Yathotpanndni
bhdvyante = ydni ydny utpanndni tdni tdni bhdvyante (bhdvyante = bhdvandm gacchanti).
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
.
chandanwlakd.
In another context, Anguttara iv. 400: tanhdmulaka.
We have Papisambhiddmagga, ii. I l l : jardmaranam kimniddnam kirnsanudayam
kimjdtikam kimpabhavam.
90. Vydkhyd: prabhavasabdah kevalam ? ? /cdt pathitavyah/ dbhidhdrmikair iti vdkhyddhyd- hdrah/ sutranusaranam hi kartavyam ity abhiprayah. The Abhidharmikas, in the list of the aspects of this Truth, should place the prabhava aspect after the pratyaya aspect, for one should be guided by the Sutra.
91. The five updddnaskandhas are thus said to have this type of chanda for their mula or hetu.
92. On virya, vipdka and prabhava of a fruit from the earth as food, or of a drug, Sarvadar/anasamgraha, 16. 22, Kandali, 130, Sufruta, i. l and 40.
93. Paramartha: "According to the Sutra of the trsndvicaritas, there are two groups of five, and two groups of four. " All that follows to page 1114 line 30 is omitted.
Our text is closely related to Anguttara, ii. 212, on the eighteen tanhdvicaritas, where the readings are uncertain, and to Vibhanga 392-400, where they are more certain but remain difficult to interpret (Mrs. Rhys Davids had the kindness to communicate to me the text of the Sammohavinodani and the Manorathapurani; see the following note).
We can compare the list: "Did I exist in the past? . . . ," Kofa, iii. 22c, Majjhima, i. 8, i. l 11, Visuddhimagga, 599, Madhyamakavrtti, 593.
According to chapter ii trans, p. 282, chanda is relative to the future.
94. The Vibhanga, in place of sad asmiti and asad asmiti has 1. as'asmiti {-nicco'smi. . . ) and 2. sat*asmiti or sat'asmi {-ucchissdmi na bhavissdmi). The commentary says: atthiti asa/ niccass'etam adhivacanam. Mrs Rhys Davids remarks: as = asa = asan = asanto = "bad," Jataka, iv. 435: satam vd ason (accusitive singular). We would have: "I am bad, I am good. " The Manorathapurani explains sata by sidati in the sense of anicca: this is the explanation that we have encountered for satkdya, Kola, v. p. 873. The commentary of the Vibhanga understands sydm as "Shall I be? "
? Footnotes 1189 95. Onpravrtti, ii. 6. Perhapsvattupaccheda=vartmopacchedathatIthinkwemustreadin
Mahdvastu, ii. 285, iii. 200, quoted in Koia, ii. trans, note 395.
%. According to Saeki, Samyukta 17. 16; see also TD 2, p. 66? 4.
97. In his shorter treatise, Samghabhadra takes into consideration this explanation in order to prove that the "aspects" are indeed sixteen in number.
98. Vydkhyd: nityam sukham dtmiyam dtmeti ca Arms' caritam esarh ta ime mtyasukhdtm- tydtmadfsticaritdh.
99. See v. 26, trans, note 98; iii. 50a.
100. The meaning of pratyaya is discussed in Koia, iii. 28. 101. 13b-d. On dkdra, see ii. 34b-d, trans, note 173.
102. This explanation is satisfactory, for we indeed conceive that prajnd--the discerning consciousness (ii. 24)--grasps the "aspects", that is to say grasps things {alambana) in a certain manner (as impermanent, etc. ). Furthermore this explanation takes into account the word dkdra:
One takes the sound d from alambana, the final kdra from prakdra, and one has dkdra by cancelling -lambanagrahanapra-.
103. On the dharmas "which have an object", Koia, ii. 34b. Kathdvatthu, ix. 3-7; Vibhanga, 428, Dhammasangani, 1185,1508. The Madhyamakavrtti, 84, quotes the Agama: salambana dharmdhkatame/ sarvecittacaittdh.
104. Vibhdsd, TD 27, p. 408c25: There are three systems: 1. Prajtld is dkdra, grdhaka, and gfhya; the cittacaittas associated with prajtld are grdhaka and grhya; what is concomitant {sahabhu) with prajtld and what is cittaviprayukta is gfhya. 2. All cittacaitta is dkdra, grdhaka, gfhya; all other dharmas are gfhya. 3. AH dharmas are dkdra; but the samprayuklta dharmas are dkdra, grdhaka and gfhya and the viprayuktadharmas are dkdra and gfhya (The meaning of dkdra is quite different here).
105. In the Udstra, dharmajndna begins the list.
106. We can understand why a being in Arupyadhatu cannot manifest the dharmajndna which has for its object suffering, its arising, etc. of the sphere of Kamadhatu, but why are beings in Rupadhatu incapable of it? We have seen that a person manifests this jtldna by entering into the dhydnas (which are Rupadhatu) (vii. l4c). Some say: "Dharmajndna has for its end the detesting {vidunana) of Kamadhatu; now a person in Rupadhatu has abandoned Kamadhatu by the very fact that he has transmigrated to a sphere of detachment [from Kamadhatu]; therefore the dharmajfldna does not have to arise. The case of a person detached from Kamadhatu [and who has entered into a dhydna due to this detachment] is different: he can manifest the dharmajndna because his existence in Kamadhatu is not exhausted. "
Samghabhadra explains differently why dharmajndna can only be manifested by beings in Kamadhatu: tatsamdpattivyutthdnacittdndm kdmadhdtdv eva sadbhdvdt/ anuparivarta- kdiraydbhdvdd vd/ dharmajHdndnuparivartakasya hi iilasya kdmdvacardny eva bhutdny diraya dauhiUyasamutthdpakakleiaprdptivibandhakatvdt prdtipaksikatvdt/ tdni ca tatra na santUi dharmajtldnam kdmadhdtvdirayam eva: "Because it is only in Kamadhatu that the thoughts of departing from the absorption [in which one realizes dharmajndna] is possible; or rather because, in the two higher spheres, the elements {bhutas) which can serve as the support {diraya) of the type of morality (iila) which necessarily accompanies dharmajndna are missing. This morality is opposed to the kleias which produce immorality (dauhiilya); immorality exists only in Kamadhatu; the elements susceptible of supporting morality which are opposed to this therefore exist only in Kamadhatu.
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107. See iv. 13c.
108. This preamble is missing in Paramartha.
109. According to Hsuan-tsang. Paramartha literally translates his original which is rendered in Tibetan by: chos bcu dag ni sbyar bar bya: "Ten dharmas should by placed in relationship", and he adds the Bhusya: "In order to determine the object of the jndnas, one should establish the relationship of the ten jndnas with the ten types of dharma. What are these ten types of dharmas} . . . "
110. On one hand pratisamkhydnirodha or Nirvana, on the other hand apratisamkhydni- rodha and dkds'a.
111. Marge dharmajndna bears on the Path; the morality which is andsravasarhvara, that is to say rupa (iv. l3c) forms part of the Path.
