368. Vydkhyd: Evam tu varnayanti vaibhdsikdh. By using the word evam, the author indicates that he approves of this.
369. Paramartha: Pi-p'o-she chia-lan-t'a SftfcMSqflflfifc. jnanaprasthdna, TD 26, p. 925al8; Vibhdfd,TD 27, p. 182al6.
370. The MSS of the Vydkhyd reads anusahagata which the Lotsava translates literally: phra mo dan lhantugyurba;Hsuan-tsang:wei-cha-ksmg$L$kff,andParamartha:ts'mhsihengsuift#BH! $ui; but anusahagata is explained by the Vydkhyd as mfdu-mrdu "weak-weak. " In his discussion of the pratyayas (ii. 6lc), Sambhahhadra (TD 29, p. 440b3) criticizes the Sthaviras' doctrine of anusahagatakufalamula (sui-chii-shan-ken%^M^)\ this is the Pap term, Samyutta, iii. 130, Kathavatthu, p. 215. Ko/a, il trans, p. 255.
371. See elsewhere ii. 36c-d, p. 210.
372. On the expression vyutthdna, ii. 44a-b, p. 227.
? 373. The person who has undertaken the precepts with a weak-weak mind loses the precepts when he loses ityago) or breaks (samuccheda) this weak-weak mind which is associated {samprayukta) with a weak-weak root of good {Vyakhya andHsiian-tsang).
374. Vydkhy&Actropapannasyadevaputrasyatnm kutropapannah kena karmand.
375. See iv. 80d According to Vibhanga, 340, diaya does not mean intention in general, but an attitude with respect to philosophical problems: to believe that the world is eternal. . . to believe in the survival of the Tathagata. . . to grasp the Middle Way between bhavadipphi and vibbavadipphi
576. The Bhadanta Ghosaka (gloss of Saeki). Vyakhya: Tatra viiesena tarkikatvat.
577Jffifaprasthdm,W26,p. 997a20tVMdfd\TD27,pJ67b2&.
organs (five organs of sense, plus kdya,jmta, and manas) shows that the faculties of faith, etc, can exist in Purvavideha.
378. The term is explained in the Vyakhya ad iv. 100: Satkdyadrspyddisu panxasu caritah pravrtto dfspicaritah dfspir va caritam asyeti dfspicaritah / sa by ahdpohasdmathydd anyath fdstdram mdrgdntaram ca grdhayitum samartho na trsndcaritah. Nettippakarana, pp. 7,109.
379. Gudha = pracchanna {Vyakhya). Hsiian-tsang translates: profound {shenW). 380. Vibhdsd, TD 27, p. 183a4.
381. Vyakhya: Pratisamdhitani pratisamdhikftdni pratisamdhitani / prdtipddikadhdtuh / pra- tisamhitdmty apare paphanti.
382. Hsiian-tsang: It happens that, relative to cause and result, there either arises doubt: "Perhaps cause and result exist," or a right view: "Cause and result certainly exists, it is false that they do not exist. " At this moment the roots of good arise again. When the possession (prdptf) of good is produced, one says that this person has again taken up the roots of good. Certain masters say that the nine categories successively arise again. But the [Vaibhasikas] say that one again takes up at one and the same time all the roots of good: it is however later, and little by little, that they manifest themselves, in the same way that one gets rid of illness at one stroke, but one only gradually regains his powers.
383. The Aspasdhasrikd, p. 336, explains why: amtntafyakdridnantaryacittendvirahito bhavatiydva maranavasthaydrh na tac cittarh iaknoti pratwmodayitum . . . Kathdvattbu, xiil3.
384. Madhyama, 37.
385. Hetubalena signifies sabhdgahetubalena (ii. 52a). This is the case where one spontaneously (svayam) adheres to false views. Pratyayabalena, that is to say, through the force of the words of another (parato ghosa); svabalena - svatarkabalena, through the force of personal reasoning. Parabalena - paratab irutabalena.
386. See above note 375.
387. The Samyutta, v. 206, distinguishes a micchddipphika from a miccbddippbikammasamaddna. S iv. 96.
388. See Puggalapannatti, p. 21, the definition oisilavipanna (sabbath dussilyam - silavipatti) and dipphivipanna {sabbd micchddipphi = dipphivipatti). In the Samadhiraja quoted in the Bodhi caryavatara viii. 10, drstiviparma - kumdrgaprapanna.
389. The six masters {? astar)y examples of bad teachers (ayatbdrtba) {Vyakhya, I p. 8. 7), are Purana Kalyapa, Maskarin Go? alIputra, Samjayin Varatiputra, Ajita KeSakambalaka, Kakuda Katyayana and Nirgrantha Jriatiputra.
