226c6: In the Period when the
Saddarma
of KaSyapa began to perish, a pratirupaka Dharma arose; when this has arisen, the Saddharma will have perished.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
"
204. This last phrase is not in Hsuan-tsang.
205. This problem is examined Visuddhimagga, 415.
206. The cause or hetu, is the drupya absorption acting as sabhdgahetu, that is to say, leading to a new drupya absorption.
? 207. Someone who produces an drupya absorption falls from this absorption, dies, and is reborn in a heaven of Rupadhatu by virtue of some former action: there he will produce a new drupya absorption because the preceding drupya absorption is close (dsanna). Someone frequently enters an drupya absorption: he has a strong habit (abhiksndbhydsa) with respect to it; he dies, is reborn into Rupadhatu, and here he will produce an drupya absorption again.
In the same way, born in Akasanantyayatana, one could produce a higher drupya absorption, Vijnananantyayatana, etc.
208. Someone accomplished an action which sould be retributed in Arupyadhatu, not immediately upon his death, but in a later birth (iv. 50). By reason of other actions "of immediate retribution," he is first reborn in Rupadhatu. The imminence of the retribution of the action retribuable in Arupyadhatu makes this person produce an drupya absorption. This is necessary fot the retribution of this action, for not being detached from the sphere where he is born (adhastdd avitardga), namely of Rupadhatu, this person could not be reborn in Arupyadhatu if he were not detached from it, by an drupya absorption of the said sphere.
209. When the universe perishes by fire, Kamadhatu and the heavens of the First Dhyana disappear; when it perishes by water, the heavens of the Second Dhyana disappear; when it perishes by wind, the disappearance also includes the spheres of the Third Dhyana (Kosa, iii. lOOc-d). Thus, at the end of the world, all beings should be reborn in spheres sheltered from this destruction, and so they should produce absorptions entailing rebirth in the heavens of the Second, Third or Fourth Dhyana.
Hsuan-tsang: The receptacle or physical world begins to perish by the force of dharmatd. Such is the law of nature (dharmatd) of beings in the lower spheres that they produce higher dhydnas, because, under these circumstances (avasthd), the good dharmas undergo full development by the force of this dharmatd. Beings in the two higher Dhatus (in the heavens of the Fourth Dhyana and in Arupyadhatu) produce drUpyasamdpatti by the force of cause and actions, and not by the force of dharmatd, for the Anabhraka gods, etc. (Fourth Dhyana) are not affected by the three catastrophies.
Vibhdsd, TD 27, p. 779a28: Why do beings in Rupadhatu first produce the dhydnas, the drupyas, and not nirodhasamdpatti? They produce the dhydnas by reason of three causes (pratyaya): 1. by the force of cause (hetubala): in a former existence, they produced, and destroyed, the dhydnas; 2. by the force of action (karmabala): they did and accumulated actions of necessary retribution which should be retributed in a later existence in a sphere of dhyana; this action will give forth its fruit; and 3. by the force of the "nature of things" (dharmatd): when the world perishes, beings in the lower spheres are necessarily reborn above . . . The first two reasons hold for the production of the drupyas.
210. Vydkhyd: keyam dharmatd ndma / kecit tavat sautrdntikd dhuh / esdm eva dharmdndmudbhutavrttindm purvadhydnavdsanddhipatydt tadutpattdv upadeiam antarena dhydnotpattdv dnugunyam dharmatd prakrtih svabhdva ity arthah // vaibhdsikd api kecid dhuh / paurvajdgarikdt sabhdgahetoh nisyandaphalam dhydnotpddanam tadupadesam antarendnyato dharmateti.
On dharmatd, see ii. 46, English trans, p. 248, iv. l7a, 20, 67, vi. 34a.
211. On vdsand, see vii. p. 1137 to 1143. Here, the good dharmas are adhipatipratyaya.
212. As long as the Good Law lasts, it is possible to know all the dharmas, pure and impure, to which Dhutu and sphere they belong, their aspect, etc.
213. According to Paramurtha. Hsiian-tsang: All these diversely specified dharmas have for their goal the expansion and duration of the Good Law. What is the Good Law? How long will it last?
Footnotes 1307
? 1308 Chapter Eight
214. The Saddhamma is threefold: pariyattisaddhamma: all the words of the Buddha in the Three Pitakas; papipattisaddhamma: the thirteen dhutagunas, the fourteen khandhakavat- tas, the eighty-two mahdvattas, sila, samddhi, and vipassand; and adhigamasaddhamma: the four artyamaggas, the four fruits and Nirvana (Samantapdsddikd, i. 225). See below note 219.
215. The twelve angas are enumerated in the Abhisamaydlamkdrdloka: sutram geyam vydkaranam gdthoddndvaddnakam /
itivrttikam niddnam vaipulyam ca sajdtakam /
upadeso'dbhuta dharmd dvddafdngam idarh vacah //
216. It appears that "holiness" is not too bad an equivalent for adhigama, since adhigama is defined as being "the dharmas attendant upon Bodhi plus the results of brahmacarya" [It is through the bodhipdksikas that brahmacariya is addhaniya cirapphitika, Digha, iii. 27. ] Moreover adhigama signifies "penetration, intelligence. "
Adhigama is a synonym for satydbhisamaya (see vi. 27) in the definition of the three prajfids or discernments: A fool (bdla) is one who lacks innate (upapattildbhikd) prajHd which proceeds from the traces of a former cultivation (purvdbhydsavdsandnirjdtd); unlearned (asrutavdn) is one who lacks the prajnd which arises from the Teaching (dgamajd); an ordinary person (prthagjana) is one who lacks the prajnd which arises from adhigama, which arises from the comprehension of the Truths (yasyddhigamajd satydbhisamayajd ndsti. . . ) (iii. 28a).
The Bodhisattvabhumi, in the definition of "refuge" (pratisarana), defines jnana, which is a refuge--as adhigamajndna created from absorption, bhdvandmya (See iv. English trans, p. 655, notes 341 to 343 and below Chapter IX, trans. Hsuan-tsang, xxix. l5a, note).
217. a. Hsuan-tsang translates: "As long as there are bearers, preachers, and acquirers, the Law will endure. "
The two Chinese translators distinguish three categories: the first two (those who bear and those who preach) with respect to the dgama; the third (those who acquire) with respect to the adhigama. The dgama lasts as long as the first two categories exist; the adhigama lasts as long as the third exists. Thus the Law lasts because of these three classes of persons.
Paramartha (TD 29, p. 303c23) adds: Why? Because there are two causes of the duration of the Good Law: speaking correctly and receiving correctly. There are some other masters who say that the Law lasts one thousand years: this is in reference to the adhigama, not to the dgama which lasts longer. Why? In the future, persons capable of bearing the Law will be of two types: those who believe by reason of hearing, and those who believe by reason of correct intelligence (? cheng-chieh IEj|? ). The gods protect these persons in order that the dgama and the adhigama do not quickly disappear. Consequently one should, both literally and in meaning, meditate and practice.
b. Sarhghabhadra (in his Nydydnusdra, TD 29, p. 775bl) corrects Vasubandhu on many points and adds some interesting details: The Saddharma of the Bhagavat is twofold, dgama and adhigama. The dgama is Sutra, Vinaya, and Abhidharma. The adhigama is the pure path (andsravamdrga) of the Three Vehicles. [For Vasubandhu, this is the bodhipdksikas which are not all necessarily pure. ] As long as the adhigama-saddharma lasts in the world, the dgama-saddharma, increased and sustained by it, also lasts. At present, in the East, the adhigama-dharmapis disappearing; the dgama has much disappeared. As the adhigama- dharma flourishes in the North, the good dgama of the Bhagavat is being extended and augmented. Consequently, this is the land of the supreme knowledge of the Tathagatas (. . .
jndnagocara). The Aryans dwell therein; the correct sense of the Abhidharma flourishes in this country; not in the East, etc. , where tradition and practice are impossible (? ? ). The dgamadharma, essentially depends on its "bearers" (dhdtar, those who have learned it) and preachers in order for it to last in the world; the adhigama lasts solely depending on "those who practice" (pratipattar). But these are not only the supports of the adhigama; the dgamadharma also depends on pratipattar; as long as persons practice the Dharma without error (aviparita), the adhigama will last; as long as the adhigama lasts, the dgama will last.
