26a) avakramyaydvadvajropamena samddhind
sarvayojanaprahdnam
krtavdn (Compare Majjhima, 122).
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
20a, English trans, p.
77,
ii. 45c): the extinction of which is the law of all conditioned things (samskrta).
b. apratisamkhydnirodha (see i. 5c, 6c-d, ii. 55d, English trans, p. 280). Here the word nirodha cannot be legitimately translated by extinction, but it is not impossible to say what it refers to: when an Arhat leaves the dnimittasamddhi, some pure or impure thoughts arise in him which are no longer of this samddhi\ if these thoughts had not arisen, some new moments of the dnimittasamddhi would have arisen. When these other thoughts arise, the Arhat takes possession of apratisamkhydnirodha of the new moments of dnimittasamddhi
which, lacking causes, would not arise.
Vydkhyd: katham tasya [dnimittasamddher] apratisamkhydnirodhah / aiaiksdd animittdt samddher vyutthitasya tadanantaram ye sdsravdh ksana atikrdmanty anye vdndsravd(s) yadi te notpanndh syur asaiksd dnimittaksand utpanndh syuh / tesdm sdsravdndm anyesdm andsravdndm votpattikdle tesdm asaiksdndm dnimittaksandndm apratisamkhydnirodho abhyate pratyayavaikalyd / tarn apratisamkhydnirodham dlambate santdkdrena.
Animittdnimittasamddhi thus takes the apratisamkhydnirodha of the dnimittasamddhi
? Footnotes 1299 as its object, for this nirodha is the enemy of this samadhi (tatpratyarthikabhutatvdt) and
the ascetic desires to become disgusted {vidusanam abhHasan) with this samadhi.
146. As we have seen in i. 6c. Pratisamkhydnirodha is the nirodha which one obtains by a type of prajnd called pratisamkhyd.
The Vydkhyd explains: apratikulatvdt / ? ad dhi prtikulam drydnam tatsamyogavisamy- ogdya yatante / visamypoga/ ca pratisamkhydnirodha! ? .
The pure dharmas are aheya, i. 40a, English trans, p. 112.
147. Sarhghabhadra (in his Prakaranasdsana, TD 29, p. 972a3) says, "The sdnta [characteristic or aspect] indicates only cessation (chih-hsi l b ? ); apratisamkhydni- rodha thus has the characteristic of sdnta; the prolonged practice of the Path (dryamdrga) (which culminates in funyatd, apranihita, and animittasamddhi) includes fatigue, so one produces pleasure (sukhalaksana) with respect to its cessation. "
148. If the ascetic were to consider the apratisamkhydnirodha of animittasamddhi under the aspect of nirodha or extinctbn, he would not consider it as "calm," sdnta; he would consider it under an aspect which renders it hateful, and as a consequence he would not take a dislike to animittasamddhi.
149. As we have seen iv. 9d.
150. The apratisamkhydnirodha of a certain klesa is not the visamyoga (ii. 55d) of this klesa. Let us suppose that an ascetic takes possession of the apratisamkhydnirodha of good or bad dharmas, but he remains bound to these dharmas because their possession (prdpti)y which alone can cut off the possession of pratisamkhydnirodha, has not been cut off. [A good example, Ko/a, vi. 23: the possessor of ksdnti contains the apratisamkhydnirodha of the klesas whose pratisamkhydnirodha can only be attained by darsanamdrga. ]
151. Only the akopyadharman Arhat, by reason of his sharp faculties, has the power (sdmarthya) to produce them; not the other Arhats. The Vydkhyd explains: tebhyo drstadharmasukhavihdratvdd dsangdspadabhutebhyo 'iaiksebhyah SUnyatddisamadhibhyo vaimukhydrtham aparasamddhin samdpadyante.
152. On samddhibhdvand, above note 4; Visuddhi, ? 1\.
The Vydkhyd quote the Sutra: asti samddhibhdvand dsevitd bhdvitd bahulikrtd
drstadhrmasukhavihdrdya samvartate / asti . . . divyacaksurabhijn"djndnadarsandya samvartate / asti. . . prajndprabheddya samvartate / asti. . . dsravaksaydya samvaratate.
On the value of dsevita, bhdvita, bahulikrta, the Vydkhyd says: dsevitd nisevitd bhdvanayd / bhdvitd vipaksaprahdnatayd / bahulikrtd vipaksadurikaranatayd. When this refers to the paths of action, iv. 85a.
Digha, iii. 222, Anguttara, ii. 44: atth'dvuso samddhibhdvand bhdvitd bahulikatd ditthadhammasukhavihdrdya samvattati. . . nanadasanapatildbhdya. . . satisampajafindya. . . dsavdnam khaydya samvattati.
In Bodhisattvabhumi (1,13, fol. 82), the theory of the three samddhibhdvands is modified:
tatra katamo bodhisattvandm dhydnasvabhdvah / bodhisattvapitaka-sravanacintdpu- rvakamyal laukikam lokottaram bodhisattvandm kusalam cittaikdgryam cittasthitih famathapaksyd vd vipasyandpaksyd vd. . . tadubhayapaksyd va ayam bodhisattvandm dhydnasvabhavo veditavyah / tatra katamad bodhisattvandm sarvadhydnam / tad dvividham laukikam lokottaram ca / tat punar yathdyogam trividham veditavyam drstadharmasukhavihdrdya dhydnam bodhisattvasamddhigunanirhdrdya dhydnam sattvdrthakriydyai dhydnam / tatra ? ad bodhisattvandm sarvavikalpdpagatam kdyikacaitasi- kaprasrabdhijanakam paramaprasdntam manyandpagatam andsvdditam sarvanimittdpagatam dhydnam idam esdm drstadharmasukhavihdrdya veditavyam / pratisamviddm arandpranid- hijfidnddindm gundndm srdvakdsddhdrandndm acchinirhdrdya samvartate idam bodhisat- tvasya dhydnam samddhigundbhirnirhdrdya veditavyam . . .
