No More Learning

course of aaion and three vocal courses of aaioa
395
Or rather, when the
? mind is in the prey of greed, etc. , at the moment when three material courses are completed.
Volition can coexist with five, six, or seven courses of action, as when the mind is in the prey of greed, etc. , at the moment when four, five, or six material courses of action are completed
Volition can coexist with eight courses of action, as when a person has made the preparatory action of six courses of action, murder, etc. ; at the moment when these six courses of action are completed, he is in the prey of greed and commits adultery.
Volition cannot coexist with nine courses of action, or with ten courses, because greed, anger, false view are not simultaneous.
Slc-d Concerning good courses of action, volition can coexist with ten.
The ten good courses of action can be simultaneous to volition.
81d Volition does not coexist with one, eight, or five courses of
396 action.
Volition can coexist with two courses of actions, as when a ptrson in
the absorption of Arupyadhatu, in possession of ksayajnana or
armtpddajnana (vL45,50): his five consciousnesses are good There are 397
thus two courses of action: non-greed and non-anger.
Volition can coexist with three courses of action, as when the mental
consciousness is associated with Right View and when the seven good material courses of action are absent.
Volition can coexist with four courses of action. When, with a bad or neutral mind, one undertakes the discipline of an Upasaka or a Sramanera which embraces four material good courses of action, non- killing, etc.
Volition can coexist with six courses of action, as when, the five consciousnesses being good, one undertakes the same disciplines: four good material courses of action, non-greed and non-anger.
Volition can coexist with seven courses of action. When, with a good mental consciousness, one undertakes the same discipline, add Right View. Or rather, when, with a bad or neutral mind, one undertakes the discipline of Bhiksu: only seven material courses of action.
Volition can coexist with nine courses of action. [Three cases:] One
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? undertakes the discipline of a Bhik? u, the five consciousnesses (visual consciousness, etc) being good: Right View is absent; one undertakes this same discipline at a moment when, in an absorption of Arupya- dhatu, one possesses ksayajndna or anutpadajnana. [This is the case, examined above, of the two courses of action: one must add the seven courses of aaion of discipline, which is here not avijnapti]; in the course of an absorption of a dhydna, one possesses ksayajndna or anutpada-
jnana [Right View is absent; the seven material courses of aaion exist as 398
part of the discipline of dhydna (avijnapti)].
Volition can coexist with ten good courses of aaion. In the different
cases: when one undertakes the discipline of a Bhiksu with a good mental consciousness, except in the case of ksayajndna and anutpada-
jnana; and all volition concomitant with the discipline of dhydna and pure discipline when this volition is not associated with ksayajndna or anutpadajnana.
We have shown under what conditions volition coexists with the good courses of aaion included in the disciplines. If one looks at the good courses of aaion independent of the disciplines, volition can also be found with one course of aaion, five courses of aaion, and eight courses of aaion:
1. When one renounces a transgression and when one has a mind different from that which provokes this renouncing, that is, a defiled or neutral mind; 2. when one renounces two transgressions and when one has a good mental consciousness: this good mental consciousness includes the three mental aaions to which is added two renouncings, two material aaions; and 3. when, under the same conditions, when one
399 renounces five transgressions.
***
What are the courses of aaion which exist, either in faa or as
400
potentiality, in the different realms of rebirth?
82a-b. Inconsiderate words, injurious words, anger, of two types,
401 exist in hell.
Inconsiderate words exist in hell, for beings in hell lament: injurious
402
words, for beings in hell mutually reproach one another; and anger,
? because they hate one another for the duration of their lives. 82c-d Greed and false views, as potentiality.
Beings in hell possess greed and false views, but these do not actually exist in hell: because of the absence of any object to which one
m
could become attached, and because the result of action is manifested In hell killing is absent, for beings in hell die through the exhaustion
of their actions (karmaksaya, ii. trans, p. 235-6); stealing and adultry are absent, for beings in hell do not have property or objeas of property, or women; lying is absent, for it is useless; and malicious words are useless, for beings in hell are at a distance and are always separate from one another.
82d Three exist in Uttarakuru.
Greed, anger and false views exist in Uttarakuru in the sense that the inhabitants of Uttarakuru are in possession of a potentiality for greed, anger and false views. But, in fact, greed is absent there, for no one has anything of his own; in the same way anger is absent, because they are soft, and because there is no cause for displeasure; so too false views are absent, because there is no bad asaya (apapasayatvat, iv. 80d).
