We have
attempted
to sort out some references in our "Nirvana," Paris, 1924 (Beauchesne), p.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
Hsiian-tsang: "Such is the relationship of the defilements and the qualities.
"
202. Compare Milinda, 83,290.
203. Mahdvyutpatti, 46. 2: de Itar thogs pa (or na) srid pa Ian bdun pa - saptakrdbhavapa- ramah.
The expression of the Sutra: saptakrtvah paramah is translated in our Bhdsya: mchog tu thogs na Ian bdun pa; the Kdrikd has de Itar thogs na . . .
On the sattakkhattuparama, see Anguttara, i. 233, iv. 381; Visuddhimagga, 709; Nettippakarana, 168,189; below note 210.
? 204. Hsiian-tsang: dpanna signifies he-who-obtains-for-the-first-time. Paramartha: If a person has attained a river, he is called srotadpanna.
205. The "eighth," aspamaka. P'u-kuang mentions two explanations: 1. the srotadpannapha- lapratipannaka, and 2. the person in possession of duhkhe dharmajnanaksanti.
Mahdvastu, i. 120. 9,159. 8 (astamakddikd pudgaldydvad arhatpudgald. ) Discussions on atphamaka, Kathdvatthu, iii. 5-6.
206. The Mahlsasakas think that a Srotaapanna is reborn (at the most) a total of seven times; the Ch'eng-shih lun MfPmW> (TD 32, number 1646) admits fourteen births, not recognizing the intermediate existences. According to the Sarvastivad- ins and the Mahayana, twenty-eight existences.
The Uttarapathakas think that a Srotaapanna is necessarily reborn seven times, Kathdvatthu, xii. 5.
207. The same for the other four skandhas: however one only counts seven "skills" and not thirty-five. One can compare, sufficiently distant, Samyutta, iii. 160-1.
208. See below vi. 54d. 209. Puggalapafinatti, 26.
210. astamam bhavam abhinirvartayati; compare Suttanipdta, 230, Khuddakapdtha, vi. 9. ye driyasaccdni vibhdvayanti . . . na te bhavam atthamam ddiyanti. Kos"a, iv, English trans, p. 679.
Vibhasa, TD 27, p. 240cll. Why does the Srotaapanna live only seven more existences. . . no more, no less? ParSva says: If more, if less, one would produce doubt; that he is born in seven existences does not contradict the dharmalaksana, that is to say the nature of things and is not censurable . . . Furthermore, by the force of action, he takes up seven existences; by the force of the Path he does not take up an eighth. The same way that a person is bitten by a seven-legged-snake, made seven by the force of the primary elements and, by the force of the poison, not made eight. Furthermore, if he takes up eight existences, he would not possess the Path in his eighth birth, for the nature of the Path is such that it cannot be supported in an eighth body of Kamadhatu.
211. Samyukta, TD 2, p. 42c2: saptakrtvo devdmd ca manusydms ca samsrtya samdhdvya duhkhasydntam karoti. Vydkhyd ad v. 43c. p. 961.
212. This is also the case for the Urdhvasrotas of the Akanisthaga class, vi. 37b.
213. It is also evident that the text refers to Kamadhatu, since it makes mention of the human realms of rebirth. I observe that Ananda, by his agreement with the Bhagavat, becomes the king of the gods seven times, and a king in Jambudvlpa seven times, Anguttara, i. 228; but he is not a Srotaapanna.
214. An argument which is not in the Vibhasa (note of the Japanese editor) and one which Samghabhadra does not accept {Vydkhyd).
215. Not mentioned in the Vibhasa (note of the Japanese editor). Let us understand that this Saint probably becomes a Ijtsi (isipabbajd).
Wassilieff, 248, followed by Minayef, Recherches, 220, has poorly understood Vasumitra: "According to the Sarvastivadins, one cannot say that the four results are obtained only in the robes of a monk . . . " One should translate: "It is not an absolute rule that the four results of the religious life are obtained one after the other. He who, detached by a worldly path, enters into nydma, becomes a Sakrdagamin or an Anagamin according to the nature of his detachment. " (As explained vi. 30b-d).
On the laity and the obtaining of the results see Kosa iv. English trans, note 115: Rhys Davids, Dialogues, iii. 5 (bibliography).
216. Dtgha iii. 107: ayam puggalo yat h anus in ham tathd patipajjamdno tinnam samyojan-
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dnam parikkhaya sotdpanno bhavissati avinipdtadhammo niyato bodhipardyano ti. i. 233: so tinnam s amy ojan an am parikkhaya sattakkhattuparamo hoti sattakkhattuparam deve ca manuse ca sandhavitvd sarhsdritvd dukkhassa antarh karoti. Elsewhere dukkhassantakaro hoti (Puggalapanfiatti).
According to the Vyakhyd, the Sanskrit Sutra has: srotadpanno bhavaty avinipdtad- harmd niyatam sambodhipardyanah / saptakrtvah paramah saptakrtvo devams" ca manusydms ca samdhdvya samsrtya duhkhasyantarh karoti.
The purity of conduct (prayoga): the rules of morality (sildni) dear to the Aryans; purity of sentiments (d? aya)\ avetyaprasdda (vi. 73b).
218. We can also understand ksdnti = citta, in opposition to prayoga.
219. See the note ad iv. 50. Analogous comparison in Milinda; in Anguttara, i. 250; a bit of
salt defiles a small amount of water, but does not defile the Ganges.
