[Responding to this argument,] some say that the retribution of
dhydnantara aaion is the sensation of pleasure (sukhendrtya, ii.
dhydnantara aaion is the sensation of pleasure (sukhendrtya, ii.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Finally the discipline of the fast has been created, or projected, for a day and a night: it comes to its end when the night is finished.
39a. Some say through a patamya.
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According to the Sautrantikas, the discipline of the Bhiksu and the
novice is also lost through any one of the four polarityas, or 165
transgressions involving a falling away.
39b. Through the disappearance of the Good Law, say some other masters.
According to the Dharmaguptakas, the Pratimoksa discipline is lost when the Good Law disappears: there are no longer any rules, any boundaries, nor any ecclesiastic actions.
39c-d The Ka? mlreans believe that the transgressor possesses morality and immoraltity, in the manner that a person can have riches and debts.
i. The Vaibhasikas of Kasmir say: A monk guilty of a grave transgression, that is, of 2, pataniya, does not lose his Bhiksu discipline. It is not admissible that one loses the entire discipline by destroying only a
166
part of the discipline. He who commits a transgression other than a
pataniya is not immoral. He who commits a pataniya is at one and the same time moral and immoral: as a person who has both riches and debts; but when this transgressor has confessed his transgression, he is no longer immoral, but solely moral: as a person who has paid his debts.
ii. But the Blessed One has said, "He is not a Bhiksu, he is not a monk; he no longer belongs to the sons of Sakya; he falls from the quality of Bhiksu; his quality of monkhood is cut off, fallen, erased,
167 tumbled down, annihilated. "
The Vaibhasikas: In this text "Bhiksu" signifies a "true Bhiksu:" the transgressor, being incapable of seeing the Truths, is not a true Bhiksu.
An inadmissable explanation: you avoid the question that the Blessed One made "in a clear sense:" furthermore, you lead defiled persons to the practice of immorality.
The Vaibhasikas: How can you prove that this quotation is of clear sense and should be taken literally?
The Blessed One has explained this himself. "There are four
Bhiksus: a samjnabhiksu, a Bhiksu in name only, is a person who is
called Bhiksu without his having been ordained; a pratijriabhiksu, a
self-styled Bhiksu, is one who is immoral, unchaste, etc; a person called
168
Bhiksu because he begs, is a begger only; and the person who is called
? Bhiksu because he has cut off the defilements, that is to say, the
169 17
Arhat. " In the text which concerns us ? ("He is not a Bhiksu, he is
not a monk. . . "), this refers to a fifth Bhiksu, namely a person who has been properly ordained but who, thtov^ipatantya, loses this quality and this discipline; it is certainly not a question of his being a true Bhiksu, an Arhat, for one capable of a polaritya is not a true Bhiksu, an Arhat, but is susceptible of losing the quality of being a true Bhiksu.
iii. The argument that one does not lose the entire discipline through the losing of one part of it, is refuted by the Master himself who in fact compares a transgressor monk to a palm tree whose head is cut off, henceforth incapable of becoming green, of growing, of developing,
m
or of growing larger:
the part which is the root of the discipline, is cut off, the rest of the discipline is incapable of growing. The potantya or the mauliapattt is in contradiaion to the state required of being a Bhiksu; he embraces an extreme absence of fear of transgression (anapatrapya, ii. 32a-b); he breaks off the root of discipline: all his discipline is lost.
The Master excludes persons guilty of pataniya from all com-
172
merce
them for even one mouthful of food, he forbids them from even setting one foot into the monastery. He says, "He who is not a Bhiksu but who has the aspect of a Bhiksu--destroy this tare, uproot this rotten tree,
173
drive out this plant without seed! " What indeed can be the Bhiksu
quality of this criminal?
iv. The Kasmireans answer: He possesses the quality which consists
of his quality of Bhiksu. For the Blessed One said, "Cunda, there are four
monks and not a fifth: the mdrgajina, who triumphs through the Path;
the margadaisika, who teaches the Path; the margajivin, who lives in
this means that, when one part of the discipline,
with the Bhiksus, he prohibits them from participating with
the Path; and the mdrgadusin, who soils the Path, the immoral 174
monk. "
We believe that the Blessed One gives the name of "monk" to an
immoral monk because his external form is that of a monk. Does one not speak of burning wood, of a dried up pond, of a parrot-nose (a motif of architectural decoration), of rotten seed, of a circle of fire, or of a dead being?
v. Answer of the Kasmireans: One does not lose the quality of monkhood through pataniya, since the Blessed One admits a monk
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175 guilty of unchastity as a penitent.
We do not say that any Bhiksu guilty of unchastity is a pdrdjika, a fallen or destroyed Bhik? u. But whoever is a pdrdjika is no longer a Bhiksu. It is the idea of hiding the crime which is decisive here: if, thanks to the excellence of his moral dispositions, thanks to the excellence of his "series," the guilty one does not have the thought of concealing his fault for an instant, then the King of the Law admits him as a penitant.
The Ka? mlreans: If a pdrdjika is no longer a Bhiksu, why is he not again admitted to ordination?
Because he is susceptible to discipline: his mental dispositions are ruined and overturned by the excess of imprudence (anapatrdpya, ii32a-b). Also, even if he had renounced the rules {niksiptafiksa, iv. 38) [after his transgression], he cannot be ordained again. To what good does this discussion lead? If a similar Bhiksu is a Bhiksu, we pay homage
176 to this quality of Bhiksu.
vi. When the Good Law disappears, all ecclesiastical acts become impossible, and as a consequence also all acquisition of the discipline. But he who possesses the discipline will not lose it (Vibhdsd, TD 27, p. 608cll).
***
How does one lose the discipline of dhydna (iv. l7b) and the pure discipline?
40a-b. The "good" of the sphere of dhydna is lost through a 177
change of state and through falling.
All of the good of the sphere of dhydna, that is, material and non-material good, is lost through two causes: 1. through arising in a superior or inferior stage: this refers to the "good" which appears to persons arisen in the heavens of Rupadhatu; 2. through falling away: when the ascetic falls away from this absorption.
One should add a third cause, [according to vi. 21:] the Prthagjana loses certain gpod dharmas through death even when he is reborn in the same heavenly stage from whence he died
40c The same for the gpod of Arupyadhatu.
? It is lost through the changing of the stage or through falling away. Note that discipline does not exist in this sphere.
40c-d Pure good is lost through the obtaining of a result, through perfection of the faculties, or through falling away.
1. By obtaining a result, the Aryan abandones the good dharmas of the path of the candidate (pratipamakamdrga, which is threefold, prayoga, anantarya, vimukti, vi. 65b); 2. when he perfects his faculties (indriyasamcdra, vi. 29), he abandons the path of weak faculties; and 3. when he falls, he abandons the result or the path of a superior result (vL32).
41 a-b. Undiscipline is lost through the acquisition of discipline, through death, or through hermaphroditism.
i. Acquisition of the discipline: either he ritually undertakes the
Pratimoksa discipline; or, through the efficacy of an internal cause
{hetu-sabhagahetu, ii. 52) or an external cause (the teaching of another),
one obtains the absorption which constitutes the discipline of
178
dhydna. The discipline of dhydna cuts off undiscipline, being a
threefold change hostile to undiscipline.
Death and hermaphroditism are, respectively, the abandoning and
the overturning of the person through which undiscipline had been undertaken.
it An undisciplined person who rejects the tools of his work, dagger and net, even with the intention of no longer committing murder, does not by this cut off his undiscipline if he does not undertake the discipline. Illness does not improve without medicine, even though one may avoid the causes of illness.
iii. Does an undisciplined person who undertakes the discipline of the fast remain undisciplined when he departs from the fast, or rather, does he find himself in the intermediary state, neither-disciplined-nor- undisciplined?
179
Opinions differ. For some, he is found to be undisciplined, for the
person who undertakes the fast does not have the intention of definitively renouncing transgressions: a mass of iron turned red
returns to its original state.
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For others, once an undisciplined person has departed from the
fast, he is no longer undisciplined, for the acquisition of indiscipline supposes a physical or vocal action (vijnapti).
***
How does one lose avijnapti which is neither discipline nor undiscipline (iv. l31-b)?
41c-d Intermediate avijnapti is lost through the cutting off of the force, the undertaking, the action, the object, the life, and the roots.
We have seen (iv. 37c-d) how one acquires avijnnapti which differs from discipline and from indiscipline.