Makavyutpatti, 179 (see the numerous Tibetan and Chinese equivalents in the editions of Wogihara and Sasaki); Divyavaddna, p. 143 (Vairattaputra, Kesakambalaka), Burnouf, Intro duction, 162, Lotus, 450.
Footnotes 743
? Chapter Four
390. Absent in the two Chinese versions. See iv. 99c
391. One should exclude illicit sexuality always accomplished in person with a defiled mind.
392. One can criticize this redaction. Does it refer to actions committed in person? Then it is useless to specify that the murderer is of mistaken thought, that the robber is in the prey of desire, according to the principle vyabbicdre hi viiesanam isyate. Does it refer to actions that one has committed by another? Then greed, wickedness, or false views (an coexist with killing, stealing, etc Response: It refers to actions committed in person, and if we specify it, this is not to specify in the true sense of the word, but only to explain what the two paths are. So be it, but there are also two paths in the hypothesis of the person who has a murder committed with a mind of greed Response: Yes; this case should be mentioned; but the authors only intend to give an example.
393. Vyakhyd: Yatra mdranenahdpaharanam sidbyati / tatra hi vydpddaprdnivadbddattdddna- karmapatha yugapad bhavanti.
394. Vyakhyd:Anyaattasyatumdranacktasyandyammyamah:therestrictionisnotjustifiedwhen it refers to a person who steals with a view to killing.
395. We have: lying, which is paUunya (maligning words) since the liar has the intention of dividing, and which are inconsiderate words since all defiled words are inconsiderate words (iv. 76c-d). The same for injury. For lying, the mental path can be greed or wickedness; for injury, the mental path is wickedness.
It is the same words which are lying, maligning words, and inconsiderate words: the distinction of the three vocal paths is thus purely verbal, and not real According to another opinion, the distinction is real, for one must distinguish three vtjfiaptis. [The questioners are deluded, divided, etc]
396. Volition cannot be found with a singlepath: this single path cannot be a mental path, since a good mind is always accompanied by oon-abhidhydand non-vydpdda; it cannot be a material path included within the precepts, for the precepts include at the very least the renouncing of killing, stealing, illicit sexuality, and lying.
Volition cannot be found with five paths: this would suppose the four paths of the fewest precepts (Upasaka, etc), plus a good mental path; now non-abhidbyd and non-vyapdda are inseparable.
Volition cannot be found with eight paths. In fact, the Bhiksu with a bad mind or with a neutral mind possesses only seven good paths, and, when his mind is good, he possesses at least nine.
397. Ksayaptena and anutpddapldna are not dfspi (vii. l); thus the volition of this person is not accompanied by samyagdfsfi. There is no rupa in the absorptions of Arupyadhatu, and, as a consequence, so too the precepts with the seven good bodily and vocal paths.
398. Hsiian-tsang clearly distinguishes the three cases: ''When one undertakes the Bhiksu precepts the five consciousnesses are good. . . " Saeki:rightview is lacking because one has the (ive bad dfffi
399. This is by way of example. There are also five paths when--with a defiled or neutral mind--one renounces the five transgressions.
400. "In fact," sammukhibhdvatas (mnon sum du 'gyur bd), svayam (drios su)\ "through possession," samanvdgamM, samanvayM, prdptitab, Idbhatas (Idanpa'isgo nos, Idanpas, brtiedpas; ch'eng-chwWtM)-
Beings in hell do not have any greed, for greed does not exist in hell; but they have not cut off the prdpti (ii. 36b) of greed: they possess, in the past, the greed that they had in a past existence.
401. Vibbdsd, TD 27, p. 584bl9.
Naraka: nara = man, ka - bad, tiaraka = a place where the wicked are born; or rather, raka -
agreeable (compare Dhdtupdfha, 10. 197), naraka - a place where nothing is agreeable (Vibbdsd, TD27,p. 865b27).
? 402. Nigraha; Hsuan-tsang, maM, to curse, injure; Vyutpatti, 255. 4, brgyadgag; Uddnavarga, xx. 9.
403. Vibbdsd, TD27,p. 865cl3:mSaihjIvahen(iiL99,Itf^^
324, Mabdvastu, 110) the cold wind that "revives" the damned excites greed (abbidbya); but there is not, for that, the path of action (=a deed) called greed.
404. There is no marriage in Uttarakuru, Mtbdbbdrata, L122. 7.
405. We should say rather: devo devath na mdrayati, "a god does not kill a god," which implies the conclusion: gods cannot be killed (avadbya). In fact when their major and minor limbs are cut off, they regenerate themselves. But their heads, and their waists do not regenerate themselves when
they are cut off: thus gods can be killed.
