No More Learning

214. According to Vibhdsd, TD 27, p. 596a23, where however the order differs ("twofold" becomes
"fivefold").
215. Same text Samyutta, iv. 41.
Vydkhyd: Rupam pratyanubhavati no ca rupardgam pratyanubhavatfty arthah / atha vdnoca rupam rdgena pratyanubhavaty dlambata iti.
Footnotes 729
? 730 Chapter Four
216. Mahamd&nadharmaparyaya: yasmm samaye sukharh vedanam vedayate dve asya vedane tasmm samaye nhuddhe bhavatah; compare Digha, iL66.
217. The problem of the necessity of the retribution of action presents some difficulties. One must take into consideration the multiple givens of the problem. See notably (iv. 120) the distinction between action which is "done" (krta) and that which is "accumulated" (upacsta): action will not be "counted" or "accumulated" if it is followed by repentance, confession, etc In fact, action is only completed by its Pfspha or consecutive action (iv. 89); the gravity of an action depends on the gravity of its preparatory action, its principal action, and its consecutive action (iv. 119). Accumulated action is not necessarily retributed. The character of the retribution of an action can necessarily change: such an action to be experienced in hell in the next life can be retributed here in this world (Angulimala is a good example) (iv. 55). In fact, with the exception of mortal transgressions (iv. 97), crimes do not hinder one--except in the case of "false views" cutting off the roots of good (iv. 79): and even persons with these can be reborn after this life (iv. 80c-d)--from becoming "detached from Kamadhatu," and, as a consequence, of being reborn in the next life in the heavens of Rupadhatu (iv. 55): in which case the transgressions which are not of necessary retribution were as
if they had not been committed; the others are retributed here below. These transgressions, with the exception of those which necessarily ripen in the bad realms of rebirth, do not hinder one from entering the Path: from this then the mind, perfumed by the powerful roots of good (purity of conduct, respect for the Three Jewels) becomes refractory to the maturation of former actions-- which are non-determinate---which could produce a bad realm of rebirth: "An ignorant person, even if he has committed a small transgression, avoids the bad place. Compact, a small mass of iron sinks; the same iron, in a great mass but fashioned into a vessel, floats" (vi^Aa-byAngtatara, 1249). By planting a little root of good in the field of merit which are the Buddhas, one suppresses the retribution of actions of unnecessary retribution (vii. 34 adfmem). The Koia,frr. 60,speaks of "pure" (andsrava) action which destroys other actions.
Another problem is that of the order in which different actions are retributed: they are heavy, numerous, close (see Ko/a, ix. , "Refutation of the Pudgala," at the end; Visuddkhnagga, p. 601). Trie Buddha declared that the retribution of action is incomprehensible, and he forbade any attempt
to understand it (Anguttara, ii. 80 Madyamakavatara, vi42, MiUnda, lS9Jatakamald, xxxiiLl-3). A very clear point for the Buddhists, but one that is obscure for us, is that there is action and retribution, but that there is no agent It has been discussed whether all suffering is retribution or whether it has come out of retribution (Visuddhhnagga, 602, Kathavatthu, villO, Madbya- makadvatdra, vi. 41, KarmaprajHapti, at the end). Compare Deussen, Veddnta (1883, 497-8); Vasubandhu devotes one chapter, his "Refutation of the Pudgala," to this problem
Interesting to Buddhology and to the Lokottaravadins are the following questions: does the Buddha experience the retribution of his former transgressions? (iv. 102, at the end), and, how does one explain the animal rebirths of the Bodhisattvas? (vi23c).
218. See Childers, 178b; Warren, 245; Visuddbimagga 601, Compendium, 144 The older sources oppose dffphadhamma vedaniya to the action which leads to hell {Anguttara 1249), and to action experienced later, samparayavedamya (ibid. , iv. 382).
