694al9: Asamjnisamdpatti is an arresting of the mind and mental states
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements.
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
For the Theravadins, labha signifies "possession," for example the power that the Saints posses to realize at their will any given absorption; samanvdgama is understood as the actual realization.
Elsewhere (iv.
4) patUdbhasamanndgama and samangi- bhdvasamanndgama, possessor of power {samanvdgama of the Abhidharma) versus its actual possession (sammukhibhdva of the Abhidharma) are distinguished See also xix.
4.
182. There is in me prdpti or aprdpti relative to my defilement, to my action . . . , that is to say, I possess or do not possess my future or past defilement. . . But there is no relation of possession or of non-possession between me and the defilement of another.
183. Hairs should be regarded as "belonging to a living being," for they are bound (sambaddha) to the material organs.
184. A person "bound with all the bonds" {sakalabandhana) is one who has not obtained, by the worldly (laukika) path, the abandoning (=pratisamkhydnirodha) of any of the nine categories of defilements of Kamadhatu. An Aryan, at the first moment(ddiksana = duhkhe dharma-
jnanaksdnti) has not yet obtained the abandoning of the defilements abandoned through the Path (vi. 77). A person who has obtained the abandoning of one category of defilement is called ekaprakdropalikhita (vi. 30a).
185. Dravyadharmah = dravyato dharmah, or rather dravyam ca tad dharmas' ca sa dravya- dharmah, that is to say vidyamdnasvalaksano dharmah See below p. 211-212.
186. These ten dharmas are the eight parts of the Path, plus samyagvimukti and samyagjndna (Anguttara, v. 222); the five abandoned items are not the group of satkdyadrsti, silavrata-
pardmar/a, vicikitsd, kamacchanda, and vyapada, for this group has been abandoned with the acquisition of the result of Anagamin; rather, it is a group relative to the higher spheres, rupardga, drupyardga, auddhatya, mdnay and avidyd.
187. Dtgha, iii. 59: Dalhanemi. . . sattaratanasamanndgato.
188. According to Scripture, things (vastu) are either dravyasat or prajnaptisat, "really existant,"
or "existing as designation. "
189. The cause of arising of a thought of greed is the "possession" of this future thought of greed. 190. The pure dharmas, duhkhe dharmajndnaksdnti, etc.
191. The undefiled and defiled dharmas of Kamadhatu respectively.
192. These definitions answer the questions of the Vaibhasikas: "Is the seed a thing (dravya) different from the mind, or not different from the mind? ," "Is this series a permanent (anasthita) thing within which different dharmas successively arise? ," "Should parindma be included as is the parindma of the Samkhyas? "
See ii. 54c-d The doctrine of the evolution of the series is presented again iv. 3c
193. Tibetan and Paramartha. Hsiian-tsang: "The two paths (the doctrine of the Sautrantikas and the doctrine of the Vaibhasikas) are good. How is this? The first is not in contradiction with reason; and the second is our system. "
Pancaskandha: prdptih katamdP pratilambhah samanvdgamah / . . . bijam vasitvam sammukhibhdvo yathdyogam. (According to the Tibetan).
194. The prdpti of past dharmas is (1) either past, that is: "which has arisen and which has perished:" it was either earlier (agraja), or later (pascdtkdlaja), or simultaneous (sahaja) to these dharmas; (2) or it is future, that is: "that which has not arisen:" it will be later than these dharmas; (3) or present, that is: "that which has arisen and which has not perished:" it is later than these dharmas. And thus following.
Footnotes 341
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No dharma is susceptible of this threefold prapti. For example, the prapti of the dharmas "of retribution" is solely simultaneous to these dharmas (ii. 38c). One does not "possess" these dharmas before they have arisen, nor after they have perished.
195. The impure dharmas belong to the planes of existence, dhdtvdpta, dhdtupatita. 196. These are the apariydpannas of the Abhidhamma.
197. Pratisamkhydnirodha or "disjunction of defilement" (visamyoga, i. 6a-b, ii. 57d) can be obtained by a Prthagjana or by an Aryan. In the first case, the prapti is of Rupadhatu or Arupyadhatu depending on whether the nirodha is obtained by a (worldly) path of Rupadhatu or Arupyadhatu. In the second case, it is of Rupadhatu and pure, when the nirodha is obtained by a Rupadhatu (or worldly) path; of Arupyadhatu and pure, when the nirodha is obtained by a path of Arupyadhatu; and pure, when the nirodha is obtained by the pure Path (according to the principle formulated vi. 46).
198. The Saiksa dharmas are the pure dharmas of the Saiksa, of the saint who is not an Arhat; the dharmas of an Asaiksa are the pure dharmas of the Arhat.
199. Paramartha: "The same way as the prapti, obtained by a non-Aryan, of apratisamkhyani- rodha and pratisamkhydnirodha^ Hsuan-tsang: ". . . the prapti of pratisamkhydnirodha obtained through a non-Aryan path. "
200. One case is not envisioned: the prapti of pratisamkhydnirodha, by means of a worldly path, by an Aryan. This prapti is at one an the same time pure and impure, as we shall see vi. 46.
201. Durbalatvdt: anabhisamskaravattvdt, because it is not the result of an effort.
202. Vydkhyd: The Vaibhasikas. For example, Visvakarman, the heavenly artisan, possessess past,
present, and future saUpasthdnikas; the Sthavira Asvajit possesses the airydpathikas.
