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to the dharmas.
108. The smrtyupasthdnas are innumerable; why only count four? Vibhdsd, TD 27, p.
938al3.
109. These are the four aspects of the Truth of Suffering, vii. l3a.
110. Tata usmagatotpattih (quoted ad iv. l25d). See p. 935.
Vydkhyd: usmagatam ity usmaprakdram kufalamulam.
Kern, Manual, 56, note, mentions Jdtaka, v. p. 208: brahmacdrim . . . usmagatam
[-samanateyam] and Majjhima, i. 132, usmikata - highly proficient, brilliant. Usmdgata, very hot, Atthasdlini, 338. See below, note 124.
From the gloss in Sutrdlamkara, xiv. 26, trans, p. 166, note, one can conclude that usmagata-dloka=dbarmanidhydnaksdnti.
The editor mentions Majjhhima, ii. 175.
Sarad Candra Das, Diet. 658; Bodhipathapradipa, stanza 69; Nydyabindu of Vinitadeva, p. 47.
111. Hsiian-tsang: The dharmasmrtyupasthdna, cultivated many times and carried to its highest state, gives rise . . .
112. This dharma is the best among the non-fixed roots of good (that is to say among the usmagata and the murdhdnas), as the head of a man; this is why it is called "head"' or rather, this dharma is the line of drawing back or of advancing, like the summit of a mountain; this is why it is called "summit. "
murdhafabdo'yam prakarsaparyantavdei / tathd hi loke vaktdro bhavanti murdhagatd khalu asya drtr iti /. . . ebhyo hi pdto'tikramo veti mUrdhabhyah patah parihdnir atikramo vd ksdntisammukhibhdvo vd. . .
? 113. Hsiian-tsang: first placing of the foot; Paramartha: to place the aspect (TD 29, p. 271c3).
114. It is through dharmasmrtyupasthdna, by considering the dharmas, that the ascetic, at the beginning of the states of "heat" and "head," sees the updddnaskandhas as impermanent, suffering, etc. He impresses on the Truths--that is to say on the updddnaskandhas as effects (duhkha), on the updddnaskandhas as causes (samudaya), on extinction (nirodha = Nirvana), and on the Path (mdrga)--the characteristics or aspects (dkdra) which are suitable to them. This is the vinyasana or akarana of the aspects.
115. Compare uttdpand, vi. 57c.
116. See note 124.
This "patience" differs from patience, a virtue of the Bodhisattva, iv. lllc-d; it is
connected to the pure "patiences" which form part of the Path of the Seeing of the Truths (vi. 25d), but it is impure, worldly, and, as a consequence, is a Jnana contrary to the pure patiences (vii. l).
Ksdnti in the sense of agreement, acquiescence--mentioned by Kern according to the Lalita--is known from Pali sources: Suttanipdta, 897; Majjhima, i. 487, ii. 43: annaditthika annakhantika artfiatucika (non-Buddhist monks of another opinion); Samyutta, ii. 115: anfiatra sadd hay a annatra ruciyd. . . annatra ditfhinijjhdnakhantiyd aham etamjdndmi . . .
jatipaccayd jardmaranan ti: it is not by faith, agreement, or view-reflection-acquiescence, that I know that old age proceeds from birth. Vibhanga, 245, 325, etc. In Gaudapdda, iv. 92, ksdnti is understood in the Buddhist sense, as agreement.
We need not occupy ourselves with the dharmesu samyak-samtiranaksdnti of the Bodhisattvabhtimi, nor with the ksdntis of the Mahayana, Lalita, 36. 16 (Rajendralal), Lotus, Burnouf, 380; SukhdvativyUha, Para. 55; Prajfidparamitd, 331,451, 517, Dasabhumaka, Chap, vi;' Sutralamkdra, xi. 52, xix. 36. For dharmanidhydnakssdnti, see above note 110.
117. In fact the Path of Seeing (darianamdrgd) consists of dharmasmrtyupasthdna; thus the agradharmas are also dharmasmrtyupasthdna since they adjoin dar/anamdrga. And ksdnti adjoins the agradharmas.
118. Weak patience thus bears on the Four Truths of the three spheres seen under the sixteen aspects.
119. Darsanamdrga is pure (andsrava); it is not a sabhdgahetu (ii. 52a), a cause similar to itself, since up to now, no pure dharma has appeared in the series of the ascetic. It therefore solely depends on the agradharmas of which it is the purusakdraphala, ii. 56d.
According to the Sutralamkdra (xiv. 23), laukikdgradharmdvasthddnantaryasamddhi. The supreme worldly dharmas immediately produce the pure Path, destroying the quality of Prthagjana: see vi. 25c-d at the end and note 123.
120. The ascetic necessarily possesses samvara or discipline (iv. l7b), which is rupa.
For Ghosaka (Vibhdsd, TD 27, p. 29 c 8), the nirvedhabhdgiyas are either of Kamadhatu
(usmagata and mUrdhdnas): four skandhas, for in Kamadhatu rUpa does not accompany the mind (anuparivartin, iv. l7a); or of Rupadhatu (ksdnti, agradharmas): five skandhas.
See below vi. 20d.