83a. The seventh course exists there in fact also.
Inconsiderate words exist there in fact; for, sometimes, the inhabitants of Uttarakuru sing with a defiled mind
Because bad diaya is absent there; because the duration of one's life is determined there (iii. 78c; ii. trans, p. 236); and because no one possesses any property or object of property, or women, and also through its lack of usefulness, killing and the other courses of action are absent in Uttarakuru.
If the men of Uttarakuru do not have wives, how can they have unchaste behavior? They take the women with whom they desire to enjoy pleasure by the hand and go to a tree. If sex with this woman is allowable, the tree covers up the couple with its branches; in the
404 contrary case, the tree does not cover up the couple.
83b. The ten bad courses of action exist elsewhere in Kama- dhatu.
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The ten bad courses of aaion exist in fact in Kamadhatu with the exception of hell and Uttarakuru.
Concerning animals, Pretas and gods, the bad courses of action are not necessarily conneaed with undiscipline (asamvaranirmukta, see iv. 24c); with regard to humans, the bad courses of aaion are either necessarily conneaed, or not necessarily conneaed to undiscipline.
Does killing exist among the gods? The gods do not, amongst themselves, kill one another, but they kill beings belonging to other realms of rebirth, Pretas, etc According to another opinion, the gpds
405 also kill by cutting the head or the body.
83c-d Three good courses of aaion exist everywhere, as potentiality and in fact.
Everywhere, in the three spheres of existence and in the five realms of rebirth, non-greed, non-anger and Right Views exist both as potentiality and in faa.
84a-b. In the Arapyas, among the Unconscious Ones, seven courses of aaion exist as potentiality.
Among the beings of Arupyadhatu and the Asamjnisattvas (ii. 41d), the seven good material courses of aaion, bodily and vocal, exist solely as potentaility.
In ? aa, Aryans who are born in Arupyadhatu possess the past and future discipline of pure morality, and the Unconscious Ones possess the discipline of dhyana (iv. l3c) under the same conditions.
The past pure discipline that the Aryan who is in Arupyadhatu possesses, has for its base of support the stage or stages (Four Dhyanas) which he has produced and destroyed; the future pure discipline that he will possess, has on the contrary the five stages (Kamadhatu and the
406 Four Dhyanas) for its base of support.
84b-d For the rest, good courses of aaion also exist in faa, with the exception of beings in hell and the Uttarakurus.
The rest, that is, in the other spheres of existence, and in the other realms of rebirth.
Beings in hell and the Uttarakurus do not undertake any morality. Elsewhere the seven good material courses of aaion exist in faa.
? One must make a distinctioa Among the animals and Pretas, the good courses of action are never necessarily connected with discipline; in Rupadhatu, they are always necessarily connected with discipline; elsewhere they can be of one or the other category.
85a-b. All the other courses of action have retributive results,
407 outflowing result, and predominating results.
Good or bad, the ten courses of action have a threefold result.
1. Through each bad course of action practiced (dsevita), cultivated 408 409
(bhavita), developed (bahulikrta), a transgressor is reborn in helL 410
Such is the retributive result.
2. If a transgressor is reborn in a human existence, through murder
he will be of brief lifespan; through stealing he will be poor; through illicit sexuality, he will have an unfaithful spouse; through lying, he will be slandered; through malicious speech, his friends will become enemies; through injurious speech, he will only undertand disagreeable speech; through inconsiderate speech, his words will not come to be believed; through greed, he will have great desires (maheccha, vi. 6); through anger, he will have great hate; and through false views, he will have great ignorance, for ignorance is great in false views. Such is the outflowing result.
But, one would say, a human existence, even if it is short, is the retribution of a good action. How can one regard it as an outflowing result of murder?
We do not say that this existence is the result of murder; we say rather, that a murderer will have a short life by reason of the murder; murder is the cause which rends a human existence short, an existence otherwise caused by a good action.
411
3. By reason of the intense practice of killing, external things --
plants, the sun, etc,--are of little vitality; by reason of stealing, they are
412
crushed by rains of stones, dust and acid; by reason of illicit sexuality,
they are covered by dust or acid; by reason of lying, they are of bad odor; by reason of malicious speech, they are in a hole or on a hill; by reason of injurious speech, the land and the sun are impregnated with salt and are sterile, and the plants are detestable and pernicious; by reason of inconsiderate speech, the seasons are reversed; by reason of greed, fruits are small; by reason of anger, fruits are sour; and by reason of false
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views, fruits are very few, or are totally absent. Such is the pre- dominating result.
