The prasada of the mind is threefold:
samyaksarhbuddha
vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461.
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
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viryam .
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.
mimdmsdm cdpi bhiksavo bhiksur adhipatim krtvd labhate samddhim so'sya bhavati mimdmsdsamddhih.
Childers, p.
364b, 390b.
For Vasubandhu rddhipdddh - rddhihetavah; the absorptions are the causes of fddhi; and the absorptions themselves proceed from chanda, virya, etc. On rddhi, Kola, vii. 42.
435. See vii. 42. anekavidham rddhivisayam pratyanubhavati / eko bhutvd bahudhd bhavati. . . brahmalokam kdyena vase vartayata iti iyam ucyata rddhih / (Mahdvyutpatti, 15, Anguttara, iii. 280, Digha, i. 77) rddhipdddh katame / chandasamddhih / viryasamddhih / cittasamddhih / mimdmsdsamddhih / ima ucyanta rddhipdda iti. Hsiian-tsang gives the essentials of this Sutra (of which Vasubandhu copies only the first words), and concludes: "The Buddha says here that rddhi is the result of absorption and that its 'feet' are the samddhis arisen from out of chanda, etc. "
436. Samghabhadra (TD 29, p. 727al3) refutes Vasubandhu.
Here the Santrantika (=Vasubandhu) says: There are some other masters who say that
rddhi is samddhi; that the feet of rddhi are chanda, etc. These masters should admit that the bodhipdksikas are, in their nature, thirteen things, by adding chanda and citta. Furthermore, they contradict the Sutra which says: "I explain to you the rddhipddas. R. ddhi, that is to say: he 'experiences' different rddhivisayas . . . ; the pdda, that is to say, the four samddhis of
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chanda, etc. " The Buddha says that the result of samddhi is rddhi, and that the samddhi engendered by chanda, etc. , is pdda.
The criticism [formulated by Vasubandhu] does not hold. For the masters in question maintain that samddhi is rddhi and that it is also rddhipdda. If chanda, citta, etc. , are called pdda, this is in order to indicate the four types of samddhi of which they are the cause: one designates the samddhi, effect, from the name of its cause, chanda, etc. Samddhi is of two types: that which dominates (pradhdnibhavatt) in the stage preparatory to the roots of good; and that which dominates in the state of fullness (nispatti) of the said roots. The first is called rddhipdda, the second rddhi. This is why the Sutra says: "Samddhi is called chandasamddhi when the Bhiksu obtains it under the predominating influence (adhipatim krtvd) of chanda"'. this refers to the samddhi of the preparatory stage. The Sutra then says: "He produces chanda . . . he masters, he fixes his mind for the non-production of bad dharmas . . . " (Anguttara, i. 39): this refers to the samddhi of the stage of fullness of the roots of good. The expression cittam pragrhndti indicates prajna-, the expression cittam pranidadhdti indicates samddhi, for this is the charaaeristic of the samddhi of mastering and fixing. The Sutra says moreover: . . .
437. Vydkhyd: tadvipaksabhutair antara samuddcdrdd indriydny avamrdyante /na tv evam baldni.
Asrdddhya is opposed to haddhd; kausidya to viryd; musitasmrtita to smrti; viksepa to samddhi; asamprajanya to prajnd.
Vibhdsa, TD 27, p. 726bl6. Indriyas, because they produce good dharmas; balas, because they break up bad dharmas; indriyas, because they can be moved, etc.
Atthasdlini, 124: akampiyatphena balam veditabbam . . . assaddhiye na kampatiti saddhdbalam, kosajje na kampatiti viriyabalam . . . (The list and the explanations do not agree, moreover, with the Abhidharma).
438. Vydkhyd: ddikdrmikanirvedhabhdgiyesv iti pancavastha ima uktah / bhdvane darsane ceti dve avasthe iti saptasv avasthasu sapta vargd yathdkramam prabhdvyante vyavastha- pyante pradhanikriyante va.
If we were to follow the version of Paramartha word for word, we would have
ddikprabhdvitdh (? ) bhdvandydm ca drfi ca saptavargdyathdkramam //
439. According to Hsuan-tsang: "The smrtyupasthdnas exists in the beginning state,
because prajnd, capable of knowing the body, etc. , is essential to it. "
440. After the Head, one no longer cuts off the roots of good (vi. 23a). The samddhis, when one is in this state, become the support of success (samrddher dirayibhavanti). This is why the rddhipddas are placed in the Head.
