285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo
sarvasamskdrasamatho
dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
According to Hsuan-tsang: "Cause refers to kdrana, sahabhu, samprayuktaka and vipdkahetus; result, the adhipati, purusakdra and vipdkaphalas.
" Paramartha: "Cause refers to the samprayuktakahetu; result, the adhipati and purusakdraphalas.
353. The paths of sraddhdnusdrin, sraddhddhimukta and samayavimukta are the paths of darsana, bhdvand (=$aiksa) and Asaiksa of the ascetics of weak faculties; the paths of dharmdnusdrin, drstiprdpta and asamayavimukta are respectively the same path of the ascetics of strong faculties.
354. The second of the first fifteen moments (darsanamdrga, vi. 27), produced in a lower stage, is superior to the first moment in a higher stage, because it has for its causes (1) the cause of the first moment, and (2) its own cause, and thus following; bhdvandmdrga has for its causes (1) the causes of darsanamdrga, and (2) its own causes; and the asaiksamdrga has for its cause (1) the causes of darsana and bhdvandmdrga, and (2) it own causes.
Furthermore, in bhdvandmdrga and asaiksamdrga, the path destroys nine categories of defilements, strong-strong, strong-mediocre, etc; it is successively weak-weak, weak-mediocre, weak-strong, mediocre-weak, etc Now the weak-mediocre path has for its causes (1) the cause of the weak-weak path, and (2) its own causes.
355. One can say that the path of sraddhdnusdrin is the sabhdgahetu of six paths. This thesis gives rise to a discussion in which the master Vasumitra wrongly maintains that a sraddhdnusdrin is capable of making his faculties strong. (Vydkhyd).
356. Paramartha: The masters say. Vibhdsd, TD 27, p. 89b5. 357. Vydkhyd: tusabdo'vadhdrane bhinnakramas ca.
Vibhdsd, TD 27, p. 80b22. Kathdvatthu, vii. 2 on the sampayuttas.
358. Sama can be understood as tulya, parallel; this is why the author states it precisely.
359. Vibhdsd, TD 27, p. 81b9, mentions six opinions on this point.
360. The defilements susceptible of being abandoned by the Seeing of Arising, Extinction and the
Footnotes 355
? 356 Chapter Two
Path, and by Meditation, proceed from the universal causes suceptible of being abandoned by the Seeing of Suffering. The defilements susceptible of being abandoned by the Seeing of Suffering, Extinction and the Path, and by Meditation, proceed from the universal causes susceptible of being abandoned by the Seeing of Arising.
361. They are called "universals" (sarvaga),because they go towards (gacchanti), "occupy" (bhajante), and have for their object (dlambante) all categories of defilement; or because they are the cause {hetubhdvam gacchanti) of all categories of defilement.
362. See above p. 259.
363. Since the text has "the defiled dharmas" without specifying otherwise, this refers to the
defiled dharmas of the Prthagjanas and the Aryans.
364. This refers to the neutral samskrtas, nivrtdvyakrta and anivrtdvydkrta, not to the two neutral
asamskrtas, space and apratisamkhydnirodha.
365. The word "future" is missing in Paramartha. See above p. 259.
366. Hsuan-tsang translates: "How should one explain the Prapiaptipddaidstra" for "this Bhdsya of the Prajnaptt' signifies "this explanation that one reads in the Prajnapti" See the Tibetan version of the Karmaprajfiapti, Chap. ix. (Mdo. 63, fol. 229b-236a): Para. 1. Does there exist a past volition which arises from a past cause, but not from a future cause, nor from a present cause? . . . Para. 2: Do there exists good dharmas which arise from good causes? . . . Do there exist neutral dharmas which arise from bad causes? Yes: (1) the dharmas which are the retribution of bad action; (2) the dharmas of Kamadhatu associated with satkayadrspi and antagrdhadrspi. Para. 3. Do there exist good dharmas which arise solely from good causes? Yes: the volition associated with the parts of Bodhi. . . Do there exist bad dharmas which arise solely from bad causes? . . . "
We know through J. Takakusu (JPTS. 1905, p. 77) that the Karmaprajfiapti no longer exists in Chinese. TD 26, number 1538 is the Karanaprajftapti; TD 32, number 1644 is a treatise analogous to the Lokapraj&apti: one will find a summary of these two Prajnaptis in Cosmologie bouddhique, p. 295-350.
