Aaion Done versus Aaion Accumulated 701 c Offerings Made to a Caitya 702 d A Gift Made to a Bad Field of Merit 703
C The Meritorious Aaions of the Precepts 703 D.
C The Meritorious Aaions of the Precepts 703 D.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
The Heavens and Their Various Gods 462
1. General Remarks 462 2. The Four Terraces of Mt. Sumeru 462 3. The Heaven of the Thirty-three Gods 463 4. The Gods of Aerial Abodes 465 5. Sex Among the Gods 465 6. Birth as a God; the Size and Speech of
the Gods 465 7. Arising of Desire and Arising of Pleasure 466 8. The Location of the Various Heavens 467 9. The Rising and Falling of Gods and
Humans 467 J. The Dimensions of the Heavens 468 K. The Cosmos 468 L The Size of Human Bodies 469 M. The Lifespan of Humans 470
1. The Lifespan of Beings in Pleasurable
Realms of Rebirth 470
? a. Kamadhatu 470
b. Rupadhatu and Arupyadhatu 471 2. The Lifespan of Beings in Painful
Realms of Rebirth 472 3. Premature Death 473
L The Dimensions of Time and Space; the Cosmic
Cycle 474
A. The Method of Calculating Space (Physical
Matter) and Time 474 1. The Smallest Dimension of Physical Matter,
Words, and Time 474 2. The Dimensions of Space 474
3. The Dimensions of Time
B. The Four Kalpas 475
1. General Remarks 475 2. The Kalpa of Disappearance 475 3. The Kalpa of Creation 477 4. The Kalpa of Duration 478 5. Small Kalpas 478
C The Buddha and Bodhisattva 479
1. The Length of Time it Takes a
Bodhisattva to Become a Buddha 479 a. Why Does it Take So Long? 480
2. When Do Buddhas and Pratyekabuddhas
Appear in the World? 481
a. Pratyekabuddhas 482
3. The Cakravartin Monarch 484
a. Discussion: Are There One or Many
Buddhas in the Cosmos? 484
D. The Appearance of Beings At the Beginning of
the Kalpa; the Establishment of Kingship 487 E The Calamities 489 1. The Three Minor Calamities 489 2. The Three Major Calamities 490 a. Discussion: A Whole and Its Parts 491 3. The Limits of the Calamities 494 4. The Order of the Calamities 495
475
? Chapter Four: Karma
L Karma 551 A. General Introduction 551 B. Definition 551 C Informative and Non-Informative
Action 552 1. Different Theories of Vijnapti 553
a. Discussion: The Impossibility
of Movement 553
2. The Sautrantika Theory 556 D. Avijnaptir&pa 560
1. Introductory Remarks: The
Sautrantika Theory 560
2. The Vaibhasika Theory 562
3. The Sautrantika Refutation 562
4. The Vaibha? ika Position 564
5. The Sarvastivadin Response 565
E. The Primary Elements 568 1. The Dhatus and the Primary
Elements 568 F. Avijfiapti and Vijnapti and the Primary Elements 569 1. Avijfiapti 569 2. Vijnapti 570 3. Their Moral Tone 571 4. The Dhatus and Bhumis 571
G. The Moral Tone of the Mind and
the Dharmas 573
H. The Two Types of Absorption and
Avijfiapti 575
I. The Three Types of Avijfiaptirupa 580 J. Discipline 580 1. The Pratimok^a Precepts 581
2. The Upasaka, Upavasaka, Sramana,
and Bhiksu Precepts 581 a. Synonyms of "Pratimoksa" 583
? 3. Mental Discipline and Indriya
Discipline 586
4. Vijnapti and Avijnapti 587
5. Discipline and Undiscipline 588 a. The Intermediary Person 588 b. Synonyms of "Undiscipline" 590
6. Conditions for Acquiring the
Precepts 591
7. The Length of Time One Undertakes
the Precepts 592 a. The Pratimoksa Precepts 593
i. Discussion: What is Time? 593 b. The Duration of Undiscipline 594
8. The Upavasatha Precepts 595 a. How to Acquire these Precepts 595 b. The Reason for these Precepts 596
c. Qualifications for Receiving
these Precepts 597
9. Upasakas and the Upasaka Precepts 598 a. The Three Refuges 598 i. The Meaning of Prandpeta 598 ii. The One Rule Upasaka 599
b. Nature and Function of the
Three Refuges 601 i. The Upasaka Precepts and
Sexual Misconduct 603 ii. Deluded and Abusive Speech 605 iii. Strong Liquor 605 iv. The Removal of Transgressions 606
K. The Acquiring of Discipline and
Undiscipline 608 1. The Scope and Motivation for
Acquiring the Precepts 608 2. How One Acquires Undiscipline 611
a. Discussion: On Acquiring
Discipline and Undiscipline 612
L. Discarding Discipline 613
? 1. Discarding the Pnitimoksa
Precepts 613
2. Discarding the Dhyana and the
Undefiled Precepts 616
3. Discarding Undiscipline 617
4. Discarding Avijnapti 618
5. Discarding Non-Material Good, and
the Defiled Dharmas 618
M. Beings Susceptible to Discipline and
Undiscipline 619
II. Karma as Taught in Various Scriptures 621 A. The Three Types of Karma 621 B. Meritorious Action, Demeritorious
Action, and Non-Agitated Action 621 C Sensation as Retribution 622 1. Five Modes of Sensation 624
2. Determinate and Indeterminate
Actions 625
D. Karma in the Three Time Periods 625
1. Four Alternatives 626
2. The Simultaneity of the Four Karmas 627
a. Projecting Karma 627
3. Karma in the Three Dhatus and the
Five Realms of Rebirth 627
4. Karma in Antarabhava 628
E. Necessarily Retributed Karma 629 1. Karma Experienced in the Present Existence 630 a. Its Cause 631 F. Karma as Sensation 632 G. Painful Mental Sensation 633 1. The Three Dhatus 634
H. The Three Crookednesses, the Three
Corruptions, and the Three Stains 634
I. The Four Karmas 635 1. Black and White Karma 635 2. Black and White Karma and
Undefiled Karma 636
? 3. The Three Silences
4. The Three Purifications 638 5. The Three Bad Praaices 639 6. The Morality of Views 640
III. The Courses of Aaion 640 A. The Ten Courses of Aaion, and Good
and Bad Praaices 641 B. Vijnapti and Avijfktptirupa 641
1. Preparatory and Subsequent Aaion 642
2. An Aa of Murder and the Time of
Death of the Viaim 643 a. Discussion: Can One Course of
Aaion be a Preparatory or a
Subsequent Aaion? 644
C The Three Good and Bad Roots 645 1. A Bad Course of Aaion 645 2. A Good Course of Aaion 647
D. The Roots of a Bad Course of Aaion 647 E. Murder and the Prapti of its
Transgression 648 1. When a Murderer Dies at the Same
Time as, or Earlier than His Viaim 648 2. When a Murderer is a Member of an
Organization 649 F. The Charaaeristics that Determine
a Course of Aaion 649 1. Killing 650 a. Refutation of the Jain Idea of Karma 650 2. Robbery 651 3. Sexual Miscondua 651 4. Lying 652 a. "Seen, Heard, Cognized, or Known" 653 5. Malicious Speech 655 6. Greed, Anger, and Ignorance 657 G. The Meaning of "Course of Aaion" 657
