No More Learning

14. Astagravyaka (ii. 22): the four mahdbhutas or primary substances, and the four updddyarupas, from rupa (the visible) to the tangible.
15. The thing on fire (pradipta) is a complex; it is at one and the same time burner (fire) and the thing burning (indhana): in fact this thing is constituted of four elementary substances (above note 13), and one of these substances which is "heat" is the fire.
16. Earth and water are different, for their laksanas differ; the same holds for the burner and the thing burned.
17. Vyakhyd: updddyarthas tu vaktavya iti/ ananyatvdd ity abhiprdyah. We must give the word updddya an explanantion that justifies the thesis that fire and fuel are not different.
18. The fuel is made up of three mahdbhutas, and fire is its usmalaksana, the fourth mahdbhuta. They arise at the same time, like two horns.
19. One should understand: indhanam updddya - indhanam dsritya: the fire takes it support from the fuel. Or rather the meaning is that of sahabhdva, co-existence, or sahotpada, co-arising.
20. Paramartha: If he says, "that which is hot by its nature (the fire) is called hot. The object in question (fuel), although different from fire which is hot by nature, becomes hot through its association with that which is hot by its nature," we conclude that it is not incorrect to say that fire and fuel differ.
? 21. See below note 32. See the Sdrhmitiyanikdyaidstra. 22. Stcherbatski, p. 832, differs.
23. This is perhaps better translated, "is ascertained. "
24. The Chinese fen-pieh kuan ^}*g|| ? maintains the version "to discern. " "By reason of physical matter, etc. , which the eye perceives (as its own object), the visual consciousness "indirectly knows," "knows in second rank" the pudgala, because physical matter is the support (updddna) of the pudgala. And one cannot say that the pudgala is physical matter.
25. In this hypothesis physical matter is not the cause of the perception of the pudgala: there is perception of the pudgala "through relationship" with physical matter.
26. Compare Samyutta, iv. 166. 27. Not by reason of three.
28. Samyukta, TD 2, p. 57cl8. The Vydkhyd quotes the first words, caksur bhikso hetur (caksurvijndnotpdddya / ruparh bhikso pratyayah . . . ).
Vydkhyd: hetur asannah pratyayah / viprakrstas tu pratyaya eva / / janako hetuh pratyayas tv dlambanamdtram ity apare / parydydv etdv ity apare. See ii. 61c, vii. 13a, p.
1112, 1113.
29. Saeki has a note (fol. 14a) on the Darstantika theory of the six vijfidnas. 30. Thus none of them "perceive" a pudgala.
31. Madhyama, TD 1, p. 791bll-17: svakarh gocaravisayarh pratyanubhavanti / ? ? ? ? ad anyasya gocaravisayarh pratyanubhavati / manas caisdrh pratisaranam.
Samyutta, v. 218: pancimdni brdhmana indriydni ndndvisaydni ndndgocardni ndnnaman- nassa gocaravisayarh paccanubhonti / katamdni pan ? a . . . / imesarh kho pancannam indriydnam ndndvisaydnam ndndgocardnarh na annamannassa gocaravisayarh paccanubhon- tdnarh mano patisaranam mano ca nesarh gocaravisayarh paccanubhoti.
On the formula manai caisdrh pratisaranam, the Vydkhyd says: anusangenedam uktam / nedam uddharanam / tathdpi tu manai catsdm indriydnam pratisaranam iti tadapeksdnin- driydni vijndnotpatta vijndnotpattau kdranam bhavantity arthah.
Vibhdsd, TD 27, p. 449al6. The Darstantikas say, "The objects of the six vijndnakdyas, caksurvijndna, etc. , are distinct. " They say, "The manovijndna has a distinct object; it does not bear on the objects of the five vijfidnas, caksurvijndna, etc. " They say, "The six vijridnas bear solely on external objects; they do not bear on the internal (ddhydtmika, see p. 1313) organs, nor on the vijndna. " In order to refute this opinion, it is explained that the first five vijfidnas have distinct objects, bearing solely on external objects, not bearing on the organs and the vijndna; but that the manovijndna has an object common to the five vijfidnas and also a different object, which bears on the internal organs and also on the vijndna. It has been explained, Koia, i. 48a, that among the eighteen dhdtuS, thirteen are the object of a single manovijndna with the exclusion of visible things, of sounds, etc. , which are also the object of the caksurvijndna, etc.