203. The non-possession of the defilements is not defiled, for, in this hypothesis, it would be lacking in a person liberated from the defilements: but it is not good, for it is lacking in the person who has cut off the roots of good {Vibhdsd, TD 27, p. 799a21).
204. If an aprdpti can be pure, this would be the aprdpti of the pure dharmas', now the definition of a Prthagjana proves that the aprdpti of the pure dharmas is not pure.
On the prthagjana, see i. 40,41a, ii. 9b-d, iii. 41c-d, 95a, vi. 26a, 28d, 45b. 205. Second masters of the Vibhdsd.
206. Compare Kathdvatthu, iv. 4.
207. Aprdpti or aldbha belongs to the sphere of existence {dhdtu) to which the person belongs who is endowed with it (ii. 40a). Thus a being in Kamadhatu is solely endowed with the quality of Prthagjana (which is aprdpti, ii. 40b-c) of the sphere of Kamadhatu. Thus one cannot say that, by the acquisition of the Path, this being loses the quality of Prthagjana of the sphere of the three realms of existence. Nevertheless, by the acquisition of the Path, any quality of Prthagjana, of whatever sphere, becomes impossible. One can thus say that this quality, under its triple form (of Kamadhatu, etc. ), is abandoned, even though a given being is endowed with it under but one form.
Two aspects of its abandoning are distinguished, vihdni and prahdna.
208. A Prthagjana, detaching himself from Kamadhatu, passes into the First Dhyana: he loses the quality of Prthagjana of the sphere of Kamadhatu, but he does not become, by this fact, an Aryan: for another quality of Prthagjana, of the sphere of the First Dhyana, appears. The same way for the other stages, whether one ascends or descends.
? 209. By taking possession of the good dharmas of hearing and reflection of Kamadhatu, one loses the aprdpti of these dharmas; by taking possession of the innate good dharmas (ii. 71b), one loses the aprdpti of the roots of good which have been cut off (samucchinnakufala). When, dying in Kamadhatu, one is reborn in the First Dhyana, one loses the aprdpti of the dharmas of the First Dhyana. . . This theory raises some delicate problems which the Vydkhyd summarily examines.
210. Compare ii. 45c-d: the play of birth (Jdti) and the arising of birth (jdtijdti).
211. The case of the neutral (avydkrta) dharma is not examined here, because this dharma is
possessed solely at the moment when it exists (tasya sahajaiva prdptih): the numbers differ.
212. The Japanese editor observes that one should add four laksanas and four antdaksanas (ii. 45c-d) for each of these three dharmas; we thus have twenty-seven dharmas of the first moment.
213. At the fourth moment one possesses twenty-seven prdptis, namely the prdptis of the dharmas produced at the three preceeding moments, three, six, and eighteen, plus twenty-seven anuprdptis, or forty-four dharmas. At the fifth moment, eighty-one prdptis and as many anuprdptis.
214. Prakarana, TD 26, p. 694a23:"What is nikdyasabhdga? The commoness of nature (t'ung-lei hsing) of living beings. "
215. Each living being possesses his own sattvasabhdgata. Nevertheless sattvasabhdgatd is said to be general because it is not differenciated. To conceive of it as unique and eternal is an error of the Vaibhasikas.
216. By et cetera one should understand: updsikd, bhiksunt, the naivafaiksandsaiksa, etc. 217. "It is by reason of their dharmasabhdgata that the dhdtus are of Kamadhatu . . . "
218. Compare Anguttara> iv. 247, etc. The Dasabhumaka replaces the formula sa ced. . . with atha cet ptmar manusyesupapadyate.
Divya, 194. 30: manusydndm sabhdgatdyam upapanna iti (Mahdvyutpatti, 245. 54); 122. 16: brahmalokasabhdgatdydm copapanno mahdbrahamd sarhvrttah. Siksdsamucacaya, 176. 9: sarva nikdyasabhdge devamanusydndm priyo bhavati.
219. Hsuan-tsang translates: "This is not admissible, for it is in contradiction with our system;" he omits the formula "The Vaibhasikas say" (The Vaibhasikas say: "This is not admissible . . . "
220. Prakarana, TD 26, p. 694al9. Dtgha, iii. 263: sant'dvuso sattd asannino appatisamvedino seyyathdpi devd asannasattd. i. 28, hi. 3 3 . . . sannuppddd ca pana te devd tamhd kdyd cavanti. One of the nine sattvdvdsas, Anguttara, iv. 401; Kos*ay iii. 6c.
221. Vibhdsd, TD 27, p. 6l5a5, five opinions.
222. But the foreigners pretend that there are nine divisions in the heaven of the Fourth Dhyana.
On the Vrhatphalas (Vehapphalas), see Burnouf, Introduction, p. 614. 223. Opinion of the Andhakas, condemned in the Kathdvatthu, iii. 14. 224. On the meaning of the word samdpatti, see p. 232.
225. The complete name is samjndveditanairodhasamdpatti, see p. 230.
Prakarana, TD 26, p.
694al9: Asamjnisamdpatti is an arresting of the mind and mental states
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements. Nirodhasamdpatti is an arresting of the mind and mental states which has for its antecedents the
Footnotes 343
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idea of calmness, and which is obtained by a person free from the defilements of akincanyayatana. Vasubandhu, in his Pancaskandhaka, draws his inspiration from these definitions.