This avijnapti is lost by reason of six causes: (1) when the intense force of faith, or the defilements which have projected the avijnapti, come to an end Example: the movement of the arrow and the potter's wheel; (2) when one renounces the undertaking, "From this moment
181 onward, I shall no longer do that which I was engaged in doing;" (3)
when one cuts off the action, that is to say, when one does not do that which one was engaged in doing, [for example: venerating the Buddha,
l82
making a manddaka before eating (see note 163)];
(4) when the
object is cut off: the caitya, the garden, the monastery, the bed, the seat,
which one was in engaged in venerating or in giving; the instrument,
42a-b. Good non-material aaion, of the sphere of Kamadhatu, is lost through the cutting off of the roots, and through arising in a superior sphere.
We have explained how material aaion, namely bodily aaion, vocal aaion, and the avijnapati, is cut off. Good non-material aaion of Kamadhatu is lost thorough the cutting off of the roots of good, and
185 through birth in Rupadhatu or Arupyadhatu.
42c-d That which is defiled and non-material is lost through the arising of its opposite.
183 the roots of good.
the net, etc;
(5) when life is cut off; and (6) when one begins to cut off 184
? All that which is defiled, of whatever sphere, is lost through the
arising of the Path which opposes this defilement. This refers to a path
of abandoning (prahdnamdrga, distinct from vimuktimdrga, vi. 65b)
which can be Seeing or Meditation, and which can be worldly or
transworldly. This Path causes the abandonment of a certain category of 186
upaklesa and, with it, all its attendant prdptis, etc *#*
What beings are susceptible to discipline and to undiscipline?
43a-d Humans--with the exception of the two categories of eunuchs, hermaphrodites, and the Kurus--are susceptible of undiscipline; the same for the discipline which pertains also to the gods.
Undiscipline exists only among humans. One must furthermore 187
except sandhas and pandakas, hermaphrodites and beings in Uttarakuru.
Discipline exists among humans, with the above-mentioned
188
exception, and among the gods: thus, it exists in two realms of
rebirth.
1. Eunuchs are not susceptible of discipline: this results from the
Sutra, "Oh Mahanama, white clothed laymen, male and possessing the male organ. . . " (iv. 30a-b), and from the Vinaya, "One must expel such a person. "
. Why is this?
Because they possess, to an extreme degree, the defilements of the
two sexes; because they are incapable of the reflection necessary to combat these defilements; and because the vigor of respect and fear (hn, apatrapya, ii. 32a-b) is absent in them.
Why are they not susceptible to undiscipline?
Because the intention of committing transgressions is not strong among them; because undiscipline is opposed to discipline; and only one who is susceptible to disciplined susceptible to undiscipline.
2. The Uttarakurus are lacking the undertaking of any discipline,
from whence there is an absence of the Pratimoksa discipline; and they
189
lack absorption, from whence there is an absence of the other two
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disciplines. On the other hand, the intention of committing trans- gressions is absent in them.
3. In the painful realms of rebirth there is no vigor of respect and fear: now a vigorous respect and fear are necessary for discipline; in order for there to be indiscipline, it is necessary to destroy respect and fear (iv. 97b).
Neither discipline nor undiscipline can arise in the bodies, or in the persons, of eunuchs, hermaphordites, and beings in the realms of painful rebirth, for these bodies are similar to soil saturated with salt wherein there can neither grow wheat, nor bad herbs.
Objection: The Sutra says, "Oh Bhiksu, there is a Naga born from an egg (iii. 9a) which, each eighth day of the fortnight, leaves its dwelling, and comes to undertake the eightfold fast. " (Samyutta, iii. ,241; Vibhdsd, TD 27, p. 648cl9; compare with Visuddhimagga, 300).
This refers, for the Nagas, not to discipline, but to good actions. Discipline exists thus solely among humans and among the gods.
43d. The three disciplines exist among humans.
These three are the Pratimoksa discipline, discipline arisen from
dhydna, and pure discipline.
44a-b. Discipline of dhydna exists among the gods of Kama-
19 dhatuandRupadhata ?
Not in higher spheres.
44b-d So too the pure discipline, with the exception of the gods
of the intermediate dhydna and the Asamjnisattvas; and also in 191
It exists in Rupadhata with the exception of the dhydndntarikas of
beings arisen in intermediate dhydna, and the Asamjnisattvas; and in
Arupyadhatu. The gods of Arupyadhatu never in faa manifest this
Arupyadhatu.
discipline, since discipline is matter, mpa; but they can "possess" it (see 192
iv. 82).
Following the examination of action, the author now defines the
diverse categories of action which are taught in different Sutras.
***
? There are three actions, good, bad, and neutral (Vibhdsd, TD 27, p. 263a6).
45a-b. Good action is salutary, bad action is pernicious, and action differing from good and bad is different from the salutary and the pernicious.
Such is the definition of good action, etc
Good aaion is salutary, because it is of agreeable retribution and as a consequence it protects one from suffering for a time (: this is good, but impure aaion); or rather, because it brings about the attainment of Nirvana and, as a consequence, definitively protects one from suffering (: this is good, pure action).
Bad aaion is pernicious: this is action of disagreeable retribution.
Aaion concerning which the Blessed One does not say whether it is gpod or bad, that is, morally neutral aaion, is neither salutary nor pernicious.
45c-d There are meritorious actions, demeritorious aaions, and non-agitated aaions; and three aaions of which the aaion of agreeable feeling is the first.
There are three aaions: meritorious aaion, demeritorious aaion, and non-agitated aaion. There are three aaions: aaion of agreeable feeling, aaion of disagreeable feeling, and aaion of neither disagreeable nor agreeable feeling.
46a-b. Meritorious aaion is a good aaion in Kamadhatu; non-
193 agitated aaion is a gpod aaion above there.
Good aaion of the sphere of Kamadhatu is called "meritorious"
aaion, because it purifies, and because it produces an agreeable
194 retribution.
"Good aaion above there," that is to say, of the two higher spheres,
195 is called "non-agitated. "
But did not the Blessed One say that the first three Dhyanas are
agitated? Did he not say that "the Aryans say that the vitarkita and the 196
vicarita of the First Dhyana are agitation? "
The Blessed One said in faa that the first three Dhyanas are
agitated, but he is saying this from the point of view of the corrupted
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characteristics of these dhyanas (iitlOlc, vi. 24a, and the full explanation 197
viii. ll); their vices are what agitate them. But in the Injitasutra, the Blessed One declared that these dhyanas are non-agitated because he
198 considerd them a pathway favorable to non-agitation.
l But why term that which is agitated non-agitated? "
46c-d Because, with regard to that which concerns its retribu- tion, aaion of the domain of the higher stages does not vary.
Aaion of the sphere of Kamadhatu is agitated in its retributioa The place of retribution is not fixed: one aaion which produces, naturally, a certain realm of rebirth, can be retributed in another one; an aaion which produces a heavenly realm of rebirth can be retributed in another heavenly realm of rebirth. In faa it happens that aaions which produce power, a good figure, beauty, or objects of enjoyqient, instead of being retributed in a heavenly realm of rebirth, are retributed in a human, animal, or Preta realm of rebirth through the efficacy of certain causes. But no cause can make an aaion of the sphere of Rupadhatu or Arupyadhatu be retributed in any but the sphere which is proper to it.
Bad aaion is demeritorious. This is well known in the world and there is no good reason to insist on what is well known in the world
As for aaions of^agreeable feeling, etc:
47a-b. Good action, up to the Third Dhyana, is of agreeable
200 feeling.
201
Agreeable sensation does not exist above the Third Dhyanas: it
thus has Kamadhatu and the first three Dhyanas for its domain. Hence the retribution of good aaion is of agreeable feeling up to the Third Dhyana. Aaion having such a retribution is called "of agreeable sensation" (see iv. 49).
47b-c Above, it is of neither agreeable nor disagreeable
202 sensation.
Agreeable and disagreeable sensation do not exist above the Third Dhyana. There only remains the sensation of indifference, which is the only retribution of good aaion retributed above the Third Dhyana.
47c-d Bad aaion, here below, is of disagreeable sensation.
? Bad aaion is of disagreeable sensation. The kdrikd says "here below" in order to indicate that this aaion exists only in Kamadhatu.
Is the result of all these aaions only sensation?
No; they also have the apparatus of sensation as their (retributive)
204 result.
48a. According to some, intermediary aaion also exists
205 below.
