On the falling away of the Arhat and the
problems
connected with it, Ang.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
8).
317. Klesdndm bdhandt. Bdhitd anendnekavidhdh pdpakd akusala dharma iti brdhmanah / tadbhdvo brdhmanyam andsravo mdrgah (Vydkhyd). Compare Dhammapada. 388.
318. Esa hi bhagavdn brahmety etad uddharanam Sivakenoktam (See note 285; var. Jivaka). Madh. , 34. 12; Majjh. , i. 34l, 368, Sam. , ii. 27:. . . tathagato . . . brahmacakkam pavatteti. The Tathagata is dhammakdya brahmakdya dhammabhuta brahmabhuta in Digha, iii. 84; gloss of Buddhaghosa (The word brahma is used in the sense of excellent, sepphapphena) in Dialogues, iii. 81. brahmabhuta - identified with Brahman, see Bodhisattvabhumi, fol. 142b: brdhmam, cakram pravartayatity ucyate / tat kasya hetoh / tathdgatasyaitad adhivacanam yad uta brahmd ity api santah iitibhuta ity api / tena tatpreritam tatprathamatas tadanyaih punas tadanyesdm / evam pdramparyena brahmapreritam sarvasattvanikdye bhramati tasmdd brdhmam cakram ity ucyate. Nirvana, (1925), pp. 72-73.
319. Samyukta, TD 2, p. 104al5. It is moreover certain that the Wheel of the Law, which the Bhagavat set into motion, and which &ariputra sets into motion after the Bhagavat (Samyutta, i. 191), is the teaching.
320. Kramandc cakram, see below note 332.
321. The Vibhdsd, TD 27, p. 912a4, mentions ten reasons. 322. On the parts of the Path, vi. 67, 71.
323. Tadutpattau pravartitam iti sutre vacanat. Vydkhyd: tad evam dryasya Kaundinyasya darsanamdrga utpanne devatdbhir uktam bhagavatd pravartitam dh arm a cakram iti sutravacandt. The Vydkhyd quotes a Sutra which corresponds (with variants) to the Mahdvagga, i. 6, 23-30. Lotus, p. 69, line 12.
Sarhghabhadra (TD 29, p. 934c8): The divinities do not say: "the Wheel of the Law has been set into motion," under the Bodhi tree, but rather in Benares. Thus the setting into motion is to cause one to penetrate into another. Some say that teaching itself (the sermon at Benares) is the Wheel of the Law: but this teaching is only the means, not the true Wheel.
324. See Nettippakarana, 60.
325. Vydkhyd: tatra pratyaksdrthatvdd andsravd prajnd caksuh / nthsamsayatvajjndnam / bhutdrthatvdd vidyd / visuddhatvdd buddhih / visuddhd dhir buddhir iti nirukteh // punar bdhyakdndm satyesu darsanam kudrspivicikitsdvidydndm apratipaksah sdsravam ca / tato visesandrtham caksurddigrahanam // punas trisu parivartesu prathamam darsanam caksur
yathddrspavyavacdranam / jndnam ydvad [ . . . ] bhdvikatdm updddya / vidydydvad vidyamanagrahanddyathdvadbhdvikatdm updddya / buddhiryathdbhutdrthdvabodhdt // punar ananusrutesu dharmesv dnumanikajn~dnapratisedhdrtham caksur ity aha / adhimoksikajndnapratisedbdrthamjfUinam iti / dbhimdnikajndnapratisedhdrtham vidyeti / sdsravajHdnapratisedhdrtham buddhir iti /
Pure prajnd --is called eye, because its object is immediately perceived: knowledge (jndna), because it is free from doubt (vii. l); science, because its object is real; intelligence, because it is pure: in fact the etymology of buddhir is visuddhd dhi, "pure mind. " Furthermore, the view that the non-Buddhists have of the Truths (suffering, etc. ) is not opposed either to bad opinions, nor doubt, nor ignorance, and it is impure (cdsrava): in order to show the contrast with the seeing that the saints have of the Truths, this seeing is called eye, etc Furthermore, the Sutra says "eye" in order to avoid the idea that it refers to a consciousness arrived at through induction; "knowledge," because it does not refer to a knowledge arrived at through imagination (compare ii. English trans, p. 320; vi. 9); "science," because it does not refer to a supposed knowledge; "intelligence," because it does not refer to an impure knowledge.
