What are the six
cetandkdyas?
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Ad iv.
79d, the number of the organs in the first Dvipas.
91. How is a possessor of djnendriya,--which means a Saiksa,--necessarily in possession of the organs of pleasure and satisfaction? He can in fact be found in the heaven of the Fourth Dhyana or in Arupyadhatu.
An Aryan necessarily obtains the organ of satisfaction when he is detached from Kamadhatu; he necessarily obtains the organ of pleasure when he is detached from the Second Dhyana; even when he transmigrates (bhumisamcdra), he does not lose the good (fubha) that he has obtained (according to iv. 40); he loses the good obtained (iv. 40), but this is in order to obtain the same type of good of a superior quality.
92. But can he be without sex? This is a difficulty, for we have seen (p. 154) that beings without sex cannot obtain either the discipline, nor a result, nor detachment.
According to one opinion, the person who has obtained the discipline can obtain a result; now this person preserves the discipline even though he loses his sex, for the Abhidharma specifies that he loses the discipline by becoming an androgyne (iv. 38c) and it does not specify that he loses it by losing his sex. One can again envision gradual death: a person who has practiced the nirvedhabhagiyas (vi. 17) could, after the loss of the sexual organ, see the Truths at the moment of his death.
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Second opinion. The possessor of djnasydmmdriya is never without sex. But he does not possess the female organ when he is a male, and she does not possess the male organ when she is a female. Thus one cannot say that one necessarily possesses the one or the other,
93. See i. 48c
94. On the meaning of this term, see below page 187.
95. According to Samghabhadra {TD 29, p. 799a24-29): Among the rupas "susceptible of resistance" (sapratigha), the most subtle part, which is not susceptible of being divided again, is called paramdnw, that is to say: the paramdnu is not susceptible of being divided into many parts by another rupa, or by the mind. This is what is called the smallest rupa; as it has no parts, it is called the "smallest. " In the same way a ksana is called the smallest amount of time and cannot be divided in bsM-ksanas (iii. 86).
An agglomeration of these anu, which is not susceptible of disaggregation, is called samghdtdnu.
In Kamadhatu, a minimum of eight things {dravya) arise together in order to constitute a samghdtdnu which is not sound, nor an organ. What are these things? Four mahabhutas and four updddyas, namely, rupa, rasa, gandha, and sprastavya.
96. The molecules into which the organ of touch, the organ of sight, etc. , enter, are not the "atoms" which are mentioned i. 44a-b.
97. Vasubandhu follows Dharmottara, Abhidharmahrdaya, TD 28, p. 811b5, Upasanta, Abhi- dharmahrdaya, TD 28, p. 837cl5, and Dharmatrata, Abhidharmahrdaya, TD 28, p. 882b4: "The atoms which reside in four organs are of ten types; in the organ of touch, of nine types; elsewhere, of eight types, when there is smell (that is to say: in Kamadhatu). " Upasanta: " . . . external, of eight types: in a stage where there is smell. "
An analogous doctrine is the Abhidhamma of Buddhaghosa {AtthasMini, 634) and the Compendium (p. 164). See below i. 13, 43c and Th. Stcherbatiski, The Soul Theory of the Buddhists, p. 953.
98. One molecule of sound produced by the hands is made up of the four primary elements, the four derived matters, sound, and the organ of touch: or of ten substances; produced by the tongue, eleven substances, with the addition of the organ of taste whose invisible atoms are arranged over the tongue (Note of de La Vallee Poussin).
99. See J. Bloch, Formation de la langue marathe, p. 42: sinka (sikya), "a cord to suspend objects. "
100. Elemental water (abdhdtu) exists in wood (ddru): it is elemental water which holds things together (samgraha) and which prevents them from dispersing. Elemental fire {tejas) matures ipakti) and rots wood. And it is by elemental wind that wood moves {vyuhana, prasarpana). Elemental earth exists within water, since water supports {dhrti) ships, etc. See L12c-d, Vydkhyd, p. 34.
101. Fire creates by reason of its heat, and so contains elemental water; water becomes solid by cold, and so contains elemental earth; solid bodies, rubbed one against the other, become hot; thus they contain elemental fire, etc
102. One the meaning of dhdtu, i. 20.
103. A presence which results from the definition, "The molucule includes eight substances. " 104. See also i. l3c-d.
105. Blue is a dravya.
? 106. RUpa possesses the characteristic of "resistance" {rupyate) which is common to color and shape, to blue, etc.
107. We have seen (1. 13) that an atom or monad never exists in an isolated state. The Japanese editor quotes on this point the six chapter Commentary of Hui-hui. Pelliot discovered this quotation in T'ao 83. 5, for. 414 (=vol. 83, p. 414 recto b of the Zoku zokyo), where it is accompanied by a gloss that justifies the number of 1,379 atoms in one molecule of a visible thing, etc
Here, barring error, is the meaning of this gloss:
An atom never exists in an isloated state. We have, at a minimum, groups--or molecules--of seven atoms: four faces, top and bottom: six sides; plus the center; thus seven. A molecule of derived matter {mahdbhutdny updddya rilpam, bhautikarh rupam, for example a molecule of "visible matter" (rupa) or of smell (gandha), consists of seven atoms of visible matter and of smell.
Each of these seven atoms is supported by complexes of seven atoms, seven atoms having for their natures the four primary elements, seven atoms where the four great elements are present. Each of these seven atoms included four atoms, atoms of emrth, water, fire, and wind: the
atoms of earth includes seven atoms of earth, etc
Thus we have (1) seven atoms of earth, water, fire, and wind,--in all twenty-eight atoms,--
which constitute an atom of four-primary-elements.