226. One obtains apratisamkhydnirodha or the definitive disappearance of bad realms of rebirth, asamjfiika, birth among the Mahabrahmas and the Kurus, and an eighth rebirth by entry into myoma.
227. Whoever enters into the Fourth Dhyana obtains in the same body the prapti of all the four Dhyanas which he has cultivated or will cultivate in the course of his transmigration.
228. The future good mind is the object of a former prapti.
229. On nirodhasamdpatti, samjndveditanirodhasamdpatti (see below p. 230, see vi. 43c-d, viii. 33a (vimoksa), Kathdvatthu, vi. 5, xv. 7. In the Vibhdsd, TD 27, p. 777al4 numerous opinions on this absorption: for some, it is only one thing (dravya), nirodhasdksdtkdra; for others, eleven things: the ten mahdbhumikas and cittanirodha; for others, twenty-one things: the mahdbhumikas, the
kmalamahabhumikas and cittanirodha . . .
2b0. Vihdra = samddhivisesa.
231. It is "retributed later:" when an existence in Rupadhatu in interposed between an existence in Kamadhatu in the course of which one produces it, and an existence in Bhavagra which is its result.
232. This absorption takes place in Bhavagra, from whence matter (rupa) is absent. Prthagjanas fear that the arresting of the mind and mental states is, under these conditions, annihilation. They do not have the same fear with respect to asamjnisamdpatti, which takes place in the Fourth Dhyana, where matter persists. By this fact, there remains, within nirodhasamdpatti, nikdyasa- bhdga, jivitendriya and other samskdras disassociated from the mind; but Prthagjanas do not see them.
233. According to one varient, followed by the Chinese translaters, drspadharmanirvdnasya . . . That is, "The Aryan hopes to obtain, aims to obtain Nirvana-at-death by means of this absorption, within this absorption. "
234. The Vydkhya quotes a stanza of the Stotrakara, i. e. , Matrceta (Varnandrhavarnana, 118: F. W. Thomas, Indian Antiquary, 1905, p. 159): na te prdyogikam kimcit ku/alam kusalanuga /
235. The Japanese editor quotes different opinions of old commentaries on the Kosa: the Westerners are the Sarvastivadins of Gandhara, or the Sautrantikas, or the masters of the land of Indhu. They are called "Westeners"because they are to the west of Kasmir, and "foreigners"
(bahirdesaka) because they are outside of Kasmir. See below note 237.
236. See iv. 24c-d. Compare Kathdvatthu, i. 5, xviii. 5.
237. The Masters of the land of Indhu, of the same opinion as the Westerners.
238. Vyutthdnd/aya = vyutthdndbhipraya: "having a resolution susceptible of giving up, of surrending. " According to another interpretation, dfaya - ku/ala = kusaiamuia; thus: "having roots of good susceptible of giving up, of being interrupted" Now the roots of good of the Bodhisattvas are such that, once they have begun to be actualized, they do not cease before Bodhi is obtained
Vyutthdna also signifies "departure from absorption" (Samyutta, iii. 265, etc).
239. See Vibhdsd TD 27, p. 204b3-c4: All the attitudes are good Why does the Bodhisattva take
up the sitting attitude? . . .
240. Hsiian-tsang adds: "The first doctrine is the best, because it is our system. "
? 241. Vibhdsd, TD 27, p. 773bll. Three opinions: solely in Kamadhatu; also in the three lower Dhyanas; and also in the Fourth Dhyana.
According to the Vibhdsd, nirodbasamdpatti cannot be prolonged beyond seven days-and- nights.
242. The Jfidnaprasthdna, TD 26, p. 1024a8, posits a fourfold question: Is there an existence in Rupadhatu which does not include the five skandhas? Is there an existence including the five skandhas and which is not Rupadhatu? Is there an existence in Rupadhatu which includes the five skandhas} Is there an existence which is neither in Rupadhatu and which does not include the five skandhas?
243. The Jtldnaprasthdna and the Koia do not emply the word skandha but a synonym, a word that the MSS of the Vydkhyd transcribe as both vyavahdra and vyavacdra. Hsuan-tsang translates this is hsing fj , the equivalent of samskdra, viharana, etc. ; Paramartha translates this as p'an ? lj , the equivalent of niti, naya, "to judge," "to decide. " The reading vyavakdra appears certain according to Pali sources.
a. Pali sources. Vokdra = khandha (Childers); Vibhanga, 137: sanndbhavo asanndbhavo nevasanfidndsanndbhavo ekdvokdrabhavo catuvokdrabhavo pancavokdrabhavo; Yamaka, accord- ing to Kathdvatthu, trans, p. 38; Kathdvatthu, iii. ll: if non-conscious beings possess an existence including vokdra or five vokdras. (Buddhaghosa explains: vividhena visum visum kartyati).
b. Vydkhyd. Vyavakdra is the name that the Buddha Kasyapa gives to the skandhas. Vyavakdra (visesendvakdra) signifies savyavakdra according to Panini, v. 27. 127; thus, "that which deceives, that which contradicts (visamvddant) by its impermanence," a definition which applies
to the skandhas according to the stanza "Rupa is like foam . . . " (Samyutta, iii. 142).
c. Vibhdsd, TD 27, p. 959bll. The former Tathagatas Samyaksambuddhas called the skandhas vyavakdras; but the Tathagata Samyaksambuddha Sakyamuni calls the vyavakdras skandhas. The former Buddhas spoke of five vyavakdras, Sakyamuni speaks of five updddnaskandhas. Here, in the Abhidharma, one speaks of existence "having five vyavakdras," (paflca-) in order to show that the five skandhas of which Sakyamuni speaks are the five vyavakdras of which the former Buddhas spoke. Why did the former Buddhas use the term vyavakdra, whereas the present Buddha uses the word skandha? Because the Buddhas see that this is suitable to say to their followers . . . Why this expression vyavakdra? By reason of pravrtti (samcdraP, liu-ch'uan W. W the skandhas which have formerly arisen develop by reason of the later skandhas, or rather the skandhas which have arisen later develop by reason of former skandhas . . .
