Vydkhyd: The word iti indicates the
different
types of bhava and vibhava {bhavavibhavaprakdrdbhidyotaka).
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
, are broken by a blow (upakrama) whereas water, etc.
, is broken by mental analysis (buddhi); for by breaking one cannot take away the taste, etc.
from water.
Or rather, that which exists conventionally (samvrti) is of two types: 1.
conventionally depending on another thing (samvrtyantaravyapds'raya), and 2.
depending of a real thing (dravya): of the first, there is at one and the same time breaking (bheda) and analysis (anydpoha) [for example, the pot]; of the second, there is only analysis: one cannot disassociate an atom which is made up of eight things (Ko/a, ii.
22) .
.
.
samvrtisat=samvyavahdrena sat.
paramdrthasat-paramdrthena sat svalaksanena sat.
Paramartha, in the Bhdsyam, departs from the original:
"First if the idea of a thing no longer arises when this thing has been broken, then this thing exists conventionally (samvrtisat). When the pot is reduced to baked earth, the idea of pot does not arise with respect to this baked earth. Therefore things like "a pot" exist only as a metaphoric designation (prajnapti) of shape (hsing-hsiang ? f? ffi ~dkrti, samsthdna). Secondly, if the idea of a thing does not arise when, by the mind, one takes away from this thing other given things (dharmas), then this thing exists conventionally; for example, water. If one mentally takes away the color, taste, and the primary elements, etc. ,
Footnotes 1045
? 1046 Chapter Six
from water, then the idea of water is no longer produced. Thus things such as water exist as
the metaphorical designations of a combination (chil-chi IKHS , samavdya? ).
Thirdly, one expresses Paramartha, the real thing, by words, phrases , and syllables (Kofa,
ii. 47); it is by reason of words that a knowledge relative to Paramartha is producedBut
when one enters absorption, consciousness does not bear on words (Kola, vi. 5c-d) and,
when it has left absorption, the consciousness no longer bears on Paramartha: thus the
words and the consciousness referred to here exist only as metaphorical designations of the
thing expressed (? hsien-chih 8H7F , udbhdvandP). Why are these three types of
dharmas samvrti? What is only made up of words does not have a nature in and of itself,
and is samvrti. To say, in conformity with the usage of the world, that "there is a pot, there
is water, there are words," is true andriotfalse. Therefore this is samvrtisatya. What differs
from these three types of dharmas is called paramdrthasatya. If the idea of a thing arises as
before when this thing is destroyed, or when one has separated it from other dharmas by
the mind, or when one makes an abstraction of it from words, then this thing or dharma
really exists, for example, rUpa. One can cut rupa, one can subtract different dharmas from
it, its taste, etc. : but the idea which bears on rupa remains the same. The same for vedand,
etc. . . According to other masters, the dharmas which are the object of supermundane
(lokottara) knowledge or of the knowledge acquired consecutively to it are also called
tne
paramdrthasatya: the dhdtus (ching-chieh WM- ) > Paramartha. What differs from these three is samvrtisatya.
result, and the Path are
44. According to Hui-hui, the Sautrantikas. The Vydkhyd explains: paramasya jndnasydr- thah paramarthah / paramarthah ca sa satyam ca tad iti paramdrthasatyam. It adds: trividham hiyogdcdrdndm sat paramdrthasat samvrtisat dravyasat /dravyatahsvalaksanatah sad dravyasat. The older masters are thus the Yogacarins (see iv. 4a, note 25).
Compare the doctrine of the Bodhisattvabhumi, I. iv, fol. 18a, Musefon, 1906, p. 220 and following; four types of tattvartha or tattva: 1. the reality recognized in popular usage (laukikaprasiddha); 2. the reality established by reason (yuktiprasiddha); 3. the reality that the Sravakas and the Pratyekabuddhas cognize through a pure or worldly knowledge, this leading to the pure knowledge consecutive to the pure knowledge (andsravena andsravdvdh- akena anasravaprsthalabdhena ca laukikena jridnena): this reality is the Truths; and 4. the reality which is the sphere of knowledge purified of any hindrance to cognizable ob]ects(jneyavaranavisuddhajHdnagocara): this is tathata. (Compare Sutrdlamkdra,-xi. 3l).
45. This worldly knowledge is samvrtijftana, vii. 2. 21.
46. Paramartha: "The truths have been spoken of in summary. If one asks for a long presentation, one should see how it is spoken of in the Treatise of the Six Higher Knowledges (abhijHd) (liu shen shih lun /\J$Wlffl ) (TD 29, p. 269a3).
