In the worldly (laukika) path faith and the other moral
faculties
disturb the defilements; in the nirvedhabhdgiyas (vi.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
10).
3. Adhimuktimanaskara: this act of attention is not, like the first
two, directed to that which exists; rather, it proceeds from adhimukti,
that is, from constructive imagination {adhimuktyd. . . manaskarah, 459
see p. 190); it presides over the contemplations of asubha (vi. 9), the apramdnas (viii. 29), the vimoksas (viii. 32) the abhibhvdyatanas (viii. 34) the krtsndyatanas (viii. 35), etc.
[c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind of Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu. ]
? [According to the first Master quoted by the Vibhasa, TD 27, p.
53al9) one can realize the Path after these three acts of attention, and,
inversely, one can produce these three acts of attention immediately
after the Path. This opinion is supported by the text, "He produces the
part of Bodhi called memory in company with (that is, after) the
460 contemplation of repulsive things (asubha)"
[According to the third Master quoted in the Vibhasa) it is solely after an act of attention to general characteristics that one can realize the Path; after the Path, one can produce the three acts of attention. As for the text quoted by the first Master, it should be understood in the sense that, after having subdued his mind by means of the contempla- tion of repulsive things, an ascetic is capable of producing an act of attention to general characteristics, after which he realizes the Path. The text refers to this indirect action of the contemplation of repulsive things and so says, "asubhasahagatam . . . "
[According to the fourth Master of the Vibhasa,) it is only after an act of attention to general characteristics that an ascetic can realize the Path; furthermore, after the Path, he can only produce acts of attention to general characteristics.
The author refutes the third Master: Certainly, we indeed see that an ascetic who has entered into samyaktvaniyama, onto the Path (see iv. 27) by relying on one of the three lower stages (i. e. , anagamya, First
Dhyana, dhyanantara), can produce, upon coming out of the Path, an act of attention to general characteristics in Kamadhatu and can be established in hearing or in refleaion, because the stages in question are near; but, when an ascetic has entered samyaktvaniyama by relying on the Second, Third, or Fourth Dhyana, to which stage could the act of attention to general characteristics belong that he produces upon coming out of the Path?
He will produce an act of attention to general characteristics in Kamadhatu, because Kamadhatu is too estranged from the higher Dhyanas. He will not produce an act of attention to general character- istics of the sphere of one of the three higher Dhyanas, because he has not previously obtained conscious acts of attention, except in the course of the practice of the nirvedhabhagiyas (vi. 17: contemplations pre-
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liminary to entry onto the Path): now an Aryan cannot again realize the nirvedhabhdgtyas, for we cannot admit that he would for a second time realize the preparatory path, since he already possesses its result.
But, we would say, there exists other acts of attention to general characteristics (sdmdnyamanaskaras) which have been cultivated at the same time as the nirvedhabhagtyas (as they refer to the Truths, but which differ by not refering to all their sixteen aspects): for example, seeing that "all sarhskaras are impermanent," "all dharmas are impersonal," "Nirvana is tranquil" (a general or sdmanya judgement, since it refers to any Nirvana). It is this other type of sdmanyamana- skdra that an ascetic brings forth upon leaving the Path.
The Vaibhasikas do not accept this opinion, because it is illogical. [In fact, the cultivation of the manaskaras of this type is bound to the nirvedhabhagiyas]. (Vibhasa, TD 27, p. 53b3).
(The correct doctrine is that the Path can be followed by the three categories of the act of attention. ) When one obtains the result of Arhat based on Anagamya (Vibhasa, TD 27, p. 53b25), the mind leaving the absorption is either of this stage (Anagamya) or of the sphere of Kamadhatu. When one obtains the same result based on Akincanya, the mind of leaving is either of this same stage (Akincanya), or of naivasamjndndsamjnayatana (Bhavagra). When one obtains the same result by relying on any other stage, the mind of leaving is solely of this other stage.
ii. There are four types of acts of attention: 1. ) an innate or natural act of attention, upapatipratilambhika, 2. ) attention produced from the teaching, srutamaya, 3. ) from reflection, cintdmaya, and 4. ) from meditation, bhavanamaya. Three are possible in Kamadhatu, the first, the second, and the third, for meditation is not of Kamadhatu. Three are possible in Rupadhatu, the first, the second, and the fourth, for, in this sphere, as soon as one meditates or reflects (cintd), one enters into absorption. Two are possible in Arupyadhatu, the first and the fourth. There are then eight acts of attention, three, three and two (Vibhasa, TD 27, p. 53bl4).
The Path is never produced after an act of innate attention, to whichever sphere it may belong, for the Path requires effort. The Path
? is hence produced after five acts of attention, two of Kamadhatu, two of Rupadhatu, and one of Arupyadhatu. But, after the Path, an act of innate attention of Kamadhatu can arise, because it is sharp.
***
How many minds are acquired when one manifests each of the twelve types of minds?
73a-b. With the defiled mind of each of the three spheres, there is obtaining of six, of six, and of two minds respectively.