According to others, intermediary aaion--that is, aaion which has for its retribution neither agreeable nor disagreeable sensation--also exists below the Fourth Dhyana, (contrary to the doarine iv. 47a-c; see Vibhdsd, TD 27, p. 596bl3; two arguments, 48b and 48c-d)
206 48b. Since there is no retribution with regard to dhydnantara.
If intermediary aaion is absent below the Fourth Dhyana, there 207 208
would not be any retribution of dhydnantara aaion, or rather, there would not be any retribution of any aaion whatsoever in
209
dhydnantara, for there are no agreeable and disagreeable sensations
therein.
[Responding to this argument,] some say that the retribution of
dhydnantara aaion is the sensation of pleasure (sukhendrtya, ii. 7; 210
viii. 9b) of the dhyana itself; some others say that the retribution of
211
this aaion is not sensation, (but rupa, etc).
These two opinions are in contradiaion to the Sastra (Jndna-
prasthdna, TD 26, p. 973a20), "Does it happen that an aaion is solely mental sensation? Yes, the retribution of a good aaion which was free
112 from vitarka"
48c-d Because it is admitted that the retribution of the three types of aaion takes place at the one and same time.
This is the second reason why one should admit that intermediary aaion exists below the Fourth Dhyana.
The Sastra says in the same place, "Does it happen that there is at one and the same time retribution of the three types of aaion? Yes.
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There can take place at the same time: (1) the retribution of an aaion of agreeable sensation, namely of material dharmas, [the organ of seeing, etc]; (2) the retribution of an aaion of disagreeable sensation, namely the mind and the mental states [excluding dissatisfaction, iL10b>>c]; (3) the retribution of an aaion of neither agreeable nor disagreeable sensation, namely the dharmas dissociated from the mind, [vital organ, etc, iL35]. "
Now, the three types of aaion cannot be retributed simultaneously
outside of Kamadhatu, for the retribution of aaion of disagreeable
sensation takes place only in Kamadhatu (Vibhdfd, TD 27, p. 6l5c4). T
Is the aaion of neither agreeable nor disagreeable sensation [when it belongs to a stage lower than the Fourth Dhyana] good or bad?
It is good, but of weak force,
But didn't you say that "good aaion, up to the Third Dhyana, is of agreeable sensation (iv. 47a)? "
This definition refers to cases in general
*#*
But how can one say that aaion is of agreeable sensation? Aaion, by
213 its nature, is not sensation.
One expresses oneself in this way because aaion is favorable to agreeable sensation; or rather, because its retribution is agreeably sensed In the same way that one calls bathing clothes, snaniyakasaya, "the clothes with which one bathes," in that same way one terms "to be sensed" (vedaniya) aaion through which one senses a retribution,
Further,
49. There are five ways of being vedaniya, "sensed," "ex- perienced:" of itself, through sensation, as an objea, by being
214 retributed, and by the faa of its presence.
1. Sensation, by its nature, is feeling. Agreeable sensation is agreeable experience, etc (il4c; ii24).
2. Contact is feeling because it is associated with sensation: contact
? of agreeable sensation, etc (Samyukta, TD 2, p. 88a4 et passim, Samyutta, v. 211; Kofa, it trans, p. 169 and 180).
3. The six objects (visaya) of the six organs are feeling in the role of object (Mambana), "Seeing color with the eye, he experiences, he feels
215
the color, but he does not feel the color with affection. " Color is thus
the object of sensation.
4. Action is feeling in its role of being retributed, "an action
experienced in the present existence" (Madhyama, TD 1, p. 433all). 5. Sensation is feeling through the fact of its appearance. "When he
feels, when he experiences agreeable sensation, two sensations, the
216 disagreeable and the neutral, are then found to be obstructed by it:"
hence when agreeable sensation is funaioning, there is no other sensation through which one would feel it Thus if one says that this sensation is "to be felt" (vedaniya), this is because it is present.
217 50a. This action is determinate or indeterminate.
The action (agreeable sensation, etc) that we have just described is either determinate, that is, "which will necessarily be felt," or indeterminate, "which will next be necessarily felt. "
50b-c Determinate action is of three types, to be experienced in
218
Determinate action is: (1) to be experienced in the present life; (2) to be experienced after having been reborn, in other words in the next immediate life; and (3) to be experienced later.
By adding indeterminate action, this makes, from the point of view of the modality of retribution, four types.
219 50c-d According to one opinion, action is of five types.
By dividing indeterminate action into two categories: that which is indeterminate with regard to the period of its retribution, but whose retribution is in any case certain; and that which is indeterminate with regard to its retribution, which can be not retributed.
***
Action experienced in the present life is action which ripens or is
the present life, etc
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retributed in the same existence in which it was accomplished Action experienced after being reborn is aaion which is retributed In the existence which follows that in which it was accomplished. Aaion experienced later is aaion which is retributed in a later existence, from the third existence on.
But, some other masters, [the Sautrantikas], cannot admit that a very strong aaion has a weak retributioa Consequently, the retribution of an aaion experienced in the present life can continue into other existences; yet, as this retribution begins in the present life, this aaion is said "to be experienced in the present life. "
The Vaibhasikas do not accept this way of looking at it. There is, they say, some aaions whose results are near, and some aaions whose results are distant. In the same way flax bears its fruit after two and a
220 half months, but wheat and godhuma after six months.
221 51a. Others distinguish four alternatives.
222
The Darstantikas distinguish four cases: 1. Aaion determined
with regard to the period of its retribution, but indeterminate with regard to its retributioa If this aaion is retributed, it will certainly be retributed at such a moment, but it is not necessarily retributed: this is niyatavedaniya, but aniyatavipaka aaioa 2. Aaion determined with regard to its retribution, but indeterminate with regard to the period of its retributioa This aaion will be retributed, but the period of its retribution remains undetermined: niyatavipaka, but aniyatavedantyaS. Aaion determinate from two points of view: niyatavipakaand niyatavedaniyaA. Aaion indeterminate from two points of view: aniyatavipaka and aniyatavedaniya.
According to this system there are eight types of aaions: 1. aaion experienced in the present existence and of certain retribution, 2. aaion experienced in the present existence and of possible retribution. . . 7. aaion which can be experienced in any existence, but of certain retribution; and 8. aaion which can be experienced in any existence and of only possible retribution (aniyatavipaka).
But aaions defined in Scripture as "to be experienced in this life,"
etc. , are always of certain retribution; aaion defined as "indeterminate"
223 may not be retributed (iv. 50a-c).
***
? Does it happen that a person produces or projects all four types of actions at one and the same time?
Yes. Suppose that a man has murder, stealing, and lying committed by another person; he himself commits adultery; and that these four actions, which belong respectively to the four types, are committed at the same instant (iv. 67).
5 lb. Three types of actions project existence.
Aaion experienced in the present existence does not projea the present existence (nikayasabhaga, ii. 41a); this has been projeaed by a former aaion.
##*
How many types of aaion can be produced in the different spheres of existence and in the different realms of rebirth?
51c Fourfold produaion throughout.
In the three spheres of existence and in all of the realms of rebirth the four types of good or bad aaion can be produced But this general rule has some restriaions. On the one hand, there is no bad aaion above Kamadhatu; on the other hand (5Id - 53):
51d Good aaion, in the hells, is solely of three types.
In the hells, one can produce good aaion to be experienced in the next existence, good aaion to be experienced in a later existence, and gpod aaion which is indeterminate; but no good aaion to be experienced in the present existence, for there is no agreeable retribution in the hells.
52a-b. When he is firm, the fool does not produce any aaion to be experienced, at the stage from whence he is detached, in his next existence.
"When he is firm," that is, when he is not subject to falling away (aparihdnadharman, vi. 56; see Puggalapannatti, p. 12)
"The fool" refers to a Prthagjana.
"When he is detached from a certain stage," that is, when he is
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delivered from attachment with regard to a certain plane of existence (Kamadhatu, the First Dhyana. . . ), in this stage he never produces action to be experienced in his next rebirth.
52c The Aryan no longer produces any aaion to be experienced in a later existence.
When he is firm, the Saint does not produce, in the stage from whence he is detached, any aaion to be experienced either in the next existence or in a later existence.
In fact, the Prthagjana incapable of falling away is not reborn, in the next existence, in the stage from whence he is detached; and a Saint incapable of falling away is never reborn at this stage.
Both produce, relative to the stage wherein they are born, actions to be experienced in the present existence, and indeterminate action.
52d'ITieAj7an,notfkm,whenheisdetadiedfromKamadham or from Bhavagra, the same.