***
Is it by reason of killing that a murderer is reborn in hell and then only enjoys a short human life?
According to some, it is by reason of killing. Existence in hell is a retributive result, whereas shortness of life is an outflowing result of the killing. [In fact, retribution is always sensation, vedana\
According to others, existence in hell comes from the preparatory action of killing; the fact of having a short life comes from the action itself. It is true that the Sutra speaks of killing as the cause of existence in hell, but it understands by killing, not only killing, but killing with all the actions that accompany it. What is called outflowing result does not here exist separately from the retributive result and the predominating result. It is called outflowing by reason of the resemblance between the cause and its effea (to kill--to have a short life; to steal--to be poor, etc).
***
Why is the result of the courses of action threefold? One who commits murder causes the viaim to suffer, causes him to die, and destroys his vigor:
85c-d The result is threefold, because one makes him suffer,
because one makes him die, and because one destroys his
413 vigor.
Because one causes suffering, there is a retributive result, that is,
suffering in hell; because one makes him die, there is an outflowing
414 result, that is, his life is short; and because one destroys his vigor,
there is a predominating result, that is, external things are of little vigor. The same for the other courses of aaion.
***
? The same for the three results of the good courses of action: through having practiced, cultivated, and developed the renouncing of killing, one is reborn among the gods; if one is reborn down here in human condition, one will have a long life. The results of all good actions oppose bad actions (Vibhdsd, TD 27, p. 589al8-21).
*#*
The Blessed One distinguishes wrong speech (mithydvdc), wrong action {mithydkarmdnta), and wrong manner of livelihood {mkhyd-
415
jtva). Is this to say that wrong livelihood is separate from wrong
speech and wrong action?
It does not exist separately:
86a-c. Bodily and vocal actions which arise from attachment are
"wrong manner of livelihood"; it constitutes a separate category,
416 because it is difficult to purify.
Bodily action and vocal action arising from hate and ignorance are, respectively, wrong action and wrong speech. Arisen from attachment, both constitute wrong manner of livelihood, distinguished in this way because the manner of livelihood is difficult to purify.
Attachment is by its nature, a bandit: one watches with difficulty the mind of the actions which provoke attachment. Consequently, since the manner of livelihood is, as long as one lives, difficult to purify, the Blessed One, with an end that one should apply himself to purifying it,
417 made a separate category of wrong livelihood. There is a stanza, "The
layman purifies his views with difficulty, for he is always in the prey of multiple views; the monk purifies his manner of livelihood with difficulty, for his subsistance depends on others. "
86c-d If one says that it is solely action issued from attachment to the resources necessary for life, no; for this is in contradiction with the Sutra.
If someone thinks that to dance, to sing, etc, for one's own pleasure is not a wrong manner of livelihood,--because wrong manner of livelihood is only bodily and vocal actions inspired by attachment to the
418
means of subsistance, --we would answer: no. In fact, the Blessed
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419
One, in the SUaskandhikd, taught that looking at elephant fights, etc,
is a wrong manner of livelihood And why? Because this is to enjoy bad objects.
***
We have seen (ii. 56) that there are five results, predominating results, results of virile activity, outflowing results, retributive results, and disconnection or liberation. How many results are included in the different types of action?
87a-b. Impure, in the path of abandoning, action embraces the five results.
The path of abandoning is so called because it has abandoning for its goal, or because the defilements are abandoned due to it. This is the anantarya path which will be defined later (vi. 28,49) and which is of two types, pure and impure.
Action which forms part of the impure path of abandoning,
includes the five results: 1. retributive result: an agreeable retribution
which belongs to the same stage as the action; 2. an outflowing result:
dharmas arisen from the absorption, similar to the action, and later than 420
it; 3. a disconnective result: disconnection from the defilements, the
abandoning of the defilements; 4. a result of virile activity: the dharmas
that this action gives rise to, namely (a) the path of deliverance
421 (vimuktimdrga, vi. 28), (b) the coexisting dharmas, (c) the future
dharmas of which this action causes one to obtain possession, and (d) 422
the abandoning itself; and 5. a predominating result: all the conditioned dharmas with the exception of the action in question, and with the exception of the dharmas already arisen (ii. 59).
