No More Learning

Asrita - "having for its object," or rather "favorable to. "
We have then: "There is, by reason of visible things, etc. , six sensations of satisfaction, six
1 sensations of dissatisfaction, and six sensations of equanimity, favorable to naiskramya*
Compare Majjhima, iii. 218, Samyutta, iv. 232, Majjhima, iii. 217, Milinda, 45 (nekkhammasita).
10. Vasubandhu says: "Some other masters . . . "
11. Compare Dhammasangani, 633, and Atthasdlini, 641.
12. The Japanese editor, Kyokuga Saeki, refers to the Madhyamdgama TD 1, p. 458a24. Compare Samyutta, iv. 208: yo sukhdya vedandya rdgdnusayo so anuseti.
13. Sensation-of-pleasure (sukhd) also means sensation-of-satisfaction (saumanasya); see ii. 7. Comparev. 23and54;alsoYogasutra,ii. 7-8:sukhdnusayirdgah/duhkhdnufaytdvesah.
14. In the worldly (laukika) path faith and the other moral faculties disturb the defilements; in the nirvedhabhdgiyas (vi. 45c), they "lead to" the Path; pure, they constitute andjndtamdjndsyami, etc. (ii. 9b, vi. 68).
? 15. Paramartha and Hsiian-tsang translate the first line: "By reason of their predominence with respect to the acquisition of higher and higher paths, of Nirvana, etc"
Dhammasangani, 286, 505, 553; Nettipakarana 15, 60; Compendium, p. 177.
16. Ajndtdvindriya is confused with the quality of Arhat; it includes ksayajndna and anutpddajndna: knowledge that the defilements are destroyed and will no more arise, etc. (vi. 45, Nettipakarana, p. 15); he is "delivered" (vimukta) through deliverence from the defilements (klesavimukti) and through deliverence from existence (samtdnavimuktt): it is thus predominant in relation to parinirvdna or nirupadhisesanirvdna.
17. Objection of the Samkhyas. Samkhyakdrikd, 34.
18. This kdrikd becomes kdrikd 2 in the Samayapraditpikd.
19. We encounter this expression i. 35 (see also note 20). The six supports of the organs (indriyadhisthdna), that is to say the visible eye, etc. , and the six consciousnesses (sad vijndnakdyah) are also sattvadravya, constituents of the living being, but not primary (maula) constituents, for they depend on the predominating quality of the six organs.
20. Saddyatana is essentially the living being who is said to transmigrate: it is thus the support of transmigration.
21. Only two dyatanas, kdya and manas, exist from conception (ii. 14).
22. The newborn infant can see, but cannot speak. Words are action (karman) of the tongue which is the support {adhisthdna) of the organ of taste (Jihvendriya). For the Samkhyas, the organs of action (karmendriya) are, like the organs of consciousness, suprasensible substances (atindriya). "Voice" is the power to speak, "hand" is the power to grasp, etc.
23. You affirm that snakes possess subtle (suksma) hands and feet, but you must prove it.
24. Upastha is conceived as distinct from the male or female organ, which is one part, one place, of the organ of touch (kdyendnyaikadesastnpurusendriyavyatiriktakalpita).
"Pleasure" (dnanda) is klista saukhya.
25. Compare the definitions of the Vibhanga, p. 123.
26. The body is the organ of sight and the four other organs of sense consciousness: these organs, in fact, are collections (kdya) or accumulations (samcaya) of atoms. Sensation which is produced in a "body," or which accompanies a "body" upon which they are supported, is called bodily. (See ii. 25, or bodily prahabdhi).
27. Sukha is sdta, the agreeable, that which does good (sdtatvdd hi sukham ucyate); in addition, satisfaction supposes joy (priti).
This problem is taken up again viii. 9b.
28. One should make an exception of agreeable mental sensation which proceeds from absorption
(samddhi) or which is the result of retribution (vipdkaphala) (ii. 57).
29. It is solely vipdkaphala and naisyandiki (ii. 57c).
30. In fact, the group (kaldpa) which is made up of the three pure indriyas includes only seven indriyas, for the three sensations never coexist. When an ascetic, in order to cultivate the Path, abides in the first two Dhyanas, he possesses a single sensation of satisfaction (saumanas- yendriya); he possesses a single sensation of pleasure (sukhendriya) when he cultivates the Path in the third Dhyana; and he possesses a single sensation of indifference (upeksendriya) when he cultivates the Path in the other stages (andgamya, dhydndntara, Fourth Dhyana, first three Arupyas). See ii. l6c-17b.
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31. Darsanamdrga includes the first fifteen moments of the comprehension of the Truths (abhisamaya), moments in the course of which one sees that which one has not previously seen (vi. 28c-d). It is exclusively pure, andsrava, vi. l.