An Aryan detached from Kamadhatu is an Anagamin (vi. 36).
An Aryan detached from Bhavagra or m^ivasamjndndsaihjndya$ana} the last stage of Arupyadhatu, is an Arhat (vi. 45).
Even when they are subject to falling away, that is to say, susceptible of losing the results obtained, these Saints do not produce aaion to be experienced in the next existence, nor in a subsequent existence, either in Kamadhatu or in Bhavagra.
We shall explain (vi. 60) how the Saint, subjea to falling away, always reacquires the results before dying.
**#
Does the intermediate being (antarabhava, iii. l2c) produce any aaions?
53a-b. The intermediate being, in Kamadhatu, produces twenty-
224 two types of aaions.
The embryo passes through five states, kalala, arbuda, pe/in, gfoana, 2xApraiakhd. K human being passes through five states, as an infant, an
225 adolescent, a grown person, a mature person, and an old person.
? The intermediate creature produces determinate actions to be experienced as an intermediate being, as kalala, as arbuda. . . as an infant, asanadolescent. . . . thereareeleventypesofdeterminateactions. Inthis same way he produces eleven indeterminate actions.
53c These actions bear their results in the present existence.
The eleven determinate actions of the intermediate being belong to the category "to be experienced in the present existence. "
Why?
53d. For all these states form, together with the intermediate
226 existence, only a single existence.
The intermediate existence and the ten states which follow it are projeaed by a single aaion (iii. 13). Thus one does not distinguish an aaion "to be experienced in the intermediate existence:" this is projeaed, in faa, by the aaion itself which is to be experienced in the life
227 which follows the intermediate existence.
#**
By virtue of what charaaeristics is an aaion determinate, that is to say, necessarily retributed?
54. Aaion accomplished through intense defilement or through intense faith, with regard to the field of qualities, continually, and the murdering of a father and a mother, are determinate.
Aaion accomplished through intense defilement, aaion accom- plished through intense faith, aaion accomplished with regard to a field of qualities, and aaion continually accomplished, are determinate.
"Field of qualities" signifies either the Three Jewels, or certain persons, namely the possessors of the results, or Saints (Srotaapanna, etc. ), and the possessors of certain absorptions (nirodhasamdpatti, il44d; arand, viL35c; matin, viiL29). Aaion accomplished with regard to these fields, even in the absence of an intense thought of defilement or of faith, or of continuity, is determinate, whether it is good or bad
The same for the murder of one's father or mother, with whatever
228 intention it was committed.
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All other aaion--which is done with a weak defilement, etc--is indeterminate.
##*
By virtue of what characteristic is an action experienced in the present existence?
55a-h Action bears result in the present existence by reason of
229 certain characteristics of the field and the intention.
By reason of the excellence of the field, even though the intention may be weak: for example, the Bhiksu who becomes a woman through having insulted the Sangha, 'Tou are nothing but women! "
By reason of the excellence of the intention: for example the eunuch
who delivered bulls from the danger of being castrated, and so regained
230 his own sexuality.
Or still further:
55c. And also, when one is definitively detached with regard to the stage in which the action appears.
When a person is definitively detached from a certain stage (iv. 52), he cannot anymore be reborn in this stage: as a consequence, action retributable in this stage, but in another existence, whether it is good or bad, changes its nature and becomes retributable in the present existence.
231 55d Aaion "determinate with regard to retribution. "
This refers to aaion having a necessary retribution, but in- determinate with regard to the period of its retribution: this aaion will be retributed in the present life.
As for aaion determinate with regard to the period of its retribution, it will be retributed in the period for which it is determinate: the person for whom aaions should be retributed, in this first rebirth, in a certain stage, cannot be definitively detached from this stage.
As for aaion non-determinate with regard to the retribution itself, it will not be retributed if one detaches himself from the stage where it could have been retributed
? Which field confers on an action which is in a relationship with it, the quality of being necessarily retributed in the present existence?
In general, it is the Sangha of Bhiksus having at its head the Buddha; to enumerate its persons, there are five types of persons:
56. Persons who have left either nirodha, or maitri, or arana, or Seeing the Truths, or the result of Arhat: all good and all bad
232 with regard to tfiem is immediately retributed
The person who leaves the absorption of extinction (nirodha- samapatti, ii. 41c, viii. 33): in th&'absorption he has obtained an extreme tranquility of thought, for this absorption is similar to Nirvana. When he leaves it, it is as if he had gone to Nirvana and has returned from it.
The person who leaves the absorption which arrests the defile- ments of another (arandsamapatti, viii. 35c): in this absorption, his mental series is endowed with the intention of placing an infinite number of beings into the absence of defilement; when he leaves it, his series is penetrated with an intense and measureless merit.
The person who leaves the absorption of compassion (maitri- samdpatti, viii. 29): in this absorption, his series is endowed with the intention of increasing the well-being of an infinite number of beings; when he leaves it, his series is penetrated with an intense and measureless merit.
233
The person who leaves the Path of Seeing the Truths: in this
Path, he has abandoned all the defilements which are abandoned through Seeing the Truths. When he leaves it, his series is thus pure, since his personality has just been renewed
The person who leaves the result of Arhat, that is to say, who has just acquired the result of Arhat: he has just achieved the abandoning of all the defilements which are abandoned through Meditation on the Truths. His series is pure, since his personality has just been renewed
This is why good or bad actions, well or badly done, with regard to these five persons, bear a result in the present existence (Vibhdsa, TD 27,p. 782c27).
The Paths of Meditation through which one obtains the results of Sakrdagamin and of Anagamin, are incomplete in themslves and in
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their result. Persons who leave the conquest of these two results are not fields of merit comparable to an Arhat. Their series is not pure; their personalities have not been recently renewed
The essential element of retribution is sensation.
Gin the retribution of a certain aaion be excusively mental sensation, and not bodily sensation (kayiki, ii. 7)? And can the retribution of a certain aaion be bodily sensation, and not mental sensation?
57a-c Sensation, the result of good aaion free from vitarka, is exclusively mental
Aaions of the the sphere of dhyanantara, the interval between the
First and Second Dhyanas (iv. 48b), and the aaions of the higher stages
are free from vitarka (ii. 31, viiL23c). Like bodily sensation, that is to say,
associated with the five sense consciousnesses, which always embraces
vitarka and vicara (i. 32), it cannot be the result of a retribution of an 254
aaion free from vitarka.
57d Sensation, which is the result of a bad aaion, is exclusively
physical.
A sensation, the result of retribution of a bad aaion, is painful;
painful mental sensation is what is termed a sensation of dissatisfaaion.
We have established that dissatisfaaion is never the result of retribution
235 (iL10b-c).
***
But if dissatisfaaion, or painful mental sensation, is not retribution, in which consciousness--visual consciousness, etc, mental conscious- ness--is mental trouble or trouble-of-the-mind, which is painful sensation, produced? [Apparently it is the retribution of a bad aaion].
236 58a. Mental-trouble is produced in the mental consciousness.
The expression that the Karika uses, manascitta, "mental thought,"
? is equivalent to the expression manovijnana, "mental consciousness, consciousness of the manas. "
The five sense consciousnesses cannot be troubled because they are free from imagining, inquiry and memory, and mental trouble is the imagining of that which does not exist (asadvikalpa, i. 33).
58b. It arises from the retribution of action.
Mental trouble arises from the retribution of actioa
The person who troubles and deranges the mind of another through curses and formulas; the person who causes another to drink poison or alcohol when he does not want to drink it; the person who frightens game, either in the hunt, or by setting the jungle on fire, or by the hollowing out of traps; and the person who, by whatever means, troubles the memory and the presence of mind of another, will have his own mind troubled, deprived of the aid of his memory through the
237 effect of the retribution of these actions.
58c-& Through fear, the attack of demons, irritation of the
238 elements, and fear.
239
1. Demon beings, with horrible features, will approach such a
person: seeing them, the person is frightened and his mind is troubled 2. Furious at the evil condua of humans, demon beings will hit them in their vital parts. 3. The primary elements of the body will lose their equilibrium: the wind, heat and liquid will be irritated. 4. Fear also
240
But, one would say, if mental trouble, or trouble of the mental consciousness, arises from the retribution of action, how can one say that this mental sensation is not retribution?
We do not say that trouble of the mind--a troubled mind--is retribution of action, but that it arises from the retribution of action. The primary elements in a state of disequilibrium are retribution: the troubled mind proceeds from it; it thus arises from retributioa One says that the mind is troubled when,--by reason of the disequilibrium or the irritation of the humors, which results from action,--the mind is
troubles the mind, for example in the case of Vasisthi, etc
***
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39a. Some say through a patamya.
