Does there exist a past
volition
which arises from a past cause, but not from a future cause, nor from a present cause?
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Why is a separate exposition of the hetus and the pratyayas given?
Because the exposition of the hetus includes an examination of its cause as "non-obstructing cause," "mutual cause," "parallel cause," etc.
(ii.
49); an exposition of the pratyayas includes an examination of its cause as hetu, immediately antecedent cause, etc.
(ii.
62).
328. See Abhidharmahrdaya, TD 28, p. 811cl7.
329. In what Sutra are the six types of hetu taught? In fact the Abhidharma only explains, appreciates, and comments on the Sutra (sarvo hy abhidharmah siUrarthah sutranikasah sMravydkhydnam).
The Vaibhasikas say that the Sutra which treats of this point has disappeared (antarhita). The Ekottaragama enumerates the dharmas up to the categories of one hundred dharmas; it does not contain any more than ten categories up to ten (ddaiakdt) (See Introduction).
But there are some Sutras which characterize each type of hetu, and the Vydkhyd furnishes some examples borrowed, it would appear, from Samghabhadra (TD, 29, p. 79bl6).
(a) kdranahetu: "The visual consciousness arises by reason of the organ of the eye and visible things" (Samyutta, iv. 87, etc).
(b) sahabhuhetu: "These three parts of the path accompany (anuvart) Right Views. " "Contact is the coming together of the three; then there arises together sensation, ideas, and volition. "
? (c) sabhdgahetu: "This person (pudgala) is endowed with good dharmasy and with bad dharmas; his good dharmas may perish, his bad dharmas may develop, but an anusahagata root of good is not cut off (asti cdsydnusahagatam kusalamulam asamucchinnam), from whence there arises another root of good: this person, in the future, will become pure" (visuddhidharmd bhavisyatit cp. Aiiguttara, iii. 315).
In a similar context, Sarhyutta, iii. 131 (compare Kathdvatthu, p. 215) has anusahagata which tn
Samghabhadra here translates exactly (sui chU hsing ^fflrfr )l *s refers to a strong root of good, indentified (Samghabhadra, TD 29, p. 99bl9) with the purana-anu-dhatu (? ) (chiu sui chieh X H ^ ) of the school of the Sthaviras.
But the MSS of the Vydkhyd have anusahagata and we see that, in the Bhdsyam of iv. 79d, the Chinese translation of the Jtianaprasthana gives the exact equivalent: wei chil hsing jgfcfjlfx . In this passage anusahagata is the equivalent of mrdu-mrdu: "What are the roots of good termed anusahagata} Those which are abandoned last of all when the roots of good have been broken; those through the absence of which the roots of good are said to hav. e been broken. (We have seen above, p. 210, that, properly speaking, the roots of good are never broken off. )
(d) samprayuktakahetw. "Faith (sraddha) has Seeing (dariana) for its root, and is associated with avetyajndna (vi. 74): what this person knows (vijdndti), he penetrates to through prajnd (jrrajdndtt). "
(e) sarvatragahetw. "The bodily actions, the vocal actions, the volition, the resolution, and the samskdras which follow the actions of a person who has false views (mithyddrspi, v. 7), etc,--all these dharmas have for their consequence unhappiness and hideousness. Why? Because he has a transgressed (pdpikd) view, namely false views. " (Anguttara, v. 212).
(f) vipdkahetu: "He shall savor the retribution of action done here . . . "
330. Since the consciousness of the Truths has taken place, the causes of the defilements are not
completed, because the prdpti of the defilements is cut off by this consciousness.
331. Montaigne, iii. 9: The princes give me much, if they show me nothing; and it is good enough
for me if they do not do me ill
332. According to the text: dhdrasamudaydt kdyasya samudayah. Compare Samyutta, iii. 62. 333. All cause should be an effect: karane sati kdryena bhavitavyam.
334. The suffix vat in the sense of tadyathd.
335. One does not say that all the coexistent (sahabhu) dharmas are sahabhuhetu. For example, derived (bhautika) r&pa, blue, etc. , coexist with the primary elements: but it is not sahabhuhetu with them. (See p. 259-260).
336. See i. 24, ii. 22,65.
337. A conditioned dharma and its characteristics are sahabhuhetu among themselves; a dharma
is not sahabhuhetu with the characteristics of another dharma.
338. Vydkhyd: Vpasaihkhydnakaranam ca rnahds'dstratdpradars'andrtham sopasamkhydnam h
vydkaranddi mahasdstram dr/yate.
339. The first part of this paragraph is based on the Vydkhyd.
340. The ten reasons are not always joined together. For example, in the case of the neutral mind not destined to arise, its companions are companions for four reasons: (l)same time period, (2) same result (purusakdra)t (3) same nisyanda, and (4) same quality of being neutral.
341. Namely the undefiled-neutral (anivrtdvydkrta) mind after the second dhydna; vitarka, vicdra, the kusalamahdbhumikas are missing from it.