441. Mdrga in the world consists (prabhdvita) of progress: mdrga, "because one goes by means of the mdrga": or rather "because it goes. " As one says: this path (panthan) goes to Pataliputra. Darsanamdrga is more characterized (prabhdvita) by progress than is bhdvandmdrga, because it goes quickly (tasyd/ugdmitvdt). One who possesses it (tadvdn) also goes quickly by means of it: one goes by the bhdvandmdrga during a long period of time, for it prolongs itself from sphere to sphere.
Vibhdsa, TD 27, p. 497a4. The meaning of "part of the Path" is "searching out" (mdrga) and "to progress. " The Path of Seeing, rapid, without which the mind is interrupted, has the sense of "joyful progress. " The parts of the Path are thus essential to it. The meaning of "part of Bodhi" is "to understand. " These parts are thus the essential parts of the Path of Meditation which, by its nine stages, repeatedly understands.
442. We can understand either kdmasamkalpa, or anubhutavisayasmrtisamkalpa. Gardhdsrita = trindsrita; Mahdvyutpatti, 245. 1145 has gredha.
443. The satipatthdnas, Digha, i. 290, Majjhima, i. 56: sattanam visuddhiyd . . . ; Digha,
? iii. 141, ditthinissaydnam pahdndya; Anguttara,]ivA57, sikkhddubbalydnam pahdndya. 444. bhdvandparipuri = bhdvanayd paripurih.
Compare, rather distant, Majjhima, iii. 85.
445. Kofa, i. 41a-b. We know through Vasumitra that the schools are not in agreement
whether "worldly" samyagdrsti exists or not.
446. Patisambhiddmagga, ii. 160.
447. viii. 22.
448. For, says the Vydkhyd, sukhddhigamyam cittarh prindti netarat. 449. Vydkhyd: samkalpo vitarkah.
450. Paramartha: "Excepting morality and the preceding two, in three Arupyas. "
451. This line is quoted in the Abhisamaydlamkdrdloka which observes: "This rule concerns the Sravakas who are lacking updyakausalya; but the Bodhisattvas cultivate bbdvandmdrga in Kamadhatu. "
452. YaSomitra examines how kdyasmrtyupasthana is possible in Bhavagra, a problem neglected, he says, by all the commentators {vydkhydkara). The mind of a being in Bhavagra can, he says, take for its object the andsravasamvara (IV. 13C) of a lower sphere, which is rupa.
453. We see p. 1033 the meaning of the expression avetyaprasdda.
Vydkhyd: "There are four anetyaprasddas: the avetyaprasdda relating to the Buddha,
those relating to the Dharma and the Saihgha, and the precepts dear to the Saints"
(buddhe'vetyaprasddo dharme samghe ca dryakdntdni ca silani).
These are the four angas of the Saiksa (see p. 1033), Digha, iii. 227, Anguttara, iv. 106,
etc. : . . . buddhe aveccappasddena samanndgato hoti . . . dhamme . . . samghe . . . ; ariyakantehi silehi samanndgato hoti . . . [Variant with the usage of laymen, Samyutta, iv. 304, where the fourth point becomes: "moral and virtuous {silavanta and kalydnad- hamma) we shall give all that we have of things to give (deyyadhamma). "] Hsiian-tsang: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Saihgha, and the dryasila. "
Childers; Majjhima, i. 37, Samyutta, i. 232, v. 384, Petavatthu, 48; Avaddnasataka, ii. 92, Astasdhasrikd, 60; Dharmaskandha, iii. (Takakusu, JPTS, 1905, p. 112); Mahdvyutpatti, 245, 419; Madhyamakavrtti, 487. Wogihara quotes the expression buddhasasane aveccappa- sanna, and the gloss of Haribhadra {ad Astasdhasrikd, 59): avetyaprasddah = avagamya gunasarhbhdvandpurvakah prasddah.
454. Hsiian-tsang says: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Samgha, and dryasila. " One can say that there is avetyaprasdda relating to morality, sila, iotprasdda = purity (see below note 459). But Paramartha and the Tibetan show that our Karika should not be understood: " . . . obtaining of avetyaprasdda relating to the precepts and the Dharma . . . "
455. These three truths are Dharma; they are neither Buddha, nor Samgha; therefore the Seeing of these Truths does not confer the two other prasddas.
456. The Truth of the Path is Buddha and Samgha.
Prasdda in the Buddha is to recognize that he is the Tathagata, Arhat, the
Samyaksambuddha vidydcaranasampanna . . .
The Buddha does not form part of the Samgha (see note ad vii. 28); the Bodhisattva and
the Pratyekabuddhas do not form part of the Samgha: for they are above leaving the world in solitude; there needs be four persons in order to make up a Samgha. (According to the Sung-chu of Yuan-hui).