32. In the Abhidhamma, we have ananndtafifiassdmitindriya (Vibhanga, p. 124).
33. The term bhdvand has many meanings. In the expression bhdvandmayay it is synonymous with samddhi or absorption. Some other meanings are studied vii. 27 (compare ii. 25. 2). In the expression bhdvandmdrgat "Path of Meditation," bhdvand signifies "repeated view, meditation. "
There are two bhdvandmdrgas:
a. Pure (andsrava) or supermundane {lokottara) bhdvandmarga, which is under consideration here: this is a meditation on the Truths which have already been seen in darsanamdrga. This path begins with the sixteenth moment of the comprehension of the Truths (vi. 28c-d) and terminates with the acquisition of the quality of Arhat.
b. Impure (sdsrava) or worldly (laukika) bhdvandmdrga\ it does not have the Truths for its object (vi. 49); it disturbs {vtskambh) the defilements without uprooting them; it can precede and follow darsanamdrga.
34. Dhatupdpha, i. 631.
35. Paramartha differs from Hsiian-tsang.
36. The Japanese editor quotes on this subject Harivarman's Ch'eng-shih lun, TD 32, p. 282a 18.
37. According to the Japanese editor, the Mahlsasakas; the Hetuvadins and the Mahimsasakas in Kathdvatthu, xix,8. Compare ibid, iii. 6.
38. Samyutta, \i. 204: yassa kho bhikkhave imdni paficindriyani sabbena sabbam sabbathd sabbam natthi tarn aham bdhiro puthujjanapakkhe phito ti vaddmi. See ii. 40b-c.
39. This text is quoted in the Vijndnakdya, TD 26, p. 535b29 and folL with some elaboration.
40. Compare Sumangalavildsmi, p. 59, on the two types of prthagjana, the andha and the kalydna.
41. Digba, ii. 38, Majjhima, i. 169. The Kathdvatthu quotes Digha, ii. 38 ( . . . tikkhindriya mudmdriye . . . ).
42. Samyuktdgama, TD 2, p. 183al. Compare Samyutta, v. 193 and following. Vibhdsd, TD TI, p. 8al4.
43. Compare Vibhanga,p. 125; Vibhdsd, TD 27, p. 741M9.
44. On life and death, see ii. 45.
45. Commentary: tad dyuh pranidhdya cetasikrtva. Vibhdsd,TD 27, p. 656bl7-c3.
46. Vydkhyd: The Buddha for the good of others, the Sravaka for the duration of the Law. See Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," J. As. 1916, ii. 9 and following.
47. One should understand roga, ganda, and falya, corresponding to the three sufferings, vi. 3.
48. Literally: "his series is not supported by the defilements. " These are the kle/as which support and make the series last. A samayavimukta Arhat is free from the defilements, but does not have mastery of absorption; a drspiprdpta Arhat possesses this mastery, but he is not free from the defilements (vi. 56).
49. Compare Divydvaddna, 203; atha Bhagavdrhs tadrupam samddhim samdpanno yathd samdhite cittefivitasamskdrdnadhisthdya dyuhsamskdrdna utsraspum drabdhah. We have the singular in the Mahdvastu, i. 125. 19.
? Digha, ii. 99: yon nunakam imam dbddham viriyena papippandmetvd Jivitasamkhdram adhitthdya vihareyyam; ii. 106 . . . dyusamkhdram ossaji. (Compare Samyutta, v. 152, Anguttara, iv. 3H, Uddna, vi. l). Burnouf, Lotus, 291.
50. The Pali has the plural in other contexts, Majjhima, i. 295 {anne dyusamkhdrd afrne vedaniyd dhammd), Jdtaka, iv. 215 {dyusamkhdrd khiyanti).
51. Vibhdsd, TD 27, p.
657cl0 and folL, enumerates fourteen opinions on this point. 52. Eleventh opinion in the Vibhdsd.
53. Sixth opinion in the Vibhdsd.
54. Doctrine of the Sammitlyas, according to the Japanese editor.
55. Opinion of the Sautrantikas.
56. According to the Japanese editor, this is the opinion of the author. 57. Vibhdsd, TD 27, p. 657c5, the fifth of the six opinions.
58. According to the very clear version of Paramartha, "a kalpa or more than a kalpa," but customarily translated as "a kalpa or the rest of the kalpa" (Windisch, Rhys Davids, 0. Franke). Digha, ii. 103, iii. 77; Divya, 201. Kathdvatthu, xi. 5.
