The Bhadanta
Anantavarman
(Vydkhyd ad ii.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Thus the proposed definition is lacking precision.
Samghabhadra defends the reading of the Vibhdsa.
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii. 16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
429. Second opinion of the Vibhasa, TD 27, p. 897b26; the third opinion presented in the Nydydvatdra, TD 2% p. 444b23.
Paramartha (TD 29, p. 194bl0) differs: "There is, in the series of beings, a certain conditioned dharma associated with the mind which is an indication of the future result. "
Nydydvatdra: "There is presently, within beings, an indication of the causes and results of the future, similar to a prognostic sign (yin-hsiang g] ^g , chdyd nimitta), or rather a rupa, or a samskdra disassociated from the mind. "
Paramartha and the Nydydvardra: hsien-hsiang ^feffi J Hsiian-tsang: hsien-chao ^t^ , presage or omen.
430. Japanese editor: by means of the hkadhdtusamvrtijndna (vii. 3).
431. Hsiian-tsang: If it were thus, the Buddha would know the future by reason of indications (chan-hsiang cSffl ) ? ? ?
Footnotes 361
? 362 Chapter Two
432. According to Vibhdsd, TD 27, p. 52cl2; compare Prakarana, TD 26, p. 764a28 and following. 433. Vibhdsd, TD 27, p. 983bl3.
434. The first two opinions of the Vibhdsd, TD 27, p. 57al4. Third opinion: the mind is bound to its support in the past, the present, and the future.
435. According to Vibhdsd, TD 27, p. . 703a3 and following.
436. Hsiian-tsang: "because they cause a result arisen at the same time as they have to possess
operation. "
437. Compare Abhidharmahrdaya, TD 28, p. 812a27.
438. Vydkhyd: Isvara, Purusa, Pradhana, time {kola), unique or self nature (svabhdva), atoms, etc.
439. Compare Bodhicarydvatdra, ix. 119; $addarsanasamgraha, p. 11; the Suhrllekha (JPTS, 1886), 50, etc.
440. Sloka of Vyasa in the Satarudriya (Vydkhyd), Mahdbhdrata, vii. 203, 140, xiii, 161. 7: yan nirdahati yat tiksno yad ugro yat pratdpavan / mdmsasonitamajjddo yat tato rudra ucyate. Burnouf, Introduction, p. 568, has mentioned this quotation.
441. Vipdka and purusakdraphala. 442. Addition of Hsiian-tsang
443. On the bhMas, i. 12, ii. 22.
444. Hsiian-tsang adds that these five causes are all varities of kdranahetu.
See Vydkhyd, i. ll, where the causal relationship between the bhutas which form part of the
person (dsraya), and that type of bhautika which is avijnapti, is explained.
445. These definitions according to Vibhdsd, TD 27, p. 663a28. Samghabhadra, TD 29, p. 452al9
and following, presents other explanations, and gives other examples.
446. See above ad 59d First pratisthaphala.
447. The doctrine of the twelve minds is presented in Vijfidnakdya TD 26, p. 593b7 and in the work of Dharmatrata, TD 28, p. 954bl2 and following: "In Kamadhatu, four; in Rupadhatu and Arupyadhatu, three each, also Saiksa and Asaiksa engender nine and it is produced by eight. . . "There follows (kdrikds 35-46) the doctrine of twenty minds (Kosa, ii. 71b-72) which includes the exposition, in kdrikds, of the rules of succession of the minds. Vasubandhu contents himself, as we shall see, with giving a bhdsyam\ but Yasomitra, under the name of sarhgrahailokas, furnishes us with a versified redaction of them which perhaps preserves for us a fragment of the original text of Dharmatrata.
448. Compare Kathdvatthu, xiv. l. where the Theravadins maintain, against the Mahasamghikas, that good is not followed by bad, etc.
449. The four estrangements are dsraya, dkdra, dlambana, and pratipaksaduratd:
a. Persons (dsraya) of Arupyadhatu cannot "manifest" (sammukhikar), or assimilate to
themselves, any dharma of Kamadhatu, whereas beings in Rupadhatu manifest, or assimilate to themselves a mind capable of creating fictive beings (nirmdncitta) of Kamadhatu (ii. 53b).
b. The mind of the sphere of Arupyadhatu does not apply to Klmadhatu the categories {dkdra) of "grosser," etc (vi. 49) as does a mind of the sphere of Rupadhatu.
c. And in the same way, it does not grasp Kamadhatu as an object (dlambana).
d. And in the same way it does not oppose the defilements of Kamadhatu as do the Dhyanas. On four other estrangements, vi. 62.
? 450. That is to say 1. frutamaya, 2. cintdmaya, 3. bkdvandmaya, produced by hearing or study, by reflection, and by absorption. One and two exist in Kamadhatu, one and three in Rupadhatu, and three in Arupyadhatu, as we have seen above p. 269-270 and following; compare p. 322.
