No More Learning

The Vaibhasikas answer that touch does not perceive length relative to softness or hardness, arranged in a certain manner, without length
? forming part of the tangible.
This is quite right: but exactly the same holds for the visible. Length
is not visible: one calls a visible (color) or a tangible (softness, etc) arranged in a certain manner "long. "
The Vaibhasikas: When we have the idea of length after having touched something, we are not perceiving shape through touch; we remember the shape, because it is associated with a tangible. It is the same when we see the color (visible) of fire, for we then remember heat (tangible); and when we smell the odor of flower, we then remember its color.
In the two cases that you allege, one imagines that a color recalls a tangible, or that an odor recalls a color, because the dharmas as cause are closely associated: all fire is hot, and certain odors belong to certain flowers. But a tangible (softness, etc. ) is not invariably associated with a certain shape: how then does the perception of a tangible provoke the rememberance of a certain shape? If a similar remembrance is produced without there having been an invariable association between a tangible and its shape, one would in this same manner remember color after having touched something. But such is not the case. Hence, one must not say that the perception of a tangible provokes the remembrance of its shape.
2. Second argument. One sees many shapes in a multicolored piece of cloth. Thus, there would be, according to you, many rupas, in the category of shape in one and the same piece: this is impossible, as it was for color. If shape were a real thing, that which, in the cloth, forms part of a long line cannot at the same time form a part of a short line.
3. Third argument. All "real" rupa, susceptible of being struck (sapratigha, i. 29b),--blue, etc. ,--is made up of real atoms of a certain nature: color rupa (blue, etc. ) necessarily exists in the octuple atom, etc. (ii. 22, trans, p. 185). Now
3c. Shape does not exist in an atom.
There is no atom of length. In fact, when a long mass diminishes, we arrive at the moment when we no longer have the idea of long with regard to it, but rather the idea of short: hence this idea does not proceed from a rupa "shape" existing in the thing. Therefore what we designate as long is a number of real things,--atoms of color,--arranged in a
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certain manner.
If you maintain that the expressions, "long," etc. refer to some
atoms of shape arranged in a certain manner, and that some atoms that would not be "shape" by nature could not be designated as "long," etc. --this is merely repeating your affirmation without the support of any argument. In fact, if the existence of special atoms of shape were proved, you would be able to maintain that united, arranged in a certain fashion, they constitute length: but since the existence of these atoms has not been proved, as the existence of the atoms of color has been
17 proved, how could they be united and arranged?
[4. Objection of the Sarvastivadins:] If a shape is not distinct in color, if a shape is nothing other than a certain color, then shapes would not differ when their color is the same: now some jugs of the same color have different shapes.
Have we not said that one designates a number of real things arranged in a certain manner as "long? " Some ants, all similar, arrange themselves in a straight line or in a circle, and so present different shapes. In the same way the shapes of jugs differ without their color differing.
[5. Objection of the Sarvastivadins:] But, in darkness or at a distance, one sees the shape of an object,--a column, a person, etc,-- without seeing its color. Hence shape exists separate from color.
In fact, one first sees color in an indistinct manner; one then forms--through the mental consciousness--the idea of shape, in the same way that one forms the idea of a line, or the idea of an army accordingly as one has seen, indistinctly, some birds, some ants, some
18
elephants, etc. : "This army is arranged in a circle. " Or rather it
happens that one does not clearly distinguish either color or shape; one only knows,--through the mental consciousness--a mass.
[6. The Sarvastivadins criticize the Sautrantikas,] You Sautrantikas negate both movement and shape. Then what is designated by the term "bodily vijnapti? "
We say that bodily vijnapti is shape [thus separating ourselves from the Vatsiputriyas-Sarhmitlyas] but we do not say that shape is a thing in and of itself [thus separating ourselves from the Sarvastivadins. ]
{The Sarvastivadins:] If you maintain that bodily vijnapti is not a real thing, but solely a shape that exists as designation, what then is the
? real dharma that constitutes bodily aaion?