112. Hsiian-tsang: Is there a moment of knowledge which grasps all the dharmas for its object?
This appears to be the beginning of the discussion of Vibhdsd, TD 27, p. 43a2, quoted by Saeki: "Is there ? jndna which knows all the dharmas? No. What is it that the jndna, which knows that all the dharmas are not an dtman, does not know? It does not know itself; it does not know the dharmas which are associated with it or which coexist with it. By saying that it does not know itself, one refutes the thesis of the Mahasamghikas; by saying that it does not know the dharmas associated with it, one refutes the thesis of the Dharmaguptas (fa-mi-pu ? ? ? )'> by saying that it does not know the dharmas which coexist with it, one refutes the thesis of the Mahisasakas; by saying that jndna knows, one refutes the thesis of the Vatsiputriyas [which attribute consciousness to the Pudgala? ]. "
Compare Kathdvatthu, v. 9, where the Andhakas quote a text: sabbasankhdresu antccat? dipphesu tarn pi ndnam aniccato dippham hoti. The Vyakhyd quotes the Sutra: ihdsmdkam bho gautama upasthdnasdldydm samnisanndndm samnipatitdndm evamrupo'natardkatha- samuddharo'bhut/ sramanogautamah kilaivam aha/ ndstisa kascic chramano vdbrdhmano vdyah sakrt sarvarh jdniydt sarvam pasyed iti/ tathyam idarh bho gautama/.
113. Bodhicaryavatara, ix. 18: na cchinatti yathdtmdnam asidhard tathd manah. This is a common position in Indian philosophy; nevertheless the Sautrantika-Vijnanavadins say that the lamp illumines itself. By a curious contradiction, the Vaibhasikas who deny that the mind knows itself, admit that sensation (vedand) is felt not by another sensation, but by the very fact that it is present (iv. 49).
114. Paramartha omits the last phrase ("If it were otherwise . . . ") and translates: "When it is a jndna in Kamadhatu it is a prajfid of hearing and reflection; when it is a jndna in Rupadhatu, it is only a prajnd of hearing, not of meditation, for this last type of prajnd always has a determined sphere for its object. "
Vasubandhu follows the Samyuktdbhidharma-hrdaya, TD 28, p. 953c21: "This jndna is a prajnd of hearing, and reflection, but not of meditation; for the prajfid of absorption has a delimited object. "
Vyakhyd: tasya vyavacchinnabhumydlambanatvdd iti/ yasmdd bhdvandmayam rupdvacaram samvrtijHdnam vyavacchinndm eva bhumim dlambate/ kdmadhdtum vd prathamam vd dhydnam ydvad bhavdgram vd/ kim kdranam/ dnantaryavimuktimdrgdndm adharottarabhumydlambavatvdd yathoktam yathdkramam santddyudaradyakara uttarddha- ragocara iti vacandt (vi. 49) yadi ca tat sarvabhumyalambanam sydt sarvato ? ? gap ad vairdgyam sydt/ prayogavihsamdrgayor yathdsambhavam kd cid eva bhumir dlambanam/ katham/ nirvedhabhdgiyaprayogamargasamgrhitasyahiyasyakdmadhdturdlambanamna tasyetarau dhdtu/ yasyetarau dhdtu na tasya kdmadhdtur dlambanam/ aiubhdpramdndbhi- bhvdyatanddividusanavis'esamdrgasa mgrhitasya kdmadhdtur evdlambanam netarau dhdtu.
According to Yasbmitra, a faithful interpreter of Vasubandhu who is, on this point,
? approved of by Samghabhadra, it is solely through a prajn~d of meditation (bhdvand) that one obtains detachment (vairdgya). The prajfid of hearing and reflection, which is in Kumadhatu, cannot bear on the dharmas of all the spheres: it is not enough to become disgusted with it: the prajnd of bhdvand is more powerful (iv. l23c). Based on this, Vasubandhu concludes that the universal consciousness of "the absence of self" of the dharmas belongs to Kamadhatu, for if it belonged to Rupadhatu (that is to say arising from bhdvand, and being obtained in the dhyanas) it would produce detachment from all of the spheres. Samghabhadra contests this reasoning, for the prajnd cultivated in dhyanas (impure prajnd, since it is a samvrtijndna) never includes disgust for the higher sphere to which it wishes to deliver itself (vi. 49)
Let us note here that Hsuan-tsang translates the two pddas 18c-d (TD 29, p. 138a22) by three pddas: "Samvrtijndna, by excluding its group, together has all the dharmas for its object, by comprehending them under the aspect of non-self", and he adds a fourth pdda: "it arises from hearing and reflection. "
Samghabhadra, in his second treatise, the Prakaranasdsana (TD 29, p. 952al0) corrects the kdrikds where Vasubandhu departs from correct Vaibhasika doctrine; the version of Hsuan-tsang (p. 138a23) gives, in the fourth pdda: "It arises from hearing, reflection and meditation. " Samghabhadra thinks in fact (in his first treatise, the Nydydnusdra, TD 29,p. 742cl8 and following): "This jndna is only in Kamadhatu and Rupadhatu, but not in Arupyadhatu . . . It is a prajfid of hearing, reflection, and meditation (bhdvand): for these three prajnas are capable of having all the dharmas for their object with the exclusion of themselves and their group. It is true that the Sautrantika (=Vasubandhu) says: 'This jndna is not a prajnd of meditation . . . ' But this is false. In our system the prajnd of meditation of the sphere of the dhydna takes for its object the sphere in which it is found, namely, the higher sphere; it produces disgust with respect to the lower sphere, and joy with respect to the higher sphere: thus it does not produce detachment with respect to the higher sphere. The argument of the Sautrantika is therefore null and void. "
It appears that, according to what Yasomitra says here, we should consider as viiesamdrga (vi. 65) the disgust (vidusana) which includes [the qualities, guna, namely] aiubhd (vi. 9), the apramdnas (viii. 29) and the abhibhvdyatanas (viii. 35a). All these qualities are visesa (v. 10a, trans, p. 785); they are acquired through prayoga, dnantarya, vimuktimdrga, and are prolongued in visesamdrga (vi. 65); see vii. 25d.
115. Hsiian-tsang: In the states or moments which do not include any augmentation of the number ofjndnas (3rd, 5th, 7th, 8th, 9th, 11th, 12th, 13th, 15th moments of abhisamaya), he possesses the jndnas of the last previous moment which does include augmentation. Therefore, at the beginning of bhdvandmdrga (16th moment), he necessarily possesses seven jndnas.
116. This last phrase has been added by Hsiian-tsang.
117. Vydkhyd: iha dvividhd bhdvanddhikrtdpratilambhabhdvand nisevanabhdvand ca/ pratilambhabhdvand prdptitah/ nisevanabhdvand sammukhibhdvatah.
"Cultivation" is understood here as the acquisition or taking possession, and manifestation. (See vii. 27).
118.