47. Paramartha: "One must tell by which cultivation of which means one enters into the Seeing of the Truths. Thus, beginning from the first step, one must tell of its progression. " (TD 29, p. 269a4). Hsiian-tsang: "One must tell by which cultivation of which means one arrives at darianamdrga (TD 29, p. 116b27).
48. a. Here bhdvand is the equivalent of samddhi or absorption (iv. l23c-d).
b. Vrtta or vrtti (vi. 8a) is almost synonymous to ? lla, as we can see in the Saundara- nanda, xiii. 10, xvi. 31; it is the perfect fila of the Bhiksu to be content with the clothing of a
monk, etc. (vi. 7c-d).
49. Udgrhndti, glossed by papthati.
50. Satyadariandnuloma - satyadarSanadhikdrika.
51. On the three patffids, Digha, iii. 219; Vibhanga, 324, Visuddhimagga, 439 (in the order: cintd, suta, bhdvand).
? 52. Vibhdsdy TD 27, p. 940c25. Vasubandhu does not admit this theory; this is why he says: "AccordingtotheVaibhasikas . . . "
53. "This thing corresponds to this name; this is the name of this thing. "
54. According to Samghabhadra (TD 29, p. 669c5), the opinion of the Sautrantikas.
55. To what sphere do the prajnas belong, Vibhdsd (TD 27, p. 218a23). (See vii. l8c-d). irutamayi: 1st opinion, Kamadhatu and the Four Dhyanas; 2nd opinion, adds
dhydndntara; 3rd opinion, adds andgdmya. cintdmayi: Kamadhatu. bhdvandmayi: impure, in 17 spheres: pure, in 9 spheres.
Mode of acquisition: 1st opinion, the three obtained through prayoga (exercise) and through vairdgya (detachment); 2nd opinion, and also at birth (aupapattika); and further the irutamayi of Rupadhatu at birth and through prayoga, the irutamayi of Kamadhatu through prayoga; the cintdmayi through prayoga; and the bhdvandmayi in the three manners.
56. These grammatical explanations are omitted by the Tibetan translator. The two Chinese translators omit the explanation by Pdnini iv. 3. 134, but however give the example.
57. Hsuan-tsang: "How would he who desires to apply himself (prayuj) to bhdvand purify his own person (dirayabhajana) so that bhdvand will be successful? " (TD 29, p. 116c23).
58. The first "separation" is to separate the organs from the objects of sense. Fire shoots forth from fuel, defilement from the visayas (Saundarananda, xiii. 30); but, as wind is necessary for fire, so too parikalpa or vitarka is necessary to the fire of the defilements: thus there should thus be a second "separation," separation from bad thoughts (Saundarananda, xiii. 49). Bad thoughts or akuialavitarka (Koia, v. 46,59), with their opposites, are explained in Saundarananda, xv. 21 (vydpdda-vihimsd and maitrikdrunya, kamavitarka, jnativitarka, 30-41, janapadavitarka, 42-51, amarana or amaravitarkd). One gets rid of these vitarkas by dndpdnasmrti (vi. 9). vi. 58 (Hsiian-tsang TD 29, p. 130al3. )
On aranya, in which one cultivates "separation from the body," see Visuddhimagga, 71. 59. On alpecchata and samtuspi, see Anguttara, v. 219, i. 38, Visuddhimagga, 81, Divya, 61,
96, etc.
60. Vibhdsd> TD 21\ p. 214al7 and foil. Vasubandhu does not admit this explanation.
61. See U. Wogihara, Asanga's BodhisattvabhUmi (Leipzig 1908). p. 34-36 (Siksasamuccaya. 35. 6).
62. Koia, ii. 25, iv. 8.
63. See Digha, iii. 224-5; Visuddhimagga, 59, 93, 627. Vibhdsd, TD 27, p. 907bll and foil. , discusses the name, the nature, etc. of the vamias. and how the first three exist in the higher spheres.
64. Prahdnabhdvandrdmatd = nirodhamdrgdrdmatd; affection or willingness with respect to Nirvana and to the Path leading to Nirvana. Vibhdsdt TD 27, p. 909al5, four expanations. Digha, iii. 225: . . . pahdndrdmo hoti pahdnarato bhdvandrdmo hoti bhdvandrato. . . yo hi tattha dakkho . . . ayam vuccati . . . pordne aggarWe ariyavamse phito.
65. Vrtti = jivikd or food, drink, etc. ; karmdnta - work, labor; on samyagdjiva, see iv. 86a, vi. 68, samyakkarmanta, vi. 68.
66. Hsuan-tsang: "who, having renounced the worldly regimen and popular activity, have left the world by taking refuge in the Buddha in order to search out deliverance. " (TD 29, p. 117a20) Paramartha: "who leave the world buddham adhikrtya, and search out deliverance" (p. 269b21).