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According to the Sautrantikas, the discipline of the Bhiksu and the
novice is also lost through any one of the four polarityas, or 165
transgressions involving a falling away.
39b. Through the disappearance of the Good Law, say some other masters.
According to the Dharmaguptakas, the Pratimoksa discipline is lost when the Good Law disappears: there are no longer any rules, any boundaries, nor any ecclesiastic actions.
39c-d The Ka? mlreans believe that the transgressor possesses morality and immoraltity, in the manner that a person can have riches and debts.
i. The Vaibhasikas of Kasmir say: A monk guilty of a grave transgression, that is, of 2, pataniya, does not lose his Bhiksu discipline. It is not admissible that one loses the entire discipline by destroying only a
166
part of the discipline. He who commits a transgression other than a
pataniya is not immoral. He who commits a pataniya is at one and the same time moral and immoral: as a person who has both riches and debts; but when this transgressor has confessed his transgression, he is no longer immoral, but solely moral: as a person who has paid his debts.
ii. But the Blessed One has said, "He is not a Bhiksu, he is not a monk; he no longer belongs to the sons of Sakya; he falls from the quality of Bhiksu; his quality of monkhood is cut off, fallen, erased,
167 tumbled down, annihilated. "
The Vaibhasikas: In this text "Bhiksu" signifies a "true Bhiksu:" the transgressor, being incapable of seeing the Truths, is not a true Bhiksu.
An inadmissable explanation: you avoid the question that the Blessed One made "in a clear sense:" furthermore, you lead defiled persons to the practice of immorality.
The Vaibhasikas: How can you prove that this quotation is of clear sense and should be taken literally?
The Blessed One has explained this himself. "There are four
Bhiksus: a samjnabhiksu, a Bhiksu in name only, is a person who is
called Bhiksu without his having been ordained; a pratijriabhiksu, a
self-styled Bhiksu, is one who is immoral, unchaste, etc; a person called
168
Bhiksu because he begs, is a begger only; and the person who is called
? Bhiksu because he has cut off the defilements, that is to say, the
169 17
Arhat. " In the text which concerns us ? ("He is not a Bhiksu, he is
not a monk. . . "), this refers to a fifth Bhiksu, namely a person who has been properly ordained but who, thtov^ipatantya, loses this quality and this discipline; it is certainly not a question of his being a true Bhiksu, an Arhat, for one capable of a polaritya is not a true Bhiksu, an Arhat, but is susceptible of losing the quality of being a true Bhiksu.
iii. The argument that one does not lose the entire discipline through the losing of one part of it, is refuted by the Master himself who in fact compares a transgressor monk to a palm tree whose head is cut off, henceforth incapable of becoming green, of growing, of developing,
m
or of growing larger:
the part which is the root of the discipline, is cut off, the rest of the discipline is incapable of growing. The potantya or the mauliapattt is in contradiaion to the state required of being a Bhiksu; he embraces an extreme absence of fear of transgression (anapatrapya, ii. 32a-b); he breaks off the root of discipline: all his discipline is lost.
The Master excludes persons guilty of pataniya from all com-
172
merce
them for even one mouthful of food, he forbids them from even setting one foot into the monastery. He says, "He who is not a Bhiksu but who has the aspect of a Bhiksu--destroy this tare, uproot this rotten tree,
173
drive out this plant without seed! " What indeed can be the Bhiksu
quality of this criminal?
iv. The Kasmireans answer: He possesses the quality which consists
of his quality of Bhiksu. For the Blessed One said, "Cunda, there are four
monks and not a fifth: the mdrgajina, who triumphs through the Path;
the margadaisika, who teaches the Path; the margajivin, who lives in
this means that, when one part of the discipline,
with the Bhiksus, he prohibits them from participating with
the Path; and the mdrgadusin, who soils the Path, the immoral 174
monk. "
We believe that the Blessed One gives the name of "monk" to an
immoral monk because his external form is that of a monk. Does one not speak of burning wood, of a dried up pond, of a parrot-nose (a motif of architectural decoration), of rotten seed, of a circle of fire, or of a dead being?
v. Answer of the Kasmireans: One does not lose the quality of monkhood through pataniya, since the Blessed One admits a monk
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175 guilty of unchastity as a penitent.
We do not say that any Bhiksu guilty of unchastity is a pdrdjika, a fallen or destroyed Bhik? u. But whoever is a pdrdjika is no longer a Bhiksu. It is the idea of hiding the crime which is decisive here: if, thanks to the excellence of his moral dispositions, thanks to the excellence of his "series," the guilty one does not have the thought of concealing his fault for an instant, then the King of the Law admits him as a penitant.
The Ka? mlreans: If a pdrdjika is no longer a Bhiksu, why is he not again admitted to ordination?
Because he is susceptible to discipline: his mental dispositions are ruined and overturned by the excess of imprudence (anapatrdpya, ii32a-b). Also, even if he had renounced the rules {niksiptafiksa, iv. 38) [after his transgression], he cannot be ordained again. To what good does this discussion lead? If a similar Bhiksu is a Bhiksu, we pay homage
176 to this quality of Bhiksu.
vi. When the Good Law disappears, all ecclesiastical acts become impossible, and as a consequence also all acquisition of the discipline. But he who possesses the discipline will not lose it (Vibhdsd, TD 27, p. 608cll).
***
How does one lose the discipline of dhydna (iv. l7b) and the pure discipline?
40a-b. The "good" of the sphere of dhydna is lost through a 177
change of state and through falling.
All of the good of the sphere of dhydna, that is, material and non-material good, is lost through two causes: 1. through arising in a superior or inferior stage: this refers to the "good" which appears to persons arisen in the heavens of Rupadhatu; 2. through falling away: when the ascetic falls away from this absorption.
One should add a third cause, [according to vi. 21:] the Prthagjana loses certain gpod dharmas through death even when he is reborn in the same heavenly stage from whence he died
40c The same for the gpod of Arupyadhatu.
? It is lost through the changing of the stage or through falling away. Note that discipline does not exist in this sphere.
40c-d Pure good is lost through the obtaining of a result, through perfection of the faculties, or through falling away.
1. By obtaining a result, the Aryan abandones the good dharmas of the path of the candidate (pratipamakamdrga, which is threefold, prayoga, anantarya, vimukti, vi. 65b); 2. when he perfects his faculties (indriyasamcdra, vi. 29), he abandons the path of weak faculties; and 3. when he falls, he abandons the result or the path of a superior result (vL32).
41 a-b. Undiscipline is lost through the acquisition of discipline, through death, or through hermaphroditism.
i. Acquisition of the discipline: either he ritually undertakes the
Pratimoksa discipline; or, through the efficacy of an internal cause
{hetu-sabhagahetu, ii. 52) or an external cause (the teaching of another),
one obtains the absorption which constitutes the discipline of
178
dhydna. The discipline of dhydna cuts off undiscipline, being a
threefold change hostile to undiscipline.
Death and hermaphroditism are, respectively, the abandoning and
the overturning of the person through which undiscipline had been undertaken.
it An undisciplined person who rejects the tools of his work, dagger and net, even with the intention of no longer committing murder, does not by this cut off his undiscipline if he does not undertake the discipline. Illness does not improve without medicine, even though one may avoid the causes of illness.
iii. Does an undisciplined person who undertakes the discipline of the fast remain undisciplined when he departs from the fast, or rather, does he find himself in the intermediary state, neither-disciplined-nor- undisciplined?
179
Opinions differ. For some, he is found to be undisciplined, for the
person who undertakes the fast does not have the intention of definitively renouncing transgressions: a mass of iron turned red
returns to its original state.
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For others, once an undisciplined person has departed from the
fast, he is no longer undisciplined, for the acquisition of indiscipline supposes a physical or vocal action (vijnapti).
***
How does one lose avijnapti which is neither discipline nor undiscipline (iv. l31-b)?
41c-d Intermediate avijnapti is lost through the cutting off of the force, the undertaking, the action, the object, the life, and the roots.
We have seen (iv. 37c-d) how one acquires avijnnapti which differs from discipline and from indiscipline.