? According to the Vibhdsd, Jnana is the dhannajfidna, vidyd, is the anvayaksanti, buddhi is the anvayajriana (vi. 25-26). Another theory is presented in Kofa, vii. 7.
326. The Sutra on "Skillfulnes in Seven Things," has been quoted above, note 207. For
dvayadesand: . . . tena hi bhikso dvayarh te deiayisydmi tac chrnu sddhu ca manasi kuru bhdsisye / dvayarh katamat / caksu rupdniydvan mano dharmas' ca.
327. Vydkhyd: atra dearya aha . . . We have here, according to the Japanese editor, the opinion of the Sautrantikas.
328. a. This is suffering, its origin, its extinction, the path; b. this should be known . . . ; c. this is known, abandoned, realized, cultivated.
329- Tridhdkarana: a. the nature of the truths (satyasvarupa), b. the operation to be done; and c. the achievement of the operation.
330. The Abhisamayalamkdrdloka depends on the Abhidharma: tatra trayah parivarta dvddaidkdrdyasmin dharmacakra iti vigrahah / tatrdmi trayah parivartayad uta idam duhkham dry a sat yam tat khalv abhijndya parijneyam abhijndtam / idam duhkhasamudaya dryasatyam tad abhijndya prahatavyam prahinam / idam duhkhanirodha dryasatyam tad abhijndyasdksdtkartavyamsdksdtkrtam/ idamduhkhanirodhagaminipratipaddryasatyam tat khalv abhijndya bhdvayitavyam bhavitam mayeti bhtksavah purvam ananuirutesu dharmesuyoniso manasikurvatah pratyaksdrthatvdd andsravd prajnd caksur udapddi nihsamsayatvdj jndnam bhutdrthatvdd vidyd visuddhitvdd buddhir udapddity etat kriydpadam ekaikasmin satye trisv api yojyam / atah pratyekam caturndm dryasatyandm triparivartandt triparivartam / caksurityddayas cakdrai catvdras triparivartandt pratisatyam traya ity ato dvddaidkdram / etdvataiva jagadarthasampddanat paripurnam triparivartadvd- das dak dram cakram iva dharmacakram yat prathamato vdrdnasydm b has it am sutram / yathd rdjrlai cakravartinai cakraratnam agresaram sarvas tu balakdyas tad evdnusaran pascdd dgacchati / tathd sakalatrailokyddhipates tathagatasya tat sutram agratah krtvd sarvo'pi deianadharmah prabhavati.
(An extract from the Seventh Chapter. )
331. According to the Japanese editor, the opinion of Vasubandhu.
Nydydnusara, TD 29, p. 709a28: The opinion of the masters of the Vibhdsd
(Vaibhasikas) is, in general, that the whole of the holy path (drya mdrga) is called the Dharmacakra . . . but there are some divergent opinions: according to some, it is the Path of Seeing that is called Dharmacakra; according to others, it is the sermon at Benares. Notes of the Japanese editor: According to the commentaries, the first opinion is now the third, the second is that presented in the Karika; and the third is now the second. According to Samghabhadra, the third is the basic opinion of the Sarvastivadins . . . P'u-kuang says that the second and the third are those of the Sautrantikas and of Vasubandhu.
332. Vydkhyd: kramandc cakram iti krtvd.
333- In the same way that one says prabhukta odanah.
334. This person is detached from Kamadhatu through the worldly path, as for example Brahma; he should cultivate the Path of Seeing in order to obtain the result of Anagamin. For the Aryan the fact that he is reborn into Rupadhatu proves that he is already an Anagamin.
335. Since one does not become a Buddha or a Pratvekabuddha in this sphere, the only bodhi that one can obtain there is the bodhi of the 3ravakas; now a Sravaka only obtains comprehension of the truths (abhisamaya) due to the words of another, parato ghosa.
336. The principle presented in viii. 29a-b opposes the teaching that there is a dar/anamdrga in Arupyadhatu.
Footnotes 1071
? 1072 Chapter Six
337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353.
On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
Footnotes 1073
? 1074 Chapter Six
361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4. bodhisukha.
But this refers to the Dhyanas in general.
Samyutta, ii. 278, Anguttara, iii. 131, v,10, Digha, iii. 113,222: eso kho bhikkhave bhikkhu catunnam jhdndnam abhicetasikdnam dipthadhammasukhavihdrdnam nikdmaldbhi; Anguttara, iv. 362: arahanto . . . ditthadhammasukhavihdram yeva anuyutta.