220. Vibhdsd, TD 27, p. I47b7, It is called Nirvana (1) because it is extinction of the defilements (klesanirodhdt); (2) because of the calming (hsi ,ft I = nirvdpana, uparama) of the three fires {rdga, dvesa, mohdgni); (3) because there is extinction of the three characteristics (doubtless the three characteristics of "conditioned things," Kosa, ii. 45); (4) because there is disjunction (li jff| ' = viyoga, visamyoga) from the defilements (mala); (5) because there is disjunction from the realms of rebirth (gati)\ (6) because vana = thick forest, nis - leaving, nirvana = leaving the thick forest of the skandhas . . . (7) because vana - all the sufferings of transmigration, nis = to pass beyond (atikrama), nirvana - to pass beyond all the sufferings of transmigration. And six other explanations.
Etymology of the word Nirvana, E. Senart, Nirvana (Album Kern, 1903, p. 101); Pdnini, viii. 2. 50 (Goldstucker, 226); Dhammapada, 283, 344; Visuddhimagga, 293; Compendium, 168.
221. According to one variant: dvitrajanmd, which conforms to Pdnini, ii. 2. 25, v. 4. 73.
On kolankola, Anguttara. i. 233, iv. 381. PuggalapaHHatti, 16 (tinnam samyojandnam
parikkhaya kolankolo hoti dve vd tini vd kuldni samdhdvitvd . . . ). According to Nettippakarana, 189, the kolankola is in the Path of Seeing. Visuddhimagga, 709 (mediocre penetration and faculties).
222. According to the Vyakhyd: What does the Srotaapanna become who is delivered from one or two categories? Some answer that he becomes a kulamkula. The Kdrikd says: "Delivered from three or four categories," by way of an example, or rather in order to indicate the limit, by excluding the abandoning of the fifth category. Others answer that he becomes a saint for five or six births.
223. The ekavicika who has abandoned the eighth category of defilements does not necessarily abandon the ninth, which would include the result of Anagamin and "passage beyond Kamadhatu," (dhdtvatikrama). The ninth category is capable of being an obstacle to the acquisition of the result, phalam vighnayitum samartha. But the same does not hold for the sixth category, because the Sakrdagamin, like the Srotaapanna, exists within Kamadhatu.
224. These two types are mentioned in Dharmasamgraha, Para. 103.
225. That is to say: "having seen the Truths when he was the god TrayastrirhSa, having transmigrated (samsrtya) within two or three families, he obtains Nirvana among the Trayastrirh? as, or among the Four Great Kings, etc. "
226. Samyukta, TD 2, p. 205c3: traydnam samyojdndm prahdndd rdgadvesamohdndm ca tanutvdt sakrddgdmi bhavati (Compare Anguttara, i. 233, iv. 380. Puggalapannatti, 16). Sutra quoted below vi. 53c-d. Abandoning of satkdyadrsti, fflavrata and vicikitsd through the Seeing of the Truths; reduction of the defilements to be abandoned through Meditation.
? Footnotes 1063 227. The ekavicika is the ekabijin of the Paji lists, who is inferior to a Sakadagamin.
Visuddhimagga, 709 (lively penetration and faculties).
228. The ascetic who successively acquires all the results {dnupUrvika) becomes a Srotaapanna by abandoning three bonds, satkdyadrsti, stlavrataparamars'a, and vicikitsd, through the Path of Seeing; then abandoning kdmacchanda and vydpdda through the Path of Meditation, he becomes an Anagamin. The ascetic who is qualified as a kdmavitardga, that is to say who, before entering onto the Path of Seeing, has abandoned kdmacchanda and vydpdda through the worldly path of meditation, becomes an Anagamin by abandoning satkdyadrsti, silavratapardmarsa and vicikitsd through the Path of Seeing.
229. See Anguttara, iv. 70, 380 (Sanskrit redaction Vydkhyd, iii. l2d, Cosmologie bouddhique, 138). Samyutta, v. 201, Puggalapann~atti, 16-17, 70, Visuddhimagga, 677, Compendium, 69, 149.
To the Sanskrit upapadyaparinirvdyin {-utpannaparinirvrrti of our Kdrikd) there corresponds upahacca, upapajjaparinibbdyin; see Kathdvatthu, iv. 2, Cosmologie bouddhique, 235.
230. Utpannasyeti. Yasomitra contests this reading by reason of the rule anyapaddrthe bahuvrihih. The scribe has omitted the letter e (lekhakenaikdro'tra vindsitah): it should read: utpanne'sya. We would have: utpanne janmani parinirvrtir asyety utpannaparinirvr- tih. There follows a rather long discussion.
231. Absent in the Tibetan, but given by Paramartha.
232. "Obtains Nirvana," parinirvdti, that is to say, "brings about the extinction of all the
vices" (sarvdfravaksayam karoti). Vydkhyd.
233. Paramartha and Hsuan-tsang have: "not a long time" = quickly = na cirdt; but the e
234. Vibhdsd, TD 27, p. 167cl3, definition of sopadhisesanirvdna: "If of an Arhat, of a person in whom the vices are completely destroyed, the life continues (shou ming yu ts'un
W^ifaWM* *>> dyuhparyantah . . . : "the limit of life is still preserved"), the series of the primary elements and of derived matter is not cut off, the series of thoughts continue one after the other by reason of a body endowed with the five organs: as there remains a support (# = upadhi), the destruction of the bonds that this Arhat obtains, touches, or realizes, is what is called sopadhisesanirvdnadhdtu. "On the two Nirvanas, vi. 64a-b {Anguttara, iv. 77), vi. 65d, vi. 78.