This avijnapti is lost by reason of six causes: (1) when the intense force of faith, or the defilements which have projected the avijnapti, come to an end Example: the movement of the arrow and the potter's wheel; (2) when one renounces the undertaking, "From this moment
181 onward, I shall no longer do that which I was engaged in doing;" (3)
when one cuts off the action, that is to say, when one does not do that which one was engaged in doing, [for example: venerating the Buddha,
l82
making a manddaka before eating (see note 163)];
(4) when the
object is cut off: the caitya, the garden, the monastery, the bed, the seat,
which one was in engaged in venerating or in giving; the instrument,
42a-b. Good non-material aaion, of the sphere of Kamadhatu, is lost through the cutting off of the roots, and through arising in a superior sphere.
We have explained how material aaion, namely bodily aaion, vocal aaion, and the avijnapati, is cut off. Good non-material aaion of Kamadhatu is lost thorough the cutting off of the roots of good, and
185 through birth in Rupadhatu or Arupyadhatu.
42c-d That which is defiled and non-material is lost through the arising of its opposite.
183 the roots of good.
the net, etc;
(5) when life is cut off; and (6) when one begins to cut off 184
? All that which is defiled, of whatever sphere, is lost through the
arising of the Path which opposes this defilement. This refers to a path
of abandoning (prahdnamdrga, distinct from vimuktimdrga, vi. 65b)
which can be Seeing or Meditation, and which can be worldly or
transworldly. This Path causes the abandonment of a certain category of 186
upaklesa and, with it, all its attendant prdptis, etc *#*
What beings are susceptible to discipline and to undiscipline?
43a-d Humans--with the exception of the two categories of eunuchs, hermaphrodites, and the Kurus--are susceptible of undiscipline; the same for the discipline which pertains also to the gods.
Undiscipline exists only among humans. One must furthermore 187
except sandhas and pandakas, hermaphrodites and beings in Uttarakuru.
Discipline exists among humans, with the above-mentioned
188
exception, and among the gods: thus, it exists in two realms of
rebirth.
1. Eunuchs are not susceptible of discipline: this results from the
Sutra, "Oh Mahanama, white clothed laymen, male and possessing the male organ. . . " (iv. 30a-b), and from the Vinaya, "One must expel such a person. "
. Why is this?
Because they possess, to an extreme degree, the defilements of the
two sexes; because they are incapable of the reflection necessary to combat these defilements; and because the vigor of respect and fear (hn, apatrapya, ii. 32a-b) is absent in them.
Why are they not susceptible to undiscipline?
Because the intention of committing transgressions is not strong among them; because undiscipline is opposed to discipline; and only one who is susceptible to disciplined susceptible to undiscipline.
2. The Uttarakurus are lacking the undertaking of any discipline,
from whence there is an absence of the Pratimoksa discipline; and they
189
lack absorption, from whence there is an absence of the other two
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disciplines. On the other hand, the intention of committing trans- gressions is absent in them.
3. In the painful realms of rebirth there is no vigor of respect and fear: now a vigorous respect and fear are necessary for discipline; in order for there to be indiscipline, it is necessary to destroy respect and fear (iv. 97b).
Neither discipline nor undiscipline can arise in the bodies, or in the persons, of eunuchs, hermaphordites, and beings in the realms of painful rebirth, for these bodies are similar to soil saturated with salt wherein there can neither grow wheat, nor bad herbs.
Objection: The Sutra says, "Oh Bhiksu, there is a Naga born from an egg (iii. 9a) which, each eighth day of the fortnight, leaves its dwelling, and comes to undertake the eightfold fast. " (Samyutta, iii. ,241; Vibhdsd, TD 27, p. 648cl9; compare with Visuddhimagga, 300).
This refers, for the Nagas, not to discipline, but to good actions. Discipline exists thus solely among humans and among the gods.
43d. The three disciplines exist among humans.
These three are the Pratimoksa discipline, discipline arisen from
dhydna, and pure discipline.
44a-b. Discipline of dhydna exists among the gods of Kama-
19 dhatuandRupadhata ?
Not in higher spheres.
44b-d So too the pure discipline, with the exception of the gods
of the intermediate dhydna and the Asamjnisattvas; and also in 191
It exists in Rupadhata with the exception of the dhydndntarikas of
beings arisen in intermediate dhydna, and the Asamjnisattvas; and in
Arupyadhatu. The gods of Arupyadhatu never in faa manifest this
Arupyadhatu.
discipline, since discipline is matter, mpa; but they can "possess" it (see 192
iv. 82).
Following the examination of action, the author now defines the
diverse categories of action which are taught in different Sutras.
***
? There are three actions, good, bad, and neutral (Vibhdsd, TD 27, p. 263a6).
45a-b. Good action is salutary, bad action is pernicious, and action differing from good and bad is different from the salutary and the pernicious.
Such is the definition of good action, etc
Good aaion is salutary, because it is of agreeable retribution and as a consequence it protects one from suffering for a time (: this is good, but impure aaion); or rather, because it brings about the attainment of Nirvana and, as a consequence, definitively protects one from suffering (: this is good, pure action).
Bad aaion is pernicious: this is action of disagreeable retribution.
Aaion concerning which the Blessed One does not say whether it is gpod or bad, that is, morally neutral aaion, is neither salutary nor pernicious.
45c-d There are meritorious actions, demeritorious aaions, and non-agitated aaions; and three aaions of which the aaion of agreeable feeling is the first.
There are three aaions: meritorious aaion, demeritorious aaion, and non-agitated aaion. There are three aaions: aaion of agreeable feeling, aaion of disagreeable feeling, and aaion of neither disagreeable nor agreeable feeling.
46a-b. Meritorious aaion is a good aaion in Kamadhatu; non-
193 agitated aaion is a gpod aaion above there.
Good aaion of the sphere of Kamadhatu is called "meritorious"
aaion, because it purifies, and because it produces an agreeable
194 retribution.
"Good aaion above there," that is to say, of the two higher spheres,
195 is called "non-agitated. "
But did not the Blessed One say that the first three Dhyanas are
agitated? Did he not say that "the Aryans say that the vitarkita and the 196
vicarita of the First Dhyana are agitation? "
The Blessed One said in faa that the first three Dhyanas are
agitated, but he is saying this from the point of view of the corrupted
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characteristics of these dhyanas (iitlOlc, vi. 24a, and the full explanation 197
viii. ll); their vices are what agitate them. But in the Injitasutra, the Blessed One declared that these dhyanas are non-agitated because he
198 considerd them a pathway favorable to non-agitation.
l But why term that which is agitated non-agitated? "
46c-d Because, with regard to that which concerns its retribu- tion, aaion of the domain of the higher stages does not vary.
Aaion of the sphere of Kamadhatu is agitated in its retributioa The place of retribution is not fixed: one aaion which produces, naturally, a certain realm of rebirth, can be retributed in another one; an aaion which produces a heavenly realm of rebirth can be retributed in another heavenly realm of rebirth. In faa it happens that aaions which produce power, a good figure, beauty, or objects of enjoyqient, instead of being retributed in a heavenly realm of rebirth, are retributed in a human, animal, or Preta realm of rebirth through the efficacy of certain causes. But no cause can make an aaion of the sphere of Rupadhatu or Arupyadhatu be retributed in any but the sphere which is proper to it.
Bad aaion is demeritorious. This is well known in the world and there is no good reason to insist on what is well known in the world
As for aaions of^agreeable feeling, etc:
47a-b. Good action, up to the Third Dhyana, is of agreeable
200 feeling.
201
Agreeable sensation does not exist above the Third Dhyanas: it
thus has Kamadhatu and the first three Dhyanas for its domain. Hence the retribution of good aaion is of agreeable feeling up to the Third Dhyana. Aaion having such a retribution is called "of agreeable sensation" (see iv. 49).
47b-c Above, it is of neither agreeable nor disagreeable
202 sensation.
Agreeable and disagreeable sensation do not exist above the Third Dhyana. There only remains the sensation of indifference, which is the only retribution of good aaion retributed above the Third Dhyana.
47c-d Bad aaion, here below, is of disagreeable sensation.
? Bad aaion is of disagreeable sensation. The kdrikd says "here below" in order to indicate that this aaion exists only in Kamadhatu.
Is the result of all these aaions only sensation?
No; they also have the apparatus of sensation as their (retributive)
204 result.
48a. According to some, intermediary aaion also exists
205 below.
According to others, intermediary aaion--that is, aaion which has for its retribution neither agreeable nor disagreeable sensation--also exists below the Fourth Dhyana, (contrary to the doarine iv. 47a-c; see Vibhdsd, TD 27, p. 596bl3; two arguments, 48b and 48c-d)
206 48b. Since there is no retribution with regard to dhydnantara.
