Here we can
understand
v.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
By reason of this Patience, the ascetic enters into samyaktvaniyama.
What dharma is samyaktva?
In the Sutra, Nirvana is called samyaktva.
Niyams.
with respect to it, that is to say ekantibhdva, is absolute determination, non-alternative.
To obtain this niyama is called "to enter.
"
d. Abhisamaydlamkdrdloka: sarvadharmanihsvabhdvatdsaksdtkdri sphutataram jndnam utpadyate / tada bodhisattva^ samyaktvanyamdva-krdntito dar/anamdrgam pratilabhate / atra ca rdgapratighamdndvidyd-vicikitsah satkdydntagrdhamithyddrstidrstipardmar- Sasilavratapardmarsd ca kdmadhdtau catuhsatyabhedena catvdrirhs'ad bhavanti /evam rupadhdtau [drupyadhdtau ca] ta eva catuhsatyadarfanaprahatavyd astaprakdrapratighavar-
jita dvdsaptatih /samuddyena dvadasottaram kleiasatam darSanapraheyam prahiyate satydlokdbhisamaydd atah pramuditdyd bhumeh prathamaksano darsanamdrgah / See v. 3 English trans, p. 772 and 781; note 183.
165. See ii. 40b-c, p. 215 and following of the English translation. Vibhdsd, TD 27, p. 12al3: The laukikdgradharmas are the immediately antecedent condition (samanantarapratyaya, ii. 62) of the abandoning of the quality of Prthagjana, of the acquisition of the quality of Aryan, of the abandoning of mithydtva, and of the acquisition of samyaktva. As they are capable of entering into samyaktvaniyama, they are called laukikdgradharmas, or "superior worldly dharmas. " "Abandoning of the quality of Prthagjana": the mind-and-mental states (citta-caittas) which constitute the superior or higher worldly dharmas bring about the abandoning of the quality of Prthagjana. Question: "What is it that, at the present time, brings about the abandoning of this quality? . . . " Certain masters answer that this power belongs at the present time to the higher worldly dharmas. Question: "These dharmas are dharmas of the Prthagjana: how do they, being such, bring about the abandoning of the quality of Prthagjana? " Answer: There is no contradiction. An elephant-driver on an elephant controls this same elephant; a rider controls his horse; a pilot directs the ship; the charioteer drives the chariot . . . the woodcutter climbs the tree and cuts the tree: in this samewaythehigherworldlydharmas. . . Othermasterssaythattheduhkhedharmajndna- ksdnti (first pure moment), at the present time, brings about the abandoning of the quality of Prthagjana: in its arising state, this Patience expels the said quality; in its perishing state, it brings about the abandoning of the ten types of anu/aya which are abandoned through the Seeing of Suffering of Kamadhatu. . . Other masters say that the quality of Prthagjana is due to the higher worldly dharmas and to the duhkhe dharmajndnaksdnti aiding one another: the higher worldly dharmas are indeed in contradiction to the quality of Prthagjana, but they are weak and are not capable, by themselves, of expelling it. However these dharmas lead to the arising of duhkhe dharmajndnaksdnti, and the quality of Prthagjana is abandoned by the combined force of both of these.
Vibhdsd, TD 27, p. 231b20. Some pretend that the quality of Prthagjana is the ten anusayas abandoned by the Seeing of Suffering of Kamadhatu; these are the Vatslputrlyas according to whom the quality of Prthagjana is of the sphere of Kamadhatu, defiled (klista)
? in its nature, and to be abandoned by Seeing . . . Others say that the quality of Prthagjana is not a thing in and of itself: these are the Darstantikas (see ii. English trans, p. 215 and following). In order to refute these opinions and to show that the quality of Prthagjana is a thing in and of itself . . . the masters of the Abhidharma say: "It is called quality of Prthagjana because it arises separately {sheng fen ku ^t^iSfe ), and because it is the nature of the Prthagjana {i-sheng t'i f | 4 J f l ' )?
166. First opinion of the Vibhdsd. See above note 119, note 123, and note 139. 167. Third opinion of the Vibhdsd.
168. The word abhisamaya has been explained above p. 897.
169. According to the Vydkhyd, the Dharmaguptakas, etc. According to P'u-kuang, the Mahasamghikas, etc. Vibhdsd, TD 27, p. 533a22: There are some masters according to whom the abhisamaya of the Four Truths takes place at once, namely the Vibhajyavadins who base themselves on the Sutra: "The Blessed One said: If, with respect to duhkhasatya, there is no doubt, perplexity, there is no longer any doubt, perplexity, with respect to the other three Truths. " Since doubt and perplexity relative to the Four Truths disappears at the same time, the abhisamaya certainly takes place at one and the same time, and not successively. In order to refute this opinion, in order to show that abhisamaya takes place successively and not at one time, it is said: "If it were otherwise, this would be in contradiction to the Sutra which says: "Anathapindada approached the Buddha, saluted him, and said: 'Oh Blessed One, does the yogdcara successively penetrate (abhi-sami) the Four Truths as one gradually climbs . . . ? "' (see p. 948).
The Theravada denies successive comprehension {anupurv abhisamaya) against the Andhakas, Sabbatthivadins, Sammitiyas and Bhadrayanikas, Kathavatthu, i. 4 and ii. 9 (compare p. 382); see the opinion of the "Elders," Visuddhimagga, p. 690 and following, and the Sutras referred to, among which Samyutta, v. 436: yo dukkham passati dukkhasamu- dayam pi so passati. . . that Buddhaghosa explains as does Vasubandhu: iti. . . ekam saccam arammanam katvd sesesu pi kiccanipphattivasendpi vuttam.
