8) attributes to the Kassapikas, a branch of the Sarvastivadins, the opinion that one part of the past and future exists: this is the second
Vibhajyavadin
thesis of the summary of ViriTtadeva.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Because this is neither in the Sutra, the Vinaya, nor the Abhidharma, but only in the traditional Drspdnta.
That which is said in the traditional Drspdnta may be true or not true.
If, however, one desires an explanation of this, one should say that this alms-giver obtains a result in this life or obtains great results.
The text mentions only the first
62 alternative, because it is pleasing to people of the world. "
We can speak of a Darstantika-Sautrantika school: in looking at it more closely, the Vibhdsd assigns to its Darstantikas almost all of the theses that the Kosa assigns to the Sautrantikas.
Here are the more important disagreements between the Sarvastivadins and the Darstantikas-Sautrantikas.
1. The Abhidharmas of the Sarvastivadins are not authoritative {Kosa, i. 2, ii. l, villi).
2. The asamskrtas do not have any real existence (ii. 55).
3. The viprayuktas (ii. 35-36) do not have any real existence: negation of the prdptis, of the pvitendriya, etc.
4. The past and the future do not have any real existence (v. 25-26).
5. The existence of the past permits the Sarvastivadins to explain the play of causality; the prdptis serve the same function. Negating the past, the prdptis, etc. , the Darstantika-Sautrantika school admits a subtle mind, either of the btjas or of vdsand (perfuming), and thus takes into account the changes of the series (ii. 36, 50, iv. 79, ix ).
6. Extinction does not have a cause; things do not have any duration (sthiti): the ksana or moment, is of a size that tends to zero (iv. 2-3) (See Rocznik, vol. viii).
7. Notable divergence with respect to action: negation of the avijnapti (iv. 3), of bodily action (iv. 3), of the necessary character of retribution of an anantarya transgression (Vibhdsd, p. 359b20).
8. On the caittas and the bhautikas: opinions which depart from the Sarvastivadin system (ii. 23).
? 9. Explanation of the three rdsis (Kosa, iii. 44), which exist from hell to Bhavagra; beings having the dharmas of Nirvana; beings not having them; indeterminate beings {Vibhdsd, p. 930bl5; compare the Siddhi and its gotras).
10. The body of the Arhats is pure, being produced through "wisdom" (i. 4, Samghabhadra, p. 331b).
11. Simultaneity of the Buddha (iii. 95-96).
The references which follow, complete in the index of proper names (Darstantika-Sautrantika), are classified according to the material in the Kosa.
1. The Darstantika rejects certain sutras: how does he pretend to the name of Sautrantika? (Samghabhadra, p. 332a).
The vijndnas, including the manovijndna, have a special object {Kosa, ix, Vibhdsd, p. 449al6).
If the eye sees the visible {Kosa, i. 42, Vibhdsd, p. 6lbl9).
2. The Sthavira (=Snlata) and all the other Darstantika masters deny akasa (Samghabhadra, p. 347b).
Negation of prdpti, of apratisamkhyanirodha {Vibhdsd, p. 479al9, p. 796b6, p. 931b23).
The laksanas of "conditioned things"--Darstantikas, Vibhajyavadins, Sam- tanasabhagikas {Vibhdsd, p. 198al5 and foil. ).
Pratyayata is not real {Vibhdsd, p. 680b27).
There is no vipakahetu outside of the cetand, no vipdkaphala outside of the vedana (Vibhdsd, p. 96a26).
Rupa is not "a similar cause" of rupa--the opinion of the Darstantika according to the gloss of Kyokuga Saeki {Kosa, ii. 52), but, according to the Vibhdsd (p. 87c20), the opinion of the Bahirdesakas.
"Among the Sautrantikas, the Bhadanta Darstantika holds to the separate existence of vedana-sarhjnd-cetand', Buddhadeva adds sparsa and manasikdra: the other caittas are only citta\ the master Srllata holds that the asamskrtas and the viprayuktas have nominal existence" (Wassiliew, 281, 309, corrected).
Subtle mind in nirodhasamapatti and in asamjnisamdpatti (so too the Vibhajyavadins) {Kosa, ii. 44, viii. 33, Vibhdsd, p. 774al4, p. 772c21).
Negation of the reality of dreams {Vibhdsd, p. 193b5).
The caittas arise in succession, according to the Darstantikas and the same Bhadanta {Vibhdsd,p. 493c26, p. 745a7); the mind cannot be accompanied by
jnana or ajndna (p. 547).
Vitarka and vicdra in the Three Dhatus {Kosa, ii. 33, viii. 23, Vhibdsd, p. 269b9,
p. 744b9).
3. Antardbhava and nirmita (Vibhdsd, p. 700a 15).
Poussin 37
? 38 Introduction
Sparsa is not a thing in itself {Vibhdsd, p. I49a25).
4. Arising depends on hetupratyaya but not extinction; the Darstantikas as against the Abhidharmakas {Kofa, iv. 2-3; Vibhdsd,p. 105a27).
Negation of the dharmdyatanarupa (=avijnapti)\ Dharmatrata and the Dar- stantikas {Vibhdsd, p. 383bl6).
