We have here,
according
to the Japanese editor, the opinion of the Sautrantikas.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
38b, English trans, note 200.
292. See vi. 6ld-62b.
293- The Prthagjana is taken as an example, because the Aryan has acquired worldly and transwordly prdpti through disconnection from Kamadhatu. When he is reborn into the Second Dhyana, the first disappears, but not the second.
294. Hsiian-tsang adds: As it has been said of the Aryan, who becoming detached through the two paths from the defilements of the eight spheres to be abandoned through bhdvand, obtains the two types of prdptis of disconnection from these defilements--it follows that the Prthagjana, who only employs the impure path, only acquires an impure prdpti; it also follows that the Aryan, - it being a given that only the pure path permits him to become detached from the defilements to be abandoned through darsana and from the defilements of the ninth sphere to be abandoned through bhdvand, - obtains only a pure prdpti of disconnection from these defilements.
295. Sarvatas = of all the spheres = of the sphere where the ascetic is found, of a lower sphere, of a higher sphere.
Andgamya, viii. 22a. The fundamental (maula) absorptions, namely the four absorptions of Rupadhatu or Four Dhyanas and the Four Arupyas, have a preliminary or prefatory absorption, sdmantaka. The sdmantaka of the First Dhyana is called andgamya. See above note 276.
Pure andgamya = the andgamya in which the ascetic produces a thought, a path free from the dsravas, satkdyadrsfi, etc. = a pure path produced in andgamya.
The former Abhidhamma teaches that the ascetic destroys the defilements (dsavas), that is, becomes detached from all of the spheres, by being firmly supported (that is, by producing the eliminating prajHd of the defilements) in seven absorptions (Four Dhyanas and Three Arupyas). Anguttara, iv. 422 to be corrected according to iv. 426 (the
285. Paramartha transcribes Slvaka; Hsiian-tsang translates this as tan-p'a ^ f S '? > Tibetan translates this as zhe byed.
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Fourth Arupya is excluded as in KoSa, below, note 301).
The theory of andgamya and its use in "detachment" (vairagya) rests on the idea that an
ascetic cannot enter Dhyana without being free from the defilement of a lower sphere, and that he cannot, in this same lower sphere, become free from the said defilements: hence the necessity of a preliminary absorption.
296. Hsiian-tsang combines Kdrikd 47c-d (two pddas) and 48d (one pdda) into one Kdrika, and adds a fourth pdda:
"By the pure Anagamya path, there is detachment from all the spheres; through the other eight, detachment from his sphere and from a higher sphere: through the impure path, there is detachment from the immediately lower sphere. " [Bhdsya of the lust pdda. ]
Bhdsyam: By supporting oneself on the sdmantakas, one becomes detached from the lower spheres. In the same way that the dnantaryamdrgas support themselves on the sdmantakas, is this the case for the vimuktimdrgas?
Adding a first pdda, he makes the following Kdrikd out of 48a-c.
Kdrikd. The sdmantakas detach one from the lower spheres; the last vimuktimdrga of the three arises from the mula or from the sdmantaka; for the higher spheres, from the mula only.
Bhdsyam. There are eight sdmantakas which can serve as the support of the Path. There are nine spheres from which one should become detached. The first three sdmantakas detach one from the three spheres which are respectively lower than them (that is to say: The first three sdmantakas serve as the support of a path which detaches one from the three spheres . . . ). The ascetic before realizing the ninth vimuktimdrga, either enters the mula dhyana, or remains in the sdmantaka. The five higher sdmantakas detach one from the spheres which are, respectively, lower than it. Before realizing the ninth vimuktimdrga, the ascetic necessarily enters the mula and does not remain in the sdmantaka; for, whereas, for these five sdmantakas, the mula and the sdmantaka are equally upeksendriya, the mula and the sdmantaka have a different vedanendriya in the first three Dhyanas. Some ascetics are not capable of entering into the mitla because the transformation of the vedanendriyas is difficult. [One necessarily enters it when one is capable of this transformation] because, at the moment when one becomes detached from it, one is joyous [: thus, at the ninth vimuktimdrga, one passes, when possible, from the sdmantaka {upeksendriya) to the mula (sukhendriya, saumanasyendriya). ]
297. Remember that detachment (vairagya) from one sphere--that is to say the abandoning of the nine categories (strong-strong, etc. ) of defilements of Kamadhatu, of the First Dhyana, etc. --include nine pairs of paths: a path of abandoning (prahdnamdrga or dnantaryamdrga) and a path of deliverance (vimuktimdrga). The ascetic who detaches himself from Kamadhatu by meditating in the state of absorption called andgamya produces in this state the first eight paths of abandoning and the first eight paths of deliverance; he also produces in this state the ninth path of abandoning. The question is asked whether, in order to produce the ninth path of deliverance, he remains in andgamya or passes into the First Dhyana. Same question for the other sdmantakas and the "fundamental" absorption which they precede.