87c Pure, it includes four results.
The preceding ones, with the exception of the retributive result.
88a-b. The rest of pure action and neutral action, three results.
The rest of pure action--that is, pure action not included in the path of abandoning, but forming part oitheprayoga-vimukti-vifesa-mdrgas (vi. 65b)--embrace neither disconnective result, since it is not the cause
? of abandoning, nor retributive result, since it is pure.
The same two results are absent also in neutral action, whether it is
defiled nor not.
**#
What is the nature,--good, bad, or neutral,--of the results of different actions?
88c-d The good, bad, neutral dharmas, constitute four, two, and three results of good action.
Outflowing results, disconnective results, virile activity, and pre- dominating results of good action are good dharmasJLexifoxitive results are neutral by nature (ii. 57).
Virile activity and predominating results of good action are bad
dharmas.
Outflowing results of a good action are necessarily good; dis- connective results are good by their nature.
Retributive results, virile activity, and predominating results of gpod action are neutral dharmas.
89a-b. Good, bad, neutral dharmas, constitute, respectively two, three, and four results of bad action.
Theexptessionanukraman ("respectively") signifiesyathdkraman.
Two results,--virile activity and predominating results of bad action,--are good dharmas.
Three results--by omitting retributive results and disconnective results--are bad dharmas.
Four results--by omitting disconnective results--are neutral
dharmas.
It is admitted then that an outflowing result of bad dharmas can be
423 made up of neutral dharmas. How is this?
Two neutral dharmas,--the belief in personality (satkayadrsti) and the belief in the past and in the future of a soul (antagrahadrsti) (v. 6b)--are an outflowing result of bad dharmas: namely of the universal defilements (ii. 54, v. 12) which one abandons through the Seeing of Suffering and Arising, and of the defilements of the rdga class,
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etc, which one abandons through the Seeing of Suffering.
89c-d The same dharmas--good, bad, neutral dharmas--make up two, three, and three results of neutral action.
Two results,--virile activity and predominating results,--are good
dharmas.
Three results--by omitting retributive results and disconnective results--are bad dharmas. In faa some bad dharmas of the five categories (ii. 52b), to be abandoned through Seeing the Truth of Suffering, etc. , are an outflowing result of two neutral dharmas, namely of satkayadrsti and antagrahadrsti.
Three results--the same as above--are neutral.
***
With regard to the time period, and the stage, etc,
90a. Some dharmas of all types constitute four results of past actioa
All the dharmas or some dharmas of all types, that is, past, present 424
and future, can constitute four of the results of past action. One must exclude the disconnective result which is outside of time.
90b. Some future dharmas constitute four results of median action.
Median action, that is, present action, has four results--by excluding disconnection--which are future dharmas.
90c There are two which are median dharmas.
Some present dharmas are predominating results and virile activity
of median action.
90c-d For action not yet arisen, there are three results made up
of future dharmas.
That is, retributive results, predominating results, and virile activity. Future action does not have outflowing results (ii57c).
? 91a-b. Some dharmas of the same stage constitute four results, whereas some dharmas of another stage constitute three or two results.
An action of a certain stage produces four results--by excluding disconnection--which are dharmas of its own stage.
Some pure dharmas belong to a stage different from that of the the action which constitutes three results of this action: virile activity, predominating result and also outflowing result, after the rule given in ii. 53.
Some impure dharmas belong to a stage different from that of the action which constitutes virile aaivity and the predominating result of this aaioa
91c. Some Saiksa dharmas, etc. constitute three results of Saiksa
425
aaioa
Some dharmas "charaaeristic of the Saint who is not an Arhat" (Saiksa) constitute outflowing results, virile aaivity, and predominating results of Saiksa aaion.
The same for dharmas "charaaeristic of the Arhat" (Asaiksa).
Neither-Saiksa-nor-Asaiksa dharmas constitute virile aaivity, pre- dominating results and disconneaive results of Saiksa aaioa
91d-92b. Saiksa dharmas, etc, constitute one result, three results, and two results of Asaiksa aaion, etc
Saiksa dharmas are a predominating result of this aaioa
Asaiksa dharmas are a predominating result, an outflowing result, and yirile aaivity of this aaioa
Neither-Saiksa-nor-A? aiksa dharmas are predominating results and virile aaivity of this aaioa
92c-d Some Saiksa dharmas, etc, constitute two results, two results, and five results of aaion differing from the two preceeding.