219. Hsiian-tsang: "Or rather one says that there are five actions"; Paramartha: "Furthermore, there are five actions. "
220. The Chinese translators depart from the original: 'There are some actions whose result is dose and small; there are some actions whose result is distant and great. . . "
This is indeed what the Vibhdfd, TD 27, p. 594al5, teaches: "Action to be experienced in the present life produces a near result: one can thus say that it is strong; how can one say that other actions, of distant result, are very strong? Action to be experienced in the present life produces a near result, but weak: one cannot say that this action is very strong. . . The>^^ obtains its fruit after sixmonths,aresultmoredistantbutgreaterthanthatofflax;thekkadira(ch'ti-U-shuikMffi) has its fruit after five, six, twelve years, but this fruit is greater than it; the tola has its fruit after one hundred years, but this fruit is the greatest"
? 221. Paramartha and Hsiian-tsang: "Some other masters say There are four alternatives {chU- word, pada). '"
222. Vyakhyd: Ddrspdntikdh sautrdntikdh.
223. Hsiian-tsang adds two words to theKarika:
"Four, good"; that is to say: "The doctrine of the four actions (50a-c) is good" Bhdsya: "Actions 'to be experienced in the present life,' etc are the three determinate actions; indeterminate action is the fourth. We say that this is good, for, by solely indicating here action determinate or indeterminate with respect to the time period of its retribution, the four categories of action taught in the sutra are explained" Gloss of Saeki: "By saying that this is correa, the Sastra does not condemn the theory of five or eight actions. "
224. Vibhasd, TD 27, p. 595cl8.
225. See iL52a, iiil9. Samyutta, 1206; Mahdvyutpatti, 190; Windisch, Buddhas Geburt, 87 and the
sources cited On embryonic life, see the note on promt, Kola, iv. l7a-b.
226. The intermediate being belongs (along with its subsequent life) to a single nikdya. Intermediate existence and the following existence form only one existence (mkayasabhdga).
Thus the actions of intermediate beings, maturing completely in the intermediate existence or in the following existence, are all "to be experienced in the present life. "
This refers to the retributive result (vipdka); see ii. 52a.
227. Literally: "this is projected by upapadyavedaniya action, action to be experienced in the following existence, after having been reborn [once]. " Hsiian-tsang: " . . . by upapadyavedaniya action, etc" (Better: for an intermediate existence can be projected by an action to be experienced in a later existence).
228. The text has yathd tathd ceti. Vyakhyd: "Either by the mind which holds that killing is meritorious (punyabuddkya), or by hatred, etc The Persian (pdrasika) who kills his father or mother believing that he is doing a pious act. . . (see iv. 68d). Hsiian-tsang: "Killing. . . with a light or heavy mind" Paramartha: (# shuai erh hsm l : j $ i ^ ) (TD 29, p. 238c2).
229. According to the Vinaya in Ten Recitations, 51. 1; Vibhasd, TD 27, p. 593al5. Those who insult their mothers are punished in this life, Divya, 586.
230. Hsiian-tsang adds: "Such stories are numerous. "
231. Majjbima, ii. 220, Ariguttara, iv. 382: Can the action "to be experienced in this life" be transformed into action "to be experienced in a future life" (sampardyavedaniya). . . ?
The same problem is examined in the Karmaprajfiapti, Mdo, 82,246b: "There are eight types of actions: to be experienced agreeably, disagreeably, in this world, later, to be experienced in a small manner, to be experienced gradually, ripe, and unripe. Can action to be experienced agreeably, through energy and effort, be changed into action to be experienced disagreeably? No, this is impossible. . . Can unripe action be changed into ripe action? Y es arid no. Some, in order to carry out this transformation, cut off their hair, their beard, their hair and beard, and torture themselves by different paths and bad penitences: but they fail Others, through energy and effort, obtain the result of Srotaapanna. . . " "There are three actions: actions to be experiencedin this life, in the next life, or later. Does it happen that one who experiences the first one also experiences the other two? Yes, when one obtains the quality of Arhat, the retribution of the other two actions occurs. "
232. Hsiian-tsang translates: "The person who departs from the Path of Meditation," that is to say: "whodepartsfromtheresultofArhat,"forthisresultmarkstheendofthePathofMeditationon the Truths.