1. Discussion: Is Volition a Mental Aaion?
? H. Cutting Off the Roots of Good 659 1. What Roots are Cut Off? 659 I. Volition and the Course of Aaion 664
J. Courses of Aaion in the Three Dhatus
and the Realms of Rebirth 666
K- The Results of the Courses of Aaion 670 L Wrong Speech, Wrong Aaion, and
Wrong Livelihood 671
IV. Karma and its Results 672 A. The Five Results 672 B. The Moral Tone of the Results 673 C The Three Time Periods 674
V Karma as Taught in the Commentaries 677 A. Proper Aaion, etc 677
1. Discussion: Does One Aaion Projea
One or Many Births? 677
B. The Three Obstacles 678 1. Definition of Ananatarya 680 2. Their Sphere 680
C Schism 681 D. Conditions for Moral Transgressions 685 1. Volitional Intention 686 2. Mortal Transgression and Detachment 687
E. The Relative Gravity of the Mortal
Transgressions and their Results 688 1. The Best of Good Moral Aaions 689 2. Mortal Transgressions and Rebirth in Hell 689 3. Killing a Bodhisattva 690
VI. The Bodhisattva 690 A. When is One a Bodhisattva? 690 B. His Cultivation 690 C His Marks 691 D. The Buddhas that He Met 692 E. The Paramitas
? VII. The Three Meritorious Actions
A. Definition of Meritorious Action 694 B. Giving 695
1. Its Results 696 2. Giving Different Objects 697 3. Different Recipients 698 4. The Highest Form of Giving 698 5. The Eight Gifts 699 6. Non-Aryan Fields of Merit 700 7. The Karma of Giving 700
a. The Six Causes 700 b.
Aaion Done versus Aaion Accumulated 701 c Offerings Made to a Caitya 702 d A Gift Made to a Bad Field of Merit 703
C The Meritorious Aaions of the Precepts 703 D. The Meritorious Aaions of Absorption 705 E. "Brahmin Merit" 706 F. The Gift of the Dharma 706 G. The Three Types of Good 706
VIII. Miscellaneous Discussions
A. The Value of Writing, Carving,
Eloquence, Poetry, and Calculation B. Synonyms of Various Dharmas
707 707
? CHAPTER THREE
The World
v / m . Homage to the Buddha.
The author wishes to explain the diverse topics of mind that are
produced in Kamadhatu, Rupadhatu, and Arupyadhatu, the realms of desire, physical matter, and no physical matter (ii. 66-73).
What are these three realms?
la-c. Kamadhatu consists of hell, the Pretas, animals, humans,
l
and six gods.
Kamadhatu consists of four complete realms of rebirth (gati, iii. 4) and one part of the heavenly realm of rebirth, namely the six groups of gods, the Caturmaharajikas, the TrayastrimSas, the Yamas, the Tusitas, the Nirmanaratis, and the Paranirmitavasavartins; plus the physical world (bhajanaloka, iii. 45) that contains these beings.
How many places {sthana) are there in Kamadhatu?
lc-d. Twenty, through the division of the hells and the differences in the continents.
The twenty places are eight hells (iii. 58): Samjiva, Kalasutra, Samghata, Raurava, Maharaurava, Tapana, Pratapana, and Avici; four continents (iii. 53): Jambudvlpa, Purvavideha, Avaragodaniya, and Uttarakuru; and six heavenly abodes as above (iii. 64). And the Pretas and animals. Hence, from Avici hell up to the heaven of the Paranirmitavasavartins, there are twenty places which constitute, with the physical world which rests on the circle of wind (iii. 45), Kamadhatu.
2a-b. Above is Rupadhatu, of seventeen places
The seventeen places of Rupadhatu are above Kamadhatu,
? 2b-d. made up of dhyanas which are each of three stages. But the 2
Each of the dhydnas contains three stages or spheres, with the exception of the fourth.
The First Dhyana is made up of the Brahmakayikas, the Brahma- purohitas, and the Mahabrahmanus.
The Second Dhyana is made up of the Parittabhas, the Aprama-
3 nabhas, and the Abhasvaras.
The Third Dhyana is made up of the Parltta? ubhas, the Aprama- nasubhas, and the Subhakrtsnas.
The Fourth Dhyana is made up of the Anabhrakas, the Punya- prasavas, the Brhatphalas, [and the five Suddhavasikas:] Avrhas, Atapas, Sudrsas, Sudarsanas, Akanisthas. These seventeen places
4
But the Kasmirians say that Rupadhatu is made up of only sixteen
5
places. In the heaven of the Brahmapurohitas there rises, they say, a
6 loftydwellingwhichisnamedtheHeavenofBrahma, inhabitedbya
78
single ruler --such as a terrace or a high place --but which does not
constitute a stage (bhumi).
3a. Arupyadhatu is not a place.
In fact non-material dharmas do not occupy a place: likewise the material dharmas when they are past or future, avijnapti and the nonmaterial dharmas, do not occupy a location. But
3b. It is fourfold through its mode of existence.
Akasanantyayatana, Vijnanantyayatana, Akimcanyayatana, and Naivasamjnanasamjnayatana (or Bhavagra) constitute Arupyadhatu which is thus of four types. "Existence** means the appearance of the skandhas in a new existence by reason of aaion: it is not through one and the same aaion that one obtains these different ayatanas that are superior to one another. But this superiority does not imply difference of stage. Where a person exists who possesses an absorption [which produces an existence in Arupyadhatu], here the existence in question begins; here too, at the end of this existence, the intermeditate being who is called to take up a new existence will be formed [in Kamadhatu
fourth is of eight stages.
constitute Rupadhata
9
? or Rupadhatu] (See below, note 36). ***
The mental series, the mind and mental states (pitta and caitta, ii. 23) of material beings is supported on physical matter, rilpa, and in this way can exist. What is the support of the mental series of beings in Ariipyadhatu?