On the four and eight types of actions from the point of view of their determination, Darstantikas, or Sautrantikas according to Vydkhyd {Kosa, iv. 50-51; Vibhdsd, p. 593blO): all actions can be "reversed," aaion in antardbhava {Kosa, iii. 14), dnantaraya, aaion in Bhavagra, aaion in asamjnisamdpatti {Vibhdsd, p. 359b20, p. 773c29).
Whether abhidhyd, vydpdda, and mithyddrsti are aaions (opinion of the Darstantikas, Kosa, iv. 65, 78; of the Vibhajyavadinikaya, Vibhdsd, p. 587a9).
5. All the klesas are "bad" (Darstantikas, Vibhdsd, p. 259cll); contra, Kosa, v. 20-21).
Anusayana {Vibhdsd, p. 110a21; Kosa, v. 16).
In samvrtijndna, the prthagjana does not cut off the klefas (Darstantikas and the Bhadanta, Vibhdsd, p. 264bl9, p. 741c20).
The object of attachment and the pudgala are unreal, Darstantikas (compare the cittamdtravdda)', the objea of attachment and the pudgala are real, Vatsipu- triyas {Vibhdsd, p. 288bl5 and following).
Reincarnation solely by reason of desire and hatred {Vibhdsd, p. 309all)--in faa, by reason of any klesa.
On the time periods {Vibhdsd, p. 919bl2).
6-7. Definition of the Truths {Kosa, vi. 2; opinion of the Abhidharmikas, Darstantikas, Vibhajyavadins, Ghosaka, ParsVa . . . Vibhdsd, p. 397b4).
On ksdnti andjndna {Kosa, vii. 1,20,22; Darstantikas, the Bhadanta, Vibhdsd, p. 489bl6).
Purity of the body of the Arhat {Kofa, i. 4, iv. 4; Darstantikas, according to Samghabhadra, p. 331b25).
8. Doarine of dhydna (the Bhadanta, Darstantika-Sautrantika, Kosa, viii. 9). The samantakas are "good" (Darstantikas, Kosa, viii. 22, Vibhdsd, p 832a). Mixed dhydna {Ko/a, vi. 42, 58, vii. 23) explained by perfuming (Darstantikas
and Yogacarins, Vibhdsd, p. 879c26; compare Siddhi).
Falling away from asamjnisamdpatti (Darstantikas, Vibhdsd, p. 773c29. Nirmita is not real (Darstantikas and the Bhadanta, Vibhdsd, p. 700al5).
b. Vibhajyavadins.
They are clearly defined as "those who distinguish" and admit the existence of
? a certain kind of past and a certain kind of future (Kosa, v. 22, P'u-kuang quotes Kosa, v. 9, and Vinitadeva, Traits sur les Sectes).
However, the information that we possess on the Vibhajyavadins is confused: the Vibhajyavadins are the Mahasarhghikas, the Ekavyavaharikas, the Lokot- taravadins, or the Kaukkutikas (K'uei-chi, Siddhi, 109).
1. Vasumitra, in his Treatise on the Seas, does not mention them. Vinitadeva, presenting his theories concerning the history of the Sarvastivadins, makes them the seventh Sarvastivadin school. Bhavya (the Sthavira theory) makes them a division of the Sarvastivadins, and (the Mahasarhghika theory) the third original school. According to Bhiksvagra, they are the fourth Mahasarhghika school.
64 2. The note by Kyokuga Saeki (edition of the Kosa, xix, foL Ma-b).
K'uei-chi, commentating on the Siddhi [iv. l. 35, p. 179 of the French translation], says, "Those who were called Vibhajyavadins are now called Prajnaptivadins. " [This should be understood: Paramartha, in his version of the Treatise of Vasumitra, has written "Vibhajyavadin," whereas] Vasumitra [in the version of Hsuan-tsang] says, "In the second century, a school called the Prajnaptivada came out of the Mahasarhghikas. " In connection with this, the commentator Fa-pao says, "According to these two translations, the Vibhaj-
65
yavadins make up only one school [with the Prajnaptivadins"]. In the Vibhasa,
p. 116c5, the Mahasarhghikas, etc. , are called Vibhajyavadins [that is to say: the
Vibhasa attributes to the Vibhajyavadins an opinion that we know to be the
opinion of the Mahasarhghikas, see Kosa, iii. 28]. Consequently the Arthapradtpa,
p. 48, says, "The Vibhajyavadins are either some divergent Mahayana masters, or
all the schools of the HInayana are called Vibhajyavadins: they are not a definite
school. Consequently, in the Mahayanasamgraha (Taisho 1593), the Vibhaj- 66
yavadins are explained as Mahisasakas; in the Vibhasa, as Sammltiyas. "
3. In many texts, the meaning of the word Vibhajyavadin is clearly defined. a. Bhavya: We call [the Sarvastivadins] by the name of Vibhajyavadin when
they distinguish {vibhaj) by saying, "Among these things, some exist, namely the former action whose result has not occurred; some do not exist, namely the former action whose result has been consumed, and future things. "
b. Kosa, v. 25-26: Those who admit the existence of the present and a part of the past (namely the aaion which has not produced its result) and the non- existence of the future and a part of the past (namely the aaion which has produced its result), are held to be Vibhajyavadins; they do not belong to the Sarvastivadin school.
c. P'u-kuang, p. 310b23 (on Kosa, v. 25-26): They say that there is no opinion which is completely correct; that some part exists, and some part does not exist
Poussin 39
? 40 Introduction
[or: in part true, in part false]: one should thus distinguish. Thus they are called Vibhajyavadins.
d. The Kasyaplyas (Vasumitra, thesis 1 and 2) hold a clearly Vibhajyavadin position: "The action whose result has matured does not exist; the action whose result has not matured exists. " Now Buddhaghosa (Kathdvatthu, i.