Bodily aaion is the aaion which has for its objea the body: that is to
say, the volition that puts a body into motion in diverse ways: it proceeds by being supported on this gate which is the body, and is thus called bodily aaion. Other aaions should be defined according to their natures: [i. e. , vocal aaion is the aaion which has the voice for its objea; mental aaion is the aaion of the manas or aaion associated with the manas (see iv. 78c-d). ]
[The Sarvastivadins:] A scripture says that "aaion is volition and willed aaion. " If bodily aaion and vocal aaion are volition, what difference is there between the two types of aaion defined in this saipture?
19
There are two types of volition. First, the initial or preparatory
stage, wherein one produces a volition which is pure volition, "I must do such and such an aaion": this is what the Scripture calls cetandkarmany aaion which is volition. Then, after this stage of pure volition, one produces a volition of aaion, the volition of doing an aaion in conformity with what has been previously willed, to move the body or to emit a voice: this is what the Scripture calls cetayitva karman, aaion after having been willed, or willed aaion.
[The Sarvastivadins:] If this is the case, then informative (vijnapti)
action does not exist: bodily-vocal action, according to you, is only
volition; there is no place for the vijnapti which is matter (rupa) by its
nature. And if vijnapti does not exist, then avijnapti, "non-information" 20
of the sphere of Kamadhatu, does not exist. From whence there would be a great number of difficulties which will be enumerated later (i. e. , samvarasamvardbhdva, etc. , see below 4a-b).
These difficulties can be refuted. Avijnapti is explained very well in our system. We admit two types of volition bearing on bodily aaions and vocal sounds which are the bodily and vocal vijnaptis. These two types of volitions--which bear the names of bodily action and vocal aaion--are capable of producing a volition sui generis which is the avijnapti. Where is the difficulty in this?
[The Sarvastivadins:] This sui generis volition is subordinate to the mind (cittdnuparivartin, ii. 31), like the avijnapti which in our system arises from dhydna, for the avijnapti of Kamadhatu develops during sleep, etc. (i. 11)
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No, for this sui generis volition is projected by a certain volition of decision (pure cetand), its distant cause, and by a certain volition of action and voice, its near cause. Now however you would have it that the vijnapti, if it exists, would depend, like the projection of the avijnapti, on the force of the thought: for it is itself nonintelligent.
***
The Vaibhasikas say that shape exists in and of itself, and that bodily vijnapti is shape.
3d. Vocal vijnapti is vocal sound.
Sound which is discourse by nature--that is, articulated sound (ii.
47)--is vocal vijnapti.
*#*
Avijnapti has already been defined ( i l l ; above n. 5).
The Sautrantikas say that the avijnapti does not really exist as a substance: (1) because it solely consists of not doing an action after
having undertaken not to do it; (2) because one designates a thing which would exist by reason of past primary elements (i. 11) as avijnapti; now past dharmas no longer exist (v. 25); and (3) because avijnapti does not have the nature of rupa: the nature of rupa is rupyate and since the avijnapti is not "susceptible of destruaion" (apratigha), it cannot be rupa (i. 13).
[The Vaibhasikas prove the existence of avijnapti:]
4a-b. Scripture says that rupa is of three types and that there is a pure rupa; there is increase of merit; and there is a course of aaion for him who is not concerned with himself, etc.
[By the word et cetera, theKarika refers to reasons 5 to 8 below. ] 1. A scripture says that there are three types of rupa: "Rupa is embraced within a threefold rupa: there is visible rupa susceptible of
destruaion (visible physical matter); there is an invisible r&pa susceptible of destruaion (the eye, etc); and there is an invisible rupa,
21 free from destruction," and this latter can only be the avijnapti.
? f
tf 2. TheBlessedOnesaidinascripturethatthereispurerupa: What
are the pure dharmas? All rupa of the past, the future and the present. . . all consciousness of the past, future, present, concerning which there arises neither affection nor antipathy: these are the pure dharmas. " (see Ekottardgama, TD 2, p. 13b-c).