? 1300 Chapter Eight
153. The fourth pad a, the version of Paramartha appears to be: prajridprabhedaya samskdrajdh; the version of Hsuan-tsang: prajridprabhedaya prayogikaiubhabhdvana.
The theory of Harivarman, TD 32, no. 1646, chap. 158, is very different from that of the Abhidharma.
154. On the drspadharmasukhavihdras, ? ? fa, ii. 4, vi. 42c, 58b, 65b, (note 415).
Vihdra = samddhiviiesa (ii. , note 229).
According to ii. 4, English trans, p. 157, happiness here below depends on djndtavindriya
and thus supposes the state of Arhat; it consists of the fact of experiencing the "satisfaction" and the "well-being" of deliverance from the defilements {klefavimukupritisukhapratisarri- vedand); in other words, this happiness is the enjoyment {upabhoga) of Nirvana) ii. 6, English trans, p. 159).
We should distinguish idntavihdra from sukhavihdra, the former being nirodhasamd- patti (ii. 43b), which is similar to Nirvana (the idnta vimoksas, viii. p. 10, Majjhima i. 472). We owe to Samghabhadra (above note 57) the fact that the word sukha does not necessarily signify "agreeable sensation"; but sukhavihdra, being pratisamvedand, is "sensation. "
According to the Vibhdsd, the sukhavihdras solely refer to the four fundamental dhydnas, pure {iuddhaka) or andsrava, not to the prefatory spheres (sdmantakas) or the drupyas.
In Buddhaghosa, the Arhats (compare Majjhima, iii. 4) cultivate the right samdpattis (four dhydnas and four drupyas) "in order to agreeably pass the day with their minds concentrated" {ekaggacittd sukham divasam viharissdma), and the ninth samdpatti {samjfidveditanirodha) "in order to agreeably pass seven days delivered in mind, having attained nirodhd, Nirvana in this world": . . . sattdham acittakd hutvd dittheva dhamme nirodham nibbdnam patvd sukham viharissdma {Samantapdsddikd, i. 156).
155. The Vydkhyd explains the value of these two words. Jndna is a discernment (prajnd) associated with the mental consciousness {manovijHdnasamprayukta) which includes vikalpas (or "judgements" as here: "Beings, endowed with bad bodily actions. . . ;" Darsana, on the contrary, is discernment associated with the visual consciousness, and as such free from vikalpa {avikalpika prajfia, see i. 33a-b, English trans, p. 97).
Some references to jnanadarsana:
i. Worldly insight-consciousness.
a. The Buddha possesses asanga apratihata jnanadarsana with respect to the past,
present, and future (last three dvenikas of the Mahdvyutpatti, 9. Koia, vii. note 162); this fidnadassana is attraka, Dtgha, iii. 134.
Panadassana has previous existences for its sphere, Nettippakarana, 28.
b. The ascetic obtains fidnadassana through dlokasafifidmanasikdra (by having, both day and night, the idea that it is daytime, divdsarlnd); in this way sappabhdsam cittam bhdveti, Dtgha, iii. 223.
? The Bodhisattva obtains fidnadassana after samddhisampad, before the jhdnas, Majjhima, i. 203.
d. The Bodhisattva, before Bodhi, purifies his fidnadassana: he samjdndtis the obhdsa but does not see the rupas; then the gods, Anuttara, iv. 302.
e. The Niggantha affirms that "going, staying in place, lying down, awaking, fidnadassana is present in me without interruption," Anguttara, i. 220, iv. 428.
f. The jfidnadariana of &akra views what is below, Avaddnaiataka, i. 189.
g. Bodhisattvasya sarvavidydsthdnesv av? ahatam parisuddham paryavaddtam jfidnadarianam {Bodhisattvabhumi, I. xv, Museon 1906, 22a); later, by virtue of
vipa/yandparisuddhi, this jfidnadariana acquires prthuvrddhivaipulyatd.
ii. Consciousness, knowledge, sambodha.
a. Ko/a, vi. 75b, fidna = dassana; Majjhima, i. 173: fidnam nesam dassanam udapddi:
akuppd no vimutti; Mahdvyutpatti, 81. 9: vimuktasya vvmukto'smiti jfidnadarianam bhavati; this is the vimuktijfidnadarianaskandha {ibid. 4. 5, Koia, vi. p. 1033, vii. p. 1157).
? Footnotes 1301 c. Mahdvyutpatti, 245. 51: samyak pratydtmam jndnadarfanam pravartate.
b. ? ? fa, vi. 54, darfana = caksus, jftdna, vidyd, buddhi.
d. Anguttara, ii. 200: abhabbd te ndnadassanaya anyttardya abhisambodhdya.
156. Why does the text say: "The abhijna of divine sight has jnanadarsana for its result," and not: "The cultivation of the absorption of the abhijna of divine sight has jnanadarsana for its result? " The Vydkhya explains:
aha / divyacaksurabhijna jndnadarfanaya samvartata ity uktam na ca divyacaksurabhijndb samddhibhdvand / atrocyate / ayam phale hetupacdrah / yasya hetoh samddhibhdvandyd divyacaksurabhijHd phalarh tatra phale hetupacdrah / jndnadarfandya samddhibhdvaneti / yesdm punar ayam paksah sadvidhd muktimdrgadhir (vii. 42) iti dhyd nasamgrhit eva manasa vimuktimdrgah sad abhijna iti tesdm acodyam evaitat tesdm vimuktimdrgdndm samddhitatvdt / purvaka eva tupakso'bhidharmakofacintakdndm ity avagantavyam / divyacaksuhfrotravijudnayorabhijndtvendbhistatvdt.
157. Vydkhya: prajndprabheddyeti prajndvifesdkarsdya = vaifesikagundbhinirhdrdya, ? ? fa, vi. , note 415. Compare the expression iddippabheda, vii. trans. p. 1157.