? For the disappearance of the Law in the West, compare the Dreams of Krkin, Vinaya of the MahUdsakas (Wu-fen Ui, TD 22, p. 172a7), Chavannes, Cinq cents contes, II. p. 348. The eleventh dream (a piece of water whose center is troubled but whose sides are calm and clear) signifies that the Good Law will begin to disappear in the Middle (Kingdoms), but that it will prosper in the frontier kingdoms.
218. The Vydkhyd approves of this explanation: esa eva pakso yukta iti pasydmah.
219. a. Condition for the duration of the Law (respect for the Buddha; no mention of years), Anguttara, iv. 84. andgatabhaya, iii. 15, 108, etc.
Why the Law of certain Buddhas lasts a long time, Suttavibhanga, Pdrdjika, i. 3. 3, Samantapdsddikd, i. 184, Koia, vii. p. 1145.
The Arhat prolongs his life in order to prolong the Law, Kosa, ii. English trans, p. 165. The Law is protected by humans and gods, Samyukta, TD 2, p. 177b22. Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," /. As. , 1916, ii. 9; J. Przyluski, AQoka, Chap. VII. Development of eschatological ideas relative to the Law, and also 207, 336, 399,452.
b. Cullavagga, x. 1. 6: "If women had not been admitted, this brahmacariya would last a long time, it would last one thousand years; but as they have been admitted, this brahmacariya will not last for a long time: the Saddharma will last five hundred years. " No mention of years in the Bhiksuntkarmavdcand (Bulletin of the School of Oriental Studies, 1920, p. 125). , nor in Rockhili, Life, p. 60.
Same doctrine in the Pi-ni-mu ching (TD 24, p. 818c5), where the explanation is given by Kas*yapa (Przyluski, A$oka, p. 173); see also Madhyama, TD 1, p. 607b8 (quoted by Saeki). Saeki also quotes the Vinaya of the Mahisdsakas (TD 22, p. 186al4) "If the Bhiksunis observe the eight gurudharmas, the Law will last one thousand years. "
But, in the Vinaya of the Sarvdstivddins ("judgment of Ananda"), the duration of the Law is limited to one thousand years because women have beens admitted. Same doctrine in the other texts relative to the First Council (Przyluski, ibid. ).
Aiokdvaddna, and many other texts, have one thousand years; the Mahdmdydsutra, TD 12, p. 1013b21 - 10l4a2, has fifteen hundred years (Przyluski, p. 161-173); see also the [Fo lin nieh-p'an chi] Fa-chu ching, TD 12, p. 1113a2-clO.
I-ching (Takakusu, 106) quotes the Vinaya: "As long as there is a karmdcdrya (? "the Upholders of rules"), my Law will not be destroyed. When there will be no person who "upholds and supports" the karman, my Law will end," and again: "As long as my precepts exist, I shall live. " Sum. Vil. i. ll.
? Five successive disappearances: adhigama, patipatti, pariyatti, linga, and dhdtu, in Manorathapurani, i. 87, Andgatavamsa (Minayev, JPTS. 1886 and Warren, 481).
Three disapearances, adhigama, patipatti, and linga, in Milinda, \? ? .
"Disappearance of the shadow of the Buddha . . . and how many Arhats do we have who can preserve the Good Law? It is said in a Treatise: The Great Lion has closed his eyes and his witnesses have disappeared one after the other . . . ," I-ching, Takakusu, p. 106 [compare above p. 1282].
The Vajracchedikdtikd, Mdo, xvi. fol. 234a, explaining Vajracchedikd, p. 22: pascime kale paicime samaye pahimdydm paficasatydm saddharmavipralopakdle vartamdne: "It is well known (prasiddha) that the teaching of the Bhagavat lasts five times five hundred years; this is why the text specifies: during the last period of five hundred years, for it is then that the five kasdyas (iii. 4c, 93a) increase. "
Nanjo (in Max Mtiller, SBE. 49, p. 116) mentions the Mahdsamnipdtasutra (TD 13, p. 363a29): In the first five hundred years, the Bhiksus and others will be "strong in deliberation" (will obtain satydbhisamaya? ); in the second period of five hundred years, they will be strong in meditation (samddhi, dhydna); in the third, in Scripture (s*ruta)\ in the fourth, the building of monasteries; and in the fifth, in quarrels and slander. The White Law will become invisible.
Footnotes 1309
? 1310 Chapter Eight
d. Samyukta, TD 2, p.
226c6: In the Period when the Saddarma of KaSyapa began to perish, a pratirupaka Dharma arose; when this has arisen, the Saddharma will have perished. " Saddharmapundarikd, 67. 7: "The Saddharma of Padmaprabha will last thirty-two antarakalpas; when it is destroyed, the saddharmapratirupaka will last the same number of kalpas"; 377: "The Saddharma of Jitasvararaja was destroyed, and in the period when the saddharmapratirupala was disappearing, this religion (sasana) was overrun by Bhiksus who attributed to themselves spiritual gifts which they did not possess
220. According to Hsuan-tsang. According to Paramartha: I have presented in this treatise the Abhidharma of the Buddha Bhagavat. Have I presented it according to the school of the Sautrantikas or as it is presented in the Vibhasd}
According to the Vydkhya: Is the Abhidharma that I have taught here, namely the Abhidharmakosa, the Abhidharma of the canonical Treatises, the Abhidharma of the Jndnaprasthdna, etc. ?
221. Vydkhya: ? ? 'yam itivistarah /? ? 'yam ihdbhidharmakosalaksano 'bhidharma uktah kim esa eva sdstrdbhidharmo jndnaprasthanddhilaksano desito'ta idam ucyate / kdsmiravaibhd- sikanitisiddha iti vistarah / kasmire bhavdh kdsmirdh / vibhdsayd divyanti vaibhdsikd iti vydkhydtam etat / santi kdsmird na vaibhdsikd ye vinayacintddayah sautrdntikd ity bhadantddayah / santi vaibhdsikd na kdsmird ye bahirdesakd ity ubhayavisesanam // tesdm nitydyah siddho 'bhidharmah sa prayeneha mayd desitah / arthdd uktam bhavati / anyanitisiddho'pi desita iti // ? ad durgrhitam kdsmiravaibhdsikanayendnyanayena vd tad ihavacane 'smaddgo 'smadaparddhah // kim kdranam ity aha / saddharmanitau munayah pramdnam iti/ saddharmasydgamddhigamalaksanasya nitau varnane munayobuddhd bhagavanto buddhaputrds cdryasdradvatiputrddayah pramdnam sarvdkdrasarvadharmdva- bodha dptd ity arthah.