8) attributes to the Kassapikas, a branch of the Sarvastivadins, the opinion that one part of the past and future exists: this is the second Vibhajyavadin thesis of the summary of ViriTtadeva. Now the Theravadin, which should be Vibhajyavadin like the Buddha, denies and refutes this.
4. Elsewhere: One calls Vibhajyavadins those who, distinguishing, admit that the skandhas are real, and that the dyatanas and the dhdtus have nominal existence.
5. Vibhdsd, p. 571c24 and elsewhere, opposes the Vibhajyavadin and the Y uktavadin.
6. Vinltadeva attributes to the Vibhajyavadins the following thesis:
a. The pudgala exists "absolutely"; b. the past does not exist, with the exception of the cause the result of which has not ripened; the future does not exist, with the exception of the result; the present rigs mi mthunpa (? ) does not exist; c. dhanna does not become an "immediate cause"; d. rupa does not have a "parallel cause," as the Darstantikas claim (Kosa, ii. 52).
7. More notable is the note of Hsiian-tsang (Siddhi, 179) which associates the Vibhajyavadins and the Sthaviras with belief in bhavdngavijndna.
And also: pure mind, Siddhi, 109-111; persistence of a subtle mind in nirodhasamapatti (with the Darstantikas), 207; see also 770.
8. References to Kosa-Vibhdsd:
a. Sound is of retribution (with the Vatslputrlyas) (Kosa, i. 37-38a, Vibhdsd p. 6l2cl3, Siddhi, 190).
The body of arising (janmakdya) of the Buddha is "pure" (with the Mahasarhghikas) (Vibhdsd, p. 871c2, Siddhi, 769-770).
b. Sraddha, etc. , are pure (Kosa, ii. 9, Vibhdsd, p. 7c3).
Life is cittdnuvartin (Kosa, ii. 50, Vibhdsd, p. 770c6--refuted by Vasumitra). Consequently, there is a subtle mind in asamjnisamdpatti, and in niro-
dhasamapatti (Kosa, viii. 33, Vibhdsd, p. 772c21, p. 774al4).
c. Negation of antardbhava (Kosa, iii. 10, Vibhdsd, p. 356cl5, p. 700al5. From
whence the complicated explanation of the antardparinirvdyin, Kosa, iii. 12, Vibhdsd, p. 357b9).
Pratityasamutpdda is asamskrta, like the Path (Kosa, iii. 28, Vibhdsd, p. 116c5, p. 479--like the Mahasarhghikas and the Mahlsasakas).
? d. Greed, anger, false views are "action" (Vibhdsd, p. 587a9, Kosa, iv. 65: Darstantikas).
Definition of "good by nature" (d&jfidna), "through association" (as vijndna), "in origin" (as action of the body . . . ) (Kosa, iv. 8, ix, Vibhdsd, p. 741al5).
T he mind of the Bhagavat is always absorbed (Kosa, iv. 12, Vibhdsd, p. 4l0b26).
e. The thirst for non-existence is abandoned through bhdvand (Kosa, v. 10-11, Vibhdsd, p. 138c3).
On the viparydsas {Kosa v. 9, Vibhdsd, p. 536c9).
f. Definition of the Truths (Kosa, vi. 2, Vibhdsd, p. 397b4).
Comprehension of the Truths at once (Kosa, vi. 27, Vibhdsd, p. 532a).
The Arhat does not fall (Kosa, vi. 58, Vibhdsd, p. 312b9).
Forty one bodhipdksikas (Kosa, vi. 66, Vibhdsd, p. 499a. 4).
g. Rupa in Arupyadhato (Kosa, viii. 3, Vibhdsd, p. 432a22).
Only the First Dhyana has arigas (Vibhdsd, p. 813c28).
The Aryan of the fourth drupya obtains the quality of an Arhat without the
aid of the Path (Vibhdsd, p. 929bl4). (This is thesis 12 of the Mahlsasakas in the treatise of Vasumitra).
c. Yogacarins
Oryoga-dcdryas, as the Chinese reads; we also haveyogdcdracitta (Vydkhyd ii. 49, ad Kosa, ii. 23).
67
1. People who practice yoga or the contemplation oiyogins; (see Kosa, iv. 4,
note, and the Vibhdsd, passim) they seek nirodhasatya (p. 5 34a 19), practice
sunyatdsamddhi, p. 540cll), are disgusted with vedana (Rupadhatu) and samjnd
(Arupyadhatu) (p. 775b3; also p. 35b25; p. 529b4; p. 832a22). The Ratnardiisutra 6
(Siksdsamuccaya, 55) examines the obligations of the vaiydvrtyakara bhiksu, * the intendent and the minister of the monastery, with respect to the dranyaka, to the pindacdrika, to the contemplative or yogdcdrin bhiksu, to the student or bdhusrutye'bhiyukta, to the preacher, dharmakathika.