298. The last vimuktimdrga does not arise from out of higher sdmantakas.
299. All sdmantakas contain the sensation of indifference; the first three Dhyanas, contain the sensations of sukha or saumanasya, viii. 7; therefore in order to pass from the sdmantaka into the fundamental absorption, the ascetic should transform his sensation.
300. Add: "when the ascetic is not capable of transforming his sensation; when he is capable of doing so, the last vimuktimdrga arises from the fundamental Dhyana, vitaragabh&mibd- humanydt. "
301. One cannot produce the pure path in the absorption of the Fourth Arupya or
? Bhavagra; the ascetic, in order to be delivered from the defilements relating to this state, should avail himself of a pure path (vi. 45c-d); thus employing a pure path practiced in the Third Arupya: same doctrine in Visuddhimagga, 708, and also apparently in Anguttara,
iv. 422,426.
302. Sambhavatas. When one sees the lower sphere as "coarse" one sees the higher sphere as "calm," and so on. According to another explanation, one sees the higher sphere under Otie Of these three aspects, "calm," etc. , and not necessarily under the three aspects. Here we have three of the aspects of Nirvana, vii. l3a.
303. Mahdvyutpatti, 85. 14-16, sthulabhittikatd, auddrikatd, duhkhilatd. Vydkhyd: khilam durbhedam (? ) kutsitam khilam duhkhilam.
304. Hsiian-tsang: "because it can be surmounted only with great effort. "
305. The drsfi of the Asaiksas: to see things as they really are, to truly know the general
characteristics (sdmdnyalaksana) of the dharmas, Impermanence, etc.
306. Hsiian-tsang: "The asaiksi samyagdrsti arises among the Immovable Ones, even
though one does not say so formally, for all the Arhats possess i t . . . "
307. Vibhdsd, TD 27, p. 336c28. Samanna, brahmaMa aod their results. Samyutta, v. 2; Visuddhimagga, 215, 512. For Buddhaghosa the dharmas associated with the Path and the four results of s am anna are neither suffering nor ariyasacca.
308. The Abhidharma reconciles the thesis of the Theravadins with that of the Pubbaseliyas, Kathdvatthu, xix. 3.
309- Hsiian-tsang: "they have the vimuktimdrgas (samskrta) and pratisamkhydnirodha for their natures. "
310. Paramartha enumerates the four results, srotadpannaphala, etc. , and quotes the Sutra.
311. Purusakaraphala is that which arises {jayate) and also that which is attained (prdpyate) through the special power of a dharma: the path of deliverance arises from srdmanya, and abandoning or pratisamkhydnirodha is attained by the power of iramanya.
312. As one can supplement the work (pravacana) of Panini, as omniscient as he is, he is a Prthagjana.
313. When the ascetic obtains the result of Srotaapanna, there is acquisition of the total abandoning of the defilements to be abandoned through the Seeing of the Truths (darfanaheyaklefas), acquisition inherent {samgrhita) in a single path of meditation (ekabhdvandmdrga), namely in the sixteenth moment; when the ascetic obtains the fruit of Sakrdagamin, there is acquisition of the totality of the abandoning of the darianaheyas and of the abandoning of the first six categories of defilements to be abandoned through meditation, acquisition inherent to the path which is the fruit of Sakrdagamin; and so on.
314. When an ordinary person {prthagjana), bound by all the bonds (sakalabandhana), enters the Path of Seeing the Truths and becomes Srotaapanna through the abandoning of the defilements which one abandons by this Path, he can then either expell the first six categories of defilements of Kamadhatu through the Path of Meditation on the Truths (pure path): he obtains the result of Sakrdagamin through the pure or transworldly path,--or expell the same six categories through the worldly path of meditation (as described vi. 49c): he obtains the same result through the worldly path. But an ordinary person can become free from the same six categories of defilements through the worldly path before entering into the Path of Seeing: when he achieves this Path, he acquires the
result of Sakrdagamin. The result results from the worldly path.