Footnotes 353
i
? 354 Chapter Two
342. The mind reigns (rdjayate) over its anulaksanas: these have no action (vydpdra) over the mind, as we have seen ii. 46.
343. The Japanese editor refers to the Prakarana, TD 26, p. 745a25. See below p. 265 and p. 273 where the same text is refered to.
The Prakarana examines the relationship between the Four Truths and the belief in a self {satkdyadrsti). The Vydkhyd gives the following extract:
A. There are Four Truths. Among the Truths, how many have satkdyadrsti for their cause without being a cause of satkdyadrsti; how many are a cause of satkdyadrsti without having satkdyadrsti for their cause; how many have satkdyadrsti for their cause and are at the same time are a cause of satkdyadrsti', and how many do not have satkdyadrsti for their cause and are not a cause of satkdyadrsti? Answer: Two Truths do not have satkdyadrsti for their cause and are not a cause of satkayddrsti, namely the Truth of Extinction and the Truth of the Path; one must distinguish the two other Truths.
B. The Truth of Suffering can (1) have satkdyadrsti for its cause without in turn being a cause of satkdyadrsti; (2) have satkdyadrsti for its cause and not be a cause of satkdyadrsti; and (3) not have satkdyadrsti for its cause and not be a cause of satkdyadrsti'. there are only three alternatives; the second (to be a cause of satkdyadrsti without having satkdyadrstti for its cause) is missing.
1. To have satkdyadrspi for its cause without being a cause of satkayadrspi are all the Truths of defiled Suffering (that is to say, all the dharmas which are suffering and which are klistd) with the exception of (a) the past and present defilements (anu/aya) which can be abandoned by the Seeing of Suffering, and by the Truth of Suffering associated with these defilements (for example the sensation associated with satkdyadrsti which is abandoned by the Seeing of Suffering); (b) the future Truths of Suffering which are associated with satkdyadrsti (see p. 265 line 22); and (c) the arising-old age-duration-impermanence of satkdyadrsti and of the dharmas associated with this belief {tatsamprayuktdnddm ca dharmdndm: these last words are omitted in certain recensions).
2. The Truth of Suffering which has been excluded in the preceeding paragraph has satkdyadrsti for its cause and is a cause of satkdyadrsti.
3. The Truth of undefiled Suffering, (that is, the dharmas which are suffering but which are good) do not have satkdyadrsti for their cause and are not a cause of satkdyadrsti.
The Chinese versions, TD 26, number 1541 (p. 673b20) and TD 26, number 1542 (p. 745a), correspond to the preceeding texts. Some omissions (the phrases: "To this question, it answers," iti prasne visarjanam karoti, and "There are only three alternatives; the second is missing," ttikotikam, dvitiyd kotir ndsti are missing). There are some sensible enough variations in the definition of the dharmas which have satkdyadrsti for their cause and which are a cause of satkdyadrsti: (a) past and present defilements which can be abandoned by the Seeing of Suffering, and the Truth of the Suffering associated with these defilements {TD 26, number 1542: and the Truth of Suffering associated, coexistent, etc. , with these defilements), (b) past and present universal {sarvatraga) defilements which can be abandoned by the Seeing of Arising, and the Truth of Suffering which is associated with it {TD 27, number 1542: associated causes, mutually coexistent causes, etc. ), and (c) future Truth of Suffering which is associated with satkdyadrsti and of the dharmas associated with it.
344. Where a mahdbhUta is found, the other mahdbhutas are found also, etc
245. 1 understand: "One moment {ksana) of the caksurindriya is a cause of simultaneous visual
consciousness. " 346. See ii. 59.
347. According to the samavisistayoh rule, ii. 52d. The four non-material skandhas are "best" or vihsta, whereas rupa is "less good," nyilna.
? 348. According Paramartha. Missing in Hsiian-tsang.
349. According to the opponent of the Vaibhasikas, the Prakarana teaches that future satkayadrsti and the dharmas which are associated with it are at one and the same time the effect and the cause of satkayadrsti. Now future satkayadrsti is neither a mutually coexistent cause (sahabhu), nor an associated cause (samprayuktaka), nor retribution {vipdka)\ the rest, excluding kdranahetu, are similar (sabhdga) and universal (sarvaga) causes.
For the Vaibhasikas, the Prakarana speaks here, not of future satkayadrsti, but of the dharmas (sensation, etc. ) associated with this satkayadrsti as coexistent and associated cause, and the effect of satkayadrsti is considered as coexistent and associated causes.
We have three readings; in addition to the two readings quoted here, there is also the text:
andgatam ca satkdyadrstisamprayuktam duhkhasatyam sthdpayitvd: "with the exception, fur- thermore, of the Truth of future Suffering and which is associated with satkayadrsti. " (See note 343, section B. l. b).
