1) yah parihiyate
drstadharmasukhavihdrebhyah
sa parihdnadharmd; 2) yo na parihiyate tata eva so'parihdnadharmd; 3) yah samddhibhrams'abhaydd dtmdnam cetayate (ii.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
29a-b opposes the teaching that there is a dar/anamdrga in Arupyadhatu.
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? 1072 Chapter Six
337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353. On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
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361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4. bodhisukha.
But this refers to the Dhyanas in general.
Samyutta, ii. 278, Anguttara, iii. 131, v,10, Digha, iii. 113,222: eso kho bhikkhave bhikkhu catunnam jhdndnam abhicetasikdnam dipthadhammasukhavihdrdnam nikdmaldbhi; Anguttara, iv. 362: arahanto . . . ditthadhammasukhavihdram yeva anuyutta.
The four blisses are ddhicaitasika {-adhi cetasi bhava), that is to say they belong to the sphere of the four basic Dhyanas. Vibhdsd, TD 27, p. 418a2: The four types of ddhicaitasika are the Four Dhyanas.
The Bodhisattvabhumi distinguishes the brahmavihdras (=apramdna, Kosa, viii. 29), and the dryavihdras (-vimoksamukha, viii. 24), and the divyavihdras {-dhyanas and drUpyas).
363. Vibhdsd, TD 27, p. 3l6a4. The Sutra says: "Ananda, of the four blisses (ddhicaitasika dfstadharmasukhavihara) acquired by the Tathagata, I say that there is a successive (chan-ch'uan JUtt i )fallingaway,asinthecaseoftheSravakaontheoccasionof worldly encounters. As for the immovable deliverance of the mind (described as above: kdyena sdksdt krtd. . . ) , I say that there is no falling away. " It follows from this text that, even in the case of the Buddha, there is a falling away from "fruition" (upabhoga, Kola, vi. 59) The Sautrantikas conclude from this text that dear and occasional deliverance (samayiki kdnta vimuktt) is the four blisses. Question: By falling away, does the Sutra understand the falling away from that which is acquired, or the falling away from a resultant state? In the first hypothesis, there would be no falling away from the blisses, for these are dharmas that one continues to possess (prdpti) even when one does not enjoy them; in the second hypothesis, there would be falling away from immovable deliverance, for this deliverance is not always present (sammukhibhuta). . . Response: With respect to deliverance, the essential thing is possession: for, when one possesses deliverance, one no longer has anything more to obtain; therefore, even though it is always present, one says that the saint does not fall away from it. With respect to the blisses, the essential thing is their presence; one says then that the saint has fallen away from them when he is not enjoying them. Vibhdsd, TD 27, p. 417c21 and following: When one of the sukhavihdras is present, one says that the others have fallen away.
364. In opposition to the sdmantakas, threshholds to the Dhyanas properly so called.
365.
1) yah parihiyate drstadharmasukhavihdrebhyah sa parihdnadharmd; 2) yo na parihiyate tata eva so'parihdnadharmd; 3) yah samddhibhrams'abhaydd dtmdnam cetayate (ii. English trans, p. 236) sa cetanddharmd; 4)yo'nuraksatikatham cidgunavi/esam so'nuraksanddharma; 5) yo yasminn eva gune sthitas tasmdd ananuraksann api na kampate sa sthitdkampyah; 6) yah parena pratividhyati (gunavi/esam utpddaydtity arthah) sa prativedhandbhavyah; 7) yo na kupyati (utpannebhyo na parihiyate) so'kopyadharma.
? By adding prajndvimukta and ubhayatobhdgavimukta (vi. 64), we have the nine Aaiksas.
366. Vasubandhu asks the question and answers it.
367. The Vaibhasika objects: nanv dyusmdn GodhikoWhattvdt parihinah.
Paramartha here adds a pdda: "Godhika was a samayavimukta. "
On Godhika, a good example of a saint of the cetanddharman class, see Samyutta, i. 120;
Comm. on the Dhammapada, 55; Samyukta, TD 2, p. 28ba3, which differs. Vibhdsd, TD 27, p. 312b22; Ekottara, TD 2, p. 642cl (Vakkali).
368. Maranakdla evdrhatvam prdptah: he attained the quality of Arhat at the very moment of death, that is to say in a moment later than the application of the dagger {sastrddhdna); parinirvrtas ca: and he obtained parinirvdna by the same stroke of the dagger {tenaiva iastrapraharena).