The four blisses are ddhicaitasika {-adhi cetasi bhava), that is to say they belong to the sphere of the four basic Dhyanas. Vibhdsd, TD 27, p. 418a2: The four types of ddhicaitasika are the Four Dhyanas.
The Bodhisattvabhumi distinguishes the brahmavihdras (=apramdna, Kosa, viii. 29), and the dryavihdras (-vimoksamukha, viii. 24), and the divyavihdras {-dhyanas and drUpyas).
363. Vibhdsd, TD 27, p. 3l6a4. The Sutra says: "Ananda, of the four blisses (ddhicaitasika dfstadharmasukhavihara) acquired by the Tathagata, I say that there is a successive (chan-ch'uan JUtt i )fallingaway,asinthecaseoftheSravakaontheoccasionof worldly encounters. As for the immovable deliverance of the mind (described as above: kdyena sdksdt krtd. . . ) , I say that there is no falling away. " It follows from this text that, even in the case of the Buddha, there is a falling away from "fruition" (upabhoga, Kola, vi. 59) The Sautrantikas conclude from this text that dear and occasional deliverance (samayiki kdnta vimuktt) is the four blisses. Question: By falling away, does the Sutra understand the falling away from that which is acquired, or the falling away from a resultant state? In the first hypothesis, there would be no falling away from the blisses, for these are dharmas that one continues to possess (prdpti) even when one does not enjoy them; in the second hypothesis, there would be falling away from immovable deliverance, for this deliverance is not always present (sammukhibhuta). . . Response: With respect to deliverance, the essential thing is possession: for, when one possesses deliverance, one no longer has anything more to obtain; therefore, even though it is always present, one says that the saint does not fall away from it. With respect to the blisses, the essential thing is their presence; one says then that the saint has fallen away from them when he is not enjoying them. Vibhdsd, TD 27, p. 417c21 and following: When one of the sukhavihdras is present, one says that the others have fallen away.
364. In opposition to the sdmantakas, threshholds to the Dhyanas properly so called.
365. 1) yah parihiyate drstadharmasukhavihdrebhyah sa parihdnadharmd; 2) yo na parihiyate tata eva so'parihdnadharmd; 3) yah samddhibhrams'abhaydd dtmdnam cetayate (ii. English trans, p. 236) sa cetanddharmd; 4)yo'nuraksatikatham cidgunavi/esam so'nuraksanddharma; 5) yo yasminn eva gune sthitas tasmdd ananuraksann api na kampate sa sthitdkampyah; 6) yah parena pratividhyati (gunavi/esam utpddaydtity arthah) sa prativedhandbhavyah; 7) yo na kupyati (utpannebhyo na parihiyate) so'kopyadharma.
? By adding prajndvimukta and ubhayatobhdgavimukta (vi. 64), we have the nine Aaiksas.
366. Vasubandhu asks the question and answers it.
367. The Vaibhasika objects: nanv dyusmdn GodhikoWhattvdt parihinah.
Paramartha here adds a pdda: "Godhika was a samayavimukta. "
On Godhika, a good example of a saint of the cetanddharman class, see Samyutta, i. 120;
Comm. on the Dhammapada, 55; Samyukta, TD 2, p. 28ba3, which differs. Vibhdsd, TD 27, p. 312b22; Ekottara, TD 2, p. 642cl (Vakkali).
368. Maranakdla evdrhatvam prdptah: he attained the quality of Arhat at the very moment of death, that is to say in a moment later than the application of the dagger {sastrddhdna); parinirvrtas ca: and he obtained parinirvdna by the same stroke of the dagger {tenaiva iastrapraharena).
369. Digha, iii. 273, differs: katamo eko dhammo uppddetabbo? akuppam ndnam. katamo eko dhammo sacchikdtabbo? akuppd cetovimutti.
370. Utpddya, which can be explained according to iii. 3. 172 or iii. 3. 169.
371. Prakaranapdda, TD 26, p. 702bl7; Vibhdsd, TD 27, p. 313bl5; see Kosa, v. 34.
The Tibetan and Hsiian-tsang have: "It is by reason of three causes that the anusaya of
kdmardga arises. "
372. Vydkhyd: tadyathd caksurupdlokamanaskdrasdmagricaksurvijndnasyotpattaye
prasiddhd sd tadanyataravikald sati tadutpattaye na bhavati.
