Vydkhyd: yamah
samupanivisu
cety (Hi.
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The man who has acquired one of the first three nirvedhabhdgiyas can be reborn as a woman.
129. This conforms to the principles presented in iv. 40. "Passage into another sphere" means "birth into another sphere. "
130. This means that the non-Aryan loses the nirvedhabhdgiyas by death, even when he is reborn into the sphere where he has acquired them (see iv. English trans, p. 616). The Vydkhyd presents the views of Vasumitra, which are incorrect (he admits that, in the case of a Prthagjana, the loss is sometimes caused only by death, sometimes by death and the change of sphere). But Samghabhadra has demonstrated that it is solely through death that a Prthagjana loses the nirvedhabhdgiyas.
131. We have seen (vi. 20c-d) that an ascetic can produce the nirvedhabhdgiyas in states of absorption distinct from the Four Dhyanas properly so called.
132. This means that the ascetic who has newly realized the nirvedhabhdgiyas does not again take up the possession of the nirvedhabhdgiyas which he has lost.
133. Vydkhyd: sati [. , . lacuna . . . ] pratisimd ndma maryddd / tasyd daisiko desayita pranidhijndnaldbhi.
Hstian-tsang: "If one meets a dharmdcdrya who speaks well and who knows the avasthas (liao fen wei T >5*{& ) ? ? ?
134. Non-possession (aprdpti, asamanvdgama, asamanvaya) is explained ii. 36c and following.
All parihdni is vihdni, but the reverse is not true.
135. Here the Chinese translators differ. Hsiian-tsang (TD 29, p. 120b21):
What are the advantages of the acquisition of these roots of good?
Heat will certainly obtain Nirvana.
If, among the four nirvedhabhdgiyas, one obtains heat, even though one falls, even
though one cuts off the roots of good, even though one commits mortal sins (dnantarya, iv. 96), and even though one falls into the painful realms of rebirth, one will not transmigrate for a long time, for one will necessarily obtain Nirvana. If this is so, what
? difference is there between Heat and moksabhdgiya? If there is no obstacle, Heat is close to the Seeing of the Truths, because, like it, it includes the Seeing of the [sixteen] aspects of the Truths.
One who obtains the Summit. . .
Paramartha {TD 29, p. 272c7): One who has obtained Heat, Even though one loses it
through falling, is still destined for Nirvana {nirvanadharman). If this is so, what difference
is there between Heat and moksabhdgiya? Because if there is no obstacle, this is a state close
to the seeing of the Four Truths. Furthermore, the stanza says: One who has obtained Heat,
and who falls from it, will not take up a false teaching {hsieh chiao ? /JBUfc . Mahdvyut-
=
patti, 179. 12 hsieh chiao t'u SBifeft!
a false teaching, in what way does one differ from one who has obtained the Summit?
He who obtains the Summit. . .
136. In other words, he has obtained the apratisamkhydnirodha of certain realms of rebirth, etc. See ii. 55d.
137. See iv. 96, note 439.
138. He will obtain Nirvana in his seventh rebirth.
139. Here the Chinese translators add apdda. Hsun-tsang (p 120b24):
The supreme dharmas enter into nydma.
He who has obtained the supreme dharmas, even though he is in the condition of a
Prthagjana, is nevertheless capable of entering into samyaktvanydma. Even though the stanza does not say that these dharmas are abandoned at death, yet from the fact that, by these dharmas, one immediately enters into samyaktvanydma, it results implicitly that they are not abandoned at death. Why is only the possessor of the supreme dharmas capable of entering into nydma? Because he has already obtained the extinction-through-absence-of- causes {apratisamkhydnirodha) of the quality of Prthagjana; because the supreme dharmas are capable, like dnantaryamdrga (vi. 28) of expelling the quality of Prthagjana (p. 944).
Paramartha (p. 272c20):
The supreme dharmas abandon the quality of Prthagjana.
He who has obtained the root of good supreme dharmas does not lose this root through falling or through death; then he has already obtained extinction-through-absence-of-causes {apratisamkhydnirodha) of the quality of Prthagjana: he will not again fall into this quality. Why? Because, without any effort, he will see the Truth of Suffering in the moment which immediately follows the supreme dharmas.
140. Vibhdsd, TD 27, p. 33b4. From another point of view, the nirvedhabhdgiyas are the six types described below {vi. 56a):parihdnadharman, cetanddbarman, etc. The ascetic can pass from one to the other.