Yathotpanndni bhdvyante = ydni ydny utpanndni tdni tdni bhdvyante (bhdvyante = bhdvandm gacchanti). Bhdvyante signifies "are acquired", since it refers to future ksdntis and jndnas.
119. The ksdnti or jndna produced are sabhdgahetu (ii. 52a)--a cause whose result resembles it--of a future ksdnti and jndna of the same species.
120. The question does not refer to the ksdntis because there are no ksdntis in
Footnotes 1191
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bhdvandmdrga.
Vydkhyd: bhdvandmdrge tu punah sarvesdm jfidndndm sabhdgavisabhdgdndm
tadakdrdndm ca sammukhibhdvdt sarvesdm hetavo labdhd bhavantiti tadvi/istd judndkdrd bhavanam gacchanty andgatdh/.
121. Above page 1135.
122. Darsanamdrga is all pure (andsrava) and the ascetic who cultivates it does not produce a samvrtijfiana in the course of his practice. But he takes possession in moments 4,8, and 12 of the samvrtijfidna relative to each Truth: leaving the Path of Seeing, he possesses, and will be able to manifest, a conventional, worldly (sdmrrta, laukika) consciousness of the Truths, which is called prsphalabdha, see vii. 2b.
123. We have seen above (vii. 7, note 25) that the "patiences" produced in the course of abhisamaya are called dbhisamaydntika.
Mahdvyutpatti, 54. 20 (Vibhdsd, TD 27, p. 188c9): abhisamaydntikam kuialamulam (translatedintoTibetanasmnonparrtogspa'ilammtha'las*byunbaandmnonpar rtogs
pa'i 'jug pa las ? ? ? ? ba - abhisamayamarga-anta-udbhava, abhisamaya-avatdra-udbhava), followed by 54. 21: ksayajndnaldbhikam kusalamulam = roots of good (or qualities) obtained at the moment of ksayajndna (vii. 26c); and 245,486.
124. But all persons, in the course of samsdra, have understood Suffering, its Arising and its Extinction by the worldly path (Vydkhyd).
125. In fact Arising should again be abandoned by the Seeing of Extinction and the Path, and again by the Path of Meditation, whereas all Suffering is perfectly known (parijndta) by the Seeing of Suffering. But the Arising which should be abandoned by the Seeing of Arising is found to be already abandoned. (Paramartha's translation).
126. The Vaibhasikas think that the sixteenth moment belongs to bhdvandmdrga (vi. 28c); some other schools include it in darsanamdrga.
127. Vydkhyd: vayam hi bhdvandmdrgaparivdro'pi tad iti brumah.
128. This paragraph is missing in Hsuan-tsang. The Vydkhyd furnishes a different explanation: darianamdrgalabhyam tat tasya katham bhdvandmdrga sammukhibhavo bhavisyati/ darsanamdrge cotpattyanavakaso'syasti iti tad anupattidharmakam iti varnayanti Vaibhdsikdh.
129. On dsraya, see ? . 41, i. p. 78, ii. p. 285, iv. p. 593,613, 649, v. p. 771.
130. Vydkhyd: gotram tadutpddane samartho hetuh/ tatra bhavam gautrikam samvrtijnd-
nam. On gotra in the sense that we have it here (sabhdgahetu), see i. p. 78, vii. p. 1124. 131. Vibhdsd, TD 27, p. 18c28.
132. From Karika 22 to Karika 26c Hsuan-tsang departs from the original (which Paramartha faithfully translates) both for the Karika and the Bhasyam.
133. Namely anvayajndna and mdrgajndna, because mdrge'nvayajn~dna is, by its nature, these two jfldnas.
134. Not sarhvrtijnana, because it has been acquired formerly (labdhapurvatvdt); see vii. 27. Not paracittajndna, because the ascetic is not vitardga.
135. Therefore in the four types of paths of the eight stages of bhdvandmdrga where one abandons the first eight categories of klesas of Kamadhatu, and also as long as one has not abandoned the ninth. On these four types of paths, see v. 6l, vi. 65b, (46d, 6ld), vii. 18c, 25d.
136. Namely the /dntddyuddrddydkdro bhavandmdrgah, see vi. 49.
? 137. See vi. 6lb. 138. See vii. 5c
139- Everyone agrees that samvrtijfidna is not cultivated in the anantaryamdrgas of the perfecting of the faculties (vii. 24c).
140. Of dharma, anvaya, and the Four Truths.
141. Vydkhyd: dvayos tv abhijfidvimuktimdrgayor iti/ divya/rotradivyacaksurabhijndvimuk- timdrgayor avydkrte irotracaksurabhijfle iti vac an at (vii. 42) tadvimuktimdrgdv avydkrtau/ na cdvyakrtasya dharmasydndgatabhdvandsti. See above note 56.
We understand by this that, by realizing these Abhijnas, one does not take possession of the same future Abhifiuas.
142. The three Abhijnas are rddhi, purvenivdsa and cetahparydya.
143- An ascetic detaches himself from Kamadhatu by a worldly path which has for its support {samniirayena, that is to say "is cultivated in") anagamya (introductory stage of the First Dhyana) and, through this detachment, he obtains the First Dhyana; at the moment of the ninth vimuktimdrga of this detachment, he cultivates a samvrtijfidna of the sphere of the anagamya or of the sphere of the First Dhyana; and so on until: he detaches himself from dkincanydyatana through the worldly path practiced in the sdmantaka (preparatory) stage of naivasamjfidnasamjHdyatana, he obtains a samvrtijfidna of the sphere of the sdmantaka or of the sphere of the naivasamjndnasamjndyatana. Samvrtijfidna is cultivated under the same conditions when the ascetic detaches himself from Kamadhatu through the path cultivated in pure {andsrava) anagamya.
But if the ascetic obtains the first pure dhyana by practicing the pure path in the First Dhyana, the samvrtijfidna that he obtains is of the sphere of the sdmantaka of the Second Dhyana which is opposed to the first. . . to the ninth category of the defilements {kleias) of the First Dhyana--for this is the first time that this ascetic obtains the first pure dhyana. And, in the ninth vimuktimdrga of the path by which he obtains the first pure dhyana, he cultivates, in the future, a samvrtijfidna of the second dhyana {Vydkhyd).
144. An ascetic takes his support from the second pure dhyana and, in this manner, detaches himself in the Third Dhyana: the purejndna which is cultivated is of the sphere of the Path, that is to say of the Second Dhyana; it is moreover in the ninth vimuktimdrga of detachment, of the sphere in which he detaches himself, namely the Third Dhyana; it is also of a lower sphere, namely of the First Dhyana, of anagamya. For it happens that the preparatory path is of a lower sphere: the jndna of a lower sphere will therefore be able to be cultivated.
But when an ascetic detaches himself from the Second Dhyana by taking as his support the sdmantaka of the Third Dhyana, neither in the dnantarya nor in the vimukti paths can a pure jfidna of the sphere of the sdmantaka be cultivated: in fact there is no pure jfidna in this sdmantaka (viii. 22a). The cultivated jndna will be inferior to the Path: of the Second Dhyana, of dhydndntara, of the First Dhyana, or of anagamya.