222. a. Hsuan-tsang: "The discussion of the Abhidharma of the Vaibhasikas of KaSmir [=the Five Hundred Arhats, according to Saeki] is correctly established. [There is perhaps a mistake here with respect to the sense of siddha. ] It is by depending on them that I have, in general, presented the Abhidharma. That which is false is my fault. The authority for judging the Dharma is only the Buddhas and the Mahasravakas. "
b. Samghabhadra (in his Nydydnusdra, TD29, p. 775? 8): ". . . It is by depending on them that I have, in general, presented the Abhidharma. Here the Sautrantika [= Vasubandhu] presents his fundamental thought, saying: Depending on the Mahdvibhasd, discussing the principles of the Abhidharma of the Saugatas of this land, and making an effort to correctly understand to the end that the Good Law will last a long time for the salvation of beings, I have composed this treatise. The great bulk of this book presents the system [of the Vibhasd]; a smaller part follows other paths, for example with respect to physical matter as shape (samsthdnarupa, iv. English trans, p. 557), with respect to the past and future (v. 27), etc. But the nature of the dharmas is very profound, and my intelligence is weak: I am not capable of diligently searching out (ch'in-ch'iu JJ^c ) the Preacher of Truth (yathdbhutavddin) (? ). Consequently, in the interpretation (niti) presented in this long treatise, if one small part is poorly supported (durgrhita = pien-liang ^ i = of contestable authority; the meaning is perhaps "If I have, sometimes, reproduced some incorrect doctrines . . . "), it is my fault. The Buddhas, having accumulated the provisions of knowledge (jn dnasambhdra) know any object of consciousness. The Pratyekabuddhas cannot judge the characteristics of the dharmas; even less the &ravakas, for the Dharma that they realize depends on a teaching. Thus, in order to judge the dharmas, there are only the true great Munis. By this we know that the Abhidharma is truly the word of the Buddha. One should accept it with faith, practice-meditate on it correctly, and diligently search out deliverance. "
? Paramartha {TD 29, p. 304a5): The Vaibhasikas of Kasmir possess the two cheng1 ~ ? ? ? This Abhidharma--the Abhidharmakosa--has been presented by me, in
? general, conforming to their doctrine. If there is here anything that is badly grasped, it is my fault. In lieu of cheng capable of correctly judging the Good Law, only the Buddhas Bhagavats are the supreme measure (pramdna). Why? Because they immediately see all the dharmas. Apart from Scripture (dgama) and the Path (mdrga), the Aryasravakas of the Buddha are not even a mediocre measure in correctly judging the Good Law.
1. What is this twofold cheng (- sdksin, pratibhu, etc. )? Perhaps persons who possess the dgama and the adhigama (as explained viii. 39a), in other words the dgama and the mdrga.
223. The first stanza is quoted in l-ching, Takakusu, p. 106.
Vydkhyd: nimilite sdstari lokacaksusiti / parinirvrte bhagavati lokasya caksurbhute
mdrgdmdrgasamdar/ake / anendndhabhutatdm lokasya darsayati // ksayam gate sdksijane ca bhilyaseti / sdksdd drastari sdksi/ mdrgdmdrgajno bhagavan itiye'dhigatatattvd bhagavatah sdksijanah sahdyabhutah / tasmin parinitvanejzsine / avidyandhddrstatattvair niravagrahair nirankusaih svayamdrstikatayd kutarkdpannair bhavadhir bhagavatah idsanam granthatas cdrthata? cdkulam krtam // gate hi sdntim paramdm svayambhuvityddi purvaHokoktasydrthasya heturupo'yam dvittyah sloka upanyasyate / buddhahuddhaputresu hi parinirvrtesv andthajagati sdsanantardhanahetubhir drstyddibhir malair dosair nirankusaih svayam yatheccham iha loke'dye samprati caryate / bhdvasddhanam etat // tatas caivam kanthagataprdnam ivety art hah / tad viditvd / balakdkam ca mdldndm dosdndm na pramddyam mumuksubhir iti bhdvasddhanam iti.
Footnotes 1311
? ?
Refutation of the pudgala
m. Homage to the Buddha.
Is there any liberation outside of Buddhism? 1 No, there is not.
What is the reason for this?
CHAPTER NINE
There is no liberation outside of this teaching, because other doctrines are corrupted by a false conception of a soul. The word as other doctrines conceive it is not a metaphoric expression for a series of skandhas. By the power of their belief in this soul as a substantial entity, there arises clinging to the soul, the defilements are generated,2 and liberation is impossible.
How do we know that the word "soul" is only a designation for a series of skandhas, and that no soul exists in and of itself? 3
We know this because no proof establishes the existence of a soul apart from the skandhas, no proof by direa perception, nor any proof from inference. 4 If the soul were a real entity, separate like other entities,5 it would be attained (i. e. , known) either by direct perception as are the objeas of the five sense consciousnesses and the objea of mental consciousness,6 or by inference, as are the five indriyas.
In faa, the five organs are known through inference. In the world, despite the presence of general causes, a result is not produced if certain specific causes are absent: for a sprout to be generated, one needs not only water, earth, and human effort, but also a seed. In the same way, even though general causes -- the presence of an external
? 1314 Chapter Nine
object, attention, etc. ,--are present, the blind and the deaf do not see and hear to the extent that the non-blind and the non-deaf see and hear. The first are lacking, whereas the second have the specific causes for visual and auditory consciousness: these are the organs, material organs that are made of an invisible and
7
There is neither direct perception nor inference of a soul independent of the skandhas. We know then that a real soul does not exist.
***
intangible matter, and which is known only through inference.
The Vatslputriyas admit a pudgala which is neither identical to 8
the skandhas nor different from them. We should examine
whether this pudgala exists as an entity or as designation of a
nominal existence. If it has a separate existence, like physical
matter, then the pudgala exists as an entity. If it is only a collection,
9
[The Vatslputriyas:] What is wrong with admitting the first or the second hypothesis?
If the pudgala is an entity, it will be different from the skandhas', because its nature is separate, as the skandhas are different one from another (or it will be produced by causes and then it will not be eternal as you say), and you will have to name its causes; or it will be unconditioned: and this is a non-Buddhist
10
like milk, then it exists as a designation.
opinion; and if it is unconditioned, the pudgala will be useless.
is thus false to believe that the pudgala is an entity. )But if you admit that the pudgala exists only as a title of designation, you will abandon your doctrine and you will be placed within our doctrines.
[The Vatslputriyas:] We do not say that it is an entity, and we
do not say that it exists only as a designation of the skandhas: for
us the designation pudgala occurs in necessary relationship to
11 present, internal skandhas (skandhan upadaya).
(It
? A blind response, containing little to enlighten us! What does the expression "in relation to" mean? If you explain skandhdn upddaya as skandhdnarh laksate (characterized by the skandhas), you must then say "The designation pudgala occurs by taking the elements as an object": this is to recognize that pudgala is a word designating the skandhas, the same as the designation "milk" occurs taking as its object the constituents of milk--color, etc. If you explain skandhdn upddaya as skandhdn pratttya "conditioned by the skandhas" the same conclusion follows. You admit, in fact, that it is the skandhas which are the cause of the designation pudgala.
[The Vatslputrlyas:] This is not the way that we conceive of the pudgala and its relationship with the skandhas, but rather as the world conceives of fire and its relationship with fuel.
How does it conceive of fire and its relationship with fuel?
The world conceives of fire "in relation to fuel": they do not conceive of fire independent of fuel; they believe that fire is not identical with fuel nor different from fuel. If fire were different from fuel, fuel would not be hot; if fire were the same as fuel the consumed would be the consumer. In the same way we do not conceive of the pudgala as independent of the skandhas; we hold that the pudgala is neither identical to the skandhas nor different from the skandhas: if it were different from the skandhas, it would be eternal and thus unconditioned; but if it were identical to the skandhas, it would then be susceptible of annihilation.
***
Define the terms "fire" and "fuel," so that I can better understand what the expression "fire in relation to fuel" signifies.
[The Vatslputrlyas:] What shall we say to you? The consumed is the fuel, the consumer is fire.
But that is precisely what I want to know with precision: what
Refutation of the pudgala 1315
? 1316 Chapter Nine
is the thing consumed, and what is the thing that is the consumer?
[The Vatslputriyas:] In the world, a thing to be burned, not on
fire, wood, is called the combustible matter (i. e. , fuel), the
12
consumed; the thing that exercises the action of burning, bright,
very hot, in flames, is called the consumer or fire. The series that
constitutes the fuel, is ignited by the fire, and it is reduced to
13
ashes; by means of fire, each moment of existence of the series of
fuel is made different from the preceeding moment. The fire and
14
fuel are both made up of eight substances; consequently, fire is
generated by reason of the fuel, as milk ferments and vinegar is created by reason of milk and wine. This is why the world agrees in saying that fire exists "in relation to fuel/'
If this were the case, fire is different from the fuel, as their time-periods are different: there is first fuel, and then fire. If your pudgala exists in relation to the skandhas, as fire exists in relation to fuel, you then have to admit that, since it is produced by reason of the skandhas, it is different from the skandhas, and that it is, moreover, transitory.