233. That is to say, one who leaves the absorption in which he has "seen" the Truths (vi. 28d).
234. Vyakhyd:Infact,actionfreefromvitarkacannothavearetributionbelongingtoalowerstage including vitarka and vicdra.
Footnotes 731
? 732 Chapter Four
235. Vibhdfd, TD 27, p. 598c7: Dammanasya arisen from the action of attention (manaskdra), including strong imagination (vikalpa), is abandoned through detachment: but the same does not hold for a retributive result
236. Cittakkbepa - ummdda (Anguttara).
237. Paramartha adds: "And there are other causes. " Hsiian-tsang: 'Trouble of the mind arises
from five causes: 1. retribution, 2. fear, 3. attack of demons. . . "
238. Upadrava = attack of demons and the evil that results from it; compare Jdtakamdld, 41. 15.
According to Vibhdfd, TD 27, p. 658all.
239. On the amanusyas, see Kola, iv. 75c-d, 97b, iii. 99c-d; Kdranaprajfiapti, p. 344 of Cosmohgie bouddhique.
Digha, iil203, Mibnda, p. 207, SukhdvatwyUha, Para. 39. Siksasamuccaya, p. 351. Abbisamdiamkdrdbka (ad Affasdhasrikd, p. 383): pretddk amanusyab.
Pdnmi, ii. 4. 23.
240. The Vydkhyd quotes the Sutra: Bhagavdn MithUikdydm (? ) vibarati sma Mbbildmravane / tena khalu p&nab samayena Vasisfbasagotrdyd brdbmanyab saf putrdb kdlagatdb / sd tesdm kdlakritaydmgpummattdkfiptacittdtemte^^ . . And the rest up to the conversation of Vasisthl with her husband after the death of their seventh infant: "Formerly you were afflicted by
the death of your sons; now you are not afflicted. This is without doubt because you have eaten your sons (mmam te putrds tvayd bhaksitdp). " To which she answers (compare Tberigdthd, 314):
ptarapaiarasahasramftfdtiasamgbafatani ca / dirgbe'dhvam mayd brahman kbdditdm tathd tvayd // putrapautrasahasrdndm parimdnam na vidyate / anyonyam khddyamandndm tdsu tdsupapattifu // hahfacetparitapyetaparidevetavdpunah/
jftdtvd mbsaranam lokejdtes* ca maranasya ca //
sdham mbsaranam ffldtvdjdtes' ca maranasya ca /
na iocami na tapydmikfte buddhasya idsane //
Read Vasisthi (and not Vasistha) in the nice piece where the Blessed One praises the
universality of his preaching, S&rdlamkdra, trans. Huber, p. 205.
241. The five fears are: djmkdbhaya, aflokabbya (-akirti), parisaccbdradbyabbaya (-sabhdydm samkucitya), maranabhaya,durgatibbaya (Vibhdfd, TD 27, p. 386b21). SeeMadhyamakavrtti, p. 46. The readings of the Dharmasamgraha, 71, are capricious.
242. Dharmatdbhijtlatvdt: "Everything that is impure (sdsrava) is suffering, conditioned things are impermanent, and the dharmas are unsubstantial"
243. According to the Jrldnaprasthdna, TD 26, p. 973c2; Vibhdfd) TD 27, p. 609al. In Vibbanga, 368, rdga, dvesa and moha are kasdvas. hut Anguttara, i 112, distinguishes vanka, dosa and hasdva.
244. Color (kafdya) is ratijanabetu, a cause of coloring, like attachment (rdga) which, in fact, "attaches" and "colors" (ranjayati).
245. Madbyama, TD 1, p. 600a26; Vibhdfd, TD 27, p. 589cl6; Anguttara, iL230; Digha, iii230; Atthasdlim, p. 89; Netippakarana, 158. 184 Anguttara, iii. 385: akanbam asukkam nibbdnam abhydyati
246. Compare YogasMra, hr. 7.
247. This is the answer of the third masters, Vibhdfd, TD 27, p. 591al5.
248.