3c-d. Here the mental series exists supported by the nikaya and 40
According to the Abhidharmikas, the mental series of beings in
Ariipyadhatu has for its support two dharmas disassociated from the
mind, nikayasabhagata, genre or genus, an&fivitendriyay the vital organ
(ii-45).
1x
The mental series of material beings is not supported by these two dharmas, because they lack force; but the mental series of nonmaterial beings possess the necessary force, because they proceed from an absorption from whence the idea of physical matter has been eliminated.
But, one would say, genre and the vital organ of material beings is supported by physical matter: but what is the support of genre and the vital organ for nonmaterial beings?
These two support one another. Among material beings, genre and the vital organ do not have the force necessary to support one another, but they have this force among nonmaterial beings, because they proceed from a certain absorption.
According to the Sautrantikas, the mental series, mind and mental states, does not have, among nonmaterial beings, any support which is external to it. This series is strong and can serve as a support.
Or rather, we say that the mind is supported by the mental states, and the mental states by the mind, in the way that you say that genre and the vital organ support one another.
The series of minds of a new existence is "projected" by a certain cause (action-defilement, karma-klesa)\ if this cause is not free from attachment to physical matter, the mind will be reborn with matter, and its series will be supported by matter; if this cause is free from
the vital organ.
ine worm 00/
? attachment to physical matter--as in the case for absorption which is the cause which projects an existence in Arupyadhatu--the mind will be reborn and will exist without relation to physical matter.
***
12 What is the meaning of these terms, Kamadhatu, etc. ,
13
Dhdtu is that which carries (dadhdti) a svalaksana (namely the
kdmas9 etc); or dhatu signifies gotta as has been explained above (i. 20a, English trans, p. 78).
1. Kamadhatu can be understood as "a dhdtu associated with kamas" by ommitting the middle word "assocated with" (samprayukta), as we say "diamond ring" (vajravdlakd) for "a ring decorated with diamonds" {vajrena samprayukto'nguliyakah), or "pepper potion" {maricapdnaka) for "a potion mixed with pepper. "
In the same way Rupadhatu signifies "a dhdtu associated with matter. "
We have the adjective arupa or "free from matter," from whence the 14
abstract noun arupya, absence of matter.
Or rather rupa is that which is susceptible to being struck (rupana),
to resistance (i. 24, English trans, p. 85); arupa, by absence of rupa; arupya, the faa of being such. Arupyadhatu is that which is associated with arupya.
2. Or rather these terms are compounds the first term of which is a genitive: Kamadhatu, the receptacle oidhdtu of the kamas; Rupadhatu, the receptacle of matter; Arupyadhatu, the receptacle of arupya.
What is kdma}
Concupiscence, the desire to eat by mouthfuls (kavadikarahdra, iii. 39) and sexual desire. [Kama does not signify the object of desire, which is called more exactly kdmaguna, but "that which desires," kdmyata aneneti kdmah]. We will see this by the following stanzas.
Sariputra said to an Ajivika, "The fine things of this world are not kamas; kdma is the desire that the imagination nourishes among humans. The objects of the universe are of little importance: the sage overcomes all desire with regard to them. " The Ajivika answered, "If the fine things of this world are not kamas, if kdma is the desire that is nourished by the imagination, the same Bhiksu would be a 'taster of the kamas when he produces bad imaginations. " Sariputra answered, "If the
? fine things of this world are kdmas, if kdma is not desire which the imagination nourishes, then the Master himself would be a taster of the
15 kdmas when he sees objects. "
#**
Should one consider as "intergral" to one Dhatu [= as being of the 16
domain of a Dhatu], all the dharmas that are produced in this Dhatu? No, but merely thedharma with regard to which there develops, and
in which there resides craving (rdga) proper to this Dhatu, craving of Kamadhatu, Rupadhatu, and AArupyadhatu.
What is the craving proper to each Dhatu?
The craving that develops, that resides in the dharmas of this Dhatu. This is the example of the tether: "To whom does this tether
belong? " "To the owner of this horse. " "To whom does this horse belong? " "To the owner of this tether. " This answer does not teach us anything.
We have enumerated the places that constitute Kamadhatu. "Craving proper to Kamadhatu" is the craving of the being who is not detached from this place, who has not rejected craving with regard to the dharmas of this place. The same for the other two Dhatus.
Or rather, "craving proper to Kamadhatu" is the craving of a being who is not absorbed (samdhita); "craving proper to Rupadhatu, to Arupyadhatu" is craving relative to the absorption of dhydna, to the absorptions of arupya.
**#
17
The mind by which one creates magical objects in the sphere of
Kamadhatu is the result of a dhyana.
But this mind is produced only among beings detached from
Kamadhatu.
How can one say that this mind is of the sphere of Kamadhatu? In
fact this mind is not produced among a being not detached from Kamadhatu, and, when this mind is produced among a being detached from Kamadhatu, it cannnot be for him the object of a aaving of the order of Kamadhatu. This mind is hence of the sphere of Kamadhatu
loe worta Toy
? 5/u Lbapter ltoree
without there being, with regard to it, any craving of the order of Kamadhatu: this is a difficulty that contradicts your definition of the Dhatus.
This mind is of the sphere of Kamadhatu because a craving of the order of Kamadhatu is produced with regard to it in a person who intends to speak of this mind as belonging to another, or who remembers having possessed it previously, or who sees magic creations. Or rather because this mind creates some odors or tastes: now a mind of the sphere of Rupadhatu cannot create odors or tastes because beings in Rupadhatu are detached from both of these.
***
18
The triple Dhatus are infinite, like space; although there has not
been any production of new beings, and although innumerable Buddhas
convert innumerable beings and cause them to obtain Nirvana, the
19 beings of innumerable Dhatus are never exhausted
***
How are the three Dhatus arranged?
20 21 22 Horizontally, as the Sutra proves, "as when the cloud Isadhara
rains, there is no interval or discontinuity of the drops of water that fall from space, so too towards the East there is no interval or discontinuity of universes (lokadhatus) in a state of creation and of dissolution; as towards the East, the same towards the South, the West and the North. " The Sutra does not add "toward the zenith and the nadir. "
23
According to another opinion, the universe superimposes itself
24 toward the zenith and the nadir, for, according to other Sutras, the
universes are arranged towards the ten cardinal points. There is then a
25 Kamadhatu above Akanistha and an Akanistha below Kamadhatu.
#**
Whoever is detached from one Kamadhatu is detached from the Kamadhatus of all the universes; the same for the other two Dhatus.
Is this triple Dhatu unique?
? Whoever produces the abhijna or higher knowledge of magical power in the First Dhyana, creates a magical being that can only be the Brahmaloka of the universe wherein the creator of this magical being is born; not in the other universes (vii. 50b).