15 [The Vatslputriyas:] In the thing set on fire, wood, etc. , one
of the substances, namely a tangible object which is heat, is the fire; the other substances are the fuels. Then your remark on the priority in time of the fuel does not hold.
But fire and fuel, generated at the same time, are "separate/'
16
since their characteristics are distinct.
The meaning that you
attribute to the expression "in relation to" has not yet been
17
explained. Since fire and fuel are generated at the same time, how
can one say that fire exists in relation to fuel? Fire, which is one of
the substances of the object on fire, does not have fuel for a cause,
which is the other substances of the said object, since all these
substances were generated at the same time, each from its own,
separate cause. One can say no more than that the term "fire" had
for a cause (or object) fuel, since this term is applied to the tangible
18 "heat. "
[The Vatslputriyas:] The expression "fire in relation to fuel"
? means that the fire has fuel as its basis, or that the fire coexists
19 with fuel.
This means that the pudgala coexists with the skandhas or that it depends on the skandhas: this then admits that it differs from the skandhas. And logic demands also that, as fire does not exist when fuel is absent, likewise the pudgala does not exist without skandhas. You do not admit these conclusions; then your explanation is worthless.
Fire is not different from fuel (p. 1315, line 18), because, in this hypothesis, fuel would not be hot.
What does "hot" mean? If "hot" is defined as being the tangible "heat" (namely fire), as has been done above, then fuel will not be hot (since fuel is the object on fire, without the tangible element "heat"). If "hot" is that which is associated with heat (i. e. , if one admits that fuel is termed hot by reason of its association with heat), then this means that different things (of "heat") are called "hot": the one tangible "heat" is designated by "fire" and all that is associated with this tangible is designated by the name "hot. " To think thus is to confess that fuel is termed hot although
20
it is different from fire or from the tangible "heat. " Vatslputriyas are thus justified in saying that "fire is not different from fuel since fuel is hot. "
[The Vatslputriyas:] Wood on fire is called fuel; it is also called fire.
Explain then the meaning that you attribute to the expression "fire in relation to fuel"! The pudgala (the active data of relation, of the updddya) will be identical to the skandhas (passive data of the said "relation"): no reasoning can establish the non-identity (of these two). The thesis of the Vatslputriyas, that the pudgala exists in relation to the skandhas as fire exists in relation to fuel, cannot be rationally established in any hypothesis.
***
Refutation of the pudgala 1317
The
? 1318 Chapter Nine
The pudgala is ineffable in that which concerns its relation-
ship--its identity or non-identity--with the skandhas. How can
they distinguish "five categories of things susceptible of being
21
and future things; 4. unconditioned, or non-caused things, and 5.
known":
the ineffable (or pudgala)* }
1-3. conditioned things, in other words, past, present,
1
The pudgala, in fact, should also be ineffable from this point of view: if it is ineffable, one cannot say either that it is a fifth
22 category, nor that this is not a fifth category.
***
Let us examine what this word "pudgala" depends on. If it depends on the skandhas, then the pudgala exists solely as a designation, as the expression pudgala depends on the skandhas and not on a real pudgala. If it depends on a real pudgala, why did the Vatslputrlyas say that the designation "pudgala' is "in relation to the skandhas'^ Then would have had to say "in relation to the pudgala. " But, in faa, they do not maintain that the pudgala is established in relation to a pudgala. Moreover the expression pudgala is a simple designation of skandhas.
[The Vatslputrlyas:] Given the skandhas, the pudgala is
But color is perceived when diverse causes are present, the eye, light, etc. ; may we thereby conclude that the designation "color" is "with relation to these diverse causes"?
***
Another point. By which of the six consciousnesses--cons- ciousnesses of the eye, ear, nose, tongue, body, or mental consciousness--is the pudgala perceived?
23
"with relation to the skandhas. "
perceived:
that is why we say that the designation "pudgala' is
? [The Vatslputriyas:] It is perceived by all six consciousnesses. When the eye consciousness recognizes physical matter (=a body), it indirectly discerns the pudgala? ^ and then we can say that the pudgala is known by the eye consciousness. But the relationship of the pudgala with physical matter, be it identical or different, is inexpressible. The same for the other consciousnesses: when the mental consciousness recognizes the dharmas (mind and mental states), it indirectly discerns the pudgala; it is then known by the mental consciousness, but its relationship with these states is inexpressible.
It follows from this explanation too that the pudgala exists solely as a designation exactly like milk. When the eye conscious- ness recognizes the color of milk, it indirectly discerns the milk: the milk is then known by the eye consciousness and one cannot say that the milk is the same thing as its color or is different from its color. The same for ear, nose, tongue, and body consciousness: the body consciousness recognizes tangibles; from whence there is the consciousness of milk; the milk is then known by the body consciousness without which one could only say that the milk is identical to the tangible, or different from the tangible. In fact milk is not fourfold: then it is not color, smell, taste, tangible; but furthermore, one cannot say that the milk is not made of these four. The conclusion is that one metaphorically designates a complex of elements by "pudgala" the same as the designation "milk" is understood as a coming together of color, smell, etc. They are merely names without reality.
What meaning do you therefore attach to the phrase, "When the eye consciousness recognizes physical matter, it indirectly discerns the pudgala"} Do you want to say that physical matter is the cause of the perception of the pudgala, or that the perception of physical matter and the pudgala takes place at the same time?
If the Vatslputriyas answer that physical matter is the cause of the perception of the pudgala but that, nevertheless, one cannot say that the pudgala is different from physical matter, then the condition and the causes of the perception of physical matter--eye,
Refutation of the pudgala 1319
? 1320 Chapter Nine
light, an act of attention--would not be different from physical matter.
If the Vatslputriyas answer that one perceives the pudgala at
25
the same time as one perceives physical matter,
question whether one perceives the pudgala by the same operation which perceives physical matter, or by a different operation.
In the first hypothesis, the pudgala is only physical matter and the designation "pudgala" applies only to physical matter. It is then impossible to distinguish 'This is physical matter; that is pudgala" Without this distinction, how can one prove that there is physical matter and that there is a pudgala} The existence of the pudgala cannot be proven by this distinction.
In the second hypothesis, since the time of the two perceptions is different, the pudgala will be as different from color and shape as yellow is from blue, as former is from latter.
The same reasoning follows for the other skandhas.
[The Vatslputriyas:] As one cannot say that the pudgala is the same thing as color and shape, nor that it is different from color and shape, likewise the perception of the pudgala is not the same as the perception of the color and shape, nor different from this perception.
This point of view obliges you to say that the perception of the pudgala, being ineffable, is not made part of the category of "conditioned things": but now you do not admit this thesis, since, for you, all perception is "conditioned".
***
If the pudgala is an entity that one cannot define as being
we would
? matter (the ? ? ? ? skandha,) nor as being non-matter (the four non-material skandhas, vedand skandha, etc. ), why did the Blessed One say that "matter and the other skandhas are not self? 26
***
The pudgala, you say, is attained by the eye consciousness. Is this consciousness generated by color and shape, or by the pudgala, or both? In the first hypothesis, one cannot maintain that this eye consciousness perceives the pudgala, because the pudgala is not the object of this consciousness, as neither is sound. In fact, all consciousnesses that are produced having as their condition a certain thing, has this same thing as an "object as condition": now the pudgala, not being a condition of the eye consciousness, cannot be its object. Thus the visual consciousness does not perceive the pudgala.
The other two hypothesis contradict the Sutra which says that the eye consciousness is generated by reason of two things,27 namely, by the eye and by physical matter and shape. The Sutra says"Oh Bhiksus, eye consciousness is generated having the eye as its cause (hetu) and physical matter as its condition (pratyaya= alambanapratyaya). All eye consciousness is by reason of the eye and physical matter. "28
If the pudgala is the cause of the eye consciousness, it will be impermanent, because the Sutra says, "All causes and all conditions that produce consciousnesses are impermanent.