145. Hsuan-tsang: "Only in the first ksayajnana does he cultivate all of the impure qualities of the nine spheres. " With the gloss: "In the first ksayajfidna, that is to say in the ninth vimuktimdrga of detachment from Bhavagra, and in the ninth vimuktimdrga of the five perfecting of the faculties" {TD 29, p. 139c25).
146. Et cetera refers to abhibhvdyatana, krtsndyatana, etc.
147. Pedd. Divya, 251. 4, 365. 8, a bag holding jewels or alamkdras; pheld, ibid. 503. 24, Mahdvastu, ii. 465 (pheld, phelikd); Bloch, Marathe, 370; classical,pepa, petd, peti; Pali: peld.
Hsiian-tsang and Paramartha: "as, when their bonds are cut, beings who were bound and strangling, now breathe. "
Footnotes 1193
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The meaning is that, at the moment of ksayajndna, there is produced the possession of
all the qualities to a great degree of excellence.
148. Compare the first Cakravartin King, Ko/a, iii. 96c.
149- Hsiian-tsang (p. 139cl6) adds a pdda: "Arisen above he does not cultivate the lower":, a thesis developed in the Vydkhyd: When one obtains the quality of Arhat (that is to say ksayajndna) in Kamadhatu, the asubhas, etc. , of the Three Dhatus are "cultivated" {bhavandm gacchanti); when one obtains the quality of Arhat in Rupadhatu, or in Arupyadhatu, the same qualities are cultivated belonging to these Dhatus. The same with respect to the different bhumis of these Dhatus; one who obtains the quality of Arhat in naivasamjnandsamjHdyatana cultivates only the qualities belonging to this bhumi.
150. a. Vydkhyd:yad vihtnam punar labhyate sammukhikriyate samsdrocitam na tad andgatam bhavyate bhdvitotsrstatvdt samsdre/ yad evdtra dhydndpramdnddy anucitam samsdre vihstam andsravdnugunam tatsammukhibhdve tajjdtiyam evandgatam vifispam bhdvyata ity deary? dariayati. It is some vulgar qualities, encountered in the course of transmigration, that one manifests, and that one abandons. These qualities are not the object of "cultivation," that is to say "are not possessed in a future state. " But when one actualizes the distinguished qualities, the Dhyanas, the Apramanas, etc. , rare in the course of transmigration, and which are favorable to the acquisition of pure qualities, one takes possession of them for the future. This is what Vasubandhu intends to say.
This explanation depends on Vasumitra's thesis that there is cultivation of some distinguished qualities, samsdrdnucatvdt,but not of others.
b. Hsiian-tsang: "The dharma previously acquired and then lost, and now acquired anew, is not 'cultivated* because of this, because one reacquired it without effort. One manifests the dharma not previously acquired with effort, and it is thus 'cultivated* in the future, because its force is great. Produced after having been acquired, it is not cultivated in the future, because its force is small, being produced without much effort. " This version is based on the explanation of Samghabhadra.
? Samghabhadra (in his Nydydnusdra, TD 29, p. 745? 8; see also his Prakaranasdsana, TD 29, p. 954c9, which does not exactly correspond) is quoted by the Vydkhyd: dcdryasamghabhadro'py etam evdrtham vydcaste/ labdhapurvam na bhavyate/ ? at pratilabdhavihinam punar labhyate na tad bhavyate/ arthad gamyate yad alabdhapurvam labhyate tad bhavyate/ yatndbhimukhikaranat/ apratiprasrabdho hi mdrgo yatnendbhi- mukhikriyata iti taddvedhabalatvdd andgato bhavandm gacchati/ pratilabdhapurvas tv ayatnena sarhmukhibhavati bhdvitapratifrabdhatvdt krtakrtyadattaphalatvdc ca vegahina iti tatsammukhibhdvdd andgato na bhdvyata iti/ yo'ndgato yatnena janyate sa bhdvyata ity abhiprdyah/
The Vydkhyd continues: tad evam satiyad uktam samvrtijn'dnam tdvad iti vistarena tad dryasamtdnapatitam eva grhyate.
That is to say: if this is the case, what is said of the cultivation of samvrtijHdna should also be understood of the samvrtijrldna of the Aryan. The Vydkhyd then mentions the opinion of Vasumitra, and the objection of the VaibhaSikas: samsdrdnucitatvdd iti dcdryavasumitrendtra likhitam/ atra kila vaibhdsikd dhuh/ naitad evam/ kutah/ yasmdd alabdham eva tad bhavati tyakyatvdt tasmdd bhdvitotsrstasydpi punarldbhe bhavaty eva bhavaneti/ katham tad apurvam bhavati ydvatdlabdhapurvam iti/ na hy evamvidham loke prasiddham iti/.
Finally, one can understand "what has not been obtained" (alabdhapurva) as what has not been obtained in this life: apare punar vydcaksate ekam janmedam abhikrtyoktam na janmdntaram/ yad vihinam asminn eva janmani punar labhyate na tad bhavyate
bhdvitotsrstatvdt/ janmdntare tu yal labhyate tad bhavyate. 151. See Kosa, vi. 1, note 2; vii, p. 1104, Atthasdlini, 163.
? Footnotes 1195 152. Bhdvand which consists of taking possession of a future dbarma. In the same way
nisevanabhavand consists of nisevana.
153. Pratipaksabhdvand signifies the bhdvand which consists of pratipaksa, "opposition": pratipakso mdrgo yathoktam sutre bhdvitakdyo bbdvitacitta iti bhdvitakdyacittapratipaksa ity arthah/ kdyapratipaksah puna/ caturdhydnavairdgydya ? ? margah/ tathd hy uktam bhdvitakdyo bhiksur ity ucyate bhdvitacitto bhdvitaillah/ katham bhdvitakdyo bhavati/ kdydd vigatardgo vigatatrsno vigatapipdso vigatapremd vigataniyantih (? )/ atha vdyo'sau rupardgaksaydnantaryamdrgah/ so'nena vigatardgo bhavatity dgamah. Samyutta, iii. 7, 11,
190, iv. lll; Anguttara, iii. 106; Majjhima, i. 237.
How the mind is termed bhdvita, above vii. p. 1102.
154. Vinirdhdvanabhdvana is the cutting off of possession of the defilements, kleiapraptic- cheda.
155. The order of the pra(d)hdnas differs in the Mahdvyutpatti, 39; see vi. 2c, 67. Hsuan-tsang omits this reference to the pradhdnas.
156. Indriyabhdvand, Majjhima, iii. 298; indriyasamvara, Samyutta, i. 54, Anguttara, iii. 360, Majjhima, i. 269, 346, etc.
157. Samyukta, TD 2, p. 76b2: sad imdnindriydni [susamvrtdni subhdvitdni . . . ] Indriyasamvara or saihvarabhdvana is, by its nature, memory and attention: sa punar mdriyasamvarah smrtisamprajn~dnasvabhdva uktah.