158. The dharmas or gunas, "qualities," of the Three Dfeatus are afubhd, dndpdnasmrti, arand (viii. 36), pranidhijndna (vii. 37), pratisamvid, abhijrtd, vimoksa (viii. 32), abhibhvdya- tana, etc. The pure "qualities" are vimoksamukha (viii. 25), vyutkrantakasamdpatti (viii. l8c), dsravaksaydbhijnd, etc.
159. Vydkhya: traidhdtukd andsravd iti traidhdtukd asubhd. . . / atra tu samddhisamprayogdt prayokigdndm gundndm samddhibhdvanety upacdrah.
160. Vydkhya: bodhisattvo hi karmdntapratyaveksandya niskrdnto jambumule prathamam dhydnam utpdditavdn (see Kofa, iii. 41) / bodhimule ca devaputramdraih bhanktvd prathameydmedivyarhcaksurutpdditvdm/ tenadivyenacaksusasattvdncyutyupapattisam- kapasthdn abhiviksya tatparitrdndya madhyame ydme dhydnavimoksasamdpattih sammukhikrtavdn / te'sya prdyogikagundh prajftdprabheddya jayante / tatas trtiye ydme caturtham dhydnam niirita niydmam (vi.
26a) avakramyaydvadvajropamena samddhind sarvayojanaprahdnam krtavdn (Compare Majjhima, 122). On the conquest of Bodhi by the Bodhisattva, vii. p. 1145.
161. Vibhdsd, TD 27, p. 420b8. "Why explain the Immeasurables immediately after the dhydnas? Because the dhydnas give rise to or produce the Immeasurable; because the dhydnas and the Immeasurables reciprocally occasion one another; because the Immeasura- bles are the best qualities among [those that produce the] dhydnas. "
162. Mahdvyutpatti, 69; Digha, iii. 223, catasso appamanftdyo; Dirgha, TD 1, p. 50c24, Ekottara, TD 2, p. 658a21, Madhyama, TD 1, p. 563b8.
These are the Four Brahmaviharas. Visuddhimagga, Atthasdlini, 192, Itivuttaka, 15, Bodhisattvabhumi, Musebn, 1911, p. 177, Yogasutram i. 33; cultivated by a Rajarasipravraj- ita, Divya, 122.
Considered by many sects as parts of Bodhi (Bhavya), Kosa, vi. p. 281; they figure in the presentation of the Path, Anuttara, i. 38, between the dhydnas and the smrtyupasthdnas.
On maitri and arand, ? ? fa, vii. 36; formula of maitri, iv. 124; difference between karund and mahdkarund, vii. 37.
Sarhghabhadra (in his Nydydnusdra, TD 29, p. 769? 7) observes here that the Immeasurables do no good to another. Why are they good and not morally neutral? Because they oppose hatred, etc. ; because they assure the mind of mastery over itself.
On the miracles that maitrisamapanna manifests, Divya, 1886. 2, Cullavagga, v. 6,1; Digha, ii. 238, etc.
163. Paramartha omits the second reason. P'u-kuang (TD 41, p. 433alO), because they produce immeasurable retributive results and outflowing results. Three reasons in Fa-pao
? 1302 Chapter Eight (TD 41, p. 798? 8).
164. Vydkhya: advesasvabhdvatvdn maitri vydpddapratipaksah / duhkhdpanayandkdratvdc ca karund duhkhopasamjdrdkdrdyd vihimsdydh pratipakso bhavati / muditd cdrateh pratipaksah saumanasyarupatvdt / upeksd ca mddhyasthaydt kdmardgavydpddayoh pratipaksa iti (apalsapdtitve ? ? ? ? anunito napi pratihata iti), v. 47, note 170.
165. Sarhghabhadra (in his Nydydnysdra, TD 26, p. 769bl6) says the contrary: Aiubha and upeksd oppose, in this order, sexual desire and the other desires. On the attachment to visible things, below viii. 32a.
166. We do not mean to say that a single dharma, upeksd^ possesses two natures; we mean to say that the word upeksd designates both non-desire and non-hatred.
167. Sukhitd vata sattvdh. The meaning is: "May they be happy! " Maitribhdvand analyzed as punyakriydvastu, iv. H2c; its efficacy, iv. l21b; above note 162.
168. Duhkhitvata sattvdh. The intention is: "May they be delivered from suffering! " 169. Compare the anumodand of the Mahayana (Bodhicarydvatdra, Third Chapter).
170. The absence of sympathy (anunaya) and antipathy (pratighdta). On samskdropeksd, iii. 35d.
171. See ii. 72, English trans, p. 320, adhimuktimanasikdra; vi. 9, viii. 32, 34, 35.
172. Dtgha, i. 250, iii. 223, etc.
173. Maulasuddhakadhydnabhumikatvdt: "They have the fundamental dhydnas of the iuddhaka or pure category for their sphere" (viii. 5). The prefatory (sdmantaka) absorptions bring about worldly abandoning of the defilements, not fundamental absorptions (viii. 21c).
174. Vibhdsd, TD 27, p. 427b14. Do the Apramanas bring about the abandoning of the defilements? No. The abandoning (prahdna) of the defilements is of two types, temporary abandoning and definitive abandoning. Concerning the first abandoning, the Sutra says that the Apramanas cause abandoning; of the second, the Samadhiskandha says that they do not bring about the abandoning.
Vibhdsd, TD 27, p. 819bl0. Why do the Apramanas not bring about the abandoning of the defilements? For the following reasons: 1. on account of the diversity of their aspects; sixteen aspects cut off the defilements: the four aspects of the Apramanas do not; 2. the Apramanas are adhimuktimanasikdra; and only tattvamanasikdra cuts off the defilements; 3. the Apramana are anugrahamanasikara (tseng-i ? ^ ), beneficial act of attention; and only the acts of attention which do not have this characteristic cut off the defilements; 4. the Apramanas have for their object the present; and only the Path which has the three time periods, or the asamskrta for its object, cuts off the defilements; and 5. only dnantaryamdrga cuts off the defilements; and the Apramanas are obtained at the moment of vimuktimdrga.
