The author answers: As their object is mixed, they are
abandoned
through Meditation.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
Prajapati as a cause of the world regard the Lord and Prajapati as eternal beings, one, personal, and active {dtman, kartar).
It then follows that:
8. If one clings to the idea that the Lord, etc. , is the cause of the world, this is by reason of false conceptions of permanence and personality. Thus this clinging is to be
34 abandoned through Seeing (the Truth) of Suffering.
The belief in the eternity or in the personality of the Lord or Prajapati is abandoned through Seeing the single Truth of Suffering; as a consequence the belief in their causality, which results from this first belief, is abandoned in the same way as this same first belief is abandoned.
[Objection:] The erroneous view that suicide through fire or drowning produces a heavenly rebirth, and the erroneous view that morality and ascetic practices produce by themselves purity, have nothing to do with the false conceptions of permanence and personality. Why do you say that one abandons them through Seeing the Truth of Suffering? It is through the Seeing of the Truth of Arising that one should abandon them.
The Mulasastra {Jfidnaprasthdna, TD 26, p. 1029al2) says, "There are some non-Buddhists who give rise to this view, who posit this theory: a person who adopts the habits of bulls (gostla), the habits of deer, or the habits of dogs, shall obtain purity, deliverance, and escape; he shall obtain the absolute going beyond of the happiness and suffering (of the three spheres of existence), and he shall reach the place beyond happiness and suffering. One should know that all these types of considering as cause that which is not truly cause is the esteeming of morality and ascetic practices, which is abandoned through Seeing the Truth of Suffering. " The doctrine of the Vaibhasikas is thus that these two opinions are to be abandoned through the Seeing the Truth of Suffering, because they allow error with regard to suffering.
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But his argument is carried too far! All the defilements (klesas) which have the impure for their object embrace error with regard to suffering. (In fact, all impurity is suffering).
Furthermore, we would ask what is the esteeming of morality and ascetic practices which is abandoned through Seeing the Truth of the Path? If the Vaibhasikas answer, "The esteeming of morality and ascetic practices relative to the dharma which is abandoned through Seeing the Path, namely relative to one of the eight anusayas the first of which is wrong views," we would then answer that this esteeming of morality and ascetic practices also supposes error relative to suffering.
Moreover we do not see how the esteeming of morality and ascetic practices could be relative to a dharma to be abandoned through the Truth of the Path: 1. How could a person who entertains wrong views or doubt relative to the Path, thinking "There is no Path," or 'Is there, or is there not, a Path? ," imagine to obtain purification through this wrong view or through this doubt? 2. If this person, taking up the path of deliverance imagined by the Samkhyas, etc. , says, "This is the path; the Buddhist Path is not the path," then this non-Buddhist imagines that he obtains purification through the path of the Samkhyas, and not through wrong views relative to the Path. Furthermore, when a person imagines that he obtains purification through a wrong view abandoned through the Seeing of Arising or Extinction, why is his esteeming of morality and ascetic practices not abandoned through the Seeing of these same two Truths?
35 This point remains to be examined.
***
We have spoken (v. 8) of the two erroneous views of permanence (or eternity) and personality. Are there only two errors?
There are four errors: to hold that which is impermanent to be permanent, that which is suffering to be happiness, that which is
? impure to be pure, and that which is not a "soul" to be a soul or self.
What is the nature of these four errors?
9a-b. One distinguishes four errors within the three
36 views.
That part of the belief in extremes which is a view of permanence constitutes one error; two parts of the esteeming of bad views constitute the errors of happiness and purity; and that part of the belief in a self and of things pertaining to a self which is a view of self constitutes one error.
***
Some other masters maintain that all satkdyadrsti, that is, not simply the idea of self but also the idea of things pertaining to self, constitutes dtmavipatydsa, "error with regard to the self. "
[The Vaibhasikas say:] How could the idea of things pertaining to a self be part of error with regard to the self? In fact the Sutra of the Vipatydsas does not indicate this. (It says simply, "It is an error to say that andtman is dtman") and the following: "He who sees a self prevailing within the five updddnaskandhas sees 'mine"' [Thus the view of "mine" differs from the view of "self," a view from whence it derives. ]
But we think that the view of self has two parts: to say "I" and to say "mine. " If the idea of "mine" were a view different from the idea of "I," then the ideas expressed by other grammatical cases, such as mayd (by me) or mahyam (to me) would thus consititute so many new views. Thus all belief in a self and in things pertaining to a self is totally included in the error of self.
###
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Are not the other defilements errors because, in order for there to be error, a combination of three characteristics is indispensable? What are these three characteristics?
9b-c. Reflective judgment and affirmation because they allow complete error.
The view of annihilation (ucchedadrsti, a part of the belief in extremes, (antagrdhadrsti) and false views are not affirmations or erroneous attributions (samdropa), since they are directed towards the absence of existence.
The esteeming of morality and ascetic practices affirms that morality and practices suffice for purification: there is no total error in this, since morality and practices do contribute to purification.
The other defilements do not admit of reflective judgment, and as a consequence are not complete errors (viparyasa).
***
But the Blessed One said, 'To consider the impermanent as
permanent is an error of idea (samjndviparydsa), an error of
thought (cittaviparyasa), and an error of view (drspiviparydsa)" 37
and thus following for happiness, purity, and the self. Now neither ideas nor thoughts admit of reflective judgment. Thus the definition proposed for error (viparyasa) is inexact.
9d. Thought and idea are termed "error" by reason of view.
Only view is error, but by virtue of the esteeming of bad views (drspiviparydsa), ideas and thoughts associated with view and having its same aspect are also termed "errors. "
? Why does not the same hold for sensation and the other mental states associated with view?
Because one says in worldly language "error of idea," and "error of thought," but not "error of sensation. "
A Srotaapanna abandons all these errors (Jnanaprasthana, TD 26, p. 957a294); for the Seeing of the Truths which brings about the abandonment of views also brings about the abandoning of the ideas and thoughts associated with these views.
38
1. Another School says: The error which consists of holding
as permanent that which is impermanent contains three errors: error of idea, of thought and of view; and the rest. We then have twelve errors instead of four errors.
Among these twelve, eight are abandoned through the Seeing of the Truths. Four, namely the errors of idea and thought relative to happiness and purity, are abandoned through the Seeing of the Truths through Meditation.
In fact the Aryans, who by definition have abandoned all the anusayas that one abandons through Seeing the Truths, certainly possess ideas of happiness and purity, since, when they are not detached, they produce an attachment to pleasure.
2. The Vaibhasikas do not consider this reasoning as conclusive. From the fact that these Aryans have ideas of happiness and purity, you conclude that they have error relative to happiness and purity. You should say that they also have the error relative to self, since they certainly have the idea and thought of a living being: attachment to pleasure relative to a woman or relative to themselves evidently presupposses the idea and the thought of a being.
Moreover one reads in the Sutras, "The Aryan Sravaka teaches
39
true seeing and knowing:
moment the errors of idea, of thought and of view relative to the impermanent taken for the permanent, are abandoned by them," and the rest. As a consequence, only the ideas and thoughts provoked by erroneous views, or associated with erroneous views,
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are errors, and not the others, which are abandoned through Meditation.
In fact, it happens that the Aryan, through an illusion which lasts only as long as he first sees an object, produces attachment to pleasure, such as the illusion caused by the circle of a fire-brand or by a painted Yaksa. There is no error in the Aryan, but only a
40
mistaken idea and thought (samjnacittaviabhrama, vi. 60). 41
3. But the Sthavira Ananda said to the Aryan VaglSa, "Your
42
mind is burned by the error of your ideas. " How do we explain
these words if one admits the thesis of the Vaibhasikas?