This refers to neither-Saiksa-neither-Asaiksa aaioa
Some Saiksa dharmas and some Asaiksa dharmas are virile aaivity and predominating results of this aaioa
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Some neither-5aik^-nor-A? iaik? a dharmas are five results of this actioa
93a-b.
Dharmas susceptible of being abandoned through Seeing the Truths (darsanaheya), susceptible of being abandoned through Meditation (bhavanaheya), and not susceptible of being abandoned (apraheya), constitute three results, two results, one result of action susceptible of being abandoned through Seeing the Truths.
Some darsanaheya dharmas are predominating results, virile activity and outflowing results of darfanaheya actioa
Some bhavanaheya dharmas are four results of this action: excluding disconnectioa
Some apraheya dharmas are predominating results of this action. 93c-d The same dharmas constitute two, four, and three results
of action susceptible of being abandoned through Meditatioa
DarSanaheya dharmas are virile activity and predominating results of bhavanaheya actioa
Bhavanaheya dharmas are four results of this action: excluding disconnectioa
Apraheya dharmas are virile activity, predominating results, and disconnection of this action.
94a-b. The same dharmas constitute, respectively, one result, two results, and four results of action not susceptible of being abandoned
DarSanaheya dharmas are predominating results of apraheya actioa action.
Some bhavanaheya dharmas are predominating results and virile
426
activity results of this actioa
Some apraheya dharmas are four results of this action: omitting the
retributive result.
The text has yathakraman, "respectively," the same as the above
passage (iv. 89b) has anukraman in the sense ofyathdkraman. lt repeats here "respectively": one concludes from this that this word should be supplied in each definitioa Such is, in effect, the process of abbreviatioa
? In the teaching of the doctrine of action the following question is again posed: the Treatise (the Jndnaprasthdna) speaks of proper action (yogavihita), improper action (ayogavihita), and neither-proper-nor- improper action. What is the meaning of these three actions?
94c-d Improper action is defiled action; according to some,
427 irregular action also.
Some say that improper action is defiled action, because this
428
proceeds from a wrong judgment. According to others, irregular
action is also irregular action: when a person walks, stands still, eats, or dresses himself in a manner other than that which he should, this action--which is undefiled-neutral--is improper, for this person acts contrary to received usage (ayoga).
There is the same divergence of view with regard to proper action: this is either good action, or good and regular action.
Action which differs from proper action and improper action is neither-proper-nor-improper action.
***
Does one action project one birth or many births? Do many actions project one birth or many births?
According to the system of the School: 95a. One action projects one arising.
By ztisingjanman, one should understand, not merely birth (jati), but an existence (nikdyasabhdga, ii. 41a). He who comes into an existence is said to be bora
1. One action projects one arising and no more,
The Sautrantikas: This thesis is in contradiction with what the
Sthavira Aniruddha says, "Through the retribution of this single aim
(pindapdta), after having been born up to seven times among the
Thirty-three Gods, I am finally born in the family of the rich
430 Sakyans. "
Answer: Aniruddha, through this aim, obtained a great prosperity;
429
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he obtained a memory of his past lives; and he accomplished many new meritorious works. By expressing himself as he did, he intends to indicate his point of departure. It is thus that a person who had acquired a sum of one thousand by means of a single penny, could say, "It is through one penny that I have acquired this fortune. "
431
One answers again: By reason of his aim, Aniruddha produced
many streams of volition: one result appeared to each volition.
2. Many actions do not together projea one arising: for if this were
the case, the projection of existence would take place in parts. But admitting that one existence is projected by a single action,
95b. Many actions complete an existence.
The same way that a painter with one stroke delineates the outline
432
of an image, and then fills in this image: so too, even though their
quality of being a human is the same, certain humans have perfect organs, major and minor members; certain humans are beautiful through the excellence of their hue, figure, shape and power, whereas,
433 in certain humans this or that is lacking.
It is not solely action which projects one existence: all retributive 434
dharmas, namely sensation, etc, also projea it. However
95c-d Neither the two absorptions of unconsciousness nor the praptis projea (an existence).
Even though they are retribution, the two absorptions of un-
consciousness (ii. 42) do not projea an existence, because they do not
coexist with aaion. The praptis (ii. 36) do not projea an existence,
because they do not have the same result as does the aaion with which
435 they coexist.
