accompanied by an efficacious samjnd, and only it is
savikalpaka
(132-33).
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
64a5: Mahdvyutpatti, 101; compare Dhammasangani, 617.
45.
The Sautrantikas deny that shape is anything other than color.
46. Vijmnakaya, TD 26, p. 583al4, Vibhdsa, TD 27, p. 390b24.
47. Dhammasangani, 636.
48. Dhammasangani, 624.
49. Sattvdkhya - sattvam dcaste, any dharma which denotes a living being is called sattvdkhya. When one understands the sound which constitute vocal action (vdgvijnapti, iv. 3d), one knows "This is a living being. " Any sound different from speech is asattvdkhya.
50. According to the Dharmaskandha, TD 26, p. 500b24, it is of fourteen types. Compare Dhammasangani, 629.
51. Dhammasangani, 625.
52. Vibhdsa, TD 27, p. 66lcl4 and foil, Dhammasangani, 648. See i. 35.
53. Dhammapada, 194; Uddnavarga, xxx. 23. The appearance of the Buddhas is a cause of happiness, not happiness itself.
54. See i. 30b.
55. According to Vibhdsa, TD 27, p. 64alL
56. The manovijndna, or mental consciousness, grasps the totality of the objects of the sense consciousnesses, visual consciousness (caksurvijndna), etc; this is why one considers that it has samdnyalaksana for its sphere; in other words, it is not specialized with respea to its objea.
If, in the same way, one says that the visual consciousnesses bears on blue, yellow, red and white, we should say that it has the samdnyalaksana for its sphere, because the charaaeristics of the "visible" rupdyatana are its objea; the same for the auditory consciousness, the olfaaory consciousness, etc. Now this is in opposition to Saipture.
Answer: When Saipture teaches that each one of the five sense consciousnesses has a svalaksana for its sphere, this refers to the unique or self (sva) charaaeristics (laksana) of the dyatanas, namely the quality of being rupdyatana, that is, the quality of being visible, the "quality of being cognizable by the visual consciousness," or the quality of being ? abddyatana> the "quality of being cognizable by the auditory consciousness," etc. Scripture does not refer to the unique charaaeristic of things, namely the "quality of having a blue aspea" or the "quality of being cognizable by a visual consciousness having a blue aspea," etc. It is not from the point of view of the unique charaaeristics of these objeas that the five consciousnesses are said "to have svalaksana for their sphere,'* or in other words, are called "specialized with respea to their objea. "
57. Avijnapti will be desaibed in detail iv. 3d etc This can be translated as "non-information" or "non-informative. " This is an aaion which does not cause anything to be known to another, and
? in this it resembles mental action; but it is matter (rupa), in that it resembles bodily and vocal action. We shall see that the Sautrantikas and Vasubandhu do not admit the existence of a specific dharma called the avijfidpti.
Sarhghabhadra thinks that the definition of avijrlapti, as formulated by Vasubandhu, does not conform to the Vaibhasika doctrine. His objections (in the Nydydnusdra) are reproduced, and refuted, by Yafomitra (Vydkhyd, 31. 16 -34. 5). In the Samayapradtpikd, he substitutes a new kdrikd for one by Vasubandhu, which Yasomitra quotes:
krte'pi visabhdge'pi citte cittdtyaye ca yat / vydkrtdpratigham rUpam sd hy avijUaptir isyate //
58. Sarhghabhadra explains: Why are the mahdbhutas termed dhdtu? Because they are the place of origin of all the rUpadharmas; the mahdbhutas themselves have their origins in the mahdbhutas. Now, in the world, a place of origin receive the name of dhdtu: it is thus that gold mines, etc. , are called dhdtus of gold, etc. Or rather they are called dhdtu because they are the place of origin of the variety of sufferings. Example as above. Some say that they are called dhdtu because they bear the unique characteristics of both the mahdbhutas and derived rupa (TD 29, p. 335cl3-17).
The dhdtus also bear the name of mahdbhuta. Why bhuta? Why mahdbhuta?
At the moment when the diverse types of derived rupa (blue, etc. ) arise, each one of them comes forth under different aspects: this is why they are called bhuta.
According to other masters it is by reason of the predominating (adhipati) power of the action of living beings, in the course of eternal samsdra, that they always exist: this is why they are called bhuta. Or rather, the appearance (utpdda) of the dharmas is what is called bhava . . .
59. The etymological explanation of bhutdni is bhiitam tanvanti.
60. Water (in the popular sense of the word) supports vessels: thus the earth element manifests its own, proper activity; it is warm, it moves, etc
See ii. 22; Dhammasangani, 962-966; Compendium, Appendix, p. 268.
61. Prakarana, TD 26, p. 757a23. The Mahdvyutpatti (101) has khakkhatatva, dravatva, usnatva,
and laghusamudiranatva.
62. des'antarotpddanasvabhdvd. . . irand, compare the source quoted in the Compendium:
desantaruppattihetubhdvena.