406. Utpddita signifies vartamdnam adbvdnam gamitam; nirodbita, atUam adbvdnam gamitam.
Problem discussed in Vibbdsd, TD 27, p. 685al4.
407. The explanations of Vasubandhu reproduce, with only minute variations, the Vibbdsd, TD 27, p. 588c8.
These three results have been defined ii. 56 andfollowing.
How action, being past, can bear a result, see the "Refutation of the Pudgala" at the end of the Ko/a and the important discussion in Madbyamakavftti, p. 316 and following.
Everything that a person experiences does not have former action for its cause {Majjhima, E214). According to the Sutra of Ka6yapa the Nude (same beginning as Samyutta, ill8) which constitutes a chapter of the KarmaprajtSapti (Mdo. 62, 241a), suffering is produced by oneself (when one cuts his hair, his hand, etc), by another (when another cuts his hand), by oneself and by another (when, with another, one cuts his hand), not by oneself or by another, but by causes and conditions: "when, for example, wind arises, rain falls, lightning flashes, or houses crash down, or trees are broken to pieces, or the tops of crags cast down: some have their feet c u t . . . : suffering in this case is produced by causes and conditions. Oh Kaiyapa, all pleasure and all suffering are producedbyoneself,byanother,byselfandanother,bytheseasons(ftu):. . . inwintergreatcold,in the season of rains great heat, and in winter cold and heat produce pleasure and suffering. " But the problem is not resolved by these definitions: we know in fact that mental trouble (which is a painful sensation) arises from the trouble of the elements and is not from retribution, but that the trouble of the elements is retribution (iv. 58). The same holds for sickness, etc On utuja compare Milinda, p. 271, Visuddbimagga, 451, Compendium, p. 161 (which does not concern itself with the origin of suffering); utuparjndmaja figures among the eight types of suffering, Milinda, 134-135. Dfgba, iii. 139.
408. According to the commentary, the Sutra indicates, by these three terms, preparatory action (prayoga), the action itself (mould), and the consecutive action (prtfba). This interpretation is not admitted by all the schools as we shall see below p. 670.
409. Rebirth in hell is given as an example of retribution; animal rebirth, rebirth in the state of preta, etc, are also retributioa
410. Karmaprajtidpti (Mdo. 72, foL 206a):". . . by strong killing, one is reborn among beings in hell;
by medium killing, among animals; by weak killing, among the Pretas. " Same doctrine in Daiabb&maka, ii (quoted in Madbyamakdvatdra, ii. 7, translated Museon, 1907, p. 290). Compare Anguttara, iv. 247: pdndtipdto bhikkhave asevito bbdvito bahuWsato nkayasamvattaniko tkaccbd- nayonisamvattanikopittivisayasarhvrttaniko / yo sabbalahuso pdndttpdtassa vtpdko manussabhu tassa appdyukasarhvattaniko boti; Jdtaka, i p. 275: pdndttpatakammam noma niraye tiraccbdm- yomyam pettivisaye asurakdye ca nibbatteti, manussesu nibbattafphdne appdyukasamvattanikam boti.
Feer, Fragments du Kandjour (Karmavibbanga); Saddbarmasmrtyupastbdna (Levi, Pour l'histoireduRamayana,JAs. , 1918,L9)quotedinSiksasamuccaya,69andfollowing;Chavannes, Cinq cents contes, L198; etc
Footnotes 745
? 746 Chapter Four
Onthequasi-impossibilityofahumanrebirthforafool(bdla) "oncehehasbeenreborninhell," the vexatious characteristics of this rebirth (caste, etc) and the new transgressions that the former being in hell commits, see Majjhima, 1169 (Bdlapanditasutta; seeJ. Przyluski, Legende d'Afoka, p. 120).
411. That transgressions reduce the length of human life and provoke the deterioration of plants, Cakkavattisihanddasutta {Digha, iii. 70-71), Lokaprajfidpti, xi (translated in Cosmologie bond- dhique, p. 309 and following).
412. Vyakhya: Aianih filavrstih / rajo dhulivrspik ksdravrspir va. 413. Compare Yogasutra, ii. 34.
414. Vigor resides in the heart: ojo hrdayapradeie bhavati.
415. Samyukta, TD 2, p. 201al5; Vibhdsd, TD 27, p. 604c3. These are three of the mithydngas, Digha, iii. 254.
Ajiva, according to the opinion refuted iv. 86c-d, is solely the means of existence, the manner of procuring a livelihood, clothing, etc
416. See the djivapdrisuddhi, Visuddhimagga, p. 22. Dhammapada, 244-245: sujivam ahirikena. . . Mithydjiva is described in Aspasahasrika, p. 334
417. Vibhdsd, TD 27, p. 605cl4.
The superstitions of the laity are enumerated in the Vyakhya: Kautukamangalatithimuhurta-
naksatrddidfspi. Diet, of St. Petersbourg, kautukamangala. On the mangalas, see Childers; Ninth Rock Edict (Senart, i. 203); Suttanipdta, 25S; Jdtaka, 87; Huber, Smrdlamkdra, 302. Mahavyutpatti, 266. 19 mangalaposadha. Waddell, Lamaism, 392, Grunwedel, Mythologie, 47; Ldita, 378. 9, mangatapUrna kumbha.