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457. Dharma, in the formula of the refuges, dharmaratna, signifies phaladharma, Nirvana (iv. 32, vii. 38).
Here Dharma is the first three Truths; the pure path of the Bodhisattva in the state of Saiksa; the path of the Pratyekabuddha in the states of ? aiksa and A? aiksa. The paths of the Buddha and the frdvakas (Samgha) are not included under the term Dharma, for, when one understands these paths, what is obtained is prasada with respect to the Buddha and the Samgha.
Hsiian-tsang translates: The Dharma, the object of prasada, is twofold: having a general sense, and a special sense. In the general sense, Dharma is the Four Truths; in the special sense, Dharma is three Truths plus the paths of the Pratyekabuddha and the Bodhisattva. Therefore when one sees the Four Truths, one obtains prasada relating to the Dharma. The precepts dear to the Aryans come with the Seeing of the Truths.
458. In fact, when one understands the Truth of the Path, one understands that part of the Dharma which consists of the paths of Pratyeka and of Bodhisattva.
459. Here prasada signifies "purity," and not "faith. "
460.
The prasada of the mind is threefold: samyaksarhbuddha vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461. Samgitiparydya, section of the ten dharmas. This is the list of the asekhiya dharmas of Anguttara, v. 222 (alluded to in Samgutta, iii. 83), where samyagjfidna precedes samyagvi- mukti. The samyagjndna of Mahdvyutpatti, 199. 64 is not a cause.
462. Compare Papisambhiddmagga, ii. 143.
463. Vydkhyd: adhimoksah samskrtd vimuktir iti dhdtvarthaikatvdt.
For Vasubandhu, adhimoksa is not deliverance, but is chanda, virya, etc. , which is
discussed below note 467.
On adhimoksa, Ko? a, ii. 24 (English trans, p. 189, where adhimukti is a mistake), viii. 30.
464. The two vimukti, Vibhdsd, TD 27, p. 486a28, Samyukta, TD 2, p. 16c24; Puggalapafi- natti, 27, 35, 62; Mahdvastu, ii. 139. 6.
On prajndvimukta, above vi. 64a.
Definition of the liberated mind, vii. lld (Hsiian-tsang, vii. 18 and following, T. 29, p. 235c. )
The brahmavihdras defined as cetovimutti, Anguttara, i. 38, Vibhanga, 87, etc.
The heretics of the Kathdvatthu, iii. 4, think that the ascetic is liberated by the dhydna of a "deliverance consisting of the disturbance of the defilements" (vikkhambhanavimutti); thus liberated, the mind, at the moment of the Path, is delivered (liberatur) by a "deliverance consisting of the cutting off of the defilements" (samucchedavimutti).
465. The Vydkhyd enumerates the five skandhas which correspond to the dhammakkhand- has of Dtgha, iii. 229,279, ltivuttaka, 104: sila, samddhi, panna, vimutti, vimuttifldnadassana. These are the lokottaraskandhas of Dharmasamgraha, 23, the asamasamdh skandhah of Mahdvyutpatti, 4 (to which according to the Buddhabhumisutra there is added the expression dharmadhdtuvifuddhi), which are also called andsravaskandhas; the jinaskand- has (rgyal-ba'i phun-po) of the Triglotte.
466. Opinion of Vasubandhu (Vydkhyd).
467. The Sutra (Samyukta, TD 2, p. I48cl7) begins thusly: "Oh Vyaghrabodhayanas! There are four essential factors of purification: the essential factor of the purification of morality, the essential factor of the purification of absorption . . . of views,. . . of deliverance. "
catvdrimdni Vydghrabodhdyandh pariiuddhipradhdnani / katamdni catvdri / fttaparifuddhipradhdnamsamddhiparifuddhipradhdnamdrstiparifuddhipradhdnam vimuktiparifuddhipradhdnam ca. . . katamacca Vydghrabodhdyandvimuktipari? uddhi
? pradhdnam / iha bhikso rdgdc cittam viraktam bhavati vimuktarh dvesdn mohdd viraktam bhavati vimuktarh ity aparipurnasya va vimuktiskandhasya paripuraye paripurnasya vdnugrahdyayas chandoviryam . . .
Three questions, three responses: (1) vimukti is liberation from rdga, etc. ; (2) vimuktipariiuddhi is the paripuri and the anugraba of vimukti; (3) vimuktiparisuddhiprad- hdna is chanda, etc.
Anguttara. ii. 194, where Ananda explains to the Vyagghapajjas the pdrisuddhipadhd- niyangas, presents some variations.
Same text quoted Koia, viii. l.