63. The Sanskrit and the Tibetan have the plural. Hsiian-tsang: the Prakaranapada; Paramartha:
the Fen-pieh tao-li lun. Prakarana, TD 26, p. 699c5, vdyudhdtuh katamah? laghusamudiranatvam.
64. The Sutra in question (Samyuktdgama, TD 2, p. 72c, Vibhdsd, TD 27, p. 388al8) is perhaps the GarbhdvakrdntisHtra (Majjhima, DI. 239, below note 120). In the redaction known through the Siksdsamuccaya (p. 244), there is (1) for earth kakkhapatva kharagata (compare Mahavastu, i. 339, Divydvaddna, 518. 2; Dhammasangani, 648; HarsacaritaJRAS. 1899, p. 494); (2) for water: dpas abgata aptva sneha snehagata snehatva dravatva; (3) for fire: tejas tejogata usmagata; (4) for wind: vdyu vdyugata laghutva samudiranatva.
65. This is to say: light (laghu) is derived rupa; lightness (laghutva), which by its nature is movement (irana) is the wind element; the wind element is thus laghusamudtranatva: that which produces lightness and motion.
66. Quoted in Vydkhyd, viii. 35.
See viii. 36b (vdyukrtsndyatana). Two opinions in Vibhdsd, TD 27, p. 441a, p. 689b3 as to
whether the wind is visible or not.
67. It appears that the Tibetan and Chinese sources call for the translation: "What is it that is broken? By contact with the hand . . . "
Footnotes 137
? 138 Chapter One
Samyutta, iii. 86: ruppatUi kho bhikkhave tasmd rupam ti vuccati / kena ruppati / sitena. . . sirimsapasampassena ruppati. (See the interpretation of Shwe Zan Aung in the Compendium-, "rupa means that which changes its form under the physical conditions of cold . . . ").
The Mahdvyutpattihas: rupandd rupam. (111. 3,245. 1137,1153,1154).
There are two roots: (1) rup, which gives rupa, form, color, beauty, rupya, gold, etc; and (2) rup, rumpere, in Vedic Sanskrit: rupyati, ropana, etc. ; in Pali: ruppati (-kuppata ghafpiyati pUiyati domanassito hoti)\ in Classical Sanskrit lup, lumpati.
68. The Sarvastivadins understand: "Useful Chapters;" the Pali signifies "The Octades. " (S. Levi, /. As. 1915, i. 412,1916, ii. 34).
Mahdniddesa, p. 5. Kern, Verspreide Geschriften, ii. 26l (La Haye 1913) illustrates the meaning of rup by Jataka iii, 368, Cariyapipaka, 3. 6, etc.
69. Pratighdta signifies svadese parasyotpatti pratibandha. See above p. 90.
Elsewhere, the thing which is sapratigha, "impenetrable," is defined: yaddesam avrnoti, that
which "covers" a place, that which is extended.
One shall see (i. 43) the type of pratighdta refered to in the Dhammasangani, 618-619.
70. There is a third definition of rupana, Madhyamakavrtti, 456. 9: tatredam ihamutreti nirilpandd rupam = "This is called rupa because one can indicate it as being here or there," and Vydkhydad
i. 24 pdnyddisamspars'air bddhandlaksandd rupandt / idam ihamutreti desanidarsanarupanac ca. Compare Mahavyutpatti, 245. 1139, desanirupana.
We have thus: rupa, that which is impenetrable, that which occupies a place; thus "physical matter. "
Samghabhadra also has another explanation: rupa is so called because it indicates previous action as "This man has cultivated an action, anger, which has produced his bad appearance. "
71. See i. 43c-d and ii. 22.
72. This formula has passed into the Mahavyutpatti, 109. 2. TheJapanese editor refers to Vibhdsd, TD 27, p. 390al.
The Vydkhyd mentions that this second explanation is due to the Vrddhacarya, or "former master," Vasubandhu.
On the Vasubandhu the teacher of Manoratha, in turn the teacher of Vasubandhu the author of the Kosa, see Bhdsyam iii. 27 and iv. 3a, and the sources discussed in the Avant Propos to Cosmologie Bouddhique, p. viii (London,1918).
73. Samghabhadra, in the Samayapradipikd, reads: ta evoktd. Vasubandhu employs the expression ista, "is regarded by the Vaibhasikas," because, for him, the skandhas do not really exist (i. 20).
74. Vedandnubhava, ii. 7, 8, 24; iii. 32; Samyutta, iii. 96; Dhammasangani, 3; Theorie des douze causes, p. 23.
75. Nimitta, characteristic, is understood as vastuno'vasthdvifesa, the diverse conditions or manners of being of the thing. Udgrahana signifies pariccheda, determination or discernment.
The Vijndnakdya, TD 26, p. 559b27, quoted in the Nyayabindupurvapaksasamksepa (Mdo, 111, foL 108b) and in the Madhyamakavrtti (p. 74), says that the visual consciousness knows blue {ntlam jdndti), but does not know "This is blue" {no tu nilam itt). See the note ad i. 33a-b. It is through samjnd that one gives a name to the visual impression, and to the external cause of the
visual impression.