43
4.
the eight errors of idea and thought. It is true that these errors are abandoned by means of correct knowledge of the Truths, and not without this knowledge.
The Sutra that the Vaibhasikas quote (p. 783, line 29) thus
As a consequence the Saiksa has not completely abandoned
indicates the means (upaya) of abandoning these said errors; there 44
is no contradiction here with the Sutra of VaglSa.
***
The anusaya of erroneous view is subdivided in this manner. Is it the same for the other anuiiayasi
It is the same for pride.
45 10a. There are seven types of pride (mana):
These are mana, adhimana, manatmana, asmimana, abhimana, unamana, and mithyamana.
In general, arrogance of the mind (ii. 33b) is called mana. Mana is subdivided on the basis of its different modes: 1. Mana: when the mind makes itself lofty or develops pride by thinking, "I am superior" or "I am equal"relative to an inferior or to an equal. 2.
? Adhimdna: to think, "I am superior," "I am equal," relative to an equal, or to a superior. 3. Mandtimdna: to think, "I am superior" relative to a superior. 4. Asmimdna: when the mind prides itself by taking the five updddnaskandhas for its "self" and "mine. " 5. Abhimdna to think that one possessess distinctions, that is, some dharmas, pure or impure, which abide in absorption, when one does not possess them (v. 27b-c). 6. Unamdna: to think, "I am slightly inferior" relative to that which is greatly superior. 7. Mithydmdna: to attribute to oneself spiritual qualities which one does not possess.
Abhimdna has a substantial basis: it is savastuka\ this is the pride of someone who has some qualities resembling the visesas. Mithydmdna has no substantial basis: this is the pride of someone who has no qualities whatsoever but who believes that he has some.
***
Yet the Sastra {Jndnaprasthdna, TD 26, p. 1028b26) teaches nine types of pride, mdnavidhd, or simply vidha, namely, 1. "I am superior;" 2. "I am equal;" 3. "I am less good;" 4. "Another is better than I;" 5. "He is equal to me;" 6. "He is worse than I;" 7. "Another is not better than I;" 8. "He is not my equal;" and 9. "He is not worse than I. "
Which of the seven types of pride make up these nine types?
lOa-b. Three make nine types.
These nine types come from three mdnas, namely mdna, adhimdna and unamdna.
The first three are the three mdnas which reside in the erroneous view of self. One first thinks "me. " Then there arises in order adhimdna, mana, and unamdna. One has a type of mana
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which consists of saying, "I am better," adhimdna which resides in erroneous views, and the rest. The second three are, in their order, unamana, mana, and adhimdna. The third three are, in their order, mana, adhimdna, and unamana.
We see that although we think "I am a bit inferior" relative to some one greatly superior, this is indeed unamana, for the mind prides itself in this thought; but how can this type of mana "He is not worse that I" be a locus of pride?
This is indeed a locus of pride, since one esteems oneself relative to a group of excellent persons which one regards as superior, even though one is really vastly inferior to them.
##*
We have reproduced the explanation of the Jndnaprasthdna: but, according to the Prakaranapdda (TD 26, p. 693a29), the first type of pride, "I am better," comes from three of the seven types of pride,--namely mdnaf adhimdna, mdndtimana,--accordingly as one judges oneself better than an inferior, better than an equal, or better than a superior.
#**
How are the seven types of pride abandoned?
10b. They perish through Seeing and Meditation.
All, including asmimdna, perish, that is, are abandoned, through Seeing and Meditation.
***
Must we believe that, among the Aryans, the anusayas which
? are abandoned though Meditation and which have not yet been
46 abandoned, are presently active?
Not necessarily.
10c-11a. The paryavasthdna of killing, etc. , is abandoned 47
through Meditation; [the thirst for non-existence, etc. ]
The paryavasthdna of killing (see v. 47), refers to the defile-
ment, klesa, by which one voluntarily commits murder. "Of killing,
etc. ," refers to killing, stealing, adultry, and lying. These
paryavasthdnas have the dharmas abandoned through Meditation 48
11a. The thirst for non-existence, etc.
49
Vibhavatrsnd "the thirst for non-existence/' is also aban-
doned through Meditation. By vibhava ("non-existence") we mean the impermance of the three Dhatus, Kamadhatu, etc. Desire
50 (trsnd) which is directed to impermanence is called vibhavatrsnd.
The word "et cetera" (tatha) shows that one should add a part of bhavatrsnd, the thirst for existence, to vibhavatrsnd, for example the desire "Would that I could become Airavana, King of the Nagas! " [The same for the desire to become Kuvera, the desire to become a woman; but not the desire to become Indra].
Ua-d. Among the Aryans the various types of pride, etc. , and egotism, [--because they are nourished by views--] and
51
The types of pride, etc. are not produced, and do not become active among the Aryans, nor is there any longer "egotism" among them.
for their object.
bad regret, are impossible.
"Et cetera" signifies the anusayas enumerated above, the
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paryavasthdnas of killing, the desire for non-existence and part of the desire for existence.
Why is this?
lib. Because they are nourished by views.
Because all these anusayas are nourished by erroneous views: 52
when their nourishment is burned up, they no longer have the power to arise (or: the Aryans no longer produce them).
Mana and asmita, "egotism," are nourished through wrong views; the desire for non-existence is nourished through the view of annihilation; and a part of the desire for existence is nourished through the view of eternalism.
Even though "bad regret" (ii. 28) is abandoned through Meditation, it does not become active among the Aryans, because it is nourished by doubt.
***
Among the ninety-eight anusayas, how many are universal? How many are not universal?
12. Universal anusayas are 1. the erroneous views and doubts which are abandoned through the Seeing of Suffer- ing and Arising, 2. the ignorance which is associated with
53 them, and 3. independent ignorance.
This makes eleven anusayas\ the five erroneous views which are abandoned by the Seeing of Suffering; wrong views and the esteeming of views abandoned through Seeing of Arising; and two doubts and two ignorances abandoned through the Seeing of Suffering and the Seeing of Arising.
? These eleven anusayas are called "universal," "going every- where," because they grasp the entire Dhatu as their object. (See
54
1. Objection: Do these universals grasp their entire Dhatu succesively or all at once?
In the first hypothesis, the definition would apply to the other anusayas as well; and the second hypothesis is inadmissible: in fact no one considers the totality of the Dhatu as a means of purification; it is only certain practices which are the object of the esteeming of morality and ascetic practices. In the same way, no one considers the totality of the Dhatus as the cause of the world, but only Isvara, Prajapati, etc.
2. [Answer of the Vaibhasikas:] We do not say that the universals have the entire Dhatu for their object all at once, but rather they have the Dhatu in its five categories for their object: "entire" refers to the totality of types.
3. But, if we understand universality in this way, desire and pride {trsna and mana) would also be universals.
There is atmadrsti, "a view that there is the self," relative to the five upadanaskandhas: there will be atmatrsna, "desire for a self" relative to the same skandhas. There is agradrsti, "opinion that this is better" (a drsfiparamarsa), and suddhidrsti, "opinion that this is a means of purification" relative to a certain object: and there will be desire relative to this same object. And there will also be pride, mana, relative to the same objects.
In this hypothesis of their univerality, how are thirst and pride abandoned?
Like a belief in a self {satkayadrsti), etc. , their object is abandoned through Seeing and Meditation. Or should we think that they are to be abandoned through Seeing (like satkayadrsfi) or through Meditation.