468. And the purity of the mind does not differ from the mind, ghrtamandasvacchatdvat.
469. The 'arising* mind is of the future. On dvarana, dvrti, Kosa, ii. English trans, p. 223, vi. 64a-b, 65b-d.
470. a. Nydydnusdra (TD 29, p. 733a8, utilizing Vibhdsd, TD 27, p. 140b25, and quoted by Saeki, Koia, xxv, 18a): The Sastracaryas (=the masters of the Abhidharma) say: "It is the detached (virakta) mind which obtains deliverance. " The Vibhajyavadins say: "It is the non-detached (sardga) mind which obtains deliverance. As one takes away the impurities from a dirty (samala) vase, and as crystal takes up different colors by reason of the diversity of the colors of the body which it covers, so too the pure mind, soiled by craving (rdga), etc. , is called 'endowed with craving* (sardga) and later becomes again liberated (hou huan chieh-tuo Jjq Mfflflfc )? Scripture (dryadesana) says that the mind, in its original nature, is pure (hsin pen hsing ching ' C j ^ t t S ); sometimes it is defiled by defilements (klesa), by adventitious dust (dgantuka). " This opinion is not correct, for the dharmas perish from moment to moment. One does not get rid of the impurities of a vase, for the impurities, along with the vase, arise from moment to moment.
The Andhakas of the Kathdvatthu, iii. 3, are of the same opinion as the Vibhajyavadins: it is the defiled mind which is delivered from defilement. "As a dirty piece of clothing, being washed, is freed from the dirt, so to the mind endowed with craving is liberated from this craving" (sardgam cittam sardgato [frequently rdgato] vimuccati.
b. Compare Anguttara, i. 10 (i. 255,257, iii. 16): pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi upakkilitpham. . . pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi vippamuttam. This can be understood: The mind is pure in and of itself; sometimes it is defiled by adventitious defilements, and sometimes it is freed from these defilements. The Mahasamghikas (Ekavyavaharikas), according to Vasumitra, affirm the existence of a "pure mind"; according to the Tibetan version (from which the Chinese translators deviate, Taisho 49, no. 2032), they make this their ninth asamskrta (Correct, on this point, the notes on p. 65, 186, of my Nirvana). Kosa, v. English trans, p. 768. Bodhicarydvatdra, ix. 106.
Buddhaghosa (Atthasdlini, 140) says that the mind is pure (parisuddhatthena pandaram) to the extent that it is the bhaganga, that is to say the "subconscious life-continuum" of Mrs. Rhys Davids. Any mind, even bad, is pure because it leaves (nikkhanta) bhavanga. On bhavanga, Visuddhimagga, passim, Compendium, 9, 266, Nettipakarana, 91, Milinda, 300, sources mentioned and criticized by Mrs. Rhys Davids, Quest Review, 1917, Oct. p. 16, Buddhist Psychology, 171,178 (1914), 233 (1924), trans, of Dhammasangani, 3, 132, 134. Nirvana (1925), 39,66.
There is a close relationship between the "pure mind" of the Anguttara and the tathagatagarbha of the Lanka, which is pure, similar to a jewel covered by impurities, and which transmigrates, whereas the manas does not transmigrate.
471. Samyukta, TD 2, p. 118b28. A note in Nirvana (1925), p. 162-163.
472. When one wishes to distinguish; but virdga signifies "abandoning. " bhedavivaksdydm evam ucyate / abhedavivaksdydm tuyo virdgas tat prahdnam apy ucyate.
Opinions differ (Vibhdsd, TD 27, p. I49bl8). For example, for Ghosaka, prahdnadhdtu
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is abandoning of the defilements, viragadhdtu is disconnection from objects, and nirodhadhdtu is the putting down of the burden. For some others, we have, in this order, abandoning of sensation which is disagreeable, agreeable, and indifferent. Or abandoning, in this order, of the three sufferings (vi. 3), of the Three Dhatus, of the defilements of the past-present-future. Parsva understands nirodhadhdatu as the nirodha of the series.
This chapter of the Vibhdsa quotes the Sutra where Ananda asks what are the dharmas that the monk should practice in his meditations in order to be termed a Sthavira. Two dharmas, samatha, calm, and vipasyand, insight or intelligence; for the mind perfumed by samatha can obtain vimukti by means of vipasyand. An explanation of the Three Dhatus follows.
473. See v. 60 and following, ii. English trans, p. 281.
474. What he obtains is not abandoning, which has already been realized by a. worldly path, but andsravd visamyogaprdpti, the pure possession of disconnection (vi. 46). But the "detached" ascetic necessarily abandons by means of anvayajnanaksantis and anvayajndnas, since no worldly path bears on Bhavagra (vi. 45c).