141. On the Bodhisattva voluntarily being born in painful realms of rebirth, see Kathdvatthu, xxiii. 3; Vasumitra and Bhavya (EkavyavahSrikas, etc. ); Mahdvastu, ii. 279; Huber, Sutrdlamkdra, 408; Jdtakamdld, 33. 3; Jdtaka, 31, p. 205. The transgressions of the Bodhisattva in Jdtaka, bibliography of Hopkins. JAOS, 1906, 464. See iv. l08c.
142. According to the Vibhdsd, the Sravaka (a person of the family of the Sravakas), in the state of usma and murdhan, can pass to the vehicle of the Pratyekabuddhas and the Buddhas; in the state of ksdnti, he can pass to the vehicle of the Pratyekabuddhas; but in the state of lokottara, he cannot change. The Pratyekabuddha (a) "who cultvates in a group" {vargacdrin), the first two states, can pass into the vehicle of the Buddha; the last two cannot change; the Pratyekabuddha (b) who is likened to a rhinoceros {khadgavisdnakalpa), cannot change, regardless of which state is acquired. Vasubandhu, iii. 95, admits that the
pdsandika) in this state. If one does not take up
Footnotes 1033
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vargacdrin had formerly been a Sravaka: but the Vibhasa does not authorize the opinion that the person of the family of the &ravakas, having obtained a result (=having become a Sravaka), can become a Pratyekabuddha: this is in conformity with the thesis that this person, once he has acquired lokottara, cannot change.
P'u-kuang justifies the position of Vasubandhu.
143. Paramartha continues:
The pratyekabuddhagotra cannot be revoked. Why? The stanza says:
23e-f. Because he does not search out the good of others; to otherwise change the gotra
is not denied.
If the ascetic has initially formed the resolution to become a Pratyekabuddha, and later
cultivates Heat and the Summit, these two roots of good cannot be turned into a Bodhisattva's roots of good. Why? Because he has not formed his resolution with a view to realizing the good of others. . . It is not forbidden for the Pratyekabuddha to pass to the gotra of the &ravakas. Furthermore the stanza says: 24a-b . . .
144. On the Rhinoceros, see Suttanipdta, 35, Visuddhimagga, 234.
145. See iv. 46, viii. ll.
146. This duration, for the Bodhisattva, is made up of 34 thoughts or moments: 16 of the Seeing of the Truths (dar/anamdrga), 18 of detachment from the last Arupya (see ii. 44, p. 227 of the English translation); according to P'u-kuang, for the Pratyekabuddha, 160 thoughts--probably 16 of darfanamdrga and 144 (8 x 18) for detachment from the Four RUpas and from the Four arupyas.
147. These Pratyekabuddhas are vargacdrins. Vydkhya: utpddita-nirvedhabhdgiyamdtro'pi vargacaripratyekabuddha ity abhiprdyah.
148. Hsiian-tsang: After having produced the first two nirvedhabhdgiyas, he can change to another vehicle.
149. iii. 44c-d, iv. 124, vii. 30, 34. Moksabhdga - moksasya prdptih, the acquisiton of deliverance; that which leads to this acquisition is called moksabhdgiya.
150. Vibhasa, TD 27, p. 525bl5, p. 895a16, etc. , a great variety of opinions; duration of the career of the Pratyekabuddhas, etc.
151. asyam dharm ataydm, that is to say in pravacanadharmatd, according to Scripture; Hsiian-tsang (TD 29, p. 121al3) understands: "in this same way entering into dharmatd, maturation, deliverance, three conditions do not take place together. " Paramartha (TD 29. p. 273a28): "Why this succession? In this dharma, correct reasoning iyukti) and teaching (dgama), it holds that the series enters, matures, and is delivered. "
152. When the production of the nirvedhabhdgiyas takes place in the existence which immediately follows the planting of the moksabhdgiyas, the Path cannot be produced in the same existence as the nirvedhabhdgiyas. "But he who has taken posssession of the moksabhdgiyas in a former existence, can, in that same existence, produce the nirvedhabhdg- iyas and the Path. " (Vydkhya).
153. According to others they proceed also from absorption (bhdvana). 154. Add: "by studying a stanza of four pddas. "
155. See iv. 125. English trans, note 558 .
156. Hsiian-tsang adds: One plants the moksabhdgiyas due to an encounter with a Buddha; according to others (Vibhasa, TD 27, p. 35al9), due also to the encounter with a Pratyekabuddha (See iv. 125, English trans, p. 707).