Objection: The consciousness {vijndna) and ideas (samjnd) are always associated (ii. 24); thus
the visual consciousness will know the characteristics (nimitta) of the object. Answer: The samjnd which accompanies sense consciousness is weak and indistinct. Only the mental consciousness is
?
accompanied by an efficacious samjnd, and only it is savikalpaka (132-33). Compare Samyutta iiL86; Atthasdlini, 291; Milinda, 61.
76. On the samskdras, Theorie des douze causes, p. 9-12.
77. Compare Samyutta, iii. 60: katame ca bhikkhave samkhdrd / chayime cetandkdyd / rupasam-
cetand. . . dhammasamcetand; Vibhanga, p. 144; Sumangalavildsint, p. 64.
78. Volition is action (iv. l), the cause of upapatti, and by opposition to thirst, the cause of
abhinirvrtti (vi. 3).
79. This is to say: "because it conditions that which should be conditioned," as one says: "Cook the
porridge that should be cooked. "
80. a. Samyutta iii. 67: samkhatam abhisamkharontiti bhikkhave tasmd samkhdrdti vuccanti / kifl ca samkhatam abhisamkharonti / rupam rupattdya samkhatam abhisamkharonti / vedanam vedanattdya . . .
b. Samyutta v. 449: jdtisamvattanike'pi samkhdre abhisamkharonti / jardsamvattanike'pi. . . / maranasamvattanike'pi. . . / te jdtisamvattanike'pi samkhdre ahhisamkharitvd. . . jdtipapdtam pipapatanti J . . .
c. abhisamskaranalaksandh sarhskdrdh (Madhyamakavrtti 343. 9); cittdbhisamskdramanas- kdraksand cetand (ibid 137. 7, Mahdvastu, i. 26 and 391).
81. See ii. 34.
82. The Vydkhyd explains upalabdhi by the gloss vastumdtragrahana, and adds vedanddayas tu caitasikd visesagrahanarupdh (The text of the Biblotheca Buddhica has wrongly: caitasikavisesa-): "The consciousness {vijndna) or mind (citta) apprehends (grahana) only the thing itself (vastumdtra)\ the 'mental states' (caitasika) or dharmas associated with the consciousness (ii. 24), that is to say, sensation, etc. {vedand samjrid , . . ), apprehend particular characteristics, special conditions. " For example, the consciousness of touch (kdyavijndna) apprehends unevenness, softness, etc (i. l0d); it is associated with an agreeable sensation (vedand) which apprehends a certain characteristic of unevenness or softness, the characteristic of being the cause of an agreeable sensation (sukhavedaniyatd). The visual consciousness apprehends color (blue, etc. )
and shape; it is associated with a certain "mental state" called samjnd, an idea, which apprehends a certain characteristic of color and shape under consideration: "This is a man, this is a woman, etc. " (i. l4c-d).
This doctrine has been adopted by the School of Nagarjuna. Madhyamakavrtti, p. 65 cittam arthamMragrdhi caitta visesdvasthdgrdhinah sukhadayah; and by the School of Dignaga, Nydyabmdutikd, p. 12, Tibetan version, p. 25.
The Japanese editor of the Kofa here quotes the Koki (=the Chi of P'u-kuang, TD 41, p. 26a14) and the Vibhdsd which mentions four opinions on this problem.
See ii. 34b-d.
83. According to Samghabhadra: "Even though numerous material objects are present, visual consciousness solely grasps visible matter, not sound; it grasps the blue, etc. , but does not say that it is blue, etc. , or that it is agreeable, disagreeable, male, female, etc. , a stump, etc. . . . " (TD 29, p. 342al5).
84. The consciousnesses (vijndna) succeed one another; they can be visual . . . mental. The consciousness which disappears is the immediately antecedent cause (ii. 62a), the support (dsraya) of the consciousness which immediately follows. Under this aspect it receives the name of manas, mana-dyatana, manodhdtu, and mana-indriya (ii. l). It is to the consciousness which follows what the organ of sight is to the visual consciousness.
Footnotes 139
? 140 Chapter One
85. See i. 39a-b.
According to the Vydkhyd, the Yogacarins admit a manodhdtu, a manas or mental organ,
distinct from the six consciousnesses. The lamraparnlyas, the masters of Taprobane, imagine (kalpayanti) a material organ, the heart (hrdayavastu), a support of the mental consciousness. This heart also exists in Arupyadhato, the non-material sphere: these masters admit in faa the existence of matter in this sphere (viii. 3c); they explain the prefix a in the sense of "a little," as in dpingala, "a little red"
The Patthdna (quoted in Compendium of Philosophy, p. 276) assigns a material (rupa) support to the mental consciousness, without giving the name of "heart" to this support, whereas it terms "eye" the support of the visual consciousness. But the later Abhidhamma (Visuddhi- magga, Abhidhammasangaha) considers the heart as the organ of thought.
TheteachingoftheVibhanga,p. 88,islessclear:"Fromthevisual,auditoryconsciousness . . . tactile consciousness which has just perished there arises the mind, the manas, the mental organ (mdnasa = manas), the heart (=the mind), the manas, the manas organ . . . " {Atthasalini, 343).