"Obtaining" means taking possession of what one did not previ- ously possess.
i. Obtaining the six minds with a defiled mind of Kamadhatu
a. One obtains a good mind of Kamadhatu (1) when one again takes up the roots of good with a mind of doubt, which is defiled (iv. 80c); or (2) when one returns to Kamadhatu by falling from the higher spheres. The mind of conception is necessarily defiled (iii. 38); with this mind one takes possession of a good mind of Kamadhatu, for
461 one did not previously possess it.
b-c. One obtains a bad mind and defiled-neutral mind of Kama- dhatu (1) when one returns to Kamadhatu by falling from the higher spheres: for then one takes possession of whichever of these two minds manifests itself; or (2) when one falls from the detachment of Kamadhatu.
d. One obtains a defiled-neutral mind of Rupadhatu when one falls from Arupyadhatu into Kamadhatu. One in fact takes possession of a defiled-neutral mind of Rupadhatu with a defiled mind of conception in Kamadhatu.
e-f. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa mind when one falls from the quality of an Arhat through the mind of Kamadhatu.
ii. Obtaining the six minds with a defiled mind of Rupadhatu.
One obtains one undefiled-neutral mind of Kamadhatu (the mind capable of creating fictive beings, nirmdnacitata) and the three minds
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of Rupadhatu when one falls from Arupyadhatu into Rupadhatu. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa mind when one falls from the quality of an Arhat through a mind of
Rupadhatu.
iii. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa
mind with the defiled mind of Arupyadhatu when one falls from the quality of Arhat through a mind of Arupyadhatu.
73b-c. There is the obtaining of three with a good mind of Rupadhatu.
One obtains three minds with a good mind of Rupadhatu: this mind itself, and the undefiled-neutral minds of Kamadhatu and Rupadhatu, that is, the minds capable of creating fictive beings relative to these two spheres.
73c-d. There is an obtaining of four with a Saiksa mind.
When one realizes the first Saiksa mind, namely duhkhe dharma- jndnaksdnti (vi. 25d), one obtains four minds: (1) the Saiksa mind itself,
(2-3) two undefiled-neutral minds, one of Kamadhatu and one of Rupadhatu (the mind capable of creating fictive beings), and (4) a good mind of Arupyadhatu: there is, by virtue of the Path, entry into the Path (niyamavakrdnti, vi. 26a) and detachment from Kamadhatu and Arupyadhatu.
73d. One obtains these same minds with the other minds.
One obtains the minds not specified above only when they manifest themselves.
According to another opinion, without making any distinction among the spheres, it is said that "The wise say that, with a defiled mind, one obtains nine minds; with a good mind one obtains six; and
462 with a neutral mind one obtains a neutral mind. "
Concerning the good mind, one should correct this passage so that it reads "one obtains seven. " When a person again takes up the roots of good by means of Right View (samyagdrsti, iv. 80), he obtains a good mind of Kamadhatu; when he detaches himself from Kama-
? dhatu, he obtains the minds capable of creating fiaive beings of Kamadhatu and Rupadhatu, which are two undefiled-neutral minds; when he takes up the absorptions of Rupadhatu and Arupyadhatu, he obtains the good minds of these two spheres; upon entry onto the Path, he obtains a Saiksa mind; upon his entry into the result of Arhatship, he obtains an Asaiksa mind.
For the two other minds, the reckoning of the minds obtained is established according to the explanation that we have given. Here is a stanza which serves as a memory-aide:
"At conception, in absorption, in detachment, in falling, and in the taking up again of the roots of good, one obtains minds that one did not possess. "
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1. Below ad ii. 2a, ddhipatya = adhikaprabhutva, sovereignty or predominating power. See Siddhdntakaumudl quoted in Diet, de Saint-Petersbourg; Garbe, Sdmkhya-Philosophie, 257. Compare the explanation of the indrtyas in the Atthasdlini, 304, etc.
2. Karikd ii. 1, in the Samayapradipikd, omits the word &? * by which Vasubandhu indicates that he does not share this doctrine of the School. Kdrikds ii. 2-4, where Vasubandhu presents the teaching of the Sautrantikas, are omitted in the Samayapradipikd.
3. Buddhaghosa explains in Atthasdlini (641) that boys' games are not the same as girls' games. 4. According to the Vydkhyd, Ancient Masters (purvdedrya).
5. Samyutta, i. 39. Asanga (Sutrdlamkdra, xviii. 83,p. 151 ed. Levi) demonstrates the predominance
of the mind over the samskdras: cittendyam loko niydte cittena parikrsyate cittasyotpannasya vase vartate. (Anguttara, ii. 177). ^_ /
6. Hsiian-tsang: "for all the pure dharmas arise and develop following them. "
7. "The mind of one who experiences agreeable sensation is recollected" An extract from the
Sutra on the Vimuktydyananas, quoted in Vydkhyd, p. 56 ad i. 27; Mahdvyutpatti, 81.