158. Madhyama, TD 1, p. 647a3 (a paraphrase), Majjhima, iii. 90; Samyutta, i v .
In another context, Anguttara iv. 400: tanhdmulaka.
We have Papisambhiddmagga, ii. I l l : jardmaranam kimniddnam kirnsanudayam
kimjdtikam kimpabhavam.
90. Vydkhyd: prabhavasabdah kevalam ? ? /cdt pathitavyah/ dbhidhdrmikair iti vdkhyddhyd- hdrah/ sutranusaranam hi kartavyam ity abhiprayah. The Abhidharmikas, in the list of the aspects of this Truth, should place the prabhava aspect after the pratyaya aspect, for one should be guided by the Sutra.
91. The five updddnaskandhas are thus said to have this type of chanda for their mula or hetu.
92. On virya, vipdka and prabhava of a fruit from the earth as food, or of a drug, Sarvadar/anasamgraha, 16. 22, Kandali, 130, Sufruta, i. l and 40.
93. Paramartha: "According to the Sutra of the trsndvicaritas, there are two groups of five, and two groups of four. " All that follows to page 1114 line 30 is omitted.
Our text is closely related to Anguttara, ii. 212, on the eighteen tanhdvicaritas, where the readings are uncertain, and to Vibhanga 392-400, where they are more certain but remain difficult to interpret (Mrs. Rhys Davids had the kindness to communicate to me the text of the Sammohavinodani and the Manorathapurani; see the following note).
We can compare the list: "Did I exist in the past? . . . ," Kofa, iii. 22c, Majjhima, i. 8, i. l 11, Visuddhimagga, 599, Madhyamakavrtti, 593.
According to chapter ii trans, p. 282, chanda is relative to the future.
94. The Vibhanga, in place of sad asmiti and asad asmiti has 1. as'asmiti {-nicco'smi. . . ) and 2. sat*asmiti or sat'asmi {-ucchissdmi na bhavissdmi). The commentary says: atthiti asa/ niccass'etam adhivacanam. Mrs Rhys Davids remarks: as = asa = asan = asanto = "bad," Jataka, iv. 435: satam vd ason (accusitive singular). We would have: "I am bad, I am good. " The Manorathapurani explains sata by sidati in the sense of anicca: this is the explanation that we have encountered for satkdya, Kola, v. p. 873. The commentary of the Vibhanga understands sydm as "Shall I be? "
? Footnotes 1189 95. Onpravrtti, ii. 6. Perhapsvattupaccheda=vartmopacchedathatIthinkwemustreadin
Mahdvastu, ii. 285, iii. 200, quoted in Koia, ii. trans, note 395.
%. According to Saeki, Samyukta 17. 16; see also TD 2, p. 66? 4.
97. In his shorter treatise, Samghabhadra takes into consideration this explanation in order to prove that the "aspects" are indeed sixteen in number.
98. Vydkhyd: nityam sukham dtmiyam dtmeti ca Arms' caritam esarh ta ime mtyasukhdtm- tydtmadfsticaritdh.
99. See v. 26, trans, note 98; iii. 50a.
100. The meaning of pratyaya is discussed in Koia, iii. 28. 101. 13b-d. On dkdra, see ii. 34b-d, trans, note 173.
102. This explanation is satisfactory, for we indeed conceive that prajnd--the discerning consciousness (ii. 24)--grasps the "aspects", that is to say grasps things {alambana) in a certain manner (as impermanent, etc. ). Furthermore this explanation takes into account the word dkdra:
One takes the sound d from alambana, the final kdra from prakdra, and one has dkdra by cancelling -lambanagrahanapra-.
103. On the dharmas "which have an object", Koia, ii. 34b. Kathdvatthu, ix. 3-7; Vibhanga, 428, Dhammasangani, 1185,1508. The Madhyamakavrtti, 84, quotes the Agama: salambana dharmdhkatame/ sarvecittacaittdh.
104. Vibhdsd, TD 27, p. 408c25: There are three systems: 1. Prajtld is dkdra, grdhaka, and gfhya; the cittacaittas associated with prajtld are grdhaka and grhya; what is concomitant {sahabhu) with prajtld and what is cittaviprayukta is gfhya. 2. All cittacaitta is dkdra, grdhaka, gfhya; all other dharmas are gfhya. 3. AH dharmas are dkdra; but the samprayuklta dharmas are dkdra, grdhaka and gfhya and the viprayuktadharmas are dkdra and gfhya (The meaning of dkdra is quite different here).
105. In the Udstra, dharmajndna begins the list.
106. We can understand why a being in Arupyadhatu cannot manifest the dharmajndna which has for its object suffering, its arising, etc. of the sphere of Kamadhatu, but why are beings in Rupadhatu incapable of it? We have seen that a person manifests this jtldna by entering into the dhydnas (which are Rupadhatu) (vii. l4c). Some say: "Dharmajndna has for its end the detesting {vidunana) of Kamadhatu; now a person in Rupadhatu has abandoned Kamadhatu by the very fact that he has transmigrated to a sphere of detachment [from Kamadhatu]; therefore the dharmajfldna does not have to arise. The case of a person detached from Kamadhatu [and who has entered into a dhydna due to this detachment] is different: he can manifest the dharmajndna because his existence in Kamadhatu is not exhausted. "
Samghabhadra explains differently why dharmajndna can only be manifested by beings in Kamadhatu: tatsamdpattivyutthdnacittdndm kdmadhdtdv eva sadbhdvdt/ anuparivarta- kdiraydbhdvdd vd/ dharmajHdndnuparivartakasya hi iilasya kdmdvacardny eva bhutdny diraya dauhiUyasamutthdpakakleiaprdptivibandhakatvdt prdtipaksikatvdt/ tdni ca tatra na santUi dharmajtldnam kdmadhdtvdirayam eva: "Because it is only in Kamadhatu that the thoughts of departing from the absorption [in which one realizes dharmajndna] is possible; or rather because, in the two higher spheres, the elements {bhutas) which can serve as the support {diraya) of the type of morality (iila) which necessarily accompanies dharmajndna are missing. This morality is opposed to the kleias which produce immorality (dauhiilya); immorality exists only in Kamadhatu; the elements susceptible of supporting morality which are opposed to this therefore exist only in Kamadhatu.
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107. See iv. 13c.
108. This preamble is missing in Paramartha.
109. According to Hsuan-tsang. Paramartha literally translates his original which is rendered in Tibetan by: chos bcu dag ni sbyar bar bya: "Ten dharmas should by placed in relationship", and he adds the Bhusya: "In order to determine the object of the jndnas, one should establish the relationship of the ten jndnas with the ten types of dharma. What are these ten types of dharmas} . . . "
110. On one hand pratisamkhydnirodha or Nirvana, on the other hand apratisamkhydni- rodha and dkds'a.
111. Marge dharmajndna bears on the Path; the morality which is andsravasarhvara, that is to say rupa (iv. l3c) forms part of the Path.