367. "At the moment when he falls from detachement, the bad volition of the Aryan has solely bad dharmas for its cause, causes in the quality of sahabhu and samprayuktakahetu; it does not have neutral dharmas for its cause since the Aryan has abandoned satkayadrspi and antagrdhadrspi:" such is the interpretation of the objector.
368. Self power (svafakti) is lacking in neutral dharmas\ and a co-factor (sahakdrikdrana) is lacking in pure dharmas. See iii. 36b.
369. Mahdvyutpatti, 245. 181.
370. Here Hsiian-tsang has some remarks missing in Paramartha:
According to the Vaibhasikas, the prefix vi indicates difference: vipdka signifies "a different
pdka" (Mahdvyutpatti, 245. 182). That is to say only the vipakahetu gives forth a pdka or result not similar to itself. Sahabhu, samprayuktaka, sabbdga, and sarvatragahetus give forth results similar to themselves (good, bad, neutral); kdranahetu gives forth a dissimilar result: vipakahetu
is never neutral but its result is always neutral
(According to the Sautrantikas,) a result receives the name of vipdka under two conditions: it should be produced by the last state of the evolution of a series (samtdnaparindmavihsa; see above p. 211); and it should more or less last a long time by reason of the more or less great force of its cause. Now, the results that have issued from sahabhu and samprayuktakahetu do not present the first characteristic, for these causes project and realize their result at the same time as
? they (ii. 59); and the results that have issued from the three causes, kdrana, sabbaga, and sarvatragahetu, do not present the second characteristic; for there is no limit to the arising repeated by these results during the length of their transmigration. Consequently the sole explanation of vipdka is "transformation (viparindma? ) and maturation. "
371. Vibhdsa, TD 27, p. 97c7. (Hsiian-tsang: "the action which produces the vital organ, etc. " Et cetera refers to either nikdyasabhdga or its characteristics).
The Acarya Vasumitra does not admit this proposition. The vital organ of life (jivitendriya) is the result of an action which projects an existence (dksepakakarman, iv. 95). If the retribution which constitutes this organ matures (vipacayate) in Kamadhatu, one necessarily has kdya-mdriya and jlvita-indriya in the first stages of his embryonic life; in the last stages five other organs (indiiya) are added. If the vital organ matures in Rupadhatu, one has seven dyatanas; in Arupyadhatu, one has mandyatana and dharmdyatana. Yasomitra discusses these remarks and quotes Samghabhadra. The propositions combatted by Vasumitra refers to Arupyadhatu: at a certain moment, there is no mind {manadyatana) which is retribution for a being born in this sphere.
372. Never twelve, for the sabddyatana is never retribution (i. 37b-c).
373. The retribution of a former action can have begun, can continue in the present moment, and
can prolong itself in the future.
374. The Japanese editor gives the heroic career of the Bodhisattva as an example of a prolonged action.
375. Compare ii. 59.
376. Disconnection (visamyoga) or visamyogaphala (ii. 57d, vi. 46), is pratisamkhydnirodha or Nirvana (16), one of the unconditioned things (asamskrrta). It does not have a cause, and it is not a result; but it is a cause (kdranahetu, ii. 50a) and it is a result (ii. 57d).
377. Prakarana, TD 26, p. 7l6b9, which can be reconstructed: phaladharmdh katame / sarve samskrtdh pratisamkhydnirodhas ca / na phaladharmdh katame / dkdsam apratisamkhyaniro- dhah / saphaJadharmdh katame / sarve samskrtdh / aphaladharmdh katame / sarve 'samskrtdh: "What dharmas are result? All conditioned things and pratisarhkhydnirodha. What dharmas are not result? Space and apratisamkhyanirodha. What dharmas have a result? All conditioned things. What dharmas do not have a result? All unconditioned things. " See also Jndnaprasthdn,
TD 26, p. 941WL
378. MiUnda, 268-271.
379. Anantaryamdrga cuts off defilements and is followed by vimuktimdrga, "the path in which the defilement is already cut off," within which the ascetic takes possession (prapti) of disconnection, vL28.
380. Certain masters maintain that there are five types of causes: (1) kdraka, efficient cause, the seed of the bud; (2) jndpaka, indicating cause, the smoke of the fire; (3) vyanjaka, revealing cause, the lamp on the pot; (4) dhvamsaka, destructive cause, the hammer on the pot; and (5) prapaka, the adducent cause.