(2) An atom of four-primary-elements does not exist in an isolated state: seven are grouped
together (7 x 28 = 196 atoms) in order to support one atom of derived matter.
(3) The atoms of derived matter, with its supports, atoms of four-primary-elements (1 x 197 = 197 atoms), form a group with six other similar atoms: each atom of derived matter is thus
made up of 1,379 atoms (7 x 197).
(But all derived matter possesses visiblity, smell, taste, and tangibility. Thus this number
should be multiplied by four in order to obtain the smallest part of matter existing in an isolated state. )
108. Citta = manas = Vijnana; caitta = caitasa = caitasika = cittasamprayukta.
109. A. Theory of caittas according to Vasubandhu, and according to the Sautrantikas. B. Prakaranapdda and Dhdtukdya.
C The Abhidhamma.
A. The commentary of the Vijfktptimdtrasdstra says that the Sautrantikas have two systems. One, the Darstantikas, maintain that only the mind exists, that mental states do not exist, in agreement with Buddhadeva (see i. 35 note); others admit the existence of mental states and are divided into many opinions: that there are three mental states: vedand, sarhjnd, cetand\ that there are four (with the addition of sparsa)y ten (the ten mahdbhumikas), fourteen (with the addition of lobha, dvesa, moha, mdna)\ furthermore certain Sautrantikas admit all the mental states of the Sarvastivadins. (The references of Wassilief, p. 309, differ; read "the Bhadanta Sautrantika" instead of Bhattopama).
See ii. 26c-d; iii. 32a-b.
Vasubandhu presents his doctrine of the mental states in his Pancaskandhaprakarana, TD 31,
p. 848c3-9: "What are the caittas? The dharmas associated {samprayukta) with the mind, namely
(1) five universals {sarvaga): spars'a, manaskdra, vedand, samjnd, and cetand; (2) five particulars {pratinryatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd; (3) eleven good: sraddhd, hri, apatrdpya, alobha kusalamula, advesa kusalamula, amoha kusalamula, virya, prairabdhi, apramdda, upeksd, and ahimsd\ (4) six defilements {klesa): rdga, pratigha, mdna, avidyd, drsti, and vicikitsd; (5) the others (Jesa) are upaklesa: krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, mdyd, fdthya, mada, vihimsd, dhrikya, anapatrdpya, stydna, auddhatya, dSraddhya, kausidya,
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apramdda, musitasmrtita, viksepa, and asamprajanya\ (6) four, of unstable charaaer {gzhan du yan'gyur ba): kaukrtya, middha, vitarka, and vicdra. "
B. According to the Prakaranapdda (TD 26, p. 692b20):
There are five dharmas: 1. rupa, 2. citta, 3. caittadharma, 4. cittaviprayuktasamskdra, 5. asamskrta . . . What is citta? Citta is manas, vijridna, that is to say the six categories of Vijnana, consciousness of sight, etc. What are the caittas? All the dharmas associated with the mind What
are these dharmas} They are vedand, samjnd, cetand, spar? a, manasikdra, chanda, adhimukti, smrti, samddhi, prajnd, fraddhd, virya, vitarka, vicdra, pramdda, apramdda, kuUlamula, akusalamula, avyakrtamula, all the samyojanas, anusayas, upakle/as, paryavasthdnas (v. 47), all knowledge (Jnana, vii. l), all opinion (drsti), all comprehension (abhisamaya, vi. 27); furthermore
all dharmas of this type, associated with the mind, are caitta.
Later on (p. 698b28; see also Dhdtukdya, TD 26, p. 6l4bl0): "There are 18 dhdtus, 12
dyatanas, 5 skandhas, 5 updddnaskandhas, 6 dhdtus, 10 mahdbhumikas, 10 kusalamahdbhumikas, 10 klesmahdbhumikas, 10 parittaklesabhumikas, 5 klesas, 5 samsparsas, 5 drstis, 5 indriyas, 5 dharmas, 6 vijndnakdyas, 6 sparsakdyas, 6 vedandkdyas, 6 samjndkdyas, 6 cetandkdyas, 6 trsndkdyas. What are the 18 dhdtus} . . . What are the six dhdtus} The primary element of earth
. . . (Kosa, i. 28). What are the ten mahdbhumikas? Vedand . . . prajnd. What are the ten kus'alamahdbhumikas? Sraddhd, virya, hri, apatrapd, alobha, advesa, prasrabdhi, upeksd, apramdda, ahimsd. What are the ten klesamahdbhumikas? Ahdddhya . . . pramdda (list quoted above
ii. 26a-c). What are the ten parittaklesabhumikas? Krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, sdfhya, mdyd, mada, vihimsd. What are the five klesas? Kdmardga, rUpardga, drupyardga, pratigha, vicikitsd (v. l). What are the five drstis? Satkdyadrsti, antagrdhadrsti, mithyddrsti, drstipardmarsa, sUavratapardmarU (v. 3)What are the five samspars'as? Prati-
ghasamsparia, adhivacanasamsparsa, vidydsamsparia, avidydsamparsa, naivavidydndvidyasam- parsa (iii. 30c-31a). What are the five indriyas? Sukhendriya, duhkhendriya, saumanasyendriya, daurmanasyendriya, upeksendriya (ii. 7). What are the five dharmas? Vitarka, vicdra, Vijnana, dhrikya, anapatrdpya. (In the Kosa, ii. 27, vitarka and vicdra are classified as anryata; ii. 26d, dhrikya and anapatrdpya are classified as akusalamahdbhumika, a category conceived later, see iii. 32a-b;
the Vijnana refered to here in the Prakarana and the Dhdtukdya, without doubt refers to the six vijndnakdyas. )What are the six vijndnakdyas? Caksurvijndna . . . manovijfidna. What are the six samparsakdyas? Caksuhsamsparsa. . . manahsamsparsa (iii. 30b). What are the six vedandkdyas? Caksuhsamsparsajavedand. . . (iii. 32a). What are the six samjndkdyas? Caksuhsamsparsajasamjnd . . .