350. See below note 365.
351. This means: "The dharma which is the cause of a certain dharma is never the non-cause of this same dharma\ the dharma which is the result of a certain dharma . . . ; the dharma (organ of sight, etc. ) which is the support of a certain dharma (visual consciousness, etc) . . . ; the dharma (color, etc. ) which is the object of a certain dharma (visual consciousness) is never the non-object of this same dharma.
352. According to Hsuan-tsang: "Cause refers to kdrana, sahabhu, samprayuktaka and vipdkahetus; result, the adhipati, purusakdra and vipdkaphalas. " Paramartha: "Cause refers to the samprayuktakahetu; result, the adhipati and purusakdraphalas.
353. The paths of sraddhdnusdrin, sraddhddhimukta and samayavimukta are the paths of darsana, bhdvand (=$aiksa) and Asaiksa of the ascetics of weak faculties; the paths of dharmdnusdrin, drstiprdpta and asamayavimukta are respectively the same path of the ascetics of strong faculties.
354. The second of the first fifteen moments (darsanamdrga, vi. 27), produced in a lower stage, is superior to the first moment in a higher stage, because it has for its causes (1) the cause of the first moment, and (2) its own cause, and thus following; bhdvandmdrga has for its causes (1) the causes of darsanamdrga, and (2) its own causes; and the asaiksamdrga has for its cause (1) the causes of darsana and bhdvandmdrga, and (2) it own causes.
Furthermore, in bhdvandmdrga and asaiksamdrga, the path destroys nine categories of defilements, strong-strong, strong-mediocre, etc; it is successively weak-weak, weak-mediocre, weak-strong, mediocre-weak, etc Now the weak-mediocre path has for its causes (1) the cause of the weak-weak path, and (2) its own causes.
355. One can say that the path of sraddhdnusdrin is the sabhdgahetu of six paths. This thesis gives rise to a discussion in which the master Vasumitra wrongly maintains that a sraddhdnusdrin is capable of making his faculties strong. (Vydkhyd).
356. Paramartha: The masters say. Vibhdsd, TD 27, p. 89b5. 357. Vydkhyd: tusabdo'vadhdrane bhinnakramas ca.
Vibhdsd, TD 27, p. 80b22. Kathdvatthu, vii. 2 on the sampayuttas.
358. Sama can be understood as tulya, parallel; this is why the author states it precisely.
359. Vibhdsd, TD 27, p. 81b9, mentions six opinions on this point.
360. The defilements susceptible of being abandoned by the Seeing of Arising, Extinction and the
Footnotes 355
? 356 Chapter Two
Path, and by Meditation, proceed from the universal causes suceptible of being abandoned by the Seeing of Suffering. The defilements susceptible of being abandoned by the Seeing of Suffering, Extinction and the Path, and by Meditation, proceed from the universal causes susceptible of being abandoned by the Seeing of Arising.
361. They are called "universals" (sarvaga),because they go towards (gacchanti), "occupy" (bhajante), and have for their object (dlambante) all categories of defilement; or because they are the cause {hetubhdvam gacchanti) of all categories of defilement.
362. See above p. 259.
363. Since the text has "the defiled dharmas" without specifying otherwise, this refers to the
defiled dharmas of the Prthagjanas and the Aryans.
364. This refers to the neutral samskrtas, nivrtdvyakrta and anivrtdvydkrta, not to the two neutral
asamskrtas, space and apratisamkhydnirodha.
365. The word "future" is missing in Paramartha. See above p. 259.
366. Hsuan-tsang translates: "How should one explain the Prapiaptipddaidstra" for "this Bhdsya of the Prajnaptt' signifies "this explanation that one reads in the Prajnapti" See the Tibetan version of the Karmaprajfiapti, Chap. ix. (Mdo. 63, fol. 229b-236a): Para. 1.
Does there exist a past volition which arises from a past cause, but not from a future cause, nor from a present cause? . . . Para. 2: Do there exists good dharmas which arise from good causes? . . . Do there exist neutral dharmas which arise from bad causes? Yes: (1) the dharmas which are the retribution of bad action; (2) the dharmas of Kamadhatu associated with satkayadrspi and antagrdhadrspi. Para. 3. Do there exist good dharmas which arise solely from good causes? Yes: the volition associated with the parts of Bodhi. . . Do there exist bad dharmas which arise solely from bad causes? . . . "
We know through J. Takakusu (JPTS. 1905, p. 77) that the Karmaprajfiapti no longer exists in Chinese. TD 26, number 1538 is the Karanaprajftapti; TD 32, number 1644 is a treatise analogous to the Lokapraj&apti: one will find a summary of these two Prajnaptis in Cosmologie bouddhique, p. 295-350.
367. "At the moment when he falls from detachement, the bad volition of the Aryan has solely bad dharmas for its cause, causes in the quality of sahabhu and samprayuktakahetu; it does not have neutral dharmas for its cause since the Aryan has abandoned satkayadrspi and antagrdhadrspi:" such is the interpretation of the objector.