170. Hsiian-tsang: yugapat = at one and the same time, at once; Paramartha: "According to another school, the comprehension of the Truths is only one thought. "
171. Kyokuga Saeki here quotes the Vibhdsd, TD 27, p. 405a27. The succession (krama) of the comprehension of the Truths is explained: Question: In the comprehension {abhisamaya = hsien-kuan S I R ) of the Truths, does one see the unique characteristics or the common characteristics [of the Truths]? Answer: One sees {kuan ' H ) their common characteristics. Question: If this is the case, why does not the comprehension of all the Truths take place at one and the same time? [If, seeing suffering, one sees one of its common characteristics, for example the characteristic of being produced by causes, one evidently sees the Truth of Origin at the same time as the Truth of Suffering. ] Answer: Even though, in the comprehension of the Truths, one sees their common characteristics, one does not understand all their common characteristics but only one part of them . . . What difference is there in the view that one takes of Kamadhatu and of the higher spheres? The difference between coarse and subtle. Why does one see at the same time the truth relating to the two higher spheres? Because both of them belong to the sphere of absorption. If the person who has entered the comprehension of the Truths has not yet understood the suffering of the two higher spheres, how can one say that he understands? Comprehension is of two types: 1. the comprehension of "grasping" {chih-shou $^? ? ; grdha? ), and 2. the comprehension of purification {li-jan
W$k >>' parisuddhiP). The person who enters comprehension possesses this twofold comprehension with respect to the suffering of Kamadhatu, and he only possesses the
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second with respect to the suffering of the higher spheres.
172. For example, the vedand associated with prajHa which is applied (dlambate) to the
Truths, has them for its object, grasps (grhndti) them.
173. The result of the comprehension of the Truths is the perfect or complete consciousness (parijndna) of suffering, the abandoning of arising, etc. This result takes place (bhavatt) also by reason of the dharmas not associated with the mind, for example the andsravasamvara (iv. l3c) of the ascetic who sees the Truths.
174. It is seen through prajnd: it is the object of the sensation which accompanies this prajnd; the result (i. e. , the complete consciousness of suffering) is acquired due to all the non-associated dharmas.
175. In fact, the Seeing of Suffering implies the abandoning of the klefas to be abandoned through the seeing of suffering, thus the "abandoning of the arising" occurs through the cutting off of the prdpti of the klesas; "actualizing extinction" through the arising of the prdpti of extinction, an arising which results from the "cultivation of the Path. "
176. dryasravakasya duhkham vd duhkhato manasikurvatah andsravena manasikdrena samprayukto dharmdndm vicayah (a paraphrase of Samyukta, TD 2, p. 106a5? ).
177. The Mahasamghikas, etc. , admit that there is vyutthdna, the leaving from contemplation, in the course of abhisamaya. Many masters of the Vibhdsd deny this.
178. Above note 172; see Buddhaghosa quoted note 169.
179. The Vydkhyd quotes the three sadrstdntdni siltrdni which are found in the Samyuktakdgama: the Sutra of the kutdgdra (Samyutta, v. 45a). Our text distinguishes mulapada, bhitti, talaka, andchadana; 2. the Sutra of the four flights of stairs, or of the four bodies (catuskadevara sopdna); 3. the Sutra of the four degrees of stairs (catuspadikd nisrent). Questioners: Anathapindada, and a Bhiksu, Ananda.
sadrstdntdni trini sMrdniti Samyuktakdgame paphyante / katham Anathapindada aha / kim nu bhadanta catumdm dryasatydndm anupurvdbhisamayahh / dhosvid ekdbhisamaya iti / catumdm grhapate dryasatydndm anupurvdbhisamayo na tv ekdbhisamayah / yo grhapate evam vaded aham duhkham dryasatyam anabhisametya samudayam dryasatyam abhisame- sydmiti vistarena ydvad duhkhanirodhagdminim pratipadam dryasatyam abhisamesyamiti maivam voca iti sydd vacaniyam tat kasya hetoh / asthanam anavakdio yad duhkham dryasatyam anabhisametya samudayam dryasatyam abhisamesyati. . . . todyatha grhapate ya evam vaded aham kutdgdrasya vd kutdgdrasdldyd vd mulapadam apratisthdpya bhittim pratisphdpayisydmi / bhittim apratisthdpya talakam pratisthdpayisydmi / talakam apratispdpya cchadanam pratisphdpayisydmtti maivam voca iti sydd vacaniyam / tat kasya hetoh . . . {Samyukta, 16. 14).
athdnyataro bhiksur aha / kim nu bhadanta caturnam dryasatydndm anupurvdbhisa- mayah / dhosvid ekdbhisamaya iti / bhagavdn aha / caturnam dryasatydndm iti pHrvavad
ydvat tadyathd bhiksoya evam vaded aham catuhkadevarasya sopdnasya prathamasopdnaka- devaram anabhiruhya dvitiyam abhiroksydmi / dvittyam anabhiruhya . . . maivam voca iti sydd vacaniyam / tat kasya hetoh / asthanam anavakdio yac catuhkadevarasya sopdnasya prathamasopdnakadevaram anabhiruhya dvitiyakadevaram abhiroksyati . . . / evam ihdpi nedam sthdnam vidyate yad duhkhasatyam adrspvd samudayasatyam draksyati. . . tathd Aryananda aha / kim nu bhadanta caturnam dryasatydnam anupurvdbhisamayah / . . . purvasutrav adydvat / tadyathdnanda ya evam vaded aham catuspadikdyd nihfrenyah nihsrenipddam anabhiruhya prdsddam abhiroksydmiti. . . Authenticity of these Sutras, Samghabhadra in "Nirvana" (1924), p. 24.
180. Vibhdsd, TD 27, p. 533a24. /o duhkhe niskdnkso nirvicikitso buddhe'pi sa iti. See also Samyukta, TD 2, p. Illa6.
? 181. kdnksd = vicikitsd; or kdnksd - niscaydbhildsa and vicikitsd = vimati.
182. According to the Mahayana, five spheres excluding dhydndntara.
183. See ii. English trans, p. 278, and below vi. 65.
The Suttanipdta, 226, knows an dnantarikasamddhi; the Anguttara has zdanda
dnantarika which destroys the defilements; Visuddhimagga 675 explains: "because the good transworldly dharmas ripen without interval (anantaravipdka). "
According to the Abhisamaydlamkdrdloka, darsanamdrga ends at the first moment of the Pramudita sphere (above, note I64d). There then comes bhdvandmdrga which ends with the dnantarya called Vajropama: tato'nye dvitiyddayah ksand ydvad vajropamdkhya dnantaryamdrgo yasmdd anantaram samantaprabhd buddhabhUmir avdpyate . . .