***
4a-b. In these Dhatus, there are five realms of rebirth that have
26 been designated by their names.
The five gatis or realms of rebirth are hellish beings, animals, Pretas, humans, and gods. In Kamadhatu there are the first four realms of rebirth and a part of the heavenly realm of rebirth; the other parts of the heavenly realm of rebirth exist in the other two Dhatus.
The stanza speaks of "five realms of rebirth" in the Dhatus. Is there then a part of the Dhatus that are not included in the realms of rebirth?
Yes. The good, the bad, the physical world, and intermediate existence are included in the Dhatus. Whereas, as for the five destinies
4b-d. They are undefiled-neutral, they are the world of beings,
27 and they do not include intermediate existence.
The realms of rebirth are undefiled-neutral, being the result of
28
retribution (ii. 57). In the contrary hypothesis, the five realms of
rebirth would be confounded: [in fact, a person can do actions which are repaid through a hellish rebirth, or by a heavenly rebirth: but if action were to be intergal to the realms of rebirth, the humam realm of rebirth would be at one and the same time hellish and heavenly. A being born in Kamadhatu is filled with the defilements of this sphere (bhumi) and can be filled with the defilements of higher spheres. ]
They are saitvakhya (i. lOb), only pertaining to living beings: the physical world is not included within the realms of rebirth.
Intermediate existence is not a realm of rebirth (see below p. 373, line 12; iii. 10).
The nature of the realms of rebirth is illustrated by many texts: 1. The Prajnapti says, "The four wombs (yoni, iii. 8c) exist in the five realms of rebirth; but do the five realms of rebirth contain all four wombs? Intermediate existence, which is an apparitional womb, is not
The World 371
? 372 Chapter Three
included within the five realms of rebirth. "
2. The Dharmaskandha {TD 26, p. 498b23-cll) says, "What is the
eye-element (caksurdhdtu)? Subtle matter derived from the primary elements which, in hell, among animals, among the Pretas, among the gods, among humans, among beings born in an absorption, and among intermediate beings, is eye, eye-organ, eye-source of knowledge, eye-element"
3. The Sutra itself says that intermediate existence is not included
among the realms of rebirth: "There are seven bhavas or existences:
existence in hell, animal, Preta, heavenly, human, plus karmabhava and 29
intermediate existence (antardbhava). " This Sutra indicates the five realms of rebirth (hellish, etc. , existences) with their cause, namely action or karmabhava (iii. 24a), and their access, namely intermediate existence through which a being arrives at a reams of rebirth. At the same time this Sutra shows that the realms of rebirth are undefiled- neutral, since it distinguishes the realms of rebirth (hellish, etc, existences), from the causes of these realms of rebirth, namely action which is non-neutral (=good, bad).
30 4. This last point is again proved by a Sutra which the Ka? mlrians
read: "Sariputra said, 'Venerable One, when the hellish cankers (dsravas) become active, one does and one accumulates actions which should be remunerated by hell. These action of the body, voice, and mind, tortorous, corrupted, 'tainted* (iv. 59) action have for retribution rupa, vedand, samjnd, samskdras and Vijnana in hell. When this retribution is realized, there is what is called hell. Venerable One, outside of these five dharmas, one cannot maintain the existence of any being in hell. " [This says that a being in hell does not exist outside of these five dharmas which are retribution, thus undefiled-neutral).
But how can this thesis accord with the declaration of the
Prakaranagrantha (according to Saeki, this is a summary of TD 26, p.
702a8-711b5): "All the latent defilements (anufayas) reside in and 31
develop in realms of rebirth? "
The answer is that this declaration refers to the initial mind 32
(samdhicitta) of the realms of rebirth, which can be of five types, abandoned through Seeing the Four Noble Truths or through Medita-
33
tion: hence all the latent defilements can reside there. As one says
'village* for 'the confines of the village/ the Prakarana can express itself
? as it does.
#*#
According to another opinion, the realms of rebirth are both good
and defiled In fact, say the followers of this opinion, the argument
quoted from the Sutra ofthe Seven Existences (note 29) does not hold: it
is maintained that action is separate from the five realms of rebirth, but
this does not prove that it is excluded from them. Among the five
corruptions (kasaya) the corruption of defilements (kksakasdya) and
the corruption of views (drstikafdya,ih. 9%) are quoted separately: shall
onesaythatviewsarenotadefilement? Action(karmabhava)isalso 34
included within the realms of rebirth. It is quoted separately because it is the cause of the realms of rebirth.
[The Sarvastivadins:] Does your reasoning apply to the inter-
35 mediate existence which would then be a realm of rebirth?
No. The word gati or realm of rebirth signifies "the place where one goes. " Now the intermediate existence begins in the place where death has taken place.
[The Sarvastivadins:] This is also the case for the existences of
Arupyadhatu which then are not included among the realms of
36 rebirth.
We say then that intermediate existence is so called because it is intermediate between two realms of rebirth, but it is itself not a realm of rebirth. If it were a realm of rebirth it would not be intermediate, and so it would not be called an intermediate existence.
[The Sarvastivadins:] Admitting that you have refuted the ar- gument taken from the Sutra of the Seven Existences, what do you make of the declaration of Sariputra (above, p. 372, line 20)?
Sariputra says that there is a being in hell when the retribution of hellish actions is realized; it does not say that the realm of rebirth is part retribution, part non-retribution. The text says that there does not exist any being in hell outside of these dharmas, riipa, etc. : its intention is to negate the reality of any person passing from one realm of rebirth into another, not to affirm that the skandhas (rupa9 etc) of the beings in hell are solely retribution.
*#*
The World 373
? 374 Chapter Three
For the Vaibha? ikas, the realms of rebirth are exclusively undefiled-
neutral dharmas. Among the Vaibhasikas, some think that they are
dharmas of retribution {vipdkaja); others think that they are dharmas of 1
retribution and accumulation {aupacayika)* ***
In the three Dhatus with their five realms of rebirth, there is, in ascending order,
5a-6a. Seven abodes or types of consciousnesses (vijndnasthitis), namely: 1. beings different in bodies and ideas; 2. beings of different bodies but similar in ideas; 3. beings similar in body but different in ideas; 4. beings similar in body and ideas; and 5. -7.
38 three classes of non-material beings.
According to the Sutra (Madhyama, 24,11):
1. "Material beings different in bodies and ideas, namely humans
and certain gods, are the first vijndnasthitisy 39
What are these certain gods? The six gods of Kamadhatu (i. l) and the gods of the First Dhyana (world of Brahma) except the prathamd-
40 bhinirvrttas.