? 157. He who says "pure" speaks of being freed of all dsrava, desire, ignorance, etc.
158. The kdfikd has dharmaksanti for dharmajnanaksdnti as one says Datta for Devadatta,
"Given" for "Given by God. "
159. The ascetic solely considers the updddnaskandbas of Kamadhatu under the aspects of Suffering, etc.
160. Bearing on the Suffering of the higher spheres, the same pure ksanti is an anvayajndnaksanti, vi. 26b-c.
161. Dharmajnana is defined vi. 26b, vii. 2 and following. Samyutta, ii. 58, Vibhanga, 293,329, dharmmartdna, duhkhe nana, dukkhasamudaye nana. . . Dhamme nana is the prajrid bearing on the four paths and the four results, on the Four Truths applied to the twelve parts of Pratityasamutpada; anvaye fidna differs from anvayejHdna.
The relationship between of dharmaksanti and dharmajfidna is specified vi. 28,49, vii. l. Pure ksanti or dharmaksantiexpells all elements of doubt (yicikitsa); therefore doubt is not abandoned when it is produced; thus it is not Jnana. Ksanti expells a certain defilement: it is thus dnantaryamdrga or prahdnamdrga, the path of the expulsion or abandoning (iv. 87); it gives rise to iJnana which includes the acquisition of disconnection from this defilement, in other words, of the pratisamkhydnirodha of this defilement (ii. 55d): the jffdna is therefore vimuktimdrga, the path of deliverance.
162. On samyaktva, mithydtva, iii. 44c-d, iv. 80d.
163. Vydkhyd: tatra samyaktve niyama ekdntibhavo niydma iti.
api tu niyama iti.
Vydkhyd: yamah samupanivisu cety (Hi. 3. 63) appratyayasya
vibhdsitatvdt.
164. a. Three different words, Mahdvyutpatti, 245. 98-101, niyama (mi gyur ba: non-transformation), niyama (nes par gyur ba - determination), nydma (skon med pa: absence of defect), nyamdvakrdnti (entry into the absence of defect); ibid. 48. 16, niydmapratipanna.
Wogihara (Asanga's BodhisattvabhUmi, Leipzig, 1908, p. 31) has given a summary of the five opinions of the Vibhdsd on niydma-nydma, and has diligently brought together the Pali and Sanskrit references.
Niydma and sammattaniydmdvakkanti, Samyutta, i. 196, Suttanipdta 55, 371, Samyutta, iii. 225. Add Anguttara, i. 121, Kathdvatthu, v. 4, vi. l, xiii. 4 and the note of Shwe Zan Aung, translation, p. 383 (on niydma, p. 275, note).
Niyama and nydma, Lalita, 31. 20,54. 10, Asfasdhasrikd, 33. 18, 322. 5, 331. 10, 337. 5, BodhisattvabhUmi.
Niydma - skon med pa, in the treatise of Vasumitra on the sects; the Chinese li-sheng
WLQL (Hstian-tsang) should not be understood as "abandoning of arising," but "abandoning of that which is raw," ni-dma, a fantastic etymology of nydma = niydma which is a grammatical variant of niyama.
b. Vibhdsd, TD 27, p. 12al3. Many opinions. Furthermore, the defilements to be abandoned by Seeing cause beings to fall into the painful realms of rebirth and to there suffer vivid sufferings, exactly like a raw or non-digested food (sheng-shih 4 . ^ ) which remains for a long time in the body producing various types of sharp sufferings. Consequently these defilements are called dma (non-digested). The Path of Seeing that destroys them is called niydma (that which brings about the abandoning of non-digestion). Furthermore, satkdyadrspi is very resistant (kang P|IJ . , hard) and violent, as difficicult to put down as a savage beast: it is thus called dma (sheng ^ : in a natural state, not tamed). The Path of Seeing that destroys them is called niydma. Furthermore, the term dma here designates the quality of Prthagjana.