175. Hsiian-tsang adds: "He has the idea that they are delivered from suffering and obtain happiness. "
176. Hsiian-tsang adds: "From equanimity one passes through the other categories to the moment when one has, for his greatest friends, the same though as for those to whom he is indifferent. "
177. References given by Saeki: Madhyama, TD 1, p. 582a17, p. 694a28 and following, Dirgha, TD 1, p. 490c3, p. 489b27, Prakaranapada, TD 26, p. 720c23-721b3, Samyukta-hr- daya, TD 28, p. 927al9, Tattvasiddhi (Ch'eng-shih lun), TD 32, p. 15. 10, and the Amrta-sdstra, TD 28, p. 976al8.
Dtgha, ii. 70 (Lotus, 824; Dialogues; O. Franke, 212), Atthasdlinil90, Patisambhidd
? magga, ii. 38, Dhammasangani, 248 (seven).
Mabdvyutpatti, 70 (according to the Samgitiparydya, TD 26, p. 443a26); Chavannes,
Religieux erainents, p. 164, compare the Mabdvyutpatti and the Numerical Dictionary. Vasubandhu follows Vibbdsd, TD 27, p. 434bl5, where the svabhdva (nature) of the
Vimoksas, their bbumi (the stage in which one produces them), their as*raya (the persons who produce them), their dkdra (aspect), their dlambana (object), their smrtyupastbdna (of which "application of mindfulness" they consist), their labha (mode of acquisition), etc. are explained.
178. Text of the Vydkbyd:
a. rupi rupdni pasyati.
b. adhydtmam arUpasamjni bahirdha rupdni pasyati.
c. iubham vimoksam kdyena sdksdtkrtvopasampadya vibarati.
d. sarvaso rupasamjndndm samatikramdt pratighasamjudndm astamgamdn ndndtvasamj-
ndndm amanasikdrdd anantam dkasam anantam dkdiam ity akas an ant ? ay at an am upasampadya vibarati tad ? at h a devd dkdsdnantydyatanopagdh.
e. punar aparam sarvafa dkdidnantydyatanam samatikramyanantam vijfidnam anantam vijndnam Hi vijndndnantydyatanam upasampadya vibarati todyatha devd vijndndnantydya- tanopagdb.
f. punar aparam sarvafo vijndndnantydyatanam samatikramya ndsti kim cid ity dkincanydyatanam upasampadya vibarati tadyathd devd dkincanyaydyatanopagdb.
g. punar aparam sarva/a dkincanydyatanam samatikramya naivasamjndndsamjndyata- nam upasampadya vibarati tadyathd devd naivasamjndndsamjndyatanopagdh.
h. punar aparam sarva/o naivasamjfidndsamjndyatanam samatikramya samjndveditani- rodham kdyena sdksdtkrtvopasampadya viharaty ayam astamo vimoksa iti.
179. It is very difficult to interpret this formula.
a. The Pali sources read rupi rupdni passati; the Vydkbyd comments: rupi rilpdniti
svdtmani rupdni vibhdvya bahir apt rupdni pasyati.
Paramartha, Hsiian-tsang, one of the versions of the Mabdvyutpatti, 70, and
Harivarman (in his Tattvasiddhi), read adhydtmam rupasamjni bahirdha rupdni pasyati (which is the formula of the Abhibhvayatanas, viii. 35).
b. The exegesis of the Abhidhamma is developed in Patisambhidd, ii. 38a and elsewhere: the ascetic considers rupa (blue, nila, etc. ) which is internal and external (First Vimokka), and then only external rupa (Second Vimokka). It appears probable that the Kosa intends the same.
? What is the meaning of the expression rupdni vibhdvya (Vydkbyd quoted above a. )? According to Atthasdlini, 163: "In the expressions rupam sannam vibhdvehi, the word vibhdvand signifies antaradhdpana, to make disappear. " Above, Kofa, viii. 3a, vibhutarupa- samjnd = which makes the notion of rupa disappear.
Harivarman translates vibhdvand as "to expell, break. " "First Vimoksa: adhydtmam rupasamjni bahirdha rupdni paiyati [=He grasps the notion of internal rupa (=of the body) as being horrible (afubha), and continues to see external rupa: The ascetic, by this Vimoksa breaks and rends (p'o-lieh ? ? ) ? ? ? ? . How do we know this? Because, in the Second Vimoksa, it is said: adhydtmam arUpasamjni bahirdha rupdni pafyati. The ascetic is termed adhydtmam arUpasamjni, because he has broken internal rupa. By this we know that in the First Vimoksa the ascetic sees only external rupa, the internal rupa having been eliminated. In the Third Vimoksa, the external rupa also having been eliminated, the ascetic no longer sees internal and external rupa. This is what is called the notion of rupa, he abandons-des- troys desire; he does not see any internal or external dtman. " Compare Suttanipdta, 1113: vibhutarupasannissa sabbakdyappahdyino (the Chinese reads kdma) ajjhattam ca bahiddhd ca n'atthi kim citi passato.
180. Hsiian-tsang differs. Karika: The Vimoksas are of eight types. The first three are
Footnotes 1303
? 1304 Chapter Eight
non-desire (alobha); two are in two absorptions; one in one absorption . . . Bbasya:. . . the first two are, by their nature, non-desire, because they oppose desire. The Sutras (Madhyama, TD 1, p. 582a 17) define Vimoksa by saying that the ascetic sees (pafyati): [it does not mean that Vimoksa is sight; it expresses itself thus] because seeing increases Vimoksa. Hsiian-tsang puts into the text of Vasubandhu the definition of Vibhdsd volume 84 (TD 27, p. 434b28) [where it is noted that the eighth Vimoksa is a cittaviprayuktasamskd- raskandha}.