What are the six cetandkdyas? Caksuhsamsparsajacetand . . . What are the six trsndkdyas? Caksuhsamspars'ajatrsnd. . . The Dhdtukdya proceeds by explaining the mahdbhumikas: "What is vedand}" (See ii. 24, note 111B).
C. Kathdvatthu, vii. 2-3, the Rajagirikas and the Siddhatthikas deny the samprayoga of the dharmas, and deny the existences of the caitasikas; ix. 8, the Uttarapathakas make a mahdbhumika of vitarka (the technical term is missing). Visuddhimagga, xiv. Abhidhammasamgaha, ii. In Compendium, p. 237, S. Z. Aung and C. A. F. Rhys Davids have some interesting observations on the development of the doctrine of the cetasikas.
110. According to the Vibhdsd TD 27, p. 80b8, quoted by the Japanese editor: What is the meaning of the expression mahdbhumikadharma}
a. The mind is great; these ten dharmas are its bhUmi, the locus of the origin of the mind; being the bhumi of the "great," they are called mahdbhumi. Being mahdbhumi and dharmas, they are mahdbhumikadharmas.
b. Some say: The mind is great, due to the superiority of its nature and its activity; it is great and it is bhumi, and it is called mahdbhumi, because it is the locus which serves as the support of the caittas. Because one encounters the ten dharmas, vedand, etc. , throughout the mahdbhumi, they are called the mahdbhumikadharmas.
c. Some say: The ten dharmas, vedand, etc. , are found everywhere with the mind, and so are
? called "great;" the mind, being their bh&mi, is called mahdbhumi; vedana, etc. , being inherent in the mahdbhumi, are called mahdbhilmikadharmas.
Vasubandhu reproduces the third etymology.
We shall see (iii. 32a-b) that Srilabha does not admit this definition of the term mahdbhumika.
111. A. Hsuan-tsang corrects: Vedana, samjrid, cetand, sparsa, chandra, prajnd, smrti, manaskdra, adhimukti, and samddhi.
The order of the Abhidharma {Prakaranapdda, Dhdtukdya) is: adhimukti, smrti, samddhi, and prajnd. Vasubandhu (^Pancaskandhaka) distinguishes five universals {sarvaga)'. spar/a, manaskdra, vedana, samjnd, and cetand, and five particulars {pratiniyatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd.
The order of Mahdvyutpatti 104 (which reads adhimoksa) differs from other sources.
B. The Dhdtukdya (TD 26, p. 6l4c22) gives some definitions which are completely in the style of the Abhidharmma. For example, samddhi is defined: "The sthiti of the mind, samsthiti (teng-chu ^pQi )>> abhisphiti (hsien-chu ^ ^ ), upasthiti (chin-chu j/? tl: )>> aviksepa (pu- luan ^j? L)>> aghappana (pu-san ^fS( ), Mahdvyutpatti, 245. 226) samdhdrana (Pshe- ch'ih JH^p ), famatha, samddhi, and cittasyaikdgratd, is what is called samddhi" {Vibhanga, p. 217, Dhammasamgani, 11).
In the same way vedana is vedana, samvedand, pratisamvedand, vedita, that which feels, that which is included within vedana. Smrti is smrti, anusmrti, pratismrti, smarana, asampramosatd . . . cetaso'bhildpa.
112. The word kila shows that the author is presenting the opinion of the School. He explains his own doctrine in the Pancaskandhaka (Vydkhyd).
113. Compare Atthasdlini, 329: kattukamyatd. According to the Pancaskandhaka: abhiprete vastuny abhildsah. (See ii. 55c-d, iii. l, where chanda is defined as andgate prdrthand).
114. Pancaskandhaka: upapariksye vastuni pravicayo yogdyogavihito'nyathd ca.
115. Pancaskandhaka: samstute vastuny asampramosah / cetaso' bhilapanatd. See i. 33. 116. On dbhoga, S. Levi ad Sutrdlamkdra, i. 16, and Museon, 1914.
117. This term presents a difficulty. Vydkhyd: adhimuktis taddlambanasya gunato'vadhdrandda (-nam? ) rucir iti anye /' yathdniscayam dharanetiyogdcdracittdh: "Adhimukti is the consideration of the objea from the point of view of its qualities; according to others, complaisance; according
to the Ascetics (the Yogacarins), the contemplation of the objea in conformity with the decision taken. " (This last point is explained ad ii. 72, adhimuktimanaskdra).
According to the the Pancaskandhaka, adhimoksa is niscite vastuny avadhdranam.
See the Prakaranapdda, TD 26, p. 693al7.
Paramartha translates: "Adhimukti (hsiang liao $3 T ) is a dharma which makes the mind
lively {ming liao Ej ~J , papu) with respea to the charaaeristic of the objea. " This is a gloss, not a translation.