381. Samyukta, TD 2, p. 2a22: ye hetavo ye pratyayd . . . vijndnasyotpddaya te py unityah.
382. In the pages which follow, Vasubandhu does not do full justice to the arguments of the Sarvastivadins-Vaibhasikas; he does not mention the texts, for example Uddna, viii. 3 (Itivuttaka, 43, Uddnavargat xxvi. 21), which at least renders the reality of Nirvana likely. Samghabhadra refutes Vasubandhu and the other masters who deny unconditioned things (Nydydnusdra, TD 29,
Footnotes 357
? 358 Chapter Two
p. 431bl7-c2). His exposition is too long to include here: we have given a partial translation of it in the Introduction.
383. a. The extinction of anusaya is the Extinction of the Arising of Suffering (samudaya- satyanirodha, Extinction of what is, in truth, the Arising of Suffering): sopadhi/esanirvdna.
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii.
285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1. nisyandaphala, 2. vipdkaphala, 3. visamyogaphala, 4.
purusakdraphala, 5. adhipatiphala.
a. nisyandaphala'. good produced by good, bad produced by bad, and neutral produced by
neutral
b. vipdkaphala: vipdka is produced by bad or good-impure dharmas', if the cause is good or
bad, the result is always neutral. As this result is different from its cause and has "matured"
(pdka), it is called vipdka (visadrsa pdka).
c. visamyogaphala: The dnantaryamdrgas cut off the defilements; they have the cutting off of
the defilements for their visamyogaphala and purusakdraphala; they have the vimuktimdrga for their nisyandaphala and purusakdraphala; and they have all the former paths, equal or higher than their types, for their nisyandaphala.
See also the Abhidharmdvatdraidstra (TD 28, p. 988bl2) ii. 14, where the names of the results are explained.
402. iv. 85a-b, 110a.
403. The "receptacle" or physical world (bha/analoka, iii. 45, iv. l) is produced by the good and bad actions of the totality of living beings: it is neutral; however it is not retribution vipdka), because retribution is a dharma "belonging to living beings" (p. 289); consequently, it is the adhipatiphala of actions considered as kdranahetu.
404. Missing in Paramartha.
405. The prefix ud in udbhava signifies "later" (uttarakdla). Absorption (samddhi) produces an increase of the primary elements of the body: these primary elements are called "of increase" (aupacayika) because they arise either at the same time as the absorption, or immediately after; they are not retribution. In this way a mind that can create fictive beings (nirmdnacitta, i. 37, vii. 48) is neutral, belonging to a living being, created by a definite action (i. e. , an absorption); but, arising immediately after the absorption, it is not retribution. Furthermore, the result of retribution always belongs to the same stage as the action from whence it proceeds.
406. Good dharmas are not the sabhdgahetu of defiled dharmas, etc.
407. The mind at death (maranacitta) of a being who dies in Kamadhatu can have for its virile result the first moment of an intermediary being of Rupadhatu. These examples show the difference between the purusakdraphala and the outflowing result (nisyandaphala). Four cases: 1. purusakdraphala which is not nisyandaphala: examples as above; 2. nisandaphala, the result of sabhdga and sarvatraga causes which do not immediately follow; 3. nisyanda and purusakdraphala, parallel result, of the same stage, but immediate; 4. neither of the two: fruit of retribution.
Footnotes 359
? 360 Chapter Two
408. See ii. 56b and iv. 85. 409. Compare ii. 55a-b.
410. These definitions are given later (vi. 22a7) in the original. De La Vallee Poussin placed them here for the convenience of the reader.
411. The dharma always exists, whether it is in the past, the present or the future. We say that it takes or projects a result at the moment when, becoming present, it becomes the cause or seed of a result. The Vyakhya observes that the comparison of the seed is a Sautrantika theory. Also "this reading does not exist in certain manuscripts" (kvacit pustake nasty esa paphab). Moreover the Vyakhya explains: pratigrhnantfty dksipanti hetubhdvenopatisthanta ity arthah.
412. On this subtle point, see Samghabhadra, Nydyavatara, TD 29,98a3.
413. According to the Vibhdsa, TD 27, p. 89bl3.
414. The last prdptis of good that one cuts off, namely the prdptis of the roots of good which are weak-weak {mrdumfdu) project their result (phalaparigraham kurvanti), but they do not give forth their result (nisyandaphala), since the "good" moment in which they should give forth or engender (janya) it is lacking.
415. Vasubhandhu criticizes the doarines of the Vaibhasikas. In faa, this paragraph is poorly worded {sdvadya): when a person again takes up the roots of good, he acquires, tri-temporally, the prdptis of the roots of good: the past prdptis acquired at this moment give forth their result, but they do not grasp it: for they have already grasped it; but how can one say that present prdptis do not grasp their result? Thus the proposed definition is lacking precision. Samghabhadra defends the reading of the Vibhdsa.