The same action "projects" an existence and the intermediate existence which leads to it (iill3a-b). There is no intermediate existence proceeding rebirth in Arupyadhata
249. The Vydkbydquotes the Sutra: Asti karmas'uklarhs'uklavipdkam tadyathdprathame dhydne/ evam ydvad bhavdgre.
? 250. See iv. l. Vydkbyd: Samtdnata etadvyavasthdnam ki/ ekasmm sarhtdne kufalam cdkufalam ca samuddcaraUikrtvd kufalam akufalena vyavakhyate. On the consequences of this theory of mixing, Anguttara, 1249 (translated by Warren, p. 218).
251. By definition, absorption (samddbi), which is the opposite of evil (akufala), does not exist in Kamadhatu. It happens, only in Kamadhatu, that one cuts off the roots of good through false views (mithyddrsfi); but one can never root out false views by Right Views (samyddrsfi).
252. The Theravadins, Kathdvatthu, vii. 10, maintain that "supramundane" actions have retribution.
253. The text has mahatydm funyatdydm, that is to say the MahdfunyatdrthasMra (Vydkhyd). Madbyama, TD l,p. 739b21: ekdntafuklddnandaafaiksadharmdekdntdnavaayd(f . . . (Majjbima, iii. 115 does not correspond).
254 Prakarana, TD26,p. 711c3; Vibhdsd, 7T>27,p. 5d9c26. h6ladbarfndpkatame/kMfati avyakrtdf ca dharmdh.
255. The pure dharmas are not Dhatu, nor integral to the Dhatus (na dhdturna dhMuapatitdh). On what engenders (janayati) and arrests (i*runaddh$) the process (pravrtti)9 see ii. 6.
256. Each moment of the Path is a psychological complex that includes, among other mental states, cetand or "volition. " According to the definition, iv. lb, this cetand is action,
The four dharmaksdntis, vi25c, detachment from Kamadhatu, vi. 49.
257. Vydkhyd: Na hi tasya (kufalasya) svabhdvaprahdnam hi / prapticckedak prahanam / prabtnasydpi kufalasya sammukhibhdvdt / taddlambanakle/asya prabdndt tasya kufalasya prahanam bhavati / taddlambanaklefaprahdnam ca navamasya taddlambanakkiaprakdrasaya prahdne sati bhavatUinavamdnantaryamdragacetanaiva kfsnafuklasya karmanah ksaydya bhavati/ tadd hi navamasya klefaprakdrasys prdpticchedevisamyogaprdptir utpadyate / tasya ca kfsnafuk- lasya karmano'nyasydpi cdnivrtdvydkrtasya sdsravasya dharmasya visamyogaprdptir utpadyate.
258. Literally: "Action abandoned through Seeing is black; all other is black-white when it arises from kdma. " Objection: One should say kdmdvacaram drgheyam kfsnam: "Action of Kamadhatu which is abandoned through Seeing, is black"; in fact, there are actions abandoned through Seeing which do not have a black retribution, namely certain actions of Rupadhatu and ArQpyadhatu. Response: the qualifier kdmaja, arisen from kdma (that is to say from Kamadhatu), refers to the firstpdda.
259. According to the principle, na dfsfiheyam aklisfam, L40c-d
260. Madbyama, TD 1, p. 449c2; Anguttara, 1273; Digha, iiL220. Suttanipdta, 700; Mabdvastu, iii. 397. Moneya is the quality of Muni or the action of a Muni (munkdvd munikarma vd; Ghilders (Supplement, p. 617) "conduct worthy of a Muni" Rgdveda, x. 136. 3. CoL Jacob, Concordance, p. 748, for the value of mum in the Upanisads and the Gita.
261. Mauna is explained: muneridam maunam. Bodhicarydvatdra, p. 346, why the Buddha receives the name of muni: threefold silence, defined as here, or silence of samdropa and apavdda,
262. This does not refer to all bodily and vocal actions that an Arhat can accomplish, but to actions which are characterized as Arhat or Aiaiksa (vL45). The actions in question are by their nature avijfiapti, non-information: the silence of the body is thus adynapti-ci-ihe-body characteristic of the Arhat Actions which are vtjnapti (kdyavijnapti, vdgvijnapti) are necessarily impure (sdsrava) and one cannot attribute the quality of afaiksatva to them. (See above).