244. When these beings, conscious by nature, become non-conscious in one of the two absorption, they are visabhdgacitte sthita, "placed in a mind contrary to their nature. "
245. This Sutra was preached by Sariputra: it bears the name of Udayin, because the adversary of Sariputra is Udayin. The Sanskrit redaction is very close to the Pali text. Madhyamdgama TD 1, p. 449c7 and Anguttara, iii. 192. iravastydm niddnam ftatrdyusmdn fdriputro bhiksun dmantrayate sma / ihdyusmanto bhiksuh sHasampannaf ca bhavati samddhisampannas ca prajnasampannus ca / so'bhiksnam samjndveditanirodham samdpadyate ca vyuttisthate ca fasti caitat sthdnam iti yathdbhiitam prajandmi fsa nehaiva drsta eva dharme pratipattyaivdjnam drdgayati ndpi maranasamaye bheddc ca kdyasydtikramya devdn kavadikdrabhaksdn anyatamasmin divye manomaya kdya upapadyate fsa tatropanno . . .
Vydkhyd: pratipattyaiva = purvam eva.
This Sutra is discussed viii. 3c (the thesis of the existence of rupa in Arupyadhatu). Compare Digha, i. 195.
246. Ajndm drdgayati, as in Mahdvastu, iii. 53. 9. Paramartha: "He does not obtain ajtiatdvindriya. " Hsuan-tsang: "He does not apply himself in the manner to obtain the quality of A r h a t . . . "
Footnotes 345
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247. It is termed manomaya or mental, because it arises independently of the elements of generation; but this does not mean that it is a body created from ideas, sarhjndmaya (Digha, i. 195), and belonging to Arupyadhatu, as Udayin thinks.
On the "mental bodies" of the Bodhisattva in the Mahdvastu, see Opinions sur I'histoire de la dogmatique, p. 258.
248. Note of the Japanese editor: i. The mental body gods of which the Sutra speaks are (a) of Rupadhatu, for the Sarvastivadins (same opinion, Digha, i. 195); (b) of Rupadhatu and Arupyadhatu, for the Sautrantikas; or (c) the Asamjnisattvas, for Udayin. ii. According to the Sarvastivadins there is falling from the absorption of extinaion; but there is no falling, according to the Sautrantikas and Udayin.
But, according to the Vydkhyd, the Sautrantikas admit a falling from absorption; they nevertheless deny that a Saint falls out of Aryamarga (contra the Sarvastivadins), from whence the difficulties that the Vydkhyd resolves.
249. The Mahasamghikas, etc. , according to P'u-kuang, TD 41, p. 99cl5.
250. Dtrgha, TD 1, p. 110a24; Digha, iii. 266; Mahavyutpatti, 68. 7: navdnupurvasamdpattayas: the
four dhydnas, the four drupyas and the absorption of extinaion. 251. Prdthamakalpikah - dditah samdpattividhdyakah.
252. One prepares himself for asamjnisamdpatti by thinking: "Samjnd is a sickness, a thorn, an abscess; the cessation of samjnd is tranquil, excellent. "
253. The preparation includes the resolution "I shall know the mind of another. "
254. The philosphical systems (siddhanta) are in disagreement. The Vaibhasikas, etc. , hold that the absorptions and asamjnika are lacking mind (acittakdny eva. . . ): the Sthavira Vasumitra, etc. , hold that they are endowed with mind (sacittakdni) from the faa of a non-manifested mental conciousness (aparisphutamanovijfidna); and the Yogacarins hold that they have mind from the faa of the alayavijnana (Vydkhyd).
255. This question is posed by the Sautrantikas. For them, the mind which has just perished, and
the mind which perished a long time ago, are equally non-existent: however the mind which has
just perished is the cause of the mind which immediately follows it: compare the movement of
the beam of a balance (tulddandonndmdvandmavat, comp. $Mistamba in the Bodhicaryavatdra, 483. 3).
256. The author indicates the name of the treatise because Vasumitra (called either the Sthavira or Bhadanta) wrote other books, the Pancavastuka, etc. (Vydkhyd). There is a commentary on the Pancavastuka by Dharmatrata, TD 28, number 1555.
The Japanese editor remarks that this does not refer to the Vasumitra of the Vibhdsd, but to a Sautrantika. (See Fu-kuang, TD 41, p. 100bl2. )
257. Vibhdsd, TD 27, p. 774al4: "The Darstantikas and the Vibhajyavadins maintain that there is a subtle mind which is not interrupted in the absorption of extinaion. They say, 'There are no beings who are at one and the same time without mind and without rupa; there is no absorption which is without mind. If an absorption were without mind, then the vital organ would be cut off; one would not term this established in absorption, but rather "dead. "'"
258. Samyuktdgama, TD 2, p. 74b20 and following; compare Samyutta, ii. 72 and sources quoted as Ko/a, iii. 30b.
259. Samyuktdgama, TD 2, p. 83a2; Samyutta, iii. 96. 260. This formula occurs in the Mahavyutpatti, 68.
182. There is in me prdpti or aprdpti relative to my defilement, to my action . . . , that is to say, I possess or do not possess my future or past defilement. . . But there is no relation of possession or of non-possession between me and the defilement of another.
