No More Learning

168. Hsiian-tsang: "The naya of the bhavdhgas is solely that. " Samghabhadra comments on the word "solely", which, he says, indicates that the number of the bhavdhgas is limited to twelve.
169. Madhyama, 34. 3, Samyukta, TD 2, p. 92c22.
Footnotes 513
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The commentators say: the word kevala indicates the absence of dtman (self) and of dtmiya (things pertaining to the self); the word "grand" indicates the absence of beginning and end;. . . "mass of suffering", because it is accumulated by the impure samskdras; samudaya because it is producedbyaconjunctionofconditions . . .
170. According to the Vydkhyd: "The Sthavira Vasubandhu, teacher of the master Manoratha"; according to P'u-kuang: "Vasubandhu the elder, a dissident Sarvastivadin" {yu pu i shih
On Manoratha, the teacher of Vasubandhu the elder, see Watters, i. 211.
171. According to the Vydkhyd, the Sahetusapratyayasaniddnasutra.
avidydbhiksavah sahetukd sapratyaydsaniddnd / kafca bhiksavo 'vidydydhetuh kah pratyayak
kirn niddnam / avidyayd bhikssavo'yonUomanasikarohetul? . . .
Same quotation in the Madhyamakavrtti, 452, excerpt from the Pratityasamutpddasutra. Samyukta, 13. 20 (note of Saeki).
ThSorie des douze causes, p. 8; Anguttara, v. 113 (on the nourishment of avidyd).
Nettippakarana, 79 (avijjd avijjdya hetu, ayonisomanasikdro paccayo). 172. See below, note 176.
173. "Here", that is to say in the Sutra that we are concerned with now, the Pratttyasamutpddasutra (Vyakhyd), the Dvddafdngasutra (Saeki).
For example, Samyutta, ii. 25. 174. The Sautrantika Srilabha. 175. See above, note 171.
176. Samyukta, TV 2, p. 74b-c caksuh pratUya r&pdni cotpadyata dvilo manasikdro mohajah. mohaja - avidydja.
Madhyamakavrtti, 452, according to the Pratityasamutpddas/itra: dvUo mohaja manasikdro bhiksavo'vidydyd hetuh.
111. Samyukta, 2. 14. Samyutta, iii. 96: avijjdsamphassajena . . . vedayitena phutthasya assutavato puthujjanassa uppannd tanha.
178. Samyutta, ii. 25: paticcasamuppddam vo bhikkhavedesissdmipaticcasamuppannecadhamme.
179. Prakarana, TD 26, p. 715c4 traiyadhvikdh sarve samskrta dharmdh pratftyasamutpdddah / ta eva ca pratUyasamutpannah.
Above p. 405.
180. By qualifying cetand with the word dbhisamskdrikd, the author indicates the unique or self-characteristic of all the cetands (i. l5a); for the cetand, creating retribution (vipdkdbhisa- mskarandt) is its dbhisamskdrikd. The future dharmas are "willed" {cetita), that is to say are "the object of a vow or an intention" (pranihita), by this cetand, "I will be a god, I will be a man. " It is in this way that the future dharmas are samskrta; they are not so called through "anticipatory designation" (bhdvinyd samjfiaya).
181. It is the object of a kuialadharmacchanda, v. 16, viii. 20c.
182. Kosa, i 13.
183. Vibhdsd, TD 27, p. 118b25: The Bhadanta Vasumitra says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma . . . ; the dharma which is production (utpdda). . . ; the dharma which is active (karaka? ). . . The Bhadanta says: The pravartaka (see Kosa, iv. 10) is pratityasamutpdda dharma; the anuvartaka is pratityasamutpanna dharma.
184. According to the Tibetan, the Sthavira Bsam rdzogs (which Schiefner, Tdrandtha, 4, a 6 , gives
? as Sarhbhuti); Hsiian-tsang: wang-man Hjfil "hope-fulfillment"; transcribed by Paramartha. This paragraph appears to be excerpted word for word from the Vibhdsd, TD 27, p. 118bl5,
which Saeki quotes foL 16a.
185. According to the Vydkhyd.
186. Samyukta, TD 2, p. 85al6. purvdntejndnam aparante'jfidnarh madhyante'jnanam buddhe'jfidnam dharme'jridnam samghe'jtidnam (See p. 421).