8. "Faith arises from suffering," Samyutta, ii. 31. For this sense of the word upanisad, "cause," see below ii. 49 (note on hetu and pratyaya), Anguttara, iv. 351 = Suttanipdta (Dvayatdnupas- sanasutta) (. . . kd upanisd savandya), Sutrdlamkdra, xi. 9 (yogopanisad - having effort for its cause). In the sense of "comparision," "to being together," Panini i. 4. 79, Vajracchedikd, 35. 10,42. 7 and Hoernle, Manuscript Remains, i. p. 192 (upani/dm na ksamate), Sukhdvativyuha, 31. 9, Mahavyutpatti, 223. 15 (where the Tibetan has rgyu). In the sense of upams'u, "secret," YasV>mitra
{ad ii. 49) mentions Digha, ii. 259 (suryopanisado devah - suriyassupanissddeva): upanisacchabdas tu kaddcid updmsau kaddcit prdmukhye tadyathd suryopanisado devd ity updmsuprayoga upanisatprayoga iti. (R Leumann, ZDMG, 62, p. 101 supposes upanisrd = upanissa = Grundlage, Nahe, from whence the adjective upanissa). See Minaev, Zapiski, ii. 3, 277); Wogihara, ZDMG, 58,454 (ddnopanisadd Mopanisadd . . . prajfiayd) and Asanga's Bodhisattvabhumi, p. 21; S. Levi, Sutrdlamkdra, ad xi. 9.
9. The Sutra says: caksurvijHeydni rupdni pratityotpadyate saumanasyam naiskramydsritam I. . . manah pratitya dharmdms cotpadyate saumanasyam / . . . daurmanasyam . . . upeksd. Naiskramya - "pure or impure path," or rather "departure (niskramana) or detachement
from one sphere of existence (dhdtu) or from samsdra" See also iv. 77b-c.
Asrita - "having for its object," or rather "favorable to. "
We have then: "There is, by reason of visible things, etc. , six sensations of satisfaction, six
1 sensations of dissatisfaction, and six sensations of equanimity, favorable to naiskramya*
Compare Majjhima, iii. 218, Samyutta, iv. 232, Majjhima, iii. 217, Milinda, 45 (nekkhammasita).
10. Vasubandhu says: "Some other masters . . . "
11. Compare Dhammasangani, 633, and Atthasdlini, 641.
12. The Japanese editor, Kyokuga Saeki, refers to the Madhyamdgama TD 1, p. 458a24. Compare Samyutta, iv. 208: yo sukhdya vedandya rdgdnusayo so anuseti.
13. Sensation-of-pleasure (sukhd) also means sensation-of-satisfaction (saumanasya); see ii. 7. Comparev. 23and54;alsoYogasutra,ii. 7-8:sukhdnusayirdgah/duhkhdnufaytdvesah.
14.
In the worldly (laukika) path faith and the other moral faculties disturb the defilements; in the nirvedhabhdgiyas (vi. 45c), they "lead to" the Path; pure, they constitute andjndtamdjndsyami, etc. (ii. 9b, vi. 68).
? 15. Paramartha and Hsiian-tsang translate the first line: "By reason of their predominence with respect to the acquisition of higher and higher paths, of Nirvana, etc"
Dhammasangani, 286, 505, 553; Nettipakarana 15, 60; Compendium, p. 177.
16. Ajndtdvindriya is confused with the quality of Arhat; it includes ksayajndna and anutpddajndna: knowledge that the defilements are destroyed and will no more arise, etc. (vi. 45, Nettipakarana, p. 15); he is "delivered" (vimukta) through deliverence from the defilements (klesavimukti) and through deliverence from existence (samtdnavimuktt): it is thus predominant in relation to parinirvdna or nirupadhisesanirvdna.
17. Objection of the Samkhyas. Samkhyakdrikd, 34.
18. This kdrikd becomes kdrikd 2 in the Samayapraditpikd.
19. We encounter this expression i. 35 (see also note 20). The six supports of the organs (indriyadhisthdna), that is to say the visible eye, etc. , and the six consciousnesses (sad vijndnakdyah) are also sattvadravya, constituents of the living being, but not primary (maula) constituents, for they depend on the predominating quality of the six organs.
20. Saddyatana is essentially the living being who is said to transmigrate: it is thus the support of transmigration.
21. Only two dyatanas, kdya and manas, exist from conception (ii. 14).
22. The newborn infant can see, but cannot speak. Words are action (karman) of the tongue which is the support {adhisthdna) of the organ of taste (Jihvendriya). For the Samkhyas, the organs of action (karmendriya) are, like the organs of consciousness, suprasensible substances (atindriya). "Voice" is the power to speak, "hand" is the power to grasp, etc.
23. You affirm that snakes possess subtle (suksma) hands and feet, but you must prove it.
24. Upastha is conceived as distinct from the male or female organ, which is one part, one place, of the organ of touch (kdyendnyaikadesastnpurusendriyavyatiriktakalpita).
"Pleasure" (dnanda) is klista saukhya.
25. Compare the definitions of the Vibhanga, p. 123.
26. The body is the organ of sight and the four other organs of sense consciousness: these organs, in fact, are collections (kdya) or accumulations (samcaya) of atoms. Sensation which is produced in a "body," or which accompanies a "body" upon which they are supported, is called bodily. (See ii. 25, or bodily prahabdhi).
27. Sukha is sdta, the agreeable, that which does good (sdtatvdd hi sukham ucyate); in addition, satisfaction supposes joy (priti).
This problem is taken up again viii. 9b.
28. One should make an exception of agreeable mental sensation which proceeds from absorption
(samddhi) or which is the result of retribution (vipdkaphala) (ii. 57).