59. They adopt the sixth opinion of the Vibhdsd.
60. Dharmasamgraha, lxxx; Mahdvastu, iii. 273,281; Siksasamuccaya, 198. 10; Madhyamakavrtti, 49 n. 4, xxii, 10; Bodhicarydvatdra, ix. 36 (The Blessed One is zjina because he has conqured the four Maras); Yii-chia chih-ti lun, xxix, translated by S. Levi, Seize Arhats, p. 7 (J. As. . 1916, ii). In inconography (Foucher, Ecole des Hautes Etudes, XIII, ii. 19), the Buddha is flanked by four Maras, blue, yellow, red and green. The list of thejour Maras in word-lists, Zachariae, Gel. Gott. Anz. 1888, p. 853. See also the lists of Childers (five Maras with the addition of abhi- samskdramdra). The Nettippakarana distinguishes kilesamara and sattamdra (-devaputra).
61. The sensation of suffering {duhkhendriya) is never airydpathika, etc
62. Ekottardgama, TD 2, p. 602bl3. The Tipitaka speaks of sukhavedaniya karman, "which is retributed in pleasure" {Anguttara iv. 382, etc. ) (see iv. 45); sukhavedaniya, daurmanasyavedaniya sparia {Samyutta, v. 211, etc. ). See iv. 57d
63. According to the etymology of the author, saumanasyavedaniya signifies "action allowing satisfaction to be experienced by right of retribution {saumanasyam vipdkatvena vedaniyam asya). According to the Vaibhasikas, "action in which satisfaction should be experienced" {saumanasyam vedaniyam asmin): this is samprayogavedaniyatd (iv. 49).
64. According to the Sutra, those "non-detached" have two thorns, physical suffering {kdyika duhkha) and mental suffering {caitasika daurmanasya); those "detached" are free from mental suffering.
65. Thus persons who are detached do not possess all the indriyas which are retributioa 66. Omitted by Hsiian-tsang.
67. The quality of an androgyne, that is the possession {pratilambha) of the two organs, is a dharma disassociated {viprayukta) from the mind, ii. 35.
68. This is to implicitely say that the first eight indriyas, as well as the last three, are always without retribution. Hsiian-tsang completes the kdrikd in order to explicitely fix this point.
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The kdrikd has tat tv ekarh savipdkarn: tu in the sense of eva, and out of place; the meaning would appear to call for: tad ekarh savipdkarn eva - only dissatisfaction exclusively "possesses retribution. "
69. Hsiian-tsang: The last eight are solely good; dissatisfaction is good or evil; the mind and the other sensations are of three types; the first eight are solely neutral.
Compare Vibhanga, p. 125.
70. See the definition of the Tathagatabalas in Vibhanga, p. 336: atthdnam etarh anavakdso yam
itthi sakkattam kdreyya mdrattarh kdreyya brahmattarh kdreyya n'etarh thdnarh vijjati. 71. Digha, iii. 262, Anguttara, iv. 408, v. 150.
72. Compare i. 40; Vibhanga, p. 133.
73. Compare Kathdvatthu, xiv. 2, Abhidhammasarhgaha {Compendium, p. 165).
74. Which we should understand as, "because the rilpas are luminous (accha - bhdsvara) there," or rather "because the rilpas, not the kdmagunas, are important there. " See i. 22a-b, no. 4, a different doctrine.
75. Compare Sarhyutta, ii. 123.
76. Compare Abhidhammasahgaha, Compendium, p. 166.
77. On the psychological state at death, see iii. 42-43b. In what part of the body the mental consciousness is destroyed, iii. 43c-44a. How the vital parts perish, iii. 44b.
78. Indriyaprakarane. Some understand: "in the exposition that we give here of the indriyas'" other understand: "in the Indriyaskandhaka," the sixth book of the Jnanaprasthdna (Takakusu, Abhidharma Literature, p. 93).
79. For, at the moment when he obtains the fruit of Srotaapanna, the ascetic is always in the state of anagamya absorption (vi. 48), which includes the sensation of indifference.
80. The fruit of Srotaapanna is obtained in the sixteenth moment of the comprehension of the Truths; the first fifteen are djndsydmi, the sixteenth djna.
81. The first moment is dnantaryamdrga; the second, vimuktimdrga', and thus following. But one can consider all the moments which preceed the sixteenth moment as dnantaryamdrga in relationship to this moment.
82. Anantaryamdrga destroys the defilements and leads to the possession of disjunction from defilement: it drives out the thief. Vimuktimdrga closes the door. The Japanese editor here quotes the Vibhdsd TD 27, p. 465c9, where the masters of the West, followers of a non-Kasmlrean doctrine, are quoted.
83. The fruit of Arhat is obtained at the moment of vajropamasamddhi (vi. 44c-d), or dnantaryamdrga, which is ajnedriya. Thus djnendriya is actually present. Ksayajrtdna, or vimuktimdrga, which is djndtdvindriya, is in the process of arising (utpdddbhimukha). Sensation of satisfaction, etc. according to the nature of the absorption in which the ascetic realizes vajropamasamddhi.