We have attempted to sort out some references in our "Nirvana," Paris, 1924 (Beauchesne), p. 171.
235. The first Anagamin also does not possess this mastery; but the action which makes intermediary existence last differs from the action that makes the second Anagamin last: this is why the Nirvana of the first is anupadhisesa.
236. Anguttara, ii. 155, defines (1-2) the sasamkhdraparinibbdyin, who obtains Nirvana with samkharas, either in this life, or after death (3-4), the asamkhdraparinibbdyin who obtains Nirvana without samkharas, either in this life, or after death. Saints 1 and 3 are of strong faculties, 2 and 4 of weak faculties. Saints 3 and 4 cultivate the Dhyanas; saints 1 and 2 are described, without any mention of Dhyana, as asubhdnupassi. . . dhdre pratikulasanntsabba- loke anabhiratasannt sabbasamkhdresu aniccdnupassi and having the thought of death. samkhdra = pubbapayoga, Visuddhi, 453.
237. Opinion of the Sautrantikas. The Anagamins are evidently placed in a decreasing order of merit, in an increasing order of the length of their lives in Rupadhatu.
238. One says urdvamsrotas, as one says urdhvamdamika, urdhvamdahika or even cirantana. 239. We also have akanisthaparama (below note 245).
Tibetan has, mi chi bar = "without dying. "
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On the mixing of Dhyanas vi. 42. On the heaven of the Akanisthas, iii. 72c, vi. 43a. This is the summit of Rupadhatu, the eighth heaven of the Suddhavasas. The Compendium has the Anagamin who has cultivated the Fifth Dhyana rise to the Suddhavasas; it stops below those who have practiced the first four (see p. 69,149).
240. One would call him bhavdgraga or bhavdgraparama. The naivasamjndndsamjnd is the Fourth Arupya, thus "the summit of existence. "
241. Dharmasamgraha, Para. 103: pluto'rdhaplutah sarvastanaplutah (let us correct: sarvasthdnacyutah).
242. ekam api sthdndntaram vilanghya. Paramartha: "From the First Dhyana (=Brahma- kayika), he is born among the Suddhavasas and, going beyond 'another' place, he is born among the Akanisthas. " Hsiian-tsang: "From there, successively, he is reborn among the lower Suddhavasas, and, in the interval, goes beyond one place, he is born among the Akanisthas. "
243. Samyukta, TD 2, p. 423cl8; Madhyama, TD 1, p. 547a9 (Vibhdsd, TD 27, p. 272bl5): A Brahma-deva thinks: "This place is eternal, not subject to change. . . one has never seen that one arrives here; even more one does not go beyond this place . . . ": compare Digha, i. 17 and see iv. 44b-d, iv. 96 (English trans, note 439).
244. Consequently the Ka^mlrians only count two heavens in the First Dhyana (ii. 41d, iii. 2d).
245. The terms akanisthaparama and bhavdgraparama are given as traditional (nanu cdkanisthaparama . . . ity uktam).
246. On abhinirvrti distinct from upapatti, iii. 40c, vi. 3, p. 909. It appears that the doctrine of action retributable in intermediary existence is in contradiction to the thesis of iv. 53d (which I have perhaps poorly understood).
247. Anguttara, iv. 70, "seven good gatis" or rather "seven gatis of good persons" = purisagati. Hsiian-tsang explains: gatir = vrtti. Vydkhya: gatir utpattih sampardya ity ete sUtre paryaya ucyante. gati- birth, future realm of rebirth, realm of rebirth.
248. Since, Hsiian-tsang adds, the other Saiksas, cultivating the good, do not differ [from the Anagamins].
249. Vydkhya; yasu gatisupapannds tatra tatra caisdm atyantam andgamanam.
250. Madhyama, TD 1, p. 427al3; Vibhdsd, TD 27, p. 878a5-b4. Definition of the sappurisa,
Nettippakarana, 169.
251. But they can practice incontinence (which supposes an akuiala mind). The Srotaapanna
observes the iilas, Huber, Sutrdlamkara, 221.
252. "In general" (prdyena): in fact, they are disengaged from the defilements expelled by
seeing, and from a part of the defilements expelled by Meditation.
253. The true satpurusas have acquired the discipline which prevents all transgressions (sarvapdpa)', they have abandoned all of the bad defilements to be abandoned through seeing (dariana) (like the other Saiksas) and also the nine categories of defilements of Kamadhatu to be abandoned by Meditation (bhdvana).
254. The Bhdsya has: kim punah parivrttajanmano'py andgdmina esa bhedo'sti. I have added the definition based on the Vydkhya.