29. It is solely vipdkaphala and naisyandiki (ii. 57c).
30. In fact, the group (kaldpa) which is made up of the three pure indriyas includes only seven indriyas, for the three sensations never coexist. When an ascetic, in order to cultivate the Path, abides in the first two Dhyanas, he possesses a single sensation of satisfaction (saumanas- yendriya); he possesses a single sensation of pleasure (sukhendriya) when he cultivates the Path in the third Dhyana; and he possesses a single sensation of indifference (upeksendriya) when he cultivates the Path in the other stages (andgamya, dhydndntara, Fourth Dhyana, first three Arupyas). See ii. l6c-17b.
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31. Darsanamdrga includes the first fifteen moments of the comprehension of the Truths (abhisamaya), moments in the course of which one sees that which one has not previously seen (vi. 28c-d). It is exclusively pure, andsrava, vi. l.
32. In the Abhidhamma, we have ananndtafifiassdmitindriya (Vibhanga, p. 124).
33. The term bhdvand has many meanings. In the expression bhdvandmayay it is synonymous with samddhi or absorption. Some other meanings are studied vii. 27 (compare ii. 25. 2). In the expression bhdvandmdrgat "Path of Meditation," bhdvand signifies "repeated view, meditation. "
There are two bhdvandmdrgas:
a. Pure (andsrava) or supermundane {lokottara) bhdvandmarga, which is under consideration here: this is a meditation on the Truths which have already been seen in darsanamdrga. This path begins with the sixteenth moment of the comprehension of the Truths (vi. 28c-d) and terminates with the acquisition of the quality of Arhat.
b. Impure (sdsrava) or worldly (laukika) bhdvandmdrga\ it does not have the Truths for its object (vi. 49); it disturbs {vtskambh) the defilements without uprooting them; it can precede and follow darsanamdrga.
34. Dhatupdpha, i. 631.
35. Paramartha differs from Hsiian-tsang.
36. The Japanese editor quotes on this subject Harivarman's Ch'eng-shih lun, TD 32, p. 282a 18.
37. According to the Japanese editor, the Mahlsasakas; the Hetuvadins and the Mahimsasakas in Kathdvatthu, xix,8. Compare ibid, iii. 6.
38. Samyutta, \i. 204: yassa kho bhikkhave imdni paficindriyani sabbena sabbam sabbathd sabbam natthi tarn aham bdhiro puthujjanapakkhe phito ti vaddmi. See ii. 40b-c.
39. This text is quoted in the Vijndnakdya, TD 26, p. 535b29 and folL with some elaboration.
40. Compare Sumangalavildsmi, p. 59, on the two types of prthagjana, the andha and the kalydna.
41. Digba, ii. 38, Majjhima, i. 169. The Kathdvatthu quotes Digha, ii. 38 ( . . . tikkhindriya mudmdriye . . . ).
42. Samyuktdgama, TD 2, p. 183al. Compare Samyutta, v. 193 and following. Vibhdsd, TD TI, p. 8al4.
43. Compare Vibhanga,p. 125; Vibhdsd, TD 27, p. 741M9.
44. On life and death, see ii. 45.
45. Commentary: tad dyuh pranidhdya cetasikrtva. Vibhdsd,TD 27, p. 656bl7-c3.
46. Vydkhyd: The Buddha for the good of others, the Sravaka for the duration of the Law. See Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," J. As. 1916, ii. 9 and following.
47. One should understand roga, ganda, and falya, corresponding to the three sufferings, vi. 3.
48. Literally: "his series is not supported by the defilements. " These are the kle/as which support and make the series last. A samayavimukta Arhat is free from the defilements, but does not have mastery of absorption; a drspiprdpta Arhat possesses this mastery, but he is not free from the defilements (vi. 56).
49. Compare Divydvaddna, 203; atha Bhagavdrhs tadrupam samddhim samdpanno yathd samdhite cittefivitasamskdrdnadhisthdya dyuhsamskdrdna utsraspum drabdhah. We have the singular in the Mahdvastu, i. 125. 19.
? Digha, ii. 99: yon nunakam imam dbddham viriyena papippandmetvd Jivitasamkhdram adhitthdya vihareyyam; ii. 106 . . . dyusamkhdram ossaji. (Compare Samyutta, v. 152, Anguttara, iv. 3H, Uddna, vi. l). Burnouf, Lotus, 291.
50. The Pali has the plural in other contexts, Majjhima, i. 295 {anne dyusamkhdrd afrne vedaniyd dhammd), Jdtaka, iv. 215 {dyusamkhdrd khiyanti).
51. Vibhdsd, TD 27, p. 657cl0 and folL, enumerates fourteen opinions on this point. 52. Eleventh opinion in the Vibhdsd.
53. Sixth opinion in the Vibhdsd.
54. Doctrine of the Sammitlyas, according to the Japanese editor.
55. Opinion of the Sautrantikas.
56. According to the Japanese editor, this is the opinion of the author. 57. Vibhdsd, TD 27, p. 657c5, the fifth of the six opinions.
58. According to the very clear version of Paramartha, "a kalpa or more than a kalpa," but customarily translated as "a kalpa or the rest of the kalpa" (Windisch, Rhys Davids, 0. Franke). Digha, ii. 103, iii. 77; Divya, 201. Kathdvatthu, xi. 5.
59. They adopt the sixth opinion of the Vibhdsd.
60.