451. This is the kusala of which a being, who is reborn in Kamadhatu or Rupadhatu, obtains possession (prdptf) at the moment of the arising of antarabhava (antardbhavaprastisam- dhiksane); at the moment of arising for a being who is reborn in Arupyadhatu.
452. A list of the silpathdnakarmasthdnas (Mahdvyutpatti, 76. 5) is quoted in the Divydvaddna, p. 58,100: the art of riding on the head of an elephant, on the back of a horse, the art of archery, etc.
453. The visible things, etc. (1) of the bed and the body, etc. (2) of instruments (bow, arrow, etc), and (3) of the thing that one wants to create.
454. Because one learns the arts by listening to instruction. Vipdkaja is not mentioned here; thus it has the five bhautikas, visible things, etc. , for its object.
455. In fact the mind relative to walking, etc. , takes place after one has seen, felt, etc. Hsiian-tsang corrects the Bhdsya: "Four or five sense consciousnesses are preparatory to airydpatbika and to sailpasthdnika respectively. " One should understand that the auditory consciousness is lacking for airydpatbika.
456. Vibhdsd, TD 27, p. 66lal6.
The Bhadanta Anantavarman (Vydkhyd ad ii. 46c-d), in his Explanation of the Vibhdsd (Vibhdsdvydkhydna), presents the opinion according to which one should admit the anivrtdvydkrtas not included within the four abovementioned avydkrtas, namely the anivrtdvydkrtas defined vii. 51.
457. Hsiian-tsang: "through airydpathika and sailpasthdnika. "
458. First mind of the intermediary existence {antarabhava) of Rupadhatu.
459. By an effort of imagination, by virtue of a decision, the ascetic sees the body as the body really is not, namely as being made up only of rotten bones, etc. : this is the meditation on the repulsive, aiubha. In the same way, in the rddhis (vii. 48), the ascetic imagines that the earth element is small, and that the water element is great (compare Dtgha, ii. 108).
460. Samyuktdgama, TD 2, p. 197b3: as'ubhdsahagatarh smrtisambodhyangam bhdvayati. "Mindfulness" forms part of the Path; sahagata signifies "immediately following. "
461. The Vibhdsd discusses whether the kusala mind of which one thus takes possession is solely upapattiprdtilambhika (acquired through birth), or also prdyogika (acquired through effort).
462. This is a karikd from the hand of Dharmatrata, TD 28, p. 944bll-12: "If one obtains nine types of dharmas, he should know that this is with a klista mind; the kusala mind obtains six types; the avydkrta mind, avydkrta" (Trans, of Sarhghavarman). Paramartha: "When the klista mind is produced, one obtains, it is said, nine types of mind; with the kusala mind . . . " (TD 28, p. 198a6).
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii. 16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
429. Second opinion of the Vibhasa, TD 27, p. 897b26; the third opinion presented in the Nydydvatdra, TD 2% p. 444b23.
Paramartha (TD 29, p. 194bl0) differs: "There is, in the series of beings, a certain conditioned dharma associated with the mind which is an indication of the future result. "
Nydydvatdra: "There is presently, within beings, an indication of the causes and results of the future, similar to a prognostic sign (yin-hsiang g] ^g , chdyd nimitta), or rather a rupa, or a samskdra disassociated from the mind. "
Paramartha and the Nydydvardra: hsien-hsiang ^feffi J Hsiian-tsang: hsien-chao ^t^ , presage or omen.
430. Japanese editor: by means of the hkadhdtusamvrtijndna (vii. 3).
431. Hsiian-tsang: If it were thus, the Buddha would know the future by reason of indications (chan-hsiang cSffl ) ? ? ?
Footnotes 361
? 362 Chapter Two
432. According to Vibhdsd, TD 27, p. 52cl2; compare Prakarana, TD 26, p. 764a28 and following. 433. Vibhdsd, TD 27, p. 983bl3.
434. The first two opinions of the Vibhdsd, TD 27, p. 57al4. Third opinion: the mind is bound to its support in the past, the present, and the future.
435. According to Vibhdsd, TD 27, p. . 703a3 and following.
436. Hsiian-tsang: "because they cause a result arisen at the same time as they have to possess
operation. "
437. Compare Abhidharmahrdaya, TD 28, p. 812a27.
438. Vydkhyd: Isvara, Purusa, Pradhana, time {kola), unique or self nature (svabhdva), atoms, etc.
439. Compare Bodhicarydvatdra, ix. 119; $addarsanasamgraha, p. 11; the Suhrllekha (JPTS, 1886), 50, etc.
440. Sloka of Vyasa in the Satarudriya (Vydkhyd), Mahdbhdrata, vii. 203, 140, xiii, 161. 7: yan nirdahati yat tiksno yad ugro yat pratdpavan / mdmsasonitamajjddo yat tato rudra ucyate. Burnouf, Introduction, p. 568, has mentioned this quotation.
441. Vipdka and purusakdraphala. 442. Addition of Hsiian-tsang
443. On the bhMas, i. 12, ii. 22.
444. Hsiian-tsang adds that these five causes are all varities of kdranahetu.
See Vydkhyd, i. ll, where the causal relationship between the bhutas which form part of the
person (dsraya), and that type of bhautika which is avijnapti, is explained.