475. Nor any longer by means of the dnantaryamdrgas of the perfectioning of the faculties, etc. (vi. 61).
For Vasubandhu rddhipdddh - rddhihetavah; the absorptions are the causes of fddhi; and the absorptions themselves proceed from chanda, virya, etc. On rddhi, Kola, vii. 42.
435. See vii. 42. anekavidham rddhivisayam pratyanubhavati / eko bhutvd bahudhd bhavati. . . brahmalokam kdyena vase vartayata iti iyam ucyata rddhih / (Mahdvyutpatti, 15, Anguttara, iii. 280, Digha, i. 77) rddhipdddh katame / chandasamddhih / viryasamddhih / cittasamddhih / mimdmsdsamddhih / ima ucyanta rddhipdda iti. Hsiian-tsang gives the essentials of this Sutra (of which Vasubandhu copies only the first words), and concludes: "The Buddha says here that rddhi is the result of absorption and that its 'feet' are the samddhis arisen from out of chanda, etc. "
436. Samghabhadra (TD 29, p. 727al3) refutes Vasubandhu.
Here the Santrantika (=Vasubandhu) says: There are some other masters who say that
rddhi is samddhi; that the feet of rddhi are chanda, etc. These masters should admit that the bodhipdksikas are, in their nature, thirteen things, by adding chanda and citta. Furthermore, they contradict the Sutra which says: "I explain to you the rddhipddas. R. ddhi, that is to say: he 'experiences' different rddhivisayas . . . ; the pdda, that is to say, the four samddhis of
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chanda, etc. " The Buddha says that the result of samddhi is rddhi, and that the samddhi engendered by chanda, etc. , is pdda.
The criticism [formulated by Vasubandhu] does not hold. For the masters in question maintain that samddhi is rddhi and that it is also rddhipdda. If chanda, citta, etc. , are called pdda, this is in order to indicate the four types of samddhi of which they are the cause: one designates the samddhi, effect, from the name of its cause, chanda, etc. Samddhi is of two types: that which dominates (pradhdnibhavatt) in the stage preparatory to the roots of good; and that which dominates in the state of fullness (nispatti) of the said roots. The first is called rddhipdda, the second rddhi. This is why the Sutra says: "Samddhi is called chandasamddhi when the Bhiksu obtains it under the predominating influence (adhipatim krtvd) of chanda"'. this refers to the samddhi of the preparatory stage. The Sutra then says: "He produces chanda . . . he masters, he fixes his mind for the non-production of bad dharmas . . . " (Anguttara, i. 39): this refers to the samddhi of the stage of fullness of the roots of good. The expression cittam pragrhndti indicates prajna-, the expression cittam pranidadhdti indicates samddhi, for this is the charaaeristic of the samddhi of mastering and fixing. The Sutra says moreover: . . .
437. Vydkhyd: tadvipaksabhutair antara samuddcdrdd indriydny avamrdyante /na tv evam baldni.
Asrdddhya is opposed to haddhd; kausidya to viryd; musitasmrtita to smrti; viksepa to samddhi; asamprajanya to prajnd.
Vibhdsa, TD 27, p. 726bl6. Indriyas, because they produce good dharmas; balas, because they break up bad dharmas; indriyas, because they can be moved, etc.
Atthasdlini, 124: akampiyatphena balam veditabbam . . . assaddhiye na kampatiti saddhdbalam, kosajje na kampatiti viriyabalam . . . (The list and the explanations do not agree, moreover, with the Abhidharma).
438. Vydkhyd: ddikdrmikanirvedhabhdgiyesv iti pancavastha ima uktah / bhdvane darsane ceti dve avasthe iti saptasv avasthasu sapta vargd yathdkramam prabhdvyante vyavastha- pyante pradhanikriyante va.
If we were to follow the version of Paramartha word for word, we would have
ddikprabhdvitdh (? ) bhdvandydm ca drfi ca saptavargdyathdkramam //
439. According to Hsuan-tsang: "The smrtyupasthdnas exists in the beginning state,
because prajnd, capable of knowing the body, etc. , is essential to it. "
440. After the Head, one no longer cuts off the roots of good (vi. 23a). The samddhis, when one is in this state, become the support of success (samrddher dirayibhavanti). This is why the rddhipddas are placed in the Head.
441. Mdrga in the world consists (prabhdvita) of progress: mdrga, "because one goes by means of the mdrga": or rather "because it goes. " As one says: this path (panthan) goes to Pataliputra. Darsanamdrga is more characterized (prabhdvita) by progress than is bhdvandmdrga, because it goes quickly (tasyd/ugdmitvdt). One who possesses it (tadvdn) also goes quickly by means of it: one goes by the bhdvandmdrga during a long period of time, for it prolongs itself from sphere to sphere.