204. This last phrase is not in Hsuan-tsang.
205. This problem is examined Visuddhimagga, 415.
206. The cause or hetu, is the drupya absorption acting as sabhdgahetu, that is to say, leading to a new drupya absorption.
? 207. Someone who produces an drupya absorption falls from this absorption, dies, and is reborn in a heaven of Rupadhatu by virtue of some former action: there he will produce a new drupya absorption because the preceding drupya absorption is close (dsanna). Someone frequently enters an drupya absorption: he has a strong habit (abhiksndbhydsa) with respect to it; he dies, is reborn into Rupadhatu, and here he will produce an drupya absorption again.
In the same way, born in Akasanantyayatana, one could produce a higher drupya absorption, Vijnananantyayatana, etc.
208. Someone accomplished an action which sould be retributed in Arupyadhatu, not immediately upon his death, but in a later birth (iv. 50). By reason of other actions "of immediate retribution," he is first reborn in Rupadhatu. The imminence of the retribution of the action retribuable in Arupyadhatu makes this person produce an drupya absorption. This is necessary fot the retribution of this action, for not being detached from the sphere where he is born (adhastdd avitardga), namely of Rupadhatu, this person could not be reborn in Arupyadhatu if he were not detached from it, by an drupya absorption of the said sphere.
209. When the universe perishes by fire, Kamadhatu and the heavens of the First Dhyana disappear; when it perishes by water, the heavens of the Second Dhyana disappear; when it perishes by wind, the disappearance also includes the spheres of the Third Dhyana (Kosa, iii. lOOc-d). Thus, at the end of the world, all beings should be reborn in spheres sheltered from this destruction, and so they should produce absorptions entailing rebirth in the heavens of the Second, Third or Fourth Dhyana.
Hsuan-tsang: The receptacle or physical world begins to perish by the force of dharmatd. Such is the law of nature (dharmatd) of beings in the lower spheres that they produce higher dhydnas, because, under these circumstances (avasthd), the good dharmas undergo full development by the force of this dharmatd. Beings in the two higher Dhatus (in the heavens of the Fourth Dhyana and in Arupyadhatu) produce drUpyasamdpatti by the force of cause and actions, and not by the force of dharmatd, for the Anabhraka gods, etc. (Fourth Dhyana) are not affected by the three catastrophies.
Vibhdsd, TD 27, p. 779a28: Why do beings in Rupadhatu first produce the dhydnas, the drupyas, and not nirodhasamdpatti? They produce the dhydnas by reason of three causes (pratyaya): 1. by the force of cause (hetubala): in a former existence, they produced, and destroyed, the dhydnas; 2. by the force of action (karmabala): they did and accumulated actions of necessary retribution which should be retributed in a later existence in a sphere of dhyana; this action will give forth its fruit; and 3. by the force of the "nature of things" (dharmatd): when the world perishes, beings in the lower spheres are necessarily reborn above . . . The first two reasons hold for the production of the drupyas.
210. Vydkhyd: keyam dharmatd ndma / kecit tavat sautrdntikd dhuh / esdm eva dharmdndmudbhutavrttindm purvadhydnavdsanddhipatydt tadutpattdv upadeiam antarena dhydnotpattdv dnugunyam dharmatd prakrtih svabhdva ity arthah // vaibhdsikd api kecid dhuh / paurvajdgarikdt sabhdgahetoh nisyandaphalam dhydnotpddanam tadupadesam antarendnyato dharmateti.
On dharmatd, see ii. 46, English trans, p. 248, iv. l7a, 20, 67, vi. 34a.
211. On vdsand, see vii. p. 1137 to 1143. Here, the good dharmas are adhipatipratyaya.
212. As long as the Good Law lasts, it is possible to know all the dharmas, pure and impure, to which Dhutu and sphere they belong, their aspect, etc.
213. According to Paramurtha. Hsiian-tsang: All these diversely specified dharmas have for their goal the expansion and duration of the Good Law. What is the Good Law? How long will it last?
Footnotes 1307
? 1308 Chapter Eight
214. The Saddhamma is threefold: pariyattisaddhamma: all the words of the Buddha in the Three Pitakas; papipattisaddhamma: the thirteen dhutagunas, the fourteen khandhakavat- tas, the eighty-two mahdvattas, sila, samddhi, and vipassand; and adhigamasaddhamma: the four artyamaggas, the four fruits and Nirvana (Samantapdsddikd, i. 225). See below note 219.
215. The twelve angas are enumerated in the Abhisamaydlamkdrdloka: sutram geyam vydkaranam gdthoddndvaddnakam /
itivrttikam niddnam vaipulyam ca sajdtakam /
upadeso'dbhuta dharmd dvddafdngam idarh vacah //
216. It appears that "holiness" is not too bad an equivalent for adhigama, since adhigama is defined as being "the dharmas attendant upon Bodhi plus the results of brahmacarya" [It is through the bodhipdksikas that brahmacariya is addhaniya cirapphitika, Digha, iii. 27. ] Moreover adhigama signifies "penetration, intelligence. "
Adhigama is a synonym for satydbhisamaya (see vi. 27) in the definition of the three prajfids or discernments: A fool (bdla) is one who lacks innate (upapattildbhikd) prajHd which proceeds from the traces of a former cultivation (purvdbhydsavdsandnirjdtd); unlearned (asrutavdn) is one who lacks the prajnd which arises from the Teaching (dgamajd); an ordinary person (prthagjana) is one who lacks the prajnd which arises from adhigama, which arises from the comprehension of the Truths (yasyddhigamajd satydbhisamayajd ndsti. . . ) (iii. 28a).
The Bodhisattvabhumi, in the definition of "refuge" (pratisarana), defines jnana, which is a refuge--as adhigamajndna created from absorption, bhdvandmya (See iv. English trans, p. 655, notes 341 to 343 and below Chapter IX, trans. Hsuan-tsang, xxix. l5a, note).
217. a. Hsuan-tsang translates: "As long as there are bearers, preachers, and acquirers, the Law will endure. "
The two Chinese translators distinguish three categories: the first two (those who bear and those who preach) with respect to the dgama; the third (those who acquire) with respect to the adhigama. The dgama lasts as long as the first two categories exist; the adhigama lasts as long as the third exists. Thus the Law lasts because of these three classes of persons.
Paramartha (TD 29, p. 303c23) adds: Why? Because there are two causes of the duration of the Good Law: speaking correctly and receiving correctly. There are some other masters who say that the Law lasts one thousand years: this is in reference to the adhigama, not to the dgama which lasts longer. Why? In the future, persons capable of bearing the Law will be of two types: those who believe by reason of hearing, and those who believe by reason of correct intelligence (? cheng-chieh IEj|? ). The gods protect these persons in order that the dgama and the adhigama do not quickly disappear. Consequently one should, both literally and in meaning, meditate and practice.
b. Sarhghabhadra (in his Nydydnusdra, TD 29, p. 775bl) corrects Vasubandhu on many points and adds some interesting details: The Saddharma of the Bhagavat is twofold, dgama and adhigama. The dgama is Sutra, Vinaya, and Abhidharma. The adhigama is the pure path (andsravamdrga) of the Three Vehicles. [For Vasubandhu, this is the bodhipdksikas which are not all necessarily pure. ] As long as the adhigama-saddharma lasts in the world, the dgama-saddharma, increased and sustained by it, also lasts. At present, in the East, the adhigama-dharmapis disappearing; the dgama has much disappeared. As the adhigama- dharma flourishes in the North, the good dgama of the Bhagavat is being extended and augmented. Consequently, this is the land of the supreme knowledge of the Tathagatas (. . .
jndnagocara). The Aryans dwell therein; the correct sense of the Abhidharma flourishes in this country; not in the East, etc. , where tradition and practice are impossible (? ? ). The dgamadharma, essentially depends on its "bearers" (dhdtar, those who have learned it) and preachers in order for it to last in the world; the adhigama lasts solely depending on "those who practice" (pratipattar). But these are not only the supports of the adhigama; the dgamadharma also depends on pratipattar; as long as persons practice the Dharma without error (aviparita), the adhigama will last; as long as the adhigama lasts, the dgama will last.