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii. 16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
353. The paths of sraddhdnusdrin, sraddhddhimukta and samayavimukta are the paths of darsana, bhdvand (=$aiksa) and Asaiksa of the ascetics of weak faculties; the paths of dharmdnusdrin, drstiprdpta and asamayavimukta are respectively the same path of the ascetics of strong faculties.
354. The second of the first fifteen moments (darsanamdrga, vi. 27), produced in a lower stage, is superior to the first moment in a higher stage, because it has for its causes (1) the cause of the first moment, and (2) its own cause, and thus following; bhdvandmdrga has for its causes (1) the causes of darsanamdrga, and (2) its own causes; and the asaiksamdrga has for its cause (1) the causes of darsana and bhdvandmdrga, and (2) it own causes.
Furthermore, in bhdvandmdrga and asaiksamdrga, the path destroys nine categories of defilements, strong-strong, strong-mediocre, etc; it is successively weak-weak, weak-mediocre, weak-strong, mediocre-weak, etc Now the weak-mediocre path has for its causes (1) the cause of the weak-weak path, and (2) its own causes.
355. One can say that the path of sraddhdnusdrin is the sabhdgahetu of six paths. This thesis gives rise to a discussion in which the master Vasumitra wrongly maintains that a sraddhdnusdrin is capable of making his faculties strong. (Vydkhyd).
356. Paramartha: The masters say. Vibhdsd, TD 27, p. 89b5. 357. Vydkhyd: tusabdo'vadhdrane bhinnakramas ca.
Vibhdsd, TD 27, p. 80b22. Kathdvatthu, vii. 2 on the sampayuttas.
358. Sama can be understood as tulya, parallel; this is why the author states it precisely.
359. Vibhdsd, TD 27, p. 81b9, mentions six opinions on this point.
360. The defilements susceptible of being abandoned by the Seeing of Arising, Extinction and the
Footnotes 355
? 356 Chapter Two
Path, and by Meditation, proceed from the universal causes suceptible of being abandoned by the Seeing of Suffering. The defilements susceptible of being abandoned by the Seeing of Suffering, Extinction and the Path, and by Meditation, proceed from the universal causes susceptible of being abandoned by the Seeing of Arising.
361. They are called "universals" (sarvaga),because they go towards (gacchanti), "occupy" (bhajante), and have for their object (dlambante) all categories of defilement; or because they are the cause {hetubhdvam gacchanti) of all categories of defilement.
362. See above p. 259.
363. Since the text has "the defiled dharmas" without specifying otherwise, this refers to the
defiled dharmas of the Prthagjanas and the Aryans.
364. This refers to the neutral samskrtas, nivrtdvyakrta and anivrtdvydkrta, not to the two neutral
asamskrtas, space and apratisamkhydnirodha.
365. The word "future" is missing in Paramartha. See above p. 259.
366. Hsuan-tsang translates: "How should one explain the Prapiaptipddaidstra" for "this Bhdsya of the Prajnaptt' signifies "this explanation that one reads in the Prajnapti" See the Tibetan version of the Karmaprajfiapti, Chap. ix. (Mdo. 63, fol. 229b-236a): Para. 1. Does there exist a past volition which arises from a past cause, but not from a future cause, nor from a present cause? . . . Para. 2: Do there exists good dharmas which arise from good causes? . . . Do there exist neutral dharmas which arise from bad causes? Yes: (1) the dharmas which are the retribution of bad action; (2) the dharmas of Kamadhatu associated with satkayadrspi and antagrdhadrspi. Para. 3. Do there exist good dharmas which arise solely from good causes? Yes: the volition associated with the parts of Bodhi. . . Do there exist bad dharmas which arise solely from bad causes? . . . "
We know through J. Takakusu (JPTS. 1905, p. 77) that the Karmaprajfiapti no longer exists in Chinese. TD 26, number 1538 is the Karanaprajftapti; TD 32, number 1644 is a treatise analogous to the Lokapraj&apti: one will find a summary of these two Prajnaptis in Cosmologie bouddhique, p. 295-350.
367. "At the moment when he falls from detachement, the bad volition of the Aryan has solely bad dharmas for its cause, causes in the quality of sahabhu and samprayuktakahetu; it does not have neutral dharmas for its cause since the Aryan has abandoned satkayadrspi and antagrdhadrspi:" such is the interpretation of the objector.