2. Devoted to yoga, to breathing exercises, to dhyana, etc. , the yogdcdrin becomes, as the Chinese say, a "master ofyoga," ayogdcdrya: they had theories on prdndyama, on sunyatdsamddhi. . . The Kosa, iv. 18-19, mentions a thesis of this school of meditators on rupa which arises through the power of absorption.
3. [This school of meditators became a philosophical school, the Yogacara school, when, under the influence of Maitreya-Asanga, it became attached to the older formula of the Daiabhilmaka\ "The threefold world is only mind. " One can indeed see the relationship between the theories of ecstasy and idealism, and we
Poussin 41
? 42 Introduction
can see how the practice of the "mindless absorption" can lead to the affirmation of a subtle mind . . . Asanga utilizes Darstantika-Sautrantika speculations. ]
Below are the references in the Kosa to the Yogacarins:
Explaining mixeddhydna (Kofsa, vi. 42) by perfuming, (Vibhdsd, p. 879c26, as do the Darstantikas).
Related to the Sautrantikas (Kosa, ii. 34, Vydkhyd: "the opinion of the Sautrantikas or the Yogacarins. ").
The Yogacaracitta admits that an agglomeration can be formed from a single mahdbhuta, as a piece of dry earth; from two, the same, but wet. . . (Kola, ii. 22, Vydkhyd, ii. 49).
In the yogdcdradarsana, there is a manodhdtu which is distinct from the six vijndnas (Vydkhyd, i. 40, ad i. 17; compare the lamraparnlyas).
(The Vijnanavadin denies that the eye sees, Kosa, i. 42).
The Yogacaracitta defines adhimukti (Kosa, ii. 24, Vydkhyd, ii. 51).
According to the Yogacarins, the mindless absorptions are endowed with
mind from the fact of the alayavijnana (Vydkhyd ad ii. 44). Yas'omitra speaks here of the school of Asanga; the same in Kosa, iii. 2; Vydkhyd, ad v. 8 (the 128 klesas of the Yogacarins).
(The "ancient masters" of the Kosa, ii. 44, should be the Darstantikas).
Elsewhere, the Vydkhyd explains the "ancient masters" of the Bhdsya as being "the Yogacarins" or "the Yogacarins, Asanga, etc. " (Vydkhydad iii. 15, iv. 75, vi. 4).
vii. The Sariputrdbhidharma.
This book, Taisho 1548, is divided into four parts: saprafnaka, aprasnaka, samprayukta-safhgraha (three titles which correspond to the first four sections of the Abhidharma according to the Dharmaguptas-Haimavata [J. Przyluski, Concile, 179, 353-4] and reminds us of the Dhdtukdya-Vibhanga-Dhdtukathd, above p. 27; and "succession" (karma or ntddnal).
This is, properly speaking, a sastra, without any appearance of a sutra, with its beginning phrase, "Thus have I heard . . . " It was compiled by Sariputra, either during the lifetime of the master (according to the Ta-chih-tu-lun) or after his Nirvana, to put an end to heresy, for some have "counterfeited the Dharma"
(dharmapratirupaka).
However this may be, it is a very extensive and old treatise, much in the style of the Pali Vibhanga.
The Ta-chih-tu lun establishes some relations between the Abhidharma of 69
Sariputra and the Vatslputrlyas. But I have not encountered, in the work of Sariputra, any mention of the pudgala in the Vatsiputrlya sense of the word.
? Kyokuga Saeki (Kosa, viii. 3) mentions the fact that the Sdriputrdbhidharma admits the existence of rupa and Arupyadhatu. See in fact p. 552a, at the end of
the chapter on the skandhas. This rupa is avijnapti. The book admits the avijnapti, which is a Sarvastivadin invention.
But it is not orthodox Sarvastivadin. It believes that anusaya is disassociated from the mind (p. 690; Kosa, v. 2). It does not contain anything on the existence of
70
the past and the future,
dhdtu, "which should be abandoned" (576c; Koia, vi. 78). Its system of pratyayas, very developed (p. 679b), and its list of the dhdtus (p. 575) have nothing Sarvastivadin about them.
We can get an idea of the style of the Sdriputrdbhidharma by comparing its description of rupaskandha (p. 543) with the Kosa, i. 20 and Vibhanga, 1 and following; its definition of dharmadhdtu (p. 535) with Vibhanga, 89; and its definition of nirodhasatva (p. 553) with Vibhanya, 103.
1. Dharmadhdtu.
The dharmadhdtu is first defined as identical to the dharmdyatana; then, as
made up of vedandskandha, samjndskandha, samskdraskandha, invisible and impalpable (anidarsana, apratigha) rupa, and the asamskrtas (compare Vibhanga, 86). A third definition enumerates, after vedana and samjnd, the series of samskdras associated with the mind (beginning with cetand and ending with klesdnufaya); the series of the samskdras disassociated from the mind {viprayukta, see p. 547b): jati, jard, marana . . . nirodhasamdpatti\ finally: pratisamkhydniro- dha, apratisamkhydnirodha, niyamadharmasthiti[ta], dkdsdyatana, vijndndyatana,
11
dkimcanydyatana, naivasamjndndsamjndyatana, that is to say the list of the
asamskrtas: "this is what is called the dharmadhdtu"
On the one hand, the viprayuktas are not those of the Sarvastivadins;
although there is some doubt with respect to the equivalents of the translators (Dharmagupta and Dharmayasas, 414 A. D. ), the ndmakdya . . . are missing.