255. The Vydkhya quotes the Sutra: "Dying here and reborn among humans, if having obtained the quality of Arhat I do not obtain Nirvana, falling from the quality of Arhat at
? the end of this human life (ante mama hiyamdnasya), I shall be reborn (upapatrir bhaviMi) &ttlQtlg the esteemed gods under the name of Akanisthas {ye te devd akanisthd iti vi/rutdff). " Sakra is srotadpanna: he foresees that he will be reborn among humans and will obtain the quality of Arhat, first that of Anagamin: he will thus be a parivrttajanman andgdmin. Therefore, according to vi. 41a-b, he cannot become Akanistha, that is to say "go into another sphere. "
256. According to the Tibetan, dharmdnabbijnatvdt; according to the Vydkbyd: dharmalaksandnabhijnavat; according to Hsiian-tsang: "because he does not know the Abhidharma. "
257. sambarsaniyatvdt; that is to say: kdmaduhkhaparitydgdbhildsena sambarsaniya ity abbiprdyab. Accotding to Samghabhadra: cyutanimittopapattidubkbodvignasya sambardam- yatvdt.
258. On the moral faculties (faith, etc. ), see vi. 57c, 58d, 60 and following.
259. prajnddind mindriydndm nisyandaphalapustivUesdd ity arthah. That is to say: because the indriyas are not extremely developed by the results, similar to them, upon which they bear.
260. A different doctrine in the Sammitiyanikdyasdstra.
261. The mixture consists of "mixing the pure Dhyana with two impure Dhyanas" (Vydkbyd), to intercalate one or many moments of impure Dhyana between two moments or two series of moments of pure Dhyana. In the Dbarmafarira (Stonner, Ac. de Berlin, 1904, 1282), vyavakirnabbdfvandjvidbdni (bbdvandvidba, Visuddbimagga, 122).
262. On pure and impure Dhyana, see viii. 6.
263. Anguttara, i. 38, knows a Dhyana which lasts only a moment and a prolonged Dhyana.
Above vi. l7b, 28c.
264. On the drstadbarmasukbavibdras, see especially Digba, iii. 113, 222, Anguttara, v. 10, iv. 362; Koia, ii. 4, vi. 58b, viiL27. Nirvana, 1924, p. 80.
265. The first three Dhyanas each produces three types of gods of Rupadhatu; the fourth produces eight types of gods: Anabhrakas, Punyaprasavas, Vrhatphalas, and the five Suddhavasikas: Avrhas, Atapas, Sudr? as, Sudarsanas and Akanisthas (iii. 2c-d).
266. tasya pudgalasya tdvatiiaktih (Vydkbyd). Such a person cannot do so any longer.
267. "Pure, impure, pure: three thoughts; then: pure, impure, pure, three other thoughts"
(Vydkbyd), and so on.
268. Opinion of Srllabha ( Vydkbyd). The fourth of the six opinions presented in the
Vibhdsd, TD 27, p. 880cl2.
269. But the order of words, according to Paramartha, is indeed the order that the Tibetan
gives; according to the Bbdsya: nirodbaldbby andgdmi kdyasdksl
On nirodhasamdpatti, in addition to the references indicated, ii. 43 (English trans, p. 225
and following), add iv. 54, vi. 63, 64a, viii. 33a and Visuddbimagga, 702-709:"One cannot say that this absorption is samskrta or asamskrta, conditioned or unconditioned, laukika or lokottara, worldly or transwordly because it does not exist in and of itself (sabhdvato n'atthitdya)" This absorption, according to the Uttarapathakas and the Andhakas, is "unconditioned" (Kattbdvattbu, vi. 5). note 273.
On the kdyasakkhin, Anguttara, iv. 451 (necessarily an Arhat), PuggalapaMatti, 14, Visuddbimagga, 93,659 (interesting).
270. Hsiian-tsang: This saint, in leaving nirodbasamdpatti, obtains a calmness of body [becoming again] conscious, such as he had not acquired before this samdpatti; and he thinks: "This nirodbasamdpatti is very calm and totally similar to Nirvana". In this way he
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immediately perceives (sdksdtkaroti) the calmness of the body [leaving samdpatti] and he is thus called a kdyasdksin, for, by reason of the possession [of the calmness of the body, in the course of the samdpatti], and by reason of the consciousness [of the calmness of the body, once he has left the samdpatti], he immediately perceives the calmness of body.
271. On the Saiksa and the Siksas, see p. 983.
272. Mahdvyutpatti, 36, trim siksdni, adhi/ilam, adhicittam, adhiprajnd; Dharmasamgraha, 140, tisrah siksdh, adhicittasiksd, adhisilaUksd adhiprajndsiksd ca; Digha, iii. 219, tisso sikkhd, adhisila, adhicitta, adhipannasikkhd; Anguttara, i. 235, ii. 194, iii. 441. The Visuddhimagga is only a commentary on the Samyutta, i. 13: site pat iff baya . . . cittam pannam ca bhdvayam . . . (p. 4: silena adhisilasikkhd pakdsitd hoti, samddhind adhicittasikkhd, pafindya adhipannasikkhd)', Childers, sikkhdttaya; Schiefner,iW<? 7<*<<g0. r Asiatiques, viii. 572.
See Ko/a, vi. 45b. viii. l. The correct readings are adhisilam siksd, adhicittam fiksd, adhiprajndm Uksd, as we can be assured vi. p. 983-4 and Dharmasamgiti quoted in Siksasamuccaya, 119. 14.
273. The Canon is undecided on the place of nirodhasamdpatti in the Path, on its usefulness for the extinction of the cankers (dsava): Majjhima, i. 465, iii. 28, Digha, i. 184, Anguttara, iv. 426. We know that it is added, in ninth position, to the Dhyanas and Arupyas {Mahdvyutpatti, 68. 7: navdnupurvavihdrasamdpattih, Digha, iii.