121. We fail to see how this agrees with vi. 21c.
122. One has already acquired possession of the four types (jdti) of smrtyupasthdna bearing on the Four Truths. Hsiian-tsang, TD 29, p. 157all.
123. This resemblance is in the identity of the sphere of absorption (bhumt), and in the identity of the object (suffering of Kamadhatu). It also results from the fact that the agradharmas are the dnantaryamdrga of the first pure ksdnti in the destruction of the state of Prthagjana. (vi. 25c-d).
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124. Nirvedhabhdgiya in the Pali sources (same meaning as in Kosa, viii. 17, opposed to hdnabhdgiya, etc. ), see iv. 125c-d and notes and also Digha iii. 277, Anguttara, iii. 2, 327, Vibhdsa, 330.
Gotrabhu, Puggalapan~n~atti, p. 12, corresponds to the possessor of the laukikdgradhar- mas.
The four nirvedhabhdgiyas, Wassiliev (very good), 150 (139), 271 (246); Mahdvyutpatti, 55; Dharmasarira; Divya 80. 1 (where murdhagatdni is a mistake for usmagatdni; where we have satyanulomdh ksantayah which can be the ksdntis of the Kosa, vi. 25d), 166, etc. ; Bodhicarydvatdra, ix. 41; Sutrdlamkdra, xiv. 23; Bodhisattvabhumi.
125. The Tibetan omits the grammatical explanation of which the Vydkhydgives the beginning: vidha vibhdga iti. We should have vedha according to Pdnini, iii. 3. 15.
126. Darsanamdrgaparivdritvdt, that is, because they are the preparation, the exercise preparatory (prayoga) to dors'anamdrga.
127. See iv. English trans p. 679. Vibhdsa, TD 27, p. 33cl7: In what body are the four nirvedhabhdgiyas produced? In a masculine or feminine body. Does the woman who produces usma possess it in a masculine body? . . . In short the woman who obtains the first three possesses them in the future in a feminine or masculine body; in the same way, a man possesses them, in the future, in a feminine or masculine body.
128. The man who has acquired one of the first three nirvedhabhdgiyas can be reborn as a woman.
129. This conforms to the principles presented in iv. 40. "Passage into another sphere" means "birth into another sphere. "
130. This means that the non-Aryan loses the nirvedhabhdgiyas by death, even when he is reborn into the sphere where he has acquired them (see iv. English trans, p. 616). The Vydkhyd presents the views of Vasumitra, which are incorrect (he admits that, in the case of a Prthagjana, the loss is sometimes caused only by death, sometimes by death and the change of sphere). But Samghabhadra has demonstrated that it is solely through death that a Prthagjana loses the nirvedhabhdgiyas.
131. We have seen (vi. 20c-d) that an ascetic can produce the nirvedhabhdgiyas in states of absorption distinct from the Four Dhyanas properly so called.
132. This means that the ascetic who has newly realized the nirvedhabhdgiyas does not again take up the possession of the nirvedhabhdgiyas which he has lost.
133. Vydkhyd: sati [. , . lacuna . . . ] pratisimd ndma maryddd / tasyd daisiko desayita pranidhijndnaldbhi.
Hstian-tsang: "If one meets a dharmdcdrya who speaks well and who knows the avasthas (liao fen wei T >5*{& ) ? ? ?
134. Non-possession (aprdpti, asamanvdgama, asamanvaya) is explained ii. 36c and following.
All parihdni is vihdni, but the reverse is not true.
135. Here the Chinese translators differ. Hsiian-tsang (TD 29, p. 120b21):
What are the advantages of the acquisition of these roots of good?
Heat will certainly obtain Nirvana.
If, among the four nirvedhabhdgiyas, one obtains heat, even though one falls, even
though one cuts off the roots of good, even though one commits mortal sins (dnantarya, iv. 96), and even though one falls into the painful realms of rebirth, one will not transmigrate for a long time, for one will necessarily obtain Nirvana. If this is so, what
? difference is there between Heat and moksabhdgiya? If there is no obstacle, Heat is close to the Seeing of the Truths, because, like it, it includes the Seeing of the [sixteen] aspects of the Truths.
One who obtains the Summit. . .
Paramartha {TD 29, p. 272c7): One who has obtained Heat, Even though one loses it
through falling, is still destined for Nirvana {nirvanadharman). If this is so, what difference
is there between Heat and moksabhdgiya? Because if there is no obstacle, this is a state close
to the seeing of the Four Truths. Furthermore, the stanza says: One who has obtained Heat,
and who falls from it, will not take up a false teaching {hsieh chiao ? /JBUfc . Mahdvyut-
=
patti, 179.
12 hsieh chiao t'u SBifeft!
a false teaching, in what way does one differ from one who has obtained the Summit?
He who obtains the Summit. . .
136. In other words, he has obtained the apratisamkhydnirodha of certain realms of rebirth, etc. See ii. 55d.
137. See iv. 96, note 439.
138. He will obtain Nirvana in his seventh rebirth.
139. Here the Chinese translators add apdda. Hsun-tsang (p 120b24):
The supreme dharmas enter into nydma.