187. See Chapter ix, French trans, p. 247.
188. The Lotsava translates: "It happens that, in the Teaching not everything is only of clear meaning. The Bhagavat also gives definitions which bear on the essentials of the thing to be defined. " Hsiian-tsang: "All the Sutras are not spoken in a clear meaning; it happens that they are also spoken according to their essentials. " Paramartha: "All the Sutras are not of clear meaning by the fact that they define. . . "
189. Siksasamuccaya, 245; Majjhima, i. 185 (katamdajjhattikdpathavidhdtu /yarn ajjhattam . . . kakkhalam . . . seyyathdpi kesd. . . ), iii. 240.
190. The Lotsava indicates the first words of this other Sutra: santy asmin kdye, see Siksdsamuccaya, 228, Madhyamakavrtti, 57, Majjhima, iii. 90, Digha, iii. 101.
191. The vtjHana that this refers to is the pratisamdhivijridna, the vijfidna of "reincarnation": we should understand upaga = torn torn upapatthh gacchati.
192. According to the Vydkhyd, the Aryamahisdsakas; according to the Vibhdsd, TD 27, p. H6c57, the Vibhajyavadins; according to the Samayabheda, the Mahasamghikas; according to the Ytt-chia fan chi l^ftpf^lB. , the Mahasarhghikas and the Mahlsasakas. Kathdvatthu, vi. 2 (xi. 7, xxi. 7); Nirvana, 1925, p. 185.
Samyukta, TD2,p. 84bl6. UtpdddtfvdtathagatdndmantapddMvdtathd^atdyidmst^ (dharmdndm) dharmatd; Samyutta, ii. 25; Visuddhimagga, 518.
On this formula (which the Vydkhyd quotes according to the SdlistambasMra, Cordier, 111, 361), see the note in Theorie des douze causes, 111-113.
193. Vtpadaica ndmdbhutvdbkavalaksanah (definitionof the Sautrantikas, il p. 242), Paramartha translates this text. The Lotsava has: utpddaica namotpattih (and the Vydkhydglosses: the utpatti of a dharma is necessarily "of the moment", [tadanimtana]). Vydkhyd, in Cosmologie, p. 166, line 5, reads: ko'syotpddasya avidyadibhir abhisambandho yathaudanena pdkasydbhisambandhah kart kriydlaksanah.
194. Etymology of the word pratttyasamutpdda, Burnouf, Lotus, 530, Introduction, 623; Visuddhimagga, 518, 521 (Warren, 168); Aung and Rhys Davids, Compendium, 259; Madhya- makavrtti, 5; Theorie des douze causes, 48.
195. According to Pdnini, 3. 4. 21: samdnakartrkayoh purvakdle.
196. The Sautrantikas do not admit the pre-existence of this dharma.
197. Sdbdika - fabdavid = vaiydkarana.
198. Two opinions: the refutation which follows is Sautrantika or Sarvastivadin (P'u-kuang, TD 41, p. I70a29).
199. Andgata ~ alabdhdtmaka.
200. Two simultaneous actions: pratUyakriyd and samutpddakriyd.
201. According to the version of Paramartha, more explicit than Hsiian-tsang: "One should quote this Sutra as an explanation of pratityasamutpdda. "
202. Vydkhyd: asann abhdvo'labdhdtmaka utpadyate yathd pratyety api tatha / asan // atha
Footnotes 515
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labdhdtmakautpadyate. . . utpanno'pipunarutpadyataityanavasthdnddanisfdprdpnoti. Yetthe Sarhkhyas affirm sata evotpddo ndsatah. And we Buddhists admit the existence of the future against the Vaibhasikas; and against the Sautrantikas; we admit the existence of "generating seeds" (janakadharmabija): we say then son purdpi vd: "or rather, it is pre-existent. "
But one can see in the fourth pdda: asan purdpi vd - "In order to avoid infinite regression, you say that it arises non-existent: this is to return to the thesis refuted in the first line: asann utpadyate
yadvat. " 203. Vydkhyd:nahyasaupurvammukharhvyddaddtividdrayatipascdcchete/kirntarhimukham
vyddadan" chete sa mukham vydddya seta ity ucyate / . . .