Vibhdsa, TD 27, p. 497a4. The meaning of "part of the Path" is "searching out" (mdrga) and "to progress. " The Path of Seeing, rapid, without which the mind is interrupted, has the sense of "joyful progress. " The parts of the Path are thus essential to it. The meaning of "part of Bodhi" is "to understand. " These parts are thus the essential parts of the Path of Meditation which, by its nine stages, repeatedly understands.
442. We can understand either kdmasamkalpa, or anubhutavisayasmrtisamkalpa. Gardhdsrita = trindsrita; Mahdvyutpatti, 245. 1145 has gredha.
443. The satipatthdnas, Digha, i. 290, Majjhima, i. 56: sattanam visuddhiyd . . . ; Digha,
? iii. 141, ditthinissaydnam pahdndya; Anguttara,]ivA57, sikkhddubbalydnam pahdndya. 444. bhdvandparipuri = bhdvanayd paripurih.
Compare, rather distant, Majjhima, iii. 85.
445. Kofa, i. 41a-b. We know through Vasumitra that the schools are not in agreement
whether "worldly" samyagdrsti exists or not.
446. Patisambhiddmagga, ii. 160.
447. viii. 22.
448. For, says the Vydkhyd, sukhddhigamyam cittarh prindti netarat. 449. Vydkhyd: samkalpo vitarkah.
450. Paramartha: "Excepting morality and the preceding two, in three Arupyas. "
451. This line is quoted in the Abhisamaydlamkdrdloka which observes: "This rule concerns the Sravakas who are lacking updyakausalya; but the Bodhisattvas cultivate bbdvandmdrga in Kamadhatu. "
452. YaSomitra examines how kdyasmrtyupasthana is possible in Bhavagra, a problem neglected, he says, by all the commentators {vydkhydkara). The mind of a being in Bhavagra can, he says, take for its object the andsravasamvara (IV. 13C) of a lower sphere, which is rupa.
453. We see p. 1033 the meaning of the expression avetyaprasdda.
Vydkhyd: "There are four anetyaprasddas: the avetyaprasdda relating to the Buddha,
those relating to the Dharma and the Saihgha, and the precepts dear to the Saints"
(buddhe'vetyaprasddo dharme samghe ca dryakdntdni ca silani).
These are the four angas of the Saiksa (see p. 1033), Digha, iii. 227, Anguttara, iv. 106,
etc. : . . . buddhe aveccappasddena samanndgato hoti . . . dhamme . . . samghe . . . ; ariyakantehi silehi samanndgato hoti . . . [Variant with the usage of laymen, Samyutta, iv. 304, where the fourth point becomes: "moral and virtuous {silavanta and kalydnad- hamma) we shall give all that we have of things to give (deyyadhamma). "] Hsiian-tsang: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Saihgha, and the dryasila. "
Childers; Majjhima, i. 37, Samyutta, i. 232, v. 384, Petavatthu, 48; Avaddnasataka, ii. 92, Astasdhasrikd, 60; Dharmaskandha, iii. (Takakusu, JPTS, 1905, p. 112); Mahdvyutpatti, 245, 419; Madhyamakavrtti, 487. Wogihara quotes the expression buddhasasane aveccappa- sanna, and the gloss of Haribhadra {ad Astasdhasrikd, 59): avetyaprasddah = avagamya gunasarhbhdvandpurvakah prasddah.
454. Hsiian-tsang says: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Samgha, and dryasila. " One can say that there is avetyaprasdda relating to morality, sila, iotprasdda = purity (see below note 459). But Paramartha and the Tibetan show that our Karika should not be understood: " . . . obtaining of avetyaprasdda relating to the precepts and the Dharma . . . "
455. These three truths are Dharma; they are neither Buddha, nor Samgha; therefore the Seeing of these Truths does not confer the two other prasddas.
456. The Truth of the Path is Buddha and Samgha.
Prasdda in the Buddha is to recognize that he is the Tathagata, Arhat, the
Samyaksambuddha vidydcaranasampanna . . .
The Buddha does not form part of the Samgha (see note ad vii. 28); the Bodhisattva and
the Pratyekabuddhas do not form part of the Samgha: for they are above leaving the world in solitude; there needs be four persons in order to make up a Samgha. (According to the Sung-chu of Yuan-hui).
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457. Dharma, in the formula of the refuges, dharmaratna, signifies phaladharma, Nirvana (iv. 32, vii. 38).