On the other hand, the asamskrtas of Sariputra recall those of the Maha- samghikas and the Mahisasakas (Siddhi, p. 78).
62 alternative, because it is pleasing to people of the world. "
We can speak of a Darstantika-Sautrantika school: in looking at it more closely, the Vibhdsd assigns to its Darstantikas almost all of the theses that the Kosa assigns to the Sautrantikas.
Here are the more important disagreements between the Sarvastivadins and the Darstantikas-Sautrantikas.
1. The Abhidharmas of the Sarvastivadins are not authoritative {Kosa, i. 2, ii. l, villi).
2. The asamskrtas do not have any real existence (ii. 55).
3. The viprayuktas (ii. 35-36) do not have any real existence: negation of the prdptis, of the pvitendriya, etc.
4. The past and the future do not have any real existence (v. 25-26).
5. The existence of the past permits the Sarvastivadins to explain the play of causality; the prdptis serve the same function. Negating the past, the prdptis, etc. , the Darstantika-Sautrantika school admits a subtle mind, either of the btjas or of vdsand (perfuming), and thus takes into account the changes of the series (ii. 36, 50, iv. 79, ix ).
6. Extinction does not have a cause; things do not have any duration (sthiti): the ksana or moment, is of a size that tends to zero (iv. 2-3) (See Rocznik, vol. viii).
7. Notable divergence with respect to action: negation of the avijnapti (iv. 3), of bodily action (iv. 3), of the necessary character of retribution of an anantarya transgression (Vibhdsd, p. 359b20).
8. On the caittas and the bhautikas: opinions which depart from the Sarvastivadin system (ii. 23).
? 9. Explanation of the three rdsis (Kosa, iii. 44), which exist from hell to Bhavagra; beings having the dharmas of Nirvana; beings not having them; indeterminate beings {Vibhdsd, p. 930bl5; compare the Siddhi and its gotras).
10. The body of the Arhats is pure, being produced through "wisdom" (i. 4, Samghabhadra, p. 331b).
11. Simultaneity of the Buddha (iii. 95-96).
The references which follow, complete in the index of proper names (Darstantika-Sautrantika), are classified according to the material in the Kosa.
1. The Darstantika rejects certain sutras: how does he pretend to the name of Sautrantika? (Samghabhadra, p. 332a).
The vijndnas, including the manovijndna, have a special object {Kosa, ix, Vibhdsd, p. 449al6).
If the eye sees the visible {Kosa, i. 42, Vibhdsd, p. 6lbl9).
2. The Sthavira (=Snlata) and all the other Darstantika masters deny akasa (Samghabhadra, p. 347b).
Negation of prdpti, of apratisamkhyanirodha {Vibhdsd, p. 479al9, p. 796b6, p. 931b23).
The laksanas of "conditioned things"--Darstantikas, Vibhajyavadins, Sam- tanasabhagikas {Vibhdsd, p. 198al5 and foil. ).
Pratyayata is not real {Vibhdsd, p. 680b27).
There is no vipakahetu outside of the cetand, no vipdkaphala outside of the vedana (Vibhdsd, p. 96a26).
Rupa is not "a similar cause" of rupa--the opinion of the Darstantika according to the gloss of Kyokuga Saeki {Kosa, ii. 52), but, according to the Vibhdsd (p. 87c20), the opinion of the Bahirdesakas.
"Among the Sautrantikas, the Bhadanta Darstantika holds to the separate existence of vedana-sarhjnd-cetand', Buddhadeva adds sparsa and manasikdra: the other caittas are only citta\ the master Srllata holds that the asamskrtas and the viprayuktas have nominal existence" (Wassiliew, 281, 309, corrected).
Subtle mind in nirodhasamapatti and in asamjnisamdpatti (so too the Vibhajyavadins) {Kosa, ii. 44, viii. 33, Vibhdsd, p. 774al4, p. 772c21).
Negation of the reality of dreams {Vibhdsd, p. 193b5).
The caittas arise in succession, according to the Darstantikas and the same Bhadanta {Vibhdsd,p. 493c26, p. 745a7); the mind cannot be accompanied by
jnana or ajndna (p. 547).
Vitarka and vicdra in the Three Dhatus {Kosa, ii. 33, viii. 23, Vhibdsd, p. 269b9,
p. 744b9).
3. Antardbhava and nirmita (Vibhdsd, p. 700a 15).
Poussin 37
? 38 Introduction
Sparsa is not a thing in itself {Vibhdsd, p. I49a25).
4. Arising depends on hetupratyaya but not extinction; the Darstantikas as against the Abhidharmakas {Kofa, iv. 2-3; Vibhdsd,p. 105a27).
Negation of the dharmdyatanarupa (=avijnapti)\ Dharmatrata and the Dar- stantikas {Vibhdsd, p. 383bl6).
On the four and eight types of actions from the point of view of their determination, Darstantikas, or Sautrantikas according to Vydkhyd {Kosa, iv. 50-51; Vibhdsd, p. 593blO): all actions can be "reversed," aaion in antardbhava {Kosa, iii. 14), dnantaraya, aaion in Bhavagra, aaion in asamjnisamdpatti {Vibhdsd, p. 359b20, p. 773c29).