369. Digha, iii. 273, differs: katamo eko dhammo uppddetabbo? akuppam ndnam. katamo eko dhammo sacchikdtabbo? akuppd cetovimutti.
370. Utpddya, which can be explained according to iii. 3. 172 or iii. 3. 169.
371. Prakaranapdda, TD 26, p. 702bl7; Vibhdsd, TD 27, p. 313bl5; see Kosa, v. 34.
The Tibetan and Hsiian-tsang have: "It is by reason of three causes that the anusaya of
kdmardga arises. "
372. Vydkhyd: tadyathd caksurupdlokamanaskdrasdmagricaksurvijndnasyotpattaye
prasiddhd sd tadanyataravikald sati tadutpattaye na bhavati.
373. tadbijadharmatdydm anapoddhrtdydm, which is to be understood as klesabijasvabbdve' nunmulite.
374. Vibhdsd, TD 27, p. 312b9. The Vibhajyavadins deny the falling away of the Arhat, in the sense of the production of defilements (klesa), and support this with examples. When a pot is broken, there only remains the pieces of baked earth which no longer make up the pot. The same for the Arhat: Vajropamasamadhi (vi. 44) breaks the defilements; thus the Arhat will not produce any more defilements and he will not fall away. When a tree is burnt, only its ashes remain . . . the defilements have been burnt by pure knowledge {andsrava jrtdna) . . . But, to affirm that the Arhat does not fall away is to contradict the Sutra which distinguishes two types of Arhats, one who is movable and one who is immovable (kopya, akopyadharman). Yet how does one explain the examples of the Vibhajyavadins? There is no reason to explain them: they are neither Sutra, nor Vinaya, nor Abhidharma . . .
375. Paramartha adds a pdda: "There is falling away of the Arhat, by reason of Angarakarsupama. ''
376. Samyutta, iv. 190, Samyukta, TD 2, p. 314b6; the following portion of the text quoted here is quoted above vi. 60a.
We know the Pali redaction: tassa ce bhikkhave bhikkhuno evam carato evam viharato kaddci karahaci satisammosd uppajjanti pdpakd akusald dhammd sarasankappa samyojaniyd / dandho bhikkhave satuppddo / atha kho nam khippam eva pajahati vinodetivyantikaroti anabhdvam gameti.
377. The Vaibhasika understands evam caratah as smrtimatas caratah, "who does all of the actions of a Bhiksu {caratah) with his mindfulness always attentive," because the word smrti immediately follows {anantaram smrtivacandt)\ but see Samyutta, iv. 189. line 8.
378. The Chinese translators: astim samayah, asty avakaso yat . . . But according to the Vydkhyd: kaddcit smrtisampramosdd utpadyante pdpakd akusald vitarkdh.
379. Anguttara, iv. 224, Samyukta, TD 2, p. 188bl8.
Footnotes 1075
? 1076 Chapter Six . ^ _ _ _ _ _ _ _ .
kati bhadantdrbato bhiksoh ksindsravasya baldni / astau idriputra / arhato bhiksor dirghardtram vivekanimnath cittam ydvan nirvdnaprdgbhdram / angdrakarsUpamdi cdnena kdmd drspd bhavanti yathdsya kdmdn jdnatah kdmdn pa/yato yah kdmesu kdmacchandah kdmasneho. . . kdmddhyavasdnaih tad asya cittam na parydddya tisphati. . . dsravasthdniyair dharmaih sitibhutam vdntibhutam.
yam pi bhante khindsavassa bhikkhuno vivekaninnam cittam hoti vivekaponam vivekapabbhdram vivekappham nekkhammdbhiratam vyantibhutam sabbaso dsavapphd- niyehi dhammehi, idam pi. . . balam.
380. But these texts can be understood of the Saiksa. The mind of the Saiksa is "inclined towards isolation," etc. ; but the As*aiksa possesses all these qualities to their maximum (prakarsena). The Saiksa is "cooled" with regard to the dharmas, in which the dsravas lodge, and which belong to Kamadhatu.
381. The Sutra has: ydvat tu caro na supratividdhah. According to the Vydkhyd, pindapdtddicdrah. In Samyutta, iv. 189, line 7, caro ca vihdro ca anubuddho hoti. Cara, the quest, is anubuddha, supratividdha, when the monk is not attached to agreeable objects, etc.
382. There are, therefore, six catagories of moksabhdgiyas and nirvedhabhdgtyas (vi. 24, 17c).
383. Therefore a Prthagjana who enters, with weak faculties, the Path of Seeing, necessarily becomes a Saiksa with weak faculties and protects his family, gotra.