Now, apart from avijnapti, there exists no rupa which can be invisible and free from destruction, and no rupa which is pure. [For bodily and vocal action does not pertain to one who has entered into the Truth of the Way, mdrgasatyasamdpanna. ]
3. A scripture says that there is an increase of merit,". . . There are
seven material meritorious works, (aupadhikapunyakriydvastu, iv. 113)
. . . when a believer, son or daughter of good family, who is endowed,
walks, stands still, sleeps or is awake, his merit increases with intensity,
without ceasing;merit continues adding to itself. What are these seven
material works? . . . In this same way there are seven non-material
22 meritorious works. . "
By reason of what dharma, other than the avijnapti, could merit increase even when the mind is not good, or when one is without thought?
4. If avijnapti does not exist, he who does not himself act, who gives orders to others, will not be endowed with a course of action (iv. 66). For a vocal action that consists of giving an order cannnot constitute a course of action, killing etc; this action in fact does not actually accomplish the action to be accomplished.
Would one say that when the action is accomplished the action that consists of giving the order becomes a course of action?
But it is evident that the nature of this action is not modified by the execution of the order.
5. The Blessed One said, "Monks, the dharmas, the external sources of consciousness not included within the eleven ayatanas, are invisible, and are free from destruction" (Samyukta, TD 2, p. 91cl9). He did not say that the dharmayatana is non-rupa.
If the Blessed One did not intend to refer to the avijnapti, which is rupa and so included in the dharmayatana [and not in rupdyatana\ then what is the rupa that is included in the dharmayatana?
6. If avijnapti does not exist, the Way no longer has eight parts, for the parts, samyagvdc, samyakkarmdnta, and samyagdjtva (correct
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speech, correct action, and correct livelihood, iv. 86), are incompatible with absorption (samadhi). (lf the ascetic, in a state of absorption, possesses these three, it is because these three are by nature avijnapti vi. 67, 68).
But, one would answer, a scripture says, "When he knows thus, when he. sees thus, samyagdrsti, samyaksamkalpa, samyagvyayama, samyaksmrti, and samyaksamadhi are cultivated and achieved; sam-
yagvdc, samyakkarmanta and samyagajiva have been previously puri- fied. " Thus the last three are considered as vijnapti and as previous to absorption.
This text, the Vaibhasikas say, does not refer to the last three parts of the Way, but rather to speech, action, and livelihood in a state of detachment which have been obtained through the worldly path. This does not prevent speech, etc. , from not forming part of the Way under the aspect of avijnapti
7. If the avijnapti does not exist, the Pratimoksa discipline (samvara, 23
iv. l4a) would disappear. For a person who has assumed the vows of religion is still a Bhiksu or Bhiksuni, when his mind is bad or neutral.
8. A scripture teaches that the renouncing of sin is a dike which 24
arrests immorality. An "absence" cannot be a dike: virati is thus a real dharma (the avijnapti), and not the mere fact of no longer accomplish- ing an action which one has renounced, as the Sautrantikas maintain (p. 560, 562).
***
[The Sautrantikas answer:] These arguments are numerous and diverse, but are not conclusive. Let us examine them one by one.
25
1. The Sutra teaches that rupa is of three types. The Yogacarins say
that in the Dhyanas, through the force of absorption, a rupa arises which is the object of the absorption, that is, which is perceived by the person in the absorption, [for example a skeleton in the asubhabhavana, (vL9). ] This rupa is not seen by the eye; it is thus invisible. It does not "cover," it does not occupy a place: it is thus "free from destruaioa" If you ask how this object of absorption can be rupa [since it does not possess the usual characteristics of rupa,] you forget that the existence of avijnapti would give rise to the same question.
? 2. The scripture says that there is a pure rupa. The Yogacarins maintain that the rupa that arises through the force of the absorption is pure, since the absorption is pure.
26
But other masters, [the Darsttantikas,] maintain that the rupa of
the Arhats (organ of sight, etc) and external rupa, [namely the five objects of the senses (i. 9a), are pure (andsrava)] because they are not a support of the vices.