184. Vibhdsd, TD 27, p. 465cll: The dnantaryamdrga cuts off the defilements, because it cuts off the possession of the defilements in such a manner that they no longer continue; he also realizes extinction {nirodha) because he acquires possession of visamyoga in such a manner that it springs forth. Vimuktimdrga realizes extinction because it arises at the same time as does the possession of visamyoga.
185. There is cutting off of the prdpti of the defilements, expulsion of the thief by the first path; by the second, prdpti of "disconnection," the closing of the door. On the acquisition and the loss of the prdptis, ii. 40.
186. The eight samyojananikdyas to be abandoned by each of the eight jndnas (duhkha- dharmajndna, duhkhe'nvayajndna, samudaye dharmajndna, . . . marge'nvayajndna) and that to be abandoned through bhavand.
The Sutra also says: iti hi bhiksavo jndnavadhydh klesdh / vidyudupamam cittam.
187. As for the category "to be abandoned through bhavand," it is abandoned through the jndnas: in the path which follows the path of seeing, there is no longer any place for the
ksdntis. Anantaryamdrga, like vimuktimdrga, is jndnas.
Here we can understand v. 6, English trans, p. 775 and 861.
In darsanamdrga, the defilements are expelled by the ksdntis; in pure bhdvandmdrga,
which is only a new seeing of the Truths and in which the ksdntis no longer have any place, the defilements are expelled by the jndnas.
Only Twenty-eight anusayas are expelled in a definitive manner by darsanamdrga, and are thus expelled by the ksdntis. The other ten are expelled by a bhdvanamdrga which is either pure (in the case of the Aryan) or impure (in the case of the Prthagjana); in these two cases they are expelled by jndnas (vii. 9).
[Nevertheless, it is solely through a pure bhdvanamdrga that the anusayas of bhavdgra are expelled. ]
188. Atthasalini, 43: "The path of Srotaapanna is called dassana because it is the seeing of Nirvana for the first time . . . The paths that follow do not see anything that has not been seen previously (aditthapubbam kim ci na passati) and are thus called bhavand. "
189. The first Jnana sees the duhkha of Kamadhatu which has already been seen by the first ksdnti; but it belongs to a pudgala qualified as adrstadrsti "seeing that which has not been seen," for the adrstadarsana, "seeing of non-view" continues {pravartate) with respect to samudaya, etc.
190. According to the Tibetan: yathddrstabhdvandt. Paramartha: "As he cultivates anew that which has been s e e n . . . " Hsiian-tsang: "As it is similar to the cultivation of what has been seen . . . "
191. The fifteenth moment sees all the mdrga, with the exception of itself: it forms part of the mdrga and it is seen by the sixteenth moment. Thus this belongs to someone who sees that which has not been seen before.
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192. Lunga and keddram (neuter) are lexically interesting.
193. That is to say: the seventeenth moment is only the repetition of the sixteenth, etc.
prdbandhika, prakarsaka, vi. l7b, 42a.
194. Vibhdsd, TD 27, p. 279a21: Why is he called a iraddhdnusdrin? . . . See vi. 63a-c. These two Saints are free from premature death, ii. 45a-b, English trans, p. 236, iii. 85c.
The definitions of the Abhidhamma {saddhanusdrin -saddhavimutta dhammdnusdrin -dipphipatta) correspond (for example PuggalapanHatti, p. 15); see also Visuddhimagga, 659.
195. ii. 2a-b; p. 155 of the English translation.
196. That is to say in the state of Prthagjana.
197. On the abandoning of the defilements by a worldly path, the sakalabandhana (ii. 36c, English trans, p. 207, vi. 63d), the bhuyovitardga, the vitardga, the dnupUrvaka, see ii. l6c-d, English trans, p. 177; Pali references, ii, note 84.
198. The Abhidhamma reads saddhavimutta. On adhimoksa, Kos'a, ii. 72, vi. 7c. 6; viii. 30. Vydkhyd: iraddhdprajfiddhikatvenddhimoksadrs piprabhdvitatvdd iti / sraddhddhikatve- nddhimoksaprabhdvitatvdc chraddhddhimuktah / sraddhddhiko muktah iraddhddhimukta
iti krtvd / na tu tasya prajfid naivdsti / tayd na tu prabhdvita iti na tanndma labhate / prajnadhikatvena dfspiprabhdvitatvdd drstiprdptah / na tu tasya iraddhd ndstiti purvavad vdcyam / apare tupunar nairuktam vidhim dlambya vydcaksate / iraddhddhipatyena darsanaheyebhyo muktah fraddhddhimuktah / drspyadhipatyena prdptaphalo drspiprdpta iti /?
199. Vibhdsd, TD 27, p. 464b8; Jndnaprasthdna, TD 26, p. 947a5. It is certain that this ascetic acquires, by means of the Path of Seeing, a pure sukhendriya of the sphere of the Third Dhyana; for, reborn into the Fourth Dhyana or above, he possesses sukhendriya (According to the principle: sukhendriyena caturdhadhydnarupyopapannah prthagjano na samanvdgatah / dryas tu samanvdgatah); for, if his sukhendriya were impure (as was the Third Dhyana that he possessed before entering into the Path of Seeing), he would have lost it by being reborn into another sphere (Fourth Dhyana). Now, if he acquires, through the Path of Seeing, a pure sukhendriya of the Third Dhyana, he is found to possess a path higher than his result, which is a result of Anagamin of the domain of the sphere where he has entered in order to practice the Path of Seeing. This theory is written in the Vibhdsd (asty esa Vibhdsdydm likhitah paksah); but it is not a theory to which one should cling (sa tu na sthdpandpakso laksyate): in fact, the Vibhdsa continues: "Others say" (apare dhuh). These others say that the possessor of a Dhyana who enters into the Path of Seeing depending on a sphere lower than this Dhyana obtains at the sixteenth moment a result of Anagamin of the sphere of the Dhyana that he possesses and also of the domain of all the lower spheres.