He who has obtained the supreme dharmas, even though he is in the condition of a
Prthagjana, is nevertheless capable of entering into samyaktvanydma. Even though the stanza does not say that these dharmas are abandoned at death, yet from the fact that, by these dharmas, one immediately enters into samyaktvanydma, it results implicitly that they are not abandoned at death. Why is only the possessor of the supreme dharmas capable of entering into nydma? Because he has already obtained the extinction-through-absence-of- causes {apratisamkhydnirodha) of the quality of Prthagjana; because the supreme dharmas are capable, like dnantaryamdrga (vi. 28) of expelling the quality of Prthagjana (p. 944).
Paramartha (p. 272c20):
The supreme dharmas abandon the quality of Prthagjana.
He who has obtained the root of good supreme dharmas does not lose this root through falling or through death; then he has already obtained extinction-through-absence-of-causes {apratisamkhydnirodha) of the quality of Prthagjana: he will not again fall into this quality. Why? Because, without any effort, he will see the Truth of Suffering in the moment which immediately follows the supreme dharmas.
140. Vibhdsd, TD 27, p. 33b4. From another point of view, the nirvedhabhdgiyas are the six types described below {vi. 56a):parihdnadharman, cetanddbarman, etc. The ascetic can pass from one to the other.
141. On the Bodhisattva voluntarily being born in painful realms of rebirth, see Kathdvatthu, xxiii. 3; Vasumitra and Bhavya (EkavyavahSrikas, etc. ); Mahdvastu, ii. 279; Huber, Sutrdlamkdra, 408; Jdtakamdld, 33. 3; Jdtaka, 31, p. 205. The transgressions of the Bodhisattva in Jdtaka, bibliography of Hopkins. JAOS, 1906, 464. See iv. l08c.
142. According to the Vibhdsd, the Sravaka (a person of the family of the Sravakas), in the state of usma and murdhan, can pass to the vehicle of the Pratyekabuddhas and the Buddhas; in the state of ksdnti, he can pass to the vehicle of the Pratyekabuddhas; but in the state of lokottara, he cannot change. The Pratyekabuddha (a) "who cultvates in a group" {vargacdrin), the first two states, can pass into the vehicle of the Buddha; the last two cannot change; the Pratyekabuddha (b) who is likened to a rhinoceros {khadgavisdnakalpa), cannot change, regardless of which state is acquired. Vasubandhu, iii. 95, admits that the
pdsandika) in this state. If one does not take up
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vargacdrin had formerly been a Sravaka: but the Vibhasa does not authorize the opinion that the person of the family of the &ravakas, having obtained a result (=having become a Sravaka), can become a Pratyekabuddha: this is in conformity with the thesis that this person, once he has acquired lokottara, cannot change.
P'u-kuang justifies the position of Vasubandhu.
143. Paramartha continues:
The pratyekabuddhagotra cannot be revoked. Why? The stanza says:
23e-f. Because he does not search out the good of others; to otherwise change the gotra
is not denied.
If the ascetic has initially formed the resolution to become a Pratyekabuddha, and later
cultivates Heat and the Summit, these two roots of good cannot be turned into a Bodhisattva's roots of good. Why? Because he has not formed his resolution with a view to realizing the good of others. . . It is not forbidden for the Pratyekabuddha to pass to the gotra of the &ravakas. Furthermore the stanza says: 24a-b . . .
144. On the Rhinoceros, see Suttanipdta, 35, Visuddhimagga, 234.
145. See iv. 46, viii. ll.
146. This duration, for the Bodhisattva, is made up of 34 thoughts or moments: 16 of the Seeing of the Truths (dar/anamdrga), 18 of detachment from the last Arupya (see ii. 44, p. 227 of the English translation); according to P'u-kuang, for the Pratyekabuddha, 160 thoughts--probably 16 of darfanamdrga and 144 (8 x 18) for detachment from the Four RUpas and from the Four arupyas.
147. These Pratyekabuddhas are vargacdrins. Vydkhya: utpddita-nirvedhabhdgiyamdtro'pi vargacaripratyekabuddha ity abhiprdyah.
148. Hsiian-tsang: After having produced the first two nirvedhabhdgiyas, he can change to another vehicle.
149. iii. 44c-d, iv. 124, vii. 30, 34. Moksabhdga - moksasya prdptih, the acquisiton of deliverance; that which leads to this acquisition is called moksabhdgiya.
150. Vibhasa, TD 27, p. 525bl5, p. 895a16, etc. , a great variety of opinions; duration of the career of the Pratyekabuddhas, etc.
151. asyam dharm ataydm, that is to say in pravacanadharmatd, according to Scripture; Hsiian-tsang (TD 29, p. 121al3) understands: "in this same way entering into dharmatd, maturation, deliverance, three conditions do not take place together. " Paramartha (TD 29. p. 273a28): "Why this succession? In this dharma, correct reasoning iyukti) and teaching (dgama), it holds that the series enters, matures, and is delivered. "
152. When the production of the nirvedhabhdgiyas takes place in the existence which immediately follows the planting of the moksabhdgiyas, the Path cannot be produced in the same existence as the nirvedhabhdgiyas. "But he who has taken posssession of the moksabhdgiyas in a former existence, can, in that same existence, produce the nirvedhabhdg- iyas and the Path. " (Vydkhya).