183. Hairs should be regarded as "belonging to a living being," for they are bound (sambaddha) to the material organs.
184. A person "bound with all the bonds" {sakalabandhana) is one who has not obtained, by the worldly (laukika) path, the abandoning (=pratisamkhydnirodha) of any of the nine categories of defilements of Kamadhatu. An Aryan, at the first moment(ddiksana = duhkhe dharma-
jnanaksdnti) has not yet obtained the abandoning of the defilements abandoned through the Path (vi. 77). A person who has obtained the abandoning of one category of defilement is called ekaprakdropalikhita (vi. 30a).
185. Dravyadharmah = dravyato dharmah, or rather dravyam ca tad dharmas' ca sa dravya- dharmah, that is to say vidyamdnasvalaksano dharmah See below p. 211-212.
186. These ten dharmas are the eight parts of the Path, plus samyagvimukti and samyagjndna (Anguttara, v. 222); the five abandoned items are not the group of satkdyadrsti, silavrata-
pardmar/a, vicikitsd, kamacchanda, and vyapada, for this group has been abandoned with the acquisition of the result of Anagamin; rather, it is a group relative to the higher spheres, rupardga, drupyardga, auddhatya, mdnay and avidyd.
187. Dtgha, iii. 59: Dalhanemi. . . sattaratanasamanndgato.
188. According to Scripture, things (vastu) are either dravyasat or prajnaptisat, "really existant,"
or "existing as designation. "
189. The cause of arising of a thought of greed is the "possession" of this future thought of greed. 190. The pure dharmas, duhkhe dharmajndnaksdnti, etc.
191. The undefiled and defiled dharmas of Kamadhatu respectively.
192. These definitions answer the questions of the Vaibhasikas: "Is the seed a thing (dravya) different from the mind, or not different from the mind? ," "Is this series a permanent (anasthita) thing within which different dharmas successively arise? ," "Should parindma be included as is the parindma of the Samkhyas? "
See ii. 54c-d The doctrine of the evolution of the series is presented again iv. 3c
193. Tibetan and Paramartha. Hsiian-tsang: "The two paths (the doctrine of the Sautrantikas and the doctrine of the Vaibhasikas) are good. How is this? The first is not in contradiction with reason; and the second is our system. "
Pancaskandha: prdptih katamdP pratilambhah samanvdgamah / . . . bijam vasitvam sammukhibhdvo yathdyogam. (According to the Tibetan).
194. The prdpti of past dharmas is (1) either past, that is: "which has arisen and which has perished:" it was either earlier (agraja), or later (pascdtkdlaja), or simultaneous (sahaja) to these dharmas; (2) or it is future, that is: "that which has not arisen:" it will be later than these dharmas; (3) or present, that is: "that which has arisen and which has not perished:" it is later than these dharmas. And thus following.
Footnotes 341
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No dharma is susceptible of this threefold prapti. For example, the prapti of the dharmas "of retribution" is solely simultaneous to these dharmas (ii. 38c). One does not "possess" these dharmas before they have arisen, nor after they have perished.
195. The impure dharmas belong to the planes of existence, dhdtvdpta, dhdtupatita. 196. These are the apariydpannas of the Abhidhamma.
197. Pratisamkhydnirodha or "disjunction of defilement" (visamyoga, i. 6a-b, ii. 57d) can be obtained by a Prthagjana or by an Aryan. In the first case, the prapti is of Rupadhatu or Arupyadhatu depending on whether the nirodha is obtained by a (worldly) path of Rupadhatu or Arupyadhatu. In the second case, it is of Rupadhatu and pure, when the nirodha is obtained by a Rupadhatu (or worldly) path; of Arupyadhatu and pure, when the nirodha is obtained by a path of Arupyadhatu; and pure, when the nirodha is obtained by the pure Path (according to the principle formulated vi. 46).
198. The Saiksa dharmas are the pure dharmas of the Saiksa, of the saint who is not an Arhat; the dharmas of an Asaiksa are the pure dharmas of the Arhat.
199. Paramartha: "The same way as the prapti, obtained by a non-Aryan, of apratisamkhyani- rodha and pratisamkhydnirodha^ Hsuan-tsang: ". . . the prapti of pratisamkhydnirodha obtained through a non-Aryan path. "
200. One case is not envisioned: the prapti of pratisamkhydnirodha, by means of a worldly path, by an Aryan. This prapti is at one an the same time pure and impure, as we shall see vi. 46.
201. Durbalatvdt: anabhisamskaravattvdt, because it is not the result of an effort.
202. Vydkhyd: The Vaibhasikas. For example, Visvakarman, the heavenly artisan, possessess past,
present, and future saUpasthdnikas; the Sthavira Asvajit possesses the airydpathikas.
203. The non-possession of the defilements is not defiled, for, in this hypothesis, it would be lacking in a person liberated from the defilements: but it is not good, for it is lacking in the person who has cut off the roots of good {Vibhdsd, TD 27, p. 799a21).