They are of different bodies, because their color, their marks
(clothes, ornaments, etc. ), and their figures (height, etc. ) are not
identical.
1. General Remarks 462 2. The Four Terraces of Mt. Sumeru 462 3. The Heaven of the Thirty-three Gods 463 4. The Gods of Aerial Abodes 465 5. Sex Among the Gods 465 6. Birth as a God; the Size and Speech of
the Gods 465 7. Arising of Desire and Arising of Pleasure 466 8. The Location of the Various Heavens 467 9. The Rising and Falling of Gods and
Humans 467 J. The Dimensions of the Heavens 468 K. The Cosmos 468 L The Size of Human Bodies 469 M. The Lifespan of Humans 470
1. The Lifespan of Beings in Pleasurable
Realms of Rebirth 470
? a. Kamadhatu 470
b. Rupadhatu and Arupyadhatu 471 2. The Lifespan of Beings in Painful
Realms of Rebirth 472 3. Premature Death 473
L The Dimensions of Time and Space; the Cosmic
Cycle 474
A. The Method of Calculating Space (Physical
Matter) and Time 474 1. The Smallest Dimension of Physical Matter,
Words, and Time 474 2. The Dimensions of Space 474
3. The Dimensions of Time
B. The Four Kalpas 475
1. General Remarks 475 2. The Kalpa of Disappearance 475 3. The Kalpa of Creation 477 4. The Kalpa of Duration 478 5. Small Kalpas 478
C The Buddha and Bodhisattva 479
1. The Length of Time it Takes a
Bodhisattva to Become a Buddha 479 a. Why Does it Take So Long? 480
2. When Do Buddhas and Pratyekabuddhas
Appear in the World? 481
a. Pratyekabuddhas 482
3. The Cakravartin Monarch 484
a. Discussion: Are There One or Many
Buddhas in the Cosmos? 484
D. The Appearance of Beings At the Beginning of
the Kalpa; the Establishment of Kingship 487 E The Calamities 489 1. The Three Minor Calamities 489 2. The Three Major Calamities 490 a. Discussion: A Whole and Its Parts 491 3. The Limits of the Calamities 494 4. The Order of the Calamities 495
475
? Chapter Four: Karma
L Karma 551 A. General Introduction 551 B. Definition 551 C Informative and Non-Informative
Action 552 1. Different Theories of Vijnapti 553
a. Discussion: The Impossibility
of Movement 553
2. The Sautrantika Theory 556 D. Avijnaptir&pa 560
1. Introductory Remarks: The
Sautrantika Theory 560
2. The Vaibhasika Theory 562
3. The Sautrantika Refutation 562
4. The Vaibha? ika Position 564
5. The Sarvastivadin Response 565
E. The Primary Elements 568 1. The Dhatus and the Primary
Elements 568 F. Avijfiapti and Vijnapti and the Primary Elements 569 1. Avijfiapti 569 2. Vijnapti 570 3. Their Moral Tone 571 4. The Dhatus and Bhumis 571
G. The Moral Tone of the Mind and
the Dharmas 573
H. The Two Types of Absorption and
Avijfiapti 575
I. The Three Types of Avijfiaptirupa 580 J. Discipline 580 1. The Pratimok^a Precepts 581
2. The Upasaka, Upavasaka, Sramana,
and Bhiksu Precepts 581 a. Synonyms of "Pratimoksa" 583
? 3. Mental Discipline and Indriya
Discipline 586
4. Vijnapti and Avijnapti 587
5. Discipline and Undiscipline 588 a. The Intermediary Person 588 b. Synonyms of "Undiscipline" 590
6. Conditions for Acquiring the
Precepts 591
7. The Length of Time One Undertakes
the Precepts 592 a. The Pratimoksa Precepts 593
i. Discussion: What is Time? 593 b. The Duration of Undiscipline 594
8. The Upavasatha Precepts 595 a. How to Acquire these Precepts 595 b. The Reason for these Precepts 596
c. Qualifications for Receiving
these Precepts 597
9. Upasakas and the Upasaka Precepts 598 a. The Three Refuges 598 i. The Meaning of Prandpeta 598 ii. The One Rule Upasaka 599
b. Nature and Function of the
Three Refuges 601 i. The Upasaka Precepts and
Sexual Misconduct 603 ii. Deluded and Abusive Speech 605 iii. Strong Liquor 605 iv. The Removal of Transgressions 606
K. The Acquiring of Discipline and
Undiscipline 608 1. The Scope and Motivation for
Acquiring the Precepts 608 2. How One Acquires Undiscipline 611
a. Discussion: On Acquiring
Discipline and Undiscipline 612
L. Discarding Discipline 613
? 1. Discarding the Pnitimoksa
Precepts 613
2. Discarding the Dhyana and the
Undefiled Precepts 616
3. Discarding Undiscipline 617
4. Discarding Avijnapti 618
5. Discarding Non-Material Good, and
the Defiled Dharmas 618
M. Beings Susceptible to Discipline and
Undiscipline 619
II. Karma as Taught in Various Scriptures 621 A. The Three Types of Karma 621 B. Meritorious Action, Demeritorious
Action, and Non-Agitated Action 621 C Sensation as Retribution 622 1. Five Modes of Sensation 624
2. Determinate and Indeterminate
Actions 625
D. Karma in the Three Time Periods 625
1. Four Alternatives 626
2. The Simultaneity of the Four Karmas 627
a. Projecting Karma 627
3. Karma in the Three Dhatus and the
Five Realms of Rebirth 627
4. Karma in Antarabhava 628
E. Necessarily Retributed Karma 629 1. Karma Experienced in the Present Existence 630 a. Its Cause 631 F. Karma as Sensation 632 G. Painful Mental Sensation 633 1. The Three Dhatus 634
H. The Three Crookednesses, the Three
Corruptions, and the Three Stains 634
I. The Four Karmas 635 1. Black and White Karma 635 2. Black and White Karma and
Undefiled Karma 636
? 3. The Three Silences
4. The Three Purifications 638 5. The Three Bad Praaices 639 6. The Morality of Views 640
III. The Courses of Aaion 640 A. The Ten Courses of Aaion, and Good
and Bad Praaices 641 B. Vijnapti and Avijfktptirupa 641
1. Preparatory and Subsequent Aaion 642
2. An Aa of Murder and the Time of
Death of the Viaim 643 a. Discussion: Can One Course of
Aaion be a Preparatory or a
Subsequent Aaion? 644
C The Three Good and Bad Roots 645 1. A Bad Course of Aaion 645 2. A Good Course of Aaion 647
D. The Roots of a Bad Course of Aaion 647 E. Murder and the Prapti of its
Transgression 648 1. When a Murderer Dies at the Same
Time as, or Earlier than His Viaim 648 2. When a Murderer is a Member of an
Organization 649 F. The Charaaeristics that Determine
a Course of Aaion 649 1. Killing 650 a. Refutation of the Jain Idea of Karma 650 2. Robbery 651 3. Sexual Miscondua 651 4. Lying 652 a. "Seen, Heard, Cognized, or Known" 653 5. Malicious Speech 655 6. Greed, Anger, and Ignorance 657 G. The Meaning of "Course of Aaion" 657