? For the disappearance of the Law in the West, compare the Dreams of Krkin, Vinaya of the MahUdsakas (Wu-fen Ui, TD 22, p. 172a7), Chavannes, Cinq cents contes, II. p. 348. The eleventh dream (a piece of water whose center is troubled but whose sides are calm and clear) signifies that the Good Law will begin to disappear in the Middle (Kingdoms), but that it will prosper in the frontier kingdoms.
218. The Vydkhyd approves of this explanation: esa eva pakso yukta iti pasydmah.
219. a. Condition for the duration of the Law (respect for the Buddha; no mention of years), Anguttara, iv. 84. andgatabhaya, iii. 15, 108, etc.
Why the Law of certain Buddhas lasts a long time, Suttavibhanga, Pdrdjika, i. 3. 3, Samantapdsddikd, i. 184, Koia, vii. p. 1145.
The Arhat prolongs his life in order to prolong the Law, Kosa, ii. English trans, p. 165. The Law is protected by humans and gods, Samyukta, TD 2, p. 177b22. Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," /. As. , 1916, ii. 9; J. Przyluski, AQoka, Chap. VII. Development of eschatological ideas relative to the Law, and also 207, 336, 399,452.
b. Cullavagga, x. 1. 6: "If women had not been admitted, this brahmacariya would last a long time, it would last one thousand years; but as they have been admitted, this brahmacariya will not last for a long time: the Saddharma will last five hundred years. " No mention of years in the Bhiksuntkarmavdcand (Bulletin of the School of Oriental Studies, 1920, p. 125). , nor in Rockhili, Life, p. 60.
Same doctrine in the Pi-ni-mu ching (TD 24, p. 818c5), where the explanation is given by Kas*yapa (Przyluski, A$oka, p. 173); see also Madhyama, TD 1, p. 607b8 (quoted by Saeki). Saeki also quotes the Vinaya of the Mahisdsakas (TD 22, p. 186al4) "If the Bhiksunis observe the eight gurudharmas, the Law will last one thousand years. "
But, in the Vinaya of the Sarvdstivddins ("judgment of Ananda"), the duration of the Law is limited to one thousand years because women have beens admitted. Same doctrine in the other texts relative to the First Council (Przyluski, ibid. ).
Aiokdvaddna, and many other texts, have one thousand years; the Mahdmdydsutra, TD 12, p. 1013b21 - 10l4a2, has fifteen hundred years (Przyluski, p. 161-173); see also the [Fo lin nieh-p'an chi] Fa-chu ching, TD 12, p. 1113a2-clO.
I-ching (Takakusu, 106) quotes the Vinaya: "As long as there is a karmdcdrya (? "the Upholders of rules"), my Law will not be destroyed. When there will be no person who "upholds and supports" the karman, my Law will end," and again: "As long as my precepts exist, I shall live. " Sum. Vil. i. ll.
? Five successive disappearances: adhigama, patipatti, pariyatti, linga, and dhdtu, in Manorathapurani, i. 87, Andgatavamsa (Minayev, JPTS. 1886 and Warren, 481).
Three disapearances, adhigama, patipatti, and linga, in Milinda, \? ? .
"Disappearance of the shadow of the Buddha . . . and how many Arhats do we have who can preserve the Good Law? It is said in a Treatise: The Great Lion has closed his eyes and his witnesses have disappeared one after the other . . . ," I-ching, Takakusu, p. 106 [compare above p. 1282].
The Vajracchedikdtikd, Mdo, xvi. fol. 234a, explaining Vajracchedikd, p. 22: pascime kale paicime samaye pahimdydm paficasatydm saddharmavipralopakdle vartamdne: "It is well known (prasiddha) that the teaching of the Bhagavat lasts five times five hundred years; this is why the text specifies: during the last period of five hundred years, for it is then that the five kasdyas (iii. 4c, 93a) increase. "
Nanjo (in Max Mtiller, SBE. 49, p. 116) mentions the Mahdsamnipdtasutra (TD 13, p. 363a29): In the first five hundred years, the Bhiksus and others will be "strong in deliberation" (will obtain satydbhisamaya? ); in the second period of five hundred years, they will be strong in meditation (samddhi, dhydna); in the third, in Scripture (s*ruta)\ in the fourth, the building of monasteries; and in the fifth, in quarrels and slander. The White Law will become invisible.
Footnotes 1309
? 1310 Chapter Eight
d. Samyukta, TD 2, p.
226c6: In the Period when the Saddarma of KaSyapa began to perish, a pratirupaka Dharma arose; when this has arisen, the Saddharma will have perished. " Saddharmapundarikd, 67. 7: "The Saddharma of Padmaprabha will last thirty-two antarakalpas; when it is destroyed, the saddharmapratirupaka will last the same number of kalpas"; 377: "The Saddharma of Jitasvararaja was destroyed, and in the period when the saddharmapratirupala was disappearing, this religion (sasana) was overrun by Bhiksus who attributed to themselves spiritual gifts which they did not possess
220. According to Hsuan-tsang. According to Paramartha: I have presented in this treatise the Abhidharma of the Buddha Bhagavat. Have I presented it according to the school of the Sautrantikas or as it is presented in the Vibhasd}
According to the Vydkhya: Is the Abhidharma that I have taught here, namely the Abhidharmakosa, the Abhidharma of the canonical Treatises, the Abhidharma of the Jndnaprasthdna, etc. ?
221. Vydkhya: ? ? 'yam itivistarah /? ? 'yam ihdbhidharmakosalaksano 'bhidharma uktah kim esa eva sdstrdbhidharmo jndnaprasthanddhilaksano desito'ta idam ucyate / kdsmiravaibhd- sikanitisiddha iti vistarah / kasmire bhavdh kdsmirdh / vibhdsayd divyanti vaibhdsikd iti vydkhydtam etat / santi kdsmird na vaibhdsikd ye vinayacintddayah sautrdntikd ity bhadantddayah / santi vaibhdsikd na kdsmird ye bahirdesakd ity ubhayavisesanam // tesdm nitydyah siddho 'bhidharmah sa prayeneha mayd desitah / arthdd uktam bhavati / anyanitisiddho'pi desita iti // ? ad durgrhitam kdsmiravaibhdsikanayendnyanayena vd tad ihavacane 'smaddgo 'smadaparddhah // kim kdranam ity aha / saddharmanitau munayah pramdnam iti/ saddharmasydgamddhigamalaksanasya nitau varnane munayobuddhd bhagavanto buddhaputrds cdryasdradvatiputrddayah pramdnam sarvdkdrasarvadharmdva- bodha dptd ity arthah.