181.
ii. 45c): the extinction of which is the law of all conditioned things (samskrta).
b. apratisamkhydnirodha (see i. 5c, 6c-d, ii. 55d, English trans, p. 280). Here the word nirodha cannot be legitimately translated by extinction, but it is not impossible to say what it refers to: when an Arhat leaves the dnimittasamddhi, some pure or impure thoughts arise in him which are no longer of this samddhi\ if these thoughts had not arisen, some new moments of the dnimittasamddhi would have arisen. When these other thoughts arise, the Arhat takes possession of apratisamkhydnirodha of the new moments of dnimittasamddhi
which, lacking causes, would not arise.
Vydkhyd: katham tasya [dnimittasamddher] apratisamkhydnirodhah / aiaiksdd animittdt samddher vyutthitasya tadanantaram ye sdsravdh ksana atikrdmanty anye vdndsravd(s) yadi te notpanndh syur asaiksd dnimittaksand utpanndh syuh / tesdm sdsravdndm anyesdm andsravdndm votpattikdle tesdm asaiksdndm dnimittaksandndm apratisamkhydnirodho abhyate pratyayavaikalyd / tarn apratisamkhydnirodham dlambate santdkdrena.
Animittdnimittasamddhi thus takes the apratisamkhydnirodha of the dnimittasamddhi
? Footnotes 1299 as its object, for this nirodha is the enemy of this samadhi (tatpratyarthikabhutatvdt) and
the ascetic desires to become disgusted {vidusanam abhHasan) with this samadhi.
146. As we have seen in i. 6c. Pratisamkhydnirodha is the nirodha which one obtains by a type of prajnd called pratisamkhyd.
The Vydkhyd explains: apratikulatvdt / ? ad dhi prtikulam drydnam tatsamyogavisamy- ogdya yatante / visamypoga/ ca pratisamkhydnirodha! ? .
The pure dharmas are aheya, i. 40a, English trans, p. 112.
147. Sarhghabhadra (in his Prakaranasdsana, TD 29, p. 972a3) says, "The sdnta [characteristic or aspect] indicates only cessation (chih-hsi l b ? ); apratisamkhydni- rodha thus has the characteristic of sdnta; the prolonged practice of the Path (dryamdrga) (which culminates in funyatd, apranihita, and animittasamddhi) includes fatigue, so one produces pleasure (sukhalaksana) with respect to its cessation. "
148. If the ascetic were to consider the apratisamkhydnirodha of animittasamddhi under the aspect of nirodha or extinctbn, he would not consider it as "calm," sdnta; he would consider it under an aspect which renders it hateful, and as a consequence he would not take a dislike to animittasamddhi.
149. As we have seen iv. 9d.
150. The apratisamkhydnirodha of a certain klesa is not the visamyoga (ii. 55d) of this klesa. Let us suppose that an ascetic takes possession of the apratisamkhydnirodha of good or bad dharmas, but he remains bound to these dharmas because their possession (prdpti)y which alone can cut off the possession of pratisamkhydnirodha, has not been cut off. [A good example, Ko/a, vi. 23: the possessor of ksdnti contains the apratisamkhydnirodha of the klesas whose pratisamkhydnirodha can only be attained by darsanamdrga. ]
151. Only the akopyadharman Arhat, by reason of his sharp faculties, has the power (sdmarthya) to produce them; not the other Arhats. The Vydkhyd explains: tebhyo drstadharmasukhavihdratvdd dsangdspadabhutebhyo 'iaiksebhyah SUnyatddisamadhibhyo vaimukhydrtham aparasamddhin samdpadyante.
152. On samddhibhdvand, above note 4; Visuddhi, ? 1\.
The Vydkhyd quote the Sutra: asti samddhibhdvand dsevitd bhdvitd bahulikrtd
drstadhrmasukhavihdrdya samvartate / asti . . . divyacaksurabhijn"djndnadarsandya samvartate / asti. . . prajndprabheddya samvartate / asti. . . dsravaksaydya samvaratate.
On the value of dsevita, bhdvita, bahulikrta, the Vydkhyd says: dsevitd nisevitd bhdvanayd / bhdvitd vipaksaprahdnatayd / bahulikrtd vipaksadurikaranatayd. When this refers to the paths of action, iv. 85a.
Digha, iii. 222, Anguttara, ii. 44: atth'dvuso samddhibhdvand bhdvitd bahulikatd ditthadhammasukhavihdrdya samvattati. . . nanadasanapatildbhdya. . . satisampajafindya. . . dsavdnam khaydya samvattati.
In Bodhisattvabhumi (1,13, fol. 82), the theory of the three samddhibhdvands is modified:
tatra katamo bodhisattvandm dhydnasvabhdvah / bodhisattvapitaka-sravanacintdpu- rvakamyal laukikam lokottaram bodhisattvandm kusalam cittaikdgryam cittasthitih famathapaksyd vd vipasyandpaksyd vd. . . tadubhayapaksyd va ayam bodhisattvandm dhydnasvabhavo veditavyah / tatra katamad bodhisattvandm sarvadhydnam / tad dvividham laukikam lokottaram ca / tat punar yathdyogam trividham veditavyam drstadharmasukhavihdrdya dhydnam bodhisattvasamddhigunanirhdrdya dhydnam sattvdrthakriydyai dhydnam / tatra ? ad bodhisattvandm sarvavikalpdpagatam kdyikacaitasi- kaprasrabdhijanakam paramaprasdntam manyandpagatam andsvdditam sarvanimittdpagatam dhydnam idam esdm drstadharmasukhavihdrdya veditavyam / pratisamviddm arandpranid- hijfidnddindm gundndm srdvakdsddhdrandndm acchinirhdrdya samvartate idam bodhisat- tvasya dhydnam samddhigundbhirnirhdrdya veditavyam . . .