200. The Bhdsyamoi 33c-d is quoted in the Abhisamaydlamkdrdloka.
201. esa drspdntayogah. That is to say: drspdntayuktir drspdntayogah / dfspdntaprakdra ity apare / tadevam anayd yuktyd anena vd prakdrendnyo'pi drspdnto vaktavya iti sucayati / anyathd hy esa drspdnta ity eva bruydt. The Tibetan translates: esa drstdntaprakdrah. Hsiian-tsang: "Such is the relationship of the defilements and the qualities. "
202. Compare Milinda, 83,290.
203. Mahdvyutpatti, 46. 2: de Itar thogs pa (or na) srid pa Ian bdun pa - saptakrdbhavapa- ramah.
The expression of the Sutra: saptakrtvah paramah is translated in our Bhdsya: mchog tu thogs na Ian bdun pa; the Kdrikd has de Itar thogs na . . .
On the sattakkhattuparama, see Anguttara, i. 233, iv. 381; Visuddhimagga, 709; Nettippakarana, 168,189; below note 210.
? 204. Hsiian-tsang: dpanna signifies he-who-obtains-for-the-first-time. Paramartha: If a person has attained a river, he is called srotadpanna.
205. The "eighth," aspamaka. P'u-kuang mentions two explanations: 1. the srotadpannapha- lapratipannaka, and 2. the person in possession of duhkhe dharmajnanaksanti.
Mahdvastu, i. 120. 9,159. 8 (astamakddikd pudgaldydvad arhatpudgald. ) Discussions on atphamaka, Kathdvatthu, iii. 5-6.
206. The Mahlsasakas think that a Srotaapanna is reborn (at the most) a total of seven times; the Ch'eng-shih lun MfPmW> (TD 32, number 1646) admits fourteen births, not recognizing the intermediate existences. According to the Sarvastivad- ins and the Mahayana, twenty-eight existences.
The Uttarapathakas think that a Srotaapanna is necessarily reborn seven times, Kathdvatthu, xii. 5.
207. The same for the other four skandhas: however one only counts seven "skills" and not thirty-five. One can compare, sufficiently distant, Samyutta, iii. 160-1.
208. See below vi. 54d. 209. Puggalapafinatti, 26.
210. astamam bhavam abhinirvartayati; compare Suttanipdta, 230, Khuddakapdtha, vi. 9. ye driyasaccdni vibhdvayanti . . . na te bhavam atthamam ddiyanti. Kos"a, iv, English trans, p. 679.
Vibhasa, TD 27, p. 240cll. Why does the Srotaapanna live only seven more existences. . . no more, no less? ParSva says: If more, if less, one would produce doubt; that he is born in seven existences does not contradict the dharmalaksana, that is to say the nature of things and is not censurable . . . Furthermore, by the force of action, he takes up seven existences; by the force of the Path he does not take up an eighth. The same way that a person is bitten by a seven-legged-snake, made seven by the force of the primary elements and, by the force of the poison, not made eight. Furthermore, if he takes up eight existences, he would not possess the Path in his eighth birth, for the nature of the Path is such that it cannot be supported in an eighth body of Kamadhatu.
211. Samyukta, TD 2, p. 42c2: saptakrtvo devdmd ca manusydms ca samsrtya samdhdvya duhkhasydntam karoti. Vydkhyd ad v. 43c. p. 961.
212. This is also the case for the Urdhvasrotas of the Akanisthaga class, vi. 37b.
213. It is also evident that the text refers to Kamadhatu, since it makes mention of the human realms of rebirth. I observe that Ananda, by his agreement with the Bhagavat, becomes the king of the gods seven times, and a king in Jambudvlpa seven times, Anguttara, i. 228; but he is not a Srotaapanna.
214. An argument which is not in the Vibhasa (note of the Japanese editor) and one which Samghabhadra does not accept {Vydkhyd).
215. Not mentioned in the Vibhasa (note of the Japanese editor). Let us understand that this Saint probably becomes a Ijtsi (isipabbajd).
Wassilieff, 248, followed by Minayef, Recherches, 220, has poorly understood Vasumitra: "According to the Sarvastivadins, one cannot say that the four results are obtained only in the robes of a monk . . . " One should translate: "It is not an absolute rule that the four results of the religious life are obtained one after the other. He who, detached by a worldly path, enters into nydma, becomes a Sakrdagamin or an Anagamin according to the nature of his detachment. " (As explained vi. 30b-d).
On the laity and the obtaining of the results see Kosa iv. English trans, note 115: Rhys Davids, Dialogues, iii. 5 (bibliography).
216. Dtgha iii. 107: ayam puggalo yat h anus in ham tathd patipajjamdno tinnam samyojan-
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dnam parikkhaya sotdpanno bhavissati avinipdtadhammo niyato bodhipardyano ti. i. 233: so tinnam s amy ojan an am parikkhaya sattakkhattuparamo hoti sattakkhattuparam deve ca manuse ca sandhavitvd sarhsdritvd dukkhassa antarh karoti. Elsewhere dukkhassantakaro hoti (Puggalapanfiatti).
According to the Vyakhyd, the Sanskrit Sutra has: srotadpanno bhavaty avinipdtad- harmd niyatam sambodhipardyanah / saptakrtvah paramah saptakrtvo devams" ca manusydms ca samdhdvya samsrtya duhkhasyantarh karoti.
The purity of conduct (prayoga): the rules of morality (sildni) dear to the Aryans; purity of sentiments (d? aya)\ avetyaprasdda (vi. 73b).
218. We can also understand ksdnti = citta, in opposition to prayoga.
219. See the note ad iv. 50. Analogous comparison in Milinda; in Anguttara, i. 250; a bit of
salt defiles a small amount of water, but does not defile the Ganges.
220. Vibhdsd, TD 27, p. I47b7, It is called Nirvana (1) because it is extinction of the defilements (klesanirodhdt); (2) because of the calming (hsi ,ft I = nirvdpana, uparama) of the three fires {rdga, dvesa, mohdgni); (3) because there is extinction of the three characteristics (doubtless the three characteristics of "conditioned things," Kosa, ii. 45); (4) because there is disjunction (li jff| ' = viyoga, visamyoga) from the defilements (mala); (5) because there is disjunction from the realms of rebirth (gati)\ (6) because vana = thick forest, nis - leaving, nirvana = leaving the thick forest of the skandhas . . . (7) because vana - all the sufferings of transmigration, nis = to pass beyond (atikrama), nirvana - to pass beyond all the sufferings of transmigration. And six other explanations.