The author answers: As their object is mixed, they are abandoned through Meditation. Or rather, they are abandoned through Seeing, for they exist through the efficacy of the view.
p. 790, line l).
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4. [The Vaibhasikas reply:] thirst and pride are special defilements and not general defilements (v. 23). This is why they are not universal. (There is thirst and pride related to an object relative to which there is dtmadrsti, but not relative to the whole of this object at once. )
We have seen that eleven anusayas are universal (that is, bearing on all the categories) in their Dhatu, in the sphere of existence wherein the person is born in whom they are found:
13a-b. Among them, nine, with the exception of the two
55
With the exception of a belief in a self (satkayadrsti) and a belief in extremes (antagrahadrstai), the nine other universals are also universals in a different Dhatu; they sometimes bear on a different Dhatu, sometimes on two, for it is said (in the Prakaran- apdda, TD 26, p. 711a24), "There are some anusayas of the realm of Kamadhatu (that is, produced among the beings of Kamadhatu) which bear on the dharmas of the realm of Rupadhatu, on the dharmas of the realm of Arupyadhatu, or on the dharmas of both the realms of Rupadhatu and Arupyadhatu. (And there are some anusayas of the realm of Rupadhatu which bear on the dharmas of the realm of Arupyadhatu). "
**#
[Objection:] When some beings in Kamadhatu produce the opinion that Brahma is a being, the opinion that he is permanent, they then entertain a belief in a self and a belief in extremes with regard to a thing belonging to a different, superior Dhatu. Thus you are wrong to exclude these two erroneous views from the list of the universal anusayas in a different Dhatu.
But one does not have the idea of a self and of things pertaining to a self with regard to Brahma: thus the idea that he is
views, bear on the superior.
? a being is not a belief in a self. And a belief in extremes is created by a belief in a self; thus the idea of the permanence of Brahma is not a belief in extremes (Vibhdsd, TD 27, p. 93a4ff).
What sort of views would a belief in a living being and a belief in permanence be with respect to Brahma?
The Abhidharmikas say that there are no erroneous views here, but only "false knowledge/* (All speculative knowledge which errs, viparitdlambana is not considered as views).
But why are the other false opinions which have Brahma for their object (the esteeming of morality and ascetic practices, etc. ) considered as erroneous views, and not the two opinions of being and permanence?
The Siddhanta serves as authority (Vibhdsd, TD 27, p. 93a). ***
Are only the anusayas universals?
13c-d. With the exception of the praptis, dharmas coexist- ant with the universal anusayas are also universals.
"Coexistant dharmas* refer to sensation, etc. Not the praptis, because the prapti (adherence) and the prdpya (the thing adhered to) do not have the same result (ii. 36c).
Are universal anusayas universal causes (ii. 54c-d)?
1. Future universal anusayas are not universal causes. 2. Coexistents of past and present universal anusayas are universal causes, but not universal anusayas. 3. Past and present universal anusayas are universal causes. 4. Future coexistents of universal anusayas are neither universal anusayas nor universal causes.
##*
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Among the ninety-eight anusayas, how many have a pure dharma for their object, that is, the Third and Fourth Truth, the Truth of Extinction and the Path? How many have an impure dharma}
14. Wrong views, doubt, and the ignorance which is bound (yukta) to them, and independent ignorance, abandoned through the Seeing of Extinction and the Path, make six
56 anusayas whose object is pure.
Except for the six,--that is, the three anusayas abandoned through the Seeing of Extinction, namely wrong views, doubt, and the ignorance associated with them or independent of them, and these same three anusayas abandoned through Seeing the Path,--all the other anusayas have impure dharmas for their object.
15. The extinction of their own bhumi is the object of the anusayas which have extinction for their sphere; the Path with its six or nine bhumis, is the object of the anusayas which have the Path for their sphere, for the Paths depend
57 on one another.
The three anusayas (wrong views, doubt, and ignorance) which are abandoned through the Seeing of Extinction and which have Extinction for their object, do not have Extinction for their total object: when they belong to Kamadhatu, they bear on Extinction in Kamadhatu, and so on from bhilmi to bhumi, until: when they belong to Bhavagra {naivasamjnanasamjnanayatana) they bear on Extinction in Bhavagra.
When they are in the realm of Kamadhatu, the three anusayas which have the Path for their object bear on the totality of the Path as well as on a portion of the dharmajnana (vi. 26), with its six bhumis (namely anagamya, dhyanantara, and the four
? Dhyanas) (see ii. 52c, vii. 9).
When they are of the realm of Rupadhatu or Arupyadhatu (four Dhyanas, four Arupyas), these same anusayas bear on the totality of the Path, and on a part of the anvayajnana (vi. 26), with its nine bhumis (namely the preceeding six and the first three Arupyas). In fact the Paths are mutually dependent, (ii. 52).
Although dharmajndna and anvayajnana are mutually depend- ent, because anvayajnana is not opposed to Kamadhatu, the three anusayas of the realm of Kamadhatu which have the Path for their object do not have the Path which forms part of the anvayajnana for their object.
But the dharmajndna which is opposed to Kamadhatu is also opposed to Rupadhatu and Arupyadhatu (vii. 9): consequently it will also be the object of the three anusayas of these two Dhatus which have the Path for their object.
Dharmajndna in its entirety is not opposed to Rupadhatu and Arupyadhatu, for the dharmajndna of Suffering and Arising are not opposed to these two Dhatus. [Thus it is not the object of the three anusayas of these two Dhatus. ]
And dharmajndna is not opposed to Rupadhatu and Arupyad- hatu in their entirety [for it is not opposed to the dharmas abandoned through Seeing. Thus it is not the object of the three anusayas of these two Dhatus], because the first two dharmajndnas are not opposed to these Dhatus, and because the first category of the anusayas of these two Dhatus, namely those which one abandons through Seeing, are not opposed by any dharmajndna.
#**
Why do not lust (rdga), anger (pratigha), egotism (mdna), the esteeming of bad views {marsa), and . the esteeming of morality and ascetic practices (pardmarsay* bear on pure dharmas, on the Extinction of Suffering or on the Path?
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16a. Lust does not bear on pure dharmas, because lust should be rejected.
The latent defilement of lust (raganusaya) should be aban-
doned; but if it has pure dharmas for its object, it will not be
rejected; in the same manner, the aspiration after good dharmas
[which takes the form of desire, but which is Right View] should
59 not be rejected.
16b. Anger does not, because pure dharmas do not do evil.
Anger arises with regard to a thing which does evil, and pure dharmas, the Extinction of Suffering or the Path, do not do evil.
16c. Egotism and the two esteemings do not, because pure dharmas are calm, pure, and excellent.
One cannot pride oneself on Extinction or the Path, for they
60 are calm.
The esteeming of morality and ascetic practices is to hold as a cause of purification that which is not such: the pure dharmas are really purification, so one cannot have a false conception of purity (suddhigrdha), with regard to them.
The esteeming of bad views is to hold as excellent that which is vile: now the pure dharmas are what are best, so one cannot have a false conception of excellence (agragraha), with regard to them.
***
Among the ninety-eight anusayas, how many become anusaya 61
from the fact of being an object? How many become anusayana solely through association, (solely by reason of being dharmas
? associated with the mind, sensation, etc. )?
17. Universal anusayas, relative to the object, become anufayana in all their spheres; the non-universals, in their
62 one category.