373. tadbijadharmatdydm anapoddhrtdydm, which is to be understood as klesabijasvabbdve' nunmulite.
374. Vibhdsd, TD 27, p. 312b9. The Vibhajyavadins deny the falling away of the Arhat, in the sense of the production of defilements (klesa), and support this with examples. When a pot is broken, there only remains the pieces of baked earth which no longer make up the pot. The same for the Arhat: Vajropamasamadhi (vi. 44) breaks the defilements; thus the Arhat will not produce any more defilements and he will not fall away. When a tree is burnt, only its ashes remain . . . the defilements have been burnt by pure knowledge {andsrava jrtdna) . . . But, to affirm that the Arhat does not fall away is to contradict the Sutra which distinguishes two types of Arhats, one who is movable and one who is immovable (kopya, akopyadharman). Yet how does one explain the examples of the Vibhajyavadins? There is no reason to explain them: they are neither Sutra, nor Vinaya, nor Abhidharma . . .
375. Paramartha adds a pdda: "There is falling away of the Arhat, by reason of Angarakarsupama. ''
376. Samyutta, iv. 190, Samyukta, TD 2, p. 314b6; the following portion of the text quoted here is quoted above vi. 60a.
We know the Pali redaction: tassa ce bhikkhave bhikkhuno evam carato evam viharato kaddci karahaci satisammosd uppajjanti pdpakd akusald dhammd sarasankappa samyojaniyd / dandho bhikkhave satuppddo / atha kho nam khippam eva pajahati vinodetivyantikaroti anabhdvam gameti.
377. The Vaibhasika understands evam caratah as smrtimatas caratah, "who does all of the actions of a Bhiksu {caratah) with his mindfulness always attentive," because the word smrti immediately follows {anantaram smrtivacandt)\ but see Samyutta, iv. 189. line 8.
378. The Chinese translators: astim samayah, asty avakaso yat . . . But according to the Vydkhyd: kaddcit smrtisampramosdd utpadyante pdpakd akusald vitarkdh.
379. Anguttara, iv. 224, Samyukta, TD 2, p. 188bl8.
Footnotes 1075
?
317. Klesdndm bdhandt. Bdhitd anendnekavidhdh pdpakd akusala dharma iti brdhmanah / tadbhdvo brdhmanyam andsravo mdrgah (Vydkhyd). Compare Dhammapada. 388.
318. Esa hi bhagavdn brahmety etad uddharanam Sivakenoktam (See note 285; var. Jivaka). Madh. , 34. 12; Majjh. , i. 34l, 368, Sam. , ii. 27:. . . tathagato . . . brahmacakkam pavatteti. The Tathagata is dhammakdya brahmakdya dhammabhuta brahmabhuta in Digha, iii. 84; gloss of Buddhaghosa (The word brahma is used in the sense of excellent, sepphapphena) in Dialogues, iii. 81. brahmabhuta - identified with Brahman, see Bodhisattvabhumi, fol. 142b: brdhmam, cakram pravartayatity ucyate / tat kasya hetoh / tathdgatasyaitad adhivacanam yad uta brahmd ity api santah iitibhuta ity api / tena tatpreritam tatprathamatas tadanyaih punas tadanyesdm / evam pdramparyena brahmapreritam sarvasattvanikdye bhramati tasmdd brdhmam cakram ity ucyate. Nirvana, (1925), pp. 72-73.
319. Samyukta, TD 2, p. 104al5. It is moreover certain that the Wheel of the Law, which the Bhagavat set into motion, and which &ariputra sets into motion after the Bhagavat (Samyutta, i. 191), is the teaching.
320. Kramandc cakram, see below note 332.
321. The Vibhdsd, TD 27, p. 912a4, mentions ten reasons. 322. On the parts of the Path, vi. 67, 71.
323. Tadutpattau pravartitam iti sutre vacanat. Vydkhyd: tad evam dryasya Kaundinyasya darsanamdrga utpanne devatdbhir uktam bhagavatd pravartitam dh arm a cakram iti sutravacandt. The Vydkhyd quotes a Sutra which corresponds (with variants) to the Mahdvagga, i. 6, 23-30. Lotus, p. 69, line 12.