1. Discussion: Is Volition a Mental Aaion?
? H. Cutting Off the Roots of Good 659 1. What Roots are Cut Off? 659 I. Volition and the Course of Aaion 664
J. Courses of Aaion in the Three Dhatus
and the Realms of Rebirth 666
K- The Results of the Courses of Aaion 670 L Wrong Speech, Wrong Aaion, and
Wrong Livelihood 671
IV. Karma and its Results 672 A. The Five Results 672 B. The Moral Tone of the Results 673 C The Three Time Periods 674
V Karma as Taught in the Commentaries 677 A. Proper Aaion, etc 677
1. Discussion: Does One Aaion Projea
One or Many Births? 677
B. The Three Obstacles 678 1. Definition of Ananatarya 680 2. Their Sphere 680
C Schism 681 D. Conditions for Moral Transgressions 685 1. Volitional Intention 686 2. Mortal Transgression and Detachment 687
E. The Relative Gravity of the Mortal
Transgressions and their Results 688 1. The Best of Good Moral Aaions 689 2. Mortal Transgressions and Rebirth in Hell 689 3. Killing a Bodhisattva 690
VI. The Bodhisattva 690 A. When is One a Bodhisattva? 690 B. His Cultivation 690 C His Marks 691 D. The Buddhas that He Met 692 E. The Paramitas
? VII. The Three Meritorious Actions
A. Definition of Meritorious Action 694 B. Giving 695
1. Its Results 696 2. Giving Different Objects 697 3. Different Recipients 698 4. The Highest Form of Giving 698 5. The Eight Gifts 699 6. Non-Aryan Fields of Merit 700 7. The Karma of Giving 700
a. The Six Causes 700 b.
Aaion Done versus Aaion Accumulated 701 c Offerings Made to a Caitya 702 d A Gift Made to a Bad Field of Merit 703
C The Meritorious Aaions of the Precepts 703 D. The Meritorious Aaions of Absorption 705 E. "Brahmin Merit" 706 F. The Gift of the Dharma 706 G. The Three Types of Good 706
VIII. Miscellaneous Discussions
A. The Value of Writing, Carving,
Eloquence, Poetry, and Calculation B. Synonyms of Various Dharmas
707 707
? CHAPTER THREE
The World
v / m . Homage to the Buddha.
The author wishes to explain the diverse topics of mind that are
produced in Kamadhatu, Rupadhatu, and Arupyadhatu, the realms of desire, physical matter, and no physical matter (ii. 66-73).
What are these three realms?
la-c. Kamadhatu consists of hell, the Pretas, animals, humans,
l
and six gods.
Kamadhatu consists of four complete realms of rebirth (gati, iii. 4) and one part of the heavenly realm of rebirth, namely the six groups of gods, the Caturmaharajikas, the TrayastrimSas, the Yamas, the Tusitas, the Nirmanaratis, and the Paranirmitavasavartins; plus the physical world (bhajanaloka, iii. 45) that contains these beings.
How many places {sthana) are there in Kamadhatu?
lc-d. Twenty, through the division of the hells and the differences in the continents.
The twenty places are eight hells (iii. 58): Samjiva, Kalasutra, Samghata, Raurava, Maharaurava, Tapana, Pratapana, and Avici; four continents (iii. 53): Jambudvlpa, Purvavideha, Avaragodaniya, and Uttarakuru; and six heavenly abodes as above (iii. 64). And the Pretas and animals. Hence, from Avici hell up to the heaven of the Paranirmitavasavartins, there are twenty places which constitute, with the physical world which rests on the circle of wind (iii. 45), Kamadhatu.
2a-b. Above is Rupadhatu, of seventeen places
The seventeen places of Rupadhatu are above Kamadhatu,
? 2b-d. made up of dhyanas which are each of three stages. But the 2
Each of the dhydnas contains three stages or spheres, with the exception of the fourth.
The First Dhyana is made up of the Brahmakayikas, the Brahma- purohitas, and the Mahabrahmanus.
The Second Dhyana is made up of the Parittabhas, the Aprama-
3 nabhas, and the Abhasvaras.
The Third Dhyana is made up of the Parltta? ubhas, the Aprama- nasubhas, and the Subhakrtsnas.
The Fourth Dhyana is made up of the Anabhrakas, the Punya- prasavas, the Brhatphalas, [and the five Suddhavasikas:] Avrhas, Atapas, Sudrsas, Sudarsanas, Akanisthas. These seventeen places
4
But the Kasmirians say that Rupadhatu is made up of only sixteen
5
places. In the heaven of the Brahmapurohitas there rises, they say, a
6 loftydwellingwhichisnamedtheHeavenofBrahma, inhabitedbya
78
single ruler --such as a terrace or a high place --but which does not
constitute a stage (bhumi).
3a. Arupyadhatu is not a place.
In fact non-material dharmas do not occupy a place: likewise the material dharmas when they are past or future, avijnapti and the nonmaterial dharmas, do not occupy a location. But
3b. It is fourfold through its mode of existence.
Akasanantyayatana, Vijnanantyayatana, Akimcanyayatana, and Naivasamjnanasamjnayatana (or Bhavagra) constitute Arupyadhatu which is thus of four types. "Existence** means the appearance of the skandhas in a new existence by reason of aaion: it is not through one and the same aaion that one obtains these different ayatanas that are superior to one another. But this superiority does not imply difference of stage. Where a person exists who possesses an absorption [which produces an existence in Arupyadhatu], here the existence in question begins; here too, at the end of this existence, the intermeditate being who is called to take up a new existence will be formed [in Kamadhatu
fourth is of eight stages.
constitute Rupadhata
9
? or Rupadhatu] (See below, note 36). ***
The mental series, the mind and mental states (pitta and caitta, ii. 23) of material beings is supported on physical matter, rilpa, and in this way can exist. What is the support of the mental series of beings in Ariipyadhatu?
3c-d. Here the mental series exists supported by the nikaya and 40
According to the Abhidharmikas, the mental series of beings in
Ariipyadhatu has for its support two dharmas disassociated from the
mind, nikayasabhagata, genre or genus, an&fivitendriyay the vital organ
(ii-45).