32. The words in parentheses are according to Hsuan-tsang.
Bhdsya and Vydkhyd: na vd pudgalo visaya iti (yadi sutram pramdnikriyate) / na ced
visayah (yadi na kasya cid vijfidnasya visayah) na tarhi vijneyah (tatas ca pancavidham jneyam iti svasiddhdnto bddhyate) (above note 21).
Paramartha: Or rather the pudgala is not an object. If it is not an object, it is not discerned by the six consciousnesses.
33. In spite of the Sutra, you affirm that the object of the mental consciousness is general; so too, in spite of the Sutra, you affirm that the pudgala is discernible by the visual consciousness.
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34. Samyukta, TD 2, p. 313al5, Ekottara, TD 2, p. 723cl8; Samyutta, iv. 198. sad imdmndriydni ndndgocardni . . . kukkurapaksisrgdlasisumdrasarpamarkafdh sat prdnakdh kena cid baddhd madhye granthim krtvotsrstdh / te svakarh svakarh gocaravisayam dkdhksante / grdmakafasmasdnodakavalmikavand kdnksandd evam sad imdnindrtydni. . .
35. The desire (dkdnksana) to see, to understand, etc, is certainly foreign to the organs of sight, hearing, etc. , which are material (rupasvabhdvatvdt), and also to the visual consciousness, the auditory consciousness, etc. , which are non-imaginative (nirvikalpakat- vdt). This refers, under the name of the organ of the eye (caksurindriya), to the mental consciousness led by the predominating, specifying action of this organ, tadddhipatydd- hydhrta.
36. Samyutta, iv. 29: sabbath bhikkhave abhinhdpariHneyyam / kim ca bhikkhave abhinudparinneyyam / rupam bhikkhave abhinh~dparih"neyyam cakkhuvirindnam . . .
37. Compare Vasumitra, Sectes, on jneya, vijneya, and abhijh~eya.
38. This according to Hsiian-tsang. Paramartha: "The master who believes in a self says, 'I see the pudgala through ( & yu by means of) the eye'; as he sees that there is a self in ( ? ? ? ? ) that which is not a self, he falls . . . "
The Bhdsyam has the word anatmana which the Vydkhyd glosses as caksusd caksurvijnanenety arthah. Thus one should understand the^<< of Paramartha in the sense of the instrumental, "As he sees, through that which is not a self--that is to say through the eye, through the visual consciousness . . . "
Stcherbatski: "This idea of yours that there is an existing self who through the opening of his eyes contemplates other selves, this idea it is which is called Wrong Personalism. "
One can draw the conclusion from the formula caksusd rupdni drspvd that the pudgala sees through the eyes; Vydkhyd ad i. 42, p. 117 (Petrograd ed. ). Cullaniddesa 234 has: cakkhuna puriso dlokati rupagatdni. See below n. 67.
39. According to Paramartha and Hsiian-tsang. Stcherbatski, "In the Ajita-sermon. "
40. Version of Paramartha. This is the well-known text: caksuh pratitya rupdni cotpadyate caksurvijndnam / traydndm samnipdtah spars'ah / sahajdtd vedand sarhjna cetand. . . See iii. 32a-b.
41. Paramurtha transcribes; Hsiian-tsang: nara-na ramate, mdnava-ju-t'ung ? ? - scholar-kumdra, jantu, "who is born".
A YogacSrin commentary quoted by Saeki says: sattva, because all the Aryans truly see that only the dharmas exist, no other thing; or rather because there is affection therein (sattva from sakta, as in Buddhaghosa? ); manoja (i-sheng ? ? )> because it is constituted by the manas. . . pudgala, because it goes frequently taking up realms of rebirth without the power to be disgusted with t\\em\jiva, because it presently lives through union with the dyus (Kosa, ii. 45); jantu (sheng ^ ), because all the dharma which exist are endowed with arising.
Other lists contain thirteen names. Among them, yaksa, Suttanipdta, 875.
On sattva, see Ledi Sadaw, JPTS, 1914, 133, Mrs. Rhys Davids, Buddhist Psychology, 1914, 83. We have seen that sattva signifies "that which perishes," v. n. 27 and above p. 1319.
42. See below note 71.
43. The Sutra of the four "authorities," "supports," is quoted in the Vydkhyd ad ii. 46, English trans, p. 241: catvdrtmdni bhiksavah pratisarandni / katamdni catvdri / dharmah pratisaranam na pudgalah / arthah pratisaranam na vyanjanam / nttdrtham sutrarh pratisaranam na neydrthdm / jfldnam pratisaranam na vijfldnam.