If intermediary aaion is absent below the Fourth Dhyana, there 207 208
would not be any retribution of dhydnantara aaion, or rather, there would not be any retribution of any aaion whatsoever in
209
dhydnantara, for there are no agreeable and disagreeable sensations
therein.
[Responding to this argument,] some say that the retribution of
dhydnantara aaion is the sensation of pleasure (sukhendrtya, ii. 7; 210
viii. 9b) of the dhyana itself; some others say that the retribution of
211
this aaion is not sensation, (but rupa, etc).
These two opinions are in contradiaion to the Sastra (Jndna-
prasthdna, TD 26, p. 973a20), "Does it happen that an aaion is solely mental sensation? Yes, the retribution of a good aaion which was free
112 from vitarka"
48c-d Because it is admitted that the retribution of the three types of aaion takes place at the one and same time.
This is the second reason why one should admit that intermediary aaion exists below the Fourth Dhyana.
The Sastra says in the same place, "Does it happen that there is at one and the same time retribution of the three types of aaion? Yes.
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There can take place at the same time: (1) the retribution of an aaion of agreeable sensation, namely of material dharmas, [the organ of seeing, etc]; (2) the retribution of an aaion of disagreeable sensation, namely the mind and the mental states [excluding dissatisfaction, iL10b>>c]; (3) the retribution of an aaion of neither agreeable nor disagreeable sensation, namely the dharmas dissociated from the mind, [vital organ, etc, iL35]. "
Now, the three types of aaion cannot be retributed simultaneously
outside of Kamadhatu, for the retribution of aaion of disagreeable
sensation takes place only in Kamadhatu (Vibhdfd, TD 27, p. 6l5c4). T
Is the aaion of neither agreeable nor disagreeable sensation [when it belongs to a stage lower than the Fourth Dhyana] good or bad?
It is good, but of weak force,
But didn't you say that "good aaion, up to the Third Dhyana, is of agreeable sensation (iv. 47a)? "
This definition refers to cases in general
*#*
But how can one say that aaion is of agreeable sensation? Aaion, by
213 its nature, is not sensation.
One expresses oneself in this way because aaion is favorable to agreeable sensation; or rather, because its retribution is agreeably sensed In the same way that one calls bathing clothes, snaniyakasaya, "the clothes with which one bathes," in that same way one terms "to be sensed" (vedaniya) aaion through which one senses a retribution,
Further,
49. There are five ways of being vedaniya, "sensed," "ex- perienced:" of itself, through sensation, as an objea, by being
214 retributed, and by the faa of its presence.
1. Sensation, by its nature, is feeling. Agreeable sensation is agreeable experience, etc (il4c; ii24).
2. Contact is feeling because it is associated with sensation: contact
? of agreeable sensation, etc (Samyukta, TD 2, p. 88a4 et passim, Samyutta, v. 211; Kofa, it trans, p. 169 and 180).
3. The six objects (visaya) of the six organs are feeling in the role of object (Mambana), "Seeing color with the eye, he experiences, he feels
215
the color, but he does not feel the color with affection. " Color is thus
the object of sensation.
4. Action is feeling in its role of being retributed, "an action
experienced in the present existence" (Madhyama, TD 1, p. 433all). 5. Sensation is feeling through the fact of its appearance. "When he
feels, when he experiences agreeable sensation, two sensations, the
216 disagreeable and the neutral, are then found to be obstructed by it:"
hence when agreeable sensation is funaioning, there is no other sensation through which one would feel it Thus if one says that this sensation is "to be felt" (vedaniya), this is because it is present.
217 50a. This action is determinate or indeterminate.
The action (agreeable sensation, etc) that we have just described is either determinate, that is, "which will necessarily be felt," or indeterminate, "which will next be necessarily felt. "
50b-c Determinate action is of three types, to be experienced in
218
Determinate action is: (1) to be experienced in the present life; (2) to be experienced after having been reborn, in other words in the next immediate life; and (3) to be experienced later.
By adding indeterminate action, this makes, from the point of view of the modality of retribution, four types.
219 50c-d According to one opinion, action is of five types.
By dividing indeterminate action into two categories: that which is indeterminate with regard to the period of its retribution, but whose retribution is in any case certain; and that which is indeterminate with regard to its retribution, which can be not retributed.
***
Action experienced in the present life is action which ripens or is
the present life, etc
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retributed in the same existence in which it was accomplished Action experienced after being reborn is aaion which is retributed In the existence which follows that in which it was accomplished. Aaion experienced later is aaion which is retributed in a later existence, from the third existence on.
But, some other masters, [the Sautrantikas], cannot admit that a very strong aaion has a weak retributioa Consequently, the retribution of an aaion experienced in the present life can continue into other existences; yet, as this retribution begins in the present life, this aaion is said "to be experienced in the present life. "
The Vaibhasikas do not accept this way of looking at it. There is, they say, some aaions whose results are near, and some aaions whose results are distant. In the same way flax bears its fruit after two and a
220 half months, but wheat and godhuma after six months.
221 51a. Others distinguish four alternatives.
222
The Darstantikas distinguish four cases: 1. Aaion determined
with regard to the period of its retribution, but indeterminate with regard to its retributioa If this aaion is retributed, it will certainly be retributed at such a moment, but it is not necessarily retributed: this is niyatavedaniya, but aniyatavipaka aaioa 2. Aaion determined with regard to its retribution, but indeterminate with regard to the period of its retributioa This aaion will be retributed, but the period of its retribution remains undetermined: niyatavipaka, but aniyatavedantyaS. Aaion determinate from two points of view: niyatavipakaand niyatavedaniyaA. Aaion indeterminate from two points of view: aniyatavipaka and aniyatavedaniya.
According to this system there are eight types of aaions: 1. aaion experienced in the present existence and of certain retribution, 2. aaion experienced in the present existence and of possible retribution. . . 7. aaion which can be experienced in any existence, but of certain retribution; and 8. aaion which can be experienced in any existence and of only possible retribution (aniyatavipaka).
But aaions defined in Scripture as "to be experienced in this life,"
etc. , are always of certain retribution; aaion defined as "indeterminate"
223 may not be retributed (iv. 50a-c).
***
? Does it happen that a person produces or projects all four types of actions at one and the same time?
Yes. Suppose that a man has murder, stealing, and lying committed by another person; he himself commits adultery; and that these four actions, which belong respectively to the four types, are committed at the same instant (iv. 67).
5 lb. Three types of actions project existence.
Aaion experienced in the present existence does not projea the present existence (nikayasabhaga, ii. 41a); this has been projeaed by a former aaion.
##*
How many types of aaion can be produced in the different spheres of existence and in the different realms of rebirth?
51c Fourfold produaion throughout.
In the three spheres of existence and in all of the realms of rebirth the four types of good or bad aaion can be produced But this general rule has some restriaions. On the one hand, there is no bad aaion above Kamadhatu; on the other hand (5Id - 53):
51d Good aaion, in the hells, is solely of three types.
In the hells, one can produce good aaion to be experienced in the next existence, good aaion to be experienced in a later existence, and gpod aaion which is indeterminate; but no good aaion to be experienced in the present existence, for there is no agreeable retribution in the hells.
52a-b. When he is firm, the fool does not produce any aaion to be experienced, at the stage from whence he is detached, in his next existence.
"When he is firm," that is, when he is not subject to falling away (aparihdnadharman, vi. 56; see Puggalapannatti, p. 12)
"The fool" refers to a Prthagjana.
"When he is detached from a certain stage," that is, when he is
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delivered from attachment with regard to a certain plane of existence (Kamadhatu, the First Dhyana. . . ), in this stage he never produces action to be experienced in his next rebirth.
52c The Aryan no longer produces any aaion to be experienced in a later existence.
When he is firm, the Saint does not produce, in the stage from whence he is detached, any aaion to be experienced either in the next existence or in a later existence.
In fact, the Prthagjana incapable of falling away is not reborn, in the next existence, in the stage from whence he is detached; and a Saint incapable of falling away is never reborn at this stage.
Both produce, relative to the stage wherein they are born, actions to be experienced in the present existence, and indeterminate action.
52d'ITieAj7an,notfkm,whenheisdetadiedfromKamadham or from Bhavagra, the same.
An Aryan detached from Kamadhatu is an Anagamin (vi. 36).
An Aryan detached from Bhavagra or m^ivasamjndndsaihjndya$ana} the last stage of Arupyadhatu, is an Arhat (vi. 45).