Footnotes 1055
? 1036 Chapter Six ,
c. Hsiian-tsang (TD 29, p. 121b4): This Patience is called "entry into samyaktvanydma" and also "entry into samyaktvaniyama," for, by it, one enters for the first time into samyaktvanydma and also into samyaktvaniyama. The Sutra says that samyaktva is Nirvana, or rather the word samyaktva designates the Path. Ama (rendered in Chinese by sheng 3 i , to arise, raw, natural), signifies klesa or crudity of the roots of good, of the faculties (indriyas). The Path is capable of causing one to pass from out of this, and so is ni-dma. Because it is capable of making certain the attainment of Nirvana, or because it determines the consciousness of the characteristics of the truths, the Path is called niyama. To obtain this state is called "to enter. "
Paramartha (p. 272bl5): This Patience is called "entry into samyaktvaniyama" Why? By reason of this Patience, the ascetic enters into samyaktvaniyama. What dharma is samyaktva? In the Sutra, Nirvana is called samyaktva. Niyams. with respect to it, that is to say ekantibhdva, is absolute determination, non-alternative. To obtain this niyama is called "to enter. "
d. Abhisamaydlamkdrdloka: sarvadharmanihsvabhdvatdsaksdtkdri sphutataram jndnam utpadyate / tada bodhisattva^ samyaktvanyamdva-krdntito dar/anamdrgam pratilabhate / atra ca rdgapratighamdndvidyd-vicikitsah satkdydntagrdhamithyddrstidrstipardmar- Sasilavratapardmarsd ca kdmadhdtau catuhsatyabhedena catvdrirhs'ad bhavanti /evam rupadhdtau [drupyadhdtau ca] ta eva catuhsatyadarfanaprahatavyd astaprakdrapratighavar-
jita dvdsaptatih /samuddyena dvadasottaram kleiasatam darSanapraheyam prahiyate satydlokdbhisamaydd atah pramuditdyd bhumeh prathamaksano darsanamdrgah / See v. 3 English trans, p. 772 and 781; note 183.
165. See ii. 40b-c, p. 215 and following of the English translation. Vibhdsd, TD 27, p. 12al3: The laukikdgradharmas are the immediately antecedent condition (samanantarapratyaya, ii. 62) of the abandoning of the quality of Prthagjana, of the acquisition of the quality of Aryan, of the abandoning of mithydtva, and of the acquisition of samyaktva. As they are capable of entering into samyaktvaniyama, they are called laukikdgradharmas, or "superior worldly dharmas. " "Abandoning of the quality of Prthagjana": the mind-and-mental states (citta-caittas) which constitute the superior or higher worldly dharmas bring about the abandoning of the quality of Prthagjana. Question: "What is it that, at the present time, brings about the abandoning of this quality? . . . " Certain masters answer that this power belongs at the present time to the higher worldly dharmas. Question: "These dharmas are dharmas of the Prthagjana: how do they, being such, bring about the abandoning of the quality of Prthagjana? " Answer: There is no contradiction. An elephant-driver on an elephant controls this same elephant; a rider controls his horse; a pilot directs the ship; the charioteer drives the chariot . . . the woodcutter climbs the tree and cuts the tree: in this samewaythehigherworldlydharmas. . . Othermasterssaythattheduhkhedharmajndna- ksdnti (first pure moment), at the present time, brings about the abandoning of the quality of Prthagjana: in its arising state, this Patience expels the said quality; in its perishing state, it brings about the abandoning of the ten types of anu/aya which are abandoned through the Seeing of Suffering of Kamadhatu. . . Other masters say that the quality of Prthagjana is due to the higher worldly dharmas and to the duhkhe dharmajndnaksdnti aiding one another: the higher worldly dharmas are indeed in contradiction to the quality of Prthagjana, but they are weak and are not capable, by themselves, of expelling it. However these dharmas lead to the arising of duhkhe dharmajndnaksdnti, and the quality of Prthagjana is abandoned by the combined force of both of these.
Vibhdsd, TD 27, p. 231b20. Some pretend that the quality of Prthagjana is the ten anusayas abandoned by the Seeing of Suffering of Kamadhatu; these are the Vatslputrlyas according to whom the quality of Prthagjana is of the sphere of Kamadhatu, defiled (klista)
? in its nature, and to be abandoned by Seeing . . . Others say that the quality of Prthagjana is not a thing in and of itself: these are the Darstantikas (see ii. English trans, p. 215 and following). In order to refute these opinions and to show that the quality of Prthagjana is a thing in and of itself . . . the masters of the Abhidharma say: "It is called quality of Prthagjana because it arises separately {sheng fen ku ^t^iSfe ), and because it is the nature of the Prthagjana {i-sheng t'i f | 4 J f l ' )?