112. Hsiian-tsang: Is there a moment of knowledge which grasps all the dharmas for its object?
This appears to be the beginning of the discussion of Vibhdsd, TD 27, p. 43a2, quoted by Saeki: "Is there ? jndna which knows all the dharmas? No. What is it that the jndna, which knows that all the dharmas are not an dtman, does not know? It does not know itself; it does not know the dharmas which are associated with it or which coexist with it. By saying that it does not know itself, one refutes the thesis of the Mahasamghikas; by saying that it does not know the dharmas associated with it, one refutes the thesis of the Dharmaguptas (fa-mi-pu ? ? ? )'> by saying that it does not know the dharmas which coexist with it, one refutes the thesis of the Mahisasakas; by saying that jndna knows, one refutes the thesis of the Vatsiputriyas [which attribute consciousness to the Pudgala? ]. "
Compare Kathdvatthu, v. 9, where the Andhakas quote a text: sabbasankhdresu antccat? dipphesu tarn pi ndnam aniccato dippham hoti. The Vyakhyd quotes the Sutra: ihdsmdkam bho gautama upasthdnasdldydm samnisanndndm samnipatitdndm evamrupo'natardkatha- samuddharo'bhut/ sramanogautamah kilaivam aha/ ndstisa kascic chramano vdbrdhmano vdyah sakrt sarvarh jdniydt sarvam pasyed iti/ tathyam idarh bho gautama/.
113. Bodhicaryavatara, ix. 18: na cchinatti yathdtmdnam asidhard tathd manah. This is a common position in Indian philosophy; nevertheless the Sautrantika-Vijnanavadins say that the lamp illumines itself. By a curious contradiction, the Vaibhasikas who deny that the mind knows itself, admit that sensation (vedand) is felt not by another sensation, but by the very fact that it is present (iv. 49).
114. Paramartha omits the last phrase ("If it were otherwise . . . ") and translates: "When it is a jndna in Kamadhatu it is a prajfid of hearing and reflection; when it is a jndna in Rupadhatu, it is only a prajnd of hearing, not of meditation, for this last type of prajnd always has a determined sphere for its object. "
Vasubandhu follows the Samyuktdbhidharma-hrdaya, TD 28, p. 953c21: "This jndna is a prajnd of hearing, and reflection, but not of meditation; for the prajfid of absorption has a delimited object. "
Vyakhyd: tasya vyavacchinnabhumydlambanatvdd iti/ yasmdd bhdvandmayam rupdvacaram samvrtijHdnam vyavacchinndm eva bhumim dlambate/ kdmadhdtum vd prathamam vd dhydnam ydvad bhavdgram vd/ kim kdranam/ dnantaryavimuktimdrgdndm adharottarabhumydlambavatvdd yathoktam yathdkramam santddyudaradyakara uttarddha- ragocara iti vacandt (vi. 49) yadi ca tat sarvabhumyalambanam sydt sarvato ? ? gap ad vairdgyam sydt/ prayogavihsamdrgayor yathdsambhavam kd cid eva bhumir dlambanam/ katham/ nirvedhabhdgiyaprayogamargasamgrhitasyahiyasyakdmadhdturdlambanamna tasyetarau dhdtu/ yasyetarau dhdtu na tasya kdmadhdtur dlambanam/ aiubhdpramdndbhi- bhvdyatanddividusanavis'esamdrgasa mgrhitasya kdmadhdtur evdlambanam netarau dhdtu.
According to Yasbmitra, a faithful interpreter of Vasubandhu who is, on this point,
? approved of by Samghabhadra, it is solely through a prajn~d of meditation (bhdvand) that one obtains detachment (vairdgya). The prajfid of hearing and reflection, which is in Kumadhatu, cannot bear on the dharmas of all the spheres: it is not enough to become disgusted with it: the prajnd of bhdvand is more powerful (iv. l23c). Based on this, Vasubandhu concludes that the universal consciousness of "the absence of self" of the dharmas belongs to Kamadhatu, for if it belonged to Rupadhatu (that is to say arising from bhdvand, and being obtained in the dhyanas) it would produce detachment from all of the spheres. Samghabhadra contests this reasoning, for the prajnd cultivated in dhyanas (impure prajnd, since it is a samvrtijndna) never includes disgust for the higher sphere to which it wishes to deliver itself (vi. 49)
Let us note here that Hsuan-tsang translates the two pddas 18c-d (TD 29, p. 138a22) by three pddas: "Samvrtijndna, by excluding its group, together has all the dharmas for its object, by comprehending them under the aspect of non-self", and he adds a fourth pdda: "it arises from hearing and reflection. "
Samghabhadra, in his second treatise, the Prakaranasdsana (TD 29, p. 952al0) corrects the kdrikds where Vasubandhu departs from correct Vaibhasika doctrine; the version of Hsuan-tsang (p. 138a23) gives, in the fourth pdda: "It arises from hearing, reflection and meditation. " Samghabhadra thinks in fact (in his first treatise, the Nydydnusdra, TD 29,p. 742cl8 and following): "This jndna is only in Kamadhatu and Rupadhatu, but not in Arupyadhatu . . . It is a prajfid of hearing, reflection, and meditation (bhdvand): for these three prajnas are capable of having all the dharmas for their object with the exclusion of themselves and their group. It is true that the Sautrantika (=Vasubandhu) says: 'This jndna is not a prajnd of meditation . . . ' But this is false. In our system the prajnd of meditation of the sphere of the dhydna takes for its object the sphere in which it is found, namely, the higher sphere; it produces disgust with respect to the lower sphere, and joy with respect to the higher sphere: thus it does not produce detachment with respect to the higher sphere. The argument of the Sautrantika is therefore null and void. "
It appears that, according to what Yasomitra says here, we should consider as viiesamdrga (vi. 65) the disgust (vidusana) which includes [the qualities, guna, namely] aiubhd (vi. 9), the apramdnas (viii. 29) and the abhibhvdyatanas (viii. 35a). All these qualities are visesa (v. 10a, trans, p. 785); they are acquired through prayoga, dnantarya, vimuktimdrga, and are prolongued in visesamdrga (vi. 65); see vii. 25d.
115. Hsiian-tsang: In the states or moments which do not include any augmentation of the number ofjndnas (3rd, 5th, 7th, 8th, 9th, 11th, 12th, 13th, 15th moments of abhisamaya), he possesses the jndnas of the last previous moment which does include augmentation. Therefore, at the beginning of bhdvandmdrga (16th moment), he necessarily possesses seven jndnas.
116. This last phrase has been added by Hsiian-tsang.
117. Vydkhyd: iha dvividhd bhdvanddhikrtdpratilambhabhdvand nisevanabhdvand ca/ pratilambhabhdvand prdptitah/ nisevanabhdvand sammukhibhdvatah.
"Cultivation" is understood here as the acquisition or taking possession, and manifestation. (See vii. 27).
118.
Yathotpanndni bhdvyante = ydni ydny utpanndni tdni tdni bhdvyante (bhdvyante = bhdvandm gacchanti). Bhdvyante signifies "are acquired", since it refers to future ksdntis and jndnas.