Here Dharma is the first three Truths; the pure path of the Bodhisattva in the state of Saiksa; the path of the Pratyekabuddha in the states of ? aiksa and A? aiksa. The paths of the Buddha and the frdvakas (Samgha) are not included under the term Dharma, for, when one understands these paths, what is obtained is prasada with respect to the Buddha and the Samgha.
Hsiian-tsang translates: The Dharma, the object of prasada, is twofold: having a general sense, and a special sense. In the general sense, Dharma is the Four Truths; in the special sense, Dharma is three Truths plus the paths of the Pratyekabuddha and the Bodhisattva. Therefore when one sees the Four Truths, one obtains prasada relating to the Dharma. The precepts dear to the Aryans come with the Seeing of the Truths.
458. In fact, when one understands the Truth of the Path, one understands that part of the Dharma which consists of the paths of Pratyeka and of Bodhisattva.
459. Here prasada signifies "purity," and not "faith. "
460.
The prasada of the mind is threefold: samyaksarhbuddha vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461. Samgitiparydya, section of the ten dharmas. This is the list of the asekhiya dharmas of Anguttara, v. 222 (alluded to in Samgutta, iii. 83), where samyagjfidna precedes samyagvi- mukti. The samyagjndna of Mahdvyutpatti, 199. 64 is not a cause.
462. Compare Papisambhiddmagga, ii. 143.
463. Vydkhyd: adhimoksah samskrtd vimuktir iti dhdtvarthaikatvdt.
For Vasubandhu, adhimoksa is not deliverance, but is chanda, virya, etc. , which is
discussed below note 467.
On adhimoksa, Ko? a, ii. 24 (English trans, p. 189, where adhimukti is a mistake), viii. 30.
464. The two vimukti, Vibhdsd, TD 27, p. 486a28, Samyukta, TD 2, p. 16c24; Puggalapafi- natti, 27, 35, 62; Mahdvastu, ii. 139. 6.
On prajndvimukta, above vi. 64a.
Definition of the liberated mind, vii. lld (Hsiian-tsang, vii. 18 and following, T. 29, p. 235c. )
The brahmavihdras defined as cetovimutti, Anguttara, i. 38, Vibhanga, 87, etc.
The heretics of the Kathdvatthu, iii. 4, think that the ascetic is liberated by the dhydna of a "deliverance consisting of the disturbance of the defilements" (vikkhambhanavimutti); thus liberated, the mind, at the moment of the Path, is delivered (liberatur) by a "deliverance consisting of the cutting off of the defilements" (samucchedavimutti).
465. The Vydkhyd enumerates the five skandhas which correspond to the dhammakkhand- has of Dtgha, iii. 229,279, ltivuttaka, 104: sila, samddhi, panna, vimutti, vimuttifldnadassana. These are the lokottaraskandhas of Dharmasamgraha, 23, the asamasamdh skandhah of Mahdvyutpatti, 4 (to which according to the Buddhabhumisutra there is added the expression dharmadhdtuvifuddhi), which are also called andsravaskandhas; the jinaskand- has (rgyal-ba'i phun-po) of the Triglotte.
466. Opinion of Vasubandhu (Vydkhyd).
467. The Sutra (Samyukta, TD 2, p. I48cl7) begins thusly: "Oh Vyaghrabodhayanas! There are four essential factors of purification: the essential factor of the purification of morality, the essential factor of the purification of absorption . . . of views,. . . of deliverance. "
catvdrimdni Vydghrabodhdyandh pariiuddhipradhdnani / katamdni catvdri / fttaparifuddhipradhdnamsamddhiparifuddhipradhdnamdrstiparifuddhipradhdnam vimuktiparifuddhipradhdnam ca. . . katamacca Vydghrabodhdyandvimuktipari? uddhi
? pradhdnam / iha bhikso rdgdc cittam viraktam bhavati vimuktarh dvesdn mohdd viraktam bhavati vimuktarh ity aparipurnasya va vimuktiskandhasya paripuraye paripurnasya vdnugrahdyayas chandoviryam . . .
Three questions, three responses: (1) vimukti is liberation from rdga, etc. ; (2) vimuktipariiuddhi is the paripuri and the anugraba of vimukti; (3) vimuktiparisuddhiprad- hdna is chanda, etc.
Anguttara. ii. 194, where Ananda explains to the Vyagghapajjas the pdrisuddhipadhd- niyangas, presents some variations.
Same text quoted Koia, viii. l.