Mahdvyutpatti, 74, where the order differs: arthapratisaranena bhavitavyam na
? vyanjanapratisaranena, dharma. . . jndna. . . nitarthasutrapratisaranena. . . (Extracted from the Hsien-yang, TD 31, Tokyo, xviii. 7,10a).
Dharmasamgraba, 53; Sutrdlamkdra, xviii. 31-33; J. As. 1902, ii. 269, Madhyamakavrtti, 268, 598.
Pratisarana, pratiiarana (Divya, 427. 22, 176. 26, where the editor translates the word as "confidence") is translated ? ? ? pa (confidence) and rten-pa (support), i 0c (support), and Hang It (authority).
i. Bodhisattvabhumi, I. xvii.
katharh bodhisattvas catursu pratisaranesu prayujyate.
iha bodhisattvah arthart hi par at? dharmam srnoti na vyanjandbhisamskdrdrthi /
arthart hi dharmam irnvan na vyanjandrthi prakrtaydpi vdcd dharmam desyamdnam arthapratisarano bodhisattvah satkrtya srnoti.
punar bodhisattvah kdldpadesam mahdpadesam ca (Digha, ii. 124, etc. ) yathdbhutam prajdndti / prajdnan yuktipratisarano bhavati na sthavirendbhijndnena vd pudgalena tathdgatena vd samghena vd ime dharma bhdsitd iti pudgalapratisarano bhavati / sa evam yuktipratisarano na pudgalapratisaranas tattvdrthdn na vicalati aparapratyayas ca bhavati dharmesu. (aparapratyaya- gzhan las ses mayin, Madhyamakavrtti, xxiv. 8).
punar bodhisattvas tathdgate nivistasraddho nivtstaprasdda aikdntiko vacasy abhiprasannas tathdgatanitdrthasutram pratisarati na neydrtham / nitdrtham sutram pratisarann asarhhdryo bhavaty asmdd dharmavinaydt / tatra hi neydrthasya sutrasya ndndmukhaprakrtdrthavibhdgo 'niscitah samdehakaro bhavati / sacet punar bodhisattvo nitdrthe'pi sutre'naikdntikah sydd evam asau samhdryah sydd asmdd dharmavinaydt.
punar bodhisattvah) adhigamajndne sddarsi (? ) bhavati na ca srutacintddharmdrthavijnd- namdtrake / sayad bhdvandmayena jndnena jndtavyam na tac chakyam srutacintdvijndnamd- trakena vijndtum iti viditvd paramagambhirdn api tathdgatabhdsitdn dharmdn irutvd na pratiksipati napavadati /
evam . . . caturndm prdmdnyam prakd/itam bhdsitasydrthasya yukteh iastur bhdvand- mayasya cddhigamajndnasya.
ii. arthah pratisaranam . . . A notion expressed in the Mahdvagga, i. 23, 4, Majjhima, ii. 240;developedintheLanka:arthapratisaranenabhavitavyam. . . andagainarthdnusdrind bhavitavyam na deiandbhildpdbhinivistena. A "word" is like a finger which touches the object that one should see; one must remove the finger in order to see the object (Lanka quoted in the Subhdsitasamgraha, ed. Bendall, fol. 34).
On the relation between the attha and the vyanjanas, see Digha, iii. 127-129, Nettippakarana, 21.
iii. dharmah pratisaranam na pudgalah. Variant: yuktipratisarano bhavati na pudgalapratisaranah.
The refuge is the truth itself, not authority whatever it may be, even the Buddha. This is the teaching of the Majjhima, i. 265. He who says, "These dharmas are taught by a Sthavira, a person possessing the abhijnds, the Tathagata, or the Sarhgha," is pudgalapratisarana.
Do not lose sight of the teaching of the mahdpadesds, below note 56.
iv. A nitartha Sutra is a vibhaktdrtha Sutra, "of explicit meaning"; a neydrtha Sutra is of undetermined meaning, of meaning yet to be determined (Vydkhyd ad iii. 28). iv. 30, English trans, p. 614, calls for a Sutra of explicit meaning. Vasumitra, Sectes.
It appears that the sole canonical text of interest here is Anguttara, i. 60: to attribute to the Tathagata that which has not been said; to not recognize as said by him that which he has said; to consider as neyyattha a nitattha Suttanta, and vice versa. (The theory of the Sutra exact in its words but badly understood, Digha, iii. 127-128, can lead to the distinction between nitattha and neyyattha Sutras).