Footnotes 1047
? 1048 Chapter Six
67. Hsiian-tsang: He establishes a regimen, an activity auxiliary to the Path.
68. Mahdsamgiti - Dtgha, iii. 228. Anguttara, ii. 10, 248, on the four arisings of desire or thirst, tanhuppdda. The fourth itibhavdbhavahetu tanha uppajjajmdnd uppajjati in our text, corresponds, to itibhavavibhavahetos trsnd.
69. Hsiian-tsang omits iti which Paramartha translates.
Vydkhyd: The word iti indicates the different types of bhava and vibhava {bhavavibhavaprakdrdbhidyotaka). Desire for a certain type of existence: "May I be Indra! May I be a Cakravartin! "; desire or vibhava or vindsa, nonexistence: "May I be annihilated! May I not exist after death! " (aho batocchidyeyam na bhaveyam param marandd kyddi). See Kosa, v. 10c, v. 19.
70. Literally: "In what sort of a person will bhdvand be successful? "
Hsiian-tsang: ". . . what receptacle (bhdjana) can be the support of bhdvand? "
71. Vibhdsd, TD 27, p. 662c8. According to the Abhisamaydlamkdrdloka, one is vitarkacarita because of rdgavikalpabdhulya. Sutrdlamkdra (Huber) Para. 42: One teaches asubhd to the old washerman, prdndydma to the old blacksmith.
How one arrests the vitarkas, Majjhima, i. 118, Vitakkasamthdnasutta. Rdgacarita, trsndcarita, iv. 80a, 100a; opposed to drsticarita.
72. On asubhabhdvand, Mahdvyutpatti, 52; the Sutra on the vimuktyayatanas quoted in Vydkhayd, p. 57 (ad 1. 27) has a slightly different list which ends: viksiptakam vd asthi vd asthisamkaliko vd. Dtgha, ii. 296 (atthisamkhalika); Dhammsangani, 264; Atthasdlini, 298; Visuddhimagga, 178; Psalms of the Brethern, p. 125; Przyluski, A$oka, 386; Maitri-upa- nisad. i. 3.
' See Ko/a, viii. 29, 32, 35b-d.
73. rgyus pas bran bren du sbrel ba'i ken rus. Paramartha: bones attached to red nerves.
Hsiian-tsang has only vipadumaka.
74. On adhimuktimanasikdra, ii. 72, p. 320 of the English translation and p. 920,923.
Viskambhana = vikkhambhana, Visuddhimagga, 5.
75. The Vibhdsd, TD 27, p. 205bl3 and foil. , presents four opinions on these three
categories of ascetics.
76. In the preparatory exercise (prayogakdle) one should avoid all occasions of desire; thus the ascetic will not consider even one part of a feminine body.
77. Tibetan: "in order to reduce or concentrate his mind.
78. Tibetan: "In order that the mind is even more concentrated. "
79- Quoted in Vydkhyd ad viii. 32. Hsiian-tsang puts all the characteristics mentioned in the Bhdsyam in the kdrikd: "Non-desire, of the ten spheres, having for their object visible things of Kamadhatu, produced by humans, loathsome, having an object of its own time period,acquired intwoways. "
80. Vibhdsd, TD 27, p. 206cll, gives three opinions. Vasubandhu adopts the third.
81. Particularly ? ariputra and Aniruddha, who were capable of meditating on asubhd with
respect to the Buddha and to goddesses (Vibhdsd).
82. See p. 918. Asubha does not cut off the defilements; it is thus impure; only the meditations which include seeing of the sixteen aspects (suffering, impermanence, etc. ) cut off the defilements.
83. Visuddhimagga, 111, 197, 266-293; according to Samyutta, v. 321, etc. Saundarananda,
? xv. 64. On prdndydma, etc. , Hopkins, "Yoga-Technique in the Great Epic," JAOS, xxii. 333. 84. According to Hsiian-tsang (TD 29, p. 118a8), an explanation from a Sutra (glossed as
Samyukta 29. 2, TD 2, p. 205c25); Vibhdsd (TD 27, p. 134a25) quotes the Prajnaptitestra. 85. See p. 926.
86. There is upeksd in the Fourth Dhyana, but inbreathing and outbreathing are absent there.
87. Vibhdsd, TD 27, p. 423a2, gives divergent opinions: it is also adhimukti-manaskdrasam- prayuktd.
88. Non-Buddhists possess the teaching (upadesa) of prdndydma, but not that of dndpanasmrti.
89. Mahdvyutpatti, Para. 53; Digha, ii. 291 (Warren, p. 354; Sp. Hardy, Eastern Monachism, p. 267); Majjhima, i. 425.
90. Vydkhyd; adhyupeksya - andsahya. 91. Not mentioned in the Vibhdsd.
92. Kosa, iii. 45c-d.
93. Divya, 105, vairambha and vairambhaka; Samyutta, ii. 231, verambhavdtakhitta (var. 0
veramba ) sakuna; Jdtaka, translation, iii. 164, 287, 288.