From the point of view of the object, the universal anusayas (v. 12) become anusayana, that is, "become lodged in" the five categories of their sphere; the other in one category: the anusayas that one abandons through the Seeing of Suffering become
anusayana in the dharmas that one abandons through the Seeing of Suffering . . . the anusayas that one abandons through Meditation become anusayana in the dharmas that one abandons through Meditation.
This general rule calls for more precision.
18a-b. Not the anusayas that bear on the pure dharmas or a higher sphere, because their object is not "made one's own"
6 and opposes the anusayas. *
The six anufayas which have the pure dharmas--Nirvana or the Path (v. 14)--for their object, and the nine anusayas which have a higher sphere (v. l3a-b) for their object do not become anusayana in the object, because one does not do this thing by oneself either through the "view of self or through desire.
Other anusayas would apply (anusi) to the thing which one considers (through a belief in a self) as the self, or which one makes one's own through desire, and they become anusayana, as dust is applied to a wet piece of cloth (see Vydkhyd ad i. 4, p. 14. 2). But the pure dharmas and the higher bhumis are not susceptible of being considered as "self" or as "pertaining to self": thus the anusayas which have them for their object do not become anusayana in their object, because of the nature of their object.
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We would remark in fact that the desire that seeks either the pure dharmas or a higher sphere is not the anusaya called "desire," but rather "an aspiration for good dharmas' (p. 32,1. 8).
Further, the pure dharmas', Nirvana or the Path, are opposed to the klesas which take them as their object; the dharmas of a higher bhumi are opposed to the klesas of a lower bhumi: as a consequence the klesas cannot become anusayana there, that is, install themselves there; in the same way that the sole of the foot cannot install itself on a rock which is red hot with fire.
***
We have up to now understood the word anusayana, anusete, as "to become anusayana" in the sense of "to install," or "to become lodged in. "
According to some other masters, anusayana should be understood as anugunya. Nirvana, etc. , is not favorable (anuguna) to the arising and development of wrong views: in the same way that one says that if a person who has a cold takes a bitter medicine, there is no increase (anusayana) in the cold due to the medicine (Vydkhyd i. 4, p. 13).
18c-d. Any anusaya which is associated with a certain dharma becomes anusayana through association with this
64 dharma.
"With a certain dharma" that is, with sensation, etc.
The word eva indicates reservation: "as long as the anusaya is
not abandoned. "
***
Are there any anusayas which do not have the pure dharmas
? for their object, which do not have a superior Dhatu for their object yet which become anusayana solely through association with and not from the fact of the object?
Yes, universal anusayas which have a superior bhilmi for their object (namely the universal anusayas of the First Dhyana which have the three higher Dhyanas for their object).
***
Among the ninety-eight dhyanas, how many are bad (akusala), and how many are morally neutral, that is, without retribution (avydkrta)?
19. All the "higher" dhyanas are morally neutral. [The belief in a self, a belief in extremes, and ignorance are
65 neutral in Kamadhatu. The other anusayas, here, are bad. ]
All the anusayas belonging to Rupadhatu and Arupyadhatu are neutral. In fact, all defiled dharmas, when they bear retribution, bear painful retribution. Now suffering does exist in these two spheres, for no causes (anger, etc. ) for doing evil to others are present there.
19b. The belief in a self, a belief in extremes, and ignorance are neutral in Kamadhatu.
In Kamadhatu, a belief in a self, a belief in the extremes, and the ignorance which is associated with them, are neutral.
In fact, these anusayas are not in contradiction to giving and other good deeds. One thinks, "May I be happy in the future! ," and
66 one give gifts and observes the precepts.
The erroneous view of annihilation is favorable to deliverance.
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This is why the Bleesed One said, "Among the doctrines of the Tlrthikas, the best is that which says, 'I do not exist, things of mine do not exist; I shall not exist, things pertaining to me shall not exist. '"
These two views--a belief in a self and a belief in the extremes--are only aberrations relative to things which constitute the pseudoperson; they do not being about harm to another: thus they are morally neutral.
But these different reasons--because they are not in contradic-
tion to giving, etc. --could be applied to the "desire for heaven"
and to egotism {asmimana, v. 10), which should thus also be
67
also say, "An innate belief in a self, which is to be found among the
savage animals and birds, is neutral. But a cogitated belief in a self
68 extremes).
19c. The other anusayas, here, are bad.
The other anusayas of Kamadhatu are impure (asubha), that is, bad (akusala).
***
Among the ninety-eight anusayas, how many are roots of evil (akusalamula)? How many are not?
20a-b. Lust, anger and mudi, in Kamadhatu, are roots of 69
evil.
All lust (rdga), all anger (pratigha), and all mudi (that is, all
70
delusion or moha) belonging to Kamadhatu--with the
neutral; but the School does not admit this. Some ancient masters
is bad. "
(The same holds for an innate and cogitated belief in the
? exception of the delusion which is a belief in a self and the belief in the extremes--are, in this order, the three roots of evil, greed, anger, and ignorance.
A belief in a self and a belief in the extremes are not roots of evil, for a root of evil is only that which is bad and is only a root of
71
evil.
The other anusayas are not roots of evil.
***
How many dharmas are neutral roots? How many are not?
20c. Three roots, desire, ignorance, and matt (that is,
72
The Vaibhasikas of Kasmir hold that desire, ignorance, and prajnd which are neutral, of whatever type they are up to and
73
prajnd) are neutral.
including the prajnd which arises from retribution,
are neutral
74
roots.
Doubt (vicikitsa) cannot be regarded as a root, being twofold and mobile by nature. Egotism (mdna), being "an elevation" of the mind, is not a root, since it consists of elevation, the opposite of a root. For in this world roots are firm and reach downward.
21b-d. Four, [say the Aparantakas]: desire, views, egotism,
and delusion which are neutral; in fact there are three
20d. The others are not roots, because their modality is of duality and elevation.
contemplations based on ignorance.
75
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One can distinguish "absorption of desire" {trsnottaradhyayin),
"absorption of (wrong) views" {drstyuttaradhydyin), and "absorp-
tion of pride" {mdnottaradhydyiri). Now these contemplations are 76
such by reason of delusion or ignorance.
***
Are the fourteen "undefined points" (avydkrtavastu) of which 77
Scripture speaks so called because they are neutral (avydkrtd) in the sense that we have just studied?
No. In the Sutra a neutral question is a question which should be set aside: that is, this type of question is called neutral, not answered, because it should be set aside, or rejected. The object of such a question is termed "an undefined point. "
There are four types of questions: 1. a question to which one responds in a categorical manner; 2. a question to which one responds by distinguishing; 3. a question to which one responds by another question; and 4. a question which one should not answer.
22. Categorical response, as for death; a distinguishing
response, as for rebirth; a response by a question, as for
superiority; and a response by rejecting the question, as for
78 non-identity.
1. If one asks, "Do all beings die/' one should answer in a categorical manner, "They do. "
2. If one asks, "Will all being be reborn? " one should answer by distinguishing, "Beings endowed with defilements will be reborn; being freed from defilements will not be reborn. "
79
3. If one asks, "Is a person superior or inferior? ," one should
answer by the question, "In comparison with whom? " If he answers, "In comparison with the gods," one should answer, "He is inferior. " If one answers, "In comparison with beings in the
? painful realms of rebirth,"one should answer, "He is superior. "
4. If one asks, "Are the skandhas the same thing as a sattva or living being, or are they different? ," this is a question that is to be rejected because the thing called a "living being" does not exist. In the same way one would reject the question, "Is the child of a sterile woman white or black? "
***
How can you say (in Karika 22) that one has responded to this fourth question, since one did not answer whether the skandhas are, yes or no, identical to a living being?