Etymology of the word Nirvana, E. Senart, Nirvana (Album Kern, 1903, p.
d. Abhisamaydlamkdrdloka: sarvadharmanihsvabhdvatdsaksdtkdri sphutataram jndnam utpadyate / tada bodhisattva^ samyaktvanyamdva-krdntito dar/anamdrgam pratilabhate / atra ca rdgapratighamdndvidyd-vicikitsah satkdydntagrdhamithyddrstidrstipardmar- Sasilavratapardmarsd ca kdmadhdtau catuhsatyabhedena catvdrirhs'ad bhavanti /evam rupadhdtau [drupyadhdtau ca] ta eva catuhsatyadarfanaprahatavyd astaprakdrapratighavar-
jita dvdsaptatih /samuddyena dvadasottaram kleiasatam darSanapraheyam prahiyate satydlokdbhisamaydd atah pramuditdyd bhumeh prathamaksano darsanamdrgah / See v. 3 English trans, p. 772 and 781; note 183.
165. See ii. 40b-c, p. 215 and following of the English translation. Vibhdsd, TD 27, p. 12al3: The laukikdgradharmas are the immediately antecedent condition (samanantarapratyaya, ii. 62) of the abandoning of the quality of Prthagjana, of the acquisition of the quality of Aryan, of the abandoning of mithydtva, and of the acquisition of samyaktva. As they are capable of entering into samyaktvaniyama, they are called laukikdgradharmas, or "superior worldly dharmas. " "Abandoning of the quality of Prthagjana": the mind-and-mental states (citta-caittas) which constitute the superior or higher worldly dharmas bring about the abandoning of the quality of Prthagjana. Question: "What is it that, at the present time, brings about the abandoning of this quality? . . . " Certain masters answer that this power belongs at the present time to the higher worldly dharmas. Question: "These dharmas are dharmas of the Prthagjana: how do they, being such, bring about the abandoning of the quality of Prthagjana? " Answer: There is no contradiction. An elephant-driver on an elephant controls this same elephant; a rider controls his horse; a pilot directs the ship; the charioteer drives the chariot . . . the woodcutter climbs the tree and cuts the tree: in this samewaythehigherworldlydharmas. . . Othermasterssaythattheduhkhedharmajndna- ksdnti (first pure moment), at the present time, brings about the abandoning of the quality of Prthagjana: in its arising state, this Patience expels the said quality; in its perishing state, it brings about the abandoning of the ten types of anu/aya which are abandoned through the Seeing of Suffering of Kamadhatu. . . Other masters say that the quality of Prthagjana is due to the higher worldly dharmas and to the duhkhe dharmajndnaksdnti aiding one another: the higher worldly dharmas are indeed in contradiction to the quality of Prthagjana, but they are weak and are not capable, by themselves, of expelling it. However these dharmas lead to the arising of duhkhe dharmajndnaksdnti, and the quality of Prthagjana is abandoned by the combined force of both of these.
Vibhdsd, TD 27, p. 231b20. Some pretend that the quality of Prthagjana is the ten anusayas abandoned by the Seeing of Suffering of Kamadhatu; these are the Vatslputrlyas according to whom the quality of Prthagjana is of the sphere of Kamadhatu, defiled (klista)
? in its nature, and to be abandoned by Seeing . . . Others say that the quality of Prthagjana is not a thing in and of itself: these are the Darstantikas (see ii. English trans, p. 215 and following). In order to refute these opinions and to show that the quality of Prthagjana is a thing in and of itself . . . the masters of the Abhidharma say: "It is called quality of Prthagjana because it arises separately {sheng fen ku ^t^iSfe ), and because it is the nature of the Prthagjana {i-sheng t'i f | 4 J f l ' )?
166. First opinion of the Vibhdsd. See above note 119, note 123, and note 139. 167. Third opinion of the Vibhdsd.
168. The word abhisamaya has been explained above p. 897.
169. According to the Vydkhyd, the Dharmaguptakas, etc. According to P'u-kuang, the Mahasamghikas, etc. Vibhdsd, TD 27, p. 533a22: There are some masters according to whom the abhisamaya of the Four Truths takes place at once, namely the Vibhajyavadins who base themselves on the Sutra: "The Blessed One said: If, with respect to duhkhasatya, there is no doubt, perplexity, there is no longer any doubt, perplexity, with respect to the other three Truths. " Since doubt and perplexity relative to the Four Truths disappears at the same time, the abhisamaya certainly takes place at one and the same time, and not successively. In order to refute this opinion, in order to show that abhisamaya takes place successively and not at one time, it is said: "If it were otherwise, this would be in contradiction to the Sutra which says: "Anathapindada approached the Buddha, saluted him, and said: 'Oh Blessed One, does the yogdcara successively penetrate (abhi-sami) the Four Truths as one gradually climbs . . . ? "' (see p. 948).
The Theravada denies successive comprehension {anupurv abhisamaya) against the Andhakas, Sabbatthivadins, Sammitiyas and Bhadrayanikas, Kathavatthu, i. 4 and ii. 9 (compare p. 382); see the opinion of the "Elders," Visuddhimagga, p. 690 and following, and the Sutras referred to, among which Samyutta, v. 436: yo dukkham passati dukkhasamu- dayam pi so passati. . . that Buddhaghosa explains as does Vasubandhu: iti. . . ekam saccam arammanam katvd sesesu pi kiccanipphattivasendpi vuttam.