94. See Vibhdsd, TD 27, p. 135al5. Paramartha: Either between the eyebrows, or on the point of the nose, in the desired place and as far as the toes, hold mindfulness in the center like a thread which holds pearls together. Tibetan: Like a manisiitra placed at the end of the nose to the tips of the toes, ascertain if the breaths (a/vdsapra/vdsdh) are favorable or unfavorable, cold or hot. Vydkhyd: kim anugrdhakd ete ydvad usnd iti sthdpani (? ) veyarh drastavyd kdyapradefa evdnugrdhakddivisesasthdpanatah.
95. Manisutravat. Compare Eastern Monachisms, 269, Digha, i. 76.
96. Vibhdsd, TD 27, p. 133a5: Some say that it belongs to the sphere to which the body belongs. In a being of Kamadhatu, when he has a mind of Kamadhatu, it a Kamadhatu mind which precedes inbreathing-outbreathing; when there is a mind of the First Dhyana, it is with a mind of the First Dhyana . . . Others say that it belongs to the sphere to which the mind belongs . . . As inbreathing-outbreathing is a part of the body, the first opinion is the best one.
97. See ii. 57c.
98. Paramartha: "No object of a lower mind nor of another mind. " Commentary: "A mind of their sphere or of a higher sphere can take these two breaths as its object, but not a lower mind, nor an airydpathika or nairmdnika mind. "
Vydkhyd: nddharenairydpathikanairmdnikena iti / airydpathikam nairmdnikam ca cittam adharabhumikam sammukhibhavatiydvac caturthadhydnopapannasyety ata diankyocyate nddharabhumikdbhydm tabbydm upalaksanam. See ii. English trans, p. 315
99. The practice of the smrtyupasthdnas produces perfect consciousness, for the Blessed One said: ekdyano'yam bhiksavo mdrgo yad uta smrtyupasthdndni / kevalo'yarh ku/alardsih yad uta catvdri smrtyupasthdndni (Compare Samyutta, v. 167, 146).
The nirvedhabhdgiyas (vi. 17) are smrtyupasthdna; the Path of the Seeing of the Truths is, by nature, dharmasmrtyupasthdna; but here the author examines impure (sdsrava) smrtyupasthdna, the exercises preparatory to entrance to the Path. Smrtyupasthdna is the first of the bodhipdksikas, vi. 67. See Kosa, vi. l8a, 19d, 67 and following, vii. 15, etc. Anguttara, i. 43, Digha, ii. 290, Majjhima, i. 56, Samyutta, v. 141; Visuddhimagga, 239-266;
Footnotes 1049
? 1050 Chapter Six
Fragments of Idikutsari (Pischel, Ac. de Berlin, 28 July 1904, p. 1143), with cittdnupa/yatd for anupafyand.
100. Vibhdsd, TD 27, p. 217al2. See ii. 72. p. 320 of the English translation.
In the Vijfianavada school, a consideration of characteristics leads to the consideration of the absence of characteristics, as we see in the Bodhisattvahhumi, I. xvii, fol. 100b: katham ca bodhisattvo mahdydnanayena saptatrimiatam bodhipaksydn dharmdn yathabhutam
prajdndti / iha bodhisattvah kdye kdydnudarHviharan naiva kdyam kdyabhdvato vikalpayati ndpi sarvena sarvam abhavatah / tarn ca kdyanirabhildpyasvabhdvadharmdtdm prajdndti / iyam asya pdramdrthikt kdyekdydnupasyand smrtyupasthdnam samvftinayena punar bodhisattvasydpramdnavyavasthdnanayajfldndnugatam kdyekdydnupaiyandsmrtyupasthd- nam veditavyam / . . . sa naiva kdyddin dharmdn duhkhato vd vikalpayati samudayato vd ndpi tatprahdnam nirodhatah kalpayati ndpi tatprdptihetum margatah kalpayati / nirabhildpyasvabhdvadharmatayd ca duhkhadharmatam . . prajdndti.
101. See i. 2a, ii. 24, vii. l.
102. Madhyama, TD 1, p. 554c21 and following; compare Samyutta, v. 331.
103. The forms of the anupasyana type are criticized in Bhdmati, ii. 32, and elsewhere. 104. Darsanam {-Jnana, vii. 7).
105. Vydkhyd: yadi hi smrtir dlambanam dhdrayaty evam prajna prajdndtiti / tad evam smrtyopatifphata iti smrtyupasthdnam prajftd.