445. These definitions according to Vibhdsd, TD 27, p. 663a28. Samghabhadra, TD 29, p. 452al9
and following, presents other explanations, and gives other examples.
446. See above ad 59d First pratisthaphala.
447. The doctrine of the twelve minds is presented in Vijfidnakdya TD 26, p. 593b7 and in the work of Dharmatrata, TD 28, p. 954bl2 and following: "In Kamadhatu, four; in Rupadhatu and Arupyadhatu, three each, also Saiksa and Asaiksa engender nine and it is produced by eight. . . "There follows (kdrikds 35-46) the doctrine of twenty minds (Kosa, ii. 71b-72) which includes the exposition, in kdrikds, of the rules of succession of the minds. Vasubandhu contents himself, as we shall see, with giving a bhdsyam\ but Yasomitra, under the name of sarhgrahailokas, furnishes us with a versified redaction of them which perhaps preserves for us a fragment of the original text of Dharmatrata.
448. Compare Kathdvatthu, xiv. l. where the Theravadins maintain, against the Mahasamghikas, that good is not followed by bad, etc.
449. The four estrangements are dsraya, dkdra, dlambana, and pratipaksaduratd:
a. Persons (dsraya) of Arupyadhatu cannot "manifest" (sammukhikar), or assimilate to
themselves, any dharma of Kamadhatu, whereas beings in Rupadhatu manifest, or assimilate to themselves a mind capable of creating fictive beings (nirmdncitta) of Kamadhatu (ii. 53b).
b. The mind of the sphere of Arupyadhatu does not apply to Klmadhatu the categories {dkdra) of "grosser," etc (vi. 49) as does a mind of the sphere of Rupadhatu.
c. And in the same way, it does not grasp Kamadhatu as an object (dlambana).
d. And in the same way it does not oppose the defilements of Kamadhatu as do the Dhyanas. On four other estrangements, vi. 62.
? 450. That is to say 1. frutamaya, 2. cintdmaya, 3. bkdvandmaya, produced by hearing or study, by reflection, and by absorption. One and two exist in Kamadhatu, one and three in Rupadhatu, and three in Arupyadhatu, as we have seen above p. 269-270 and following; compare p. 322.
451. This is the kusala of which a being, who is reborn in Kamadhatu or Rupadhatu, obtains possession (prdptf) at the moment of the arising of antarabhava (antardbhavaprastisam- dhiksane); at the moment of arising for a being who is reborn in Arupyadhatu.
452. A list of the silpathdnakarmasthdnas (Mahdvyutpatti, 76. 5) is quoted in the Divydvaddna, p. 58,100: the art of riding on the head of an elephant, on the back of a horse, the art of archery, etc.
453. The visible things, etc. (1) of the bed and the body, etc. (2) of instruments (bow, arrow, etc), and (3) of the thing that one wants to create.
454. Because one learns the arts by listening to instruction. Vipdkaja is not mentioned here; thus it has the five bhautikas, visible things, etc. , for its object.
455. In fact the mind relative to walking, etc. , takes place after one has seen, felt, etc. Hsiian-tsang corrects the Bhdsya: "Four or five sense consciousnesses are preparatory to airydpatbika and to sailpasthdnika respectively. " One should understand that the auditory consciousness is lacking for airydpatbika.
456. Vibhdsd, TD 27, p. 66lal6.
The Bhadanta Anantavarman (Vydkhyd ad ii. 46c-d), in his Explanation of the Vibhdsd (Vibhdsdvydkhydna), presents the opinion according to which one should admit the anivrtdvydkrtas not included within the four abovementioned avydkrtas, namely the anivrtdvydkrtas defined vii. 51.
457. Hsiian-tsang: "through airydpathika and sailpasthdnika. "
458. First mind of the intermediary existence {antarabhava) of Rupadhatu.
459. By an effort of imagination, by virtue of a decision, the ascetic sees the body as the body really is not, namely as being made up only of rotten bones, etc. : this is the meditation on the repulsive, aiubha. In the same way, in the rddhis (vii. 48), the ascetic imagines that the earth element is small, and that the water element is great (compare Dtgha, ii. 108).
460. Samyuktdgama, TD 2, p. 197b3: as'ubhdsahagatarh smrtisambodhyangam bhdvayati. "Mindfulness" forms part of the Path; sahagata signifies "immediately following. "
461. The Vibhdsd discusses whether the kusala mind of which one thus takes possession is solely upapattiprdtilambhika (acquired through birth), or also prdyogika (acquired through effort).
462. This is a karikd from the hand of Dharmatrata, TD 28, p. 944bll-12: "If one obtains nine types of dharmas, he should know that this is with a klista mind; the kusala mind obtains six types; the avydkrta mind, avydkrta" (Trans, of Sarhghavarman). Paramartha: "When the klista mind is produced, one obtains, it is said, nine types of mind; with the kusala mind . . . " (TD 28, p. 198a6).