384. Through the path which has the aspects of impermanence, etc. (anityddydkdrapatita mdrga, vii. 13) (the transworldly path), and through that which has coarse aspects, etc. , and of calm, etc. (vi. 49c), we do not become fixed to things up above. Yet we believe that the Prthagjana perfects his faculties in these two manners, for, later, Vasubandhu declares that the Aryans do not perfect their faculties by an impure (sdsrava) path (vi. 6lb). Thus the Prthagjana cultivates by desiring: "May my faculties become sharp! ", and, cultivating (abhyasya) either the worldly path or the transworldly path, he obtains perfectioning of his faculties by means of dnantarya and vimuktimdrga.
385. vi. 36c. It is not a questinn here of Prthagjanas and of Saiksas. The Arhat also perfects his faculties.
386. WecancompareAnguttara,v. 169:anadhigatamnddhigacchati/ adhigatd parihdyati. . We have seen that there is an upabhoga of Nirvana, ii. English trans p. 159.
387. Vibhdsd, TD 27, p. 318bll and following. Two opinions: 1. The three fallings for the Samayavimukta, the last two for the Akopyadharman and the Pratyekabuddha, the third for the Buddha; 2. the three fallings for the Samayavimukta, the last for the Akopyadharman and the Pratyekabuddhas, none for the Buddha. Vasubandhu adopts the theory of the first masters; the second ones are followed by the Mahayana.
Compare Kosa, iv. l2c, vi. p. 1006; Majjhima, i. 249.
388. The Immovable Ones have not acquired the dharmas proper to the Great Disciples, the MahaSravakas, such as Sariputra or Maudgalyayana; for example, they lack prdntakopika (vii. 4l). And the Mahas>avakas themselves do not now possess nor will they possess the dharmas special to the Buddhas or Svayambhus. See i. l, English trans, p. 55, and vii. 30.
389. Two interpretations are possible:
a) The Sautrantikas affirm that the deliverance of the six Arhats is immovable. The
Vaibhasika would object: "If the pure deliverance of any Arhat is immovable, why is only the 'non-occasionally delivered one' (asamayavimukta) defined or recognized as Immovable (akopyadharman)? " The Sautrantikas answer: "It is certain that the pure deliverance of every Arhat is immovable; but the definition of an Immovable One is as we have said
? (p. 1007, line 12), namely: "Some, by reason of the distraction caused by their virtues and their honors, fall away from the blisses by losing their mastery in absorption: these are the Arhats with weak faculties; others do not fall away, and these are the Arhats with sharp faculties. " The latter are recognized as Immovable Ones. As the Arhat with weak faculties falls away from the blisses by reason of distraction, whereas the Arhat with sharp faculties does not fall away (that is to say, does not lose possession of them), it follows that the Vaibhasikas cannot advantageously object: "How does an Immovable One fall away from the blisses? "
b) It has been said above that an Immovable One does not fall away from the blisses, and the Sutra declares that there is falling away from the blisses for the same person for whom deliverance is immovable. In the presence of this declaration formulated in general terms, one says: " The deliverance of any Arhat is immovable," that is to say: "an Immovable One is not sufficiently characterized by the possession of this deliverance. " One therefore adds: "For an Immovable One, it is defined as we have said. " Therefore one cannot object: "How.
390. Here the importance of the theory of the falling away of the Arhat sensibly diminishes. Samghabhadra (TD 29, p. 722a13): When the amount of life approaches its exhaustion, there is no falling away, because there is no weakening of mindfulness; if life still remains to him, falling away is impossible . . . Who falls away? Who does not fall away? He who has entered the Path after asubha meditation can fall away; but he who has entered it after dndpdnasmrti does not fall away. It depends on whether alobha or amoha has been accumulated. In what sphere, in what realm of rebirth is there falling away? In Kamadhatu, persons of the three continents. As for the six gods of Kamadhatu . . . (see note 396).
391. See above note 376. The Tibetan: " . . . experiences small weakness of mindfulness . . . "; but the Tibetan text presents a lacuna, as results from the version of Paramartha. "Small," according to the Vydkhyd, is dhandha, with the sense of manda.
392. The Vydkhyd defines confidence by quoting the stanza:
sucirnabrahmacarye'smin marge cdpi subhdvite /
tusta ayuhksaye bhoti rogasydpagame yathd // which is quoted below by Vasubandhu.
393. iv. 33a, vi. 40c.