153. According to others they proceed also from absorption (bhdvana). 154. Add: "by studying a stanza of four pddas. "
155. See iv. 125. English trans, note 558 .
156. Hsiian-tsang adds: One plants the moksabhdgiyas due to an encounter with a Buddha; according to others (Vibhasa, TD 27, p. 35al9), due also to the encounter with a Pratyekabuddha (See iv. 125, English trans, p. 707).
? 157. He who says "pure" speaks of being freed of all dsrava, desire, ignorance, etc.
158. The kdfikd has dharmaksanti for dharmajnanaksdnti as one says Datta for Devadatta,
"Given" for "Given by God. "
159. The ascetic solely considers the updddnaskandbas of Kamadhatu under the aspects of Suffering, etc.
160. Bearing on the Suffering of the higher spheres, the same pure ksanti is an anvayajndnaksanti, vi. 26b-c.
161. Dharmajnana is defined vi. 26b, vii. 2 and following. Samyutta, ii. 58, Vibhanga, 293,329, dharmmartdna, duhkhe nana, dukkhasamudaye nana. . . Dhamme nana is the prajrid bearing on the four paths and the four results, on the Four Truths applied to the twelve parts of Pratityasamutpada; anvaye fidna differs from anvayejHdna.
The relationship between of dharmaksanti and dharmajfidna is specified vi. 28,49, vii. l. Pure ksanti or dharmaksantiexpells all elements of doubt (yicikitsa); therefore doubt is not abandoned when it is produced; thus it is not Jnana. Ksanti expells a certain defilement: it is thus dnantaryamdrga or prahdnamdrga, the path of the expulsion or abandoning (iv. 87); it gives rise to iJnana which includes the acquisition of disconnection from this defilement, in other words, of the pratisamkhydnirodha of this defilement (ii. 55d): the jffdna is therefore vimuktimdrga, the path of deliverance.
162. On samyaktva, mithydtva, iii. 44c-d, iv. 80d.
163. Vydkhyd: tatra samyaktve niyama ekdntibhavo niydma iti.
api tu niyama iti. Vydkhyd: yamah samupanivisu cety (Hi. 3. 63) appratyayasya
vibhdsitatvdt.
164. a. Three different words, Mahdvyutpatti, 245. 98-101, niyama (mi gyur ba: non-transformation), niyama (nes par gyur ba - determination), nydma (skon med pa: absence of defect), nyamdvakrdnti (entry into the absence of defect); ibid. 48. 16, niydmapratipanna.
Wogihara (Asanga's BodhisattvabhUmi, Leipzig, 1908, p. 31) has given a summary of the five opinions of the Vibhdsd on niydma-nydma, and has diligently brought together the Pali and Sanskrit references.
Niydma and sammattaniydmdvakkanti, Samyutta, i. 196, Suttanipdta 55, 371, Samyutta, iii. 225. Add Anguttara, i. 121, Kathdvatthu, v. 4, vi. l, xiii. 4 and the note of Shwe Zan Aung, translation, p. 383 (on niydma, p. 275, note).
Niyama and nydma, Lalita, 31. 20,54. 10, Asfasdhasrikd, 33. 18, 322. 5, 331. 10, 337. 5, BodhisattvabhUmi.
Niydma - skon med pa, in the treatise of Vasumitra on the sects; the Chinese li-sheng
WLQL (Hstian-tsang) should not be understood as "abandoning of arising," but "abandoning of that which is raw," ni-dma, a fantastic etymology of nydma = niydma which is a grammatical variant of niyama.
b. Vibhdsd, TD 27, p. 12al3. Many opinions. Furthermore, the defilements to be abandoned by Seeing cause beings to fall into the painful realms of rebirth and to there suffer vivid sufferings, exactly like a raw or non-digested food (sheng-shih 4 . ^ ) which remains for a long time in the body producing various types of sharp sufferings. Consequently these defilements are called dma (non-digested). The Path of Seeing that destroys them is called niydma (that which brings about the abandoning of non-digestion). Furthermore, satkdyadrspi is very resistant (kang P|IJ . , hard) and violent, as difficicult to put down as a savage beast: it is thus called dma (sheng ^ : in a natural state, not tamed). The Path of Seeing that destroys them is called niydma. Furthermore, the term dma here designates the quality of Prthagjana.
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c. Hsiian-tsang (TD 29, p. 121b4): This Patience is called "entry into samyaktvanydma" and also "entry into samyaktvaniyama," for, by it, one enters for the first time into samyaktvanydma and also into samyaktvaniyama. The Sutra says that samyaktva is Nirvana, or rather the word samyaktva designates the Path. Ama (rendered in Chinese by sheng 3 i , to arise, raw, natural), signifies klesa or crudity of the roots of good, of the faculties (indriyas). The Path is capable of causing one to pass from out of this, and so is ni-dma. Because it is capable of making certain the attainment of Nirvana, or because it determines the consciousness of the characteristics of the truths, the Path is called niyama. To obtain this state is called "to enter. "
Paramartha (p.