To this one can object that the scripture expresses itself [without making a distinction,] "What are the impure dharmas? All that which is organ of sight, all that which is visible . . . "
[The Darstantikas answer that all the dharmas referred to in this scripture are qualified as] impure because they are not opposed to the vices: [in fact, only the mind and its mental states can oppose the vices and destroy them. ]
To this one could object that the same dharmas would be impure, because they are not opposed to the vices, and at the same time pure, because they are not a support of the vices, with the unpleasant consequence that the charaaeristic of pure and impure would be confused
No, answer the Darstantikas, for these dharmas are not pure from
the same point of view in which they are impure. Further, if the visible
and the other ayatanas are exclusively impure, why would the scripture 27
specify, "The impure and updddna-provckhig rupas, . . . the impure and updddna-provoking dharmas are the cause of the hardening of the
28
mind and of hypocrisy. " (v. 47)
3. The scripture says that merit increases.
The ancient masters say: It is in the nature of things that merit
increases when persons who have received a gift utilize this gift: by reason of the qualities of these persons (dhyana, absorption of benevolence, etc. ), by reason of the benevolence that they get out of the gift for themselves and for all creatures, the mental series of the givers, be they of bad or of neutral minds, is found to be perfumed by the volition of giving which has for its object the person who receives: their series undergo a subtle ascending transformation and arrives at the state where they are finally capable of bringing forth many results. It is in this sense that the text says, "Merit increases in an intense and un-
29 interrupted manner, merit adds to itself/*
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But how does one explain the increase of merit in the case of nonmaterial meritorious work?
[The mental series,transforms itself] by reason of the repetition of volitions having for their object [the Tathagata or the Sravakas]. Even during dreams these volitions are linked together.
On the contrary, we do not see how the [Vaibhasikas,] partisans of an avijnapti, can explain the growth of merit in the case of nonmaterial meritorious work. [This does not consist of bodily or vocal action, vijnapti, but merely the joy experienced with regard to the Tathagata or the Sravakas; it does not consist of an absorptioa Now according to the Vaibhasikas, the avijnapti can only give rise to the vijnapti or to an absorptioa Hence it is impossible here. ]
But according to other masters, [certain Sautrantikas,] in the case also of material meritorious works, merit proceeds from the repetition of a volition having for its object [the person who receives. ]
But this opinion is inadmissible in light of the scripture which says, "When an energetic Bhiksu, endowed with morality, possessor of good dharmas, eats the alms of a donor, he then enters into and dwells in the
absorption called 'infinites' (good-will, etc. ), and by reason of this fact
there is certainly produced for the donor an out-flowing of merit, and
30
out-flowing of good and prosperity. " Now does the donor whose
merit thus continues to increase, have a special volition whose object is the person who receives? [We should thus prefer the opinion of the first masters:] in the case of material meritorious works, the merit proceeds from a transformation of the series [of the donor by reason of the qualities of the person who receives. ]
4. According to the Vaibhasikas, if the avijnapti does not exist, he who has an action accomplished by another will not be endowed with the course of action ("path-of-action," karmapatha). When an emissary charged with murder accomplishes the murder, it is in the nature of things that the mental series of the author of the instigation will submit to a certain subtle transformation by virtue of which his series will bear a result later. This holds likewise when one acts for oneself; when the courseofaction(murder,etc. )isachieved,atthismoment theseries undergoes a transformatioa This transformation is called "course of action," and consequently the person whose series is transformed is endowed with the course of action--for the effect (transformation of
? the series) receives the name which belongs more properly to the cause (course of action),--and this transformation is called bodily or vocal accordingly as it results from an action of the body or the voice. It is by virtue of these same principles that the partisans of avijnapti consider the avijnapti as a bodily or vocal course of action.
31
The Bhadanta (Vibhasa, TD 27, p.
6l7al8) proves in a different
manner the nonexistence of avijnapti: "A person is touched by the sin of murder by reason of a tritemporal volition with regard to the skandhas which constitute a living being (iv. 73), that is, when he thinks, 1 shall
e
kill;Ikill;heiskilled*"[Th courseofactioniscompletewhenthereis
preparatory action, principal action, and consecutive action, consisting solely of cetana, iv. 68c]
But this triple volition does not necessarily bring about the achievement of the course of action, for, according to the theory of the Bhadanta, there would be a mortal sin (iv. 97) for the child who says, "my mother has been murdered," if she has not in fact been killed by the emissary charged with the murder.