263. Paramartha differs: "Action of the body and the voice are abstention by nature. Action of the mind is exclusively cetand (volition); as it does not include vynapti, one cannot, by knowing through induction that it is abstention, say that it is silence. "
264. Madbyama, TD 1, p. 454al6; Anguttara, 1272, Digha iii. 219. tmi soceyydni kayasoceyyam vadsoceyyam manosoceyyam.
Footnotes 733
? 265. Vivecana, Hsiian-tsang: to arrest, to cause to cease. To arrest persons who believe that one obtains purity (juddhidarfm) only by virtue of not speaking (tufntmbhdvamdtfa) or through ablutions (kdyamaldpakarsana).
On "false silence" and the "silence of the Aryans," see Theragdthd, 650, Suttanipdta, 388, Samyutta, iL275,Anguttara, iv. 153,359, v. 266,Mahdvagga, iv. 1. 13; Vanaparvan, 42. 60: maundn na so mtmir bhavati.
On ablutions, see Tberagatha, 236, Uddna 19 (Uddnavarga, xxxiill4), Majjhima, 139; Aryadeva, Cittavifuddhiprakamna.
Koia, iv. 86a-c (superstitions of the laity); v. 7,8 (sHavrata).
266. Samyukta, TD 2, p. 94bl6; Digha, HL214, Anguttara, L49,52, etc; Samyutta, v. 75. 267. Bad volition, or bad action of the mind, is bad cultivation of the mind
268. Mental action, manahkarman, is exclusively volition, cetand, iv. lb.
269. Vydkhyd: Darffdntikdh sautrdntaikavis'esd ity arthah. See iv. 78c-d where this doctrine is attributed to the Sautrantikas.
This discussion is taken from Vibhdsd, TD 27, p. 587a7.
270. Madhyama, TD 1, p. 437b24 and following; compare Anguttara, v. 292, Majjhbna, iii. 207. Our Sutra has: samcetamyam karma kftvopacitya narakes&papadyate / katbam ca bhiksavah samcetamyam karma krtam bhavaty upackam / iha bhiksava ekatyah sathdntya trhidham kdyena karma karoty upadnoti caturvidham vaca trhidham manasa. . . / katbam bhiksavas trhidham manasa bhavati vyapannacitto yavan mithyadfspi[ka]h khalu bhiksava ihaikatyo bhavati vipari- tadarii. . .
This Sutra does not mention any mental action apart from abhidhyd, etc; thus it is abhidhyd, etc which is mental action.
271. Compare Majjhtma, L35,279; Madhyama, TD 1, p. 790bl8.
272. Mfthyadfspi is defined iv. 78b-c It is the parama vajja, Visuddhimagga, 469; it produces all bad
dharmas, Majjhima, iii. 52.
273. Madhyama, TD 1, p. 437b28, Samyukta, TD 2, p. 274a6; Digha, iii. 269. See also Maim, xiL2-7. 274 Hsiian-tsang adds: "light greed, etc"
275. Madyadhirati, that is to say madyatafanabandhanaalvirati; compare Digha iii. 176. Ddnejyddi (sbyin, mchod sbym); adi refers to snafanodvartanavisama{? )hastapradmadi. Ijya is almost a synonym of ddna; Hsiian-tsang has kung-yang&Mr puja; snapana and udvartana can be acts of
pujd. Mahdvyutpatti (Wogihara ed) 245,378-379 (snapana, utsadana).
276. Priyavacanadi; adi refers to dharmadeiandmdrgakathanddi.
277. All of the following discussion is according to Vtbhdsd, TD 27, p. 635al7.
278. The vijnapti (vocal action) by which I order a killing, panavijnapti, forms part of the preparation (prayoga) of this killing and is not considered as the deed itself. It is not mauli vijnapti, the principal vijnapti. The action of killing of which I am guilty and now endowed with is thus solely avijffapti.