368. Self power (svafakti) is lacking in neutral dharmas\ and a co-factor (sahakdrikdrana) is lacking in pure dharmas. See iii. 36b.
369. Mahdvyutpatti, 245. 181.
370. Here Hsiian-tsang has some remarks missing in Paramartha:
According to the Vaibhasikas, the prefix vi indicates difference: vipdka signifies "a different
pdka" (Mahdvyutpatti, 245. 182). That is to say only the vipakahetu gives forth a pdka or result not similar to itself. Sahabhu, samprayuktaka, sabbdga, and sarvatragahetus give forth results similar to themselves (good, bad, neutral); kdranahetu gives forth a dissimilar result: vipakahetu
is never neutral but its result is always neutral
(According to the Sautrantikas,) a result receives the name of vipdka under two conditions: it should be produced by the last state of the evolution of a series (samtdnaparindmavihsa; see above p. 211); and it should more or less last a long time by reason of the more or less great force of its cause. Now, the results that have issued from sahabhu and samprayuktakahetu do not present the first characteristic, for these causes project and realize their result at the same time as
? they (ii. 59); and the results that have issued from the three causes, kdrana, sabbaga, and sarvatragahetu, do not present the second characteristic; for there is no limit to the arising repeated by these results during the length of their transmigration. Consequently the sole explanation of vipdka is "transformation (viparindma? ) and maturation. "
371. Vibhdsa, TD 27, p. 97c7. (Hsiian-tsang: "the action which produces the vital organ, etc. " Et cetera refers to either nikdyasabhdga or its characteristics).
The Acarya Vasumitra does not admit this proposition. The vital organ of life (jivitendriya) is the result of an action which projects an existence (dksepakakarman, iv. 95). If the retribution which constitutes this organ matures (vipacayate) in Kamadhatu, one necessarily has kdya-mdriya and jlvita-indriya in the first stages of his embryonic life; in the last stages five other organs (indiiya) are added. If the vital organ matures in Rupadhatu, one has seven dyatanas; in Arupyadhatu, one has mandyatana and dharmdyatana. Yasomitra discusses these remarks and quotes Samghabhadra. The propositions combatted by Vasumitra refers to Arupyadhatu: at a certain moment, there is no mind {manadyatana) which is retribution for a being born in this sphere.
372. Never twelve, for the sabddyatana is never retribution (i. 37b-c).
373. The retribution of a former action can have begun, can continue in the present moment, and
can prolong itself in the future.
374. The Japanese editor gives the heroic career of the Bodhisattva as an example of a prolonged action.
375. Compare ii. 59.
376. Disconnection (visamyoga) or visamyogaphala (ii. 57d, vi. 46), is pratisamkhydnirodha or Nirvana (16), one of the unconditioned things (asamskrrta). It does not have a cause, and it is not a result; but it is a cause (kdranahetu, ii. 50a) and it is a result (ii. 57d).
377. Prakarana, TD 26, p. 7l6b9, which can be reconstructed: phaladharmdh katame / sarve samskrtdh pratisamkhydnirodhas ca / na phaladharmdh katame / dkdsam apratisamkhyaniro- dhah / saphaJadharmdh katame / sarve samskrtdh / aphaladharmdh katame / sarve 'samskrtdh: "What dharmas are result? All conditioned things and pratisarhkhydnirodha. What dharmas are not result? Space and apratisamkhyanirodha. What dharmas have a result? All conditioned things. What dharmas do not have a result? All unconditioned things. " See also Jndnaprasthdn,
TD 26, p. 941WL
378. MiUnda, 268-271.
379. Anantaryamdrga cuts off defilements and is followed by vimuktimdrga, "the path in which the defilement is already cut off," within which the ascetic takes possession (prapti) of disconnection, vL28.
380. Certain masters maintain that there are five types of causes: (1) kdraka, efficient cause, the seed of the bud; (2) jndpaka, indicating cause, the smoke of the fire; (3) vyanjaka, revealing cause, the lamp on the pot; (4) dhvamsaka, destructive cause, the hammer on the pot; and (5) prapaka, the adducent cause.
381. Samyukta, TD 2, p. 2a22: ye hetavo ye pratyayd . . . vijndnasyotpddaya te py unityah.
382. In the pages which follow, Vasubandhu does not do full justice to the arguments of the Sarvastivadins-Vaibhasikas; he does not mention the texts, for example Uddna, viii. 3 (Itivuttaka, 43, Uddnavargat xxvi. 21), which at least renders the reality of Nirvana likely. Samghabhadra refutes Vasubandhu and the other masters who deny unconditioned things (Nydydnusdra, TD 29,
Footnotes 357
? 358 Chapter Two
p. 431bl7-c2). His exposition is too long to include here: we have given a partial translation of it in the Introduction.