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315. See above vi. 35c.
316. Vibhdsd, TD 27, p. 911c5. Kos'a, vii. 32 (Anguttara, ii. 8).
317. Klesdndm bdhandt. Bdhitd anendnekavidhdh pdpakd akusala dharma iti brdhmanah / tadbhdvo brdhmanyam andsravo mdrgah (Vydkhyd). Compare Dhammapada. 388.
318. Esa hi bhagavdn brahmety etad uddharanam Sivakenoktam (See note 285; var. Jivaka). Madh. , 34. 12; Majjh. , i. 34l, 368, Sam. , ii. 27:. . . tathagato . . . brahmacakkam pavatteti. The Tathagata is dhammakdya brahmakdya dhammabhuta brahmabhuta in Digha, iii. 84; gloss of Buddhaghosa (The word brahma is used in the sense of excellent, sepphapphena) in Dialogues, iii. 81. brahmabhuta - identified with Brahman, see Bodhisattvabhumi, fol. 142b: brdhmam, cakram pravartayatity ucyate / tat kasya hetoh / tathdgatasyaitad adhivacanam yad uta brahmd ity api santah iitibhuta ity api / tena tatpreritam tatprathamatas tadanyaih punas tadanyesdm / evam pdramparyena brahmapreritam sarvasattvanikdye bhramati tasmdd brdhmam cakram ity ucyate. Nirvana, (1925), pp. 72-73.
319. Samyukta, TD 2, p. 104al5. It is moreover certain that the Wheel of the Law, which the Bhagavat set into motion, and which &ariputra sets into motion after the Bhagavat (Samyutta, i. 191), is the teaching.
320. Kramandc cakram, see below note 332.
321. The Vibhdsd, TD 27, p. 912a4, mentions ten reasons. 322. On the parts of the Path, vi. 67, 71.
323. Tadutpattau pravartitam iti sutre vacanat. Vydkhyd: tad evam dryasya Kaundinyasya darsanamdrga utpanne devatdbhir uktam bhagavatd pravartitam dh arm a cakram iti sutravacandt. The Vydkhyd quotes a Sutra which corresponds (with variants) to the Mahdvagga, i. 6, 23-30. Lotus, p. 69, line 12.
Sarhghabhadra (TD 29, p. 934c8): The divinities do not say: "the Wheel of the Law has been set into motion," under the Bodhi tree, but rather in Benares. Thus the setting into motion is to cause one to penetrate into another. Some say that teaching itself (the sermon at Benares) is the Wheel of the Law: but this teaching is only the means, not the true Wheel.
324. See Nettippakarana, 60.
325. Vydkhyd: tatra pratyaksdrthatvdd andsravd prajnd caksuh / nthsamsayatvajjndnam / bhutdrthatvdd vidyd / visuddhatvdd buddhih / visuddhd dhir buddhir iti nirukteh // punar bdhyakdndm satyesu darsanam kudrspivicikitsdvidydndm apratipaksah sdsravam ca / tato visesandrtham caksurddigrahanam // punas trisu parivartesu prathamam darsanam caksur
yathddrspavyavacdranam / jndnam ydvad [ . . . ] bhdvikatdm updddya / vidydydvad vidyamanagrahanddyathdvadbhdvikatdm updddya / buddhiryathdbhutdrthdvabodhdt // punar ananusrutesu dharmesv dnumanikajn~dnapratisedhdrtham caksur ity aha / adhimoksikajndnapratisedbdrthamjfUinam iti / dbhimdnikajndnapratisedhdrtham vidyeti / sdsravajHdnapratisedhdrtham buddhir iti /
Pure prajnd --is called eye, because its object is immediately perceived: knowledge (jndna), because it is free from doubt (vii. l); science, because its object is real; intelligence, because it is pure: in fact the etymology of buddhir is visuddhd dhi, "pure mind. " Furthermore, the view that the non-Buddhists have of the Truths (suffering, etc. ) is not opposed either to bad opinions, nor doubt, nor ignorance, and it is impure (cdsrava): in order to show the contrast with the seeing that the saints have of the Truths, this seeing is called eye, etc Furthermore, the Sutra says "eye" in order to avoid the idea that it refers to a consciousness arrived at through induction; "knowledge," because it does not refer to a knowledge arrived at through imagination (compare ii. English trans, p. 320; vi. 9); "science," because it does not refer to a supposed knowledge; "intelligence," because it does not refer to an impure knowledge.