86. Avijfiapti forms part of rupaskandha and dharmadhdtu.
87. The problem of inclusion (samgraha) is examined in the Dhdtukathdpakarana, Kathdvatthu,
vii. 1, Dhdtukdya, and Prakarana (see below i. 20, note 105).
88. Digha, iii. 232; Dharmasamgraha, 19; Mahdvyutpatti, 35, etc
89. Great ugliness results from the faa of having only one eye, one ear, or one nostril. But many animals, camels, cats, owls, etc. , are not beautiful for having two eyes! They are not beautiful in comparison with other species, but, among their species, individuals having only one eye, etc. , are ugly.
Sarhghabhadra explains fobhdrtham in the sense of ddhipatydrtham, "with a view to its predominating faaor" (see ii. 1). He who possesses predominance is beautiful, and shines in the world Individuals who only possess one eye do not possess "predominance," the capacity for clear vision; for sight is not as dear with one eye as with two eyes . . . (i. 43).
90. Samyukta, TD 2, p. I4c4: yat kimcid rupam atitdndgatapratyutpannam ddhydtmikam vd bdhyamvdauddrikamvdsuksmamvdhinamvdpranitamvdduYamvdantikamvdtadekadhyam abhisamksipya ayam ucyate rupaskandhah.
Compare Vibhanga, p. 1.
The edition of the Vydkhyd has aikadhyam, but the Mahdvyutpatti 245, 243 has ekadhyam abhisamksipya. Wogihara mentions ekadhye in Divya, 5524,40. 22.
91. Anityatdniruddha: destroyed by impermanence which is one of the charaaeristics of conditioned things (ii. 45c-d).
There are five types of nirodha: (1) laksananirodha (ii. 45c-d) which is posed here, (2) samdpattinirodha (ii. 4lc), (3) upapattinirodha {^dsamjfiika, ii. 41b), (4) pratisamkhydnirodha (i. 6a-b), and (5) apratisamkhydnirodha (i. 6c-d).
If the texts were to say, "In the past, rupa is destroyed," one could understand that this refers to nirodhas two to five. Now nirodhas two and three are the destruaion of future mind and mental states; nirodha four is the destruaion of an impure mind and mental states; and nirodha five is the destruaion of future dharmas not destined to arise (anutpattidharman).
92. Aryadeva, Sataka, 258, shows that this definition contradicts the thesis of the existence of the future.
93. Hsiian-tsang translates: The Bhadanta Dharmatrata. But the Vydkhyd says: The Bhadanta is a Sautrantika Sthavira, or a Sautrantika Sthavira of this name. Bhagavadvisesa thinks that this refers to the Sthavira Dharmatrata.
? We object to this: Dharmatrata is a follower of the teaching of the existence of the past and future, thus a Sarvastivadin, and we are concerned here with a Sautrantika, this is, a Darstantika. But the Bhandanta Dharmatrata has a Sarvastivadin theory presented later (v. 25). The "Bhadanta" is a philosopher that the Vibhdsd quotes under the simple name of Bhadanta, a philosopher who adhers to the Sautrantika system (sautrdntika-darsanavalambin), whereas the Vibhdsd calls the Bhadanta Dharmatrata by his name. Thus we have here a certain Sautrantika Sthavira Bhiksu, who differs from Dharmatrata.
The Japanese editor refers to Vibhdsd TD 27, p. 383bl6, where it is said that Dharmatrata does not admit that the dharmdyatana is rupa (see iv. 4a-b).
94. Vibhdsd, TD 27, p. 379al2, presents twenty opinions on the meaning of the term dyatana. The definition of the Koia is reproduced in the Mahdvyutpatti, p. 552.
95. Vibhdsd, TD p. 367c21, has eleven etymologies. We have here the first one.
96. Dhatu signifies "mine" in the expression suvarnagotra, Asanga, Sutrdlamkdra, iii. 9 and note of
the translates
97. The Vaibhasikas believe that the skandhas, the dyatanas and the dhdtus really exist; the Sautrantikas hold that the dhdtus are real, the skandhas and the dyatanas only "nominally" so; Vasubandhu holds the skandhas to be "nominal," whereas the dyatanas and the dhdtus are real.
98. The doctrine of the pudgala is discussed in a supplement, Chapter DC, of the Koia, translated by Stcherbatsky, Academie de Petrograd, 1920.
99. Sarhghabhadra: "This objection does not hold Skandha does not signify 'mass,' but 'that which is susceptible of being collected together in a mass*. . . " (TD 29, p. 343c25).
100. In the way that, in the world, skandha signifies shoulder, ndmarupa are the two shoulders which bear the saddyatana (iii. 21).
101. That part which is rupa, that part which is sensation . . .
102. Paramartha: "I shall return to you three skandhas" Tibetan: dbul bar bya ba'iphun po gsum
dag tu dbul bar bya'o.
103. Utsutra: Mahdbhdsya, i. p. 12; Kielhorn, JRAS, 1908, p. 501.
104. The Abhidharmikas are not always clearly distinguished from the Vaibhasikas. See
Introduction.