170. Hsiian-tsang: yugapat = at one and the same time, at once; Paramartha: "According to another school, the comprehension of the Truths is only one thought. "
171. Kyokuga Saeki here quotes the Vibhdsd, TD 27, p. 405a27. The succession (krama) of the comprehension of the Truths is explained: Question: In the comprehension {abhisamaya = hsien-kuan S I R ) of the Truths, does one see the unique characteristics or the common characteristics [of the Truths]? Answer: One sees {kuan ' H ) their common characteristics. Question: If this is the case, why does not the comprehension of all the Truths take place at one and the same time? [If, seeing suffering, one sees one of its common characteristics, for example the characteristic of being produced by causes, one evidently sees the Truth of Origin at the same time as the Truth of Suffering. ] Answer: Even though, in the comprehension of the Truths, one sees their common characteristics, one does not understand all their common characteristics but only one part of them . . . What difference is there in the view that one takes of Kamadhatu and of the higher spheres? The difference between coarse and subtle. Why does one see at the same time the truth relating to the two higher spheres? Because both of them belong to the sphere of absorption. If the person who has entered the comprehension of the Truths has not yet understood the suffering of the two higher spheres, how can one say that he understands? Comprehension is of two types: 1. the comprehension of "grasping" {chih-shou $^? ? ; grdha? ), and 2. the comprehension of purification {li-jan
W$k >>' parisuddhiP). The person who enters comprehension possesses this twofold comprehension with respect to the suffering of Kamadhatu, and he only possesses the
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second with respect to the suffering of the higher spheres.
172. For example, the vedand associated with prajHa which is applied (dlambate) to the
Truths, has them for its object, grasps (grhndti) them.
173. The result of the comprehension of the Truths is the perfect or complete consciousness (parijndna) of suffering, the abandoning of arising, etc. This result takes place (bhavatt) also by reason of the dharmas not associated with the mind, for example the andsravasamvara (iv. l3c) of the ascetic who sees the Truths.
174. It is seen through prajnd: it is the object of the sensation which accompanies this prajnd; the result (i. e. , the complete consciousness of suffering) is acquired due to all the non-associated dharmas.
175. In fact, the Seeing of Suffering implies the abandoning of the klefas to be abandoned through the seeing of suffering, thus the "abandoning of the arising" occurs through the cutting off of the prdpti of the klesas; "actualizing extinction" through the arising of the prdpti of extinction, an arising which results from the "cultivation of the Path. "
176. dryasravakasya duhkham vd duhkhato manasikurvatah andsravena manasikdrena samprayukto dharmdndm vicayah (a paraphrase of Samyukta, TD 2, p. 106a5? ).
177. The Mahasamghikas, etc. , admit that there is vyutthdna, the leaving from contemplation, in the course of abhisamaya. Many masters of the Vibhdsd deny this.
178. Above note 172; see Buddhaghosa quoted note 169.
179. The Vydkhyd quotes the three sadrstdntdni siltrdni which are found in the Samyuktakdgama: the Sutra of the kutdgdra (Samyutta, v. 45a). Our text distinguishes mulapada, bhitti, talaka, andchadana; 2. the Sutra of the four flights of stairs, or of the four bodies (catuskadevara sopdna); 3. the Sutra of the four degrees of stairs (catuspadikd nisrent). Questioners: Anathapindada, and a Bhiksu, Ananda.
sadrstdntdni trini sMrdniti Samyuktakdgame paphyante / katham Anathapindada aha / kim nu bhadanta catumdm dryasatydndm anupurvdbhisamayahh / dhosvid ekdbhisamaya iti / catumdm grhapate dryasatydndm anupurvdbhisamayo na tv ekdbhisamayah / yo grhapate evam vaded aham duhkham dryasatyam anabhisametya samudayam dryasatyam abhisame- sydmiti vistarena ydvad duhkhanirodhagdminim pratipadam dryasatyam abhisamesyamiti maivam voca iti sydd vacaniyam tat kasya hetoh / asthanam anavakdio yad duhkham dryasatyam anabhisametya samudayam dryasatyam abhisamesyati. . . . todyatha grhapate ya evam vaded aham kutdgdrasya vd kutdgdrasdldyd vd mulapadam apratisthdpya bhittim pratisphdpayisydmi / bhittim apratisthdpya talakam pratisthdpayisydmi / talakam apratispdpya cchadanam pratisphdpayisydmtti maivam voca iti sydd vacaniyam / tat kasya hetoh . . . {Samyukta, 16. 14).
athdnyataro bhiksur aha / kim nu bhadanta caturnam dryasatydndm anupurvdbhisa- mayah / dhosvid ekdbhisamaya iti / bhagavdn aha / caturnam dryasatydndm iti pHrvavad
ydvat tadyathd bhiksoya evam vaded aham catuhkadevarasya sopdnasya prathamasopdnaka- devaram anabhiruhya dvitiyam abhiroksydmi / dvittyam anabhiruhya . . . maivam voca iti sydd vacaniyam / tat kasya hetoh / asthanam anavakdio yac catuhkadevarasya sopdnasya prathamasopdnakadevaram anabhiruhya dvitiyakadevaram abhiroksyati . . . / evam ihdpi nedam sthdnam vidyate yad duhkhasatyam adrspvd samudayasatyam draksyati. . . tathd Aryananda aha / kim nu bhadanta caturnam dryasatydnam anupurvdbhisamayah / . . . purvasutrav adydvat / tadyathdnanda ya evam vaded aham catuspadikdyd nihfrenyah nihsrenipddam anabhiruhya prdsddam abhiroksydmiti. . . Authenticity of these Sutras, Samghabhadra in "Nirvana" (1924), p. 24.
180. Vibhdsd, TD 27, p. 533a24. /o duhkhe niskdnkso nirvicikitso buddhe'pi sa iti. See also Samyukta, TD 2, p. Illa6.
? 181. kdnksd = vicikitsd; or kdnksd - niscaydbhildsa and vicikitsd = vimati.
182. According to the Mahayana, five spheres excluding dhydndntara.
183. See ii. English trans, p. 278, and below vi. 65.
The Suttanipdta, 226, knows an dnantarikasamddhi; the Anguttara has zdanda
dnantarika which destroys the defilements; Visuddhimagga 675 explains: "because the good transworldly dharmas ripen without interval (anantaravipdka). "
According to the Abhisamaydlamkdrdloka, darsanamdrga ends at the first moment of the Pramudita sphere (above, note I64d). There then comes bhdvandmdrga which ends with the dnantarya called Vajropama: tato'nye dvitiyddayah ksand ydvad vajropamdkhya dnantaryamdrgo yasmdd anantaram samantaprabhd buddhabhUmir avdpyate . . .
184. Vibhdsd, TD 27, p. 465cll: The dnantaryamdrga cuts off the defilements, because it cuts off the possession of the defilements in such a manner that they no longer continue; he also realizes extinction {nirodha) because he acquires possession of visamyoga in such a manner that it springs forth. Vimuktimdrga realizes extinction because it arises at the same time as does the possession of visamyoga.