204. This is the explanation of Bhadanta Srllabha (Vydkhyd). pratirvipsdrthaitindndvacmdmadhikarandndrhsarvesdmkriydgundbhydmicchdvipsd/ tdm
ayam pratir dyotayati // itau gatau sddhava ityah / tatra sddhur iti yatpratyayah / itau vmastau sddhavo'navasthdyina ity arthah // samupasargah samavdydrtham dyotayati // utpurvah padih prddurbhdvdrtho dhdtvarthaparindmdt // tdm tdm sdmagrim prati itydndm vinasvarandth samavdyenotpddah pratityasamutpddah. One dharma never arises alone, Kosa, ii. 22, etc
See the explanation oipratyaya, vii. note 100. 205. Samyutta, ii. 72, iv. 33; Milinda, 56, etc.
206. Samyukta, TD 2, p. 85al4, Majjhima, iii. 63, Mahdvastu, ii. 285, Madhyamakavrtti, 9, Theorie des douze causes, p. 49.
i. First explanation, approved by Vasubandhu. The arguments two to four are (according to P'u-kuang who follows Samghabhadra), those of the SthaviraSisya Bhadanta Rama (/<<? -
^=ti-tzu^^-).
ii.
Second explanation, that of the Sthavira Vasuvarman (Vydkhyd); according to Fa-pao, a
divergent explanation of the Sautrantikas (ching-pu i shih &f? |S||fp ) (as is also the fifth explanation); according to P'u-kuang, the "dissident Santrantika master" (ching-pu i-shih
fi? P^SB), the Bhadanta Shih-ts'ao |M:|f (Vasuvarman); according to Samghabhadra, the "Sthavira-t'u- t'ang $|Jj|", (which gives Sthavirapaksika, a follower of the Sthavira).
iii. Heterodox explanation.
iv. Explanation of the ancient masters (Sautrantika).
v. ExplanationofSrllabha(Vydkhyd) (whomSamghabhadraterms,generally,"theSthavira");
Fa-pao: a divergent explanation of the Saua^itikas;Fu-kiiang,''Sthavira-/'*<<g-/>j*fe/& |RI? "; Samghabhadra, "S&ay'u^-t'ung-chien^^ . "
207. The Vydkhyd comments on this paragraph with the words: etat sarvam dcdryamatam.
208. According to the Vydkhyd, an explanation of the Sthavira Vasuvarman, which should be the Shih-ts'ao of P'u-kuang. A Vasuvarman is the author of TD 32, no 1647, Treatise on the Four Truths.
209. Namely, the ancient masters: dcdryd iti purvdcdrydh.
210. aprahanajndpandrtham, utpattijndpandrtham.
211. According to the Vydkhyd, the opinion of Srllabha.
212. According to the Vydkhyd: sa esa Bhadanta $rildbhah. Note of Saeki: the Sthavira.
213. The Sutra says: jdtipratyayd jaramarana^okapafidevadupkhadaurfnanasyopdydsdh sambha- vanti (with variants).
Theterms/oka. . . updydsasareincluded(samgrhitd)mjardmaranaandarenotseparateitems (ndngdntaram). They come from diverse transformations (parindma) of objects (visaya), living beings and non-living beings, and from the person (dtmabhdva).
Theyaredefined:foka=a\mrmanasyasamprayuktavitarka;parideva=fokasamutthitapraldpa; duhkha, as ii. 7a; daurmanasya, as ii. 8b; updydsa = vicchinnavega daurmanasya, or, according to others, iokaparidevapUrvaka frama {Vydkhyd).
? See the definitions of the Sdlistambasutra (Theorie des douze causes, 80); Abhidhammaasan- gaha, 36; sokddivacanam pariettha nissandaphalanidassanam; Visuddhimagga, 503 (grief is th cause of all vyasana); for other references, see Theorie des douze causes, 31-32.
Soka, etc, are representedon the wheel of existence in Ajanta,J. Przyluski,J/4. T. 1920, ii. 313, an article that should be read
214. The Vyakhya explains aprajanan with the words dvenikim avidydm dariiayati: "the author indicates here avidya pure and simple. " See p. 402,419.
215. See iuMOlb.
216. For us, the item vijndna is the whole of the series of vijndnas from the existence at death (maranabhava) until the existence at birth (upapattibhava): in other words, the mental series of the intermediate being since his initial mind (pratisammhicitta) to its end (the existence at birth, the beginning of the realm of rebirth). This series includes mental consciousness (manovijndna), plus the five consciousnesses, visual consciousness, etc We are thus in agreement with the definition of the item vijndna (vijndndnganirdeh): vijftdnam katamat / sad vijndnakdydh.