Hsiian-tsang: As an axe (=prajfia) cuts wood (=body, sensation, etc. ) sustained by the force of the axe-handle (= mindfulness).
106. Prajfid is called smrtyupasthdna because it is applied {upathisphate) thanks to mindfulness (smrtyd).
107.
Paramartha, in the Bhdsyam, departs from the original:
"First if the idea of a thing no longer arises when this thing has been broken, then this thing exists conventionally (samvrtisat). When the pot is reduced to baked earth, the idea of pot does not arise with respect to this baked earth. Therefore things like "a pot" exist only as a metaphoric designation (prajnapti) of shape (hsing-hsiang ? f? ffi ~dkrti, samsthdna). Secondly, if the idea of a thing does not arise when, by the mind, one takes away from this thing other given things (dharmas), then this thing exists conventionally; for example, water. If one mentally takes away the color, taste, and the primary elements, etc. ,
Footnotes 1045
? 1046 Chapter Six
from water, then the idea of water is no longer produced. Thus things such as water exist as
the metaphorical designations of a combination (chil-chi IKHS , samavdya? ).
Thirdly, one expresses Paramartha, the real thing, by words, phrases , and syllables (Kofa,
ii. 47); it is by reason of words that a knowledge relative to Paramartha is producedBut
when one enters absorption, consciousness does not bear on words (Kola, vi. 5c-d) and,
when it has left absorption, the consciousness no longer bears on Paramartha: thus the
words and the consciousness referred to here exist only as metaphorical designations of the
thing expressed (? hsien-chih 8H7F , udbhdvandP). Why are these three types of
dharmas samvrti? What is only made up of words does not have a nature in and of itself,
and is samvrti. To say, in conformity with the usage of the world, that "there is a pot, there
is water, there are words," is true andriotfalse. Therefore this is samvrtisatya. What differs
from these three types of dharmas is called paramdrthasatya. If the idea of a thing arises as
before when this thing is destroyed, or when one has separated it from other dharmas by
the mind, or when one makes an abstraction of it from words, then this thing or dharma
really exists, for example, rUpa. One can cut rupa, one can subtract different dharmas from
it, its taste, etc. : but the idea which bears on rupa remains the same. The same for vedand,
etc. . . According to other masters, the dharmas which are the object of supermundane
(lokottara) knowledge or of the knowledge acquired consecutively to it are also called
tne
paramdrthasatya: the dhdtus (ching-chieh WM- ) > Paramartha. What differs from these three is samvrtisatya.
result, and the Path are
44. According to Hui-hui, the Sautrantikas. The Vydkhyd explains: paramasya jndnasydr- thah paramarthah / paramarthah ca sa satyam ca tad iti paramdrthasatyam. It adds: trividham hiyogdcdrdndm sat paramdrthasat samvrtisat dravyasat /dravyatahsvalaksanatah sad dravyasat. The older masters are thus the Yogacarins (see iv. 4a, note 25).
Compare the doctrine of the Bodhisattvabhumi, I. iv, fol. 18a, Musefon, 1906, p. 220 and following; four types of tattvartha or tattva: 1. the reality recognized in popular usage (laukikaprasiddha); 2. the reality established by reason (yuktiprasiddha); 3. the reality that the Sravakas and the Pratyekabuddhas cognize through a pure or worldly knowledge, this leading to the pure knowledge consecutive to the pure knowledge (andsravena andsravdvdh- akena anasravaprsthalabdhena ca laukikena jridnena): this reality is the Truths; and 4. the reality which is the sphere of knowledge purified of any hindrance to cognizable ob]ects(jneyavaranavisuddhajHdnagocara): this is tathata. (Compare Sutrdlamkdra,-xi. 3l).
45. This worldly knowledge is samvrtijftana, vii. 2. 21.
46. Paramartha: "The truths have been spoken of in summary. If one asks for a long presentation, one should see how it is spoken of in the Treatise of the Six Higher Knowledges (abhijHd) (liu shen shih lun /\J$Wlffl ) (TD 29, p. 269a3).
47. Paramartha: "One must tell by which cultivation of which means one enters into the Seeing of the Truths. Thus, beginning from the first step, one must tell of its progression. " (TD 29, p. 269a4). Hsiian-tsang: "One must tell by which cultivation of which means one arrives at darianamdrga (TD 29, p. 116b27).