185. There is cutting off of the prdpti of the defilements, expulsion of the thief by the first path; by the second, prdpti of "disconnection," the closing of the door. On the acquisition and the loss of the prdptis, ii. 40.
186. The eight samyojananikdyas to be abandoned by each of the eight jndnas (duhkha- dharmajndna, duhkhe'nvayajndna, samudaye dharmajndna, . . . marge'nvayajndna) and that to be abandoned through bhavand.
The Sutra also says: iti hi bhiksavo jndnavadhydh klesdh / vidyudupamam cittam.
187. As for the category "to be abandoned through bhavand," it is abandoned through the jndnas: in the path which follows the path of seeing, there is no longer any place for the
ksdntis. Anantaryamdrga, like vimuktimdrga, is jndnas.
Here we can understand v. 6, English trans, p. 775 and 861.
In darsanamdrga, the defilements are expelled by the ksdntis; in pure bhdvandmdrga,
which is only a new seeing of the Truths and in which the ksdntis no longer have any place, the defilements are expelled by the jndnas.
Only Twenty-eight anusayas are expelled in a definitive manner by darsanamdrga, and are thus expelled by the ksdntis. The other ten are expelled by a bhdvanamdrga which is either pure (in the case of the Aryan) or impure (in the case of the Prthagjana); in these two cases they are expelled by jndnas (vii. 9).
[Nevertheless, it is solely through a pure bhdvanamdrga that the anusayas of bhavdgra are expelled. ]
188. Atthasalini, 43: "The path of Srotaapanna is called dassana because it is the seeing of Nirvana for the first time . . . The paths that follow do not see anything that has not been seen previously (aditthapubbam kim ci na passati) and are thus called bhavand. "
189. The first Jnana sees the duhkha of Kamadhatu which has already been seen by the first ksdnti; but it belongs to a pudgala qualified as adrstadrsti "seeing that which has not been seen," for the adrstadarsana, "seeing of non-view" continues {pravartate) with respect to samudaya, etc.
190. According to the Tibetan: yathddrstabhdvandt. Paramartha: "As he cultivates anew that which has been s e e n . . . " Hsiian-tsang: "As it is similar to the cultivation of what has been seen . . . "
191. The fifteenth moment sees all the mdrga, with the exception of itself: it forms part of the mdrga and it is seen by the sixteenth moment. Thus this belongs to someone who sees that which has not been seen before.
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192. Lunga and keddram (neuter) are lexically interesting.
193. That is to say: the seventeenth moment is only the repetition of the sixteenth, etc.
prdbandhika, prakarsaka, vi. l7b, 42a.
194. Vibhdsd, TD 27, p. 279a21: Why is he called a iraddhdnusdrin? . . . See vi. 63a-c. These two Saints are free from premature death, ii. 45a-b, English trans, p. 236, iii. 85c.
The definitions of the Abhidhamma {saddhanusdrin -saddhavimutta dhammdnusdrin -dipphipatta) correspond (for example PuggalapanHatti, p. 15); see also Visuddhimagga, 659.
195. ii. 2a-b; p. 155 of the English translation.
196. That is to say in the state of Prthagjana.
197. On the abandoning of the defilements by a worldly path, the sakalabandhana (ii. 36c, English trans, p. 207, vi. 63d), the bhuyovitardga, the vitardga, the dnupUrvaka, see ii. l6c-d, English trans, p. 177; Pali references, ii, note 84.
198. The Abhidhamma reads saddhavimutta. On adhimoksa, Kos'a, ii. 72, vi. 7c. 6; viii. 30. Vydkhyd: iraddhdprajfiddhikatvenddhimoksadrs piprabhdvitatvdd iti / sraddhddhikatve- nddhimoksaprabhdvitatvdc chraddhddhimuktah / sraddhddhiko muktah iraddhddhimukta
iti krtvd / na tu tasya prajfid naivdsti / tayd na tu prabhdvita iti na tanndma labhate / prajnadhikatvena dfspiprabhdvitatvdd drstiprdptah / na tu tasya iraddhd ndstiti purvavad vdcyam / apare tupunar nairuktam vidhim dlambya vydcaksate / iraddhddhipatyena darsanaheyebhyo muktah fraddhddhimuktah / drspyadhipatyena prdptaphalo drspiprdpta iti /?
199. Vibhdsd, TD 27, p. 464b8; Jndnaprasthdna, TD 26, p. 947a5. It is certain that this ascetic acquires, by means of the Path of Seeing, a pure sukhendriya of the sphere of the Third Dhyana; for, reborn into the Fourth Dhyana or above, he possesses sukhendriya (According to the principle: sukhendriyena caturdhadhydnarupyopapannah prthagjano na samanvdgatah / dryas tu samanvdgatah); for, if his sukhendriya were impure (as was the Third Dhyana that he possessed before entering into the Path of Seeing), he would have lost it by being reborn into another sphere (Fourth Dhyana). Now, if he acquires, through the Path of Seeing, a pure sukhendriya of the Third Dhyana, he is found to possess a path higher than his result, which is a result of Anagamin of the domain of the sphere where he has entered in order to practice the Path of Seeing. This theory is written in the Vibhdsd (asty esa Vibhdsdydm likhitah paksah); but it is not a theory to which one should cling (sa tu na sthdpandpakso laksyate): in fact, the Vibhdsa continues: "Others say" (apare dhuh). These others say that the possessor of a Dhyana who enters into the Path of Seeing depending on a sphere lower than this Dhyana obtains at the sixteenth moment a result of Anagamin of the sphere of the Dhyana that he possesses and also of the domain of all the lower spheres.