Hsiian-tsang translates: "Adhimukti, that is nengyu chingyin-k'o t H K ^ f P "I. " We can translate: "that which makes a sign of approbation with respea to the objea. " The expression^ (=mudrd) k'o (possible) is mentioned by Rosenberg in many word lists. A. Waley, who has consulted the Japanese glosses, translates: "the sign of approval given to a disciple who has understood what has been taught him. " We would thus have k'o = k'o-i = "this is allowable"(A. Debesse). Adhimukti is the approbation of the objea, the dharma by reason of which one grasps the objea under consideration; it marks the first stage of the aa of attention. See the note of Shwe Zan Aung, Compendium, p. 17 and 241, on adhimokkha: " . . . the settled state of a mind . . . ; it is deciding to attend to this, not that irrespective of more complicated prodedure as to what 'this' or 'that' appears to be. "
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Samghabhadra (TD 29, p. 384b9): Approbation (ym-k'o) with respect to an object is called adhimukti. According to other masters, adhi signifies "superiority, sovereignty;" mukti siginifies vimoksa. Adhimukti is a dharma by virtue of which the mind exercises its sovereignty over an object without any obstacle; like adhiiila. Adhimukti is a separate object, for the Sutra says: "The mind, by reason of adhimukti, approves of (ym-k'o) the object. " When the mental states arise, all approve (yin) the object:; as a consequence adhimukti is a mahdbhumika. Nevertheless the Sthavira says: "It is not proven that adhimukti is a separate thing, for we see that its characteristic is not distinguished from that of knowledge (jfidna): the characteristic of adhimukti is that the mind is determined (niicita) with respect to its object. But this is not different from the characteristic of knowledge (jfidna). Consequently adhimukti is not a separate thing. " This is not correct, for approbation (yin-k'o) brings about determination.
Some say: "Adhimukti is determination (avadhdrana, niicaya). " This is to give the cause of determination (namely adhimukti) the name of its effect. If this is the case, then adhimukti and determination would not be simultaneous. No: for these two mutually condition one another: by reason of discernment (pratisamkhyd) there arise approbation, and by reason of approbation there arises determination (ni/caya). There is no contradition: thus there is no obstacle to their being simultaneous. If all thought include these two, then all the categories of mind will be approbation and determination. This objection is worthless, for it happens that their activity is damaged when they are dominated by dharmas: even if there is approbation (yin) and determination, they are small and recognized only with difficulty.
118. Pancaskandhaka: upapariksye vastuni cittasyaikdgratd.
119. According to the Vibhdsd, TD 27, p. 220b2, and the Prakarana: iraddhd, virya, hri, apatrapd, alobha, advesa, prairabdhi, upeksd, apramdda, avihimsd. The Mahdvyutpatti (104) lists the third root (amoha) and places virya after the roots. The Pancaskandhaka also lists the third root and has the same order as the Mahdvyutpatti with the exception that it places apramdda before upeksd.
120. In other words, sraddhd is the dharma by which (yadyogdt) the mind, troubled by the kief as and the upaklesas, becomes clear, as troubled water becomes clear by the presence of a gem which purifies water (udakaprasddakamani). Same example in Atthasdliniy 304.
121. Explanation adopted by Vasubandhu in the Pancaskandhaka.
122. Bhdvand signifies "taking possession," "frequentation" (pratilambha, nisevana) according to
vii. 27.
123. The Mahasamghikas. Diligence holds the mind safe from the dharmas of defilement
(sdmklefika).
Y2A. The Abhidhamma distinguishes passaddhi and lahutd (Dhammasamgani, 40-43) which the
Abhidharma appears to identify. Prairabdhi in the dhydnas is analyzed viii. 9.
125. According to the Japanese editor. Pancaskandhaka: "Prairabdhi is an attitude of the mind
and body, a dharma opposed to dausthulya" (S. Levi, SUtrdlamkdra, vi. 2, Wogihara, p. 29).
126. Prasrabdhisambodhyanga is twofold, cittaprairabdhi and kdyaprairabdhi (Prakaranapdda, TD 26, p. 700al6). Samyuktdgama, TD 2, p. 191c5: . . . tatra ydpi kdyaprairabdhis tad api prairabdhisambodhyangam abhijndyai sambodhaye nirvdndya samvartate /ydpi cittaprairabdhis tad api samhodhyangam. . . A shorter recension in Samyutta, v. 111. In the presence of this text,
say the Sautrantikas, how can you define prairabdhi as solely "an attitude of the mind? "
127. Compare Samyutta, v. 108.
128. The Blessed One said that the nine dghdtavastus (Anguttara, iv. 408) are vydpddanivarana.
? 129. When the Path is made up of three elements, filaskandha, samddhiskandha, and prajndskandha, resolution and effort are placed within the prajndskandha with Seeing which, alone, is prajnd by its nature. We read in the Prajndskandhanirde/a: prajHdskandhah katamah / samyagdrspih samyaksamkalpah samyagvydydmah.
130. This samskdropeksa is to be distinguished from vedanopeksa (i. 14, ii. 8c-d) and from apramdnopeksa (viii. 29). The Atthasdlini (397) lists ten upeksas: here we have a definition of jhdnupekkhd:majjhattalakkhannndandbhogarasdavydpdrapaccupapphdnd. . . (p. 174. 2).
131. Literally: There are some things difficult to know that one can know. But it is quite difficult to know (or to admit) that there is no contradiction (opposition, impossibility of coexistence) between contradictory dharmas: asti hi ndma durjndnam apt jrlayate / idam tu khalu atidurjridnam yad virodho 'py avirodhah.
132. According to Hsiian-tsang and the glosses of the Japenese editor:
The Vaibhasikas. What contradiction is there in that attention is flexion of the mind, and that
indifference is non-flexion of the mind? In fact, we consider attention and indifference to be distinct dharmas.
The Sautrantikas. Then attention and indifference will not have the same object; or rather one should admit that all mental states (greed, hatred, etc) are associated
We encounter other dharmas (vitarka, vicdra) which present the same characteristics of opposition . . .
133. The Pancaskandhaka places amoha among the kuialamahdbhUmikas (by the fact that prajfid can be "erroneous"). Alobha is the opposite of lobha, udvega and an-updddna (? ).