Whether abhidhyd, vydpdda, and mithyddrsti are aaions (opinion of the Darstantikas, Kosa, iv. 65, 78; of the Vibhajyavadinikaya, Vibhdsd, p. 587a9).
5. All the klesas are "bad" (Darstantikas, Vibhdsd, p. 259cll); contra, Kosa, v. 20-21).
Anusayana {Vibhdsd, p. 110a21; Kosa, v. 16).
In samvrtijndna, the prthagjana does not cut off the klefas (Darstantikas and the Bhadanta, Vibhdsd, p. 264bl9, p. 741c20).
The object of attachment and the pudgala are unreal, Darstantikas (compare the cittamdtravdda)', the objea of attachment and the pudgala are real, Vatsipu- triyas {Vibhdsd, p. 288bl5 and following).
Reincarnation solely by reason of desire and hatred {Vibhdsd, p. 309all)--in faa, by reason of any klesa.
On the time periods {Vibhdsd, p. 919bl2).
6-7. Definition of the Truths {Kosa, vi. 2; opinion of the Abhidharmikas, Darstantikas, Vibhajyavadins, Ghosaka, ParsVa . . . Vibhdsd, p. 397b4).
On ksdnti andjndna {Kosa, vii. 1,20,22; Darstantikas, the Bhadanta, Vibhdsd, p. 489bl6).
Purity of the body of the Arhat {Kofa, i. 4, iv. 4; Darstantikas, according to Samghabhadra, p. 331b25).
8. Doarine of dhydna (the Bhadanta, Darstantika-Sautrantika, Kosa, viii. 9). The samantakas are "good" (Darstantikas, Kosa, viii. 22, Vibhdsd, p 832a). Mixed dhydna {Ko/a, vi. 42, 58, vii. 23) explained by perfuming (Darstantikas
and Yogacarins, Vibhdsd, p. 879c26; compare Siddhi).
Falling away from asamjnisamdpatti (Darstantikas, Vibhdsd, p. 773c29. Nirmita is not real (Darstantikas and the Bhadanta, Vibhdsd, p. 700al5).
b. Vibhajyavadins.
They are clearly defined as "those who distinguish" and admit the existence of
? a certain kind of past and a certain kind of future (Kosa, v. 22, P'u-kuang quotes Kosa, v. 9, and Vinitadeva, Traits sur les Sectes).
However, the information that we possess on the Vibhajyavadins is confused: the Vibhajyavadins are the Mahasarhghikas, the Ekavyavaharikas, the Lokot- taravadins, or the Kaukkutikas (K'uei-chi, Siddhi, 109).
1. Vasumitra, in his Treatise on the Seas, does not mention them. Vinitadeva, presenting his theories concerning the history of the Sarvastivadins, makes them the seventh Sarvastivadin school. Bhavya (the Sthavira theory) makes them a division of the Sarvastivadins, and (the Mahasarhghika theory) the third original school. According to Bhiksvagra, they are the fourth Mahasarhghika school.
64 2. The note by Kyokuga Saeki (edition of the Kosa, xix, foL Ma-b).
K'uei-chi, commentating on the Siddhi [iv. l. 35, p. 179 of the French translation], says, "Those who were called Vibhajyavadins are now called Prajnaptivadins. " [This should be understood: Paramartha, in his version of the Treatise of Vasumitra, has written "Vibhajyavadin," whereas] Vasumitra [in the version of Hsuan-tsang] says, "In the second century, a school called the Prajnaptivada came out of the Mahasarhghikas. " In connection with this, the commentator Fa-pao says, "According to these two translations, the Vibhaj-
65
yavadins make up only one school [with the Prajnaptivadins"]. In the Vibhasa,
p. 116c5, the Mahasarhghikas, etc. , are called Vibhajyavadins [that is to say: the
Vibhasa attributes to the Vibhajyavadins an opinion that we know to be the
opinion of the Mahasarhghikas, see Kosa, iii. 28]. Consequently the Arthapradtpa,
p. 48, says, "The Vibhajyavadins are either some divergent Mahayana masters, or
all the schools of the HInayana are called Vibhajyavadins: they are not a definite
school. Consequently, in the Mahayanasamgraha (Taisho 1593), the Vibhaj- 66
yavadins are explained as Mahisasakas; in the Vibhasa, as Sammltiyas. "
3. In many texts, the meaning of the word Vibhajyavadin is clearly defined. a. Bhavya: We call [the Sarvastivadins] by the name of Vibhajyavadin when
they distinguish {vibhaj) by saying, "Among these things, some exist, namely the former action whose result has not occurred; some do not exist, namely the former action whose result has been consumed, and future things. "
b. Kosa, v. 25-26: Those who admit the existence of the present and a part of the past (namely the aaion which has not produced its result) and the non- existence of the future and a part of the past (namely the aaion which has produced its result), are held to be Vibhajyavadins; they do not belong to the Sarvastivadin school.
c. P'u-kuang, p. 310b23 (on Kosa, v. 25-26): They say that there is no opinion which is completely correct; that some part exists, and some part does not exist
Poussin 39
? 40 Introduction
[or: in part true, in part false]: one should thus distinguish. Thus they are called Vibhajyavadins.
d. The Kasyaplyas (Vasumitra, thesis 1 and 2) hold a clearly Vibhajyavadin position: "The action whose result has matured does not exist; the action whose result has not matured exists. " Now Buddhaghosa (Kathdvatthu, i.