3. Adhimuktimanaskara: this act of attention is not, like the first
two, directed to that which exists; rather, it proceeds from adhimukti,
that is, from constructive imagination {adhimuktyd. . . manaskarah, 459
see p. 190); it presides over the contemplations of asubha (vi. 9), the apramdnas (viii. 29), the vimoksas (viii. 32) the abhibhvdyatanas (viii. 34) the krtsndyatanas (viii. 35), etc.
[c. The innate good mind of Kamadhatu is sharp; hence it can arise after the two pure minds and also after a mind of Rupadhatu acquired through effort, but, as it develops spontaneously, it is not followed by these same minds.
An innate good mind of Kamadhatu, being sharp, can arise after a defiled mind of Rupadhatu; but an innate good mind of Rupadhatu, not being sharp, cannot arise after a defiled mind of Arupyadhatu. ]
? [According to the first Master quoted by the Vibhasa, TD 27, p.
53al9) one can realize the Path after these three acts of attention, and,
inversely, one can produce these three acts of attention immediately
after the Path. This opinion is supported by the text, "He produces the
part of Bodhi called memory in company with (that is, after) the
460 contemplation of repulsive things (asubha)"
[According to the third Master quoted in the Vibhasa) it is solely after an act of attention to general characteristics that one can realize the Path; after the Path, one can produce the three acts of attention. As for the text quoted by the first Master, it should be understood in the sense that, after having subdued his mind by means of the contempla- tion of repulsive things, an ascetic is capable of producing an act of attention to general characteristics, after which he realizes the Path. The text refers to this indirect action of the contemplation of repulsive things and so says, "asubhasahagatam . . . "
[According to the fourth Master of the Vibhasa,) it is only after an act of attention to general characteristics that an ascetic can realize the Path; furthermore, after the Path, he can only produce acts of attention to general characteristics.
The author refutes the third Master: Certainly, we indeed see that an ascetic who has entered into samyaktvaniyama, onto the Path (see iv. 27) by relying on one of the three lower stages (i. e. , anagamya, First
Dhyana, dhyanantara), can produce, upon coming out of the Path, an act of attention to general characteristics in Kamadhatu and can be established in hearing or in refleaion, because the stages in question are near; but, when an ascetic has entered samyaktvaniyama by relying on the Second, Third, or Fourth Dhyana, to which stage could the act of attention to general characteristics belong that he produces upon coming out of the Path?
He will produce an act of attention to general characteristics in Kamadhatu, because Kamadhatu is too estranged from the higher Dhyanas. He will not produce an act of attention to general character- istics of the sphere of one of the three higher Dhyanas, because he has not previously obtained conscious acts of attention, except in the course of the practice of the nirvedhabhagiyas (vi. 17: contemplations pre-
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liminary to entry onto the Path): now an Aryan cannot again realize the nirvedhabhdgtyas, for we cannot admit that he would for a second time realize the preparatory path, since he already possesses its result.
But, we would say, there exists other acts of attention to general characteristics (sdmdnyamanaskaras) which have been cultivated at the same time as the nirvedhabhagtyas (as they refer to the Truths, but which differ by not refering to all their sixteen aspects): for example, seeing that "all sarhskaras are impermanent," "all dharmas are impersonal," "Nirvana is tranquil" (a general or sdmanya judgement, since it refers to any Nirvana). It is this other type of sdmanyamana- skdra that an ascetic brings forth upon leaving the Path.
The Vaibhasikas do not accept this opinion, because it is illogical. [In fact, the cultivation of the manaskaras of this type is bound to the nirvedhabhagiyas]. (Vibhasa, TD 27, p. 53b3).
(The correct doctrine is that the Path can be followed by the three categories of the act of attention. ) When one obtains the result of Arhat based on Anagamya (Vibhasa, TD 27, p. 53b25), the mind leaving the absorption is either of this stage (Anagamya) or of the sphere of Kamadhatu. When one obtains the same result based on Akincanya, the mind of leaving is either of this same stage (Akincanya), or of naivasamjndndsamjnayatana (Bhavagra). When one obtains the same result by relying on any other stage, the mind of leaving is solely of this other stage.
ii. There are four types of acts of attention: 1. ) an innate or natural act of attention, upapatipratilambhika, 2. ) attention produced from the teaching, srutamaya, 3. ) from reflection, cintdmaya, and 4. ) from meditation, bhavanamaya. Three are possible in Kamadhatu, the first, the second, and the third, for meditation is not of Kamadhatu. Three are possible in Rupadhatu, the first, the second, and the fourth, for, in this sphere, as soon as one meditates or reflects (cintd), one enters into absorption. Two are possible in Arupyadhatu, the first and the fourth. There are then eight acts of attention, three, three and two (Vibhasa, TD 27, p. 53bl4).
The Path is never produced after an act of innate attention, to whichever sphere it may belong, for the Path requires effort. The Path
? is hence produced after five acts of attention, two of Kamadhatu, two of Rupadhatu, and one of Arupyadhatu. But, after the Path, an act of innate attention of Kamadhatu can arise, because it is sharp.
***
How many minds are acquired when one manifests each of the twelve types of minds?
73a-b. With the defiled mind of each of the three spheres, there is obtaining of six, of six, and of two minds respectively.