204. If an aprdpti can be pure, this would be the aprdpti of the pure dharmas', now the definition of a Prthagjana proves that the aprdpti of the pure dharmas is not pure.
On the prthagjana, see i. 40,41a, ii. 9b-d, iii. 41c-d, 95a, vi. 26a, 28d, 45b. 205. Second masters of the Vibhdsd.
206. Compare Kathdvatthu, iv. 4.
207. Aprdpti or aldbha belongs to the sphere of existence {dhdtu) to which the person belongs who is endowed with it (ii. 40a). Thus a being in Kamadhatu is solely endowed with the quality of Prthagjana (which is aprdpti, ii. 40b-c) of the sphere of Kamadhatu. Thus one cannot say that, by the acquisition of the Path, this being loses the quality of Prthagjana of the sphere of the three realms of existence. Nevertheless, by the acquisition of the Path, any quality of Prthagjana, of whatever sphere, becomes impossible. One can thus say that this quality, under its triple form (of Kamadhatu, etc. ), is abandoned, even though a given being is endowed with it under but one form.
Two aspects of its abandoning are distinguished, vihdni and prahdna.
208. A Prthagjana, detaching himself from Kamadhatu, passes into the First Dhyana: he loses the quality of Prthagjana of the sphere of Kamadhatu, but he does not become, by this fact, an Aryan: for another quality of Prthagjana, of the sphere of the First Dhyana, appears. The same way for the other stages, whether one ascends or descends.
? 209. By taking possession of the good dharmas of hearing and reflection of Kamadhatu, one loses the aprdpti of these dharmas; by taking possession of the innate good dharmas (ii. 71b), one loses the aprdpti of the roots of good which have been cut off (samucchinnakufala). When, dying in Kamadhatu, one is reborn in the First Dhyana, one loses the aprdpti of the dharmas of the First Dhyana. . . This theory raises some delicate problems which the Vydkhyd summarily examines.
210. Compare ii. 45c-d: the play of birth (Jdti) and the arising of birth (jdtijdti).
211. The case of the neutral (avydkrta) dharma is not examined here, because this dharma is
possessed solely at the moment when it exists (tasya sahajaiva prdptih): the numbers differ.
212. The Japanese editor observes that one should add four laksanas and four antdaksanas (ii. 45c-d) for each of these three dharmas; we thus have twenty-seven dharmas of the first moment.
213. At the fourth moment one possesses twenty-seven prdptis, namely the prdptis of the dharmas produced at the three preceeding moments, three, six, and eighteen, plus twenty-seven anuprdptis, or forty-four dharmas. At the fifth moment, eighty-one prdptis and as many anuprdptis.
214. Prakarana, TD 26, p. 694a23:"What is nikdyasabhdga? The commoness of nature (t'ung-lei hsing) of living beings. "
215. Each living being possesses his own sattvasabhdgata. Nevertheless sattvasabhdgatd is said to be general because it is not differenciated. To conceive of it as unique and eternal is an error of the Vaibhasikas.
216. By et cetera one should understand: updsikd, bhiksunt, the naivafaiksandsaiksa, etc. 217. "It is by reason of their dharmasabhdgata that the dhdtus are of Kamadhatu . . . "
218. Compare Anguttara> iv. 247, etc. The Dasabhumaka replaces the formula sa ced. . . with atha cet ptmar manusyesupapadyate.
Divya, 194. 30: manusydndm sabhdgatdyam upapanna iti (Mahdvyutpatti, 245. 54); 122. 16: brahmalokasabhdgatdydm copapanno mahdbrahamd sarhvrttah. Siksdsamucacaya, 176. 9: sarva nikdyasabhdge devamanusydndm priyo bhavati.
219. Hsuan-tsang translates: "This is not admissible, for it is in contradiction with our system;" he omits the formula "The Vaibhasikas say" (The Vaibhasikas say: "This is not admissible . . . "
220. Prakarana, TD 26, p. 694al9. Dtgha, iii. 263: sant'dvuso sattd asannino appatisamvedino seyyathdpi devd asannasattd. i. 28, hi. 3 3 . . . sannuppddd ca pana te devd tamhd kdyd cavanti. One of the nine sattvdvdsas, Anguttara, iv. 401; Kos*ay iii. 6c.
221. Vibhdsd, TD 27, p. 6l5a5, five opinions.
222. But the foreigners pretend that there are nine divisions in the heaven of the Fourth Dhyana.
On the Vrhatphalas (Vehapphalas), see Burnouf, Introduction, p. 614. 223. Opinion of the Andhakas, condemned in the Kathdvatthu, iii. 14. 224. On the meaning of the word samdpatti, see p. 232.
225. The complete name is samjndveditanairodhasamdpatti, see p. 230.
Prakarana, TD 26, p.
694al9: Asamjnisamdpatti is an arresting of the mind and mental states
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements. Nirodhasamdpatti is an arresting of the mind and mental states which has for its antecedents the
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idea of calmness, and which is obtained by a person free from the defilements of akincanyayatana. Vasubandhu, in his Pancaskandhaka, draws his inspiration from these definitions.
226. One obtains apratisamkhydnirodha or the definitive disappearance of bad realms of rebirth, asamjfiika, birth among the Mahabrahmas and the Kurus, and an eighth rebirth by entry into myoma.
227. Whoever enters into the Fourth Dhyana obtains in the same body the prapti of all the four Dhyanas which he has cultivated or will cultivate in the course of his transmigration.