Sarhghabhadra (TD 29, p. 934c8): The divinities do not say: "the Wheel of the Law has been set into motion," under the Bodhi tree, but rather in Benares. Thus the setting into motion is to cause one to penetrate into another. Some say that teaching itself (the sermon at Benares) is the Wheel of the Law: but this teaching is only the means, not the true Wheel.
324. See Nettippakarana, 60.
325. Vydkhyd: tatra pratyaksdrthatvdd andsravd prajnd caksuh / nthsamsayatvajjndnam / bhutdrthatvdd vidyd / visuddhatvdd buddhih / visuddhd dhir buddhir iti nirukteh // punar bdhyakdndm satyesu darsanam kudrspivicikitsdvidydndm apratipaksah sdsravam ca / tato visesandrtham caksurddigrahanam // punas trisu parivartesu prathamam darsanam caksur
yathddrspavyavacdranam / jndnam ydvad [ . . . ] bhdvikatdm updddya / vidydydvad vidyamanagrahanddyathdvadbhdvikatdm updddya / buddhiryathdbhutdrthdvabodhdt // punar ananusrutesu dharmesv dnumanikajn~dnapratisedhdrtham caksur ity aha / adhimoksikajndnapratisedbdrthamjfUinam iti / dbhimdnikajndnapratisedhdrtham vidyeti / sdsravajHdnapratisedhdrtham buddhir iti /
Pure prajnd --is called eye, because its object is immediately perceived: knowledge (jndna), because it is free from doubt (vii. l); science, because its object is real; intelligence, because it is pure: in fact the etymology of buddhir is visuddhd dhi, "pure mind. " Furthermore, the view that the non-Buddhists have of the Truths (suffering, etc. ) is not opposed either to bad opinions, nor doubt, nor ignorance, and it is impure (cdsrava): in order to show the contrast with the seeing that the saints have of the Truths, this seeing is called eye, etc Furthermore, the Sutra says "eye" in order to avoid the idea that it refers to a consciousness arrived at through induction; "knowledge," because it does not refer to a knowledge arrived at through imagination (compare ii. English trans, p. 320; vi. 9); "science," because it does not refer to a supposed knowledge; "intelligence," because it does not refer to an impure knowledge.
? According to the Vibhdsd, Jnana is the dhannajfidna, vidyd, is the anvayaksanti, buddhi is the anvayajriana (vi. 25-26). Another theory is presented in Kofa, vii. 7.
326. The Sutra on "Skillfulnes in Seven Things," has been quoted above, note 207. For
dvayadesand: . . . tena hi bhikso dvayarh te deiayisydmi tac chrnu sddhu ca manasi kuru bhdsisye / dvayarh katamat / caksu rupdniydvan mano dharmas' ca.
327. Vydkhyd: atra dearya aha . . . We have here, according to the Japanese editor, the opinion of the Sautrantikas.
328. a. This is suffering, its origin, its extinction, the path; b. this should be known . . . ; c. this is known, abandoned, realized, cultivated.
329- Tridhdkarana: a. the nature of the truths (satyasvarupa), b. the operation to be done; and c. the achievement of the operation.
330. The Abhisamayalamkdrdloka depends on the Abhidharma: tatra trayah parivarta dvddaidkdrdyasmin dharmacakra iti vigrahah / tatrdmi trayah parivartayad uta idam duhkham dry a sat yam tat khalv abhijndya parijneyam abhijndtam / idam duhkhasamudaya dryasatyam tad abhijndya prahatavyam prahinam / idam duhkhanirodha dryasatyam tad abhijndyasdksdtkartavyamsdksdtkrtam/ idamduhkhanirodhagaminipratipaddryasatyam tat khalv abhijndya bhdvayitavyam bhavitam mayeti bhtksavah purvam ananuirutesu dharmesuyoniso manasikurvatah pratyaksdrthatvdd andsravd prajnd caksur udapddi nihsamsayatvdj jndnam bhutdrthatvdd vidyd visuddhitvdd buddhir udapddity etat kriydpadam ekaikasmin satye trisv api yojyam / atah pratyekam caturndm dryasatyandm triparivartandt triparivartam / caksurityddayas cakdrai catvdras triparivartandt pratisatyam traya ity ato dvddaidkdram / etdvataiva jagadarthasampddanat paripurnam triparivartadvd- das dak dram cakram iva dharmacakram yat prathamato vdrdnasydm b has it am sutram / yathd rdjrlai cakravartinai cakraratnam agresaram sarvas tu balakdyas tad evdnusaran pascdd dgacchati / tathd sakalatrailokyddhipates tathagatasya tat sutram agratah krtvd sarvo'pi deianadharmah prabhavati.