"Obtaining" means taking possession of what one did not previ- ously possess.
i. Obtaining the six minds with a defiled mind of Kamadhatu
a. One obtains a good mind of Kamadhatu (1) when one again takes up the roots of good with a mind of doubt, which is defiled (iv. 80c); or (2) when one returns to Kamadhatu by falling from the higher spheres. The mind of conception is necessarily defiled (iii. 38); with this mind one takes possession of a good mind of Kamadhatu, for
461 one did not previously possess it.
b-c. One obtains a bad mind and defiled-neutral mind of Kama- dhatu (1) when one returns to Kamadhatu by falling from the higher spheres: for then one takes possession of whichever of these two minds manifests itself; or (2) when one falls from the detachment of Kamadhatu.
d. One obtains a defiled-neutral mind of Rupadhatu when one falls from Arupyadhatu into Kamadhatu. One in fact takes possession of a defiled-neutral mind of Rupadhatu with a defiled mind of conception in Kamadhatu.
e-f. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa mind when one falls from the quality of an Arhat through the mind of Kamadhatu.
ii. Obtaining the six minds with a defiled mind of Rupadhatu.
One obtains one undefiled-neutral mind of Kamadhatu (the mind capable of creating fictive beings, nirmdnacitata) and the three minds
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of Rupadhatu when one falls from Arupyadhatu into Rupadhatu. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa mind when one falls from the quality of an Arhat through a mind of
Rupadhatu.
iii. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa
mind with the defiled mind of Arupyadhatu when one falls from the quality of Arhat through a mind of Arupyadhatu.
73b-c. There is the obtaining of three with a good mind of Rupadhatu.
One obtains three minds with a good mind of Rupadhatu: this mind itself, and the undefiled-neutral minds of Kamadhatu and Rupadhatu, that is, the minds capable of creating fictive beings relative to these two spheres.
73c-d. There is an obtaining of four with a Saiksa mind.
When one realizes the first Saiksa mind, namely duhkhe dharma- jndnaksdnti (vi. 25d), one obtains four minds: (1) the Saiksa mind itself,
(2-3) two undefiled-neutral minds, one of Kamadhatu and one of Rupadhatu (the mind capable of creating fictive beings), and (4) a good mind of Arupyadhatu: there is, by virtue of the Path, entry into the Path (niyamavakrdnti, vi. 26a) and detachment from Kamadhatu and Arupyadhatu.
73d. One obtains these same minds with the other minds.
One obtains the minds not specified above only when they manifest themselves.
According to another opinion, without making any distinction among the spheres, it is said that "The wise say that, with a defiled mind, one obtains nine minds; with a good mind one obtains six; and
462 with a neutral mind one obtains a neutral mind. "
Concerning the good mind, one should correct this passage so that it reads "one obtains seven. " When a person again takes up the roots of good by means of Right View (samyagdrsti, iv. 80), he obtains a good mind of Kamadhatu; when he detaches himself from Kama-
? dhatu, he obtains the minds capable of creating fiaive beings of Kamadhatu and Rupadhatu, which are two undefiled-neutral minds; when he takes up the absorptions of Rupadhatu and Arupyadhatu, he obtains the good minds of these two spheres; upon entry onto the Path, he obtains a Saiksa mind; upon his entry into the result of Arhatship, he obtains an Asaiksa mind.
For the two other minds, the reckoning of the minds obtained is established according to the explanation that we have given. Here is a stanza which serves as a memory-aide:
"At conception, in absorption, in detachment, in falling, and in the taking up again of the roots of good, one obtains minds that one did not possess. "
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1. Below ad ii. 2a, ddhipatya = adhikaprabhutva, sovereignty or predominating power. See Siddhdntakaumudl quoted in Diet, de Saint-Petersbourg; Garbe, Sdmkhya-Philosophie, 257. Compare the explanation of the indrtyas in the Atthasdlini, 304, etc.
2. Karikd ii. 1, in the Samayapradipikd, omits the word &? * by which Vasubandhu indicates that he does not share this doctrine of the School. Kdrikds ii. 2-4, where Vasubandhu presents the teaching of the Sautrantikas, are omitted in the Samayapradipikd.
3. Buddhaghosa explains in Atthasdlini (641) that boys' games are not the same as girls' games. 4. According to the Vydkhyd, Ancient Masters (purvdedrya).
5. Samyutta, i. 39. Asanga (Sutrdlamkdra, xviii. 83,p. 151 ed. Levi) demonstrates the predominance
of the mind over the samskdras: cittendyam loko niydte cittena parikrsyate cittasyotpannasya vase vartate. (Anguttara, ii. 177). ^_ /
6. Hsiian-tsang: "for all the pure dharmas arise and develop following them. "
7. "The mind of one who experiences agreeable sensation is recollected" An extract from the
Sutra on the Vimuktydyananas, quoted in Vydkhyd, p. 56 ad i. 27; Mahdvyutpatti, 81.