48. a. Here bhdvand is the equivalent of samddhi or absorption (iv. l23c-d).
b. Vrtta or vrtti (vi. 8a) is almost synonymous to ? lla, as we can see in the Saundara- nanda, xiii. 10, xvi. 31; it is the perfect fila of the Bhiksu to be content with the clothing of a
monk, etc. (vi. 7c-d).
49. Udgrhndti, glossed by papthati.
50. Satyadariandnuloma - satyadarSanadhikdrika.
51. On the three patffids, Digha, iii. 219; Vibhanga, 324, Visuddhimagga, 439 (in the order: cintd, suta, bhdvand).
? 52. Vibhdsdy TD 27, p. 940c25. Vasubandhu does not admit this theory; this is why he says: "AccordingtotheVaibhasikas . . . "
53. "This thing corresponds to this name; this is the name of this thing. "
54. According to Samghabhadra (TD 29, p. 669c5), the opinion of the Sautrantikas.
55. To what sphere do the prajnas belong, Vibhdsd (TD 27, p. 218a23). (See vii. l8c-d). irutamayi: 1st opinion, Kamadhatu and the Four Dhyanas; 2nd opinion, adds
dhydndntara; 3rd opinion, adds andgdmya. cintdmayi: Kamadhatu. bhdvandmayi: impure, in 17 spheres: pure, in 9 spheres.
Mode of acquisition: 1st opinion, the three obtained through prayoga (exercise) and through vairdgya (detachment); 2nd opinion, and also at birth (aupapattika); and further the irutamayi of Rupadhatu at birth and through prayoga, the irutamayi of Kamadhatu through prayoga; the cintdmayi through prayoga; and the bhdvandmayi in the three manners.
56. These grammatical explanations are omitted by the Tibetan translator. The two Chinese translators omit the explanation by Pdnini iv. 3. 134, but however give the example.
57. Hsuan-tsang: "How would he who desires to apply himself (prayuj) to bhdvand purify his own person (dirayabhajana) so that bhdvand will be successful? " (TD 29, p. 116c23).
58. The first "separation" is to separate the organs from the objects of sense. Fire shoots forth from fuel, defilement from the visayas (Saundarananda, xiii. 30); but, as wind is necessary for fire, so too parikalpa or vitarka is necessary to the fire of the defilements: thus there should thus be a second "separation," separation from bad thoughts (Saundarananda, xiii. 49). Bad thoughts or akuialavitarka (Koia, v. 46,59), with their opposites, are explained in Saundarananda, xv. 21 (vydpdda-vihimsd and maitrikdrunya, kamavitarka, jnativitarka, 30-41, janapadavitarka, 42-51, amarana or amaravitarkd). One gets rid of these vitarkas by dndpdnasmrti (vi. 9). vi. 58 (Hsiian-tsang TD 29, p. 130al3. )
On aranya, in which one cultivates "separation from the body," see Visuddhimagga, 71. 59. On alpecchata and samtuspi, see Anguttara, v. 219, i. 38, Visuddhimagga, 81, Divya, 61,
96, etc.
60. Vibhdsd> TD 21\ p. 214al7 and foil. Vasubandhu does not admit this explanation.
61. See U. Wogihara, Asanga's BodhisattvabhUmi (Leipzig 1908). p. 34-36 (Siksasamuccaya. 35. 6).
62. Koia, ii. 25, iv. 8.
63. See Digha, iii. 224-5; Visuddhimagga, 59, 93, 627. Vibhdsd, TD 27, p. 907bll and foil. , discusses the name, the nature, etc. of the vamias. and how the first three exist in the higher spheres.
64. Prahdnabhdvandrdmatd = nirodhamdrgdrdmatd; affection or willingness with respect to Nirvana and to the Path leading to Nirvana. Vibhdsdt TD 27, p. 909al5, four expanations. Digha, iii. 225: . . . pahdndrdmo hoti pahdnarato bhdvandrdmo hoti bhdvandrato. . . yo hi tattha dakkho . . . ayam vuccati . . . pordne aggarWe ariyavamse phito.
65. Vrtti = jivikd or food, drink, etc. ; karmdnta - work, labor; on samyagdjiva, see iv. 86a, vi. 68, samyakkarmanta, vi. 68.
66. Hsuan-tsang: "who, having renounced the worldly regimen and popular activity, have left the world by taking refuge in the Buddha in order to search out deliverance. " (TD 29, p. 117a20) Paramartha: "who leave the world buddham adhikrtya, and search out deliverance" (p. 269b21).
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67. Hsiian-tsang: He establishes a regimen, an activity auxiliary to the Path.
68. Mahdsamgiti - Dtgha, iii. 228. Anguttara, ii. 10, 248, on the four arisings of desire or thirst, tanhuppdda. The fourth itibhavdbhavahetu tanha uppajjajmdnd uppajjati in our text, corresponds, to itibhavavibhavahetos trsnd.