Nevertheless all this exercise of volition, "I shall kill, I kill, he is
killed" applies only to the person who kills: the intention of the
32 Bhadanta is to refer to this type of murder.
***
But, [ask the Sarvastivadins,] why do you, in your antipathy, deny the existence of the avijnapti and yet admit a transformation of the mental series (ii. 36c-d)?
[In truth, avijnapti, a doctrine of the Sarvastivadins, and the transformation of the mental series, a thesis of the Sautrantikas, are both equally difficult to understand;] I thus have no antipathy [for these doarines. ] But, to say that there arises at the moment of the achieving of the course of action by a bodily operation dependent on a mind, a certain dharma, called avijnapti, [in him who has ordered the course of action,] either from the mind of him who has ordered, or separate from the body of him who has accomplished the murder, is a hypothesis that cannot satisfy us; but to say that there is produced at the moment of the achievement of the course of action by an operation ordered by a certain person, a transformation of the mental series of this person, is a
Karma 565
? hypothesis that satisfies us. And it also satisfies us that the result arises from a transformation of the series and not from an avijnapti.
[Take into account also the arguments enumerated above:] "if the vijnapti does not exist, [how could there be avijnapti! ", "The avijnapti consists solely in no longer doing a certain action," "the avijnapti cannot depend on past primary elements. "]
5. The dharmdyatana is not defined as nonmateriaL The response to this objection is as has been given above: there is an invisible rupa free from destruaion, forming part of the dharmdyatana: this is not the avijnapti; this is a rupa which is the object of the absorption and which arises from the force of the absorptioa
6. The Way, say the Vaibhasikas, would not have eight parts.
How does the saint, when he has attained the Way, [when he sees or meditates on the Truths,] possess correct speech, action, and livelihood? Does he pronounce correct speech, act in a correct manner, and correctly ask for the robes of a monk?
[Such is not our thought, answer the Sarvastivadins. ] In the Path, the saint takes possession of certain pure avijnaptis, so that,Vhen he leaves the contemplation, it is by the force of these pure avijnaptis that he produces correct speech, actions, and livelihood, and does not produce incorrect speech, actions, and livelihood A cause takes the name of its result: thus speech, action and livelihood are designated as avijnapti.
If this is so, why not accept my theory? There is no avijnapti; but the saint, when he finds himself in the Path, takes possession of a certain
33
intention (dsaya) and of a certain personality (asraya) so that, when he
comes out of this contemplation, by reason of the force of these two factors he henceforth produces correct speech, actions and livelihood One gives to the cause (dsaya and asraya) the name of their result; and we can thus affirm that the Path possesses eight parts.
According to another opinion, the parts of the Path solely consist of non-commission. What is non-commission? The person who is in absorption acquires, through the force of the Path, definite absolute abstention (akarananiyama, vi. 33a-b). This abstention, which is ac- quired having the pure Path as its support, is pure. This is a part of the Path.
Without doubt, the part (correct speech, etc. ) is not a "thing"
? (dravya), being only abstention: but these are not the only real and distina things which constitute the dharmas; there are for example, the
34
eight worldly dharmas; possession and non-possession; glory and
non-glory; praise and blame; pleasure and suffering. Non-possession of clothes, of food, etc. , is not a thing. (Anguttara, iv. 157, Digha, iii. 260) 7. If the avijnapti does not exist, say the Vaibhasikas, the Pratimoksa
discipline would disappear.
One refutes this objection according to the same principles, by
making a state out of the force of the intention. Discipline is volition which, after it has been translated into the positive action (vidhi) of abstaining from transgression, into the pledge of no longer committing transgression, arrests bad actions and disciplines the body and the voice: the Pratimoksa discipline should be understood in this manner.
The Vaibhasikas object that, if the Pratimoksa discipline is volition, the monk who thinks a thought other than this thought of volition would cease being "disciplined," for he does not then possess the volition which disciplines.