1x
The mental series of material beings is not supported by these two dharmas, because they lack force; but the mental series of nonmaterial beings possess the necessary force, because they proceed from an absorption from whence the idea of physical matter has been eliminated.
But, one would say, genre and the vital organ of material beings is supported by physical matter: but what is the support of genre and the vital organ for nonmaterial beings?
These two support one another. Among material beings, genre and the vital organ do not have the force necessary to support one another, but they have this force among nonmaterial beings, because they proceed from a certain absorption.
According to the Sautrantikas, the mental series, mind and mental states, does not have, among nonmaterial beings, any support which is external to it. This series is strong and can serve as a support.
Or rather, we say that the mind is supported by the mental states, and the mental states by the mind, in the way that you say that genre and the vital organ support one another.
The series of minds of a new existence is "projected" by a certain cause (action-defilement, karma-klesa)\ if this cause is not free from attachment to physical matter, the mind will be reborn with matter, and its series will be supported by matter; if this cause is free from
the vital organ.
ine worm 00/
? attachment to physical matter--as in the case for absorption which is the cause which projects an existence in Arupyadhatu--the mind will be reborn and will exist without relation to physical matter.
***
12 What is the meaning of these terms, Kamadhatu, etc. ,
13
Dhdtu is that which carries (dadhdti) a svalaksana (namely the
kdmas9 etc); or dhatu signifies gotta as has been explained above (i. 20a, English trans, p. 78).
1. Kamadhatu can be understood as "a dhdtu associated with kamas" by ommitting the middle word "assocated with" (samprayukta), as we say "diamond ring" (vajravdlakd) for "a ring decorated with diamonds" {vajrena samprayukto'nguliyakah), or "pepper potion" {maricapdnaka) for "a potion mixed with pepper. "
In the same way Rupadhatu signifies "a dhdtu associated with matter. "
We have the adjective arupa or "free from matter," from whence the 14
abstract noun arupya, absence of matter.
Or rather rupa is that which is susceptible to being struck (rupana),
to resistance (i. 24, English trans, p. 85); arupa, by absence of rupa; arupya, the faa of being such. Arupyadhatu is that which is associated with arupya.
2. Or rather these terms are compounds the first term of which is a genitive: Kamadhatu, the receptacle oidhdtu of the kamas; Rupadhatu, the receptacle of matter; Arupyadhatu, the receptacle of arupya.
What is kdma}
Concupiscence, the desire to eat by mouthfuls (kavadikarahdra, iii. 39) and sexual desire. [Kama does not signify the object of desire, which is called more exactly kdmaguna, but "that which desires," kdmyata aneneti kdmah]. We will see this by the following stanzas.
Sariputra said to an Ajivika, "The fine things of this world are not kamas; kdma is the desire that the imagination nourishes among humans. The objects of the universe are of little importance: the sage overcomes all desire with regard to them. " The Ajivika answered, "If the fine things of this world are not kamas, if kdma is the desire that is nourished by the imagination, the same Bhiksu would be a 'taster of the kamas when he produces bad imaginations. " Sariputra answered, "If the
? fine things of this world are kdmas, if kdma is not desire which the imagination nourishes, then the Master himself would be a taster of the
15 kdmas when he sees objects. "
#**
Should one consider as "intergral" to one Dhatu [= as being of the 16
domain of a Dhatu], all the dharmas that are produced in this Dhatu? No, but merely thedharma with regard to which there develops, and
in which there resides craving (rdga) proper to this Dhatu, craving of Kamadhatu, Rupadhatu, and AArupyadhatu.
What is the craving proper to each Dhatu?
The craving that develops, that resides in the dharmas of this Dhatu. This is the example of the tether: "To whom does this tether
belong? " "To the owner of this horse. " "To whom does this horse belong? " "To the owner of this tether. " This answer does not teach us anything.
We have enumerated the places that constitute Kamadhatu. "Craving proper to Kamadhatu" is the craving of the being who is not detached from this place, who has not rejected craving with regard to the dharmas of this place. The same for the other two Dhatus.
Or rather, "craving proper to Kamadhatu" is the craving of a being who is not absorbed (samdhita); "craving proper to Rupadhatu, to Arupyadhatu" is craving relative to the absorption of dhydna, to the absorptions of arupya.
**#
17
The mind by which one creates magical objects in the sphere of
Kamadhatu is the result of a dhyana.
But this mind is produced only among beings detached from
Kamadhatu.
How can one say that this mind is of the sphere of Kamadhatu? In
fact this mind is not produced among a being not detached from Kamadhatu, and, when this mind is produced among a being detached from Kamadhatu, it cannnot be for him the object of a aaving of the order of Kamadhatu. This mind is hence of the sphere of Kamadhatu
loe worta Toy
? 5/u Lbapter ltoree
without there being, with regard to it, any craving of the order of Kamadhatu: this is a difficulty that contradicts your definition of the Dhatus.
This mind is of the sphere of Kamadhatu because a craving of the order of Kamadhatu is produced with regard to it in a person who intends to speak of this mind as belonging to another, or who remembers having possessed it previously, or who sees magic creations. Or rather because this mind creates some odors or tastes: now a mind of the sphere of Rupadhatu cannot create odors or tastes because beings in Rupadhatu are detached from both of these.
***
18
The triple Dhatus are infinite, like space; although there has not
been any production of new beings, and although innumerable Buddhas
convert innumerable beings and cause them to obtain Nirvana, the
19 beings of innumerable Dhatus are never exhausted
***
How are the three Dhatus arranged?
20 21 22 Horizontally, as the Sutra proves, "as when the cloud Isadhara
rains, there is no interval or discontinuity of the drops of water that fall from space, so too towards the East there is no interval or discontinuity of universes (lokadhatus) in a state of creation and of dissolution; as towards the East, the same towards the South, the West and the North. " The Sutra does not add "toward the zenith and the nadir. "
23
According to another opinion, the universe superimposes itself
24 toward the zenith and the nadir, for, according to other Sutras, the
universes are arranged towards the ten cardinal points. There is then a
25 Kamadhatu above Akanistha and an Akanistha below Kamadhatu.
#**
Whoever is detached from one Kamadhatu is detached from the Kamadhatus of all the universes; the same for the other two Dhatus.
Is this triple Dhatu unique?
? Whoever produces the abhijna or higher knowledge of magical power in the First Dhyana, creates a magical being that can only be the Brahmaloka of the universe wherein the creator of this magical being is born; not in the other universes (vii. 50b).
***
4a-b. In these Dhatus, there are five realms of rebirth that have
26 been designated by their names.