202. Compare Milinda, 83,290.
203. Mahdvyutpatti, 46. 2: de Itar thogs pa (or na) srid pa Ian bdun pa - saptakrdbhavapa- ramah.
The expression of the Sutra: saptakrtvah paramah is translated in our Bhdsya: mchog tu thogs na Ian bdun pa; the Kdrikd has de Itar thogs na . . .
On the sattakkhattuparama, see Anguttara, i. 233, iv. 381; Visuddhimagga, 709; Nettippakarana, 168,189; below note 210.
? 204. Hsiian-tsang: dpanna signifies he-who-obtains-for-the-first-time. Paramartha: If a person has attained a river, he is called srotadpanna.
205. The "eighth," aspamaka. P'u-kuang mentions two explanations: 1. the srotadpannapha- lapratipannaka, and 2. the person in possession of duhkhe dharmajnanaksanti.
Mahdvastu, i. 120. 9,159. 8 (astamakddikd pudgaldydvad arhatpudgald. ) Discussions on atphamaka, Kathdvatthu, iii. 5-6.
206. The Mahlsasakas think that a Srotaapanna is reborn (at the most) a total of seven times; the Ch'eng-shih lun MfPmW> (TD 32, number 1646) admits fourteen births, not recognizing the intermediate existences. According to the Sarvastivad- ins and the Mahayana, twenty-eight existences.
The Uttarapathakas think that a Srotaapanna is necessarily reborn seven times, Kathdvatthu, xii. 5.
207. The same for the other four skandhas: however one only counts seven "skills" and not thirty-five. One can compare, sufficiently distant, Samyutta, iii. 160-1.
208. See below vi. 54d. 209. Puggalapafinatti, 26.
210. astamam bhavam abhinirvartayati; compare Suttanipdta, 230, Khuddakapdtha, vi. 9. ye driyasaccdni vibhdvayanti . . . na te bhavam atthamam ddiyanti. Kos"a, iv, English trans, p. 679.
Vibhasa, TD 27, p. 240cll. Why does the Srotaapanna live only seven more existences. . . no more, no less? ParSva says: If more, if less, one would produce doubt; that he is born in seven existences does not contradict the dharmalaksana, that is to say the nature of things and is not censurable . . . Furthermore, by the force of action, he takes up seven existences; by the force of the Path he does not take up an eighth. The same way that a person is bitten by a seven-legged-snake, made seven by the force of the primary elements and, by the force of the poison, not made eight. Furthermore, if he takes up eight existences, he would not possess the Path in his eighth birth, for the nature of the Path is such that it cannot be supported in an eighth body of Kamadhatu.
211. Samyukta, TD 2, p. 42c2: saptakrtvo devdmd ca manusydms ca samsrtya samdhdvya duhkhasydntam karoti. Vydkhyd ad v. 43c. p. 961.
212. This is also the case for the Urdhvasrotas of the Akanisthaga class, vi. 37b.
213. It is also evident that the text refers to Kamadhatu, since it makes mention of the human realms of rebirth. I observe that Ananda, by his agreement with the Bhagavat, becomes the king of the gods seven times, and a king in Jambudvlpa seven times, Anguttara, i. 228; but he is not a Srotaapanna.
214. An argument which is not in the Vibhasa (note of the Japanese editor) and one which Samghabhadra does not accept {Vydkhyd).
215. Not mentioned in the Vibhasa (note of the Japanese editor). Let us understand that this Saint probably becomes a Ijtsi (isipabbajd).
Wassilieff, 248, followed by Minayef, Recherches, 220, has poorly understood Vasumitra: "According to the Sarvastivadins, one cannot say that the four results are obtained only in the robes of a monk . . . " One should translate: "It is not an absolute rule that the four results of the religious life are obtained one after the other. He who, detached by a worldly path, enters into nydma, becomes a Sakrdagamin or an Anagamin according to the nature of his detachment. " (As explained vi. 30b-d).
On the laity and the obtaining of the results see Kosa iv. English trans, note 115: Rhys Davids, Dialogues, iii. 5 (bibliography).
216. Dtgha iii. 107: ayam puggalo yat h anus in ham tathd patipajjamdno tinnam samyojan-
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dnam parikkhaya sotdpanno bhavissati avinipdtadhammo niyato bodhipardyano ti. i. 233: so tinnam s amy ojan an am parikkhaya sattakkhattuparamo hoti sattakkhattuparam deve ca manuse ca sandhavitvd sarhsdritvd dukkhassa antarh karoti. Elsewhere dukkhassantakaro hoti (Puggalapanfiatti).
According to the Vyakhyd, the Sanskrit Sutra has: srotadpanno bhavaty avinipdtad- harmd niyatam sambodhipardyanah / saptakrtvah paramah saptakrtvo devams" ca manusydms ca samdhdvya samsrtya duhkhasyantarh karoti.
The purity of conduct (prayoga): the rules of morality (sildni) dear to the Aryans; purity of sentiments (d? aya)\ avetyaprasdda (vi. 73b).
218. We can also understand ksdnti = citta, in opposition to prayoga.
219. See the note ad iv. 50. Analogous comparison in Milinda; in Anguttara, i. 250; a bit of
salt defiles a small amount of water, but does not defile the Ganges.