This question is answered by saying, "This question is to be
80 rejected": thus there is a response to it.
8. If one clings to the idea that the Lord, etc. , is the cause of the world, this is by reason of false conceptions of permanence and personality. Thus this clinging is to be
34 abandoned through Seeing (the Truth) of Suffering.
The belief in the eternity or in the personality of the Lord or Prajapati is abandoned through Seeing the single Truth of Suffering; as a consequence the belief in their causality, which results from this first belief, is abandoned in the same way as this same first belief is abandoned.
[Objection:] The erroneous view that suicide through fire or drowning produces a heavenly rebirth, and the erroneous view that morality and ascetic practices produce by themselves purity, have nothing to do with the false conceptions of permanence and personality. Why do you say that one abandons them through Seeing the Truth of Suffering? It is through the Seeing of the Truth of Arising that one should abandon them.
The Mulasastra {Jfidnaprasthdna, TD 26, p. 1029al2) says, "There are some non-Buddhists who give rise to this view, who posit this theory: a person who adopts the habits of bulls (gostla), the habits of deer, or the habits of dogs, shall obtain purity, deliverance, and escape; he shall obtain the absolute going beyond of the happiness and suffering (of the three spheres of existence), and he shall reach the place beyond happiness and suffering. One should know that all these types of considering as cause that which is not truly cause is the esteeming of morality and ascetic practices, which is abandoned through Seeing the Truth of Suffering. " The doctrine of the Vaibhasikas is thus that these two opinions are to be abandoned through the Seeing the Truth of Suffering, because they allow error with regard to suffering.
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But his argument is carried too far! All the defilements (klesas) which have the impure for their object embrace error with regard to suffering. (In fact, all impurity is suffering).
Furthermore, we would ask what is the esteeming of morality and ascetic practices which is abandoned through Seeing the Truth of the Path? If the Vaibhasikas answer, "The esteeming of morality and ascetic practices relative to the dharma which is abandoned through Seeing the Path, namely relative to one of the eight anusayas the first of which is wrong views," we would then answer that this esteeming of morality and ascetic practices also supposes error relative to suffering.
Moreover we do not see how the esteeming of morality and ascetic practices could be relative to a dharma to be abandoned through the Truth of the Path: 1. How could a person who entertains wrong views or doubt relative to the Path, thinking "There is no Path," or 'Is there, or is there not, a Path? ," imagine to obtain purification through this wrong view or through this doubt? 2. If this person, taking up the path of deliverance imagined by the Samkhyas, etc. , says, "This is the path; the Buddhist Path is not the path," then this non-Buddhist imagines that he obtains purification through the path of the Samkhyas, and not through wrong views relative to the Path. Furthermore, when a person imagines that he obtains purification through a wrong view abandoned through the Seeing of Arising or Extinction, why is his esteeming of morality and ascetic practices not abandoned through the Seeing of these same two Truths?
35 This point remains to be examined.
***
We have spoken (v. 8) of the two erroneous views of permanence (or eternity) and personality. Are there only two errors?
There are four errors: to hold that which is impermanent to be permanent, that which is suffering to be happiness, that which is
? impure to be pure, and that which is not a "soul" to be a soul or self.
What is the nature of these four errors?
9a-b. One distinguishes four errors within the three
36 views.
That part of the belief in extremes which is a view of permanence constitutes one error; two parts of the esteeming of bad views constitute the errors of happiness and purity; and that part of the belief in a self and of things pertaining to a self which is a view of self constitutes one error.
***
Some other masters maintain that all satkdyadrsti, that is, not simply the idea of self but also the idea of things pertaining to self, constitutes dtmavipatydsa, "error with regard to the self. "
[The Vaibhasikas say:] How could the idea of things pertaining to a self be part of error with regard to the self? In fact the Sutra of the Vipatydsas does not indicate this. (It says simply, "It is an error to say that andtman is dtman") and the following: "He who sees a self prevailing within the five updddnaskandhas sees 'mine"' [Thus the view of "mine" differs from the view of "self," a view from whence it derives. ]
But we think that the view of self has two parts: to say "I" and to say "mine. " If the idea of "mine" were a view different from the idea of "I," then the ideas expressed by other grammatical cases, such as mayd (by me) or mahyam (to me) would thus consititute so many new views. Thus all belief in a self and in things pertaining to a self is totally included in the error of self.
###
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Are not the other defilements errors because, in order for there to be error, a combination of three characteristics is indispensable? What are these three characteristics?
9b-c. Reflective judgment and affirmation because they allow complete error.
The view of annihilation (ucchedadrsti, a part of the belief in extremes, (antagrdhadrsti) and false views are not affirmations or erroneous attributions (samdropa), since they are directed towards the absence of existence.
The esteeming of morality and ascetic practices affirms that morality and practices suffice for purification: there is no total error in this, since morality and practices do contribute to purification.
The other defilements do not admit of reflective judgment, and as a consequence are not complete errors (viparyasa).
***
But the Blessed One said, 'To consider the impermanent as
permanent is an error of idea (samjndviparydsa), an error of
thought (cittaviparyasa), and an error of view (drspiviparydsa)" 37
and thus following for happiness, purity, and the self. Now neither ideas nor thoughts admit of reflective judgment. Thus the definition proposed for error (viparyasa) is inexact.
9d. Thought and idea are termed "error" by reason of view.
Only view is error, but by virtue of the esteeming of bad views (drspiviparydsa), ideas and thoughts associated with view and having its same aspect are also termed "errors. "
? Why does not the same hold for sensation and the other mental states associated with view?
Because one says in worldly language "error of idea," and "error of thought," but not "error of sensation. "
A Srotaapanna abandons all these errors (Jnanaprasthana, TD 26, p. 957a294); for the Seeing of the Truths which brings about the abandonment of views also brings about the abandoning of the ideas and thoughts associated with these views.
38
1. Another School says: The error which consists of holding
as permanent that which is impermanent contains three errors: error of idea, of thought and of view; and the rest. We then have twelve errors instead of four errors.
Among these twelve, eight are abandoned through the Seeing of the Truths. Four, namely the errors of idea and thought relative to happiness and purity, are abandoned through the Seeing of the Truths through Meditation.
In fact the Aryans, who by definition have abandoned all the anusayas that one abandons through Seeing the Truths, certainly possess ideas of happiness and purity, since, when they are not detached, they produce an attachment to pleasure.
2. The Vaibhasikas do not consider this reasoning as conclusive. From the fact that these Aryans have ideas of happiness and purity, you conclude that they have error relative to happiness and purity. You should say that they also have the error relative to self, since they certainly have the idea and thought of a living being: attachment to pleasure relative to a woman or relative to themselves evidently presupposses the idea and the thought of a being.
Moreover one reads in the Sutras, "The Aryan Sravaka teaches
39
true seeing and knowing:
moment the errors of idea, of thought and of view relative to the impermanent taken for the permanent, are abandoned by them," and the rest. As a consequence, only the ideas and thoughts provoked by erroneous views, or associated with erroneous views,
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this is the Truth of Suffering. . . At this
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are errors, and not the others, which are abandoned through Meditation.
In fact, it happens that the Aryan, through an illusion which lasts only as long as he first sees an object, produces attachment to pleasure, such as the illusion caused by the circle of a fire-brand or by a painted Yaksa. There is no error in the Aryan, but only a
40
mistaken idea and thought (samjnacittaviabhrama, vi. 60). 41
3. But the Sthavira Ananda said to the Aryan VaglSa, "Your
42
mind is burned by the error of your ideas. " How do we explain
these words if one admits the thesis of the Vaibhasikas?