279. Paramartha: "done in person. " Hsiian-tsang: "Six evil deeds are certainly avijhapti; these [six], accomplished in person, and adultery, are of two types. "
280. Hsiian-tsang: "if there is death, etc" The same holds for stealing, etc, as for killing.
281. Abstention from killing is a path of material action. When one undertakes the precepts (samdddnaiUa\ that is to say, the Pratimoksa precepts, there is necessarily vijnapti (the declaration: "I renounce killing"), for these precepts are always "undertaken from another" (parasmddddryate) (iv. 28). When one obtains a Dhyana,--which supposes the abandoning, at least provisionally, of
? the defilements of Kamadhatu and of bad aaions--one acquires the abstention from killing by this very fact, without any vtjfiapti being necessary; the same holds when one obtains the pure precepts (three parts of the Noble Path). This morality does not depend on being undertaken (x<im^iotf); it results from the very nature of things (dharmata): the possessor of a Dhyana possesses the avijUapti which is the abstention from killing.
282. At the moment when the chief or principle action is created, an avijfiapti arises which continues and which is consecutive to this action; furthermore one can, after having committed the action--after having killed the animal--commit actions analogous to this action--hitting the dead animal, cutting his flesh,etc (tasya karmapatbasyaanudharmam anusadfiam karma): each of these actions is consecutive action.
283. The description which follows is according to Vibhdsd) TD 27, p. 583bl2:". . . if, with a mind to kill, he destroys the life of another (prdndtipdta), the evil action of the body (kdyavijOapti) and the avijfiapti of this moment, are the killing properly so-called. . . "
284. Principle action (the killing) is the achievement of the result of the preparatory action; he who prepares the killing (yo hiprayujyate\ but does not produce the killing (maulam karmapatham na janayati), receives the "result of the preparation," but not the achievement, or completion, of this result (tasya prayogaphalam asti na tu phalaparipurih).
285. Vydkhyd: lha kaicit parasvam hartukdmo mancad uttisthati iastram grhndti paragrham gacchatisupto na vetydkarnayati parasvam sprfatiydvan na sthanat pracydvayatitdvatprayogah / yasmm tu ksane sthanat pracydvayati tatra yd vijfiaptis tatkfanikd cdvijfiaptir ayam maulah
karmapathah / dvdbydm hi karandbhydm adattdddndvadyena spfiyate prayogatah phalapafipurtal ca / tatah param avijnaptiksandb pfsfham bhavanti / ydvat tat parasvam vibhajate viknmte gopayaty anuksrtayati vd tdvad asya vijtiaptiksand api pfsfham bhavanti.
286. Maranabhava is defined iiL13c-d
287. Literally: "and that the killing is not destroyed"
=
288. Hsiian-tsang: hsi H^ uparata, nivrtta; Paramartha: wei she wet hsi ;fcj^ %,%
289. Prayogaphala = maulakarman. The pathway of the principal action thus takes place prdnino mrtdvasthdydm.
290. Vydkhyd: Yathd parasvam hartukdmah kdryasiddhaye parakryam hrtvd tena pa/und batim kurydt. . .
291. Samghabhadra (TD 29, p. 576alO) refutes these objections. 292. See Atthasdtim, p, 102.
293. One of the sources of the following definitions is the Karmaprajriapti (Mdo 72) foL 210a; see also Vibhdsd, TD 27, p. 605c4.
294. This is the classic example. See the interesting story, Chavannes, Cinq cent contres, iii. 287, and the references.
295. See above note 228. The Karmaprapiapti attributes the killing to the parents to the Brahmanas of the West called mchu-skyed. Mchu gives ostha, tunda or maghd which is a Naksatra: perhaps Maghaja or Maghabhava.
Vibhdsd, TD 27, p. 605cl6. There is, in the West, some Mlecchascalled Mu-chia g M who have this opinion, who establish this system: "Those who kill their decrepit and sick fathers and mothers obtain merit and not transgression. Why? A decrepit father has ruined organs and is no bnger capable of drinking and eating; if he dies, he will obtain new and strong organs, he will drink anew warm milk; one who has sickness has many painful sensations: dead, he will be freed from them. Thus he who kills them does not commit any transgression. " Such killing arises from ignorance.
Mu-chia = Maga, or more properly Magu and Muga under the influence of the initial labial [this
Footnotes 735
? 736 Chapter Pom
according to S. Levi].