105. Compare Prakaranapdda, Chapter VI (TD 26, p.
46. Vijmnakaya, TD 26, p. 583al4, Vibhdsa, TD 27, p. 390b24.
47. Dhammasangani, 636.
48. Dhammasangani, 624.
49. Sattvdkhya - sattvam dcaste, any dharma which denotes a living being is called sattvdkhya. When one understands the sound which constitute vocal action (vdgvijnapti, iv. 3d), one knows "This is a living being. " Any sound different from speech is asattvdkhya.
50. According to the Dharmaskandha, TD 26, p. 500b24, it is of fourteen types. Compare Dhammasangani, 629.
51. Dhammasangani, 625.
52. Vibhdsa, TD 27, p. 66lcl4 and foil, Dhammasangani, 648. See i. 35.
53. Dhammapada, 194; Uddnavarga, xxx. 23. The appearance of the Buddhas is a cause of happiness, not happiness itself.
54. See i. 30b.
55. According to Vibhdsa, TD 27, p. 64alL
56. The manovijndna, or mental consciousness, grasps the totality of the objects of the sense consciousnesses, visual consciousness (caksurvijndna), etc; this is why one considers that it has samdnyalaksana for its sphere; in other words, it is not specialized with respea to its objea.
If, in the same way, one says that the visual consciousnesses bears on blue, yellow, red and white, we should say that it has the samdnyalaksana for its sphere, because the charaaeristics of the "visible" rupdyatana are its objea; the same for the auditory consciousness, the olfaaory consciousness, etc. Now this is in opposition to Saipture.
Answer: When Saipture teaches that each one of the five sense consciousnesses has a svalaksana for its sphere, this refers to the unique or self (sva) charaaeristics (laksana) of the dyatanas, namely the quality of being rupdyatana, that is, the quality of being visible, the "quality of being cognizable by the visual consciousness," or the quality of being ? abddyatana> the "quality of being cognizable by the auditory consciousness," etc. Scripture does not refer to the unique charaaeristic of things, namely the "quality of having a blue aspea" or the "quality of being cognizable by a visual consciousness having a blue aspea," etc. It is not from the point of view of the unique charaaeristics of these objeas that the five consciousnesses are said "to have svalaksana for their sphere,'* or in other words, are called "specialized with respea to their objea. "
57. Avijnapti will be desaibed in detail iv. 3d etc This can be translated as "non-information" or "non-informative. " This is an aaion which does not cause anything to be known to another, and
? in this it resembles mental action; but it is matter (rupa), in that it resembles bodily and vocal action. We shall see that the Sautrantikas and Vasubandhu do not admit the existence of a specific dharma called the avijfidpti.
Sarhghabhadra thinks that the definition of avijrlapti, as formulated by Vasubandhu, does not conform to the Vaibhasika doctrine. His objections (in the Nydydnusdra) are reproduced, and refuted, by Yafomitra (Vydkhyd, 31. 16 -34. 5). In the Samayapradtpikd, he substitutes a new kdrikd for one by Vasubandhu, which Yasomitra quotes:
krte'pi visabhdge'pi citte cittdtyaye ca yat / vydkrtdpratigham rUpam sd hy avijUaptir isyate //
58. Sarhghabhadra explains: Why are the mahdbhutas termed dhdtu? Because they are the place of origin of all the rUpadharmas; the mahdbhutas themselves have their origins in the mahdbhutas. Now, in the world, a place of origin receive the name of dhdtu: it is thus that gold mines, etc. , are called dhdtus of gold, etc. Or rather they are called dhdtu because they are the place of origin of the variety of sufferings. Example as above. Some say that they are called dhdtu because they bear the unique characteristics of both the mahdbhutas and derived rupa (TD 29, p. 335cl3-17).
The dhdtus also bear the name of mahdbhuta. Why bhuta? Why mahdbhuta?
At the moment when the diverse types of derived rupa (blue, etc. ) arise, each one of them comes forth under different aspects: this is why they are called bhuta.
According to other masters it is by reason of the predominating (adhipati) power of the action of living beings, in the course of eternal samsdra, that they always exist: this is why they are called bhuta. Or rather, the appearance (utpdda) of the dharmas is what is called bhava . . .
59. The etymological explanation of bhutdni is bhiitam tanvanti.
60. Water (in the popular sense of the word) supports vessels: thus the earth element manifests its own, proper activity; it is warm, it moves, etc
See ii. 22; Dhammasangani, 962-966; Compendium, Appendix, p. 268.
61. Prakarana, TD 26, p. 757a23. The Mahdvyutpatti (101) has khakkhatatva, dravatva, usnatva,
and laghusamudiranatva.
62. des'antarotpddanasvabhdvd. . . irand, compare the source quoted in the Compendium:
desantaruppattihetubhdvena.
63. The Sanskrit and the Tibetan have the plural. Hsiian-tsang: the Prakaranapada; Paramartha:
the Fen-pieh tao-li lun. Prakarana, TD 26, p. 699c5, vdyudhdtuh katamah? laghusamudiranatvam.