394. On the nature of these paths of "transformating the faculties," above note 384. Vibhdsd, TD 27, p.
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337. Vydkhyd: vidhdnam vidhd updya ity arthah.
338. Madhyama, TD 2, p. 616al0, Samyukta, TD 2, p. 235c7. See in the Puggalapannatii, p. 12, the definition of the samayavimutta, samayavimutta, kuppadhamma, akuppadhamma, parihdnadhamma, aparihdnadhamma, cetandbhabba, anurakkhandbhabba. The akopyad-
harrnan Arhat distinct from the Saiksa, Mahdvastu, iii. 200.
339. Paramartha: "Their deliverance is occasional and dear. " Anguttara, iii. 173. See p. 1006.
cetovimukti and prajndvimukti, vi. 76c.
340. p. 1006. In the world, that which is dear (kanta) should be guarded (anuraksya). The Sutra says: tadyathd ndmaikdksasya purusasya jndtaya ekam aksi sddhu ca susthu cdnuraksitavyam manyeran mdsya sitam mdsyosnam mdsya rajomsavas caksusi nipateyur mdsya yad apy ekam caksur dvinastam tad api vinasyad iti / evam eva samayavimuktasydr- hato . . .
341. In the same way samayavimukta - samaydpeksas ca vimuktas ca.
342. Different meanings of samaya, Samantapdsddikd, i. 107.
343- What does gotray or family, mean? (1) The gotra is the roots of good (kusalamula): certain persons have such roots of good that they are parihdnadharman, etc. ; (2) gotra consists of the characteristics of the faculties, more or less sharp, from the stage of Prthagjana onward; (3) the Sautrantikas say that gotra is the seed, the power (sdmarthya) of the mind. The Prthagjana and the &aiksa are "of the family of the parihdnadharman" when they bear the seed of the parihdnadharman Arhat; the Asaiksa or Arhat is a parihdnadhar- man because this seed is actualized in their result (tadbijavrttildbhdt).
344. Uttdpana, uttdpand = uttaptikarana, vi. l8b, synonym samcdra, transposition, vi. 41c-d.
345. Consequently vi. 57b should be understood as follows: The person who, by his nature, is of sharp faculties, becomes a drstiprdpta in the sixteenth moment (this is the case seen previously vi. 57b). But the person who, having already become a Saiksa, and perfects his faculties, obtains the quality of drstiprdpta after having a been sraddhddhimukta.
346. Arhats 2-5 are also susceptible of falling away; Arhat number 1 is characterized by the absence of the qualities of Arhats 2-5. In this same way Arhats 3-5 are cetanddharman and soon.
347. Cetanddharman - mdranadharman: dtmdnam cetayate, below notes 350 and 367. Paramartha: "to kill-harm his body" (sha-hai tzu shen g? |f g # ) or "to kill oneself (tzu-hai g f l ).
The explanation of the Puggalapannatii, p. 12, differs.
348. Hsiian-tsang: The parihdnadharman, meeting weak causes of falling, falls away from that which he has acquired; but not the cetandddharman. The cetanddharman, fearing falling away, always thinks of putting an end to his existence. The anuraksanddharman guards that which he has acquired. Dtgha, iii. 226, on the anurakkhandpadhdna.
349. Sutra: panca hetavah panca pratyayah samayavimuktasydrhatah parihdndya samvartante / katame panca / karmdntaprasrto bhavati / bhdsyaprasrto bhavati / adhikaranaprasrto bhavati / dirghacdrikdyogam anuyukto bhavati / dirghena ca rdgajdtena sprsto bhavati.
Anguttara, iii. 173 (compare Kathdvatthu, i. 2, trans, p. 64) has two lists of five dharmas: pancime dhammd samayavimuttassa bhikkhuno parihdndya samvattanti: kammdrdmatd, bhassdramatd, nidddrdmatd, sanghanikdrdmatd, yathdvimuttam cittam na paccavekkhati. The second lists replaces the last two terms by indriyesu aguttadvdratd, bhojane amattannutd.
350. In the higher spheres, there is neither dtmasamcetand nor parasamcetand, see Kosa,
? ii. 45c-d, English trans, p. 236, Digha, iii. 23, 231, Anguttara, ii. 159. p. 1007.
351. Paramartha: Four persons fall away from the gotta; five fall away from the result. 352. This family, in fact, is akrtrima.