8. "Faith arises from suffering," Samyutta, ii. 31. For this sense of the word upanisad, "cause," see below ii. 49 (note on hetu and pratyaya), Anguttara, iv. 351 = Suttanipdta (Dvayatdnupas- sanasutta) (. . . kd upanisd savandya), Sutrdlamkdra, xi. 9 (yogopanisad - having effort for its cause). In the sense of "comparision," "to being together," Panini i. 4. 79, Vajracchedikd, 35. 10,42. 7 and Hoernle, Manuscript Remains, i. p. 192 (upani/dm na ksamate), Sukhdvativyuha, 31. 9, Mahavyutpatti, 223. 15 (where the Tibetan has rgyu). In the sense of upams'u, "secret," YasV>mitra
{ad ii. 49) mentions Digha, ii. 259 (suryopanisado devah - suriyassupanissddeva): upanisacchabdas tu kaddcid updmsau kaddcit prdmukhye tadyathd suryopanisado devd ity updmsuprayoga upanisatprayoga iti. (R Leumann, ZDMG, 62, p. 101 supposes upanisrd = upanissa = Grundlage, Nahe, from whence the adjective upanissa). See Minaev, Zapiski, ii. 3, 277); Wogihara, ZDMG, 58,454 (ddnopanisadd Mopanisadd . . . prajfiayd) and Asanga's Bodhisattvabhumi, p. 21; S. Levi, Sutrdlamkdra, ad xi. 9.
9. The Sutra says: caksurvijHeydni rupdni pratityotpadyate saumanasyam naiskramydsritam I. . . manah pratitya dharmdms cotpadyate saumanasyam / . . . daurmanasyam . . . upeksd. Naiskramya - "pure or impure path," or rather "departure (niskramana) or detachement
from one sphere of existence (dhdtu) or from samsdra" See also iv. 77b-c.
Asrita - "having for its object," or rather "favorable to. "
We have then: "There is, by reason of visible things, etc. , six sensations of satisfaction, six
1 sensations of dissatisfaction, and six sensations of equanimity, favorable to naiskramya*
Compare Majjhima, iii. 218, Samyutta, iv. 232, Majjhima, iii. 217, Milinda, 45 (nekkhammasita).
10. Vasubandhu says: "Some other masters . . . "
11. Compare Dhammasangani, 633, and Atthasdlini, 641.
12. The Japanese editor, Kyokuga Saeki, refers to the Madhyamdgama TD 1, p. 458a24. Compare Samyutta, iv. 208: yo sukhdya vedandya rdgdnusayo so anuseti.
13. Sensation-of-pleasure (sukhd) also means sensation-of-satisfaction (saumanasya); see ii. 7. Comparev. 23and54;alsoYogasutra,ii. 7-8:sukhdnusayirdgah/duhkhdnufaytdvesah.
14.
In the worldly (laukika) path faith and the other moral faculties disturb the defilements; in the nirvedhabhdgiyas (vi. 45c), they "lead to" the Path; pure, they constitute andjndtamdjndsyami, etc. (ii. 9b, vi. 68).
? 15. Paramartha and Hsiian-tsang translate the first line: "By reason of their predominence with respect to the acquisition of higher and higher paths, of Nirvana, etc"
Dhammasangani, 286, 505, 553; Nettipakarana 15, 60; Compendium, p. 177.
16. Ajndtdvindriya is confused with the quality of Arhat; it includes ksayajndna and anutpddajndna: knowledge that the defilements are destroyed and will no more arise, etc. (vi. 45, Nettipakarana, p. 15); he is "delivered" (vimukta) through deliverence from the defilements (klesavimukti) and through deliverence from existence (samtdnavimuktt): it is thus predominant in relation to parinirvdna or nirupadhisesanirvdna.
17. Objection of the Samkhyas. Samkhyakdrikd, 34.
18. This kdrikd becomes kdrikd 2 in the Samayapraditpikd.
19. We encounter this expression i. 35 (see also note 20). The six supports of the organs (indriyadhisthdna), that is to say the visible eye, etc. , and the six consciousnesses (sad vijndnakdyah) are also sattvadravya, constituents of the living being, but not primary (maula) constituents, for they depend on the predominating quality of the six organs.
20. Saddyatana is essentially the living being who is said to transmigrate: it is thus the support of transmigration.
21. Only two dyatanas, kdya and manas, exist from conception (ii. 14).
22. The newborn infant can see, but cannot speak. Words are action (karman) of the tongue which is the support {adhisthdna) of the organ of taste (Jihvendriya). For the Samkhyas, the organs of action (karmendriya) are, like the organs of consciousness, suprasensible substances (atindriya). "Voice" is the power to speak, "hand" is the power to grasp, etc.
23. You affirm that snakes possess subtle (suksma) hands and feet, but you must prove it.
24. Upastha is conceived as distinct from the male or female organ, which is one part, one place, of the organ of touch (kdyendnyaikadesastnpurusendriyavyatiriktakalpita).
"Pleasure" (dnanda) is klista saukhya.
25. Compare the definitions of the Vibhanga, p. 123.
26. The body is the organ of sight and the four other organs of sense consciousness: these organs, in fact, are collections (kdya) or accumulations (samcaya) of atoms. Sensation which is produced in a "body," or which accompanies a "body" upon which they are supported, is called bodily. (See ii. 25, or bodily prahabdhi).
27. Sukha is sdta, the agreeable, that which does good (sdtatvdd hi sukham ucyate); in addition, satisfaction supposes joy (priti).
This problem is taken up again viii. 9b.
28. One should make an exception of agreeable mental sensation which proceeds from absorption
(samddhi) or which is the result of retribution (vipdkaphala) (ii. 57).