Nitattha and neyyattha in the Nettippakarana (where the meaning conforms to the letter, yathdrutavasena ndtabbattham, where the meaning should be determined through reflection, niddhdretvdgahetabbattham); and in the Dipavamsa (Oldenberg, ed. , p. 36) quoted in the Introduction to the Commentary on the Kathdvatthu (JPTS, 1889, p. 3). "To
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confuse pariydyabhdsita and nippariyayabhasita (compare Visuddhimagga, 473, 499: that which should not be understood literally, and that which should be understood literally, nitattha and neyyattha; to attribute another meaning (other than the true meaning) to what has been said with a certain intention (samdhaya bhanita): thus, respecting the letter destroysthemeaning;tocreatepseudo-Sutras . . . "
Atthasalini, 91, "We shall weigh the sense of the Sutra that you allege . . . "
Samghabhadra, iii. 25 (Tokyo xxiii. 4, ? ? ? 6). According to the Sthavira, all dryd defand promulgated by the Buddha himself {tathdgatabhdsita- ahaccavacana of the Nettippaka- rana, 21) is nitdrthasutra; the other Sutras are anitdrtba. Samghabhadra observes initially that this definition is not found in Scripture; then it is bad reasoning: for there are Sutras not promulgated by the Buddha which are nitartha, and vice versa. Examples follow. It is said, "It is impossible to say, if not through abhimdna (or "presumption"): I shall enter into the animitta without supporting myself on the void" (These words are not by the Buddha himself, yet the Sutra is nitdrtha) . . .
The Schools, as we see in Wassiliev, 329, and in the Madhyamakdvatdra, vi. 94, are not in agreement in placing Sutras in these two categories.
v. We have seen that, according to the Bodhisattvabhumi, adhigamajnana is absorption consciousness (bhdvandmaya), whereas vijndna is consciousness obtained through hearing and reflection (frutacinta).
According to the Vibhajyavadins,/<<i<<d is good in and of itself; vijndna is good when it is associated with jnana (? ? fa, iv. 8b, note 46): it can be understood that jndna is "supermundane knowledge," and that the vijndna, worldly knowledge, is good when it is consecutive to supermundane knowledge.
According to iv. 75, an opinion of the "ancient masters," adhigata (what one knows by absorption) forms part of the vijfidta: but this refers to a worldly consciousness, a worldly absorption.
(In the Sutra of the Four Pratisaranas, jndna primarily designates the knowledge of the Aryans, andfravajfiana, exacdy as prajnd is, among all the prajuds--which can be avyakrta, klista, or kusala,--the pure prajfid). See above notes 36 and 37.
Some notes in the Madhyamakavrtti, xxv, 16, p. 65, 74. Jndna is distinguished from vijndna in the Gita, iii. 4l, vL8, vii. 2, ix. 1, xviii. 42.
44. Samyukta, TD 2, p. 91a27, "All, that is to say, the twelve dyatanas, the eye, etc. "; Kofa, v. trans, p. 819, Mahdniddesa, 133, Samyutta, iv. 15: sabbath vuccati dvddasayatandni.
On sarva, sabba, see ? ? fa, v. 27c, Warren, p. 158, Mrs. Rhys Davids' Points of Controversy, 85, Stcherbatski, Central Conception, 5; Nirvana (1925), p. 139.
45. Hsiian-tsang here translates Pudgala= shu ch'u chu ? ^? ? > - "who frequently takes up rebirth," see above note 41.
46. This Sutra is quoted in ? ? fa, iii. 28a-b. (Cosmologie bouddhique, p. 45).
One can compare the Sutra quoted in Madhyamakavrtti, vi. at the beginning
(Siksasamuccaya, 252, Madhyamakdvatdra, 217, Bodhicaryavatdra, ix. 73, an extract of the Pitdputrasamagama): bdlo bhiksavo (or mahdrdja) afrutavan prthagjanah prajHaptim anupatitaf caksusd rupdni drstvd saumanasyasthdniydni abhinivisate . . .
The Vydkhyd for iii. 28a explains prajtiaptim anupatita itiyatha samjflay atha ca vyavahdras tathdnugatah. (It defines bdla, etc). Here we have the gloss: yatraiva prajnaptih krtd dtmd iti vyavahdrdrtham tatraivdtmety abhinivista ity artbah.
47. Paramartha omits the first stanza. &ila=shih-lo ? ? , translated as "small mountain"; without doubt the Sela of Therdgdthds 57-59 who has a conversation with Mara. Stanzas attributed to Vajira in the Samyutta, i. 135, trans, in the "Psalms," p. 190 (Kathdvatthu, trans, p. 61, Madhyamakdvatdra, 246, 257).