353. On the falling away of the Arhat and the problems connected with it, Ang. , i. 96, iii. 173, Kathdvatthu, i. 2, ii. 2, etc. ; Points of Controversy, p. xliii; our note: The five points of Mahadeva, JRAS. , 1910, p. 413. According to Buddhaghosa, the Sammitlyas, Vajjiputtiyas, Sabbatthivadins and some of the Mahasamghikas admit the falling away of an Arhat. Vasumitra, in Wassilief, p. 262,263,282: the Mahasamghikas admit the falling away (parihdnadharman) of a Srotaapanna, but deny the falling away of an Arhat; 272; the Sarvastivadins deny the falling away of a Srotaapanna, but admit the falling away of an Arhat. Confirmed by the Chinese sources: Sarvastivadins: No falling away from the first result; falling away from the other three. Mahasamghikas, Mahl? asaka, etc. : No falling away from the quality of Arhat; falling away from the first three results. Sautrantika, Mahayana: No falling away from the results; falling away from the drstadharmasukhavihdras. Opinion of the Vibhajyavadins, Vibhasa, TD 27, p. 312b9, below note 374.
354. An anonymous objection {atra has rid aha): (1) A cetanddharman, the cetanddharman family which has been made firm by the saiksa and asaiksa paths, can perfect his faculties, and so acquire a new gotra: therefore he falls away from his gotra. The reason given by Vasubandhu does not hold. (2) If one does not fall away from a family which has been rendered firm by the worldly and transworldly paths, one will fall away from the result of Srotaapanna, which is never rendered firm by the two paths. Response of Yasomitra. (1) Vasubandhu means to say that the cetanddharman, falling away from the result of Arhat, will not merely because of this fall away from his gotra if this has been made firm by the Saiksa and ASaiksa paths. (2) The second remark is made with respect to a person who does not reflect: here it refers to his family (gotra), not to his result. In fact, no result is at one and the same time (yugapad) obtained by a worldly and a transworldly path; but the family can be made firm by these two paths.
355. One does not fall away from the result of Srotaapanna, because, when one obtains this result, it is always the first result that he obtains. One can fall away from the result of Sakrdagamin when one obtains this result after having obtained that of Srotaapanna; but not when one becomes a Sakrdagamin without passing through the stage of Srotaapanna (the case of the bhuyovitardga, ii. l6c, vi. 30b, 45b); the same for the result of Anagamin.
356. Vibhasa, TD 29, p. 3l6b28. Why can one fall from the three higher results, and not from the result of Srotaapanna? Because the defilements abandoned through seeing are produced with respect to non-existence (avastu); one does not fall away from the abandoning of these, defilements. How can one say that they are produced with respect to non-existence? . . . Furthermore the result of Srotaapanna is established by the abandoning of the defilements ahandoned by the view of the truths in their totality, bearing on the three spheres.
357. smrtisampramosdt - klispasmrtiyogdt (see ii. English trans, p. 190,194).
358. There is no falling away from the anasrava result; with respect to the first five Arhats,
there is falling away from the "blisses of this world," which are sdsrava.
359. According to the Japanese gloss, Madhyamdgama, TD 1, p. 574cl9? , which according to Anesaki is Samyutta ii. 50 (Kaldrasutta). The first and the last result can only be obtained by the pure path (-aryaprajn~d)> vi. 45c.
360. Madhyama, TD 1, p. 752a24, Samyukta, TD 2, p. 53c9; Samyutta, iv. 25.
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? 1074 Chapter Six
361. Madhyamdgama, 49. 21; Samyutta, ii. 239. Tatra bhagavdn dyusmantam Anandam dmantrayate sma / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / dyusman Ananda aha / tat kasmdd bhagavdn evam aha / arhato'py aham Ananda labhasatkaram antardyakaram vaddmiti / bhagavdn aha / na haivananda aprdptasya pr aptaye anadhigatddhigamaya asdksdtkrtasya sdksdtkriyayai / api tuye'nena catvdra ddhicaitasika drstadharmasukhavihdrd adhigatds tato 'ham asydnyatamasmdt parihdnim vaddmi / tac cdkirnasya viharatah /yd tv anenaikdkind vyapakfstendpramattendtdpind prahitdtmand viharatd akopyd cetovimuktih kdyena sdksdtkrtd tato'sydhath na kena cit parydyena parihdnim vaddmi / tasmdt tarhy Anandaivam te Hksitavyam yallabhasatkaram abhibhavisydmo na cotpannair labhasatkdraii cittam parydddya sthdsyati / evam te Ananda hksitavyam. See below note 363 and p. 1010.