***
The Blessed One said that there are three avaranas or obstacles: the obstacle of aaion (karmdvarana), the obstacle of the defilements
456 (klesavarana), and the obstacle of retribution (vipdkdvarana).
What are the three obstacles?
? 96. Anantarya actions; chronic defilements; and bad realms of rebirth, and Asamjnisattvas and Kurus, are the threefold
437 obstacle.
The obstacle which consists of action are the five mortal
(anantarya) transgressions: matricide, patricide, the killing of an Arhat, 438
schism, and wounding the Tathagata with thoughts of hatred
The obstacle which consists of the defilements is chronic defilement.
Defilement is of two types, chronic and violent: chronic defilemet is continual defilement, and violent defilement is strong defilement. Chronic defilement constitutes an obstacle, as is the case, for example, among eunuchs. Defilements which surge up from time to time, even if their impulse is strong, can be overcome, but not continual defilement, even though it is at rest. The person in whom this is found does not find the time to make an effort to overcome it. From being small, they become medium sized; and from medium sized, they become strong: thus they form an obstacle.
The obstacle which consists of retribution is the three painful realms of rebirth--existence in hell, animal existence, and Preta existence--and one part of the good realms of rebirth--human existence in Uttarakuru, and heavenly existence among the Un- conscious Ones.
What does "obstacle" mean?
That which causes an obstacle to the Way and to the roots of good preparatory to the Way, usmagatas, etc (vi. 17).
Objection: One should mention as actions forming obstacles other
categories of actions besides mortal transgressions. Actions which
439
necessarily produce painful realms of rebirth, etc. , which produce
birth in eggs, birth in sweat, birth as a woman, or an eighth birth, form obstacles.
Answer: Only actions easily discernible by others and by the agent himself,--and that from five points of view--are mentioned here. Actions which are mortal transgressions are murder, lying, and preparation for murder; its result are painful; the rebirth realm which it produces is hell; the period of its retribution is the next existence; the murderer himself receives the name of patricide. . . : from five points of
440 view, action which is mortal transgression is easy to discern.
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Among the obstacles, the gravest is the obstacle of defilement, followed by the obstacle of actioa For these two obstacles rend one incapable of health, not only in the present existence, but also in the next existence.
According to the Vaibhasikas (Vibhdsd, TD 27, p. 601a2-7), the obstacle of defilement is the gravest because it produces the obstacle of action; the obstacle of action is heavier than the obstacle of retribution because it produces this obstacle.
***
441 What is the meaning of the word dnantarya?
The five moral transgressions are called dnantarya because they
cannot be "traversed" (antarita), that is to say, prevented in their
retribution through actions which should be retributed in the next
442
existence. Or rather a person guilty of a mortal transgression is
reborn, after this life, immediately (anantaram) in hell; the guilty person is thus antara, "one without intermediate (existence)"; thus the dharma the possession of which makes the guilty one an anantara is called dnantarya, like one terms irdmanya the dharma which makes someone a Sramana (vi. 51).
**#
In what sphere of existence are the obstacles found?
97a. Mortal transgressions exist in the three continents.
The inhabitants of Uttarakuru and living beings which are not humans are not capable of mortal transgressions. And all the more reason mortal transgression is absent in the higher spheres. And, among humans, only men and women can commit mortal trans- gressions:
97b-c. It is not admitted that eunuchs, etc. , are capable of this transgression, because of the mediocrity of their kindness and respect.
For the same reasons that rend eunuchs, etc. , incapable of
443
? indiscipline (iv. 43c); and, further, because their parents, having given to the eunuch only an incomplete body and having only a mediocre
444
affection for their son, are mediocre benefactors;
other hand, the eunuch does not experience a strong respect (lajjitva = hrivypatrapya, ii. 32) for his parents the destruction of which would render him guilty of a mortal transgression.
For the same reasons then, Pretas and animals, if they were to kill
their parents, are not guilty of mortal transgressions. Nevertheless, the
Bhadanta said that animals in whom intelligence is lively, for example,
the ajaneya horse, are capable of mortal transgressions (Vibhdsd, TD
445
27,p. 6l9c4-7).
For the same reasons, a human born of demon (or non-human)
parents does not commit a mortal transgression in killing them.
97d The other two obstacles exist in the five realms of rebirth.
Birth in Uttarakuru is an obstacle of retribution for humans; birth among the Asamjnisattvas is such for the gods.