? 1300 Chapter Eight
153. The fourth pad a, the version of Paramartha appears to be: prajridprabhedaya samskdrajdh; the version of Hsuan-tsang: prajridprabhedaya prayogikaiubhabhdvana.
The theory of Harivarman, TD 32, no. 1646, chap. 158, is very different from that of the Abhidharma.
154. On the drspadharmasukhavihdras, ? ? fa, ii. 4, vi. 42c, 58b, 65b, (note 415).
Vihdra = samddhiviiesa (ii. , note 229).
According to ii. 4, English trans, p. 157, happiness here below depends on djndtavindriya
and thus supposes the state of Arhat; it consists of the fact of experiencing the "satisfaction" and the "well-being" of deliverance from the defilements {klefavimukupritisukhapratisarri- vedand); in other words, this happiness is the enjoyment {upabhoga) of Nirvana) ii. 6, English trans, p. 159).
We should distinguish idntavihdra from sukhavihdra, the former being nirodhasamd- patti (ii. 43b), which is similar to Nirvana (the idnta vimoksas, viii. p. 10, Majjhima i. 472). We owe to Samghabhadra (above note 57) the fact that the word sukha does not necessarily signify "agreeable sensation"; but sukhavihdra, being pratisamvedand, is "sensation. "
According to the Vibhdsd, the sukhavihdras solely refer to the four fundamental dhydnas, pure {iuddhaka) or andsrava, not to the prefatory spheres (sdmantakas) or the drupyas.
In Buddhaghosa, the Arhats (compare Majjhima, iii. 4) cultivate the right samdpattis (four dhydnas and four drupyas) "in order to agreeably pass the day with their minds concentrated" {ekaggacittd sukham divasam viharissdma), and the ninth samdpatti {samjfidveditanirodha) "in order to agreeably pass seven days delivered in mind, having attained nirodhd, Nirvana in this world": . . . sattdham acittakd hutvd dittheva dhamme nirodham nibbdnam patvd sukham viharissdma {Samantapdsddikd, i. 156).
155. The Vydkhyd explains the value of these two words. Jndna is a discernment (prajnd) associated with the mental consciousness {manovijHdnasamprayukta) which includes vikalpas (or "judgements" as here: "Beings, endowed with bad bodily actions. . . ;" Darsana, on the contrary, is discernment associated with the visual consciousness, and as such free from vikalpa {avikalpika prajfia, see i. 33a-b, English trans, p. 97).
Some references to jnanadarsana:
i. Worldly insight-consciousness.
a. The Buddha possesses asanga apratihata jnanadarsana with respect to the past,
present, and future (last three dvenikas of the Mahdvyutpatti, 9. Koia, vii. note 162); this fidnadassana is attraka, Dtgha, iii. 134.
Panadassana has previous existences for its sphere, Nettippakarana, 28.
b. The ascetic obtains fidnadassana through dlokasafifidmanasikdra (by having, both day and night, the idea that it is daytime, divdsarlnd); in this way sappabhdsam cittam bhdveti, Dtgha, iii. 223.
? The Bodhisattva obtains fidnadassana after samddhisampad, before the jhdnas, Majjhima, i. 203.
d. The Bodhisattva, before Bodhi, purifies his fidnadassana: he samjdndtis the obhdsa but does not see the rupas; then the gods, Anuttara, iv. 302.
e. The Niggantha affirms that "going, staying in place, lying down, awaking, fidnadassana is present in me without interruption," Anguttara, i. 220, iv. 428.
f. The jfidnadariana of &akra views what is below, Avaddnaiataka, i. 189.
g. Bodhisattvasya sarvavidydsthdnesv av? ahatam parisuddham paryavaddtam jfidnadarianam {Bodhisattvabhumi, I. xv, Museon 1906, 22a); later, by virtue of
vipa/yandparisuddhi, this jfidnadariana acquires prthuvrddhivaipulyatd.
ii. Consciousness, knowledge, sambodha.
a. Ko/a, vi. 75b, fidna = dassana; Majjhima, i. 173: fidnam nesam dassanam udapddi:
akuppd no vimutti; Mahdvyutpatti, 81. 9: vimuktasya vvmukto'smiti jfidnadarianam bhavati; this is the vimuktijfidnadarianaskandha {ibid. 4. 5, Koia, vi. p. 1033, vii. p. 1157).
? Footnotes 1301 c. Mahdvyutpatti, 245. 51: samyak pratydtmam jndnadarfanam pravartate.
b. ? ? fa, vi. 54, darfana = caksus, jftdna, vidyd, buddhi.
d. Anguttara, ii. 200: abhabbd te ndnadassanaya anyttardya abhisambodhdya.
156. Why does the text say: "The abhijna of divine sight has jnanadarsana for its result," and not: "The cultivation of the absorption of the abhijna of divine sight has jnanadarsana for its result? " The Vydkhya explains:
aha / divyacaksurabhijna jndnadarfanaya samvartata ity uktam na ca divyacaksurabhijndb samddhibhdvand / atrocyate / ayam phale hetupacdrah / yasya hetoh samddhibhdvandyd divyacaksurabhijHd phalarh tatra phale hetupacdrah / jndnadarfandya samddhibhdvaneti / yesdm punar ayam paksah sadvidhd muktimdrgadhir (vii. 42) iti dhyd nasamgrhit eva manasa vimuktimdrgah sad abhijna iti tesdm acodyam evaitat tesdm vimuktimdrgdndm samddhitatvdt / purvaka eva tupakso'bhidharmakofacintakdndm ity avagantavyam / divyacaksuhfrotravijudnayorabhijndtvendbhistatvdt.
157. Vydkhya: prajndprabheddyeti prajndvifesdkarsdya = vaifesikagundbhinirhdrdya, ? ? fa, vi. , note 415. Compare the expression iddippabheda, vii. trans. p. 1157.