108. The smrtyupasthdnas are innumerable; why only count four? Vibhdsd, TD 27, p.
938al3.
109. These are the four aspects of the Truth of Suffering, vii. l3a.
110. Tata usmagatotpattih (quoted ad iv. l25d). See p. 935.
Vydkhyd: usmagatam ity usmaprakdram kufalamulam.
Kern, Manual, 56, note, mentions Jdtaka, v. p. 208: brahmacdrim . . . usmagatam
[-samanateyam] and Majjhima, i. 132, usmikata - highly proficient, brilliant. Usmdgata, very hot, Atthasdlini, 338. See below, note 124.
From the gloss in Sutrdlamkara, xiv. 26, trans, p. 166, note, one can conclude that usmagata-dloka=dbarmanidhydnaksdnti.
The editor mentions Majjhhima, ii. 175.
Sarad Candra Das, Diet. 658; Bodhipathapradipa, stanza 69; Nydyabindu of Vinitadeva, p. 47.
111. Hsiian-tsang: The dharmasmrtyupasthdna, cultivated many times and carried to its highest state, gives rise . . .
112. This dharma is the best among the non-fixed roots of good (that is to say among the usmagata and the murdhdnas), as the head of a man; this is why it is called "head"' or rather, this dharma is the line of drawing back or of advancing, like the summit of a mountain; this is why it is called "summit. "
murdhafabdo'yam prakarsaparyantavdei / tathd hi loke vaktdro bhavanti murdhagatd khalu asya drtr iti /. . . ebhyo hi pdto'tikramo veti mUrdhabhyah patah parihdnir atikramo vd ksdntisammukhibhdvo vd. . .
? 113. Hsiian-tsang: first placing of the foot; Paramartha: to place the aspect (TD 29, p. 271c3).
114. It is through dharmasmrtyupasthdna, by considering the dharmas, that the ascetic, at the beginning of the states of "heat" and "head," sees the updddnaskandhas as impermanent, suffering, etc. He impresses on the Truths--that is to say on the updddnaskandhas as effects (duhkha), on the updddnaskandhas as causes (samudaya), on extinction (nirodha = Nirvana), and on the Path (mdrga)--the characteristics or aspects (dkdra) which are suitable to them. This is the vinyasana or akarana of the aspects.
115. Compare uttdpand, vi. 57c.
116. See note 124.
This "patience" differs from patience, a virtue of the Bodhisattva, iv. lllc-d; it is
connected to the pure "patiences" which form part of the Path of the Seeing of the Truths (vi. 25d), but it is impure, worldly, and, as a consequence, is a Jnana contrary to the pure patiences (vii. l).
Ksdnti in the sense of agreement, acquiescence--mentioned by Kern according to the Lalita--is known from Pali sources: Suttanipdta, 897; Majjhima, i. 487, ii. 43: annaditthika annakhantika artfiatucika (non-Buddhist monks of another opinion); Samyutta, ii. 115: anfiatra sadd hay a annatra ruciyd. . . annatra ditfhinijjhdnakhantiyd aham etamjdndmi . . .
jatipaccayd jardmaranan ti: it is not by faith, agreement, or view-reflection-acquiescence, that I know that old age proceeds from birth. Vibhanga, 245, 325, etc. In Gaudapdda, iv. 92, ksdnti is understood in the Buddhist sense, as agreement.
We need not occupy ourselves with the dharmesu samyak-samtiranaksdnti of the Bodhisattvabhtimi, nor with the ksdntis of the Mahayana, Lalita, 36. 16 (Rajendralal), Lotus, Burnouf, 380; SukhdvativyUha, Para. 55; Prajfidparamitd, 331,451, 517, Dasabhumaka, Chap, vi;' Sutralamkdra, xi. 52, xix. 36. For dharmanidhydnakssdnti, see above note 110.
117. In fact the Path of Seeing (darianamdrgd) consists of dharmasmrtyupasthdna; thus the agradharmas are also dharmasmrtyupasthdna since they adjoin dar/anamdrga. And ksdnti adjoins the agradharmas.
118. Weak patience thus bears on the Four Truths of the three spheres seen under the sixteen aspects.
119. Darsanamdrga is pure (andsrava); it is not a sabhdgahetu (ii. 52a), a cause similar to itself, since up to now, no pure dharma has appeared in the series of the ascetic. It therefore solely depends on the agradharmas of which it is the purusakdraphala, ii. 56d.
According to the Sutralamkdra (xiv. 23), laukikdgradharmdvasthddnantaryasamddhi. The supreme worldly dharmas immediately produce the pure Path, destroying the quality of Prthagjana: see vi. 25c-d at the end and note 123.
120. The ascetic necessarily possesses samvara or discipline (iv. l7b), which is rupa.
For Ghosaka (Vibhdsd, TD 27, p. 29 c 8), the nirvedhabhdgiyas are either of Kamadhatu
(usmagata and mUrdhdnas): four skandhas, for in Kamadhatu rUpa does not accompany the mind (anuparivartin, iv. l7a); or of Rupadhatu (ksdnti, agradharmas): five skandhas.
See below vi. 20d.