*#*
What are, by their natures, the different actions of mortal transgression?
Four are bodily action; one is vocal action; three are killing; one is
446
lying; and one is the preparation for murder, for the Tathagatas
447 cannot be killed by the attack of another.
**#
We say that schism (sanghabheda) is lying, and that this lying is the fourth mortal transgression. How is this?
If we make schism a mortal transgression, this is because we give the name of schism to lying which is the cause of schism; or rather the word "schism" should be explained as "that which the divides Sangha. " In fact,
98a-c Schism is, by its nature, disharmony; this is an undefiled-
448 neutral dharma disassociated from the mind.
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because, on the
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Schism, that is, disharmony, is a samskdra not associated with the mind (ii. 35, trans, note 180), and is undefiled-neutral: how could it hence be a mortal transgression? As much as it is a person who divides the Sangha, the schismatic is not in possession of the schism. On the the contrary
98d It is the Sangha which possesses the schism.
It is that which is divided, and not the schismatic, which "possesses" the samskdra called "division of the Sangha. "
But what does the schismatic possess?
99a-b. The transgression of schism is lying; it belongs to the schismatic.
The schismatic possesses the transgression of schism, which is lying. This lying arises at the same time as the schism itself; it consists of vocal vijnapti and avijnapti.
Possessed of this lying,
99c. The schismatic falls into Avici for a kalpa.
He falls into the great Avici hell for an intermediary period
U9
(antarakalpa, iii. 83). Those guilty of other mortal transgressions are
not necessarily in Avici.
Yet all mortal transgressions are retributed in the next existence:
what would happen if a person is guilty of many mortal transgressions? 99d Suffering grows by reason of supplementary transgression.
A person guilty of many moral transgressions possesses in Avici a large body and very tender flesh by which he feels twofold, threefold, fourfold, or fivefold, and his torments are extrememly numerous and insupportable.
#*#
Who is capable of dividing the Sangha?
lOOa-b. A Bhiksu who is an intellectual, who is virtuous,
450 divides.
? 451
It is a Bhiksu who divides, not a layman, not a nun, etc. This
452
Bhiksu should be an intellectual, not a sensualist; he should be
virtuous, not immoral: for the words of an immoral Bhiksu lack authority.
***
Where does schism take place? 100b. Elsewhere.
Not where the Tathagata is found Schism is impossible where the Master is to be found, for the Tathagata cannot be conquered and his word is full of authority.
#*#
Who does the schismatic divide? 100b. Fools.
Only fools and not Aryans, for Aryans see the Dharma with direct insight. According to another opinion, the schismatic can no longer divide possessors of ksdnti. ^
***
What does the Sangha do that it is divided?
100c-d. When it admits another Master, or another Path, it is
454 divided.
Once it is divided, how long does it remain divided?
lOOd It does not exceed a day.
455
A night of the same day. When the Sangha is divided, infallibly,
the Sangha will again be in concord at sunrise.
The schism that we have just described, and which is a "mortal
transgression,"
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101a. Is what we understand by breaking the Wheel.
The Wheel of the Law of the Blessed One is then broken, because
the progress of the Path is hindered. As a consequence there is, at the
456 same time, both breaking of the Wheel and a division of the Sangha.
Where is breaking of the Wheel produced? 101b. In Jambudvlpa.
Not in the other continents where the Buddhas do not appear. By how many Bhiksus?
457 101b. By nine or more.
The maximum number is not fixed. The Sangha susceptible of being divided counts at a minimum eight Bhiksus; the ninth monk necessary is the schismatic In order for there to be schism, it is necessary that a Sangha be divided into two parts--the first is for the Buddha, the second is for the schismatic--forming thus two Sanghas of four Bhiksus each, which is the minimum number required in order to constitute a Sangha (Vibbdsd, TD 27, p. 602c5-13).
***
Another type of schism, different from the breaking of the Wheel and which is not a mortal transgression results from a division in eccesiastical aaions: when, in one parish (simd), the monks divide themselves in order to perform ecclesiastical actions, posadha, etc
458 101c Ritual schism in three continents.
Only there where the Religion exists.
lOld. This schism supposes eight Bhiksus or more.
It is necessary to form two groups of four Bhiksus; but, here, there is not one schismatic who declares himself a Master.
#**
At six periods, the schism of the breaking of Wheel cannot take place.