220. Vibhdsd, TD 27, p. I47b7, It is called Nirvana (1) because it is extinction of the defilements (klesanirodhdt); (2) because of the calming (hsi ,ft I = nirvdpana, uparama) of the three fires {rdga, dvesa, mohdgni); (3) because there is extinction of the three characteristics (doubtless the three characteristics of "conditioned things," Kosa, ii. 45); (4) because there is disjunction (li jff| ' = viyoga, visamyoga) from the defilements (mala); (5) because there is disjunction from the realms of rebirth (gati)\ (6) because vana = thick forest, nis - leaving, nirvana = leaving the thick forest of the skandhas . . . (7) because vana - all the sufferings of transmigration, nis = to pass beyond (atikrama), nirvana - to pass beyond all the sufferings of transmigration. And six other explanations.
Etymology of the word Nirvana, E. Senart, Nirvana (Album Kern, 1903, p. 101); Pdnini, viii. 2. 50 (Goldstucker, 226); Dhammapada, 283, 344; Visuddhimagga, 293; Compendium, 168.
221. According to one variant: dvitrajanmd, which conforms to Pdnini, ii. 2. 25, v. 4. 73.
On kolankola, Anguttara. i. 233, iv. 381. PuggalapaHHatti, 16 (tinnam samyojandnam
parikkhaya kolankolo hoti dve vd tini vd kuldni samdhdvitvd . . . ). According to Nettippakarana, 189, the kolankola is in the Path of Seeing. Visuddhimagga, 709 (mediocre penetration and faculties).
222. According to the Vyakhyd: What does the Srotaapanna become who is delivered from one or two categories? Some answer that he becomes a kulamkula. The Kdrikd says: "Delivered from three or four categories," by way of an example, or rather in order to indicate the limit, by excluding the abandoning of the fifth category. Others answer that he becomes a saint for five or six births.
223. The ekavicika who has abandoned the eighth category of defilements does not necessarily abandon the ninth, which would include the result of Anagamin and "passage beyond Kamadhatu," (dhdtvatikrama). The ninth category is capable of being an obstacle to the acquisition of the result, phalam vighnayitum samartha. But the same does not hold for the sixth category, because the Sakrdagamin, like the Srotaapanna, exists within Kamadhatu.
224. These two types are mentioned in Dharmasamgraha, Para. 103.
225. That is to say: "having seen the Truths when he was the god TrayastrirhSa, having transmigrated (samsrtya) within two or three families, he obtains Nirvana among the Trayastrirh? as, or among the Four Great Kings, etc. "
226. Samyukta, TD 2, p. 205c3: traydnam samyojdndm prahdndd rdgadvesamohdndm ca tanutvdt sakrddgdmi bhavati (Compare Anguttara, i. 233, iv. 380. Puggalapannatti, 16). Sutra quoted below vi. 53c-d. Abandoning of satkdyadrsti, fflavrata and vicikitsd through the Seeing of the Truths; reduction of the defilements to be abandoned through Meditation.
? Footnotes 1063 227. The ekavicika is the ekabijin of the Paji lists, who is inferior to a Sakadagamin.
Visuddhimagga, 709 (lively penetration and faculties).
228. The ascetic who successively acquires all the results {dnupUrvika) becomes a Srotaapanna by abandoning three bonds, satkdyadrsti, stlavrataparamars'a, and vicikitsd, through the Path of Seeing; then abandoning kdmacchanda and vydpdda through the Path of Meditation, he becomes an Anagamin. The ascetic who is qualified as a kdmavitardga, that is to say who, before entering onto the Path of Seeing, has abandoned kdmacchanda and vydpdda through the worldly path of meditation, becomes an Anagamin by abandoning satkdyadrsti, silavratapardmarsa and vicikitsd through the Path of Seeing.
229. See Anguttara, iv. 70, 380 (Sanskrit redaction Vydkhyd, iii. l2d, Cosmologie bouddhique, 138). Samyutta, v. 201, Puggalapann~atti, 16-17, 70, Visuddhimagga, 677, Compendium, 69, 149.
To the Sanskrit upapadyaparinirvdyin {-utpannaparinirvrrti of our Kdrikd) there corresponds upahacca, upapajjaparinibbdyin; see Kathdvatthu, iv. 2, Cosmologie bouddhique, 235.
230. Utpannasyeti. Yasomitra contests this reading by reason of the rule anyapaddrthe bahuvrihih. The scribe has omitted the letter e (lekhakenaikdro'tra vindsitah): it should read: utpanne'sya. We would have: utpanne janmani parinirvrtir asyety utpannaparinirvr- tih. There follows a rather long discussion.
231. Absent in the Tibetan, but given by Paramartha.
232. "Obtains Nirvana," parinirvdti, that is to say, "brings about the extinction of all the
vices" (sarvdfravaksayam karoti). Vydkhyd.
233. Paramartha and Hsuan-tsang have: "not a long time" = quickly = na cirdt; but the e
234. Vibhdsd, TD 27, p. 167cl3, definition of sopadhisesanirvdna: "If of an Arhat, of a person in whom the vices are completely destroyed, the life continues (shou ming yu ts'un
W^ifaWM* *>> dyuhparyantah . . . : "the limit of life is still preserved"), the series of the primary elements and of derived matter is not cut off, the series of thoughts continue one after the other by reason of a body endowed with the five organs: as there remains a support (# = upadhi), the destruction of the bonds that this Arhat obtains, touches, or realizes, is what is called sopadhisesanirvdnadhdtu. "On the two Nirvanas, vi. 64a-b {Anguttara, iv. 77), vi. 65d, vi. 78.