468. And the purity of the mind does not differ from the mind, ghrtamandasvacchatdvat.
469. The 'arising* mind is of the future. On dvarana, dvrti, Kosa, ii. English trans, p. 223, vi. 64a-b, 65b-d.
470. a. Nydydnusdra (TD 29, p. 733a8, utilizing Vibhdsd, TD 27, p. 140b25, and quoted by Saeki, Koia, xxv, 18a): The Sastracaryas (=the masters of the Abhidharma) say: "It is the detached (virakta) mind which obtains deliverance. " The Vibhajyavadins say: "It is the non-detached (sardga) mind which obtains deliverance. As one takes away the impurities from a dirty (samala) vase, and as crystal takes up different colors by reason of the diversity of the colors of the body which it covers, so too the pure mind, soiled by craving (rdga), etc. , is called 'endowed with craving* (sardga) and later becomes again liberated (hou huan chieh-tuo Jjq Mfflflfc )? Scripture (dryadesana) says that the mind, in its original nature, is pure (hsin pen hsing ching ' C j ^ t t S ); sometimes it is defiled by defilements (klesa), by adventitious dust (dgantuka). " This opinion is not correct, for the dharmas perish from moment to moment. One does not get rid of the impurities of a vase, for the impurities, along with the vase, arise from moment to moment.
The Andhakas of the Kathdvatthu, iii. 3, are of the same opinion as the Vibhajyavadins: it is the defiled mind which is delivered from defilement. "As a dirty piece of clothing, being washed, is freed from the dirt, so to the mind endowed with craving is liberated from this craving" (sardgam cittam sardgato [frequently rdgato] vimuccati.
b. Compare Anguttara, i. 10 (i. 255,257, iii. 16): pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi upakkilitpham. . . pabhassaram idam bhikkhave cittam tarn ca kho dgantukehi upakkilesehi vippamuttam. This can be understood: The mind is pure in and of itself; sometimes it is defiled by adventitious defilements, and sometimes it is freed from these defilements. The Mahasamghikas (Ekavyavaharikas), according to Vasumitra, affirm the existence of a "pure mind"; according to the Tibetan version (from which the Chinese translators deviate, Taisho 49, no. 2032), they make this their ninth asamskrta (Correct, on this point, the notes on p. 65, 186, of my Nirvana). Kosa, v. English trans, p. 768. Bodhicarydvatdra, ix. 106.
Buddhaghosa (Atthasdlini, 140) says that the mind is pure (parisuddhatthena pandaram) to the extent that it is the bhaganga, that is to say the "subconscious life-continuum" of Mrs. Rhys Davids. Any mind, even bad, is pure because it leaves (nikkhanta) bhavanga. On bhavanga, Visuddhimagga, passim, Compendium, 9, 266, Nettipakarana, 91, Milinda, 300, sources mentioned and criticized by Mrs. Rhys Davids, Quest Review, 1917, Oct. p. 16, Buddhist Psychology, 171,178 (1914), 233 (1924), trans, of Dhammasangani, 3, 132, 134. Nirvana (1925), 39,66.
There is a close relationship between the "pure mind" of the Anguttara and the tathagatagarbha of the Lanka, which is pure, similar to a jewel covered by impurities, and which transmigrates, whereas the manas does not transmigrate.
471. Samyukta, TD 2, p. 118b28. A note in Nirvana (1925), p. 162-163.
472. When one wishes to distinguish; but virdga signifies "abandoning. " bhedavivaksdydm evam ucyate / abhedavivaksdydm tuyo virdgas tat prahdnam apy ucyate.
Opinions differ (Vibhdsd, TD 27, p. I49bl8). For example, for Ghosaka, prahdnadhdtu
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is abandoning of the defilements, viragadhdtu is disconnection from objects, and nirodhadhdtu is the putting down of the burden. For some others, we have, in this order, abandoning of sensation which is disagreeable, agreeable, and indifferent. Or abandoning, in this order, of the three sufferings (vi. 3), of the Three Dhatus, of the defilements of the past-present-future. Parsva understands nirodhadhdatu as the nirodha of the series.
This chapter of the Vibhdsa quotes the Sutra where Ananda asks what are the dharmas that the monk should practice in his meditations in order to be termed a Sthavira. Two dharmas, samatha, calm, and vipasyand, insight or intelligence; for the mind perfumed by samatha can obtain vimukti by means of vipasyand. An explanation of the Three Dhatus follows.
473. See v. 60 and following, ii. English trans, p. 281.
474. What he obtains is not abandoning, which has already been realized by a. worldly path, but andsravd visamyogaprdpti, the pure possession of disconnection (vi. 46). But the "detached" ascetic necessarily abandons by means of anvayajnanaksantis and anvayajndnas, since no worldly path bears on Bhavagra (vi. 45c).
475. Nor any longer by means of the dnantaryamdrgas of the perfectioning of the faculties, etc. (vi. 61).