This objection is worthless. In fact, the mental series is perfumed in such a way that, when a thought of transgression starts to appear, the memory of the vow undertaken also appears: the volition of abstention is then found to be present.
8. And this volition has the characteristic of a dike. When one is obliged not to commit transgression, one remembers this obligation, shame (hrt, ii. 32) is present, and one constrains oneself in such a manner that one does not violate morality.
In your system, on the contrary, if immorality is dammed up by an avijnapti independent of memory, then even a person who has a faulty memory would not be able to commit a transgression, since the avijnapti is always there.
Let us stop this discussion here. The Vaibhasikas say that there exists a certain substantial thing (dravya), sui generis, which is avijnaptirupa.
We have seen (i. llb) that the avijnapti arises dependent (upaddya) on the primary elements: the question is then posed whether it derives from the same primary elements which are the support of the vijnapti, that is, the primary elements of the body through which the action termed vijnapti (iv. p. 3,33) is accomplished; or if it derives from other
Karma 567
? 35 primary elements.
The avijnapti derives from primary elements different from those
which serve as the support for the vijnapti: for it is impossible that one
and the same complex of four primary elements would produce both a
subtle, derived rupa,--the avijnapti--, and at the same time a gross, 36
***
The vijnapti is simultaneous to the primary elements from whence it derives; is such also the case for the avijnapti?
The general rule is that all derived rupa is simultaneous to its primary elements. But certain derived rupa,--of the present and the future,--derive from past primary elements:
4c-d. From the first moment, the avijnapti of Kamadhatu arises derived from past primary elements.
The moment the avijnapti arises, it arises derived from primary elements simultaneous to its arising. From this first moment on, avijnapti of the sphere of Kamadhatu--in opposition to the avijnapti arisen from the dhyana, and pure avijnapti (p. 32)--arises, that is, it continues to be reborn, being derived (upadaya) from the same primary elements of the first moment, which are now past: these past primary elements constitute, from the second moment onward, the support of the avijnapti, for they are the cause of its pravrtti, they are its projecting cause; the primary elements simultaneous to each of the moments from the second moment onward are the support of the avijnapti, for they are the cause of its anuvrtti, they are its supporting cause. In the same way, the hand that has hurled the wheel and the ground that the supports the wheel, are the causes, respectively, of the pravrtti and the anuvrtti of the movement of the wheel (see p. 576).
***
To which sphere,--Kamadhatu and the Four Dhyanas--do the primary elements belong, from whence the bodily and vocal aaions of the different spheres derive?
derived rupa, the vijnapti.
? 5a-b. When impure, bodily and vocal action derive from the primary elements of the sphere to which they belong.
Bodily and vocal actions of Kamadhatu derive from the primary, elements of Kamadhatu, and so on to the bodily and vocal actions of the Fourth Dhyana which derives from primary elements of the Fourth Dhyana.
5c. When they are pure, they are from the primary elements of the sphere to which the person who has produced them belongs.
When they are pure, bodily and vocal action derives from the primary elements of the sphere where the person who produces arises: for the pure dharmas are transcendent to the sphere of existence (Kamadhatu, etc. ); for there does not exist any pure primary elements from whence one could derive a pure action; for the pure bodily or vocal action arises by reason of the primary elements, and not only through the mind, since it is derived rupa (upaddyarupa) (Vibhasa, TD 27, p. 723b29-c6)
***
What are the characteristics of these two actions, vijnapti and avijfiapti? What are the characteristics of the primary elements from whence they derive?