? According to the Vibhdsd, Jnana is the dhannajfidna, vidyd, is the anvayaksanti, buddhi is the anvayajriana (vi. 25-26). Another theory is presented in Kofa, vii. 7.
326. The Sutra on "Skillfulnes in Seven Things," has been quoted above, note 207. For
dvayadesand: . . . tena hi bhikso dvayarh te deiayisydmi tac chrnu sddhu ca manasi kuru bhdsisye / dvayarh katamat / caksu rupdniydvan mano dharmas' ca.
327. Vydkhyd: atra dearya aha . . .
We have here, according to the Japanese editor, the opinion of the Sautrantikas.
328. a. This is suffering, its origin, its extinction, the path; b. this should be known . . . ; c. this is known, abandoned, realized, cultivated.
329- Tridhdkarana: a. the nature of the truths (satyasvarupa), b. the operation to be done; and c. the achievement of the operation.
330. The Abhisamayalamkdrdloka depends on the Abhidharma: tatra trayah parivarta dvddaidkdrdyasmin dharmacakra iti vigrahah / tatrdmi trayah parivartayad uta idam duhkham dry a sat yam tat khalv abhijndya parijneyam abhijndtam / idam duhkhasamudaya dryasatyam tad abhijndya prahatavyam prahinam / idam duhkhanirodha dryasatyam tad abhijndyasdksdtkartavyamsdksdtkrtam/ idamduhkhanirodhagaminipratipaddryasatyam tat khalv abhijndya bhdvayitavyam bhavitam mayeti bhtksavah purvam ananuirutesu dharmesuyoniso manasikurvatah pratyaksdrthatvdd andsravd prajnd caksur udapddi nihsamsayatvdj jndnam bhutdrthatvdd vidyd visuddhitvdd buddhir udapddity etat kriydpadam ekaikasmin satye trisv api yojyam / atah pratyekam caturndm dryasatyandm triparivartandt triparivartam / caksurityddayas cakdrai catvdras triparivartandt pratisatyam traya ity ato dvddaidkdram / etdvataiva jagadarthasampddanat paripurnam triparivartadvd- das dak dram cakram iva dharmacakram yat prathamato vdrdnasydm b has it am sutram / yathd rdjrlai cakravartinai cakraratnam agresaram sarvas tu balakdyas tad evdnusaran pascdd dgacchati / tathd sakalatrailokyddhipates tathagatasya tat sutram agratah krtvd sarvo'pi deianadharmah prabhavati.
(An extract from the Seventh Chapter. )
331. According to the Japanese editor, the opinion of Vasubandhu.
Nydydnusara, TD 29, p. 709a28: The opinion of the masters of the Vibhdsd
(Vaibhasikas) is, in general, that the whole of the holy path (drya mdrga) is called the Dharmacakra . . . but there are some divergent opinions: according to some, it is the Path of Seeing that is called Dharmacakra; according to others, it is the sermon at Benares. Notes of the Japanese editor: According to the commentaries, the first opinion is now the third, the second is that presented in the Karika; and the third is now the second. According to Samghabhadra, the third is the basic opinion of the Sarvastivadins . . . P'u-kuang says that the second and the third are those of the Sautrantikas and of Vasubandhu.
332. Vydkhyd: kramandc cakram iti krtvd.
333- In the same way that one says prabhukta odanah.
334. This person is detached from Kamadhatu through the worldly path, as for example Brahma; he should cultivate the Path of Seeing in order to obtain the result of Anagamin. For the Aryan the fact that he is reborn into Rupadhatu proves that he is already an Anagamin.
335. Since one does not become a Buddha or a Pratvekabuddha in this sphere, the only bodhi that one can obtain there is the bodhi of the 3ravakas; now a Sravaka only obtains comprehension of the truths (abhisamaya) due to the words of another, parato ghosa.
336. The principle presented in viii. 29a-b opposes the teaching that there is a dar/anamdrga in Arupyadhatu.
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337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353. On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
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361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4.