(An extract from the Seventh Chapter. )
331. According to the Japanese editor, the opinion of Vasubandhu.
Nydydnusara, TD 29, p. 709a28: The opinion of the masters of the Vibhdsd
(Vaibhasikas) is, in general, that the whole of the holy path (drya mdrga) is called the Dharmacakra . . . but there are some divergent opinions: according to some, it is the Path of Seeing that is called Dharmacakra; according to others, it is the sermon at Benares. Notes of the Japanese editor: According to the commentaries, the first opinion is now the third, the second is that presented in the Karika; and the third is now the second. According to Samghabhadra, the third is the basic opinion of the Sarvastivadins . . . P'u-kuang says that the second and the third are those of the Sautrantikas and of Vasubandhu.
332. Vydkhyd: kramandc cakram iti krtvd.
333- In the same way that one says prabhukta odanah.
334. This person is detached from Kamadhatu through the worldly path, as for example Brahma; he should cultivate the Path of Seeing in order to obtain the result of Anagamin. For the Aryan the fact that he is reborn into Rupadhatu proves that he is already an Anagamin.
335. Since one does not become a Buddha or a Pratvekabuddha in this sphere, the only bodhi that one can obtain there is the bodhi of the 3ravakas; now a Sravaka only obtains comprehension of the truths (abhisamaya) due to the words of another, parato ghosa.
336. The principle presented in viii. 29a-b opposes the teaching that there is a dar/anamdrga in Arupyadhatu.
Footnotes 1071
? 1072 Chapter Six
337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353.
On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
Footnotes 1073
? 1074 Chapter Six
361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4. bodhisukha.
But this refers to the Dhyanas in general.
Samyutta, ii. 278, Anguttara, iii. 131, v,10, Digha, iii. 113,222: eso kho bhikkhave bhikkhu catunnam jhdndnam abhicetasikdnam dipthadhammasukhavihdrdnam nikdmaldbhi; Anguttara, iv. 362: arahanto . . . ditthadhammasukhavihdram yeva anuyutta.
The four blisses are ddhicaitasika {-adhi cetasi bhava), that is to say they belong to the sphere of the four basic Dhyanas. Vibhdsd, TD 27, p. 418a2: The four types of ddhicaitasika are the Four Dhyanas.
The Bodhisattvabhumi distinguishes the brahmavihdras (=apramdna, Kosa, viii. 29), and the dryavihdras (-vimoksamukha, viii. 24), and the divyavihdras {-dhyanas and drUpyas).
363. Vibhdsd, TD 27, p. 3l6a4. The Sutra says: "Ananda, of the four blisses (ddhicaitasika dfstadharmasukhavihara) acquired by the Tathagata, I say that there is a successive (chan-ch'uan JUtt i )fallingaway,asinthecaseoftheSravakaontheoccasionof worldly encounters. As for the immovable deliverance of the mind (described as above: kdyena sdksdt krtd. . . ) , I say that there is no falling away. " It follows from this text that, even in the case of the Buddha, there is a falling away from "fruition" (upabhoga, Kola, vi. 59) The Sautrantikas conclude from this text that dear and occasional deliverance (samayiki kdnta vimuktt) is the four blisses. Question: By falling away, does the Sutra understand the falling away from that which is acquired, or the falling away from a resultant state? In the first hypothesis, there would be no falling away from the blisses, for these are dharmas that one continues to possess (prdpti) even when one does not enjoy them; in the second hypothesis, there would be falling away from immovable deliverance, for this deliverance is not always present (sammukhibhuta). . . Response: With respect to deliverance, the essential thing is possession: for, when one possesses deliverance, one no longer has anything more to obtain; therefore, even though it is always present, one says that the saint does not fall away from it. With respect to the blisses, the essential thing is their presence; one says then that the saint has fallen away from them when he is not enjoying them. Vibhdsd, TD 27, p. 417c21 and following: When one of the sukhavihdras is present, one says that the others have fallen away.