We have attempted to sort out some references in our "Nirvana," Paris, 1924 (Beauchesne), p. 171.
235. The first Anagamin also does not possess this mastery; but the action which makes intermediary existence last differs from the action that makes the second Anagamin last: this is why the Nirvana of the first is anupadhisesa.
236. Anguttara, ii. 155, defines (1-2) the sasamkhdraparinibbdyin, who obtains Nirvana with samkharas, either in this life, or after death (3-4), the asamkhdraparinibbdyin who obtains Nirvana without samkharas, either in this life, or after death. Saints 1 and 3 are of strong faculties, 2 and 4 of weak faculties. Saints 3 and 4 cultivate the Dhyanas; saints 1 and 2 are described, without any mention of Dhyana, as asubhdnupassi. . . dhdre pratikulasanntsabba- loke anabhiratasannt sabbasamkhdresu aniccdnupassi and having the thought of death. samkhdra = pubbapayoga, Visuddhi, 453.
237. Opinion of the Sautrantikas. The Anagamins are evidently placed in a decreasing order of merit, in an increasing order of the length of their lives in Rupadhatu.
238. One says urdvamsrotas, as one says urdhvamdamika, urdhvamdahika or even cirantana. 239. We also have akanisthaparama (below note 245).
Tibetan has, mi chi bar = "without dying. "
? 1064 Chapter Six
On the mixing of Dhyanas vi. 42. On the heaven of the Akanisthas, iii. 72c, vi. 43a. This is the summit of Rupadhatu, the eighth heaven of the Suddhavasas. The Compendium has the Anagamin who has cultivated the Fifth Dhyana rise to the Suddhavasas; it stops below those who have practiced the first four (see p. 69,149).
240. One would call him bhavdgraga or bhavdgraparama. The naivasamjndndsamjnd is the Fourth Arupya, thus "the summit of existence. "
241. Dharmasamgraha, Para. 103: pluto'rdhaplutah sarvastanaplutah (let us correct: sarvasthdnacyutah).
242. ekam api sthdndntaram vilanghya. Paramartha: "From the First Dhyana (=Brahma- kayika), he is born among the Suddhavasas and, going beyond 'another' place, he is born among the Akanisthas. " Hsiian-tsang: "From there, successively, he is reborn among the lower Suddhavasas, and, in the interval, goes beyond one place, he is born among the Akanisthas. "
243. Samyukta, TD 2, p. 423cl8; Madhyama, TD 1, p. 547a9 (Vibhdsd, TD 27, p. 272bl5): A Brahma-deva thinks: "This place is eternal, not subject to change. . . one has never seen that one arrives here; even more one does not go beyond this place . . . ": compare Digha, i. 17 and see iv. 44b-d, iv. 96 (English trans, note 439).
244. Consequently the Ka^mlrians only count two heavens in the First Dhyana (ii. 41d, iii. 2d).
245. The terms akanisthaparama and bhavdgraparama are given as traditional (nanu cdkanisthaparama . . . ity uktam).
246. On abhinirvrti distinct from upapatti, iii. 40c, vi. 3, p. 909. It appears that the doctrine of action retributable in intermediary existence is in contradiction to the thesis of iv. 53d (which I have perhaps poorly understood).
247. Anguttara, iv. 70, "seven good gatis" or rather "seven gatis of good persons" = purisagati. Hsiian-tsang explains: gatir = vrtti. Vydkhya: gatir utpattih sampardya ity ete sUtre paryaya ucyante. gati- birth, future realm of rebirth, realm of rebirth.
248. Since, Hsiian-tsang adds, the other Saiksas, cultivating the good, do not differ [from the Anagamins].
249. Vydkhya; yasu gatisupapannds tatra tatra caisdm atyantam andgamanam.
250. Madhyama, TD 1, p. 427al3; Vibhdsd, TD 27, p. 878a5-b4. Definition of the sappurisa,
Nettippakarana, 169.
251. But they can practice incontinence (which supposes an akuiala mind). The Srotaapanna
observes the iilas, Huber, Sutrdlamkara, 221.
252. "In general" (prdyena): in fact, they are disengaged from the defilements expelled by
seeing, and from a part of the defilements expelled by Meditation.
253. The true satpurusas have acquired the discipline which prevents all transgressions (sarvapdpa)', they have abandoned all of the bad defilements to be abandoned through seeing (dariana) (like the other Saiksas) and also the nine categories of defilements of Kamadhatu to be abandoned by Meditation (bhdvana).
254. The Bhdsya has: kim punah parivrttajanmano'py andgdmina esa bhedo'sti. I have added the definition based on the Vydkhya.
255. The Vydkhya quotes the Sutra: "Dying here and reborn among humans, if having obtained the quality of Arhat I do not obtain Nirvana, falling from the quality of Arhat at
? the end of this human life (ante mama hiyamdnasya), I shall be reborn (upapatrir bhaviMi) &ttlQtlg the esteemed gods under the name of Akanisthas {ye te devd akanisthd iti vi/rutdff). " Sakra is srotadpanna: he foresees that he will be reborn among humans and will obtain the quality of Arhat, first that of Anagamin: he will thus be a parivrttajanman andgdmin. Therefore, according to vi. 41a-b, he cannot become Akanistha, that is to say "go into another sphere. "
256. According to the Tibetan, dharmdnabbijnatvdt; according to the Vydkbyd: dharmalaksandnabhijnavat; according to Hsiian-tsang: "because he does not know the Abhidharma. "
257. sambarsaniyatvdt; that is to say: kdmaduhkhaparitydgdbhildsena sambarsaniya ity abbiprdyab. Accotding to Samghabhadra: cyutanimittopapattidubkbodvignasya sambardam- yatvdt.