? 102. The breaking of the Wheel is impossible at the beginning;
at the end; before the abscess; before a pair; when the Sage is
459 extinguished; or when a parish has not been delimited.
At the beginning, that is, when a little time has passed since the setting into motion the Wheel of the Law; and at the end, that is, at the period of the Parinirvana of the Blessed One: in these two periods the
460
Sangha is penetrated by a single sentiment. In the interval, breaking
461
is impossible before the appearance of an abscess: as long as the
abscess of precepts and the abscess of views does not appear in the
dispensation (sdsana). lt is also impossible before the apparition of a
pair: as long as a pair of excellent disciples has not appeared, because the
Sangha should not pass a night in a state of division, and because this
pair of disciples has for its task the reestablishment of harmony.
Breaking is impossible when the Sage is extinguished, for, once the
Master has entered into Parinirvana, a schismatic would have no
462
opponent. Finally, when a parish has not been delimited, for one says that the Sangha is divided when there two parties in one parish.
All Buddhas do not have their Wheels broken as does Sakyamuni:
463 this depends on their former actions.
*#*
Why are the transgressions enumerated above, matricide, etc, mortal transgressions to the exclusion of other transgressions?
103a-b. Because they destroy or hurt a field of benefaction, or a
464 field of qualities.
Matricide and patricide are mortal transgressions because they destroy a benefactor. One's mother and father are benefactors because they have given birth.
How does the murderer destroy them?
465 By killing them.
The murder of an Arhat and the last two mortal transgressions are
mortal transgressions because an Arhat, the Sangha and the Buddha are
466
fields of qualities. One does not destroy the Sangha and the Buddha,
but one can hurt them.
***
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But if the gender of the mother and father changes, does the quality of mother and father no longer exist within the mother and father?
103c. Even if their gender changes, there is mortal transgression
in killing him who was the mother, and in killing her who was the father.
It is said in fact (Vibhdsd, TD 27, p. 6l9cl9-23), "Gin a person be guilty of a mortal transgression killing a man who is not his father, or who is not an Arhat? Yes, if he kills his mother whose gender has changed Gin a person be guilty of a mortal transgression by killing a woman who is not his mother, or who is not an Arhat? Yes, if he kills his father whose gender has changed"
***
When the embryo of a woman falls out and when another woman
467
deposits it in her womb, which of these two women is reputed to be
the mother whose murder constitutes a mortal transgression?
103d The mother is the woman from whose blood one is born.
The second woman takes up the offices of a mother: she is the one
who gives the child liquid to drink, who nourishes it, and who raises
468 it.
###
There is no mortal transgression if, wanting to kill one's mother a
person kills someone else; there is no mortal transgression if, wanting
9 tokillanotherperson,apersonkillshismother. ^ Forexample,aman
who kills his mother stretched out on a bed where he believes there is a
man asleep, and the child of the laundryman who kills his father
wanting to kill a mosquito, do not become guilty of mortal trans-
470 gressions.
If a man kills his mother and another person with the same stroke, there are two avijnaptis, an avijnapti of simple murder, and an avijnapti of a mortal transgression; but the vijnapti is solely of the mortal transgression, by reason of the force of the mortal transgression. Yet,
? according to Ghosaka (Vibhdsd, TD 27, p. 617b23-25), there are two vijnaptis, for a vijnapti is made up of atoms.
The person who kills an Arhat without knowing him to be an Arhat, thinking only to definitely kill such a person, does not have any discrimination with respect to the person to be killed.
The person who kills his father, when his father is an Arhat, is
guilty of only one mortal transgression, namely the killing of an Arhat:
for the father and the Arhat make up only a single persoa
471
Objection: [The Arhat Rudrayana, assassinated by order of his
son Sikhandin, said to the assassin,] "Go! Tell Sikhandin that he has committed two mortal transgressions, patricide and the murder of an Arhat. " How do you explain these words?
Rudrayana means that his son commmitted a mortal transgression through two causes of mortal transgression; or rather Rudrayana said "two mortal transgression" in order to doubly condemn the conduct of his son.
Does the person who, with a bad mind, cause the blood of the Tathagata to flow, necessarily commit a mortal transgression?
He commits a mortal transgression when he has the intention to kill:
104a. No, when he only had the intention of striking the
472 Buddha.
Is a person guilty of a mortal transgression when he injures to death a person who becomes an Arhat after being injured?