The five gatis or realms of rebirth are hellish beings, animals, Pretas, humans, and gods. In Kamadhatu there are the first four realms of rebirth and a part of the heavenly realm of rebirth; the other parts of the heavenly realm of rebirth exist in the other two Dhatus.
The stanza speaks of "five realms of rebirth" in the Dhatus. Is there then a part of the Dhatus that are not included in the realms of rebirth?
Yes. The good, the bad, the physical world, and intermediate existence are included in the Dhatus. Whereas, as for the five destinies
4b-d. They are undefiled-neutral, they are the world of beings,
27 and they do not include intermediate existence.
The realms of rebirth are undefiled-neutral, being the result of
28
retribution (ii. 57). In the contrary hypothesis, the five realms of
rebirth would be confounded: [in fact, a person can do actions which are repaid through a hellish rebirth, or by a heavenly rebirth: but if action were to be intergal to the realms of rebirth, the humam realm of rebirth would be at one and the same time hellish and heavenly. A being born in Kamadhatu is filled with the defilements of this sphere (bhumi) and can be filled with the defilements of higher spheres. ]
They are saitvakhya (i. lOb), only pertaining to living beings: the physical world is not included within the realms of rebirth.
Intermediate existence is not a realm of rebirth (see below p. 373, line 12; iii. 10).
The nature of the realms of rebirth is illustrated by many texts: 1. The Prajnapti says, "The four wombs (yoni, iii. 8c) exist in the five realms of rebirth; but do the five realms of rebirth contain all four wombs? Intermediate existence, which is an apparitional womb, is not
The World 371
? 372 Chapter Three
included within the five realms of rebirth. "
2. The Dharmaskandha {TD 26, p. 498b23-cll) says, "What is the
eye-element (caksurdhdtu)? Subtle matter derived from the primary elements which, in hell, among animals, among the Pretas, among the gods, among humans, among beings born in an absorption, and among intermediate beings, is eye, eye-organ, eye-source of knowledge, eye-element"
3. The Sutra itself says that intermediate existence is not included
among the realms of rebirth: "There are seven bhavas or existences:
existence in hell, animal, Preta, heavenly, human, plus karmabhava and 29
intermediate existence (antardbhava). " This Sutra indicates the five realms of rebirth (hellish, etc. , existences) with their cause, namely action or karmabhava (iii. 24a), and their access, namely intermediate existence through which a being arrives at a reams of rebirth. At the same time this Sutra shows that the realms of rebirth are undefiled- neutral, since it distinguishes the realms of rebirth (hellish, etc, existences), from the causes of these realms of rebirth, namely action which is non-neutral (=good, bad).
30 4. This last point is again proved by a Sutra which the Ka? mlrians
read: "Sariputra said, 'Venerable One, when the hellish cankers (dsravas) become active, one does and one accumulates actions which should be remunerated by hell. These action of the body, voice, and mind, tortorous, corrupted, 'tainted* (iv. 59) action have for retribution rupa, vedand, samjnd, samskdras and Vijnana in hell. When this retribution is realized, there is what is called hell. Venerable One, outside of these five dharmas, one cannot maintain the existence of any being in hell. " [This says that a being in hell does not exist outside of these five dharmas which are retribution, thus undefiled-neutral).
But how can this thesis accord with the declaration of the
Prakaranagrantha (according to Saeki, this is a summary of TD 26, p.
702a8-711b5): "All the latent defilements (anufayas) reside in and 31
develop in realms of rebirth? "
The answer is that this declaration refers to the initial mind 32
(samdhicitta) of the realms of rebirth, which can be of five types, abandoned through Seeing the Four Noble Truths or through Medita-
33
tion: hence all the latent defilements can reside there. As one says
'village* for 'the confines of the village/ the Prakarana can express itself
? as it does.
#*#
According to another opinion, the realms of rebirth are both good
and defiled In fact, say the followers of this opinion, the argument
quoted from the Sutra ofthe Seven Existences (note 29) does not hold: it
is maintained that action is separate from the five realms of rebirth, but
this does not prove that it is excluded from them. Among the five
corruptions (kasaya) the corruption of defilements (kksakasdya) and
the corruption of views (drstikafdya,ih. 9%) are quoted separately: shall
onesaythatviewsarenotadefilement? Action(karmabhava)isalso 34
included within the realms of rebirth. It is quoted separately because it is the cause of the realms of rebirth.
[The Sarvastivadins:] Does your reasoning apply to the inter-
35 mediate existence which would then be a realm of rebirth?
No. The word gati or realm of rebirth signifies "the place where one goes. " Now the intermediate existence begins in the place where death has taken place.
[The Sarvastivadins:] This is also the case for the existences of
Arupyadhatu which then are not included among the realms of
36 rebirth.
We say then that intermediate existence is so called because it is intermediate between two realms of rebirth, but it is itself not a realm of rebirth. If it were a realm of rebirth it would not be intermediate, and so it would not be called an intermediate existence.
[The Sarvastivadins:] Admitting that you have refuted the ar- gument taken from the Sutra of the Seven Existences, what do you make of the declaration of Sariputra (above, p. 372, line 20)?
Sariputra says that there is a being in hell when the retribution of hellish actions is realized; it does not say that the realm of rebirth is part retribution, part non-retribution. The text says that there does not exist any being in hell outside of these dharmas, riipa, etc. : its intention is to negate the reality of any person passing from one realm of rebirth into another, not to affirm that the skandhas (rupa9 etc) of the beings in hell are solely retribution.
*#*
The World 373
? 374 Chapter Three
For the Vaibha? ikas, the realms of rebirth are exclusively undefiled-
neutral dharmas. Among the Vaibhasikas, some think that they are
dharmas of retribution {vipdkaja); others think that they are dharmas of 1
retribution and accumulation {aupacayika)* ***
In the three Dhatus with their five realms of rebirth, there is, in ascending order,
5a-6a. Seven abodes or types of consciousnesses (vijndnasthitis), namely: 1. beings different in bodies and ideas; 2. beings of different bodies but similar in ideas; 3. beings similar in body but different in ideas; 4. beings similar in body and ideas; and 5. -7.
38 three classes of non-material beings.
According to the Sutra (Madhyama, 24,11):
1. "Material beings different in bodies and ideas, namely humans
and certain gods, are the first vijndnasthitisy 39
What are these certain gods? The six gods of Kamadhatu (i. l) and the gods of the First Dhyana (world of Brahma) except the prathamd-
40 bhinirvrttas.
They are of different bodies, because their color, their marks
(clothes, ornaments, etc. ), and their figures (height, etc. ) are not
identical.