222. a. Hsuan-tsang: "The discussion of the Abhidharma of the Vaibhasikas of KaSmir [=the Five Hundred Arhats, according to Saeki] is correctly established. [There is perhaps a mistake here with respect to the sense of siddha. ] It is by depending on them that I have, in general, presented the Abhidharma. That which is false is my fault. The authority for judging the Dharma is only the Buddhas and the Mahasravakas. "
b. Samghabhadra (in his Nydydnusdra, TD29, p. 775? 8): ". . . It is by depending on them that I have, in general, presented the Abhidharma. Here the Sautrantika [= Vasubandhu] presents his fundamental thought, saying: Depending on the Mahdvibhasd, discussing the principles of the Abhidharma of the Saugatas of this land, and making an effort to correctly understand to the end that the Good Law will last a long time for the salvation of beings, I have composed this treatise. The great bulk of this book presents the system [of the Vibhasd]; a smaller part follows other paths, for example with respect to physical matter as shape (samsthdnarupa, iv. English trans, p. 557), with respect to the past and future (v. 27), etc. But the nature of the dharmas is very profound, and my intelligence is weak: I am not capable of diligently searching out (ch'in-ch'iu JJ^c ) the Preacher of Truth (yathdbhutavddin) (? ). Consequently, in the interpretation (niti) presented in this long treatise, if one small part is poorly supported (durgrhita = pien-liang ^ i = of contestable authority; the meaning is perhaps "If I have, sometimes, reproduced some incorrect doctrines . . . "), it is my fault. The Buddhas, having accumulated the provisions of knowledge (jn dnasambhdra) know any object of consciousness. The Pratyekabuddhas cannot judge the characteristics of the dharmas; even less the &ravakas, for the Dharma that they realize depends on a teaching. Thus, in order to judge the dharmas, there are only the true great Munis. By this we know that the Abhidharma is truly the word of the Buddha. One should accept it with faith, practice-meditate on it correctly, and diligently search out deliverance. "
? Paramartha {TD 29, p. 304a5): The Vaibhasikas of Kasmir possess the two cheng1 ~ ? ? ? This Abhidharma--the Abhidharmakosa--has been presented by me, in
? general, conforming to their doctrine. If there is here anything that is badly grasped, it is my fault. In lieu of cheng capable of correctly judging the Good Law, only the Buddhas Bhagavats are the supreme measure (pramdna). Why? Because they immediately see all the dharmas. Apart from Scripture (dgama) and the Path (mdrga), the Aryasravakas of the Buddha are not even a mediocre measure in correctly judging the Good Law.
1. What is this twofold cheng (- sdksin, pratibhu, etc. )? Perhaps persons who possess the dgama and the adhigama (as explained viii. 39a), in other words the dgama and the mdrga.
223. The first stanza is quoted in l-ching, Takakusu, p. 106.
Vydkhyd: nimilite sdstari lokacaksusiti / parinirvrte bhagavati lokasya caksurbhute
mdrgdmdrgasamdar/ake / anendndhabhutatdm lokasya darsayati // ksayam gate sdksijane ca bhilyaseti / sdksdd drastari sdksi/ mdrgdmdrgajno bhagavan itiye'dhigatatattvd bhagavatah sdksijanah sahdyabhutah / tasmin parinitvanejzsine / avidyandhddrstatattvair niravagrahair nirankusaih svayamdrstikatayd kutarkdpannair bhavadhir bhagavatah idsanam granthatas cdrthata? cdkulam krtam // gate hi sdntim paramdm svayambhuvityddi purvaHokoktasydrthasya heturupo'yam dvittyah sloka upanyasyate / buddhahuddhaputresu hi parinirvrtesv andthajagati sdsanantardhanahetubhir drstyddibhir malair dosair nirankusaih svayam yatheccham iha loke'dye samprati caryate / bhdvasddhanam etat // tatas caivam kanthagataprdnam ivety art hah / tad viditvd / balakdkam ca mdldndm dosdndm na pramddyam mumuksubhir iti bhdvasddhanam iti.
Footnotes 1311
? ?
Refutation of the pudgala
m. Homage to the Buddha.
Is there any liberation outside of Buddhism? 1 No, there is not.
What is the reason for this?
CHAPTER NINE
There is no liberation outside of this teaching, because other doctrines are corrupted by a false conception of a soul. The word as other doctrines conceive it is not a metaphoric expression for a series of skandhas. By the power of their belief in this soul as a substantial entity, there arises clinging to the soul, the defilements are generated,2 and liberation is impossible.
How do we know that the word "soul" is only a designation for a series of skandhas, and that no soul exists in and of itself? 3
We know this because no proof establishes the existence of a soul apart from the skandhas, no proof by direa perception, nor any proof from inference. 4 If the soul were a real entity, separate like other entities,5 it would be attained (i. e. , known) either by direct perception as are the objeas of the five sense consciousnesses and the objea of mental consciousness,6 or by inference, as are the five indriyas.
In faa, the five organs are known through inference. In the world, despite the presence of general causes, a result is not produced if certain specific causes are absent: for a sprout to be generated, one needs not only water, earth, and human effort, but also a seed. In the same way, even though general causes -- the presence of an external
? 1314 Chapter Nine
object, attention, etc. ,--are present, the blind and the deaf do not see and hear to the extent that the non-blind and the non-deaf see and hear. The first are lacking, whereas the second have the specific causes for visual and auditory consciousness: these are the organs, material organs that are made of an invisible and
7
There is neither direct perception nor inference of a soul independent of the skandhas. We know then that a real soul does not exist.
***
intangible matter, and which is known only through inference.
The Vatslputriyas admit a pudgala which is neither identical to 8
the skandhas nor different from them. We should examine
whether this pudgala exists as an entity or as designation of a
nominal existence. If it has a separate existence, like physical
matter, then the pudgala exists as an entity. If it is only a collection,
9
[The Vatslputriyas:] What is wrong with admitting the first or the second hypothesis?
If the pudgala is an entity, it will be different from the skandhas', because its nature is separate, as the skandhas are different one from another (or it will be produced by causes and then it will not be eternal as you say), and you will have to name its causes; or it will be unconditioned: and this is a non-Buddhist
10
like milk, then it exists as a designation.
opinion; and if it is unconditioned, the pudgala will be useless.
is thus false to believe that the pudgala is an entity. )But if you admit that the pudgala exists only as a title of designation, you will abandon your doctrine and you will be placed within our doctrines.
[The Vatslputriyas:] We do not say that it is an entity, and we
do not say that it exists only as a designation of the skandhas: for
us the designation pudgala occurs in necessary relationship to
11 present, internal skandhas (skandhan upadaya).
(It
? A blind response, containing little to enlighten us! What does the expression "in relation to" mean? If you explain skandhdn upddaya as skandhdnarh laksate (characterized by the skandhas), you must then say "The designation pudgala occurs by taking the elements as an object": this is to recognize that pudgala is a word designating the skandhas, the same as the designation "milk" occurs taking as its object the constituents of milk--color, etc. If you explain skandhdn upddaya as skandhdn pratttya "conditioned by the skandhas" the same conclusion follows. You admit, in fact, that it is the skandhas which are the cause of the designation pudgala.
[The Vatslputrlyas:] This is not the way that we conceive of the pudgala and its relationship with the skandhas, but rather as the world conceives of fire and its relationship with fuel.
How does it conceive of fire and its relationship with fuel?
The world conceives of fire "in relation to fuel": they do not conceive of fire independent of fuel; they believe that fire is not identical with fuel nor different from fuel. If fire were different from fuel, fuel would not be hot; if fire were the same as fuel the consumed would be the consumer. In the same way we do not conceive of the pudgala as independent of the skandhas; we hold that the pudgala is neither identical to the skandhas nor different from the skandhas: if it were different from the skandhas, it would be eternal and thus unconditioned; but if it were identical to the skandhas, it would then be susceptible of annihilation.
***
Define the terms "fire" and "fuel," so that I can better understand what the expression "fire in relation to fuel" signifies.
[The Vatslputrlyas:] What shall we say to you? The consumed is the fuel, the consumer is fire.
But that is precisely what I want to know with precision: what
Refutation of the pudgala 1315
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is the thing consumed, and what is the thing that is the consumer?
[The Vatslputriyas:] In the world, a thing to be burned, not on
fire, wood, is called the combustible matter (i. e. , fuel), the
12
consumed; the thing that exercises the action of burning, bright,
very hot, in flames, is called the consumer or fire. The series that
constitutes the fuel, is ignited by the fire, and it is reduced to
13
ashes; by means of fire, each moment of existence of the series of
fuel is made different from the preceeding moment. The fire and
14
fuel are both made up of eight substances; consequently, fire is
generated by reason of the fuel, as milk ferments and vinegar is created by reason of milk and wine. This is why the world agrees in saying that fire exists "in relation to fuel/'
If this were the case, fire is different from the fuel, as their time-periods are different: there is first fuel, and then fire. If your pudgala exists in relation to the skandhas, as fire exists in relation to fuel, you then have to admit that, since it is produced by reason of the skandhas, it is different from the skandhas, and that it is, moreover, transitory.