362. Kos'a, ii. 4 (English trans, p. 157), vi. 42c-d, viii. 27.
Vibhdsd, TD 27, p. 137a10. Because they reside (viharanti) in the four types of bliss, they
are said to have obtained four dfstadharmasukhavihdras: 1. pravravydsukha, 2. vivekasukha (yuan-li lo j? My& )>> 3. samathasukha {chi-ching lo Wt&^k )> and 4. bodhisukha.
But this refers to the Dhyanas in general.
Samyutta, ii. 278, Anguttara, iii. 131, v,10, Digha, iii. 113,222: eso kho bhikkhave bhikkhu catunnam jhdndnam abhicetasikdnam dipthadhammasukhavihdrdnam nikdmaldbhi; Anguttara, iv. 362: arahanto . . . ditthadhammasukhavihdram yeva anuyutta.
The four blisses are ddhicaitasika {-adhi cetasi bhava), that is to say they belong to the sphere of the four basic Dhyanas. Vibhdsd, TD 27, p. 418a2: The four types of ddhicaitasika are the Four Dhyanas.
The Bodhisattvabhumi distinguishes the brahmavihdras (=apramdna, Kosa, viii. 29), and the dryavihdras (-vimoksamukha, viii. 24), and the divyavihdras {-dhyanas and drUpyas).
363. Vibhdsd, TD 27, p. 3l6a4. The Sutra says: "Ananda, of the four blisses (ddhicaitasika dfstadharmasukhavihara) acquired by the Tathagata, I say that there is a successive (chan-ch'uan JUtt i )fallingaway,asinthecaseoftheSravakaontheoccasionof worldly encounters. As for the immovable deliverance of the mind (described as above: kdyena sdksdt krtd. . . ) , I say that there is no falling away. " It follows from this text that, even in the case of the Buddha, there is a falling away from "fruition" (upabhoga, Kola, vi. 59) The Sautrantikas conclude from this text that dear and occasional deliverance (samayiki kdnta vimuktt) is the four blisses. Question: By falling away, does the Sutra understand the falling away from that which is acquired, or the falling away from a resultant state? In the first hypothesis, there would be no falling away from the blisses, for these are dharmas that one continues to possess (prdpti) even when one does not enjoy them; in the second hypothesis, there would be falling away from immovable deliverance, for this deliverance is not always present (sammukhibhuta). . . Response: With respect to deliverance, the essential thing is possession: for, when one possesses deliverance, one no longer has anything more to obtain; therefore, even though it is always present, one says that the saint does not fall away from it. With respect to the blisses, the essential thing is their presence; one says then that the saint has fallen away from them when he is not enjoying them. Vibhdsd, TD 27, p. 417c21 and following: When one of the sukhavihdras is present, one says that the others have fallen away.
364. In opposition to the sdmantakas, threshholds to the Dhyanas properly so called.
365.
1) yah parihiyate drstadharmasukhavihdrebhyah sa parihdnadharmd; 2) yo na parihiyate tata eva so'parihdnadharmd; 3) yah samddhibhrams'abhaydd dtmdnam cetayate (ii. English trans, p. 236) sa cetanddharmd; 4)yo'nuraksatikatham cidgunavi/esam so'nuraksanddharma; 5) yo yasminn eva gune sthitas tasmdd ananuraksann api na kampate sa sthitdkampyah; 6) yah parena pratividhyati (gunavi/esam utpddaydtity arthah) sa prativedhandbhavyah; 7) yo na kupyati (utpannebhyo na parihiyate) so'kopyadharma.
? By adding prajndvimukta and ubhayatobhdgavimukta (vi. 64), we have the nine Aaiksas.
366. Vasubandhu asks the question and answers it.
367. The Vaibhasika objects: nanv dyusmdn GodhikoWhattvdt parihinah.
Paramartha here adds a pdda: "Godhika was a samayavimukta. "
On Godhika, a good example of a saint of the cetanddharman class, see Samyutta, i. 120;
Comm. on the Dhammapada, 55; Samyukta, TD 2, p. 28ba3, which differs. Vibhdsd, TD 27, p. 312b22; Ekottara, TD 2, p. 642cl (Vakkali).
368. Maranakdla evdrhatvam prdptah: he attained the quality of Arhat at the very moment of death, that is to say in a moment later than the application of the dagger {sastrddhdna); parinirvrtas ca: and he obtained parinirvdna by the same stroke of the dagger {tenaiva iastrapraharena).