121. We fail to see how this agrees with vi. 21c.
122. One has already acquired possession of the four types (jdti) of smrtyupasthdna bearing on the Four Truths. Hsiian-tsang, TD 29, p. 157all.
123. This resemblance is in the identity of the sphere of absorption (bhumt), and in the identity of the object (suffering of Kamadhatu). It also results from the fact that the agradharmas are the dnantaryamdrga of the first pure ksdnti in the destruction of the state of Prthagjana. (vi. 25c-d).
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124. Nirvedhabhdgiya in the Pali sources (same meaning as in Kosa, viii. 17, opposed to hdnabhdgiya, etc. ), see iv. 125c-d and notes and also Digha iii. 277, Anguttara, iii. 2, 327, Vibhdsa, 330.
Gotrabhu, Puggalapan~n~atti, p. 12, corresponds to the possessor of the laukikdgradhar- mas.
The four nirvedhabhdgiyas, Wassiliev (very good), 150 (139), 271 (246); Mahdvyutpatti, 55; Dharmasarira; Divya 80. 1 (where murdhagatdni is a mistake for usmagatdni; where we have satyanulomdh ksantayah which can be the ksdntis of the Kosa, vi. 25d), 166, etc. ; Bodhicarydvatdra, ix. 41; Sutrdlamkdra, xiv. 23; Bodhisattvabhumi.
125. The Tibetan omits the grammatical explanation of which the Vydkhydgives the beginning: vidha vibhdga iti. We should have vedha according to Pdnini, iii. 3. 15.
126. Darsanamdrgaparivdritvdt, that is, because they are the preparation, the exercise preparatory (prayoga) to dors'anamdrga.
127. See iv. English trans p. 679. Vibhdsa, TD 27, p. 33cl7: In what body are the four nirvedhabhdgiyas produced? In a masculine or feminine body. Does the woman who produces usma possess it in a masculine body? . . . In short the woman who obtains the first three possesses them in the future in a feminine or masculine body; in the same way, a man possesses them, in the future, in a feminine or masculine body.
128. The man who has acquired one of the first three nirvedhabhdgiyas can be reborn as a woman.
129. This conforms to the principles presented in iv. 40. "Passage into another sphere" means "birth into another sphere. "
130. This means that the non-Aryan loses the nirvedhabhdgiyas by death, even when he is reborn into the sphere where he has acquired them (see iv. English trans, p. 616). The Vydkhyd presents the views of Vasumitra, which are incorrect (he admits that, in the case of a Prthagjana, the loss is sometimes caused only by death, sometimes by death and the change of sphere). But Samghabhadra has demonstrated that it is solely through death that a Prthagjana loses the nirvedhabhdgiyas.
131. We have seen (vi. 20c-d) that an ascetic can produce the nirvedhabhdgiyas in states of absorption distinct from the Four Dhyanas properly so called.
132. This means that the ascetic who has newly realized the nirvedhabhdgiyas does not again take up the possession of the nirvedhabhdgiyas which he has lost.
133. Vydkhyd: sati [. , . lacuna . . . ] pratisimd ndma maryddd / tasyd daisiko desayita pranidhijndnaldbhi.
Hstian-tsang: "If one meets a dharmdcdrya who speaks well and who knows the avasthas (liao fen wei T >5*{& ) ? ? ?
134. Non-possession (aprdpti, asamanvdgama, asamanvaya) is explained ii. 36c and following.
All parihdni is vihdni, but the reverse is not true.
135. Here the Chinese translators differ. Hsiian-tsang (TD 29, p. 120b21):
What are the advantages of the acquisition of these roots of good?
Heat will certainly obtain Nirvana.
If, among the four nirvedhabhdgiyas, one obtains heat, even though one falls, even
though one cuts off the roots of good, even though one commits mortal sins (dnantarya, iv. 96), and even though one falls into the painful realms of rebirth, one will not transmigrate for a long time, for one will necessarily obtain Nirvana. If this is so, what
? difference is there between Heat and moksabhdgiya? If there is no obstacle, Heat is close to the Seeing of the Truths, because, like it, it includes the Seeing of the [sixteen] aspects of the Truths.
One who obtains the Summit. . .
Paramartha {TD 29, p. 272c7): One who has obtained Heat, Even though one loses it
through falling, is still destined for Nirvana {nirvanadharman). If this is so, what difference
is there between Heat and moksabhdgiya? Because if there is no obstacle, this is a state close
to the seeing of the Four Truths. Furthermore, the stanza says: One who has obtained Heat,
and who falls from it, will not take up a false teaching {hsieh chiao ? /JBUfc . Mahdvyut-
=
patti, 179.
12 hsieh chiao t'u SBifeft!
a false teaching, in what way does one differ from one who has obtained the Summit?
He who obtains the Summit. . .
136. In other words, he has obtained the apratisamkhydnirodha of certain realms of rebirth, etc. See ii. 55d.
137. See iv. 96, note 439.
138. He will obtain Nirvana in his seventh rebirth.
139. Here the Chinese translators add apdda. Hsun-tsang (p 120b24):
The supreme dharmas enter into nydma.