119. The ksdnti or jndna produced are sabhdgahetu (ii. 52a)--a cause whose result resembles it--of a future ksdnti and jndna of the same species.
120. The question does not refer to the ksdntis because there are no ksdntis in
Footnotes 1191
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bhdvandmdrga.
Vydkhyd: bhdvandmdrge tu punah sarvesdm jfidndndm sabhdgavisabhdgdndm
tadakdrdndm ca sammukhibhdvdt sarvesdm hetavo labdhd bhavantiti tadvi/istd judndkdrd bhavanam gacchanty andgatdh/.
121. Above page 1135.
122. Darsanamdrga is all pure (andsrava) and the ascetic who cultivates it does not produce a samvrtijfiana in the course of his practice. But he takes possession in moments 4,8, and 12 of the samvrtijfidna relative to each Truth: leaving the Path of Seeing, he possesses, and will be able to manifest, a conventional, worldly (sdmrrta, laukika) consciousness of the Truths, which is called prsphalabdha, see vii. 2b.
123. We have seen above (vii. 7, note 25) that the "patiences" produced in the course of abhisamaya are called dbhisamaydntika.
Mahdvyutpatti, 54. 20 (Vibhdsd, TD 27, p. 188c9): abhisamaydntikam kuialamulam (translatedintoTibetanasmnonparrtogspa'ilammtha'las*byunbaandmnonpar rtogs
pa'i 'jug pa las ? ? ? ? ba - abhisamayamarga-anta-udbhava, abhisamaya-avatdra-udbhava), followed by 54. 21: ksayajndnaldbhikam kusalamulam = roots of good (or qualities) obtained at the moment of ksayajndna (vii. 26c); and 245,486.
124. But all persons, in the course of samsdra, have understood Suffering, its Arising and its Extinction by the worldly path (Vydkhyd).
125. In fact Arising should again be abandoned by the Seeing of Extinction and the Path, and again by the Path of Meditation, whereas all Suffering is perfectly known (parijndta) by the Seeing of Suffering. But the Arising which should be abandoned by the Seeing of Arising is found to be already abandoned. (Paramartha's translation).
126. The Vaibhasikas think that the sixteenth moment belongs to bhdvandmdrga (vi. 28c); some other schools include it in darsanamdrga.
127. Vydkhyd: vayam hi bhdvandmdrgaparivdro'pi tad iti brumah.
128. This paragraph is missing in Hsuan-tsang. The Vydkhyd furnishes a different explanation: darianamdrgalabhyam tat tasya katham bhdvandmdrga sammukhibhavo bhavisyati/ darsanamdrge cotpattyanavakaso'syasti iti tad anupattidharmakam iti varnayanti Vaibhdsikdh.
129. On dsraya, see ? . 41, i. p. 78, ii. p. 285, iv. p. 593,613, 649, v. p. 771.
130. Vydkhyd: gotram tadutpddane samartho hetuh/ tatra bhavam gautrikam samvrtijnd-
nam. On gotra in the sense that we have it here (sabhdgahetu), see i. p. 78, vii. p. 1124. 131. Vibhdsd, TD 27, p. 18c28.
132. From Karika 22 to Karika 26c Hsuan-tsang departs from the original (which Paramartha faithfully translates) both for the Karika and the Bhasyam.
133. Namely anvayajndna and mdrgajndna, because mdrge'nvayajn~dna is, by its nature, these two jfldnas.
134. Not sarhvrtijnana, because it has been acquired formerly (labdhapurvatvdt); see vii. 27. Not paracittajndna, because the ascetic is not vitardga.
135. Therefore in the four types of paths of the eight stages of bhdvandmdrga where one abandons the first eight categories of klesas of Kamadhatu, and also as long as one has not abandoned the ninth. On these four types of paths, see v. 6l, vi. 65b, (46d, 6ld), vii. 18c, 25d.
136. Namely the /dntddyuddrddydkdro bhavandmdrgah, see vi. 49.
? 137. See vi. 6lb. 138. See vii. 5c
139- Everyone agrees that samvrtijfidna is not cultivated in the anantaryamdrgas of the perfecting of the faculties (vii. 24c).
140. Of dharma, anvaya, and the Four Truths.
141. Vydkhyd: dvayos tv abhijfidvimuktimdrgayor iti/ divya/rotradivyacaksurabhijndvimuk- timdrgayor avydkrte irotracaksurabhijfle iti vac an at (vii. 42) tadvimuktimdrgdv avydkrtau/ na cdvyakrtasya dharmasydndgatabhdvandsti. See above note 56.
We understand by this that, by realizing these Abhijnas, one does not take possession of the same future Abhifiuas.
142. The three Abhijnas are rddhi, purvenivdsa and cetahparydya.
143- An ascetic detaches himself from Kamadhatu by a worldly path which has for its support {samniirayena, that is to say "is cultivated in") anagamya (introductory stage of the First Dhyana) and, through this detachment, he obtains the First Dhyana; at the moment of the ninth vimuktimdrga of this detachment, he cultivates a samvrtijfidna of the sphere of the anagamya or of the sphere of the First Dhyana; and so on until: he detaches himself from dkincanydyatana through the worldly path practiced in the sdmantaka (preparatory) stage of naivasamjfidnasamjHdyatana, he obtains a samvrtijfidna of the sphere of the sdmantaka or of the sphere of the naivasamjndnasamjndyatana. Samvrtijfidna is cultivated under the same conditions when the ascetic detaches himself from Kamadhatu through the path cultivated in pure {andsrava) anagamya.
But if the ascetic obtains the first pure dhyana by practicing the pure path in the First Dhyana, the samvrtijfidna that he obtains is of the sphere of the sdmantaka of the Second Dhyana which is opposed to the first. . . to the ninth category of the defilements {kleias) of the First Dhyana--for this is the first time that this ascetic obtains the first pure dhyana. And, in the ninth vimuktimdrga of the path by which he obtains the first pure dhyana, he cultivates, in the future, a samvrtijfidna of the second dhyana {Vydkhyd).
144. An ascetic takes his support from the second pure dhyana and, in this manner, detaches himself in the Third Dhyana: the purejndna which is cultivated is of the sphere of the Path, that is to say of the Second Dhyana; it is moreover in the ninth vimuktimdrga of detachment, of the sphere in which he detaches himself, namely the Third Dhyana; it is also of a lower sphere, namely of the First Dhyana, of anagamya. For it happens that the preparatory path is of a lower sphere: the jndna of a lower sphere will therefore be able to be cultivated.
But when an ascetic detaches himself from the Second Dhyana by taking as his support the sdmantaka of the Third Dhyana, neither in the dnantarya nor in the vimukti paths can a pure jfidna of the sphere of the sdmantaka be cultivated: in fact there is no pure jfidna in this sdmantaka (viii. 22a). The cultivated jndna will be inferior to the Path: of the Second Dhyana, of dhydndntara, of the First Dhyana, or of anagamya.