This definition of the vijndna is from the Madhyama, TD 1, p. 578bl6, Majjhima, i. 53. According to Paramartha, confirmed by the Vyakhya below (see note 217), we should read: "according to the Vijndnavibhanga of the Prat&yasamutpddasMra. "
If the item vijndna is the initial mind of the realm of rebirth, existence at arising (pratisamdhicitta, upapattibhava), the Sutra would say: vijfidnam katamat / manovijndnam. For "it is to the manovijndna alone that the cutting off of the roots belongs . . . " (iii. 42a).
217. Vyakhya: pratftyasamutpddasutre ndmarupavibhanga evarh nirdes*dt / noma katamat. . . On the definition of ndmarupa and its variants, ThSorie des douze causes.
218. Here Vasubandhu gives the Sautrantika explanation of updddna: the Vaibhasika thesis, v. 38.
On the four updddnas, Kathdvatthu, xv. 2, Vibhanga, 145, Nettippakarana, 41, Samyutta, ii. 3, Digha ii. 58, Majjhima, 166.
219. On kukkuravrata, etc. , Majjhima, i. 387, Digha, iii. 6.
The Pandarabhiksus call to mind the Pandararigaparibbajakas who divided, along with the
Brahmins and the brdhmanajdtiyapdsandas, the favors of Bindusara, Samantapdsddikd, 44; Mrs Rhys Davids reconciles this with the Pandara[sa]gotta of the Theragdthd, 949.
Vibhdsd,TD 27, p. 590a26: There are two Tirthakas, Acela Srenika (Acela Seniya Kukkuravatika of the Majjhima, i. 387, compare Nettippakarana, 99) and Parana Kodika (Punna Koliyaputta Govatika). These two Tirthikas, at the same time, went to ask questions of the people seated together, saying, "We two praaice all the difficult practices of this world, we study them, and we accomplish them to perfection. Who can in truth prophesize the retribution that these practices willproduce? . . .
Vibhdsd, TD 27, p. 284al3: SUavratopdddna is twofold, internal and external. The inner persons (or Buddhists) are those who abuse themselves thinking that bathing makes for purity, that the practice of the twelve Dhutas suffices for purity.
220. Atmabhdva, dtmavdda are the five updddnaskandhas, as results from the text: ye ke cic chramand vd brdhnumd vd dtmeti samanupaiyantah samanupas'yanti sarve ta imdn eva pateopdddnaskandhdn. (Samyutta, iii. 46).
221. The "divergent" masters (i-shih H6J] ) of the Sautrantika school (Saeki).
222. Madhyama, TD 1, p. 498bl0. Bdlo bhiksavo'frutavdn prthagjanah prajnaptim anupatitah caksusd rupdni drstva. . . (Madhyamakavrtti, 137 and note).
The bdla, who lacks "innate" (upapattildbhikd) prajnd which comes from the influence of a previous religious praaice (purvdbhydsavdsandnirjdtd); asrutavdn, who is lacking the prajnd which arises from Saipture (dgamajd); the prthagjana, who is lacking the prajnd arisen from adhigama, that is to say from satydbhisamaya (vi. 27).
Prajnaptim anupatitas - yathd samjhH yathd ca vyavahdras tathdnugatah. The expression
Footnotes 517
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appears to be lacking in Pall
223. "In the Sarva", I understand to be the Sarvavarga, but we do not find anything parallel in the Sabbavagga of the Samyutta, iv. 15. The Lotsava translates as (bams cad las; Hsuan-tsang: chu- cking |? j|g "in all the various Scriptures"; ParamSrtha: i-ch'ieh ch'st'--ty}^ "in all places".
224. Samyukta, TD 2, p. 58a4; Samyutta, iii. 100: "Is updddna the same thing as the updddnaskandhas? It is neither the same thing as the updddnaskandhas, nor different from the updddnaskandhas: chandardga with respect to them is updddna with respect to them {apt cayo tattha chandardgo tamtattha updddnam)"; iii. 167: rupa is an updddntyadhamma (that is the object of updddna, giving rise to updddna); chandardga with respect to it is updddna with respect to rupa (the same for the other skandhas); iv. 89, same text by replacing the skandhas with the six indriyas.
Vydkhyd: aprdptesu visayesuprdrthand chandah; prdptesu rdgah.