364. In opposition to the sdmantakas, threshholds to the Dhyanas properly so called.
365. 1) yah parihiyate drstadharmasukhavihdrebhyah sa parihdnadharmd; 2) yo na parihiyate tata eva so'parihdnadharmd; 3) yah samddhibhrams'abhaydd dtmdnam cetayate (ii. English trans, p. 236) sa cetanddharmd; 4)yo'nuraksatikatham cidgunavi/esam so'nuraksanddharma; 5) yo yasminn eva gune sthitas tasmdd ananuraksann api na kampate sa sthitdkampyah; 6) yah parena pratividhyati (gunavi/esam utpddaydtity arthah) sa prativedhandbhavyah; 7) yo na kupyati (utpannebhyo na parihiyate) so'kopyadharma.
? By adding prajndvimukta and ubhayatobhdgavimukta (vi. 64), we have the nine Aaiksas.
366. Vasubandhu asks the question and answers it.
367. The Vaibhasika objects: nanv dyusmdn GodhikoWhattvdt parihinah.
Paramartha here adds a pdda: "Godhika was a samayavimukta. "
On Godhika, a good example of a saint of the cetanddharman class, see Samyutta, i. 120;
Comm. on the Dhammapada, 55; Samyukta, TD 2, p. 28ba3, which differs. Vibhdsd, TD 27, p. 312b22; Ekottara, TD 2, p. 642cl (Vakkali).
368. Maranakdla evdrhatvam prdptah: he attained the quality of Arhat at the very moment of death, that is to say in a moment later than the application of the dagger {sastrddhdna); parinirvrtas ca: and he obtained parinirvdna by the same stroke of the dagger {tenaiva iastrapraharena).
369. Digha, iii. 273, differs: katamo eko dhammo uppddetabbo? akuppam ndnam. katamo eko dhammo sacchikdtabbo? akuppd cetovimutti.
370. Utpddya, which can be explained according to iii. 3. 172 or iii. 3. 169.
371. Prakaranapdda, TD 26, p. 702bl7; Vibhdsd, TD 27, p. 313bl5; see Kosa, v. 34.
The Tibetan and Hsiian-tsang have: "It is by reason of three causes that the anusaya of
kdmardga arises. "
372. Vydkhyd: tadyathd caksurupdlokamanaskdrasdmagricaksurvijndnasyotpattaye
prasiddhd sd tadanyataravikald sati tadutpattaye na bhavati.
373. tadbijadharmatdydm anapoddhrtdydm, which is to be understood as klesabijasvabbdve' nunmulite.
374. Vibhdsd, TD 27, p. 312b9. The Vibhajyavadins deny the falling away of the Arhat, in the sense of the production of defilements (klesa), and support this with examples. When a pot is broken, there only remains the pieces of baked earth which no longer make up the pot. The same for the Arhat: Vajropamasamadhi (vi. 44) breaks the defilements; thus the Arhat will not produce any more defilements and he will not fall away. When a tree is burnt, only its ashes remain . . . the defilements have been burnt by pure knowledge {andsrava jrtdna) . . . But, to affirm that the Arhat does not fall away is to contradict the Sutra which distinguishes two types of Arhats, one who is movable and one who is immovable (kopya, akopyadharman). Yet how does one explain the examples of the Vibhajyavadins? There is no reason to explain them: they are neither Sutra, nor Vinaya, nor Abhidharma . . .
375. Paramartha adds a pdda: "There is falling away of the Arhat, by reason of Angarakarsupama. ''
376. Samyutta, iv. 190, Samyukta, TD 2, p. 314b6; the following portion of the text quoted here is quoted above vi. 60a.
We know the Pali redaction: tassa ce bhikkhave bhikkhuno evam carato evam viharato kaddci karahaci satisammosd uppajjanti pdpakd akusald dhammd sarasankappa samyojaniyd / dandho bhikkhave satuppddo / atha kho nam khippam eva pajahati vinodetivyantikaroti anabhdvam gameti.
377. The Vaibhasika understands evam caratah as smrtimatas caratah, "who does all of the actions of a Bhiksu {caratah) with his mindfulness always attentive," because the word smrti immediately follows {anantaram smrtivacandt)\ but see Samyutta, iv. 189. line 8.
378. The Chinese translators: astim samayah, asty avakaso yat . . . But according to the Vydkhyd: kaddcit smrtisampramosdd utpadyante pdpakd akusald vitarkdh.
379. Anguttara, iv. 224, Samyukta, TD 2, p. 188bl8.
Footnotes 1075
?