He who has obtained the supreme dharmas, even though he is in the condition of a
Prthagjana, is nevertheless capable of entering into samyaktvanydma. Even though the stanza does not say that these dharmas are abandoned at death, yet from the fact that, by these dharmas, one immediately enters into samyaktvanydma, it results implicitly that they are not abandoned at death. Why is only the possessor of the supreme dharmas capable of entering into nydma? Because he has already obtained the extinction-through-absence-of- causes {apratisamkhydnirodha) of the quality of Prthagjana; because the supreme dharmas are capable, like dnantaryamdrga (vi. 28) of expelling the quality of Prthagjana (p. 944).
Paramartha (p. 272c20):
The supreme dharmas abandon the quality of Prthagjana.
He who has obtained the root of good supreme dharmas does not lose this root through falling or through death; then he has already obtained extinction-through-absence-of-causes {apratisamkhydnirodha) of the quality of Prthagjana: he will not again fall into this quality. Why? Because, without any effort, he will see the Truth of Suffering in the moment which immediately follows the supreme dharmas.
140. Vibhdsd, TD 27, p. 33b4. From another point of view, the nirvedhabhdgiyas are the six types described below {vi. 56a):parihdnadharman, cetanddbarman, etc. The ascetic can pass from one to the other.
141. On the Bodhisattva voluntarily being born in painful realms of rebirth, see Kathdvatthu, xxiii. 3; Vasumitra and Bhavya (EkavyavahSrikas, etc. ); Mahdvastu, ii. 279; Huber, Sutrdlamkdra, 408; Jdtakamdld, 33. 3; Jdtaka, 31, p. 205. The transgressions of the Bodhisattva in Jdtaka, bibliography of Hopkins. JAOS, 1906, 464. See iv. l08c.
142. According to the Vibhdsd, the Sravaka (a person of the family of the Sravakas), in the state of usma and murdhan, can pass to the vehicle of the Pratyekabuddhas and the Buddhas; in the state of ksdnti, he can pass to the vehicle of the Pratyekabuddhas; but in the state of lokottara, he cannot change. The Pratyekabuddha (a) "who cultvates in a group" {vargacdrin), the first two states, can pass into the vehicle of the Buddha; the last two cannot change; the Pratyekabuddha (b) who is likened to a rhinoceros {khadgavisdnakalpa), cannot change, regardless of which state is acquired. Vasubandhu, iii. 95, admits that the
pdsandika) in this state. If one does not take up
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? 1054 Chapter Six
vargacdrin had formerly been a Sravaka: but the Vibhasa does not authorize the opinion that the person of the family of the &ravakas, having obtained a result (=having become a Sravaka), can become a Pratyekabuddha: this is in conformity with the thesis that this person, once he has acquired lokottara, cannot change.
P'u-kuang justifies the position of Vasubandhu.
143. Paramartha continues:
The pratyekabuddhagotra cannot be revoked. Why? The stanza says:
23e-f. Because he does not search out the good of others; to otherwise change the gotra
is not denied.
If the ascetic has initially formed the resolution to become a Pratyekabuddha, and later
cultivates Heat and the Summit, these two roots of good cannot be turned into a Bodhisattva's roots of good. Why? Because he has not formed his resolution with a view to realizing the good of others. . . It is not forbidden for the Pratyekabuddha to pass to the gotra of the &ravakas. Furthermore the stanza says: 24a-b . . .
144. On the Rhinoceros, see Suttanipdta, 35, Visuddhimagga, 234.
145. See iv. 46, viii. ll.
146. This duration, for the Bodhisattva, is made up of 34 thoughts or moments: 16 of the Seeing of the Truths (dar/anamdrga), 18 of detachment from the last Arupya (see ii. 44, p. 227 of the English translation); according to P'u-kuang, for the Pratyekabuddha, 160 thoughts--probably 16 of darfanamdrga and 144 (8 x 18) for detachment from the Four RUpas and from the Four arupyas.
147. These Pratyekabuddhas are vargacdrins. Vydkhya: utpddita-nirvedhabhdgiyamdtro'pi vargacaripratyekabuddha ity abhiprdyah.
148. Hsiian-tsang: After having produced the first two nirvedhabhdgiyas, he can change to another vehicle.
149. iii. 44c-d, iv. 124, vii. 30, 34. Moksabhdga - moksasya prdptih, the acquisiton of deliverance; that which leads to this acquisition is called moksabhdgiya.
150. Vibhasa, TD 27, p. 525bl5, p. 895a16, etc. , a great variety of opinions; duration of the career of the Pratyekabuddhas, etc.
151. asyam dharm ataydm, that is to say in pravacanadharmatd, according to Scripture; Hsiian-tsang (TD 29, p. 121al3) understands: "in this same way entering into dharmatd, maturation, deliverance, three conditions do not take place together. " Paramartha (TD 29. p. 273a28): "Why this succession? In this dharma, correct reasoning iyukti) and teaching (dgama), it holds that the series enters, matures, and is delivered. "
152. When the production of the nirvedhabhdgiyas takes place in the existence which immediately follows the planting of the moksabhdgiyas, the Path cannot be produced in the same existence as the nirvedhabhdgiyas. "But he who has taken posssession of the moksabhdgiyas in a former existence, can, in that same existence, produce the nirvedhabhdg- iyas and the Path. " (Vydkhya).