15 [The Vatslputriyas:] In the thing set on fire, wood, etc. , one
of the substances, namely a tangible object which is heat, is the fire; the other substances are the fuels. Then your remark on the priority in time of the fuel does not hold.
But fire and fuel, generated at the same time, are "separate/'
16
since their characteristics are distinct.
The meaning that you
attribute to the expression "in relation to" has not yet been
17
explained. Since fire and fuel are generated at the same time, how
can one say that fire exists in relation to fuel? Fire, which is one of
the substances of the object on fire, does not have fuel for a cause,
which is the other substances of the said object, since all these
substances were generated at the same time, each from its own,
separate cause. One can say no more than that the term "fire" had
for a cause (or object) fuel, since this term is applied to the tangible
18 "heat. "
[The Vatslputriyas:] The expression "fire in relation to fuel"
? means that the fire has fuel as its basis, or that the fire coexists
19 with fuel.
This means that the pudgala coexists with the skandhas or that it depends on the skandhas: this then admits that it differs from the skandhas. And logic demands also that, as fire does not exist when fuel is absent, likewise the pudgala does not exist without skandhas. You do not admit these conclusions; then your explanation is worthless.
Fire is not different from fuel (p. 1315, line 18), because, in this hypothesis, fuel would not be hot.
What does "hot" mean? If "hot" is defined as being the tangible "heat" (namely fire), as has been done above, then fuel will not be hot (since fuel is the object on fire, without the tangible element "heat"). If "hot" is that which is associated with heat (i. e. , if one admits that fuel is termed hot by reason of its association with heat), then this means that different things (of "heat") are called "hot": the one tangible "heat" is designated by "fire" and all that is associated with this tangible is designated by the name "hot. " To think thus is to confess that fuel is termed hot although
20
it is different from fire or from the tangible "heat. " Vatslputriyas are thus justified in saying that "fire is not different from fuel since fuel is hot. "
[The Vatslputriyas:] Wood on fire is called fuel; it is also called fire.
Explain then the meaning that you attribute to the expression "fire in relation to fuel"! The pudgala (the active data of relation, of the updddya) will be identical to the skandhas (passive data of the said "relation"): no reasoning can establish the non-identity (of these two). The thesis of the Vatslputriyas, that the pudgala exists in relation to the skandhas as fire exists in relation to fuel, cannot be rationally established in any hypothesis.
***
Refutation of the pudgala 1317
The
? 1318 Chapter Nine
The pudgala is ineffable in that which concerns its relation-
ship--its identity or non-identity--with the skandhas. How can
they distinguish "five categories of things susceptible of being
21
and future things; 4. unconditioned, or non-caused things, and 5.
known":
the ineffable (or pudgala)* }
1-3. conditioned things, in other words, past, present,
1
The pudgala, in fact, should also be ineffable from this point of view: if it is ineffable, one cannot say either that it is a fifth
22 category, nor that this is not a fifth category.
***
Let us examine what this word "pudgala" depends on. If it depends on the skandhas, then the pudgala exists solely as a designation, as the expression pudgala depends on the skandhas and not on a real pudgala. If it depends on a real pudgala, why did the Vatslputrlyas say that the designation "pudgala' is "in relation to the skandhas'^ Then would have had to say "in relation to the pudgala. " But, in faa, they do not maintain that the pudgala is established in relation to a pudgala. Moreover the expression pudgala is a simple designation of skandhas.
[The Vatslputrlyas:] Given the skandhas, the pudgala is
But color is perceived when diverse causes are present, the eye, light, etc. ; may we thereby conclude that the designation "color" is "with relation to these diverse causes"?
***
Another point. By which of the six consciousnesses--cons- ciousnesses of the eye, ear, nose, tongue, body, or mental consciousness--is the pudgala perceived?
23
"with relation to the skandhas. "
perceived:
that is why we say that the designation "pudgala' is
? [The Vatslputriyas:] It is perceived by all six consciousnesses. When the eye consciousness recognizes physical matter (=a body), it indirectly discerns the pudgala? ^ and then we can say that the pudgala is known by the eye consciousness. But the relationship of the pudgala with physical matter, be it identical or different, is inexpressible. The same for the other consciousnesses: when the mental consciousness recognizes the dharmas (mind and mental states), it indirectly discerns the pudgala; it is then known by the mental consciousness, but its relationship with these states is inexpressible.
It follows from this explanation too that the pudgala exists solely as a designation exactly like milk. When the eye conscious- ness recognizes the color of milk, it indirectly discerns the milk: the milk is then known by the eye consciousness and one cannot say that the milk is the same thing as its color or is different from its color. The same for ear, nose, tongue, and body consciousness: the body consciousness recognizes tangibles; from whence there is the consciousness of milk; the milk is then known by the body consciousness without which one could only say that the milk is identical to the tangible, or different from the tangible. In fact milk is not fourfold: then it is not color, smell, taste, tangible; but furthermore, one cannot say that the milk is not made of these four. The conclusion is that one metaphorically designates a complex of elements by "pudgala" the same as the designation "milk" is understood as a coming together of color, smell, etc. They are merely names without reality.
What meaning do you therefore attach to the phrase, "When the eye consciousness recognizes physical matter, it indirectly discerns the pudgala"} Do you want to say that physical matter is the cause of the perception of the pudgala, or that the perception of physical matter and the pudgala takes place at the same time?
If the Vatslputriyas answer that physical matter is the cause of the perception of the pudgala but that, nevertheless, one cannot say that the pudgala is different from physical matter, then the condition and the causes of the perception of physical matter--eye,
Refutation of the pudgala 1319
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light, an act of attention--would not be different from physical matter.
If the Vatslputriyas answer that one perceives the pudgala at
25
the same time as one perceives physical matter,
question whether one perceives the pudgala by the same operation which perceives physical matter, or by a different operation.
In the first hypothesis, the pudgala is only physical matter and the designation "pudgala" applies only to physical matter. It is then impossible to distinguish 'This is physical matter; that is pudgala" Without this distinction, how can one prove that there is physical matter and that there is a pudgala} The existence of the pudgala cannot be proven by this distinction.
In the second hypothesis, since the time of the two perceptions is different, the pudgala will be as different from color and shape as yellow is from blue, as former is from latter.
The same reasoning follows for the other skandhas.
[The Vatslputriyas:] As one cannot say that the pudgala is the same thing as color and shape, nor that it is different from color and shape, likewise the perception of the pudgala is not the same as the perception of the color and shape, nor different from this perception.
This point of view obliges you to say that the perception of the pudgala, being ineffable, is not made part of the category of "conditioned things": but now you do not admit this thesis, since, for you, all perception is "conditioned".
***
If the pudgala is an entity that one cannot define as being
we would
? matter (the ? ? ? ? skandha,) nor as being non-matter (the four non-material skandhas, vedand skandha, etc. ), why did the Blessed One say that "matter and the other skandhas are not self? 26
***
The pudgala, you say, is attained by the eye consciousness. Is this consciousness generated by color and shape, or by the pudgala, or both? In the first hypothesis, one cannot maintain that this eye consciousness perceives the pudgala, because the pudgala is not the object of this consciousness, as neither is sound. In fact, all consciousnesses that are produced having as their condition a certain thing, has this same thing as an "object as condition": now the pudgala, not being a condition of the eye consciousness, cannot be its object. Thus the visual consciousness does not perceive the pudgala.
The other two hypothesis contradict the Sutra which says that the eye consciousness is generated by reason of two things,27 namely, by the eye and by physical matter and shape. The Sutra says"Oh Bhiksus, eye consciousness is generated having the eye as its cause (hetu) and physical matter as its condition (pratyaya= alambanapratyaya). All eye consciousness is by reason of the eye and physical matter. "28
If the pudgala is the cause of the eye consciousness, it will be impermanent, because the Sutra says, "All causes and all conditions that produce consciousnesses are impermanent.