258. On the moral faculties (faith, etc. ), see vi. 57c, 58d, 60 and following.
259. prajnddind mindriydndm nisyandaphalapustivUesdd ity arthah. That is to say: because the indriyas are not extremely developed by the results, similar to them, upon which they bear.
260. A different doctrine in the Sammitiyanikdyasdstra.
261. The mixture consists of "mixing the pure Dhyana with two impure Dhyanas" (Vydkbyd), to intercalate one or many moments of impure Dhyana between two moments or two series of moments of pure Dhyana. In the Dbarmafarira (Stonner, Ac. de Berlin, 1904, 1282), vyavakirnabbdfvandjvidbdni (bbdvandvidba, Visuddbimagga, 122).
262. On pure and impure Dhyana, see viii. 6.
263. Anguttara, i. 38, knows a Dhyana which lasts only a moment and a prolonged Dhyana.
Above vi. l7b, 28c.
264. On the drstadbarmasukbavibdras, see especially Digba, iii. 113, 222, Anguttara, v. 10, iv. 362; Koia, ii. 4, vi. 58b, viiL27. Nirvana, 1924, p. 80.
265. The first three Dhyanas each produces three types of gods of Rupadhatu; the fourth produces eight types of gods: Anabhrakas, Punyaprasavas, Vrhatphalas, and the five Suddhavasikas: Avrhas, Atapas, Sudr? as, Sudarsanas and Akanisthas (iii. 2c-d).
266. tasya pudgalasya tdvatiiaktih (Vydkbyd). Such a person cannot do so any longer.
267. "Pure, impure, pure: three thoughts; then: pure, impure, pure, three other thoughts"
(Vydkbyd), and so on.
268. Opinion of Srllabha ( Vydkbyd). The fourth of the six opinions presented in the
Vibhdsd, TD 27, p. 880cl2.
269. But the order of words, according to Paramartha, is indeed the order that the Tibetan
gives; according to the Bbdsya: nirodbaldbby andgdmi kdyasdksl
On nirodhasamdpatti, in addition to the references indicated, ii. 43 (English trans, p. 225
and following), add iv. 54, vi. 63, 64a, viii. 33a and Visuddbimagga, 702-709:"One cannot say that this absorption is samskrta or asamskrta, conditioned or unconditioned, laukika or lokottara, worldly or transwordly because it does not exist in and of itself (sabhdvato n'atthitdya)" This absorption, according to the Uttarapathakas and the Andhakas, is "unconditioned" (Kattbdvattbu, vi. 5). note 273.
On the kdyasakkhin, Anguttara, iv. 451 (necessarily an Arhat), PuggalapaMatti, 14, Visuddbimagga, 93,659 (interesting).
270. Hsiian-tsang: This saint, in leaving nirodbasamdpatti, obtains a calmness of body [becoming again] conscious, such as he had not acquired before this samdpatti; and he thinks: "This nirodbasamdpatti is very calm and totally similar to Nirvana". In this way he
Footnotes 1065
? 1066 Chapter Six
immediately perceives (sdksdtkaroti) the calmness of the body [leaving samdpatti] and he is thus called a kdyasdksin, for, by reason of the possession [of the calmness of the body, in the course of the samdpatti], and by reason of the consciousness [of the calmness of the body, once he has left the samdpatti], he immediately perceives the calmness of body.
271. On the Saiksa and the Siksas, see p. 983.
272. Mahdvyutpatti, 36, trim siksdni, adhi/ilam, adhicittam, adhiprajnd; Dharmasamgraha, 140, tisrah siksdh, adhicittasiksd, adhisilaUksd adhiprajndsiksd ca; Digha, iii. 219, tisso sikkhd, adhisila, adhicitta, adhipannasikkhd; Anguttara, i. 235, ii. 194, iii. 441. The Visuddhimagga is only a commentary on the Samyutta, i. 13: site pat iff baya . . . cittam pannam ca bhdvayam . . . (p. 4: silena adhisilasikkhd pakdsitd hoti, samddhind adhicittasikkhd, pafindya adhipannasikkhd)', Childers, sikkhdttaya; Schiefner,iW<? 7<*<<g0. r Asiatiques, viii. 572.
See Ko/a, vi. 45b. viii. l. The correct readings are adhisilam siksd, adhicittam fiksd, adhiprajndm Uksd, as we can be assured vi. p. 983-4 and Dharmasamgiti quoted in Siksasamuccaya, 119. 14.
273. The Canon is undecided on the place of nirodhasamdpatti in the Path, on its usefulness for the extinction of the cankers (dsava): Majjhima, i. 465, iii. 28, Digha, i. 184, Anguttara, iv. 426. We know that it is added, in ninth position, to the Dhyanas and Arupyas {Mahdvyutpatti, 68. 7: navdnupurvavihdrasamdpattih, Digha, iii.