Even when they are subject to falling away, that is to say, susceptible of losing the results obtained, these Saints do not produce aaion to be experienced in the next existence, nor in a subsequent existence, either in Kamadhatu or in Bhavagra.
We shall explain (vi. 60) how the Saint, subjea to falling away, always reacquires the results before dying.
**#
Does the intermediate being (antarabhava, iii. l2c) produce any aaions?
53a-b. The intermediate being, in Kamadhatu, produces twenty-
224 two types of aaions.
The embryo passes through five states, kalala, arbuda, pe/in, gfoana, 2xApraiakhd. K human being passes through five states, as an infant, an
225 adolescent, a grown person, a mature person, and an old person.
? The intermediate creature produces determinate actions to be experienced as an intermediate being, as kalala, as arbuda. . . as an infant, asanadolescent. . . . thereareeleventypesofdeterminateactions. Inthis same way he produces eleven indeterminate actions.
53c These actions bear their results in the present existence.
The eleven determinate actions of the intermediate being belong to the category "to be experienced in the present existence. "
Why?
53d. For all these states form, together with the intermediate
226 existence, only a single existence.
The intermediate existence and the ten states which follow it are projeaed by a single aaion (iii. 13). Thus one does not distinguish an aaion "to be experienced in the intermediate existence:" this is projeaed, in faa, by the aaion itself which is to be experienced in the life
227 which follows the intermediate existence.
#**
By virtue of what charaaeristics is an aaion determinate, that is to say, necessarily retributed?
54. Aaion accomplished through intense defilement or through intense faith, with regard to the field of qualities, continually, and the murdering of a father and a mother, are determinate.
Aaion accomplished through intense defilement, aaion accom- plished through intense faith, aaion accomplished with regard to a field of qualities, and aaion continually accomplished, are determinate.
"Field of qualities" signifies either the Three Jewels, or certain persons, namely the possessors of the results, or Saints (Srotaapanna, etc. ), and the possessors of certain absorptions (nirodhasamdpatti, il44d; arand, viL35c; matin, viiL29). Aaion accomplished with regard to these fields, even in the absence of an intense thought of defilement or of faith, or of continuity, is determinate, whether it is good or bad
The same for the murder of one's father or mother, with whatever
228 intention it was committed.
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All other aaion--which is done with a weak defilement, etc--is indeterminate.
##*
By virtue of what characteristic is an action experienced in the present existence?
55a-h Action bears result in the present existence by reason of
229 certain characteristics of the field and the intention.
By reason of the excellence of the field, even though the intention may be weak: for example, the Bhiksu who becomes a woman through having insulted the Sangha, 'Tou are nothing but women! "
By reason of the excellence of the intention: for example the eunuch
who delivered bulls from the danger of being castrated, and so regained
230 his own sexuality.
Or still further:
55c. And also, when one is definitively detached with regard to the stage in which the action appears.
When a person is definitively detached from a certain stage (iv. 52), he cannot anymore be reborn in this stage: as a consequence, action retributable in this stage, but in another existence, whether it is good or bad, changes its nature and becomes retributable in the present existence.
231 55d Aaion "determinate with regard to retribution. "
This refers to aaion having a necessary retribution, but in- determinate with regard to the period of its retribution: this aaion will be retributed in the present life.
As for aaion determinate with regard to the period of its retribution, it will be retributed in the period for which it is determinate: the person for whom aaions should be retributed, in this first rebirth, in a certain stage, cannot be definitively detached from this stage.
As for aaion non-determinate with regard to the retribution itself, it will not be retributed if one detaches himself from the stage where it could have been retributed
? Which field confers on an action which is in a relationship with it, the quality of being necessarily retributed in the present existence?
In general, it is the Sangha of Bhiksus having at its head the Buddha; to enumerate its persons, there are five types of persons:
56. Persons who have left either nirodha, or maitri, or arana, or Seeing the Truths, or the result of Arhat: all good and all bad
232 with regard to tfiem is immediately retributed
The person who leaves the absorption of extinction (nirodha- samapatti, ii. 41c, viii. 33): in th&'absorption he has obtained an extreme tranquility of thought, for this absorption is similar to Nirvana. When he leaves it, it is as if he had gone to Nirvana and has returned from it.
The person who leaves the absorption which arrests the defile- ments of another (arandsamapatti, viii. 35c): in this absorption, his mental series is endowed with the intention of placing an infinite number of beings into the absence of defilement; when he leaves it, his series is penetrated with an intense and measureless merit.
The person who leaves the absorption of compassion (maitri- samdpatti, viii. 29): in this absorption, his series is endowed with the intention of increasing the well-being of an infinite number of beings; when he leaves it, his series is penetrated with an intense and measureless merit.
233
The person who leaves the Path of Seeing the Truths: in this
Path, he has abandoned all the defilements which are abandoned through Seeing the Truths. When he leaves it, his series is thus pure, since his personality has just been renewed
The person who leaves the result of Arhat, that is to say, who has just acquired the result of Arhat: he has just achieved the abandoning of all the defilements which are abandoned through Meditation on the Truths. His series is pure, since his personality has just been renewed
This is why good or bad actions, well or badly done, with regard to these five persons, bear a result in the present existence (Vibhdsa, TD 27,p. 782c27).
The Paths of Meditation through which one obtains the results of Sakrdagamin and of Anagamin, are incomplete in themslves and in
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their result. Persons who leave the conquest of these two results are not fields of merit comparable to an Arhat. Their series is not pure; their personalities have not been recently renewed
The essential element of retribution is sensation.
Gin the retribution of a certain aaion be excusively mental sensation, and not bodily sensation (kayiki, ii. 7)? And can the retribution of a certain aaion be bodily sensation, and not mental sensation?
57a-c Sensation, the result of good aaion free from vitarka, is exclusively mental
Aaions of the the sphere of dhyanantara, the interval between the
First and Second Dhyanas (iv. 48b), and the aaions of the higher stages
are free from vitarka (ii. 31, viiL23c). Like bodily sensation, that is to say,
associated with the five sense consciousnesses, which always embraces
vitarka and vicara (i. 32), it cannot be the result of a retribution of an 254
aaion free from vitarka.
57d Sensation, which is the result of a bad aaion, is exclusively
physical.
A sensation, the result of retribution of a bad aaion, is painful;
painful mental sensation is what is termed a sensation of dissatisfaaion.
We have established that dissatisfaaion is never the result of retribution
235 (iL10b-c).
***
But if dissatisfaaion, or painful mental sensation, is not retribution, in which consciousness--visual consciousness, etc, mental conscious- ness--is mental trouble or trouble-of-the-mind, which is painful sensation, produced? [Apparently it is the retribution of a bad aaion].
236 58a. Mental-trouble is produced in the mental consciousness.
The expression that the Karika uses, manascitta, "mental thought,"
? is equivalent to the expression manovijnana, "mental consciousness, consciousness of the manas. "
The five sense consciousnesses cannot be troubled because they are free from imagining, inquiry and memory, and mental trouble is the imagining of that which does not exist (asadvikalpa, i. 33).
58b. It arises from the retribution of action.
Mental trouble arises from the retribution of actioa
The person who troubles and deranges the mind of another through curses and formulas; the person who causes another to drink poison or alcohol when he does not want to drink it; the person who frightens game, either in the hunt, or by setting the jungle on fire, or by the hollowing out of traps; and the person who, by whatever means, troubles the memory and the presence of mind of another, will have his own mind troubled, deprived of the aid of his memory through the
237 effect of the retribution of these actions.
58c-& Through fear, the attack of demons, irritation of the
238 elements, and fear.
239
1. Demon beings, with horrible features, will approach such a
person: seeing them, the person is frightened and his mind is troubled 2. Furious at the evil condua of humans, demon beings will hit them in their vital parts. 3. The primary elements of the body will lose their equilibrium: the wind, heat and liquid will be irritated. 4. Fear also
240
But, one would say, if mental trouble, or trouble of the mental consciousness, arises from the retribution of action, how can one say that this mental sensation is not retribution?
We do not say that trouble of the mind--a troubled mind--is retribution of action, but that it arises from the retribution of action. The primary elements in a state of disequilibrium are retribution: the troubled mind proceeds from it; it thus arises from retributioa One says that the mind is troubled when,--by reason of the disequilibrium or the irritation of the humors, which results from action,--the mind is
troubles the mind, for example in the case of Vasisthi, etc
***
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