368. Self power (svafakti) is lacking in neutral dharmas\ and a co-factor (sahakdrikdrana) is lacking in pure dharmas. See iii. 36b.
369. Mahdvyutpatti, 245. 181.
370. Here Hsiian-tsang has some remarks missing in Paramartha:
According to the Vaibhasikas, the prefix vi indicates difference: vipdka signifies "a different
pdka" (Mahdvyutpatti, 245. 182). That is to say only the vipakahetu gives forth a pdka or result not similar to itself. Sahabhu, samprayuktaka, sabbdga, and sarvatragahetus give forth results similar to themselves (good, bad, neutral); kdranahetu gives forth a dissimilar result: vipakahetu
is never neutral but its result is always neutral
(According to the Sautrantikas,) a result receives the name of vipdka under two conditions: it should be produced by the last state of the evolution of a series (samtdnaparindmavihsa; see above p. 211); and it should more or less last a long time by reason of the more or less great force of its cause. Now, the results that have issued from sahabhu and samprayuktakahetu do not present the first characteristic, for these causes project and realize their result at the same time as
? they (ii. 59); and the results that have issued from the three causes, kdrana, sabbaga, and sarvatragahetu, do not present the second characteristic; for there is no limit to the arising repeated by these results during the length of their transmigration. Consequently the sole explanation of vipdka is "transformation (viparindma? ) and maturation. "
371. Vibhdsa, TD 27, p. 97c7. (Hsiian-tsang: "the action which produces the vital organ, etc. " Et cetera refers to either nikdyasabhdga or its characteristics).
The Acarya Vasumitra does not admit this proposition. The vital organ of life (jivitendriya) is the result of an action which projects an existence (dksepakakarman, iv. 95). If the retribution which constitutes this organ matures (vipacayate) in Kamadhatu, one necessarily has kdya-mdriya and jlvita-indriya in the first stages of his embryonic life; in the last stages five other organs (indiiya) are added. If the vital organ matures in Rupadhatu, one has seven dyatanas; in Arupyadhatu, one has mandyatana and dharmdyatana. Yasomitra discusses these remarks and quotes Samghabhadra. The propositions combatted by Vasumitra refers to Arupyadhatu: at a certain moment, there is no mind {manadyatana) which is retribution for a being born in this sphere.
372. Never twelve, for the sabddyatana is never retribution (i. 37b-c).
373. The retribution of a former action can have begun, can continue in the present moment, and
can prolong itself in the future.
374. The Japanese editor gives the heroic career of the Bodhisattva as an example of a prolonged action.
375. Compare ii. 59.
376. Disconnection (visamyoga) or visamyogaphala (ii. 57d, vi. 46), is pratisamkhydnirodha or Nirvana (16), one of the unconditioned things (asamskrrta). It does not have a cause, and it is not a result; but it is a cause (kdranahetu, ii. 50a) and it is a result (ii. 57d).
377. Prakarana, TD 26, p. 7l6b9, which can be reconstructed: phaladharmdh katame / sarve samskrtdh pratisamkhydnirodhas ca / na phaladharmdh katame / dkdsam apratisamkhyaniro- dhah / saphaJadharmdh katame / sarve samskrtdh / aphaladharmdh katame / sarve 'samskrtdh: "What dharmas are result? All conditioned things and pratisarhkhydnirodha. What dharmas are not result? Space and apratisamkhyanirodha. What dharmas have a result? All conditioned things. What dharmas do not have a result? All unconditioned things. " See also Jndnaprasthdn,
TD 26, p. 941WL
378. MiUnda, 268-271.
379. Anantaryamdrga cuts off defilements and is followed by vimuktimdrga, "the path in which the defilement is already cut off," within which the ascetic takes possession (prapti) of disconnection, vL28.
380. Certain masters maintain that there are five types of causes: (1) kdraka, efficient cause, the seed of the bud; (2) jndpaka, indicating cause, the smoke of the fire; (3) vyanjaka, revealing cause, the lamp on the pot; (4) dhvamsaka, destructive cause, the hammer on the pot; and (5) prapaka, the adducent cause.
381. Samyukta, TD 2, p. 2a22: ye hetavo ye pratyayd . . . vijndnasyotpddaya te py unityah.
382. In the pages which follow, Vasubandhu does not do full justice to the arguments of the Sarvastivadins-Vaibhasikas; he does not mention the texts, for example Uddna, viii. 3 (Itivuttaka, 43, Uddnavargat xxvi. 21), which at least renders the reality of Nirvana likely. Samghabhadra refutes Vasubandhu and the other masters who deny unconditioned things (Nydydnusdra, TD 29,
Footnotes 357
? 358 Chapter Two
p. 431bl7-c2). His exposition is too long to include here: we have given a partial translation of it in the Introduction.