64. The Sutra in question (Samyuktdgama, TD 2, p. 72c, Vibhdsd, TD 27, p. 388al8) is perhaps the GarbhdvakrdntisHtra (Majjhima, DI. 239, below note 120). In the redaction known through the Siksdsamuccaya (p. 244), there is (1) for earth kakkhapatva kharagata (compare Mahavastu, i. 339, Divydvaddna, 518. 2; Dhammasangani, 648; HarsacaritaJRAS. 1899, p. 494); (2) for water: dpas abgata aptva sneha snehagata snehatva dravatva; (3) for fire: tejas tejogata usmagata; (4) for wind: vdyu vdyugata laghutva samudiranatva.
65. This is to say: light (laghu) is derived rupa; lightness (laghutva), which by its nature is movement (irana) is the wind element; the wind element is thus laghusamudtranatva: that which produces lightness and motion.
66. Quoted in Vydkhyd, viii. 35.
See viii. 36b (vdyukrtsndyatana). Two opinions in Vibhdsd, TD 27, p. 441a, p. 689b3 as to
whether the wind is visible or not.
67. It appears that the Tibetan and Chinese sources call for the translation: "What is it that is broken? By contact with the hand . . . "
Footnotes 137
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Samyutta, iii. 86: ruppatUi kho bhikkhave tasmd rupam ti vuccati / kena ruppati / sitena. . . sirimsapasampassena ruppati. (See the interpretation of Shwe Zan Aung in the Compendium-, "rupa means that which changes its form under the physical conditions of cold . . . ").
The Mahdvyutpattihas: rupandd rupam. (111. 3,245. 1137,1153,1154).
There are two roots: (1) rup, which gives rupa, form, color, beauty, rupya, gold, etc; and (2) rup, rumpere, in Vedic Sanskrit: rupyati, ropana, etc. ; in Pali: ruppati (-kuppata ghafpiyati pUiyati domanassito hoti)\ in Classical Sanskrit lup, lumpati.
68. The Sarvastivadins understand: "Useful Chapters;" the Pali signifies "The Octades. " (S. Levi, /. As. 1915, i. 412,1916, ii. 34).
Mahdniddesa, p. 5. Kern, Verspreide Geschriften, ii. 26l (La Haye 1913) illustrates the meaning of rup by Jataka iii, 368, Cariyapipaka, 3. 6, etc.
69. Pratighdta signifies svadese parasyotpatti pratibandha. See above p. 90.
Elsewhere, the thing which is sapratigha, "impenetrable," is defined: yaddesam avrnoti, that
which "covers" a place, that which is extended.
One shall see (i. 43) the type of pratighdta refered to in the Dhammasangani, 618-619.
70. There is a third definition of rupana, Madhyamakavrtti, 456. 9: tatredam ihamutreti nirilpandd rupam = "This is called rupa because one can indicate it as being here or there," and Vydkhydad
i. 24 pdnyddisamspars'air bddhandlaksandd rupandt / idam ihamutreti desanidarsanarupanac ca. Compare Mahavyutpatti, 245. 1139, desanirupana.
We have thus: rupa, that which is impenetrable, that which occupies a place; thus "physical matter. "
Samghabhadra also has another explanation: rupa is so called because it indicates previous action as "This man has cultivated an action, anger, which has produced his bad appearance. "
71. See i. 43c-d and ii. 22.
72. This formula has passed into the Mahavyutpatti, 109. 2. TheJapanese editor refers to Vibhdsd, TD 27, p. 390al.
The Vydkhyd mentions that this second explanation is due to the Vrddhacarya, or "former master," Vasubandhu.
On the Vasubandhu the teacher of Manoratha, in turn the teacher of Vasubandhu the author of the Kosa, see Bhdsyam iii. 27 and iv. 3a, and the sources discussed in the Avant Propos to Cosmologie Bouddhique, p. viii (London,1918).
73. Samghabhadra, in the Samayapradipikd, reads: ta evoktd. Vasubandhu employs the expression ista, "is regarded by the Vaibhasikas," because, for him, the skandhas do not really exist (i. 20).
74. Vedandnubhava, ii. 7, 8, 24; iii. 32; Samyutta, iii. 96; Dhammasangani, 3; Theorie des douze causes, p. 23.
75. Nimitta, characteristic, is understood as vastuno'vasthdvifesa, the diverse conditions or manners of being of the thing. Udgrahana signifies pariccheda, determination or discernment.
The Vijndnakdya, TD 26, p. 559b27, quoted in the Nyayabindupurvapaksasamksepa (Mdo, 111, foL 108b) and in the Madhyamakavrtti (p. 74), says that the visual consciousness knows blue {ntlam jdndti), but does not know "This is blue" {no tu nilam itt). See the note ad i. 33a-b. It is through samjnd that one gives a name to the visual impression, and to the external cause of the
visual impression.