383. a. The extinction of anusaya is the Extinction of the Arising of Suffering (samudaya- satyanirodha, Extinction of what is, in truth, the Arising of Suffering): sopadhi/esanirvdna.
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii.
285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1. nisyandaphala, 2. vipdkaphala, 3. visamyogaphala, 4.
purusakdraphala, 5. adhipatiphala.
a. nisyandaphala'. good produced by good, bad produced by bad, and neutral produced by
neutral
b. vipdkaphala: vipdka is produced by bad or good-impure dharmas', if the cause is good or
bad, the result is always neutral. As this result is different from its cause and has "matured"
(pdka), it is called vipdka (visadrsa pdka).
c. visamyogaphala: The dnantaryamdrgas cut off the defilements; they have the cutting off of
the defilements for their visamyogaphala and purusakdraphala; they have the vimuktimdrga for their nisyandaphala and purusakdraphala; and they have all the former paths, equal or higher than their types, for their nisyandaphala.
See also the Abhidharmdvatdraidstra (TD 28, p. 988bl2) ii. 14, where the names of the results are explained.
402. iv. 85a-b, 110a.
403. The "receptacle" or physical world (bha/analoka, iii. 45, iv. l) is produced by the good and bad actions of the totality of living beings: it is neutral; however it is not retribution vipdka), because retribution is a dharma "belonging to living beings" (p. 289); consequently, it is the adhipatiphala of actions considered as kdranahetu.
404. Missing in Paramartha.
405. The prefix ud in udbhava signifies "later" (uttarakdla). Absorption (samddhi) produces an increase of the primary elements of the body: these primary elements are called "of increase" (aupacayika) because they arise either at the same time as the absorption, or immediately after; they are not retribution. In this way a mind that can create fictive beings (nirmdnacitta, i. 37, vii. 48) is neutral, belonging to a living being, created by a definite action (i. e. , an absorption); but, arising immediately after the absorption, it is not retribution. Furthermore, the result of retribution always belongs to the same stage as the action from whence it proceeds.
406. Good dharmas are not the sabhdgahetu of defiled dharmas, etc.
407. The mind at death (maranacitta) of a being who dies in Kamadhatu can have for its virile result the first moment of an intermediary being of Rupadhatu. These examples show the difference between the purusakdraphala and the outflowing result (nisyandaphala). Four cases: 1. purusakdraphala which is not nisyandaphala: examples as above; 2. nisandaphala, the result of sabhdga and sarvatraga causes which do not immediately follow; 3. nisyanda and purusakdraphala, parallel result, of the same stage, but immediate; 4. neither of the two: fruit of retribution.
Footnotes 359
? 360 Chapter Two
408. See ii. 56b and iv. 85. 409. Compare ii. 55a-b.
410. These definitions are given later (vi. 22a7) in the original. De La Vallee Poussin placed them here for the convenience of the reader.
411. The dharma always exists, whether it is in the past, the present or the future. We say that it takes or projects a result at the moment when, becoming present, it becomes the cause or seed of a result. The Vyakhya observes that the comparison of the seed is a Sautrantika theory. Also "this reading does not exist in certain manuscripts" (kvacit pustake nasty esa paphab). Moreover the Vyakhya explains: pratigrhnantfty dksipanti hetubhdvenopatisthanta ity arthah.
412. On this subtle point, see Samghabhadra, Nydyavatara, TD 29,98a3.
413. According to the Vibhdsa, TD 27, p. 89bl3.
414. The last prdptis of good that one cuts off, namely the prdptis of the roots of good which are weak-weak {mrdumfdu) project their result (phalaparigraham kurvanti), but they do not give forth their result (nisyandaphala), since the "good" moment in which they should give forth or engender (janya) it is lacking.
415. Vasubhandhu criticizes the doarines of the Vaibhasikas. In faa, this paragraph is poorly worded {sdvadya): when a person again takes up the roots of good, he acquires, tri-temporally, the prdptis of the roots of good: the past prdptis acquired at this moment give forth their result, but they do not grasp it: for they have already grasped it; but how can one say that present prdptis do not grasp their result? Thus the proposed definition is lacking precision. Samghabhadra defends the reading of the Vibhdsa.
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii. 16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