383. a. The extinction of anusaya is the Extinction of the Arising of Suffering (samudaya- satyanirodha, Extinction of what is, in truth, the Arising of Suffering): sopadhi/esanirvdna.
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii. 285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1.
328. See Abhidharmahrdaya, TD 28, p. 811cl7.
329. In what Sutra are the six types of hetu taught? In fact the Abhidharma only explains, appreciates, and comments on the Sutra (sarvo hy abhidharmah siUrarthah sutranikasah sMravydkhydnam).
The Vaibhasikas say that the Sutra which treats of this point has disappeared (antarhita). The Ekottaragama enumerates the dharmas up to the categories of one hundred dharmas; it does not contain any more than ten categories up to ten (ddaiakdt) (See Introduction).
But there are some Sutras which characterize each type of hetu, and the Vydkhyd furnishes some examples borrowed, it would appear, from Samghabhadra (TD, 29, p. 79bl6).
(a) kdranahetu: "The visual consciousness arises by reason of the organ of the eye and visible things" (Samyutta, iv. 87, etc).
(b) sahabhuhetu: "These three parts of the path accompany (anuvart) Right Views. " "Contact is the coming together of the three; then there arises together sensation, ideas, and volition. "
? (c) sabhdgahetu: "This person (pudgala) is endowed with good dharmasy and with bad dharmas; his good dharmas may perish, his bad dharmas may develop, but an anusahagata root of good is not cut off (asti cdsydnusahagatam kusalamulam asamucchinnam), from whence there arises another root of good: this person, in the future, will become pure" (visuddhidharmd bhavisyatit cp. Aiiguttara, iii. 315).
In a similar context, Sarhyutta, iii. 131 (compare Kathdvatthu, p. 215) has anusahagata which tn
Samghabhadra here translates exactly (sui chU hsing ^fflrfr )l *s refers to a strong root of good, indentified (Samghabhadra, TD 29, p. 99bl9) with the purana-anu-dhatu (? ) (chiu sui chieh X H ^ ) of the school of the Sthaviras.
But the MSS of the Vydkhyd have anusahagata and we see that, in the Bhdsyam of iv. 79d, the Chinese translation of the Jtianaprasthana gives the exact equivalent: wei chil hsing jgfcfjlfx . In this passage anusahagata is the equivalent of mrdu-mrdu: "What are the roots of good termed anusahagata} Those which are abandoned last of all when the roots of good have been broken; those through the absence of which the roots of good are said to hav. e been broken. (We have seen above, p. 210, that, properly speaking, the roots of good are never broken off. )
(d) samprayuktakahetw. "Faith (sraddha) has Seeing (dariana) for its root, and is associated with avetyajndna (vi. 74): what this person knows (vijdndti), he penetrates to through prajnd (jrrajdndtt). "
(e) sarvatragahetw. "The bodily actions, the vocal actions, the volition, the resolution, and the samskdras which follow the actions of a person who has false views (mithyddrspi, v. 7), etc,--all these dharmas have for their consequence unhappiness and hideousness. Why? Because he has a transgressed (pdpikd) view, namely false views. " (Anguttara, v. 212).
(f) vipdkahetu: "He shall savor the retribution of action done here . . . "
330. Since the consciousness of the Truths has taken place, the causes of the defilements are not
completed, because the prdpti of the defilements is cut off by this consciousness.
331. Montaigne, iii. 9: The princes give me much, if they show me nothing; and it is good enough
for me if they do not do me ill
332. According to the text: dhdrasamudaydt kdyasya samudayah. Compare Samyutta, iii. 62. 333. All cause should be an effect: karane sati kdryena bhavitavyam.
334. The suffix vat in the sense of tadyathd.
335. One does not say that all the coexistent (sahabhu) dharmas are sahabhuhetu. For example, derived (bhautika) r&pa, blue, etc. , coexist with the primary elements: but it is not sahabhuhetu with them. (See p. 259-260).
336. See i. 24, ii. 22,65.
337. A conditioned dharma and its characteristics are sahabhuhetu among themselves; a dharma
is not sahabhuhetu with the characteristics of another dharma.
338. Vydkhyd: Vpasaihkhydnakaranam ca rnahds'dstratdpradars'andrtham sopasamkhydnam h
vydkaranddi mahasdstram dr/yate.
339. The first part of this paragraph is based on the Vydkhyd.
340. The ten reasons are not always joined together. For example, in the case of the neutral mind not destined to arise, its companions are companions for four reasons: (l)same time period, (2) same result (purusakdra)t (3) same nisyanda, and (4) same quality of being neutral.
341. Namely the undefiled-neutral (anivrtdvydkrta) mind after the second dhydna; vitarka, vicdra, the kusalamahdbhumikas are missing from it.