292. See vi. 6ld-62b.
293- The Prthagjana is taken as an example, because the Aryan has acquired worldly and transwordly prdpti through disconnection from Kamadhatu. When he is reborn into the Second Dhyana, the first disappears, but not the second.
294. Hsiian-tsang adds: As it has been said of the Aryan, who becoming detached through the two paths from the defilements of the eight spheres to be abandoned through bhdvand, obtains the two types of prdptis of disconnection from these defilements--it follows that the Prthagjana, who only employs the impure path, only acquires an impure prdpti; it also follows that the Aryan, - it being a given that only the pure path permits him to become detached from the defilements to be abandoned through darsana and from the defilements of the ninth sphere to be abandoned through bhdvand, - obtains only a pure prdpti of disconnection from these defilements.
295. Sarvatas = of all the spheres = of the sphere where the ascetic is found, of a lower sphere, of a higher sphere.
Andgamya, viii. 22a. The fundamental (maula) absorptions, namely the four absorptions of Rupadhatu or Four Dhyanas and the Four Arupyas, have a preliminary or prefatory absorption, sdmantaka. The sdmantaka of the First Dhyana is called andgamya. See above note 276.
Pure andgamya = the andgamya in which the ascetic produces a thought, a path free from the dsravas, satkdyadrsfi, etc. = a pure path produced in andgamya.
The former Abhidhamma teaches that the ascetic destroys the defilements (dsavas), that is, becomes detached from all of the spheres, by being firmly supported (that is, by producing the eliminating prajHd of the defilements) in seven absorptions (Four Dhyanas and Three Arupyas). Anguttara, iv. 422 to be corrected according to iv. 426 (the
285. Paramartha transcribes Slvaka; Hsiian-tsang translates this as tan-p'a ^ f S '? > Tibetan translates this as zhe byed.
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Fourth Arupya is excluded as in KoSa, below, note 301).
The theory of andgamya and its use in "detachment" (vairagya) rests on the idea that an
ascetic cannot enter Dhyana without being free from the defilement of a lower sphere, and that he cannot, in this same lower sphere, become free from the said defilements: hence the necessity of a preliminary absorption.
296. Hsiian-tsang combines Kdrikd 47c-d (two pddas) and 48d (one pdda) into one Kdrika, and adds a fourth pdda:
"By the pure Anagamya path, there is detachment from all the spheres; through the other eight, detachment from his sphere and from a higher sphere: through the impure path, there is detachment from the immediately lower sphere. " [Bhdsya of the lust pdda. ]
Bhdsyam: By supporting oneself on the sdmantakas, one becomes detached from the lower spheres. In the same way that the dnantaryamdrgas support themselves on the sdmantakas, is this the case for the vimuktimdrgas?
Adding a first pdda, he makes the following Kdrikd out of 48a-c.
Kdrikd. The sdmantakas detach one from the lower spheres; the last vimuktimdrga of the three arises from the mula or from the sdmantaka; for the higher spheres, from the mula only.
Bhdsyam. There are eight sdmantakas which can serve as the support of the Path. There are nine spheres from which one should become detached. The first three sdmantakas detach one from the three spheres which are respectively lower than them (that is to say: The first three sdmantakas serve as the support of a path which detaches one from the three spheres . . . ). The ascetic before realizing the ninth vimuktimdrga, either enters the mula dhyana, or remains in the sdmantaka. The five higher sdmantakas detach one from the spheres which are, respectively, lower than it. Before realizing the ninth vimuktimdrga, the ascetic necessarily enters the mula and does not remain in the sdmantaka; for, whereas, for these five sdmantakas, the mula and the sdmantaka are equally upeksendriya, the mula and the sdmantaka have a different vedanendriya in the first three Dhyanas. Some ascetics are not capable of entering into the mitla because the transformation of the vedanendriyas is difficult. [One necessarily enters it when one is capable of this transformation] because, at the moment when one becomes detached from it, one is joyous [: thus, at the ninth vimuktimdrga, one passes, when possible, from the sdmantaka {upeksendriya) to the mula (sukhendriya, saumanasyendriya). ]
297. Remember that detachment (vairagya) from one sphere--that is to say the abandoning of the nine categories (strong-strong, etc. ) of defilements of Kamadhatu, of the First Dhyana, etc. --include nine pairs of paths: a path of abandoning (prahdnamdrga or dnantaryamdrga) and a path of deliverance (vimuktimdrga). The ascetic who detaches himself from Kamadhatu by meditating in the state of absorption called andgamya produces in this state the first eight paths of abandoning and the first eight paths of deliverance; he also produces in this state the ninth path of abandoning. The question is asked whether, in order to produce the ninth path of deliverance, he remains in andgamya or passes into the First Dhyana. Same question for the other sdmantakas and the "fundamental" absorption which they precede.