5d. The avijnapti is not integral to the organism; it is also an outflowing; it belongs solely to living beings. Not of absorption, it derives from the primary elements which are an outflowing, which are integral to the organism, which are differentiated
37
1. The avijnapti is a derived rupa exempt from mass (amurta),
nonextended (apratigha); thus it cannot be a support of the mind and of mental states; thus it is anupdtta, not integral to the sense organism (i. 34c). The avijnapti is never morally neutral (iv. 7a): hence it is not arisen from retribution (i. 37); it is not of increase (i. 36); it remains then
that it is an outflowing (i. 36), that is, produced by sabhagahetu (ii. 52). [The text says, "also of outflowing," because the avijnapti can be also ksanika (i. 38b): the first pure avijnapti is not an outflowing. ]
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2. Not absorbed or, in other words belonging to Kamadhatu, it 38
derives from primary elements which are an outflowing, and which are integral to the organism. These primary elements are differentiated, because each of the seven avijnaptis, the renouncing of killing, etc. , which form the Pratimoksa discipline, derive from a distina group of the four primary elements.
6. Arisen from absorption, it derives from non-differentiated primary elements, not integral to the organism, and increase.
3. Avijnapti which arises from samddhi, is divided into two types, that is, (avijnapti arisen from) absorption, and (avijnapti arisen from) pure discipline. These two both arise from samddhi, are of increase, and not integral to the sense organism. They are both arisen from undifferentiated (i. e. , identical) primary elements.
In the same way that the mind which engenders these renouncings is a unity, the primary elements upon which the renouncings are based constitute a unity.
[II. Concerning the vijnapti. ]
The vijnapti is an outflowing; being bodily, it is integral to the
39 organism.
Does bodily vijnapti, by arising, destroy or not destroy the preexistent bodily figure which is retribution (vipdka)P The two hypotheses create difficulties. That it destroys it, is impossible; for it is
contrary to the principles of the Vaibhasikas that a rupa, retribution by nature, continues again, after having been interrupted (i. 37, trans, p. 103). If on the contrary, bodily vijnapti does not destroy the previous figure, two figures,--the first of retribution, the second of out- flowing,--would be found to coexist in one and the same spot.
We must admit that bodily vijiiapti arises deriving from new primary elements, outflowing in its nature, and that it does not destroy the previous figure.
If this is the case, the part by means of which a bodily vijnapti is produced would be greater than has existed previously, being pene- trated by new primary elements from whence this vijnapti derives. If the part has not been penetrated by these new elements, one could not say that the avijnapti is created by the whole part.
We could answer that the body--retribution in nature--presents
? some voids: thus place is found for the new primary elements, outflowing by nature, from whence the vijnapti derives.
We have said that action is of two types, cetana and cetanakrta, volition and action created by the volition; of three types, mental, bodily, vocal; of five types, cetana, bodily vijnapti, bodily avijnapti, vocal vijnapti, and vocal avijnapti.
40
[What are these action, good, bad, or neutral? To which realm of
existence (dhdtu), to which sphere (bhumi) do they belong? ] 7a. The avijnapti is never neutral.
It is either good or bad
In fact, neutral volition is weak; it is not capable of engendering a powerful action as is the avijnapti, which continues reproducing itself after its initial cause has disappeared
7b. Other action are of three types.
Other actions, namely volition and the vijnapti, can be good, bad, or neutral.
7b-c. Bad action exists in Kamadhatu.
Not in the other spheres, for, in the other spheres the three roots of evil (iv. 8c-d and v. 19), and non-shame and imprudence (ii. 26c-d), are missing.
The restriction of the stanza refers only to bad actions; hence good actions and neutral actions are in all of the Three Dhatus.
7c. Avijnapti also exists in Rupadhatu.
"Also" that is to say: in Kamadhatu as well as in Rupadhatu; not in Arupyadhatu, for the primary elements are missing there [from whence the avijnapti is derived (iv. 6b). ] Only where body and voice exist, do we find [the avijnapti which] is the discipline of the body and voice.
Objection. There are no pure primary elements and yet there is a pure avijnapti. Pwe avijnapti derives from the primary elements of the sphere wherein the person arises who produces the pure avijnaptiln the. same way, when a person arisen in Kamadhatu and Rupadhatu enters into an drupya absorption, he produces an avijnapti of
Karma 571
? Arupyadhatu deriving from the primary elements of Kamadhatu or Rupadhatu.