84. This doctrine of the wordly path is condemned in the Kathdvatthu, i. 5 and xviii. 5. Buddhaghosa attributes it to the Sammitiyas.
85. Only the dnupurvaka changes from absorption, not the vttardga. This later, in fact, if he begins the comprehension of the Truths (satydbhisamaya) in the absorption of anagamya, will not pass to the sixteenth moment in the First Dhyana. What interests him is the comprehension of the
? Truths, not the Dhyana with which he is familiar. On the contrary, the dnupurvaka is interested in dhyana which is new to him.
86. The Anagamin who falls from the detachment of the higher spheres, up to and including the Second Dhyana, will not fall because of this from the result of Anagamin: he remains an Anagamin when he falls from the detachement of the First Dhyana: having thus fallen, he cannot reobtain the result by the indriya of pleasure, for this indriya is of the Third Dhyana, and the Third Dhyana is beyond his scope.
Would one say that he can reobtain this result through the indriya of satisfaction? He would be able to if, setting out again to obtain this result in the absorption of andgamya, he would be capable of passing, in the last moment, into the First Dhyana. But he does not lose it: only an ascetic whose mental faculties are active can carry out this passage, and the ascetic that is under consideration here is of weak mental faculties, since he has fallen. Only ascetics of weak faculties fall from a result.
Would one say that, having fallen, an ascetic can carry out the transformation of his faculties (indriyasamnicdra, vi. 4lc-6lb) and make them active? Without doubt, and he will obtain the result with eight or nine indriyas accordingly as his path is worldly or pure, as we have said, for, in no case will he reobtain this result with the indriya of pleasure.
87. The Aryan possesses the "pure" organ of pleasure, for he does not lose this organ by changing his sphere (see note 93).
88. Omitted by Hsiian-tsang. See viii. l2a-b.
89. There is, in Kamadhatu, an organ of pleasure in relation to the five sense consciousnesses; in the First Dhyana, an organ of pleasure in relation to three sense consciousnesses (smell and taste being excluded, i. 306); in the Second Dhyana, there is no organ of pleasure (viii. 12); and in the Third Dhyana, there is an organ of pleasure related to the mental consciousness (ii. 7c-d). Thus a being born in the heaven of the Second Dhyana, if he does not practice the absorption of the Third Dhyana, he will not possess the organ of pleasure, for, by being reborn in the Second Dhyana, he has lost the organ of pleasure in the lower spheres. Response: according to the Vaibhasika doctrine {siddhanta) every being born in a lower sphere possesses the defiled (klista) organ of the higher spheres if he has not abandoned it.
90. See iv. 80a which quotes the Jndnaprasthdna, TD 26, p. 997al6 and 1000c3. Ad iv. 79d, the number of the organs in the first Dvipas.
91. How is a possessor of djnendriya,--which means a Saiksa,--necessarily in possession of the organs of pleasure and satisfaction? He can in fact be found in the heaven of the Fourth Dhyana or in Arupyadhatu.
An Aryan necessarily obtains the organ of satisfaction when he is detached from Kamadhatu; he necessarily obtains the organ of pleasure when he is detached from the Second Dhyana; even when he transmigrates (bhumisamcdra), he does not lose the good (fubha) that he has obtained (according to iv. 40); he loses the good obtained (iv. 40), but this is in order to obtain the same type of good of a superior quality.
92. But can he be without sex? This is a difficulty, for we have seen (p. 154) that beings without sex cannot obtain either the discipline, nor a result, nor detachment.
According to one opinion, the person who has obtained the discipline can obtain a result; now this person preserves the discipline even though he loses his sex, for the Abhidharma specifies that he loses the discipline by becoming an androgyne (iv. 38c) and it does not specify that he loses it by losing his sex. One can again envision gradual death: a person who has practiced the nirvedhabhagiyas (vi. 17) could, after the loss of the sexual organ, see the Truths at the moment of his death.
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Second opinion. The possessor of djnasydmmdriya is never without sex. But he does not possess the female organ when he is a male, and she does not possess the male organ when she is a female. Thus one cannot say that one necessarily possesses the one or the other,
93. See i. 48c
94. On the meaning of this term, see below page 187.
95. According to Samghabhadra {TD 29, p. 799a24-29): Among the rupas "susceptible of resistance" (sapratigha), the most subtle part, which is not susceptible of being divided again, is called paramdnw, that is to say: the paramdnu is not susceptible of being divided into many parts by another rupa, or by the mind. This is what is called the smallest rupa; as it has no parts, it is called the "smallest. " In the same way a ksana is called the smallest amount of time and cannot be divided in bsM-ksanas (iii. 86).