48. Tibetan: lun-phran-tshegs. Hsiian-tsang, "in the Tso-dgama"; Paramartha, "in the
? Footnotes 1365 49. P'o-t'o-li ? ? ? =old-beam-pear (Hsiian-tsang)= waves-cover-profit
Hsiao-dgama" (TD 2, number 100). (Paramartha); Stcherbatski reads: Badarayana.
50. Paramartha: Listen, Oh Badari, (you shall obtain) the power to deliver yourself from all bonds; through them, the mind is defiled, through them also it is purified. The self does not have the nature of a self; through error, one imagines (Jen-pieh fr%\\ ) it; there is no self, no jantu; only dharmas, cause and results . . .
Vibhdsd, TD 27, p. 731bll: Through trouble and defilement (samkleia) of the mind, the being (sattva) is troubled, defiled; through the purification (vyavaddna) of the mind, the being is purified; the two masculine and feminine organs exercise sovereignty over two things, sattvabheda and sattvavikalpabheda (see Kosa, ii. English trans, p. 154).
Saeki remarks: the first stanza exhorts one to the hearing of the Truths.
51. Vibhdsd, TD 27, p. 37al2: Satkdyadrsti is opposed by the ten types of sunyata, adhydtmaiunyatd, etc. (See the complete lists of the Mahdvyutpatti, 37= Madhyamakdvatdra, V. 180= Satasdhasrikd, 215; the Abhisamaya has twenty sunyatds. )
Saeki refers to the Samyuktahrdaya, (TD 28, p. 925b2B).
52. sunyam ddhydtmikam pasyan pasya sunyam bahirgatam /
na vidyate so'pi kascidyo bhdvayati iilnyatam //
This third stanza (with the reading palya pafya) is attributed to the Bhagavat without
any other details in the Madhyamakavrtti, p. 348. The reading pasya pasya is recommended by the Chinese versions: jo kuan nei chih kung ^ffip9 ~? jQ , "If you visualize that the interior is empty" (Paramartha); chi kuan gf j? | (Hsiian-tsang). The Gaudakdrikd, very likely written under Buddhist influence, has: tattvam ddhydtmikam drstvd tattvam drstvd tu bdhyatah (ii. 38).
Hsiian-tsang translates the last line, "A seer capable of meditating on emptiness is not to be found. " The Vydkhya glosses: yogy api ndstiyah iunyatdm abhyasyati.
53. This text (according to Stcherbatski, from the Ksudrdgama) is quoted in the Sutrdlamkdra, xviii. 101 (p. 158) as an extract from the "Pentades" (pancakesu, Chinese: "In the Ts'eng-wu ? ? Sutra- Pancottara? " S. Le'vi): pancakesu pancddinavd dtmopa- lambha iti de/itdh / dtmadrstir bhavati jivadrstih / nirviseso bhavati tirthikaih / unmdrgapratipanno bhavati / s'ihnyatdydm asya cittam na praskandati na prasidati na santisthate nadhimucyate / dryadharmd asya na vyavaddyante.
These readings are confirmed by the Tibetan and the Vydkhya, so close in fact that the Tibetan corresponds to an original dtmadrstir bhavati sattvadrstir jivadrstih; the same for the Vydkhya: dtmadrstir bhavati ydvaj jivadfstir iti prathama ddinavah. Hsuan-tsang and Paramartha replace jivadrsti with "to fall into the drstigatas. " The phraseology praskandhati . . . in the Anguttara, iii. 246; Digha, iii. 240, Samyutta, iii. 133: . . . me nibbdne cittam na pakkhandati nappasidati na samtifthati na vimuccati (var. nddhimuccati) / paritassand upaddnam uppajjati paccuddvattati mdnasam. (The editor of the Samyutta punctuates after paritassand).
54. Vydkhya: kendpy adhydropitdny etdni sutrdnity abhiprdyah.
a. "Sutras promulgated by the Tathagata (tathdgatabhdsita), profound, of profound
meaning, supermundane (lokuttara), teaching emptiness (sufinatdpatisamyutta): they do not listen to them with faith, they do not lend them an ear, they do not recognize them as true (aHndcittam na upapthdpessanti) . . . But the Sutras made by poets (kavikata), poetical (kdveyya)y of artistic syllable and phonemes, external (bdhiraka), promulgated by disciples (sdvaka-bhdsita)y these they believe . . . It is thus that the Sutras of the first category will disappear. . .