91. How is a possessor of djnendriya,--which means a Saiksa,--necessarily in possession of the organs of pleasure and satisfaction? He can in fact be found in the heaven of the Fourth Dhyana or in Arupyadhatu.
An Aryan necessarily obtains the organ of satisfaction when he is detached from Kamadhatu; he necessarily obtains the organ of pleasure when he is detached from the Second Dhyana; even when he transmigrates (bhumisamcdra), he does not lose the good (fubha) that he has obtained (according to iv. 40); he loses the good obtained (iv. 40), but this is in order to obtain the same type of good of a superior quality.
92. But can he be without sex? This is a difficulty, for we have seen (p. 154) that beings without sex cannot obtain either the discipline, nor a result, nor detachment.
According to one opinion, the person who has obtained the discipline can obtain a result; now this person preserves the discipline even though he loses his sex, for the Abhidharma specifies that he loses the discipline by becoming an androgyne (iv. 38c) and it does not specify that he loses it by losing his sex. One can again envision gradual death: a person who has practiced the nirvedhabhagiyas (vi. 17) could, after the loss of the sexual organ, see the Truths at the moment of his death.
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Second opinion. The possessor of djnasydmmdriya is never without sex. But he does not possess the female organ when he is a male, and she does not possess the male organ when she is a female. Thus one cannot say that one necessarily possesses the one or the other,
93. See i. 48c
94. On the meaning of this term, see below page 187.
95. According to Samghabhadra {TD 29, p. 799a24-29): Among the rupas "susceptible of resistance" (sapratigha), the most subtle part, which is not susceptible of being divided again, is called paramdnw, that is to say: the paramdnu is not susceptible of being divided into many parts by another rupa, or by the mind. This is what is called the smallest rupa; as it has no parts, it is called the "smallest. " In the same way a ksana is called the smallest amount of time and cannot be divided in bsM-ksanas (iii. 86).
An agglomeration of these anu, which is not susceptible of disaggregation, is called samghdtdnu.
In Kamadhatu, a minimum of eight things {dravya) arise together in order to constitute a samghdtdnu which is not sound, nor an organ. What are these things? Four mahabhutas and four updddyas, namely, rupa, rasa, gandha, and sprastavya.
96. The molecules into which the organ of touch, the organ of sight, etc. , enter, are not the "atoms" which are mentioned i. 44a-b.
97. Vasubandhu follows Dharmottara, Abhidharmahrdaya, TD 28, p. 811b5, Upasanta, Abhi- dharmahrdaya, TD 28, p. 837cl5, and Dharmatrata, Abhidharmahrdaya, TD 28, p. 882b4: "The atoms which reside in four organs are of ten types; in the organ of touch, of nine types; elsewhere, of eight types, when there is smell (that is to say: in Kamadhatu). " Upasanta: " . . . external, of eight types: in a stage where there is smell. "
An analogous doctrine is the Abhidhamma of Buddhaghosa {AtthasMini, 634) and the Compendium (p. 164). See below i. 13, 43c and Th. Stcherbatiski, The Soul Theory of the Buddhists, p. 953.
98. One molecule of sound produced by the hands is made up of the four primary elements, the four derived matters, sound, and the organ of touch: or of ten substances; produced by the tongue, eleven substances, with the addition of the organ of taste whose invisible atoms are arranged over the tongue (Note of de La Vallee Poussin).
99. See J. Bloch, Formation de la langue marathe, p. 42: sinka (sikya), "a cord to suspend objects. "
100. Elemental water (abdhdtu) exists in wood (ddru): it is elemental water which holds things together (samgraha) and which prevents them from dispersing. Elemental fire {tejas) matures ipakti) and rots wood. And it is by elemental wind that wood moves {vyuhana, prasarpana). Elemental earth exists within water, since water supports {dhrti) ships, etc. See L12c-d, Vydkhyd, p. 34.
101. Fire creates by reason of its heat, and so contains elemental water; water becomes solid by cold, and so contains elemental earth; solid bodies, rubbed one against the other, become hot; thus they contain elemental fire, etc
102. One the meaning of dhdtu, i. 20.
103. A presence which results from the definition, "The molucule includes eight substances. " 104. See also i. l3c-d.
105. Blue is a dravya.
? 106. RUpa possesses the characteristic of "resistance" {rupyate) which is common to color and shape, to blue, etc.
107. We have seen (1. 13) that an atom or monad never exists in an isolated state. The Japanese editor quotes on this point the six chapter Commentary of Hui-hui. Pelliot discovered this quotation in T'ao 83. 5, for. 414 (=vol. 83, p. 414 recto b of the Zoku zokyo), where it is accompanied by a gloss that justifies the number of 1,379 atoms in one molecule of a visible thing, etc
Here, barring error, is the meaning of this gloss:
An atom never exists in an isloated state. We have, at a minimum, groups--or molecules--of seven atoms: four faces, top and bottom: six sides; plus the center; thus seven. A molecule of derived matter {mahdbhutdny updddya rilpam, bhautikarh rupam, for example a molecule of "visible matter" (rupa) or of smell (gandha), consists of seven atoms of visible matter and of smell.
Each of these seven atoms is supported by complexes of seven atoms, seven atoms having for their natures the four primary elements, seven atoms where the four great elements are present. Each of these seven atoms included four atoms, atoms of emrth, water, fire, and wind: the
atoms of earth includes seven atoms of earth, etc
Thus we have (1) seven atoms of earth, water, fire, and wind,--in all twenty-eight atoms,--
which constitute an atom of four-primary-elements.
(2) An atom of four-primary-elements does not exist in an isolated state: seven are grouped
together (7 x 28 = 196 atoms) in order to support one atom of derived matter.