298. The last vimuktimdrga does not arise from out of higher sdmantakas.
299. All sdmantakas contain the sensation of indifference; the first three Dhyanas, contain the sensations of sukha or saumanasya, viii. 7; therefore in order to pass from the sdmantaka into the fundamental absorption, the ascetic should transform his sensation.
300. Add: "when the ascetic is not capable of transforming his sensation; when he is capable of doing so, the last vimuktimdrga arises from the fundamental Dhyana, vitaragabh&mibd- humanydt. "
301. One cannot produce the pure path in the absorption of the Fourth Arupya or
? Bhavagra; the ascetic, in order to be delivered from the defilements relating to this state, should avail himself of a pure path (vi. 45c-d); thus employing a pure path practiced in the Third Arupya: same doctrine in Visuddhimagga, 708, and also apparently in Anguttara,
iv. 422,426.
302. Sambhavatas. When one sees the lower sphere as "coarse" one sees the higher sphere as "calm," and so on. According to another explanation, one sees the higher sphere under Otie Of these three aspects, "calm," etc. , and not necessarily under the three aspects. Here we have three of the aspects of Nirvana, vii. l3a.
303. Mahdvyutpatti, 85. 14-16, sthulabhittikatd, auddrikatd, duhkhilatd. Vydkhyd: khilam durbhedam (? ) kutsitam khilam duhkhilam.
304. Hsiian-tsang: "because it can be surmounted only with great effort. "
305. The drsfi of the Asaiksas: to see things as they really are, to truly know the general
characteristics (sdmdnyalaksana) of the dharmas, Impermanence, etc.
306. Hsiian-tsang: "The asaiksi samyagdrsti arises among the Immovable Ones, even
though one does not say so formally, for all the Arhats possess i t . . . "
307. Vibhdsd, TD 27, p. 336c28. Samanna, brahmaMa aod their results. Samyutta, v. 2; Visuddhimagga, 215, 512. For Buddhaghosa the dharmas associated with the Path and the four results of s am anna are neither suffering nor ariyasacca.
308. The Abhidharma reconciles the thesis of the Theravadins with that of the Pubbaseliyas, Kathdvatthu, xix. 3.
309- Hsiian-tsang: "they have the vimuktimdrgas (samskrta) and pratisamkhydnirodha for their natures. "
310. Paramartha enumerates the four results, srotadpannaphala, etc. , and quotes the Sutra.
311. Purusakaraphala is that which arises {jayate) and also that which is attained (prdpyate) through the special power of a dharma: the path of deliverance arises from srdmanya, and abandoning or pratisamkhydnirodha is attained by the power of iramanya.
312. As one can supplement the work (pravacana) of Panini, as omniscient as he is, he is a Prthagjana.
313. When the ascetic obtains the result of Srotaapanna, there is acquisition of the total abandoning of the defilements to be abandoned through the Seeing of the Truths (darfanaheyaklefas), acquisition inherent {samgrhita) in a single path of meditation (ekabhdvandmdrga), namely in the sixteenth moment; when the ascetic obtains the fruit of Sakrdagamin, there is acquisition of the totality of the abandoning of the darianaheyas and of the abandoning of the first six categories of defilements to be abandoned through meditation, acquisition inherent to the path which is the fruit of Sakrdagamin; and so on.
314. When an ordinary person {prthagjana), bound by all the bonds (sakalabandhana), enters the Path of Seeing the Truths and becomes Srotaapanna through the abandoning of the defilements which one abandons by this Path, he can then either expell the first six categories of defilements of Kamadhatu through the Path of Meditation on the Truths (pure path): he obtains the result of Sakrdagamin through the pure or transworldly path,--or expell the same six categories through the worldly path of meditation (as described vi. 49c): he obtains the same result through the worldly path. But an ordinary person can become free from the same six categories of defilements through the worldly path before entering into the Path of Seeing: when he achieves this Path, he acquires the
result of Sakrdagamin. The result results from the worldly path.