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342. The mind reigns (rdjayate) over its anulaksanas: these have no action (vydpdra) over the mind, as we have seen ii. 46.
343. The Japanese editor refers to the Prakarana, TD 26, p. 745a25. See below p. 265 and p. 273 where the same text is refered to.
The Prakarana examines the relationship between the Four Truths and the belief in a self {satkdyadrsti). The Vydkhyd gives the following extract:
A. There are Four Truths. Among the Truths, how many have satkdyadrsti for their cause without being a cause of satkdyadrsti; how many are a cause of satkdyadrsti without having satkdyadrsti for their cause; how many have satkdyadrsti for their cause and are at the same time are a cause of satkdyadrsti', and how many do not have satkdyadrsti for their cause and are not a cause of satkdyadrsti? Answer: Two Truths do not have satkdyadrsti for their cause and are not a cause of satkayddrsti, namely the Truth of Extinction and the Truth of the Path; one must distinguish the two other Truths.
B. The Truth of Suffering can (1) have satkdyadrsti for its cause without in turn being a cause of satkdyadrsti; (2) have satkdyadrsti for its cause and not be a cause of satkdyadrsti; and (3) not have satkdyadrsti for its cause and not be a cause of satkdyadrsti'. there are only three alternatives; the second (to be a cause of satkdyadrsti without having satkdyadrstti for its cause) is missing.
1. To have satkdyadrspi for its cause without being a cause of satkayadrspi are all the Truths of defiled Suffering (that is to say, all the dharmas which are suffering and which are klistd) with the exception of (a) the past and present defilements (anu/aya) which can be abandoned by the Seeing of Suffering, and by the Truth of Suffering associated with these defilements (for example the sensation associated with satkdyadrsti which is abandoned by the Seeing of Suffering); (b) the future Truths of Suffering which are associated with satkdyadrsti (see p. 265 line 22); and (c) the arising-old age-duration-impermanence of satkdyadrsti and of the dharmas associated with this belief {tatsamprayuktdnddm ca dharmdndm: these last words are omitted in certain recensions).
2. The Truth of Suffering which has been excluded in the preceeding paragraph has satkdyadrsti for its cause and is a cause of satkdyadrsti.
3. The Truth of undefiled Suffering, (that is, the dharmas which are suffering but which are good) do not have satkdyadrsti for their cause and are not a cause of satkdyadrsti.
The Chinese versions, TD 26, number 1541 (p. 673b20) and TD 26, number 1542 (p. 745a), correspond to the preceeding texts. Some omissions (the phrases: "To this question, it answers," iti prasne visarjanam karoti, and "There are only three alternatives; the second is missing," ttikotikam, dvitiyd kotir ndsti are missing). There are some sensible enough variations in the definition of the dharmas which have satkdyadrsti for their cause and which are a cause of satkdyadrsti: (a) past and present defilements which can be abandoned by the Seeing of Suffering, and the Truth of the Suffering associated with these defilements {TD 26, number 1542: and the Truth of Suffering associated, coexistent, etc. , with these defilements), (b) past and present universal {sarvatraga) defilements which can be abandoned by the Seeing of Arising, and the Truth of Suffering which is associated with it {TD 27, number 1542: associated causes, mutually coexistent causes, etc. ), and (c) future Truth of Suffering which is associated with satkdyadrsti and of the dharmas associated with it.
344. Where a mahdbhUta is found, the other mahdbhutas are found also, etc
245. 1 understand: "One moment {ksana) of the caksurindriya is a cause of simultaneous visual
consciousness. " 346. See ii. 59.
347. According to the samavisistayoh rule, ii. 52d. The four non-material skandhas are "best" or vihsta, whereas rupa is "less good," nyilna.
? 348. According Paramartha. Missing in Hsiian-tsang.
349. According to the opponent of the Vaibhasikas, the Prakarana teaches that future satkayadrsti and the dharmas which are associated with it are at one and the same time the effect and the cause of satkayadrsti. Now future satkayadrsti is neither a mutually coexistent cause (sahabhu), nor an associated cause (samprayuktaka), nor retribution {vipdka)\ the rest, excluding kdranahetu, are similar (sabhdga) and universal (sarvaga) causes.
For the Vaibhasikas, the Prakarana speaks here, not of future satkayadrsti, but of the dharmas (sensation, etc. ) associated with this satkayadrsti as coexistent and associated cause, and the effect of satkayadrsti is considered as coexistent and associated causes.
We have three readings; in addition to the two readings quoted here, there is also the text:
andgatam ca satkdyadrstisamprayuktam duhkhasatyam sthdpayitvd: "with the exception, fur- thermore, of the Truth of future Suffering and which is associated with satkayadrsti. " (See note 343, section B. l. b).