69. Hsiian-tsang omits iti which Paramartha translates.
Vydkhyd: The word iti indicates the different types of bhava and vibhava {bhavavibhavaprakdrdbhidyotaka). Desire for a certain type of existence: "May I be Indra! May I be a Cakravartin! "; desire or vibhava or vindsa, nonexistence: "May I be annihilated! May I not exist after death! " (aho batocchidyeyam na bhaveyam param marandd kyddi). See Kosa, v. 10c, v. 19.
70. Literally: "In what sort of a person will bhdvand be successful? "
Hsiian-tsang: ". . . what receptacle (bhdjana) can be the support of bhdvand? "
71. Vibhdsd, TD 27, p. 662c8. According to the Abhisamaydlamkdrdloka, one is vitarkacarita because of rdgavikalpabdhulya. Sutrdlamkdra (Huber) Para. 42: One teaches asubhd to the old washerman, prdndydma to the old blacksmith.
How one arrests the vitarkas, Majjhima, i. 118, Vitakkasamthdnasutta. Rdgacarita, trsndcarita, iv. 80a, 100a; opposed to drsticarita.
72. On asubhabhdvand, Mahdvyutpatti, 52; the Sutra on the vimuktyayatanas quoted in Vydkhayd, p. 57 (ad 1. 27) has a slightly different list which ends: viksiptakam vd asthi vd asthisamkaliko vd. Dtgha, ii. 296 (atthisamkhalika); Dhammsangani, 264; Atthasdlini, 298; Visuddhimagga, 178; Psalms of the Brethern, p. 125; Przyluski, A$oka, 386; Maitri-upa- nisad. i. 3.
' See Ko/a, viii. 29, 32, 35b-d.
73. rgyus pas bran bren du sbrel ba'i ken rus. Paramartha: bones attached to red nerves.
Hsiian-tsang has only vipadumaka.
74. On adhimuktimanasikdra, ii. 72, p. 320 of the English translation and p. 920,923.
Viskambhana = vikkhambhana, Visuddhimagga, 5.
75. The Vibhdsd, TD 27, p. 205bl3 and foil. , presents four opinions on these three
categories of ascetics.
76. In the preparatory exercise (prayogakdle) one should avoid all occasions of desire; thus the ascetic will not consider even one part of a feminine body.
77. Tibetan: "in order to reduce or concentrate his mind.
78. Tibetan: "In order that the mind is even more concentrated. "
79- Quoted in Vydkhyd ad viii. 32. Hsiian-tsang puts all the characteristics mentioned in the Bhdsyam in the kdrikd: "Non-desire, of the ten spheres, having for their object visible things of Kamadhatu, produced by humans, loathsome, having an object of its own time period,acquired intwoways. "
80. Vibhdsd, TD 27, p. 206cll, gives three opinions. Vasubandhu adopts the third.
81. Particularly ? ariputra and Aniruddha, who were capable of meditating on asubhd with
respect to the Buddha and to goddesses (Vibhdsd).
82. See p. 918. Asubha does not cut off the defilements; it is thus impure; only the meditations which include seeing of the sixteen aspects (suffering, impermanence, etc. ) cut off the defilements.
83. Visuddhimagga, 111, 197, 266-293; according to Samyutta, v. 321, etc. Saundarananda,
? xv. 64. On prdndydma, etc. , Hopkins, "Yoga-Technique in the Great Epic," JAOS, xxii. 333. 84. According to Hsiian-tsang (TD 29, p. 118a8), an explanation from a Sutra (glossed as
Samyukta 29. 2, TD 2, p. 205c25); Vibhdsd (TD 27, p. 134a25) quotes the Prajnaptitestra. 85. See p. 926.
86. There is upeksd in the Fourth Dhyana, but inbreathing and outbreathing are absent there.
87. Vibhdsd, TD 27, p. 423a2, gives divergent opinions: it is also adhimukti-manaskdrasam- prayuktd.
88. Non-Buddhists possess the teaching (upadesa) of prdndydma, but not that of dndpanasmrti.
89. Mahdvyutpatti, Para. 53; Digha, ii. 291 (Warren, p. 354; Sp. Hardy, Eastern Monachism, p. 267); Majjhima, i. 425.
90. Vydkhyd; adhyupeksya - andsahya. 91. Not mentioned in the Vibhdsd.
92. Kosa, iii. 45c-d.
93. Divya, 105, vairambha and vairambhaka; Samyutta, ii. 231, verambhavdtakhitta (var. 0
veramba ) sakuna; Jdtaka, translation, iii. 164, 287, 288.