225. Vydkhyd: idam atra bhavasya svalaksanam svabhdva sty arthah.
Compare the Sutra quoted vi. 3 (trans, note 27):yad kirn cid veditam idam atra duhkhasya. Visuddhimagga, 575, less precise; Vibhanga, 137, CuUaniddesa, 471.
226. Hsiian-tsang:rifnanasamtanayogena. avakrdnti = Uu $L "to flow", avakkanti of vtiffidna, Samyutta, ii. 91.
227. Compare Majjhima, i. 49, Dtgha, ii. 305, Vibhanga, 99, Dhammasangani, 644.
The word kkalitya, cavity, corresponds to khandicca which is explained as "the state of being broken (of teeth)" (Rhys Davids-Stede) according to the Anguttara, 1138 (khandadanta),
Visuddhimagga, 449.
228. In the word avidyd, the prefix nafi(d-) has the sense of virodha; it creates words which designate the vipaksa (the pratidvandva); it does not indicate simple exclusion (paryuddsamdtra); and it does not indicate simple absence (abhdva).
229. Other examples: ayukti, avyavahdra, amanusya(On amanusya, iv. 58c-d, 97b, and iv. note 348. ) 230. See v. H
231. On dariana, vill.
232. We have seen above (p. 417)^ that fools "do not understand (aprajdnan) the conditioned character of the dharmas": we can draw a definition of avidyd from this passage. This avidyd is anterior to drsti (dtmadfsfi = satkdyadfsfi). Definition of avidyd, p. 411,421.
On the other hand avidyd = moha, ii. 26a, iv. 9c, v. 20a.
Speaking truthfully, if avidyd is not simply "ignorance," the simple absence of correct vidyd or prajnd, one is at a loss to see how it is not a defiled prajfid; if avidyd is anything other than ignorance of the conditioned character of the dharmas, ignorance of the true nature of former existence, etc, how is it not confused with this defiled prajnd which is the bad drspis, "view of self', "view of the former existence of self," etc. ? All the more then one may admit a reasoned "view of the self," such as non-Buddhist scholars can formulate, a natural, innate (sahaja) "view of the self. " Note that the three drstis are defined as moha (mudhi), the root of evil (v. 20a).
233. Samyukta, TD2,p. 190bl5.
On the deliverance of the defiled mind, vi. 77a.
The Abhidhamma (for example the Papisambhiddmagga, i. 21) recognizes the visuddhi of sila,
citta, and ditphi.
234. Vydkhyd: kalpandmdtram etad dgamanirapeksam iti katbayati. Fa-pao and P'u-kuang do not agree whether Vasubandhu here takes the part of the Vaibhasikas against the Sautrantikas. In other words, whether Vasubandhu says, as his personal opinion, "Who can stop a master in his imaginations? ", or if he gives these words to the Vaibhasikas. The Vydkhyd accepts the first hypothesis. But Sarhghabhadra says, "The Sautrantikas say that good prajnd can be mixed. . . ", and
we know that he always mentions and quotes Vasubandhu as "the Sautrantika. " The Chinese
? commentators think that Vasubandhu rejects the theory of the mixing of good prajnd with defiled prajfld; nevertheless, he does not admit that avidyd is a separate dharma.
235. Hsiian-tsang: "There is a separate thing, avidyd, which differs from prajnd, as rdga differs from the mind This master is correct. "
236. BhadantaSrilSbhasays,"Avidydisthegeneraldesignationofallofthekiefas;thereisrioavidyd separate from craving and the other kief as (avidyeti sarvaklefdndm tyarh sdmdnyasarhjnd / na rdgddiklefavyatiriktdvidyd ndmdsti). According to the Sutra, "Oh Mahalcau&hila, he does not rightly discern (na prajdndti), and as a consequence we say avidyd" (Sammyutta, iii. 172: Mahakotthito (or Mahakotthiko). . . avoca / avtjjdavijjdtidvuso Sdriputta vuccati. . . ). In faa all the kief as are by their nature non-knowledge (ajtidnasvarupa), for they grasp things as they are not (vipaf&agrabanatas).
This is the thesis of Harivarman in TD 32, no 1646. According toSaeki, here Vasubandhu refers to Harivarman.
237. Aboveiii. p. ,Samyukta,TD2,p. 85al6,p. 126c5:purvdnteJndnamapardnte. . . madhydnte. .