The case is not the same, for the pure avijnapti transcends the spheres; it has nothing in common with the defilements of the sphere where the person who has produced it is found; it is neither of the same type, nor of a different type through rapport with the primary elements of the sphere. On the contrary, an avijnapti of Arupyadhatu cannot derive from the primary elements, of a different type, of Kamadhatu or Rupadhatu.
Further, turning away from all rupa--since any idea of rupa is absent in it--an drupya absorption is not capable of producing an avijnapti, which is rupa.
The Vaibha? ikas say: Morality exists in opposition to immorality. Immorality is of the sphere of Kamadhatu; morality, consisting of avijnapti, of the realm of Rupadhatu is opposed to it. But the arupyas are removed from Kamadhatu by the four estrangements of dsraya,
prakara, ddlambana, pratipaksa (ii. 67; Vibhasd, TD 27, p. 495c23). 7d. Vijnapti exists in the two spheres where there is vicara.
There is vijnapti, bodily and a vocal action, only in the spheres of
41
"Also," in the spheres where there is no vicara, and "also" in Kamadhatu. ]
Such vijnapti does not exist in Kamadhatu, [where all defiled vijnapti is bad, not neutral. ]
This means that vijnapti of the anivrtavydkrta class exists only in the world of Brahma. It is reported that Mahabrahma produced a false vocal action: in his assembly Mahabrahma boasted falsely, in order to
42 avoid the inquires of the venerable Asvajit.
***
But if vocal avijnapti is absent above the First Dhyana, how can sound (sabdayatana) exist in the Second Dhyana and above?
Kamadhatu and the First Dhyana, where there'isvicara (i. 32c, viii 7). 8a. The vijnapti termed nivrta is also missing in Kamadhatu.
{Nivrta signifies nivrta-avyakrta (ii. 66), defiled but neutral.
? It exists there, but it has for its cause the external primary elements:
43 sound caused by the wind, etc. (i. lOb).
Other masters say: Vijnapti exists in the Second Dhyana and in the
following Dhyanas; it is there in the anivrtdvydkrta class, undefiled-
neutral, not good, but not defiled. In fact the beings who are born in
these Dhyanas do not call forth a good or defiled mind of a lower sphere,
by which mind they would be able to produce a good or defiled
Brahma? Why is the vijnapti of the defiled-neutral class absent in Kamadhatu?
8b. Because the cause which produces it is absent.
i. It is the mind associated with vitarka and vicara which gives rise to the vijnapti: such a mind is absent in the Second Dhyana and above. (iv. 7d).
ii. The nivrtavydkrta mind gives rise to a vijnapti of the same characteristics, since this mind belongs to the class "to be abandoned through Mediation. " (See p. 575 and foil. )
[In Kamadhatu, only the nivrtavydkrta mind is the mind associated with satkdyadrsti and with antagrdhadrsti,'] Thus, it does not give rise to vijnapti (ii. 67, v. 12).
***
Is it solely by reason of the nature of the mind which gives rise (samutthapaka) to them--good or bad nature--that the dharmas are good or bad?
The dharmas are good or bad in four ways: absolutely (param- arthatas), in and of themselves (svabhavatas), through association
46 (samprayOgatas), and through their original cause (samutthanatas).
8b-c. Deliverance is absolute good
Nirvana, being the cessation of all suffering, is perfectly tranquil-
47
and-happy; hence it is absolute good. Comparison: like the absence of
vijnapti. For the good mind of a lower sphere is of an inferior order; and 44
the defiled mind has been abandoned.
But [the Vaibhasikas] defend the first opinion.
Why is the vijnapti, whatever it may be, absent above the world of
45
Karma 573
? Chapter Four ________ .
sickness (Majjhima, i. 510).
8c-d The roots, respect and fear, are good in and of them-
48 selves.
The three roots of good, respect and fear (and lack of greed) (ii. 25), independent of their associations and of their causes, are good in and of themselves. Comparison: like a salutary medicine.
9a. That which is associated [with the roots, etc,] is good through association.
The dharmas, volitions, and mental states, which are associated with the roots of good, with respect, and with fear, are good by association. Associated with these principles, they are good; not associated with these principles, they are not good.