166. First opinion of the Vibhdsd. See above note 119, note 123, and note 139. 167. Third opinion of the Vibhdsd.
168. The word abhisamaya has been explained above p. 897.
169. According to the Vydkhyd, the Dharmaguptakas, etc. According to P'u-kuang, the Mahasamghikas, etc. Vibhdsd, TD 27, p. 533a22: There are some masters according to whom the abhisamaya of the Four Truths takes place at once, namely the Vibhajyavadins who base themselves on the Sutra: "The Blessed One said: If, with respect to duhkhasatya, there is no doubt, perplexity, there is no longer any doubt, perplexity, with respect to the other three Truths. " Since doubt and perplexity relative to the Four Truths disappears at the same time, the abhisamaya certainly takes place at one and the same time, and not successively. In order to refute this opinion, in order to show that abhisamaya takes place successively and not at one time, it is said: "If it were otherwise, this would be in contradiction to the Sutra which says: "Anathapindada approached the Buddha, saluted him, and said: 'Oh Blessed One, does the yogdcara successively penetrate (abhi-sami) the Four Truths as one gradually climbs . . . ? "' (see p. 948).
The Theravada denies successive comprehension {anupurv abhisamaya) against the Andhakas, Sabbatthivadins, Sammitiyas and Bhadrayanikas, Kathavatthu, i. 4 and ii. 9 (compare p. 382); see the opinion of the "Elders," Visuddhimagga, p. 690 and following, and the Sutras referred to, among which Samyutta, v. 436: yo dukkham passati dukkhasamu- dayam pi so passati. . . that Buddhaghosa explains as does Vasubandhu: iti. . . ekam saccam arammanam katvd sesesu pi kiccanipphattivasendpi vuttam.
170. Hsiian-tsang: yugapat = at one and the same time, at once; Paramartha: "According to another school, the comprehension of the Truths is only one thought. "
171. Kyokuga Saeki here quotes the Vibhdsd, TD 27, p. 405a27. The succession (krama) of the comprehension of the Truths is explained: Question: In the comprehension {abhisamaya = hsien-kuan S I R ) of the Truths, does one see the unique characteristics or the common characteristics [of the Truths]? Answer: One sees {kuan ' H ) their common characteristics. Question: If this is the case, why does not the comprehension of all the Truths take place at one and the same time? [If, seeing suffering, one sees one of its common characteristics, for example the characteristic of being produced by causes, one evidently sees the Truth of Origin at the same time as the Truth of Suffering. ] Answer: Even though, in the comprehension of the Truths, one sees their common characteristics, one does not understand all their common characteristics but only one part of them . . . What difference is there in the view that one takes of Kamadhatu and of the higher spheres? The difference between coarse and subtle. Why does one see at the same time the truth relating to the two higher spheres? Because both of them belong to the sphere of absorption. If the person who has entered the comprehension of the Truths has not yet understood the suffering of the two higher spheres, how can one say that he understands? Comprehension is of two types: 1. the comprehension of "grasping" {chih-shou $^? ? ; grdha? ), and 2. the comprehension of purification {li-jan
W$k >>' parisuddhiP). The person who enters comprehension possesses this twofold comprehension with respect to the suffering of Kamadhatu, and he only possesses the
Footnotes 1057
? 1058 Chapter Six
second with respect to the suffering of the higher spheres.
172. For example, the vedand associated with prajHa which is applied (dlambate) to the
Truths, has them for its object, grasps (grhndti) them.
173. The result of the comprehension of the Truths is the perfect or complete consciousness (parijndna) of suffering, the abandoning of arising, etc. This result takes place (bhavatt) also by reason of the dharmas not associated with the mind, for example the andsravasamvara (iv. l3c) of the ascetic who sees the Truths.
174. It is seen through prajnd: it is the object of the sensation which accompanies this prajnd; the result (i. e. , the complete consciousness of suffering) is acquired due to all the non-associated dharmas.
175. In fact, the Seeing of Suffering implies the abandoning of the klefas to be abandoned through the seeing of suffering, thus the "abandoning of the arising" occurs through the cutting off of the prdpti of the klesas; "actualizing extinction" through the arising of the prdpti of extinction, an arising which results from the "cultivation of the Path. "
176. dryasravakasya duhkham vd duhkhato manasikurvatah andsravena manasikdrena samprayukto dharmdndm vicayah (a paraphrase of Samyukta, TD 2, p. 106a5? ).
177. The Mahasamghikas, etc. , admit that there is vyutthdna, the leaving from contemplation, in the course of abhisamaya. Many masters of the Vibhdsd deny this.