350. See below note 365.
351. This means: "The dharma which is the cause of a certain dharma is never the non-cause of this same dharma\ the dharma which is the result of a certain dharma . . . ; the dharma (organ of sight, etc. ) which is the support of a certain dharma (visual consciousness, etc) . . . ; the dharma (color, etc. ) which is the object of a certain dharma (visual consciousness) is never the non-object of this same dharma.
352. According to Hsuan-tsang: "Cause refers to kdrana, sahabhu, samprayuktaka and vipdkahetus; result, the adhipati, purusakdra and vipdkaphalas. " Paramartha: "Cause refers to the samprayuktakahetu; result, the adhipati and purusakdraphalas.
353. The paths of sraddhdnusdrin, sraddhddhimukta and samayavimukta are the paths of darsana, bhdvand (=$aiksa) and Asaiksa of the ascetics of weak faculties; the paths of dharmdnusdrin, drstiprdpta and asamayavimukta are respectively the same path of the ascetics of strong faculties.
354. The second of the first fifteen moments (darsanamdrga, vi. 27), produced in a lower stage, is superior to the first moment in a higher stage, because it has for its causes (1) the cause of the first moment, and (2) its own cause, and thus following; bhdvandmdrga has for its causes (1) the causes of darsanamdrga, and (2) its own causes; and the asaiksamdrga has for its cause (1) the causes of darsana and bhdvandmdrga, and (2) it own causes.
Furthermore, in bhdvandmdrga and asaiksamdrga, the path destroys nine categories of defilements, strong-strong, strong-mediocre, etc; it is successively weak-weak, weak-mediocre, weak-strong, mediocre-weak, etc Now the weak-mediocre path has for its causes (1) the cause of the weak-weak path, and (2) its own causes.
355. One can say that the path of sraddhdnusdrin is the sabhdgahetu of six paths. This thesis gives rise to a discussion in which the master Vasumitra wrongly maintains that a sraddhdnusdrin is capable of making his faculties strong. (Vydkhyd).
356. Paramartha: The masters say. Vibhdsd, TD 27, p. 89b5. 357. Vydkhyd: tusabdo'vadhdrane bhinnakramas ca.
Vibhdsd, TD 27, p. 80b22. Kathdvatthu, vii. 2 on the sampayuttas.
358. Sama can be understood as tulya, parallel; this is why the author states it precisely.
359. Vibhdsd, TD 27, p. 81b9, mentions six opinions on this point.
360. The defilements susceptible of being abandoned by the Seeing of Arising, Extinction and the
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Path, and by Meditation, proceed from the universal causes suceptible of being abandoned by the Seeing of Suffering. The defilements susceptible of being abandoned by the Seeing of Suffering, Extinction and the Path, and by Meditation, proceed from the universal causes susceptible of being abandoned by the Seeing of Arising.
361. They are called "universals" (sarvaga),because they go towards (gacchanti), "occupy" (bhajante), and have for their object (dlambante) all categories of defilement; or because they are the cause {hetubhdvam gacchanti) of all categories of defilement.
362. See above p. 259.
363. Since the text has "the defiled dharmas" without specifying otherwise, this refers to the
defiled dharmas of the Prthagjanas and the Aryans.
364. This refers to the neutral samskrtas, nivrtdvyakrta and anivrtdvydkrta, not to the two neutral
asamskrtas, space and apratisamkhydnirodha.
365. The word "future" is missing in Paramartha. See above p. 259.
366. Hsuan-tsang translates: "How should one explain the Prapiaptipddaidstra" for "this Bhdsya of the Prajnaptt' signifies "this explanation that one reads in the Prajnapti" See the Tibetan version of the Karmaprajfiapti, Chap. ix. (Mdo. 63, fol. 229b-236a): Para. 1.
Does there exist a past volition which arises from a past cause, but not from a future cause, nor from a present cause? . . . Para. 2: Do there exists good dharmas which arise from good causes? . . . Do there exist neutral dharmas which arise from bad causes? Yes: (1) the dharmas which are the retribution of bad action; (2) the dharmas of Kamadhatu associated with satkayadrspi and antagrdhadrspi. Para. 3. Do there exist good dharmas which arise solely from good causes? Yes: the volition associated with the parts of Bodhi. . . Do there exist bad dharmas which arise solely from bad causes? . . . "
We know through J. Takakusu (JPTS. 1905, p. 77) that the Karmaprajfiapti no longer exists in Chinese. TD 26, number 1538 is the Karanaprajftapti; TD 32, number 1644 is a treatise analogous to the Lokapraj&apti: one will find a summary of these two Prajnaptis in Cosmologie bouddhique, p. 295-350.
367. "At the moment when he falls from detachement, the bad volition of the Aryan has solely bad dharmas for its cause, causes in the quality of sahabhu and samprayuktakahetu; it does not have neutral dharmas for its cause since the Aryan has abandoned satkayadrspi and antagrdhadrspi:" such is the interpretation of the objector.
368. Self power (svafakti) is lacking in neutral dharmas\ and a co-factor (sahakdrikdrana) is lacking in pure dharmas. See iii. 36b.