200. The Bhdsyamoi 33c-d is quoted in the Abhisamaydlamkdrdloka.
201. esa drspdntayogah. That is to say: drspdntayuktir drspdntayogah / dfspdntaprakdra ity apare / tadevam anayd yuktyd anena vd prakdrendnyo'pi drspdnto vaktavya iti sucayati / anyathd hy esa drspdnta ity eva bruydt. The Tibetan translates: esa drstdntaprakdrah. Hsiian-tsang: "Such is the relationship of the defilements and the qualities. "
202. Compare Milinda, 83,290.
203. Mahdvyutpatti, 46. 2: de Itar thogs pa (or na) srid pa Ian bdun pa - saptakrdbhavapa- ramah.
The expression of the Sutra: saptakrtvah paramah is translated in our Bhdsya: mchog tu thogs na Ian bdun pa; the Kdrikd has de Itar thogs na . . .
On the sattakkhattuparama, see Anguttara, i. 233, iv. 381; Visuddhimagga, 709; Nettippakarana, 168,189; below note 210.
? 204. Hsiian-tsang: dpanna signifies he-who-obtains-for-the-first-time. Paramartha: If a person has attained a river, he is called srotadpanna.
205. The "eighth," aspamaka. P'u-kuang mentions two explanations: 1. the srotadpannapha- lapratipannaka, and 2. the person in possession of duhkhe dharmajnanaksanti.
Mahdvastu, i. 120. 9,159. 8 (astamakddikd pudgaldydvad arhatpudgald. ) Discussions on atphamaka, Kathdvatthu, iii. 5-6.
206. The Mahlsasakas think that a Srotaapanna is reborn (at the most) a total of seven times; the Ch'eng-shih lun MfPmW> (TD 32, number 1646) admits fourteen births, not recognizing the intermediate existences. According to the Sarvastivad- ins and the Mahayana, twenty-eight existences.
The Uttarapathakas think that a Srotaapanna is necessarily reborn seven times, Kathdvatthu, xii. 5.
207. The same for the other four skandhas: however one only counts seven "skills" and not thirty-five. One can compare, sufficiently distant, Samyutta, iii. 160-1.
208. See below vi. 54d. 209. Puggalapafinatti, 26.
210. astamam bhavam abhinirvartayati; compare Suttanipdta, 230, Khuddakapdtha, vi. 9. ye driyasaccdni vibhdvayanti . . . na te bhavam atthamam ddiyanti. Kos"a, iv, English trans, p. 679.
Vibhasa, TD 27, p. 240cll. Why does the Srotaapanna live only seven more existences. . . no more, no less? ParSva says: If more, if less, one would produce doubt; that he is born in seven existences does not contradict the dharmalaksana, that is to say the nature of things and is not censurable . . . Furthermore, by the force of action, he takes up seven existences; by the force of the Path he does not take up an eighth. The same way that a person is bitten by a seven-legged-snake, made seven by the force of the primary elements and, by the force of the poison, not made eight. Furthermore, if he takes up eight existences, he would not possess the Path in his eighth birth, for the nature of the Path is such that it cannot be supported in an eighth body of Kamadhatu.
211. Samyukta, TD 2, p. 42c2: saptakrtvo devdmd ca manusydms ca samsrtya samdhdvya duhkhasydntam karoti. Vydkhyd ad v. 43c. p. 961.
212. This is also the case for the Urdhvasrotas of the Akanisthaga class, vi. 37b.
213. It is also evident that the text refers to Kamadhatu, since it makes mention of the human realms of rebirth. I observe that Ananda, by his agreement with the Bhagavat, becomes the king of the gods seven times, and a king in Jambudvlpa seven times, Anguttara, i. 228; but he is not a Srotaapanna.
214. An argument which is not in the Vibhasa (note of the Japanese editor) and one which Samghabhadra does not accept {Vydkhyd).
215. Not mentioned in the Vibhasa (note of the Japanese editor). Let us understand that this Saint probably becomes a Ijtsi (isipabbajd).
Wassilieff, 248, followed by Minayef, Recherches, 220, has poorly understood Vasumitra: "According to the Sarvastivadins, one cannot say that the four results are obtained only in the robes of a monk . . . " One should translate: "It is not an absolute rule that the four results of the religious life are obtained one after the other. He who, detached by a worldly path, enters into nydma, becomes a Sakrdagamin or an Anagamin according to the nature of his detachment. " (As explained vi. 30b-d).
On the laity and the obtaining of the results see Kosa iv. English trans, note 115: Rhys Davids, Dialogues, iii. 5 (bibliography).
216. Dtgha iii. 107: ayam puggalo yat h anus in ham tathd patipajjamdno tinnam samyojan-
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dnam parikkhaya sotdpanno bhavissati avinipdtadhammo niyato bodhipardyano ti. i. 233: so tinnam s amy ojan an am parikkhaya sattakkhattuparamo hoti sattakkhattuparam deve ca manuse ca sandhavitvd sarhsdritvd dukkhassa antarh karoti. Elsewhere dukkhassantakaro hoti (Puggalapanfiatti).
According to the Vyakhyd, the Sanskrit Sutra has: srotadpanno bhavaty avinipdtad- harmd niyatam sambodhipardyanah / saptakrtvah paramah saptakrtvo devams" ca manusydms ca samdhdvya samsrtya duhkhasyantarh karoti.
The purity of conduct (prayoga): the rules of morality (sildni) dear to the Aryans; purity of sentiments (d? aya)\ avetyaprasdda (vi. 73b).
218. We can also understand ksdnti = citta, in opposition to prayoga.
219. See the note ad iv. 50. Analogous comparison in Milinda; in Anguttara, i. 250; a bit of
salt defiles a small amount of water, but does not defile the Ganges.
220. Vibhdsd, TD 27, p. I47b7, It is called Nirvana (1) because it is extinction of the defilements (klesanirodhdt); (2) because of the calming (hsi ,ft I = nirvdpana, uparama) of the three fires {rdga, dvesa, mohdgni); (3) because there is extinction of the three characteristics (doubtless the three characteristics of "conditioned things," Kosa, ii. 45); (4) because there is disjunction (li jff| ' = viyoga, visamyoga) from the defilements (mala); (5) because there is disjunction from the realms of rebirth (gati)\ (6) because vana = thick forest, nis - leaving, nirvana = leaving the thick forest of the skandhas . . . (7) because vana - all the sufferings of transmigration, nis = to pass beyond (atikrama), nirvana - to pass beyond all the sufferings of transmigration. And six other explanations.
Etymology of the word Nirvana, E. Senart, Nirvana (Album Kern, 1903, p.