228. The future good mind is the object of a former prapti.
229. On nirodhasamdpatti, samjndveditanirodhasamdpatti (see below p. 230, see vi. 43c-d, viii. 33a (vimoksa), Kathdvatthu, vi. 5, xv. 7. In the Vibhdsd, TD 27, p. 777al4 numerous opinions on this absorption: for some, it is only one thing (dravya), nirodhasdksdtkdra; for others, eleven things: the ten mahdbhumikas and cittanirodha; for others, twenty-one things: the mahdbhumikas, the
kmalamahabhumikas and cittanirodha . . .
2b0. Vihdra = samddhivisesa.
231. It is "retributed later:" when an existence in Rupadhatu in interposed between an existence in Kamadhatu in the course of which one produces it, and an existence in Bhavagra which is its result.
232. This absorption takes place in Bhavagra, from whence matter (rupa) is absent. Prthagjanas fear that the arresting of the mind and mental states is, under these conditions, annihilation. They do not have the same fear with respect to asamjnisamdpatti, which takes place in the Fourth Dhyana, where matter persists. By this fact, there remains, within nirodhasamdpatti, nikdyasa- bhdga, jivitendriya and other samskdras disassociated from the mind; but Prthagjanas do not see them.
233. According to one varient, followed by the Chinese translaters, drspadharmanirvdnasya . . . That is, "The Aryan hopes to obtain, aims to obtain Nirvana-at-death by means of this absorption, within this absorption. "
234. The Vydkhya quotes a stanza of the Stotrakara, i. e. , Matrceta (Varnandrhavarnana, 118: F. W. Thomas, Indian Antiquary, 1905, p. 159): na te prdyogikam kimcit ku/alam kusalanuga /
235. The Japanese editor quotes different opinions of old commentaries on the Kosa: the Westerners are the Sarvastivadins of Gandhara, or the Sautrantikas, or the masters of the land of Indhu. They are called "Westeners"because they are to the west of Kasmir, and "foreigners"
(bahirdesaka) because they are outside of Kasmir. See below note 237.
236. See iv. 24c-d. Compare Kathdvatthu, i. 5, xviii. 5.
237. The Masters of the land of Indhu, of the same opinion as the Westerners.
238. Vyutthdnd/aya = vyutthdndbhipraya: "having a resolution susceptible of giving up, of surrending. " According to another interpretation, dfaya - ku/ala = kusaiamuia; thus: "having roots of good susceptible of giving up, of being interrupted" Now the roots of good of the Bodhisattvas are such that, once they have begun to be actualized, they do not cease before Bodhi is obtained
Vyutthdna also signifies "departure from absorption" (Samyutta, iii. 265, etc).
239. See Vibhdsd TD 27, p. 204b3-c4: All the attitudes are good Why does the Bodhisattva take
up the sitting attitude? . . .
240. Hsiian-tsang adds: "The first doctrine is the best, because it is our system. "
? 241. Vibhdsd, TD 27, p. 773bll. Three opinions: solely in Kamadhatu; also in the three lower Dhyanas; and also in the Fourth Dhyana.
According to the Vibhdsd, nirodbasamdpatti cannot be prolonged beyond seven days-and- nights.
242. The Jfidnaprasthdna, TD 26, p. 1024a8, posits a fourfold question: Is there an existence in Rupadhatu which does not include the five skandhas? Is there an existence including the five skandhas and which is not Rupadhatu? Is there an existence in Rupadhatu which includes the five skandhas} Is there an existence which is neither in Rupadhatu and which does not include the five skandhas?
243. The Jtldnaprasthdna and the Koia do not emply the word skandha but a synonym, a word that the MSS of the Vydkhyd transcribe as both vyavahdra and vyavacdra. Hsuan-tsang translates this is hsing fj , the equivalent of samskdra, viharana, etc. ; Paramartha translates this as p'an ? lj , the equivalent of niti, naya, "to judge," "to decide. " The reading vyavakdra appears certain according to Pali sources.
a. Pali sources. Vokdra = khandha (Childers); Vibhanga, 137: sanndbhavo asanndbhavo nevasanfidndsanndbhavo ekdvokdrabhavo catuvokdrabhavo pancavokdrabhavo; Yamaka, accord- ing to Kathdvatthu, trans, p. 38; Kathdvatthu, iii. ll: if non-conscious beings possess an existence including vokdra or five vokdras. (Buddhaghosa explains: vividhena visum visum kartyati).
b. Vydkhyd. Vyavakdra is the name that the Buddha Kasyapa gives to the skandhas. Vyavakdra (visesendvakdra) signifies savyavakdra according to Panini, v. 27. 127; thus, "that which deceives, that which contradicts (visamvddant) by its impermanence," a definition which applies
to the skandhas according to the stanza "Rupa is like foam . . . " (Samyutta, iii. 142).
c. Vibhdsd, TD 27, p. 959bll. The former Tathagatas Samyaksambuddhas called the skandhas vyavakdras; but the Tathagata Samyaksambuddha Sakyamuni calls the vyavakdras skandhas. The former Buddhas spoke of five vyavakdras, Sakyamuni speaks of five updddnaskandhas. Here, in the Abhidharma, one speaks of existence "having five vyavakdras," (paflca-) in order to show that the five skandhas of which Sakyamuni speaks are the five vyavakdras of which the former Buddhas spoke. Why did the former Buddhas use the term vyavakdra, whereas the present Buddha uses the word skandha? Because the Buddhas see that this is suitable to say to their followers . . . Why this expression vyavakdra? By reason of pravrtti (samcdraP, liu-ch'uan W. W the skandhas which have formerly arisen develop by reason of the later skandhas, or rather the skandhas which have arisen later develop by reason of former skandhas . . .