94. See Vibhdsd, TD 27, p. 135al5. Paramartha: Either between the eyebrows, or on the point of the nose, in the desired place and as far as the toes, hold mindfulness in the center like a thread which holds pearls together. Tibetan: Like a manisiitra placed at the end of the nose to the tips of the toes, ascertain if the breaths (a/vdsapra/vdsdh) are favorable or unfavorable, cold or hot. Vydkhyd: kim anugrdhakd ete ydvad usnd iti sthdpani (? ) veyarh drastavyd kdyapradefa evdnugrdhakddivisesasthdpanatah.
95. Manisutravat. Compare Eastern Monachisms, 269, Digha, i. 76.
96. Vibhdsd, TD 27, p. 133a5: Some say that it belongs to the sphere to which the body belongs. In a being of Kamadhatu, when he has a mind of Kamadhatu, it a Kamadhatu mind which precedes inbreathing-outbreathing; when there is a mind of the First Dhyana, it is with a mind of the First Dhyana . . . Others say that it belongs to the sphere to which the mind belongs . . . As inbreathing-outbreathing is a part of the body, the first opinion is the best one.
97. See ii. 57c.
98. Paramartha: "No object of a lower mind nor of another mind. " Commentary: "A mind of their sphere or of a higher sphere can take these two breaths as its object, but not a lower mind, nor an airydpathika or nairmdnika mind. "
Vydkhyd: nddharenairydpathikanairmdnikena iti / airydpathikam nairmdnikam ca cittam adharabhumikam sammukhibhavatiydvac caturthadhydnopapannasyety ata diankyocyate nddharabhumikdbhydm tabbydm upalaksanam. See ii. English trans, p. 315
99. The practice of the smrtyupasthdnas produces perfect consciousness, for the Blessed One said: ekdyano'yam bhiksavo mdrgo yad uta smrtyupasthdndni / kevalo'yarh ku/alardsih yad uta catvdri smrtyupasthdndni (Compare Samyutta, v. 167, 146).
The nirvedhabhdgiyas (vi. 17) are smrtyupasthdna; the Path of the Seeing of the Truths is, by nature, dharmasmrtyupasthdna; but here the author examines impure (sdsrava) smrtyupasthdna, the exercises preparatory to entrance to the Path. Smrtyupasthdna is the first of the bodhipdksikas, vi. 67. See Kosa, vi. l8a, 19d, 67 and following, vii. 15, etc. Anguttara, i. 43, Digha, ii. 290, Majjhima, i. 56, Samyutta, v. 141; Visuddhimagga, 239-266;
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Fragments of Idikutsari (Pischel, Ac. de Berlin, 28 July 1904, p. 1143), with cittdnupa/yatd for anupafyand.
100. Vibhdsd, TD 27, p. 217al2. See ii. 72. p. 320 of the English translation.
In the Vijfianavada school, a consideration of characteristics leads to the consideration of the absence of characteristics, as we see in the Bodhisattvahhumi, I. xvii, fol. 100b: katham ca bodhisattvo mahdydnanayena saptatrimiatam bodhipaksydn dharmdn yathabhutam
prajdndti / iha bodhisattvah kdye kdydnudarHviharan naiva kdyam kdyabhdvato vikalpayati ndpi sarvena sarvam abhavatah / tarn ca kdyanirabhildpyasvabhdvadharmdtdm prajdndti / iyam asya pdramdrthikt kdyekdydnupasyand smrtyupasthdnam samvftinayena punar bodhisattvasydpramdnavyavasthdnanayajfldndnugatam kdyekdydnupaiyandsmrtyupasthd- nam veditavyam / . . . sa naiva kdyddin dharmdn duhkhato vd vikalpayati samudayato vd ndpi tatprahdnam nirodhatah kalpayati ndpi tatprdptihetum margatah kalpayati / nirabhildpyasvabhdvadharmatayd ca duhkhadharmatam . . prajdndti.
101. See i. 2a, ii. 24, vii. l.
102. Madhyama, TD 1, p. 554c21 and following; compare Samyutta, v. 331.
103. The forms of the anupasyana type are criticized in Bhdmati, ii. 32, and elsewhere. 104. Darsanam {-Jnana, vii. 7).
105. Vydkhyd: yadi hi smrtir dlambanam dhdrayaty evam prajna prajdndtiti / tad evam smrtyopatifphata iti smrtyupasthdnam prajftd.
Hsiian-tsang: As an axe (=prajfia) cuts wood (=body, sensation, etc. ) sustained by the force of the axe-handle (= mindfulness).
106. Prajfid is called smrtyupasthdna because it is applied {upathisphate) thanks to mindfulness (smrtyd).
107.