(3) The atoms of derived matter, with its supports, atoms of four-primary-elements (1 x 197 = 197 atoms), form a group with six other similar atoms: each atom of derived matter is thus
made up of 1,379 atoms (7 x 197).
(But all derived matter possesses visiblity, smell, taste, and tangibility. Thus this number
should be multiplied by four in order to obtain the smallest part of matter existing in an isolated state. )
108. Citta = manas = Vijnana; caitta = caitasa = caitasika = cittasamprayukta.
109. A. Theory of caittas according to Vasubandhu, and according to the Sautrantikas. B. Prakaranapdda and Dhdtukdya.
C The Abhidhamma.
A. The commentary of the Vijfktptimdtrasdstra says that the Sautrantikas have two systems. One, the Darstantikas, maintain that only the mind exists, that mental states do not exist, in agreement with Buddhadeva (see i. 35 note); others admit the existence of mental states and are divided into many opinions: that there are three mental states: vedand, sarhjnd, cetand\ that there are four (with the addition of sparsa)y ten (the ten mahdbhumikas), fourteen (with the addition of lobha, dvesa, moha, mdna)\ furthermore certain Sautrantikas admit all the mental states of the Sarvastivadins. (The references of Wassilief, p. 309, differ; read "the Bhadanta Sautrantika" instead of Bhattopama).
See ii. 26c-d; iii. 32a-b.
Vasubandhu presents his doctrine of the mental states in his Pancaskandhaprakarana, TD 31,
p. 848c3-9: "What are the caittas? The dharmas associated {samprayukta) with the mind, namely
(1) five universals {sarvaga): spars'a, manaskdra, vedand, samjnd, and cetand; (2) five particulars {pratinryatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd; (3) eleven good: sraddhd, hri, apatrdpya, alobha kusalamula, advesa kusalamula, amoha kusalamula, virya, prairabdhi, apramdda, upeksd, and ahimsd\ (4) six defilements {klesa): rdga, pratigha, mdna, avidyd, drsti, and vicikitsd; (5) the others (Jesa) are upaklesa: krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, mdyd, fdthya, mada, vihimsd, dhrikya, anapatrdpya, stydna, auddhatya, dSraddhya, kausidya,
Footnotes 333
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apramdda, musitasmrtita, viksepa, and asamprajanya\ (6) four, of unstable charaaer {gzhan du yan'gyur ba): kaukrtya, middha, vitarka, and vicdra. "
B. According to the Prakaranapdda (TD 26, p. 692b20):
There are five dharmas: 1. rupa, 2. citta, 3. caittadharma, 4. cittaviprayuktasamskdra, 5. asamskrta . . . What is citta? Citta is manas, vijridna, that is to say the six categories of Vijnana, consciousness of sight, etc. What are the caittas? All the dharmas associated with the mind What
are these dharmas} They are vedand, samjnd, cetand, spar? a, manasikdra, chanda, adhimukti, smrti, samddhi, prajnd, fraddhd, virya, vitarka, vicdra, pramdda, apramdda, kuUlamula, akusalamula, avyakrtamula, all the samyojanas, anusayas, upakle/as, paryavasthdnas (v. 47), all knowledge (Jnana, vii. l), all opinion (drsti), all comprehension (abhisamaya, vi. 27); furthermore
all dharmas of this type, associated with the mind, are caitta.
Later on (p. 698b28; see also Dhdtukdya, TD 26, p. 6l4bl0): "There are 18 dhdtus, 12
dyatanas, 5 skandhas, 5 updddnaskandhas, 6 dhdtus, 10 mahdbhumikas, 10 kusalamahdbhumikas, 10 klesmahdbhumikas, 10 parittaklesabhumikas, 5 klesas, 5 samsparsas, 5 drstis, 5 indriyas, 5 dharmas, 6 vijndnakdyas, 6 sparsakdyas, 6 vedandkdyas, 6 samjndkdyas, 6 cetandkdyas, 6 trsndkdyas. What are the 18 dhdtus} . . . What are the six dhdtus} The primary element of earth
. . . (Kosa, i. 28). What are the ten mahdbhumikas? Vedand . . . prajnd. What are the ten kus'alamahdbhumikas? Sraddhd, virya, hri, apatrapd, alobha, advesa, prasrabdhi, upeksd, apramdda, ahimsd. What are the ten klesamahdbhumikas? Ahdddhya . . . pramdda (list quoted above
ii. 26a-c). What are the ten parittaklesabhumikas? Krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, sdfhya, mdyd, mada, vihimsd. What are the five klesas? Kdmardga, rUpardga, drupyardga, pratigha, vicikitsd (v. l). What are the five drstis? Satkdyadrsti, antagrdhadrsti, mithyddrsti, drstipardmarsa, sUavratapardmarU (v. 3)What are the five samspars'as? Prati-
ghasamsparia, adhivacanasamsparsa, vidydsamsparia, avidydsamparsa, naivavidydndvidyasam- parsa (iii. 30c-31a). What are the five indriyas? Sukhendriya, duhkhendriya, saumanasyendriya, daurmanasyendriya, upeksendriya (ii. 7). What are the five dharmas? Vitarka, vicdra, Vijnana, dhrikya, anapatrdpya. (In the Kosa, ii. 27, vitarka and vicdra are classified as anryata; ii. 26d, dhrikya and anapatrdpya are classified as akusalamahdbhumika, a category conceived later, see iii. 32a-b;
the Vijnana refered to here in the Prakarana and the Dhdtukdya, without doubt refers to the six vijndnakdyas. )What are the six vijndnakdyas? Caksurvijndna . . . manovijfidna. What are the six samparsakdyas? Caksuhsamsparsa. . . manahsamsparsa (iii. 30b). What are the six vedandkdyas? Caksuhsamsparsajavedand. . . (iii. 32a). What are the six samjndkdyas? Caksuhsamsparsajasamjnd . . .