43
4.
the eight errors of idea and thought. It is true that these errors are abandoned by means of correct knowledge of the Truths, and not without this knowledge.
The Sutra that the Vaibhasikas quote (p. 783, line 29) thus
As a consequence the Saiksa has not completely abandoned
indicates the means (upaya) of abandoning these said errors; there 44
is no contradiction here with the Sutra of VaglSa.
***
The anusaya of erroneous view is subdivided in this manner. Is it the same for the other anuiiayasi
It is the same for pride.
45 10a. There are seven types of pride (mana):
These are mana, adhimana, manatmana, asmimana, abhimana, unamana, and mithyamana.
In general, arrogance of the mind (ii. 33b) is called mana. Mana is subdivided on the basis of its different modes: 1. Mana: when the mind makes itself lofty or develops pride by thinking, "I am superior" or "I am equal"relative to an inferior or to an equal. 2.
? Adhimdna: to think, "I am superior," "I am equal," relative to an equal, or to a superior. 3. Mandtimdna: to think, "I am superior" relative to a superior. 4. Asmimdna: when the mind prides itself by taking the five updddnaskandhas for its "self" and "mine. " 5. Abhimdna to think that one possessess distinctions, that is, some dharmas, pure or impure, which abide in absorption, when one does not possess them (v. 27b-c). 6. Unamdna: to think, "I am slightly inferior" relative to that which is greatly superior. 7. Mithydmdna: to attribute to oneself spiritual qualities which one does not possess.
Abhimdna has a substantial basis: it is savastuka\ this is the pride of someone who has some qualities resembling the visesas. Mithydmdna has no substantial basis: this is the pride of someone who has no qualities whatsoever but who believes that he has some.
***
Yet the Sastra {Jndnaprasthdna, TD 26, p. 1028b26) teaches nine types of pride, mdnavidhd, or simply vidha, namely, 1. "I am superior;" 2. "I am equal;" 3. "I am less good;" 4. "Another is better than I;" 5. "He is equal to me;" 6. "He is worse than I;" 7. "Another is not better than I;" 8. "He is not my equal;" and 9. "He is not worse than I. "
Which of the seven types of pride make up these nine types?
lOa-b. Three make nine types.
These nine types come from three mdnas, namely mdna, adhimdna and unamdna.
The first three are the three mdnas which reside in the erroneous view of self. One first thinks "me. " Then there arises in order adhimdna, mana, and unamdna. One has a type of mana
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which consists of saying, "I am better," adhimdna which resides in erroneous views, and the rest. The second three are, in their order, unamana, mana, and adhimdna. The third three are, in their order, mana, adhimdna, and unamana.
We see that although we think "I am a bit inferior" relative to some one greatly superior, this is indeed unamana, for the mind prides itself in this thought; but how can this type of mana "He is not worse that I" be a locus of pride?
This is indeed a locus of pride, since one esteems oneself relative to a group of excellent persons which one regards as superior, even though one is really vastly inferior to them.
##*
We have reproduced the explanation of the Jndnaprasthdna: but, according to the Prakaranapdda (TD 26, p. 693a29), the first type of pride, "I am better," comes from three of the seven types of pride,--namely mdnaf adhimdna, mdndtimana,--accordingly as one judges oneself better than an inferior, better than an equal, or better than a superior.
#**
How are the seven types of pride abandoned?
10b. They perish through Seeing and Meditation.
All, including asmimdna, perish, that is, are abandoned, through Seeing and Meditation.
***
Must we believe that, among the Aryans, the anusayas which
? are abandoned though Meditation and which have not yet been
46 abandoned, are presently active?
Not necessarily.
10c-11a. The paryavasthdna of killing, etc. , is abandoned 47
through Meditation; [the thirst for non-existence, etc. ]
The paryavasthdna of killing (see v. 47), refers to the defile-
ment, klesa, by which one voluntarily commits murder. "Of killing,
etc. ," refers to killing, stealing, adultry, and lying. These
paryavasthdnas have the dharmas abandoned through Meditation 48
11a. The thirst for non-existence, etc.
49
Vibhavatrsnd "the thirst for non-existence/' is also aban-
doned through Meditation. By vibhava ("non-existence") we mean the impermance of the three Dhatus, Kamadhatu, etc. Desire
50 (trsnd) which is directed to impermanence is called vibhavatrsnd.
The word "et cetera" (tatha) shows that one should add a part of bhavatrsnd, the thirst for existence, to vibhavatrsnd, for example the desire "Would that I could become Airavana, King of the Nagas! " [The same for the desire to become Kuvera, the desire to become a woman; but not the desire to become Indra].
Ua-d. Among the Aryans the various types of pride, etc. , and egotism, [--because they are nourished by views--] and
51
The types of pride, etc. are not produced, and do not become active among the Aryans, nor is there any longer "egotism" among them.
for their object.
bad regret, are impossible.
"Et cetera" signifies the anusayas enumerated above, the
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paryavasthdnas of killing, the desire for non-existence and part of the desire for existence.
Why is this?
lib. Because they are nourished by views.
Because all these anusayas are nourished by erroneous views: 52
when their nourishment is burned up, they no longer have the power to arise (or: the Aryans no longer produce them).
Mana and asmita, "egotism," are nourished through wrong views; the desire for non-existence is nourished through the view of annihilation; and a part of the desire for existence is nourished through the view of eternalism.
Even though "bad regret" (ii. 28) is abandoned through Meditation, it does not become active among the Aryans, because it is nourished by doubt.
***
Among the ninety-eight anusayas, how many are universal? How many are not universal?
12. Universal anusayas are 1. the erroneous views and doubts which are abandoned through the Seeing of Suffer- ing and Arising, 2. the ignorance which is associated with
53 them, and 3. independent ignorance.
This makes eleven anusayas\ the five erroneous views which are abandoned by the Seeing of Suffering; wrong views and the esteeming of views abandoned through Seeing of Arising; and two doubts and two ignorances abandoned through the Seeing of Suffering and the Seeing of Arising.
? These eleven anusayas are called "universal," "going every- where," because they grasp the entire Dhatu as their object. (See
54
1. Objection: Do these universals grasp their entire Dhatu succesively or all at once?
In the first hypothesis, the definition would apply to the other anusayas as well; and the second hypothesis is inadmissible: in fact no one considers the totality of the Dhatu as a means of purification; it is only certain practices which are the object of the esteeming of morality and ascetic practices. In the same way, no one considers the totality of the Dhatus as the cause of the world, but only Isvara, Prajapati, etc.
2. [Answer of the Vaibhasikas:] We do not say that the universals have the entire Dhatu for their object all at once, but rather they have the Dhatu in its five categories for their object: "entire" refers to the totality of types.
3. But, if we understand universality in this way, desire and pride {trsna and mana) would also be universals.
There is atmadrsti, "a view that there is the self," relative to the five upadanaskandhas: there will be atmatrsna, "desire for a self" relative to the same skandhas. There is agradrsti, "opinion that this is better" (a drsfiparamarsa), and suddhidrsti, "opinion that this is a means of purification" relative to a certain object: and there will be desire relative to this same object. And there will also be pride, mana, relative to the same objects.
In this hypothesis of their univerality, how are thirst and pride abandoned?
Like a belief in a self {satkayadrsti), etc. , their object is abandoned through Seeing and Meditation. Or should we think that they are to be abandoned through Seeing (like satkayadrsfi) or through Meditation.
The author answers: As their object is mixed, they are abandoned through Meditation. Or rather, they are abandoned through Seeing, for they exist through the efficacy of the view.
p. 790, line l).