The monk, who depends on others for food, etc, is obliged to cultivate kuhana lapana nafmtoikata naispesi[ka]ta and labhena Idbhamfcik&sd which are also mithajivas. See iv. 77b-c
418. Jivtiopakarana, Mahavyutpatti, 239. 32.
419. Vyakhya: Silaskandhikaydm iti filaskandkikandam samnipdte: we should correct: sHas- kandhandm. . . The SUaskandhika is a collection of the fUaskandhas. According to the Tibetan and Hsiian-tsang: the Sttaskandhasmra; Paramartha: chieh-chO-chmg: Silasamntpatasutra.
Saeki refers to the Samyukta, TD 2, p. 131c23, which corresponds to Samyutta, iii. 228 (the person who eats with his mouth down, etc); but the text referred to here by Vasubandhu is a Sanskrit redaction of the sllas of the Brahmajalas and the Samaflnaphala suttas {Digha, L6,65; Lotus de la Bonne hoi, 465; Rhys Davids, Dialogues, i. 17; 0. Franke, Digha in Auswahl, p. 5). The text furnished by the Vyakhya departs from the Paji as do the Chinese versions of the Digha. Here it is at length:
a
eke iramanabrahmandh iraddhddeyam paribhujjya tHvidhadarfanasamd- f
yathd Tridandmn
rambhanuyogamanuyuktaviharanti/ tadyathahastiyuddhe/vayuddherathayuddhepattiyuddhe
yas iyuddhe mufpiyuddhe sarasayuddhe vfsabhayuddhe mahisayuddhe ajayuddhe mesayuddhe kukkufayuddhe vartakayuddhe Isbakayuddhe strtyuddhe purusayuddhe kumdrayuddhe kumdrikd-
b
yuddhe udg&rane udyMhikayam
pratyanubhavantyeke/ ityevamrupdcchramanovividhadarianasaTndrambhdnuyogdtprattvkato bhavati //yathd Tridandmn eke framanabramandk fraddhddeyam paribhujya vwidhafabdas'rava-
dhvajare baldgre senavyOhe amkasamdarfane mahdsamdjam va
nasdmarambhdnuyukta viharanti / tadyatha rathaiabde pattifabde iahkhdiabde bherUabde c
ddambaraJabde nrttaiabde gftdfabde geyaJabde acchapds'abde pdmsvare kumbhat&mre . . . 0d
ctirdksare cUrapadavyatijane hkdyataprathamyukte dkhydyikd va irotum icchanty eke / ity evarhrupdc chramano vividhas'abdas'ravanasdmarambhdnuyogdt prativirato bhavati //
a. On the Tridandins (tedandika, traidandika) see the list of heterodox comrades and ascetics in Anguttara, iii. 276, Majjhima, 57, Milmda, 191, Mahdniddesa, 89, 310, 416; the notes of Rhys Davids, Dialogues, i. 22, Bendall, Siksasamuccaya, 331; Foucher, Gandhdra, ii. 262.
? b. MSS. udgdlavaie utsatikdydm (reading of the Cambridge MSS according to a communication of E. J. Thomas). Correction according to Mahdvyutpatti, 261. 51 and 53. Compare Prdtimoksa, Pac, 48 - 50 = Pdtayantikd, Knot, M r . 1913, ii. 512.
c MSS. iayydiabde . . . kadte citrdksa. Digha, iii. 183: nacca gUa vodka akkhdna pantssam kumbhafhUna (Jdtaka, v. p. 506, vi. p. 276: kumbhathuna, thunika; Mahdvastu, ii. 150, Hi 113: kumbhat&ni, tuna, tunika, thunika; cakriltovaitdUkanafanartakarUama^ DA21 Sobhikd langhakd kumbhatumkd. . . ).
d Read pratisamyuktd (? ).
420. Parallel to action, that is to say, which are neither pure, nor neutral Paramartha and Hsiian-tsang, according to the definition of ii. 52, translate: "Later dharmas, parallel, equal or superior. "
421. Vyakhyd: That is to say the dharmas associated with the mind and the dharmas disassociated from the mind (jati, etc); see ii. 35. 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.