What are the six cetandkdyas? Caksuhsamsparsajacetand . . . What are the six trsndkdyas? Caksuhsamspars'ajatrsnd. . . The Dhdtukdya proceeds by explaining the mahdbhumikas: "What is vedand}" (See ii. 24, note 111B).
C. Kathdvatthu, vii. 2-3, the Rajagirikas and the Siddhatthikas deny the samprayoga of the dharmas, and deny the existences of the caitasikas; ix. 8, the Uttarapathakas make a mahdbhumika of vitarka (the technical term is missing). Visuddhimagga, xiv. Abhidhammasamgaha, ii. In Compendium, p. 237, S. Z. Aung and C. A. F. Rhys Davids have some interesting observations on the development of the doctrine of the cetasikas.
110. According to the Vibhdsd TD 27, p. 80b8, quoted by the Japanese editor: What is the meaning of the expression mahdbhumikadharma}
a. The mind is great; these ten dharmas are its bhUmi, the locus of the origin of the mind; being the bhumi of the "great," they are called mahdbhumi. Being mahdbhumi and dharmas, they are mahdbhumikadharmas.
b. Some say: The mind is great, due to the superiority of its nature and its activity; it is great and it is bhumi, and it is called mahdbhumi, because it is the locus which serves as the support of the caittas. Because one encounters the ten dharmas, vedand, etc. , throughout the mahdbhumi, they are called the mahdbhumikadharmas.
c. Some say: The ten dharmas, vedand, etc. , are found everywhere with the mind, and so are
? called "great;" the mind, being their bh&mi, is called mahdbhumi; vedana, etc. , being inherent in the mahdbhumi, are called mahdbhilmikadharmas.
Vasubandhu reproduces the third etymology.
We shall see (iii. 32a-b) that Srilabha does not admit this definition of the term mahdbhumika.
111. A. Hsuan-tsang corrects: Vedana, samjrid, cetand, sparsa, chandra, prajnd, smrti, manaskdra, adhimukti, and samddhi.
The order of the Abhidharma {Prakaranapdda, Dhdtukdya) is: adhimukti, smrti, samddhi, and prajnd. Vasubandhu (^Pancaskandhaka) distinguishes five universals {sarvaga)'. spar/a, manaskdra, vedana, samjnd, and cetand, and five particulars {pratiniyatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd.
The order of Mahdvyutpatti 104 (which reads adhimoksa) differs from other sources.
B. The Dhdtukdya (TD 26, p. 6l4c22) gives some definitions which are completely in the style of the Abhidharmma. For example, samddhi is defined: "The sthiti of the mind, samsthiti (teng-chu ^pQi )>> abhisphiti (hsien-chu ^ ^ ), upasthiti (chin-chu j/? tl: )>> aviksepa (pu- luan ^j? L)>> aghappana (pu-san ^fS( ), Mahdvyutpatti, 245. 226) samdhdrana (Pshe- ch'ih JH^p ), famatha, samddhi, and cittasyaikdgratd, is what is called samddhi" {Vibhanga, p. 217, Dhammasamgani, 11).
In the same way vedana is vedana, samvedand, pratisamvedand, vedita, that which feels, that which is included within vedana. Smrti is smrti, anusmrti, pratismrti, smarana, asampramosatd . . . cetaso'bhildpa.
112. The word kila shows that the author is presenting the opinion of the School. He explains his own doctrine in the Pancaskandhaka (Vydkhyd).
113. Compare Atthasdlini, 329: kattukamyatd. According to the Pancaskandhaka: abhiprete vastuny abhildsah. (See ii. 55c-d, iii. l, where chanda is defined as andgate prdrthand).
114. Pancaskandhaka: upapariksye vastuni pravicayo yogdyogavihito'nyathd ca.
115. Pancaskandhaka: samstute vastuny asampramosah / cetaso' bhilapanatd. See i. 33. 116. On dbhoga, S. Levi ad Sutrdlamkdra, i. 16, and Museon, 1914.
117. This term presents a difficulty. Vydkhyd: adhimuktis taddlambanasya gunato'vadhdrandda (-nam? ) rucir iti anye /' yathdniscayam dharanetiyogdcdracittdh: "Adhimukti is the consideration of the objea from the point of view of its qualities; according to others, complaisance; according
to the Ascetics (the Yogacarins), the contemplation of the objea in conformity with the decision taken. " (This last point is explained ad ii. 72, adhimuktimanaskdra).
According to the the Pancaskandhaka, adhimoksa is niscite vastuny avadhdranam.
See the Prakaranapdda, TD 26, p. 693al7.
Paramartha translates: "Adhimukti (hsiang liao $3 T ) is a dharma which makes the mind
lively {ming liao Ej ~J , papu) with respea to the charaaeristic of the objea. " This is a gloss, not a translation.