Objection: The consciousness {vijndna) and ideas (samjnd) are always associated (ii. 24); thus
the visual consciousness will know the characteristics (nimitta) of the object. Answer: The samjnd which accompanies sense consciousness is weak and indistinct. Only the mental consciousness is
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accompanied by an efficacious samjnd, and only it is savikalpaka (132-33). Compare Samyutta iiL86; Atthasdlini, 291; Milinda, 61.
76. On the samskdras, Theorie des douze causes, p. 9-12.
77. Compare Samyutta, iii. 60: katame ca bhikkhave samkhdrd / chayime cetandkdyd / rupasam-
cetand. . . dhammasamcetand; Vibhanga, p. 144; Sumangalavildsint, p. 64.
78. Volition is action (iv. l), the cause of upapatti, and by opposition to thirst, the cause of
abhinirvrtti (vi. 3).
79. This is to say: "because it conditions that which should be conditioned," as one says: "Cook the
porridge that should be cooked. "
80. a. Samyutta iii. 67: samkhatam abhisamkharontiti bhikkhave tasmd samkhdrdti vuccanti / kifl ca samkhatam abhisamkharonti / rupam rupattdya samkhatam abhisamkharonti / vedanam vedanattdya . . .
b. Samyutta v. 449: jdtisamvattanike'pi samkhdre abhisamkharonti / jardsamvattanike'pi. . . / maranasamvattanike'pi. . . / te jdtisamvattanike'pi samkhdre ahhisamkharitvd. . . jdtipapdtam pipapatanti J . . .
c. abhisamskaranalaksandh sarhskdrdh (Madhyamakavrtti 343. 9); cittdbhisamskdramanas- kdraksand cetand (ibid 137. 7, Mahdvastu, i. 26 and 391).
81. See ii. 34.
82. The Vydkhyd explains upalabdhi by the gloss vastumdtragrahana, and adds vedanddayas tu caitasikd visesagrahanarupdh (The text of the Biblotheca Buddhica has wrongly: caitasikavisesa-): "The consciousness {vijndna) or mind (citta) apprehends (grahana) only the thing itself (vastumdtra)\ the 'mental states' (caitasika) or dharmas associated with the consciousness (ii. 24), that is to say, sensation, etc. {vedand samjrid , . . ), apprehend particular characteristics, special conditions. " For example, the consciousness of touch (kdyavijndna) apprehends unevenness, softness, etc (i. l0d); it is associated with an agreeable sensation (vedand) which apprehends a certain characteristic of unevenness or softness, the characteristic of being the cause of an agreeable sensation (sukhavedaniyatd). The visual consciousness apprehends color (blue, etc. )
and shape; it is associated with a certain "mental state" called samjnd, an idea, which apprehends a certain characteristic of color and shape under consideration: "This is a man, this is a woman, etc. " (i. l4c-d).
This doctrine has been adopted by the School of Nagarjuna. Madhyamakavrtti, p. 65 cittam arthamMragrdhi caitta visesdvasthdgrdhinah sukhadayah; and by the School of Dignaga, Nydyabmdutikd, p. 12, Tibetan version, p. 25.
The Japanese editor of the Kofa here quotes the Koki (=the Chi of P'u-kuang, TD 41, p. 26a14) and the Vibhdsd which mentions four opinions on this problem.
See ii. 34b-d.
83. According to Samghabhadra: "Even though numerous material objects are present, visual consciousness solely grasps visible matter, not sound; it grasps the blue, etc. , but does not say that it is blue, etc. , or that it is agreeable, disagreeable, male, female, etc. , a stump, etc. . . . " (TD 29, p. 342al5).
84. The consciousnesses (vijndna) succeed one another; they can be visual . . . mental. The consciousness which disappears is the immediately antecedent cause (ii. 62a), the support (dsraya) of the consciousness which immediately follows. Under this aspect it receives the name of manas, mana-dyatana, manodhdtu, and mana-indriya (ii. l). It is to the consciousness which follows what the organ of sight is to the visual consciousness.
Footnotes 139
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85. See i. 39a-b.
According to the Vydkhyd, the Yogacarins admit a manodhdtu, a manas or mental organ,
distinct from the six consciousnesses. The lamraparnlyas, the masters of Taprobane, imagine (kalpayanti) a material organ, the heart (hrdayavastu), a support of the mental consciousness. This heart also exists in Arupyadhato, the non-material sphere: these masters admit in faa the existence of matter in this sphere (viii. 3c); they explain the prefix a in the sense of "a little," as in dpingala, "a little red"
The Patthdna (quoted in Compendium of Philosophy, p. 276) assigns a material (rupa) support to the mental consciousness, without giving the name of "heart" to this support, whereas it terms "eye" the support of the visual consciousness. But the later Abhidhamma (Visuddhi- magga, Abhidhammasangaha) considers the heart as the organ of thought.
TheteachingoftheVibhanga,p. 88,islessclear:"Fromthevisual,auditoryconsciousness . . . tactile consciousness which has just perished there arises the mind, the manas, the mental organ (mdnasa = manas), the heart (=the mind), the manas, the manas organ . . . " {Atthasalini, 343).