145. Hsuan-tsang: "Only in the first ksayajnana does he cultivate all of the impure qualities of the nine spheres. " With the gloss: "In the first ksayajfidna, that is to say in the ninth vimuktimdrga of detachment from Bhavagra, and in the ninth vimuktimdrga of the five perfecting of the faculties" {TD 29, p. 139c25).
146. Et cetera refers to abhibhvdyatana, krtsndyatana, etc.
147. Pedd. Divya, 251. 4, 365. 8, a bag holding jewels or alamkdras; pheld, ibid. 503. 24, Mahdvastu, ii. 465 (pheld, phelikd); Bloch, Marathe, 370; classical,pepa, petd, peti; Pali: peld.
Hsiian-tsang and Paramartha: "as, when their bonds are cut, beings who were bound and strangling, now breathe. "
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The meaning is that, at the moment of ksayajndna, there is produced the possession of
all the qualities to a great degree of excellence.
148. Compare the first Cakravartin King, Ko/a, iii. 96c.
149- Hsiian-tsang (p. 139cl6) adds a pdda: "Arisen above he does not cultivate the lower":, a thesis developed in the Vydkhyd: When one obtains the quality of Arhat (that is to say ksayajndna) in Kamadhatu, the asubhas, etc. , of the Three Dhatus are "cultivated" {bhavandm gacchanti); when one obtains the quality of Arhat in Rupadhatu, or in Arupyadhatu, the same qualities are cultivated belonging to these Dhatus. The same with respect to the different bhumis of these Dhatus; one who obtains the quality of Arhat in naivasamjnandsamjHdyatana cultivates only the qualities belonging to this bhumi.
150. a. Vydkhyd:yad vihtnam punar labhyate sammukhikriyate samsdrocitam na tad andgatam bhavyate bhdvitotsrstatvdt samsdre/ yad evdtra dhydndpramdnddy anucitam samsdre vihstam andsravdnugunam tatsammukhibhdve tajjdtiyam evandgatam vifispam bhdvyata ity deary? dariayati. It is some vulgar qualities, encountered in the course of transmigration, that one manifests, and that one abandons. These qualities are not the object of "cultivation," that is to say "are not possessed in a future state. " But when one actualizes the distinguished qualities, the Dhyanas, the Apramanas, etc. , rare in the course of transmigration, and which are favorable to the acquisition of pure qualities, one takes possession of them for the future. This is what Vasubandhu intends to say.
This explanation depends on Vasumitra's thesis that there is cultivation of some distinguished qualities, samsdrdnucatvdt,but not of others.
b. Hsiian-tsang: "The dharma previously acquired and then lost, and now acquired anew, is not 'cultivated* because of this, because one reacquired it without effort. One manifests the dharma not previously acquired with effort, and it is thus 'cultivated* in the future, because its force is great. Produced after having been acquired, it is not cultivated in the future, because its force is small, being produced without much effort. " This version is based on the explanation of Samghabhadra.
? Samghabhadra (in his Nydydnusdra, TD 29, p. 745? 8; see also his Prakaranasdsana, TD 29, p. 954c9, which does not exactly correspond) is quoted by the Vydkhyd: dcdryasamghabhadro'py etam evdrtham vydcaste/ labdhapurvam na bhavyate/ ? at pratilabdhavihinam punar labhyate na tad bhavyate/ arthad gamyate yad alabdhapurvam labhyate tad bhavyate/ yatndbhimukhikaranat/ apratiprasrabdho hi mdrgo yatnendbhi- mukhikriyata iti taddvedhabalatvdd andgato bhavandm gacchati/ pratilabdhapurvas tv ayatnena sarhmukhibhavati bhdvitapratifrabdhatvdt krtakrtyadattaphalatvdc ca vegahina iti tatsammukhibhdvdd andgato na bhdvyata iti/ yo'ndgato yatnena janyate sa bhdvyata ity abhiprdyah/
The Vydkhyd continues: tad evam satiyad uktam samvrtijn'dnam tdvad iti vistarena tad dryasamtdnapatitam eva grhyate.
That is to say: if this is the case, what is said of the cultivation of samvrtijHdna should also be understood of the samvrtijrldna of the Aryan. The Vydkhyd then mentions the opinion of Vasumitra, and the objection of the VaibhaSikas: samsdrdnucitatvdd iti dcdryavasumitrendtra likhitam/ atra kila vaibhdsikd dhuh/ naitad evam/ kutah/ yasmdd alabdham eva tad bhavati tyakyatvdt tasmdd bhdvitotsrstasydpi punarldbhe bhavaty eva bhavaneti/ katham tad apurvam bhavati ydvatdlabdhapurvam iti/ na hy evamvidham loke prasiddham iti/.
Finally, one can understand "what has not been obtained" (alabdhapurva) as what has not been obtained in this life: apare punar vydcaksate ekam janmedam abhikrtyoktam na janmdntaram/ yad vihinam asminn eva janmani punar labhyate na tad bhavyate
bhdvitotsrstatvdt/ janmdntare tu yal labhyate tad bhavyate. 151. See Kosa, vi. 1, note 2; vii, p. 1104, Atthasdlini, 163.
? Footnotes 1195 152. Bhdvand which consists of taking possession of a future dbarma. In the same way
nisevanabhavand consists of nisevana.
153. Pratipaksabhdvand signifies the bhdvand which consists of pratipaksa, "opposition": pratipakso mdrgo yathoktam sutre bhdvitakdyo bbdvitacitta iti bhdvitakdyacittapratipaksa ity arthah/ kdyapratipaksah puna/ caturdhydnavairdgydya ? ? margah/ tathd hy uktam bhdvitakdyo bhiksur ity ucyate bhdvitacitto bhdvitaillah/ katham bhdvitakdyo bhavati/ kdydd vigatardgo vigatatrsno vigatapipdso vigatapremd vigataniyantih (? )/ atha vdyo'sau rupardgaksaydnantaryamdrgah/ so'nena vigatardgo bhavatity dgamah. Samyutta, iii. 7, 11,
190, iv. lll; Anguttara, iii. 106; Majjhima, i. 237.
How the mind is termed bhdvita, above vii. p. 1102.
154. Vinirdhdvanabhdvana is the cutting off of possession of the defilements, kleiapraptic- cheda.
155. The order of the pra(d)hdnas differs in the Mahdvyutpatti, 39; see vi. 2c, 67. Hsuan-tsang omits this reference to the pradhdnas.
156. Indriyabhdvand, Majjhima, iii. 298; indriyasamvara, Samyutta, i. 54, Anguttara, iii. 360, Majjhima, i. 269, 346, etc.
157. Samyukta, TD 2, p. 76b2: sad imdnindriydni [susamvrtdni subhdvitdni . . . ] Indriyasamvara or saihvarabhdvana is, by its nature, memory and attention: sa punar mdriyasamvarah smrtisamprajn~dnasvabhdva uktah.
158. Madhyama, TD 1, p. 647a3 (a paraphrase), Majjhima, iii. 90; Samyutta, i v .