369. Digha, iii. 273, differs: katamo eko dhammo uppddetabbo? akuppam ndnam. katamo eko dhammo sacchikdtabbo? akuppd cetovimutti.
370. Utpddya, which can be explained according to iii. 3. 172 or iii. 3. 169.
371. Prakaranapdda, TD 26, p. 702bl7; Vibhdsd, TD 27, p. 313bl5; see Kosa, v. 34.
The Tibetan and Hsiian-tsang have: "It is by reason of three causes that the anusaya of
kdmardga arises. "
372. Vydkhyd: tadyathd caksurupdlokamanaskdrasdmagricaksurvijndnasyotpattaye
prasiddhd sd tadanyataravikald sati tadutpattaye na bhavati.
373. tadbijadharmatdydm anapoddhrtdydm, which is to be understood as klesabijasvabbdve' nunmulite.
374. Vibhdsd, TD 27, p. 312b9. The Vibhajyavadins deny the falling away of the Arhat, in the sense of the production of defilements (klesa), and support this with examples. When a pot is broken, there only remains the pieces of baked earth which no longer make up the pot. The same for the Arhat: Vajropamasamadhi (vi. 44) breaks the defilements; thus the Arhat will not produce any more defilements and he will not fall away. When a tree is burnt, only its ashes remain . . . the defilements have been burnt by pure knowledge {andsrava jrtdna) . . . But, to affirm that the Arhat does not fall away is to contradict the Sutra which distinguishes two types of Arhats, one who is movable and one who is immovable (kopya, akopyadharman). Yet how does one explain the examples of the Vibhajyavadins? There is no reason to explain them: they are neither Sutra, nor Vinaya, nor Abhidharma . . .
375. Paramartha adds a pdda: "There is falling away of the Arhat, by reason of Angarakarsupama. ''
376. Samyutta, iv. 190, Samyukta, TD 2, p. 314b6; the following portion of the text quoted here is quoted above vi. 60a.
We know the Pali redaction: tassa ce bhikkhave bhikkhuno evam carato evam viharato kaddci karahaci satisammosd uppajjanti pdpakd akusald dhammd sarasankappa samyojaniyd / dandho bhikkhave satuppddo / atha kho nam khippam eva pajahati vinodetivyantikaroti anabhdvam gameti.
377. The Vaibhasika understands evam caratah as smrtimatas caratah, "who does all of the actions of a Bhiksu {caratah) with his mindfulness always attentive," because the word smrti immediately follows {anantaram smrtivacandt)\ but see Samyutta, iv. 189. line 8.
378. The Chinese translators: astim samayah, asty avakaso yat . . . But according to the Vydkhyd: kaddcit smrtisampramosdd utpadyante pdpakd akusald vitarkdh.
379. Anguttara, iv. 224, Samyukta, TD 2, p. 188bl8.
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kati bhadantdrbato bhiksoh ksindsravasya baldni / astau idriputra / arhato bhiksor dirghardtram vivekanimnath cittam ydvan nirvdnaprdgbhdram / angdrakarsUpamdi cdnena kdmd drspd bhavanti yathdsya kdmdn jdnatah kdmdn pa/yato yah kdmesu kdmacchandah kdmasneho. . . kdmddhyavasdnaih tad asya cittam na parydddya tisphati. . . dsravasthdniyair dharmaih sitibhutam vdntibhutam.
yam pi bhante khindsavassa bhikkhuno vivekaninnam cittam hoti vivekaponam vivekapabbhdram vivekappham nekkhammdbhiratam vyantibhutam sabbaso dsavapphd- niyehi dhammehi, idam pi. . . balam.
380. But these texts can be understood of the Saiksa. The mind of the Saiksa is "inclined towards isolation," etc. ; but the As*aiksa possesses all these qualities to their maximum (prakarsena). The Saiksa is "cooled" with regard to the dharmas, in which the dsravas lodge, and which belong to Kamadhatu.
381. The Sutra has: ydvat tu caro na supratividdhah. According to the Vydkhyd, pindapdtddicdrah. In Samyutta, iv. 189, line 7, caro ca vihdro ca anubuddho hoti. Cara, the quest, is anubuddha, supratividdha, when the monk is not attached to agreeable objects, etc.
382. There are, therefore, six catagories of moksabhdgiyas and nirvedhabhdgtyas (vi. 24, 17c).
383. Therefore a Prthagjana who enters, with weak faculties, the Path of Seeing, necessarily becomes a Saiksa with weak faculties and protects his family, gotra.