29. It is solely vipdkaphala and naisyandiki (ii. 57c).
30. In fact, the group (kaldpa) which is made up of the three pure indriyas includes only seven indriyas, for the three sensations never coexist. When an ascetic, in order to cultivate the Path, abides in the first two Dhyanas, he possesses a single sensation of satisfaction (saumanas- yendriya); he possesses a single sensation of pleasure (sukhendriya) when he cultivates the Path in the third Dhyana; and he possesses a single sensation of indifference (upeksendriya) when he cultivates the Path in the other stages (andgamya, dhydndntara, Fourth Dhyana, first three Arupyas). See ii. l6c-17b.
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31. Darsanamdrga includes the first fifteen moments of the comprehension of the Truths (abhisamaya), moments in the course of which one sees that which one has not previously seen (vi. 28c-d). It is exclusively pure, andsrava, vi. l.
32. In the Abhidhamma, we have ananndtafifiassdmitindriya (Vibhanga, p. 124).
33. The term bhdvand has many meanings. In the expression bhdvandmayay it is synonymous with samddhi or absorption. Some other meanings are studied vii. 27 (compare ii. 25. 2). In the expression bhdvandmdrgat "Path of Meditation," bhdvand signifies "repeated view, meditation. "
There are two bhdvandmdrgas:
a. Pure (andsrava) or supermundane {lokottara) bhdvandmarga, which is under consideration here: this is a meditation on the Truths which have already been seen in darsanamdrga. This path begins with the sixteenth moment of the comprehension of the Truths (vi. 28c-d) and terminates with the acquisition of the quality of Arhat.
b. Impure (sdsrava) or worldly (laukika) bhdvandmdrga\ it does not have the Truths for its object (vi. 49); it disturbs {vtskambh) the defilements without uprooting them; it can precede and follow darsanamdrga.
34. Dhatupdpha, i. 631.
35. Paramartha differs from Hsiian-tsang.
36. The Japanese editor quotes on this subject Harivarman's Ch'eng-shih lun, TD 32, p. 282a 18.
37. According to the Japanese editor, the Mahlsasakas; the Hetuvadins and the Mahimsasakas in Kathdvatthu, xix,8. Compare ibid, iii. 6.
38. Samyutta, \i. 204: yassa kho bhikkhave imdni paficindriyani sabbena sabbam sabbathd sabbam natthi tarn aham bdhiro puthujjanapakkhe phito ti vaddmi. See ii. 40b-c.
39. This text is quoted in the Vijndnakdya, TD 26, p. 535b29 and folL with some elaboration.
40. Compare Sumangalavildsmi, p. 59, on the two types of prthagjana, the andha and the kalydna.
41. Digba, ii. 38, Majjhima, i. 169. The Kathdvatthu quotes Digha, ii. 38 ( . . . tikkhindriya mudmdriye . . . ).
42. Samyuktdgama, TD 2, p. 183al. Compare Samyutta, v. 193 and following. Vibhdsd, TD TI, p. 8al4.
43. Compare Vibhanga,p. 125; Vibhdsd, TD 27, p. 741M9.
44. On life and death, see ii. 45.
45. Commentary: tad dyuh pranidhdya cetasikrtva. Vibhdsd,TD 27, p. 656bl7-c3.
46. Vydkhyd: The Buddha for the good of others, the Sravaka for the duration of the Law. See Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," J. As. 1916, ii. 9 and following.
47. One should understand roga, ganda, and falya, corresponding to the three sufferings, vi. 3.
48. Literally: "his series is not supported by the defilements. " These are the kle/as which support and make the series last. A samayavimukta Arhat is free from the defilements, but does not have mastery of absorption; a drspiprdpta Arhat possesses this mastery, but he is not free from the defilements (vi. 56).
49. Compare Divydvaddna, 203; atha Bhagavdrhs tadrupam samddhim samdpanno yathd samdhite cittefivitasamskdrdnadhisthdya dyuhsamskdrdna utsraspum drabdhah. We have the singular in the Mahdvastu, i. 125. 19.
? Digha, ii. 99: yon nunakam imam dbddham viriyena papippandmetvd Jivitasamkhdram adhitthdya vihareyyam; ii. 106 . . . dyusamkhdram ossaji. (Compare Samyutta, v. 152, Anguttara, iv. 3H, Uddna, vi. l). Burnouf, Lotus, 291.
50. The Pali has the plural in other contexts, Majjhima, i. 295 {anne dyusamkhdrd afrne vedaniyd dhammd), Jdtaka, iv. 215 {dyusamkhdrd khiyanti).
51. Vibhdsd, TD 27, p. 657cl0 and folL, enumerates fourteen opinions on this point. 52. Eleventh opinion in the Vibhdsd.
53. Sixth opinion in the Vibhdsd.
54. Doctrine of the Sammitlyas, according to the Japanese editor.
55. Opinion of the Sautrantikas.
56. According to the Japanese editor, this is the opinion of the author. 57. Vibhdsd, TD 27, p. 657c5, the fifth of the six opinions.
58. According to the very clear version of Paramartha, "a kalpa or more than a kalpa," but customarily translated as "a kalpa or the rest of the kalpa" (Windisch, Rhys Davids, 0. Franke). Digha, ii. 103, iii. 77; Divya, 201. Kathdvatthu, xi. 5.
59. They adopt the sixth opinion of the Vibhdsd.
60.