8) attributes to the Kassapikas, a branch of the Sarvastivadins, the opinion that one part of the past and future exists: this is the second Vibhajyavadin thesis of the summary of ViriTtadeva. Now the Theravadin, which should be Vibhajyavadin like the Buddha, denies and refutes this.
4. Elsewhere: One calls Vibhajyavadins those who, distinguishing, admit that the skandhas are real, and that the dyatanas and the dhdtus have nominal existence.
5. Vibhdsd, p. 571c24 and elsewhere, opposes the Vibhajyavadin and the Y uktavadin.
6. Vinltadeva attributes to the Vibhajyavadins the following thesis:
a. The pudgala exists "absolutely"; b. the past does not exist, with the exception of the cause the result of which has not ripened; the future does not exist, with the exception of the result; the present rigs mi mthunpa (? ) does not exist; c. dhanna does not become an "immediate cause"; d. rupa does not have a "parallel cause," as the Darstantikas claim (Kosa, ii. 52).
7. More notable is the note of Hsiian-tsang (Siddhi, 179) which associates the Vibhajyavadins and the Sthaviras with belief in bhavdngavijndna.
And also: pure mind, Siddhi, 109-111; persistence of a subtle mind in nirodhasamapatti (with the Darstantikas), 207; see also 770.
8. References to Kosa-Vibhdsd:
a. Sound is of retribution (with the Vatslputrlyas) (Kosa, i. 37-38a, Vibhdsd p. 6l2cl3, Siddhi, 190).
The body of arising (janmakdya) of the Buddha is "pure" (with the Mahasarhghikas) (Vibhdsd, p. 871c2, Siddhi, 769-770).
b. Sraddha, etc. , are pure (Kosa, ii. 9, Vibhdsd, p. 7c3).
Life is cittdnuvartin (Kosa, ii. 50, Vibhdsd, p. 770c6--refuted by Vasumitra). Consequently, there is a subtle mind in asamjnisamdpatti, and in niro-
dhasamapatti (Kosa, viii. 33, Vibhdsd, p. 772c21, p. 774al4).
c. Negation of antardbhava (Kosa, iii. 10, Vibhdsd, p. 356cl5, p. 700al5. From
whence the complicated explanation of the antardparinirvdyin, Kosa, iii. 12, Vibhdsd, p. 357b9).
Pratityasamutpdda is asamskrta, like the Path (Kosa, iii. 28, Vibhdsd, p. 116c5, p. 479--like the Mahasarhghikas and the Mahlsasakas).
? d. Greed, anger, false views are "action" (Vibhdsd, p. 587a9, Kosa, iv. 65: Darstantikas).
Definition of "good by nature" (d&jfidna), "through association" (as vijndna), "in origin" (as action of the body . . . ) (Kosa, iv. 8, ix, Vibhdsd, p. 741al5).
T he mind of the Bhagavat is always absorbed (Kosa, iv. 12, Vibhdsd, p. 4l0b26).
e. The thirst for non-existence is abandoned through bhdvand (Kosa, v. 10-11, Vibhdsd, p. 138c3).
On the viparydsas {Kosa v. 9, Vibhdsd, p. 536c9).
f. Definition of the Truths (Kosa, vi. 2, Vibhdsd, p. 397b4).
Comprehension of the Truths at once (Kosa, vi. 27, Vibhdsd, p. 532a).
The Arhat does not fall (Kosa, vi. 58, Vibhdsd, p. 312b9).
Forty one bodhipdksikas (Kosa, vi. 66, Vibhdsd, p. 499a. 4).
g. Rupa in Arupyadhato (Kosa, viii. 3, Vibhdsd, p. 432a22).
Only the First Dhyana has arigas (Vibhdsd, p. 813c28).
The Aryan of the fourth drupya obtains the quality of an Arhat without the
aid of the Path (Vibhdsd, p. 929bl4). (This is thesis 12 of the Mahlsasakas in the treatise of Vasumitra).
c. Yogacarins
Oryoga-dcdryas, as the Chinese reads; we also haveyogdcdracitta (Vydkhyd ii. 49, ad Kosa, ii. 23).
67
1. People who practice yoga or the contemplation oiyogins; (see Kosa, iv. 4,
note, and the Vibhdsd, passim) they seek nirodhasatya (p. 5 34a 19), practice
sunyatdsamddhi, p. 540cll), are disgusted with vedana (Rupadhatu) and samjnd
(Arupyadhatu) (p. 775b3; also p. 35b25; p. 529b4; p. 832a22). The Ratnardiisutra 6
(Siksdsamuccaya, 55) examines the obligations of the vaiydvrtyakara bhiksu, * the intendent and the minister of the monastery, with respect to the dranyaka, to the pindacdrika, to the contemplative or yogdcdrin bhiksu, to the student or bdhusrutye'bhiyukta, to the preacher, dharmakathika.
2. Devoted to yoga, to breathing exercises, to dhyana, etc. , the yogdcdrin becomes, as the Chinese say, a "master ofyoga," ayogdcdrya: they had theories on prdndyama, on sunyatdsamddhi. . . The Kosa, iv. 18-19, mentions a thesis of this school of meditators on rupa which arises through the power of absorption.