153. According to others they proceed also from absorption (bhdvana). 154. Add: "by studying a stanza of four pddas. "
155. See iv. 125. English trans, note 558 .
156. Hsiian-tsang adds: One plants the moksabhdgiyas due to an encounter with a Buddha; according to others (Vibhasa, TD 27, p. 35al9), due also to the encounter with a Pratyekabuddha (See iv. 125, English trans, p. 707).
? 157. He who says "pure" speaks of being freed of all dsrava, desire, ignorance, etc.
158. The kdfikd has dharmaksanti for dharmajnanaksdnti as one says Datta for Devadatta,
"Given" for "Given by God. "
159. The ascetic solely considers the updddnaskandbas of Kamadhatu under the aspects of Suffering, etc.
160. Bearing on the Suffering of the higher spheres, the same pure ksanti is an anvayajndnaksanti, vi. 26b-c.
161. Dharmajnana is defined vi. 26b, vii. 2 and following. Samyutta, ii. 58, Vibhanga, 293,329, dharmmartdna, duhkhe nana, dukkhasamudaye nana. . . Dhamme nana is the prajrid bearing on the four paths and the four results, on the Four Truths applied to the twelve parts of Pratityasamutpada; anvaye fidna differs from anvayejHdna.
The relationship between of dharmaksanti and dharmajfidna is specified vi. 28,49, vii. l. Pure ksanti or dharmaksantiexpells all elements of doubt (yicikitsa); therefore doubt is not abandoned when it is produced; thus it is not Jnana. Ksanti expells a certain defilement: it is thus dnantaryamdrga or prahdnamdrga, the path of the expulsion or abandoning (iv. 87); it gives rise to iJnana which includes the acquisition of disconnection from this defilement, in other words, of the pratisamkhydnirodha of this defilement (ii. 55d): the jffdna is therefore vimuktimdrga, the path of deliverance.
162. On samyaktva, mithydtva, iii. 44c-d, iv. 80d.
163. Vydkhyd: tatra samyaktve niyama ekdntibhavo niydma iti.
api tu niyama iti. Vydkhyd: yamah samupanivisu cety (Hi. 3. 63) appratyayasya
vibhdsitatvdt.
164. a. Three different words, Mahdvyutpatti, 245. 98-101, niyama (mi gyur ba: non-transformation), niyama (nes par gyur ba - determination), nydma (skon med pa: absence of defect), nyamdvakrdnti (entry into the absence of defect); ibid. 48. 16, niydmapratipanna.
Wogihara (Asanga's BodhisattvabhUmi, Leipzig, 1908, p. 31) has given a summary of the five opinions of the Vibhdsd on niydma-nydma, and has diligently brought together the Pali and Sanskrit references.
Niydma and sammattaniydmdvakkanti, Samyutta, i. 196, Suttanipdta 55, 371, Samyutta, iii. 225. Add Anguttara, i. 121, Kathdvatthu, v. 4, vi. l, xiii. 4 and the note of Shwe Zan Aung, translation, p. 383 (on niydma, p. 275, note).
Niyama and nydma, Lalita, 31. 20,54. 10, Asfasdhasrikd, 33. 18, 322. 5, 331. 10, 337. 5, BodhisattvabhUmi.
Niydma - skon med pa, in the treatise of Vasumitra on the sects; the Chinese li-sheng
WLQL (Hstian-tsang) should not be understood as "abandoning of arising," but "abandoning of that which is raw," ni-dma, a fantastic etymology of nydma = niydma which is a grammatical variant of niyama.
b. Vibhdsd, TD 27, p. 12al3. Many opinions. Furthermore, the defilements to be abandoned by Seeing cause beings to fall into the painful realms of rebirth and to there suffer vivid sufferings, exactly like a raw or non-digested food (sheng-shih 4 . ^ ) which remains for a long time in the body producing various types of sharp sufferings. Consequently these defilements are called dma (non-digested). The Path of Seeing that destroys them is called niydma (that which brings about the abandoning of non-digestion). Furthermore, satkdyadrspi is very resistant (kang P|IJ . , hard) and violent, as difficicult to put down as a savage beast: it is thus called dma (sheng ^ : in a natural state, not tamed). The Path of Seeing that destroys them is called niydma. Furthermore, the term dma here designates the quality of Prthagjana.
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c. Hsiian-tsang (TD 29, p. 121b4): This Patience is called "entry into samyaktvanydma" and also "entry into samyaktvaniyama," for, by it, one enters for the first time into samyaktvanydma and also into samyaktvaniyama. The Sutra says that samyaktva is Nirvana, or rather the word samyaktva designates the Path. Ama (rendered in Chinese by sheng 3 i , to arise, raw, natural), signifies klesa or crudity of the roots of good, of the faculties (indriyas). The Path is capable of causing one to pass from out of this, and so is ni-dma. Because it is capable of making certain the attainment of Nirvana, or because it determines the consciousness of the characteristics of the truths, the Path is called niyama. To obtain this state is called "to enter. "
Paramartha (p.