178. Above note 172; see Buddhaghosa quoted note 169.
179. The Vydkhyd quotes the three sadrstdntdni siltrdni which are found in the Samyuktakdgama: the Sutra of the kutdgdra (Samyutta, v. 45a). Our text distinguishes mulapada, bhitti, talaka, andchadana; 2. the Sutra of the four flights of stairs, or of the four bodies (catuskadevara sopdna); 3. the Sutra of the four degrees of stairs (catuspadikd nisrent). Questioners: Anathapindada, and a Bhiksu, Ananda.
sadrstdntdni trini sMrdniti Samyuktakdgame paphyante / katham Anathapindada aha / kim nu bhadanta catumdm dryasatydndm anupurvdbhisamayahh / dhosvid ekdbhisamaya iti / catumdm grhapate dryasatydndm anupurvdbhisamayo na tv ekdbhisamayah / yo grhapate evam vaded aham duhkham dryasatyam anabhisametya samudayam dryasatyam abhisame- sydmiti vistarena ydvad duhkhanirodhagdminim pratipadam dryasatyam abhisamesyamiti maivam voca iti sydd vacaniyam tat kasya hetoh / asthanam anavakdio yad duhkham dryasatyam anabhisametya samudayam dryasatyam abhisamesyati. . . . todyatha grhapate ya evam vaded aham kutdgdrasya vd kutdgdrasdldyd vd mulapadam apratisthdpya bhittim pratisphdpayisydmi / bhittim apratisthdpya talakam pratisthdpayisydmi / talakam apratispdpya cchadanam pratisphdpayisydmtti maivam voca iti sydd vacaniyam / tat kasya hetoh . . . {Samyukta, 16. 14).
athdnyataro bhiksur aha / kim nu bhadanta caturnam dryasatydndm anupurvdbhisa- mayah / dhosvid ekdbhisamaya iti / bhagavdn aha / caturnam dryasatydndm iti pHrvavad
ydvat tadyathd bhiksoya evam vaded aham catuhkadevarasya sopdnasya prathamasopdnaka- devaram anabhiruhya dvitiyam abhiroksydmi / dvittyam anabhiruhya . . . maivam voca iti sydd vacaniyam / tat kasya hetoh / asthanam anavakdio yac catuhkadevarasya sopdnasya prathamasopdnakadevaram anabhiruhya dvitiyakadevaram abhiroksyati .
129. This conforms to the principles presented in iv. 40. "Passage into another sphere" means "birth into another sphere. "
130. This means that the non-Aryan loses the nirvedhabhdgiyas by death, even when he is reborn into the sphere where he has acquired them (see iv. English trans, p. 616). The Vydkhyd presents the views of Vasumitra, which are incorrect (he admits that, in the case of a Prthagjana, the loss is sometimes caused only by death, sometimes by death and the change of sphere). But Samghabhadra has demonstrated that it is solely through death that a Prthagjana loses the nirvedhabhdgiyas.
131. We have seen (vi. 20c-d) that an ascetic can produce the nirvedhabhdgiyas in states of absorption distinct from the Four Dhyanas properly so called.
132. This means that the ascetic who has newly realized the nirvedhabhdgiyas does not again take up the possession of the nirvedhabhdgiyas which he has lost.
133. Vydkhyd: sati [. , . lacuna . . . ] pratisimd ndma maryddd / tasyd daisiko desayita pranidhijndnaldbhi.
Hstian-tsang: "If one meets a dharmdcdrya who speaks well and who knows the avasthas (liao fen wei T >5*{& ) ? ? ?
134. Non-possession (aprdpti, asamanvdgama, asamanvaya) is explained ii. 36c and following.
All parihdni is vihdni, but the reverse is not true.
135. Here the Chinese translators differ. Hsiian-tsang (TD 29, p. 120b21):
What are the advantages of the acquisition of these roots of good?
Heat will certainly obtain Nirvana.
If, among the four nirvedhabhdgiyas, one obtains heat, even though one falls, even
though one cuts off the roots of good, even though one commits mortal sins (dnantarya, iv. 96), and even though one falls into the painful realms of rebirth, one will not transmigrate for a long time, for one will necessarily obtain Nirvana. If this is so, what
? difference is there between Heat and moksabhdgiya? If there is no obstacle, Heat is close to the Seeing of the Truths, because, like it, it includes the Seeing of the [sixteen] aspects of the Truths.
One who obtains the Summit. . .