86. Avijfiapti forms part of rupaskandha and dharmadhdtu.
87. The problem of inclusion (samgraha) is examined in the Dhdtukathdpakarana, Kathdvatthu,
vii. 1, Dhdtukdya, and Prakarana (see below i. 20, note 105).
88. Digha, iii. 232; Dharmasamgraha, 19; Mahdvyutpatti, 35, etc
89. Great ugliness results from the faa of having only one eye, one ear, or one nostril. But many animals, camels, cats, owls, etc. , are not beautiful for having two eyes! They are not beautiful in comparison with other species, but, among their species, individuals having only one eye, etc. , are ugly.
Sarhghabhadra explains fobhdrtham in the sense of ddhipatydrtham, "with a view to its predominating faaor" (see ii. 1). He who possesses predominance is beautiful, and shines in the world Individuals who only possess one eye do not possess "predominance," the capacity for clear vision; for sight is not as dear with one eye as with two eyes . . . (i. 43).
90. Samyukta, TD 2, p. I4c4: yat kimcid rupam atitdndgatapratyutpannam ddhydtmikam vd bdhyamvdauddrikamvdsuksmamvdhinamvdpranitamvdduYamvdantikamvdtadekadhyam abhisamksipya ayam ucyate rupaskandhah.
Compare Vibhanga, p. 1.
The edition of the Vydkhyd has aikadhyam, but the Mahdvyutpatti 245, 243 has ekadhyam abhisamksipya. Wogihara mentions ekadhye in Divya, 5524,40. 22.
91. Anityatdniruddha: destroyed by impermanence which is one of the charaaeristics of conditioned things (ii. 45c-d).
There are five types of nirodha: (1) laksananirodha (ii. 45c-d) which is posed here, (2) samdpattinirodha (ii. 4lc), (3) upapattinirodha {^dsamjfiika, ii. 41b), (4) pratisamkhydnirodha (i. 6a-b), and (5) apratisamkhydnirodha (i. 6c-d).
If the texts were to say, "In the past, rupa is destroyed," one could understand that this refers to nirodhas two to five. Now nirodhas two and three are the destruaion of future mind and mental states; nirodha four is the destruaion of an impure mind and mental states; and nirodha five is the destruaion of future dharmas not destined to arise (anutpattidharman).
92. Aryadeva, Sataka, 258, shows that this definition contradicts the thesis of the existence of the future.
93. Hsiian-tsang translates: The Bhadanta Dharmatrata. But the Vydkhyd says: The Bhadanta is a Sautrantika Sthavira, or a Sautrantika Sthavira of this name. Bhagavadvisesa thinks that this refers to the Sthavira Dharmatrata.
? We object to this: Dharmatrata is a follower of the teaching of the existence of the past and future, thus a Sarvastivadin, and we are concerned here with a Sautrantika, this is, a Darstantika. But the Bhandanta Dharmatrata has a Sarvastivadin theory presented later (v. 25). The "Bhadanta" is a philosopher that the Vibhdsd quotes under the simple name of Bhadanta, a philosopher who adhers to the Sautrantika system (sautrdntika-darsanavalambin), whereas the Vibhdsd calls the Bhadanta Dharmatrata by his name. Thus we have here a certain Sautrantika Sthavira Bhiksu, who differs from Dharmatrata.
The Japanese editor refers to Vibhdsd TD 27, p. 383bl6, where it is said that Dharmatrata does not admit that the dharmdyatana is rupa (see iv. 4a-b).
94. Vibhdsd, TD 27, p. 379al2, presents twenty opinions on the meaning of the term dyatana. The definition of the Koia is reproduced in the Mahdvyutpatti, p. 552.
95. Vibhdsd, TD p. 367c21, has eleven etymologies. We have here the first one.
96. Dhatu signifies "mine" in the expression suvarnagotra, Asanga, Sutrdlamkdra, iii. 9 and note of
the translates
97. The Vaibhasikas believe that the skandhas, the dyatanas and the dhdtus really exist; the Sautrantikas hold that the dhdtus are real, the skandhas and the dyatanas only "nominally" so; Vasubandhu holds the skandhas to be "nominal," whereas the dyatanas and the dhdtus are real.
98. The doctrine of the pudgala is discussed in a supplement, Chapter DC, of the Koia, translated by Stcherbatsky, Academie de Petrograd, 1920.
99. Sarhghabhadra: "This objection does not hold Skandha does not signify 'mass,' but 'that which is susceptible of being collected together in a mass*. . . " (TD 29, p. 343c25).
100. In the way that, in the world, skandha signifies shoulder, ndmarupa are the two shoulders which bear the saddyatana (iii. 21).
101. That part which is rupa, that part which is sensation . . .
102. Paramartha: "I shall return to you three skandhas" Tibetan: dbul bar bya ba'iphun po gsum
dag tu dbul bar bya'o.
103. Utsutra: Mahdbhdsya, i. p. 12; Kielhorn, JRAS, 1908, p. 501.
104. The Abhidharmikas are not always clearly distinguished from the Vaibhasikas. See
Introduction.
105. Compare Prakaranapdda, Chapter VI (TD 26, p.