369. Mahdvyutpatti, 245. 181.
370. Here Hsiian-tsang has some remarks missing in Paramartha:
According to the Vaibhasikas, the prefix vi indicates difference: vipdka signifies "a different
pdka" (Mahdvyutpatti, 245. 182). That is to say only the vipakahetu gives forth a pdka or result not similar to itself. Sahabhu, samprayuktaka, sabbdga, and sarvatragahetus give forth results similar to themselves (good, bad, neutral); kdranahetu gives forth a dissimilar result: vipakahetu
is never neutral but its result is always neutral
(According to the Sautrantikas,) a result receives the name of vipdka under two conditions: it should be produced by the last state of the evolution of a series (samtdnaparindmavihsa; see above p. 211); and it should more or less last a long time by reason of the more or less great force of its cause. Now, the results that have issued from sahabhu and samprayuktakahetu do not present the first characteristic, for these causes project and realize their result at the same time as
? they (ii. 59); and the results that have issued from the three causes, kdrana, sabbaga, and sarvatragahetu, do not present the second characteristic; for there is no limit to the arising repeated by these results during the length of their transmigration. Consequently the sole explanation of vipdka is "transformation (viparindma? ) and maturation. "
371. Vibhdsa, TD 27, p. 97c7. (Hsiian-tsang: "the action which produces the vital organ, etc. " Et cetera refers to either nikdyasabhdga or its characteristics).
The Acarya Vasumitra does not admit this proposition. The vital organ of life (jivitendriya) is the result of an action which projects an existence (dksepakakarman, iv. 95). If the retribution which constitutes this organ matures (vipacayate) in Kamadhatu, one necessarily has kdya-mdriya and jlvita-indriya in the first stages of his embryonic life; in the last stages five other organs (indiiya) are added. If the vital organ matures in Rupadhatu, one has seven dyatanas; in Arupyadhatu, one has mandyatana and dharmdyatana. Yasomitra discusses these remarks and quotes Samghabhadra. The propositions combatted by Vasumitra refers to Arupyadhatu: at a certain moment, there is no mind {manadyatana) which is retribution for a being born in this sphere.
372. Never twelve, for the sabddyatana is never retribution (i. 37b-c).
373. The retribution of a former action can have begun, can continue in the present moment, and
can prolong itself in the future.
374. The Japanese editor gives the heroic career of the Bodhisattva as an example of a prolonged action.
375. Compare ii. 59.
376. Disconnection (visamyoga) or visamyogaphala (ii. 57d, vi. 46), is pratisamkhydnirodha or Nirvana (16), one of the unconditioned things (asamskrrta). It does not have a cause, and it is not a result; but it is a cause (kdranahetu, ii. 50a) and it is a result (ii. 57d).
377. Prakarana, TD 26, p. 7l6b9, which can be reconstructed: phaladharmdh katame / sarve samskrtdh pratisamkhydnirodhas ca / na phaladharmdh katame / dkdsam apratisamkhyaniro- dhah / saphaJadharmdh katame / sarve samskrtdh / aphaladharmdh katame / sarve 'samskrtdh: "What dharmas are result? All conditioned things and pratisarhkhydnirodha. What dharmas are not result? Space and apratisamkhyanirodha. What dharmas have a result? All conditioned things. What dharmas do not have a result? All unconditioned things. " See also Jndnaprasthdn,
TD 26, p. 941WL
378. MiUnda, 268-271.
379. Anantaryamdrga cuts off defilements and is followed by vimuktimdrga, "the path in which the defilement is already cut off," within which the ascetic takes possession (prapti) of disconnection, vL28.
380. Certain masters maintain that there are five types of causes: (1) kdraka, efficient cause, the seed of the bud; (2) jndpaka, indicating cause, the smoke of the fire; (3) vyanjaka, revealing cause, the lamp on the pot; (4) dhvamsaka, destructive cause, the hammer on the pot; and (5) prapaka, the adducent cause.
381. Samyukta, TD 2, p. 2a22: ye hetavo ye pratyayd . . . vijndnasyotpddaya te py unityah.
382. In the pages which follow, Vasubandhu does not do full justice to the arguments of the Sarvastivadins-Vaibhasikas; he does not mention the texts, for example Uddna, viii. 3 (Itivuttaka, 43, Uddnavargat xxvi. 21), which at least renders the reality of Nirvana likely. Samghabhadra refutes Vasubandhu and the other masters who deny unconditioned things (Nydydnusdra, TD 29,
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p. 431bl7-c2). His exposition is too long to include here: we have given a partial translation of it in the Introduction.
383. a. The extinction of anusaya is the Extinction of the Arising of Suffering (samudaya- satyanirodha, Extinction of what is, in truth, the Arising of Suffering): sopadhi/esanirvdna.
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii. 285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1.