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315. See above vi. 35c.
316. Vibhdsd, TD 27, p. 911c5. Kos'a, vii. 32 (Anguttara, ii. 8).
317. Klesdndm bdhandt. Bdhitd anendnekavidhdh pdpakd akusala dharma iti brdhmanah / tadbhdvo brdhmanyam andsravo mdrgah (Vydkhyd). Compare Dhammapada. 388.
318. Esa hi bhagavdn brahmety etad uddharanam Sivakenoktam (See note 285; var. Jivaka). Madh. , 34. 12; Majjh. , i. 34l, 368, Sam. , ii. 27:. . . tathagato . . . brahmacakkam pavatteti. The Tathagata is dhammakdya brahmakdya dhammabhuta brahmabhuta in Digha, iii. 84; gloss of Buddhaghosa (The word brahma is used in the sense of excellent, sepphapphena) in Dialogues, iii. 81. brahmabhuta - identified with Brahman, see Bodhisattvabhumi, fol. 142b: brdhmam, cakram pravartayatity ucyate / tat kasya hetoh / tathdgatasyaitad adhivacanam yad uta brahmd ity api santah iitibhuta ity api / tena tatpreritam tatprathamatas tadanyaih punas tadanyesdm / evam pdramparyena brahmapreritam sarvasattvanikdye bhramati tasmdd brdhmam cakram ity ucyate. Nirvana, (1925), pp. 72-73.
319. Samyukta, TD 2, p. 104al5. It is moreover certain that the Wheel of the Law, which the Bhagavat set into motion, and which &ariputra sets into motion after the Bhagavat (Samyutta, i. 191), is the teaching.
320. Kramandc cakram, see below note 332.
321. The Vibhdsd, TD 27, p. 912a4, mentions ten reasons. 322. On the parts of the Path, vi. 67, 71.
323. Tadutpattau pravartitam iti sutre vacanat. Vydkhyd: tad evam dryasya Kaundinyasya darsanamdrga utpanne devatdbhir uktam bhagavatd pravartitam dh arm a cakram iti sutravacandt. The Vydkhyd quotes a Sutra which corresponds (with variants) to the Mahdvagga, i. 6, 23-30. Lotus, p. 69, line 12.
Sarhghabhadra (TD 29, p. 934c8): The divinities do not say: "the Wheel of the Law has been set into motion," under the Bodhi tree, but rather in Benares. Thus the setting into motion is to cause one to penetrate into another. Some say that teaching itself (the sermon at Benares) is the Wheel of the Law: but this teaching is only the means, not the true Wheel.
324. See Nettippakarana, 60.
325. Vydkhyd: tatra pratyaksdrthatvdd andsravd prajnd caksuh / nthsamsayatvajjndnam / bhutdrthatvdd vidyd / visuddhatvdd buddhih / visuddhd dhir buddhir iti nirukteh // punar bdhyakdndm satyesu darsanam kudrspivicikitsdvidydndm apratipaksah sdsravam ca / tato visesandrtham caksurddigrahanam // punas trisu parivartesu prathamam darsanam caksur
yathddrspavyavacdranam / jndnam ydvad [ . . . ] bhdvikatdm updddya / vidydydvad vidyamanagrahanddyathdvadbhdvikatdm updddya / buddhiryathdbhutdrthdvabodhdt // punar ananusrutesu dharmesv dnumanikajn~dnapratisedhdrtham caksur ity aha / adhimoksikajndnapratisedbdrthamjfUinam iti / dbhimdnikajndnapratisedhdrtham vidyeti / sdsravajHdnapratisedhdrtham buddhir iti /
Pure prajnd --is called eye, because its object is immediately perceived: knowledge (jndna), because it is free from doubt (vii. l); science, because its object is real; intelligence, because it is pure: in fact the etymology of buddhir is visuddhd dhi, "pure mind. " Furthermore, the view that the non-Buddhists have of the Truths (suffering, etc. ) is not opposed either to bad opinions, nor doubt, nor ignorance, and it is impure (cdsrava): in order to show the contrast with the seeing that the saints have of the Truths, this seeing is called eye, etc Furthermore, the Sutra says "eye" in order to avoid the idea that it refers to a consciousness arrived at through induction; "knowledge," because it does not refer to a knowledge arrived at through imagination (compare ii. English trans, p. 320; vi. 9); "science," because it does not refer to a supposed knowledge; "intelligence," because it does not refer to an impure knowledge.