158. The dharmas or gunas, "qualities," of the Three Dfeatus are afubhd, dndpdnasmrti, arand (viii. 36), pranidhijndna (vii. 37), pratisamvid, abhijrtd, vimoksa (viii. 32), abhibhvdya- tana, etc. The pure "qualities" are vimoksamukha (viii. 25), vyutkrantakasamdpatti (viii. l8c), dsravaksaydbhijnd, etc.
159. Vydkhya: traidhdtukd andsravd iti traidhdtukd asubhd. . . / atra tu samddhisamprayogdt prayokigdndm gundndm samddhibhdvanety upacdrah.
160. Vydkhya: bodhisattvo hi karmdntapratyaveksandya niskrdnto jambumule prathamam dhydnam utpdditavdn (see Kofa, iii. 41) / bodhimule ca devaputramdraih bhanktvd prathameydmedivyarhcaksurutpdditvdm/ tenadivyenacaksusasattvdncyutyupapattisam- kapasthdn abhiviksya tatparitrdndya madhyame ydme dhydnavimoksasamdpattih sammukhikrtavdn / te'sya prdyogikagundh prajftdprabheddya jayante / tatas trtiye ydme caturtham dhydnam niirita niydmam (vi.
26a) avakramyaydvadvajropamena samddhind sarvayojanaprahdnam krtavdn (Compare Majjhima, 122). On the conquest of Bodhi by the Bodhisattva, vii. p. 1145.
161. Vibhdsd, TD 27, p. 420b8. "Why explain the Immeasurables immediately after the dhydnas? Because the dhydnas give rise to or produce the Immeasurable; because the dhydnas and the Immeasurables reciprocally occasion one another; because the Immeasura- bles are the best qualities among [those that produce the] dhydnas. "
162. Mahdvyutpatti, 69; Digha, iii. 223, catasso appamanftdyo; Dirgha, TD 1, p. 50c24, Ekottara, TD 2, p. 658a21, Madhyama, TD 1, p. 563b8.
These are the Four Brahmaviharas. Visuddhimagga, Atthasdlini, 192, Itivuttaka, 15, Bodhisattvabhumi, Musebn, 1911, p. 177, Yogasutram i. 33; cultivated by a Rajarasipravraj- ita, Divya, 122.
Considered by many sects as parts of Bodhi (Bhavya), Kosa, vi. p. 281; they figure in the presentation of the Path, Anuttara, i. 38, between the dhydnas and the smrtyupasthdnas.
On maitri and arand, ? ? fa, vii. 36; formula of maitri, iv. 124; difference between karund and mahdkarund, vii. 37.
Sarhghabhadra (in his Nydydnusdra, TD 29, p. 769? 7) observes here that the Immeasurables do no good to another. Why are they good and not morally neutral? Because they oppose hatred, etc. ; because they assure the mind of mastery over itself.
On the miracles that maitrisamapanna manifests, Divya, 1886. 2, Cullavagga, v. 6,1; Digha, ii. 238, etc.
163. Paramartha omits the second reason. P'u-kuang (TD 41, p. 433alO), because they produce immeasurable retributive results and outflowing results. Three reasons in Fa-pao
? 1302 Chapter Eight (TD 41, p. 798? 8).
164. Vydkhya: advesasvabhdvatvdn maitri vydpddapratipaksah / duhkhdpanayandkdratvdc ca karund duhkhopasamjdrdkdrdyd vihimsdydh pratipakso bhavati / muditd cdrateh pratipaksah saumanasyarupatvdt / upeksd ca mddhyasthaydt kdmardgavydpddayoh pratipaksa iti (apalsapdtitve ? ? ? ? anunito napi pratihata iti), v. 47, note 170.
165. Sarhghabhadra (in his Nydydnysdra, TD 26, p. 769bl6) says the contrary: Aiubha and upeksd oppose, in this order, sexual desire and the other desires. On the attachment to visible things, below viii. 32a.
166. We do not mean to say that a single dharma, upeksd^ possesses two natures; we mean to say that the word upeksd designates both non-desire and non-hatred.
167. Sukhitd vata sattvdh. The meaning is: "May they be happy! " Maitribhdvand analyzed as punyakriydvastu, iv. H2c; its efficacy, iv. l21b; above note 162.
168. Duhkhitvata sattvdh. The intention is: "May they be delivered from suffering! " 169. Compare the anumodand of the Mahayana (Bodhicarydvatdra, Third Chapter).
170. The absence of sympathy (anunaya) and antipathy (pratighdta). On samskdropeksd, iii. 35d.
171. See ii. 72, English trans, p. 320, adhimuktimanasikdra; vi. 9, viii. 32, 34, 35.
172. Dtgha, i. 250, iii. 223, etc.
173. Maulasuddhakadhydnabhumikatvdt: "They have the fundamental dhydnas of the iuddhaka or pure category for their sphere" (viii. 5). The prefatory (sdmantaka) absorptions bring about worldly abandoning of the defilements, not fundamental absorptions (viii. 21c).
174. Vibhdsd, TD 27, p. 427b14. Do the Apramanas bring about the abandoning of the defilements? No. The abandoning (prahdna) of the defilements is of two types, temporary abandoning and definitive abandoning. Concerning the first abandoning, the Sutra says that the Apramanas cause abandoning; of the second, the Samadhiskandha says that they do not bring about the abandoning.
Vibhdsd, TD 27, p. 819bl0. Why do the Apramanas not bring about the abandoning of the defilements? For the following reasons: 1. on account of the diversity of their aspects; sixteen aspects cut off the defilements: the four aspects of the Apramanas do not; 2. the Apramanas are adhimuktimanasikdra; and only tattvamanasikdra cuts off the defilements; 3. the Apramana are anugrahamanasikara (tseng-i ? ^ ), beneficial act of attention; and only the acts of attention which do not have this characteristic cut off the defilements; 4. the Apramanas have for their object the present; and only the Path which has the three time periods, or the asamskrta for its object, cuts off the defilements; and 5. only dnantaryamdrga cuts off the defilements; and the Apramanas are obtained at the moment of vimuktimdrga.