244. When these beings, conscious by nature, become non-conscious in one of the two absorption, they are visabhdgacitte sthita, "placed in a mind contrary to their nature. "
245. This Sutra was preached by Sariputra: it bears the name of Udayin, because the adversary of Sariputra is Udayin. The Sanskrit redaction is very close to the Pali text. Madhyamdgama TD 1, p. 449c7 and Anguttara, iii. 192. iravastydm niddnam ftatrdyusmdn fdriputro bhiksun dmantrayate sma / ihdyusmanto bhiksuh sHasampannaf ca bhavati samddhisampannas ca prajnasampannus ca / so'bhiksnam samjndveditanirodham samdpadyate ca vyuttisthate ca fasti caitat sthdnam iti yathdbhiitam prajandmi fsa nehaiva drsta eva dharme pratipattyaivdjnam drdgayati ndpi maranasamaye bheddc ca kdyasydtikramya devdn kavadikdrabhaksdn anyatamasmin divye manomaya kdya upapadyate fsa tatropanno . . .
Vydkhyd: pratipattyaiva = purvam eva.
This Sutra is discussed viii. 3c (the thesis of the existence of rupa in Arupyadhatu). Compare Digha, i. 195.
246. Ajndm drdgayati, as in Mahdvastu, iii. 53. 9. Paramartha: "He does not obtain ajtiatdvindriya. " Hsuan-tsang: "He does not apply himself in the manner to obtain the quality of A r h a t . . . "
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247. It is termed manomaya or mental, because it arises independently of the elements of generation; but this does not mean that it is a body created from ideas, sarhjndmaya (Digha, i. 195), and belonging to Arupyadhatu, as Udayin thinks.
On the "mental bodies" of the Bodhisattva in the Mahdvastu, see Opinions sur I'histoire de la dogmatique, p. 258.
248. Note of the Japanese editor: i. The mental body gods of which the Sutra speaks are (a) of Rupadhatu, for the Sarvastivadins (same opinion, Digha, i. 195); (b) of Rupadhatu and Arupyadhatu, for the Sautrantikas; or (c) the Asamjnisattvas, for Udayin. ii. According to the Sarvastivadins there is falling from the absorption of extinaion; but there is no falling, according to the Sautrantikas and Udayin.
But, according to the Vydkhyd, the Sautrantikas admit a falling from absorption; they nevertheless deny that a Saint falls out of Aryamarga (contra the Sarvastivadins), from whence the difficulties that the Vydkhyd resolves.
249. The Mahasamghikas, etc. , according to P'u-kuang, TD 41, p. 99cl5.
250. Dtrgha, TD 1, p. 110a24; Digha, iii. 266; Mahavyutpatti, 68. 7: navdnupurvasamdpattayas: the
four dhydnas, the four drupyas and the absorption of extinaion. 251. Prdthamakalpikah - dditah samdpattividhdyakah.
252. One prepares himself for asamjnisamdpatti by thinking: "Samjnd is a sickness, a thorn, an abscess; the cessation of samjnd is tranquil, excellent. "
253. The preparation includes the resolution "I shall know the mind of another. "
254. The philosphical systems (siddhanta) are in disagreement. The Vaibhasikas, etc. , hold that the absorptions and asamjnika are lacking mind (acittakdny eva. . . ): the Sthavira Vasumitra, etc. , hold that they are endowed with mind (sacittakdni) from the faa of a non-manifested mental conciousness (aparisphutamanovijfidna); and the Yogacarins hold that they have mind from the faa of the alayavijnana (Vydkhyd).
255. This question is posed by the Sautrantikas. For them, the mind which has just perished, and
the mind which perished a long time ago, are equally non-existent: however the mind which has
just perished is the cause of the mind which immediately follows it: compare the movement of
the beam of a balance (tulddandonndmdvandmavat, comp. $Mistamba in the Bodhicaryavatdra, 483. 3).
256. The author indicates the name of the treatise because Vasumitra (called either the Sthavira or Bhadanta) wrote other books, the Pancavastuka, etc. (Vydkhyd). There is a commentary on the Pancavastuka by Dharmatrata, TD 28, number 1555.
The Japanese editor remarks that this does not refer to the Vasumitra of the Vibhdsd, but to a Sautrantika. (See Fu-kuang, TD 41, p. 100bl2. )
257. Vibhdsd, TD 27, p. 774al4: "The Darstantikas and the Vibhajyavadins maintain that there is a subtle mind which is not interrupted in the absorption of extinaion. They say, 'There are no beings who are at one and the same time without mind and without rupa; there is no absorption which is without mind. If an absorption were without mind, then the vital organ would be cut off; one would not term this established in absorption, but rather "dead. "'"
258. Samyuktdgama, TD 2, p. 74b20 and following; compare Samyutta, ii. 72 and sources quoted as Ko/a, iii. 30b.
259. Samyuktdgama, TD 2, p. 83a2; Samyutta, iii. 96. 260. This formula occurs in the Mahavyutpatti, 68.