Paramartha {TD 29, p. 272c7): One who has obtained Heat, Even though one loses it
through falling, is still destined for Nirvana {nirvanadharman). If this is so, what difference
is there between Heat and moksabhdgiya? Because if there is no obstacle, this is a state close
to the seeing of the Four Truths. Furthermore, the stanza says: One who has obtained Heat,
and who falls from it, will not take up a false teaching {hsieh chiao ? /JBUfc . Mahdvyut-
=
patti, 179. 12 hsieh chiao t'u SBifeft!
a false teaching, in what way does one differ from one who has obtained the Summit?
He who obtains the Summit. . .
136. In other words, he has obtained the apratisamkhydnirodha of certain realms of rebirth, etc. See ii. 55d.
137. See iv. 96, note 439.
138. He will obtain Nirvana in his seventh rebirth.
139. Here the Chinese translators add apdda. Hsun-tsang (p 120b24):
The supreme dharmas enter into nydma.
He who has obtained the supreme dharmas, even though he is in the condition of a
Prthagjana, is nevertheless capable of entering into samyaktvanydma. Even though the stanza does not say that these dharmas are abandoned at death, yet from the fact that, by these dharmas, one immediately enters into samyaktvanydma, it results implicitly that they are not abandoned at death. Why is only the possessor of the supreme dharmas capable of entering into nydma? Because he has already obtained the extinction-through-absence-of- causes {apratisamkhydnirodha) of the quality of Prthagjana; because the supreme dharmas are capable, like dnantaryamdrga (vi. 28) of expelling the quality of Prthagjana (p. 944).
Paramartha (p. 272c20):
The supreme dharmas abandon the quality of Prthagjana.
He who has obtained the root of good supreme dharmas does not lose this root through falling or through death; then he has already obtained extinction-through-absence-of-causes {apratisamkhydnirodha) of the quality of Prthagjana: he will not again fall into this quality. Why? Because, without any effort, he will see the Truth of Suffering in the moment which immediately follows the supreme dharmas.
140. Vibhdsd, TD 27, p. 33b4. From another point of view, the nirvedhabhdgiyas are the six types described below {vi. 56a):parihdnadharman, cetanddbarman, etc. The ascetic can pass from one to the other.
141. On the Bodhisattva voluntarily being born in painful realms of rebirth, see Kathdvatthu, xxiii. 3; Vasumitra and Bhavya (EkavyavahSrikas, etc. ); Mahdvastu, ii. 279; Huber, Sutrdlamkdra, 408; Jdtakamdld, 33. 3; Jdtaka, 31, p. 205. The transgressions of the Bodhisattva in Jdtaka, bibliography of Hopkins. JAOS, 1906, 464. See iv. l08c.
142. According to the Vibhdsd, the Sravaka (a person of the family of the Sravakas), in the state of usma and murdhan, can pass to the vehicle of the Pratyekabuddhas and the Buddhas; in the state of ksdnti, he can pass to the vehicle of the Pratyekabuddhas; but in the state of lokottara, he cannot change. The Pratyekabuddha (a) "who cultvates in a group" {vargacdrin), the first two states, can pass into the vehicle of the Buddha; the last two cannot change; the Pratyekabuddha (b) who is likened to a rhinoceros {khadgavisdnakalpa), cannot change, regardless of which state is acquired. Vasubandhu, iii. 95, admits that the
pdsandika) in this state. If one does not take up
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vargacdrin had formerly been a Sravaka: but the Vibhasa does not authorize the opinion that the person of the family of the &ravakas, having obtained a result (=having become a Sravaka), can become a Pratyekabuddha: this is in conformity with the thesis that this person, once he has acquired lokottara, cannot change.
P'u-kuang justifies the position of Vasubandhu.
143. Paramartha continues:
The pratyekabuddhagotra cannot be revoked. Why? The stanza says:
23e-f. Because he does not search out the good of others; to otherwise change the gotra
is not denied.
If the ascetic has initially formed the resolution to become a Pratyekabuddha, and later
cultivates Heat and the Summit, these two roots of good cannot be turned into a Bodhisattva's roots of good. Why? Because he has not formed his resolution with a view to realizing the good of others. . . It is not forbidden for the Pratyekabuddha to pass to the gotra of the &ravakas. Furthermore the stanza says: 24a-b . . .