384. Through the path which has the aspects of impermanence, etc. (anityddydkdrapatita mdrga, vii. 13) (the transworldly path), and through that which has coarse aspects, etc. , and of calm, etc. (vi. 49c), we do not become fixed to things up above. Yet we believe that the Prthagjana perfects his faculties in these two manners, for, later, Vasubandhu declares that the Aryans do not perfect their faculties by an impure (sdsrava) path (vi. 6lb). Thus the Prthagjana cultivates by desiring: "May my faculties become sharp! ", and, cultivating (abhyasya) either the worldly path or the transworldly path, he obtains perfectioning of his faculties by means of dnantarya and vimuktimdrga.
385. vi. 36c. It is not a questinn here of Prthagjanas and of Saiksas. The Arhat also perfects his faculties.
386. WecancompareAnguttara,v. 169:anadhigatamnddhigacchati/ adhigatd parihdyati. . We have seen that there is an upabhoga of Nirvana, ii. English trans p. 159.
387. Vibhdsd, TD 27, p. 318bll and following. Two opinions: 1. The three fallings for the Samayavimukta, the last two for the Akopyadharman and the Pratyekabuddha, the third for the Buddha; 2. the three fallings for the Samayavimukta, the last for the Akopyadharman and the Pratyekabuddhas, none for the Buddha. Vasubandhu adopts the theory of the first masters; the second ones are followed by the Mahayana.
Compare Kosa, iv. l2c, vi. p. 1006; Majjhima, i. 249.
388. The Immovable Ones have not acquired the dharmas proper to the Great Disciples, the MahaSravakas, such as Sariputra or Maudgalyayana; for example, they lack prdntakopika (vii. 4l). And the Mahas>avakas themselves do not now possess nor will they possess the dharmas special to the Buddhas or Svayambhus. See i. l, English trans, p. 55, and vii. 30.
389. Two interpretations are possible:
a) The Sautrantikas affirm that the deliverance of the six Arhats is immovable. The
Vaibhasika would object: "If the pure deliverance of any Arhat is immovable, why is only the 'non-occasionally delivered one' (asamayavimukta) defined or recognized as Immovable (akopyadharman)? " The Sautrantikas answer: "It is certain that the pure deliverance of every Arhat is immovable; but the definition of an Immovable One is as we have said
? (p. 1007, line 12), namely: "Some, by reason of the distraction caused by their virtues and their honors, fall away from the blisses by losing their mastery in absorption: these are the Arhats with weak faculties; others do not fall away, and these are the Arhats with sharp faculties. " The latter are recognized as Immovable Ones. As the Arhat with weak faculties falls away from the blisses by reason of distraction, whereas the Arhat with sharp faculties does not fall away (that is to say, does not lose possession of them), it follows that the Vaibhasikas cannot advantageously object: "How does an Immovable One fall away from the blisses? "
b) It has been said above that an Immovable One does not fall away from the blisses, and the Sutra declares that there is falling away from the blisses for the same person for whom deliverance is immovable. In the presence of this declaration formulated in general terms, one says: " The deliverance of any Arhat is immovable," that is to say: "an Immovable One is not sufficiently characterized by the possession of this deliverance. " One therefore adds: "For an Immovable One, it is defined as we have said. " Therefore one cannot object: "How.
390. Here the importance of the theory of the falling away of the Arhat sensibly diminishes. Samghabhadra (TD 29, p. 722a13): When the amount of life approaches its exhaustion, there is no falling away, because there is no weakening of mindfulness; if life still remains to him, falling away is impossible . . . Who falls away? Who does not fall away? He who has entered the Path after asubha meditation can fall away; but he who has entered it after dndpdnasmrti does not fall away. It depends on whether alobha or amoha has been accumulated. In what sphere, in what realm of rebirth is there falling away? In Kamadhatu, persons of the three continents. As for the six gods of Kamadhatu . . . (see note 396).
391. See above note 376. The Tibetan: " . . . experiences small weakness of mindfulness . . . "; but the Tibetan text presents a lacuna, as results from the version of Paramartha. "Small," according to the Vydkhyd, is dhandha, with the sense of manda.
392. The Vydkhyd defines confidence by quoting the stanza:
sucirnabrahmacarye'smin marge cdpi subhdvite /
tusta ayuhksaye bhoti rogasydpagame yathd // which is quoted below by Vasubandhu.
393. iv. 33a, vi. 40c.
394. On the nature of these paths of "transformating the faculties," above note 384. Vibhdsd, TD 27, p.