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4. [The Vaibhasikas reply:] thirst and pride are special defilements and not general defilements (v. 23). This is why they are not universal. (There is thirst and pride related to an object relative to which there is dtmadrsti, but not relative to the whole of this object at once. )
We have seen that eleven anusayas are universal (that is, bearing on all the categories) in their Dhatu, in the sphere of existence wherein the person is born in whom they are found:
13a-b. Among them, nine, with the exception of the two
55
With the exception of a belief in a self (satkayadrsti) and a belief in extremes (antagrahadrstai), the nine other universals are also universals in a different Dhatu; they sometimes bear on a different Dhatu, sometimes on two, for it is said (in the Prakaran- apdda, TD 26, p. 711a24), "There are some anusayas of the realm of Kamadhatu (that is, produced among the beings of Kamadhatu) which bear on the dharmas of the realm of Rupadhatu, on the dharmas of the realm of Arupyadhatu, or on the dharmas of both the realms of Rupadhatu and Arupyadhatu. (And there are some anusayas of the realm of Rupadhatu which bear on the dharmas of the realm of Arupyadhatu). "
**#
[Objection:] When some beings in Kamadhatu produce the opinion that Brahma is a being, the opinion that he is permanent, they then entertain a belief in a self and a belief in extremes with regard to a thing belonging to a different, superior Dhatu. Thus you are wrong to exclude these two erroneous views from the list of the universal anusayas in a different Dhatu.
But one does not have the idea of a self and of things pertaining to a self with regard to Brahma: thus the idea that he is
views, bear on the superior.
? a being is not a belief in a self. And a belief in extremes is created by a belief in a self; thus the idea of the permanence of Brahma is not a belief in extremes (Vibhdsd, TD 27, p. 93a4ff).
What sort of views would a belief in a living being and a belief in permanence be with respect to Brahma?
The Abhidharmikas say that there are no erroneous views here, but only "false knowledge/* (All speculative knowledge which errs, viparitdlambana is not considered as views).
But why are the other false opinions which have Brahma for their object (the esteeming of morality and ascetic practices, etc. ) considered as erroneous views, and not the two opinions of being and permanence?
The Siddhanta serves as authority (Vibhdsd, TD 27, p. 93a). ***
Are only the anusayas universals?
13c-d. With the exception of the praptis, dharmas coexist- ant with the universal anusayas are also universals.
"Coexistant dharmas* refer to sensation, etc. Not the praptis, because the prapti (adherence) and the prdpya (the thing adhered to) do not have the same result (ii. 36c).
Are universal anusayas universal causes (ii. 54c-d)?
1. Future universal anusayas are not universal causes. 2. Coexistents of past and present universal anusayas are universal causes, but not universal anusayas. 3. Past and present universal anusayas are universal causes. 4. Future coexistents of universal anusayas are neither universal anusayas nor universal causes.
##*
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Among the ninety-eight anusayas, how many have a pure dharma for their object, that is, the Third and Fourth Truth, the Truth of Extinction and the Path? How many have an impure dharma}
14. Wrong views, doubt, and the ignorance which is bound (yukta) to them, and independent ignorance, abandoned through the Seeing of Extinction and the Path, make six
56 anusayas whose object is pure.
Except for the six,--that is, the three anusayas abandoned through the Seeing of Extinction, namely wrong views, doubt, and the ignorance associated with them or independent of them, and these same three anusayas abandoned through Seeing the Path,--all the other anusayas have impure dharmas for their object.
15. The extinction of their own bhumi is the object of the anusayas which have extinction for their sphere; the Path with its six or nine bhumis, is the object of the anusayas which have the Path for their sphere, for the Paths depend
57 on one another.
The three anusayas (wrong views, doubt, and ignorance) which are abandoned through the Seeing of Extinction and which have Extinction for their object, do not have Extinction for their total object: when they belong to Kamadhatu, they bear on Extinction in Kamadhatu, and so on from bhilmi to bhumi, until: when they belong to Bhavagra {naivasamjnanasamjnanayatana) they bear on Extinction in Bhavagra.
When they are in the realm of Kamadhatu, the three anusayas which have the Path for their object bear on the totality of the Path as well as on a portion of the dharmajnana (vi. 26), with its six bhumis (namely anagamya, dhyanantara, and the four
? Dhyanas) (see ii. 52c, vii. 9).
When they are of the realm of Rupadhatu or Arupyadhatu (four Dhyanas, four Arupyas), these same anusayas bear on the totality of the Path, and on a part of the anvayajnana (vi. 26), with its nine bhumis (namely the preceeding six and the first three Arupyas). In fact the Paths are mutually dependent, (ii. 52).
Although dharmajndna and anvayajnana are mutually depend- ent, because anvayajnana is not opposed to Kamadhatu, the three anusayas of the realm of Kamadhatu which have the Path for their object do not have the Path which forms part of the anvayajnana for their object.
But the dharmajndna which is opposed to Kamadhatu is also opposed to Rupadhatu and Arupyadhatu (vii. 9): consequently it will also be the object of the three anusayas of these two Dhatus which have the Path for their object.
Dharmajndna in its entirety is not opposed to Rupadhatu and Arupyadhatu, for the dharmajndna of Suffering and Arising are not opposed to these two Dhatus. [Thus it is not the object of the three anusayas of these two Dhatus. ]
And dharmajndna is not opposed to Rupadhatu and Arupyad- hatu in their entirety [for it is not opposed to the dharmas abandoned through Seeing. Thus it is not the object of the three anusayas of these two Dhatus], because the first two dharmajndnas are not opposed to these Dhatus, and because the first category of the anusayas of these two Dhatus, namely those which one abandons through Seeing, are not opposed by any dharmajndna.
#**
Why do not lust (rdga), anger (pratigha), egotism (mdna), the esteeming of bad views {marsa), and . the esteeming of morality and ascetic practices (pardmarsay* bear on pure dharmas, on the Extinction of Suffering or on the Path?
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16a. Lust does not bear on pure dharmas, because lust should be rejected.
The latent defilement of lust (raganusaya) should be aban-
doned; but if it has pure dharmas for its object, it will not be
rejected; in the same manner, the aspiration after good dharmas
[which takes the form of desire, but which is Right View] should
59 not be rejected.
16b. Anger does not, because pure dharmas do not do evil.
Anger arises with regard to a thing which does evil, and pure dharmas, the Extinction of Suffering or the Path, do not do evil.
16c. Egotism and the two esteemings do not, because pure dharmas are calm, pure, and excellent.
One cannot pride oneself on Extinction or the Path, for they
60 are calm.
The esteeming of morality and ascetic practices is to hold as a cause of purification that which is not such: the pure dharmas are really purification, so one cannot have a false conception of purity (suddhigrdha), with regard to them.
The esteeming of bad views is to hold as excellent that which is vile: now the pure dharmas are what are best, so one cannot have a false conception of excellence (agragraha), with regard to them.
***
Among the ninety-eight anusayas, how many become anusaya 61
from the fact of being an object? How many become anusayana solely through association, (solely by reason of being dharmas
? associated with the mind, sensation, etc. )?
17. Universal anusayas, relative to the object, become anufayana in all their spheres; the non-universals, in their
62 one category.
From the point of view of the object, the universal anusayas (v. 12) become anusayana, that is, "become lodged in" the five categories of their sphere; the other in one category: the anusayas that one abandons through the Seeing of Suffering become
anusayana in the dharmas that one abandons through the Seeing of Suffering . . . the anusayas that one abandons through Meditation become anusayana in the dharmas that one abandons through Meditation.