175. Hsiian-tsang adds: "He has the idea that they are delivered from suffering and obtain happiness. "
176. Hsiian-tsang adds: "From equanimity one passes through the other categories to the moment when one has, for his greatest friends, the same though as for those to whom he is indifferent. "
177. References given by Saeki: Madhyama, TD 1, p. 582a17, p. 694a28 and following, Dirgha, TD 1, p. 490c3, p. 489b27, Prakaranapada, TD 26, p. 720c23-721b3, Samyukta-hr- daya, TD 28, p. 927al9, Tattvasiddhi (Ch'eng-shih lun), TD 32, p. 15. 10, and the Amrta-sdstra, TD 28, p. 976al8.
Dtgha, ii. 70 (Lotus, 824; Dialogues; O. Franke, 212), Atthasdlinil90, Patisambhidd
? magga, ii. 38, Dhammasangani, 248 (seven).
Mabdvyutpatti, 70 (according to the Samgitiparydya, TD 26, p. 443a26); Chavannes,
Religieux erainents, p. 164, compare the Mabdvyutpatti and the Numerical Dictionary. Vasubandhu follows Vibbdsd, TD 27, p. 434bl5, where the svabhdva (nature) of the
Vimoksas, their bbumi (the stage in which one produces them), their as*raya (the persons who produce them), their dkdra (aspect), their dlambana (object), their smrtyupastbdna (of which "application of mindfulness" they consist), their labha (mode of acquisition), etc. are explained.
178. Text of the Vydkbyd:
a. rupi rupdni pasyati.
b. adhydtmam arUpasamjni bahirdha rupdni pasyati.
c. iubham vimoksam kdyena sdksdtkrtvopasampadya vibarati.
d. sarvaso rupasamjndndm samatikramdt pratighasamjudndm astamgamdn ndndtvasamj-
ndndm amanasikdrdd anantam dkasam anantam dkdiam ity akas an ant ? ay at an am upasampadya vibarati tad ? at h a devd dkdsdnantydyatanopagdh.
e. punar aparam sarvafa dkdidnantydyatanam samatikramyanantam vijfidnam anantam vijndnam Hi vijndndnantydyatanam upasampadya vibarati todyatha devd vijndndnantydya- tanopagdb.
f. punar aparam sarvafo vijndndnantydyatanam samatikramya ndsti kim cid ity dkincanydyatanam upasampadya vibarati tadyathd devd dkincanyaydyatanopagdb.
g. punar aparam sarva/a dkincanydyatanam samatikramya naivasamjndndsamjndyata- nam upasampadya vibarati tadyathd devd naivasamjndndsamjndyatanopagdh.
h. punar aparam sarva/o naivasamjfidndsamjndyatanam samatikramya samjndveditani- rodham kdyena sdksdtkrtvopasampadya viharaty ayam astamo vimoksa iti.
179. It is very difficult to interpret this formula.
a. The Pali sources read rupi rupdni passati; the Vydkbyd comments: rupi rilpdniti
svdtmani rupdni vibhdvya bahir apt rupdni pasyati.
Paramartha, Hsiian-tsang, one of the versions of the Mabdvyutpatti, 70, and
Harivarman (in his Tattvasiddhi), read adhydtmam rupasamjni bahirdha rupdni pasyati (which is the formula of the Abhibhvayatanas, viii. 35).
b. The exegesis of the Abhidhamma is developed in Patisambhidd, ii. 38a and elsewhere: the ascetic considers rupa (blue, nila, etc. ) which is internal and external (First Vimokka), and then only external rupa (Second Vimokka). It appears probable that the Kosa intends the same.
? What is the meaning of the expression rupdni vibhdvya (Vydkbyd quoted above a. )? According to Atthasdlini, 163: "In the expressions rupam sannam vibhdvehi, the word vibhdvand signifies antaradhdpana, to make disappear. " Above, Kofa, viii. 3a, vibhutarupa- samjnd = which makes the notion of rupa disappear.
Harivarman translates vibhdvand as "to expell, break. " "First Vimoksa: adhydtmam rupasamjni bahirdha rupdni paiyati [=He grasps the notion of internal rupa (=of the body) as being horrible (afubha), and continues to see external rupa: The ascetic, by this Vimoksa breaks and rends (p'o-lieh ? ? ) ? ? ? ? . How do we know this? Because, in the Second Vimoksa, it is said: adhydtmam arUpasamjni bahirdha rupdni pafyati. The ascetic is termed adhydtmam arUpasamjni, because he has broken internal rupa. By this we know that in the First Vimoksa the ascetic sees only external rupa, the internal rupa having been eliminated. In the Third Vimoksa, the external rupa also having been eliminated, the ascetic no longer sees internal and external rupa. This is what is called the notion of rupa, he abandons-des- troys desire; he does not see any internal or external dtman. " Compare Suttanipdta, 1113: vibhutarupasannissa sabbakdyappahdyino (the Chinese reads kdma) ajjhattam ca bahiddhd ca n'atthi kim citi passato.
180. Hsiian-tsang differs. Karika: The Vimoksas are of eight types. The first three are
Footnotes 1303
? 1304 Chapter Eight
non-desire (alobha); two are in two absorptions; one in one absorption . . . Bbasya:. . . the first two are, by their nature, non-desire, because they oppose desire. The Sutras (Madhyama, TD 1, p. 582a 17) define Vimoksa by saying that the ascetic sees (pafyati): [it does not mean that Vimoksa is sight; it expresses itself thus] because seeing increases Vimoksa. Hsiian-tsang puts into the text of Vasubandhu the definition of Vibhdsd volume 84 (TD 27, p. 434b28) [where it is noted that the eighth Vimoksa is a cittaviprayuktasamskd- raskandha}.
181.