Hsiian-tsang translates: "Adhimukti, that is nengyu chingyin-k'o t H K ^ f P "I. " We can translate: "that which makes a sign of approbation with respea to the objea. " The expression^ (=mudrd) k'o (possible) is mentioned by Rosenberg in many word lists. A. Waley, who has consulted the Japanese glosses, translates: "the sign of approval given to a disciple who has understood what has been taught him. " We would thus have k'o = k'o-i = "this is allowable"(A. Debesse). Adhimukti is the approbation of the objea, the dharma by reason of which one grasps the objea under consideration; it marks the first stage of the aa of attention. See the note of Shwe Zan Aung, Compendium, p. 17 and 241, on adhimokkha: " . . . the settled state of a mind . . . ; it is deciding to attend to this, not that irrespective of more complicated prodedure as to what 'this' or 'that' appears to be. "
Footnotes 335
? 336 Chapter Two
Samghabhadra (TD 29, p. 384b9): Approbation (ym-k'o) with respect to an object is called adhimukti. According to other masters, adhi signifies "superiority, sovereignty;" mukti siginifies vimoksa. Adhimukti is a dharma by virtue of which the mind exercises its sovereignty over an object without any obstacle; like adhiiila. Adhimukti is a separate object, for the Sutra says: "The mind, by reason of adhimukti, approves of (ym-k'o) the object. " When the mental states arise, all approve (yin) the object:; as a consequence adhimukti is a mahdbhumika. Nevertheless the Sthavira says: "It is not proven that adhimukti is a separate thing, for we see that its characteristic is not distinguished from that of knowledge (jfidna): the characteristic of adhimukti is that the mind is determined (niicita) with respect to its object. But this is not different from the characteristic of knowledge (jfidna). Consequently adhimukti is not a separate thing. " This is not correct, for approbation (yin-k'o) brings about determination.
Some say: "Adhimukti is determination (avadhdrana, niicaya). " This is to give the cause of determination (namely adhimukti) the name of its effect. If this is the case, then adhimukti and determination would not be simultaneous. No: for these two mutually condition one another: by reason of discernment (pratisamkhyd) there arise approbation, and by reason of approbation there arises determination (ni/caya). There is no contradition: thus there is no obstacle to their being simultaneous. If all thought include these two, then all the categories of mind will be approbation and determination. This objection is worthless, for it happens that their activity is damaged when they are dominated by dharmas: even if there is approbation (yin) and determination, they are small and recognized only with difficulty.
118. Pancaskandhaka: upapariksye vastuni cittasyaikdgratd.
119. According to the Vibhdsd, TD 27, p. 220b2, and the Prakarana: iraddhd, virya, hri, apatrapd, alobha, advesa, prairabdhi, upeksd, apramdda, avihimsd. The Mahdvyutpatti (104) lists the third root (amoha) and places virya after the roots. The Pancaskandhaka also lists the third root and has the same order as the Mahdvyutpatti with the exception that it places apramdda before upeksd.
120. In other words, sraddhd is the dharma by which (yadyogdt) the mind, troubled by the kief as and the upaklesas, becomes clear, as troubled water becomes clear by the presence of a gem which purifies water (udakaprasddakamani). Same example in Atthasdliniy 304.
121. Explanation adopted by Vasubandhu in the Pancaskandhaka.
122. Bhdvand signifies "taking possession," "frequentation" (pratilambha, nisevana) according to
vii. 27.
123. The Mahasamghikas. Diligence holds the mind safe from the dharmas of defilement
(sdmklefika).
Y2A. The Abhidhamma distinguishes passaddhi and lahutd (Dhammasamgani, 40-43) which the
Abhidharma appears to identify. Prairabdhi in the dhydnas is analyzed viii. 9.
125. According to the Japanese editor. Pancaskandhaka: "Prairabdhi is an attitude of the mind
and body, a dharma opposed to dausthulya" (S. Levi, SUtrdlamkdra, vi. 2, Wogihara, p. 29).
126. Prasrabdhisambodhyanga is twofold, cittaprairabdhi and kdyaprairabdhi (Prakaranapdda, TD 26, p. 700al6). Samyuktdgama, TD 2, p. 191c5: . . . tatra ydpi kdyaprairabdhis tad api prairabdhisambodhyangam abhijndyai sambodhaye nirvdndya samvartate /ydpi cittaprairabdhis tad api samhodhyangam. . . A shorter recension in Samyutta, v. 111. In the presence of this text,
say the Sautrantikas, how can you define prairabdhi as solely "an attitude of the mind? "
127. Compare Samyutta, v. 108.
128. The Blessed One said that the nine dghdtavastus (Anguttara, iv. 408) are vydpddanivarana.
? 129. When the Path is made up of three elements, filaskandha, samddhiskandha, and prajndskandha, resolution and effort are placed within the prajndskandha with Seeing which, alone, is prajnd by its nature. We read in the Prajndskandhanirde/a: prajHdskandhah katamah / samyagdrspih samyaksamkalpah samyagvydydmah.
130. This samskdropeksa is to be distinguished from vedanopeksa (i. 14, ii. 8c-d) and from apramdnopeksa (viii. 29). The Atthasdlini (397) lists ten upeksas: here we have a definition of jhdnupekkhd:majjhattalakkhannndandbhogarasdavydpdrapaccupapphdnd. . . (p. 174. 2).
131. Literally: There are some things difficult to know that one can know. But it is quite difficult to know (or to admit) that there is no contradiction (opposition, impossibility of coexistence) between contradictory dharmas: asti hi ndma durjndnam apt jrlayate / idam tu khalu atidurjridnam yad virodho 'py avirodhah.
132. According to Hsiian-tsang and the glosses of the Japenese editor:
The Vaibhasikas. What contradiction is there in that attention is flexion of the mind, and that
indifference is non-flexion of the mind? In fact, we consider attention and indifference to be distinct dharmas.
The Sautrantikas. Then attention and indifference will not have the same object; or rather one should admit that all mental states (greed, hatred, etc) are associated
We encounter other dharmas (vitarka, vicdra) which present the same characteristics of opposition . . .
133. The Pancaskandhaka places amoha among the kuialamahdbhUmikas (by the fact that prajfid can be "erroneous"). Alobha is the opposite of lobha, udvega and an-updddna (? ).