3. [This school of meditators became a philosophical school, the Yogacara school, when, under the influence of Maitreya-Asanga, it became attached to the older formula of the Daiabhilmaka\ "The threefold world is only mind. " One can indeed see the relationship between the theories of ecstasy and idealism, and we
Poussin 41
? 42 Introduction
can see how the practice of the "mindless absorption" can lead to the affirmation of a subtle mind . . . Asanga utilizes Darstantika-Sautrantika speculations. ]
Below are the references in the Kosa to the Yogacarins:
Explaining mixeddhydna (Kofsa, vi. 42) by perfuming, (Vibhdsd, p. 879c26, as do the Darstantikas).
Related to the Sautrantikas (Kosa, ii. 34, Vydkhyd: "the opinion of the Sautrantikas or the Yogacarins. ").
The Yogacaracitta admits that an agglomeration can be formed from a single mahdbhuta, as a piece of dry earth; from two, the same, but wet. . . (Kola, ii. 22, Vydkhyd, ii. 49).
In the yogdcdradarsana, there is a manodhdtu which is distinct from the six vijndnas (Vydkhyd, i. 40, ad i. 17; compare the lamraparnlyas).
(The Vijnanavadin denies that the eye sees, Kosa, i. 42).
The Yogacaracitta defines adhimukti (Kosa, ii. 24, Vydkhyd, ii. 51).
According to the Yogacarins, the mindless absorptions are endowed with
mind from the fact of the alayavijnana (Vydkhyd ad ii. 44). Yas'omitra speaks here of the school of Asanga; the same in Kosa, iii. 2; Vydkhyd, ad v. 8 (the 128 klesas of the Yogacarins).
(The "ancient masters" of the Kosa, ii. 44, should be the Darstantikas).
Elsewhere, the Vydkhyd explains the "ancient masters" of the Bhdsya as being "the Yogacarins" or "the Yogacarins, Asanga, etc. " (Vydkhydad iii. 15, iv. 75, vi. 4).
vii. The Sariputrdbhidharma.
This book, Taisho 1548, is divided into four parts: saprafnaka, aprasnaka, samprayukta-safhgraha (three titles which correspond to the first four sections of the Abhidharma according to the Dharmaguptas-Haimavata [J. Przyluski, Concile, 179, 353-4] and reminds us of the Dhdtukdya-Vibhanga-Dhdtukathd, above p. 27; and "succession" (karma or ntddnal).
This is, properly speaking, a sastra, without any appearance of a sutra, with its beginning phrase, "Thus have I heard . . . " It was compiled by Sariputra, either during the lifetime of the master (according to the Ta-chih-tu-lun) or after his Nirvana, to put an end to heresy, for some have "counterfeited the Dharma"
(dharmapratirupaka).
However this may be, it is a very extensive and old treatise, much in the style of the Pali Vibhanga.
The Ta-chih-tu lun establishes some relations between the Abhidharma of 69
Sariputra and the Vatslputrlyas. But I have not encountered, in the work of Sariputra, any mention of the pudgala in the Vatsiputrlya sense of the word.
? Kyokuga Saeki (Kosa, viii. 3) mentions the fact that the Sdriputrdbhidharma admits the existence of rupa and Arupyadhatu. See in fact p. 552a, at the end of
the chapter on the skandhas. This rupa is avijnapti. The book admits the avijnapti, which is a Sarvastivadin invention.
But it is not orthodox Sarvastivadin. It believes that anusaya is disassociated from the mind (p. 690; Kosa, v. 2). It does not contain anything on the existence of
70
the past and the future,
dhdtu, "which should be abandoned" (576c; Koia, vi. 78). Its system of pratyayas, very developed (p. 679b), and its list of the dhdtus (p. 575) have nothing Sarvastivadin about them.
We can get an idea of the style of the Sdriputrdbhidharma by comparing its description of rupaskandha (p. 543) with the Kosa, i. 20 and Vibhanga, 1 and following; its definition of dharmadhdtu (p. 535) with Vibhanga, 89; and its definition of nirodhasatva (p. 553) with Vibhanya, 103.
1. Dharmadhdtu.
The dharmadhdtu is first defined as identical to the dharmdyatana; then, as
made up of vedandskandha, samjndskandha, samskdraskandha, invisible and impalpable (anidarsana, apratigha) rupa, and the asamskrtas (compare Vibhanga, 86). A third definition enumerates, after vedana and samjnd, the series of samskdras associated with the mind (beginning with cetand and ending with klesdnufaya); the series of the samskdras disassociated from the mind {viprayukta, see p. 547b): jati, jard, marana . . . nirodhasamdpatti\ finally: pratisamkhydniro- dha, apratisamkhydnirodha, niyamadharmasthiti[ta], dkdsdyatana, vijndndyatana,
11
dkimcanydyatana, naivasamjndndsamjndyatana, that is to say the list of the
asamskrtas: "this is what is called the dharmadhdtu"
On the one hand, the viprayuktas are not those of the Sarvastivadins;
although there is some doubt with respect to the equivalents of the translators (Dharmagupta and Dharmayasas, 414 A. D. ), the ndmakdya . . . are missing.
On the other hand, the asamskrtas of Sariputra recall those of the Maha- samghikas and the Mahisasakas (Siddhi, p. 78).