? According to the Vibhdsd, Jnana is the dhannajfidna, vidyd, is the anvayaksanti, buddhi is the anvayajriana (vi. 25-26). Another theory is presented in Kofa, vii. 7.
326. The Sutra on "Skillfulnes in Seven Things," has been quoted above, note 207. For
dvayadesand: . . . tena hi bhikso dvayarh te deiayisydmi tac chrnu sddhu ca manasi kuru bhdsisye / dvayarh katamat / caksu rupdniydvan mano dharmas' ca.
327. Vydkhyd: atra dearya aha . . .
We have here, according to the Japanese editor, the opinion of the Sautrantikas.
328. a. This is suffering, its origin, its extinction, the path; b. this should be known . . . ; c. this is known, abandoned, realized, cultivated.
329- Tridhdkarana: a. the nature of the truths (satyasvarupa), b. the operation to be done; and c. the achievement of the operation.
330. The Abhisamayalamkdrdloka depends on the Abhidharma: tatra trayah parivarta dvddaidkdrdyasmin dharmacakra iti vigrahah / tatrdmi trayah parivartayad uta idam duhkham dry a sat yam tat khalv abhijndya parijneyam abhijndtam / idam duhkhasamudaya dryasatyam tad abhijndya prahatavyam prahinam / idam duhkhanirodha dryasatyam tad abhijndyasdksdtkartavyamsdksdtkrtam/ idamduhkhanirodhagaminipratipaddryasatyam tat khalv abhijndya bhdvayitavyam bhavitam mayeti bhtksavah purvam ananuirutesu dharmesuyoniso manasikurvatah pratyaksdrthatvdd andsravd prajnd caksur udapddi nihsamsayatvdj jndnam bhutdrthatvdd vidyd visuddhitvdd buddhir udapddity etat kriydpadam ekaikasmin satye trisv api yojyam / atah pratyekam caturndm dryasatyandm triparivartandt triparivartam / caksurityddayas cakdrai catvdras triparivartandt pratisatyam traya ity ato dvddaidkdram / etdvataiva jagadarthasampddanat paripurnam triparivartadvd- das dak dram cakram iva dharmacakram yat prathamato vdrdnasydm b has it am sutram / yathd rdjrlai cakravartinai cakraratnam agresaram sarvas tu balakdyas tad evdnusaran pascdd dgacchati / tathd sakalatrailokyddhipates tathagatasya tat sutram agratah krtvd sarvo'pi deianadharmah prabhavati.
(An extract from the Seventh Chapter. )
331. According to the Japanese editor, the opinion of Vasubandhu.
Nydydnusara, TD 29, p. 709a28: The opinion of the masters of the Vibhdsd
(Vaibhasikas) is, in general, that the whole of the holy path (drya mdrga) is called the Dharmacakra . . . but there are some divergent opinions: according to some, it is the Path of Seeing that is called Dharmacakra; according to others, it is the sermon at Benares. Notes of the Japanese editor: According to the commentaries, the first opinion is now the third, the second is that presented in the Karika; and the third is now the second. According to Samghabhadra, the third is the basic opinion of the Sarvastivadins . . . P'u-kuang says that the second and the third are those of the Sautrantikas and of Vasubandhu.
332. Vydkhyd: kramandc cakram iti krtvd.
333- In the same way that one says prabhukta odanah.
334. This person is detached from Kamadhatu through the worldly path, as for example Brahma; he should cultivate the Path of Seeing in order to obtain the result of Anagamin. For the Aryan the fact that he is reborn into Rupadhatu proves that he is already an Anagamin.
335. Since one does not become a Buddha or a Pratvekabuddha in this sphere, the only bodhi that one can obtain there is the bodhi of the 3ravakas; now a Sravaka only obtains comprehension of the truths (abhisamaya) due to the words of another, parato ghosa.
336. The principle presented in viii. 29a-b opposes the teaching that there is a dar/anamdrga in Arupyadhatu.
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337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353. On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
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361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4.