This general rule calls for more precision.
18a-b. Not the anusayas that bear on the pure dharmas or a higher sphere, because their object is not "made one's own"
6 and opposes the anusayas. *
The six anufayas which have the pure dharmas--Nirvana or the Path (v. 14)--for their object, and the nine anusayas which have a higher sphere (v. l3a-b) for their object do not become anusayana in the object, because one does not do this thing by oneself either through the "view of self or through desire.
Other anusayas would apply (anusi) to the thing which one considers (through a belief in a self) as the self, or which one makes one's own through desire, and they become anusayana, as dust is applied to a wet piece of cloth (see Vydkhyd ad i. 4, p. 14. 2). But the pure dharmas and the higher bhumis are not susceptible of being considered as "self" or as "pertaining to self": thus the anusayas which have them for their object do not become anusayana in their object, because of the nature of their object.
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We would remark in fact that the desire that seeks either the pure dharmas or a higher sphere is not the anusaya called "desire," but rather "an aspiration for good dharmas' (p. 32,1. 8).
Further, the pure dharmas', Nirvana or the Path, are opposed to the klesas which take them as their object; the dharmas of a higher bhumi are opposed to the klesas of a lower bhumi: as a consequence the klesas cannot become anusayana there, that is, install themselves there; in the same way that the sole of the foot cannot install itself on a rock which is red hot with fire.
***
We have up to now understood the word anusayana, anusete, as "to become anusayana" in the sense of "to install," or "to become lodged in. "
According to some other masters, anusayana should be understood as anugunya. Nirvana, etc. , is not favorable (anuguna) to the arising and development of wrong views: in the same way that one says that if a person who has a cold takes a bitter medicine, there is no increase (anusayana) in the cold due to the medicine (Vydkhyd i. 4, p. 13).
18c-d. Any anusaya which is associated with a certain dharma becomes anusayana through association with this
64 dharma.
"With a certain dharma" that is, with sensation, etc.
The word eva indicates reservation: "as long as the anusaya is
not abandoned. "
***
Are there any anusayas which do not have the pure dharmas
? for their object, which do not have a superior Dhatu for their object yet which become anusayana solely through association with and not from the fact of the object?
Yes, universal anusayas which have a superior bhilmi for their object (namely the universal anusayas of the First Dhyana which have the three higher Dhyanas for their object).
***
Among the ninety-eight dhyanas, how many are bad (akusala), and how many are morally neutral, that is, without retribution (avydkrta)?
19. All the "higher" dhyanas are morally neutral. [The belief in a self, a belief in extremes, and ignorance are
65 neutral in Kamadhatu. The other anusayas, here, are bad. ]
All the anusayas belonging to Rupadhatu and Arupyadhatu are neutral. In fact, all defiled dharmas, when they bear retribution, bear painful retribution. Now suffering does exist in these two spheres, for no causes (anger, etc. ) for doing evil to others are present there.
19b. The belief in a self, a belief in extremes, and ignorance are neutral in Kamadhatu.
In Kamadhatu, a belief in a self, a belief in the extremes, and the ignorance which is associated with them, are neutral.
In fact, these anusayas are not in contradiction to giving and other good deeds. One thinks, "May I be happy in the future! ," and
66 one give gifts and observes the precepts.
The erroneous view of annihilation is favorable to deliverance.
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This is why the Bleesed One said, "Among the doctrines of the Tlrthikas, the best is that which says, 'I do not exist, things of mine do not exist; I shall not exist, things pertaining to me shall not exist. '"
These two views--a belief in a self and a belief in the extremes--are only aberrations relative to things which constitute the pseudoperson; they do not being about harm to another: thus they are morally neutral.
But these different reasons--because they are not in contradic-
tion to giving, etc. --could be applied to the "desire for heaven"
and to egotism {asmimana, v. 10), which should thus also be
67
also say, "An innate belief in a self, which is to be found among the
savage animals and birds, is neutral. But a cogitated belief in a self
68 extremes).
19c. The other anusayas, here, are bad.
The other anusayas of Kamadhatu are impure (asubha), that is, bad (akusala).
***
Among the ninety-eight anusayas, how many are roots of evil (akusalamula)? How many are not?
20a-b. Lust, anger and mudi, in Kamadhatu, are roots of 69
evil.
All lust (rdga), all anger (pratigha), and all mudi (that is, all
70
delusion or moha) belonging to Kamadhatu--with the
neutral; but the School does not admit this. Some ancient masters
is bad. "
(The same holds for an innate and cogitated belief in the
? exception of the delusion which is a belief in a self and the belief in the extremes--are, in this order, the three roots of evil, greed, anger, and ignorance.
A belief in a self and a belief in the extremes are not roots of evil, for a root of evil is only that which is bad and is only a root of
71
evil.
The other anusayas are not roots of evil.
***
How many dharmas are neutral roots? How many are not?
20c. Three roots, desire, ignorance, and matt (that is,
72
The Vaibhasikas of Kasmir hold that desire, ignorance, and prajnd which are neutral, of whatever type they are up to and
73
prajnd) are neutral.
including the prajnd which arises from retribution,
are neutral
74
roots.
Doubt (vicikitsa) cannot be regarded as a root, being twofold and mobile by nature. Egotism (mdna), being "an elevation" of the mind, is not a root, since it consists of elevation, the opposite of a root. For in this world roots are firm and reach downward.
21b-d. Four, [say the Aparantakas]: desire, views, egotism,
and delusion which are neutral; in fact there are three
20d. The others are not roots, because their modality is of duality and elevation.
contemplations based on ignorance.
75
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? 800 Chapter Five
One can distinguish "absorption of desire" {trsnottaradhyayin),
"absorption of (wrong) views" {drstyuttaradhydyin), and "absorp-
tion of pride" {mdnottaradhydyiri). Now these contemplations are 76
such by reason of delusion or ignorance.
***
Are the fourteen "undefined points" (avydkrtavastu) of which 77
Scripture speaks so called because they are neutral (avydkrtd) in the sense that we have just studied?
No. In the Sutra a neutral question is a question which should be set aside: that is, this type of question is called neutral, not answered, because it should be set aside, or rejected. The object of such a question is termed "an undefined point. "
There are four types of questions: 1. a question to which one responds in a categorical manner; 2. a question to which one responds by distinguishing; 3. a question to which one responds by another question; and 4. a question which one should not answer.
22. Categorical response, as for death; a distinguishing
response, as for rebirth; a response by a question, as for
superiority; and a response by rejecting the question, as for
78 non-identity.
1. If one asks, "Do all beings die/' one should answer in a categorical manner, "They do. "
2. If one asks, "Will all being be reborn? " one should answer by distinguishing, "Beings endowed with defilements will be reborn; being freed from defilements will not be reborn. "
79
3. If one asks, "Is a person superior or inferior? ," one should
answer by the question, "In comparison with whom? " If he answers, "In comparison with the gods," one should answer, "He is inferior. " If one answers, "In comparison with beings in the
? painful realms of rebirth,"one should answer, "He is superior. "
4. If one asks, "Are the skandhas the same thing as a sattva or living being, or are they different? ," this is a question that is to be rejected because the thing called a "living being" does not exist. In the same way one would reject the question, "Is the child of a sterile woman white or black? "
***
How can you say (in Karika 22) that one has responded to this fourth question, since one did not answer whether the skandhas are, yes or no, identical to a living being?
This question is answered by saying, "This question is to be
80 rejected": thus there is a response to it.