144. On the Rhinoceros, see Suttanipdta, 35, Visuddhimagga, 234.
145. See iv. 46, viii. ll.
146. This duration, for the Bodhisattva, is made up of 34 thoughts or moments: 16 of the Seeing of the Truths (dar/anamdrga), 18 of detachment from the last Arupya (see ii. 44, p. 227 of the English translation); according to P'u-kuang, for the Pratyekabuddha, 160 thoughts--probably 16 of darfanamdrga and 144 (8 x 18) for detachment from the Four RUpas and from the Four arupyas.
147. These Pratyekabuddhas are vargacdrins. Vydkhya: utpddita-nirvedhabhdgiyamdtro'pi vargacaripratyekabuddha ity abhiprdyah.
148. Hsiian-tsang: After having produced the first two nirvedhabhdgiyas, he can change to another vehicle.
149. iii. 44c-d, iv. 124, vii. 30, 34. Moksabhdga - moksasya prdptih, the acquisiton of deliverance; that which leads to this acquisition is called moksabhdgiya.
150. Vibhasa, TD 27, p. 525bl5, p. 895a16, etc. , a great variety of opinions; duration of the career of the Pratyekabuddhas, etc.
151. asyam dharm ataydm, that is to say in pravacanadharmatd, according to Scripture; Hsiian-tsang (TD 29, p. 121al3) understands: "in this same way entering into dharmatd, maturation, deliverance, three conditions do not take place together. " Paramartha (TD 29. p. 273a28): "Why this succession? In this dharma, correct reasoning iyukti) and teaching (dgama), it holds that the series enters, matures, and is delivered. "
152. When the production of the nirvedhabhdgiyas takes place in the existence which immediately follows the planting of the moksabhdgiyas, the Path cannot be produced in the same existence as the nirvedhabhdgiyas. "But he who has taken posssession of the moksabhdgiyas in a former existence, can, in that same existence, produce the nirvedhabhdg- iyas and the Path. " (Vydkhya).
153. According to others they proceed also from absorption (bhdvana). 154. Add: "by studying a stanza of four pddas. "
155. See iv. 125. English trans, note 558 .
156. Hsiian-tsang adds: One plants the moksabhdgiyas due to an encounter with a Buddha; according to others (Vibhasa, TD 27, p. 35al9), due also to the encounter with a Pratyekabuddha (See iv. 125, English trans, p. 707).
? 157. He who says "pure" speaks of being freed of all dsrava, desire, ignorance, etc.
158. The kdfikd has dharmaksanti for dharmajnanaksdnti as one says Datta for Devadatta,
"Given" for "Given by God. "
159. The ascetic solely considers the updddnaskandbas of Kamadhatu under the aspects of Suffering, etc.
160. Bearing on the Suffering of the higher spheres, the same pure ksanti is an anvayajndnaksanti, vi. 26b-c.
161. Dharmajnana is defined vi. 26b, vii. 2 and following. Samyutta, ii. 58, Vibhanga, 293,329, dharmmartdna, duhkhe nana, dukkhasamudaye nana. . . Dhamme nana is the prajrid bearing on the four paths and the four results, on the Four Truths applied to the twelve parts of Pratityasamutpada; anvaye fidna differs from anvayejHdna.
The relationship between of dharmaksanti and dharmajfidna is specified vi. 28,49, vii. l. Pure ksanti or dharmaksantiexpells all elements of doubt (yicikitsa); therefore doubt is not abandoned when it is produced; thus it is not Jnana. Ksanti expells a certain defilement: it is thus dnantaryamdrga or prahdnamdrga, the path of the expulsion or abandoning (iv. 87); it gives rise to iJnana which includes the acquisition of disconnection from this defilement, in other words, of the pratisamkhydnirodha of this defilement (ii. 55d): the jffdna is therefore vimuktimdrga, the path of deliverance.
162. On samyaktva, mithydtva, iii. 44c-d, iv. 80d.
163. Vydkhyd: tatra samyaktve niyama ekdntibhavo niydma iti.
api tu niyama iti.
Vydkhyd: yamah samupanivisu cety (Hi. 3. 63) appratyayasya
vibhdsitatvdt.
164. a. Three different words, Mahdvyutpatti, 245. 98-101, niyama (mi gyur ba: non-transformation), niyama (nes par gyur ba - determination), nydma (skon med pa: absence of defect), nyamdvakrdnti (entry into the absence of defect); ibid. 48. 16, niydmapratipanna.
Wogihara (Asanga's BodhisattvabhUmi, Leipzig, 1908, p. 31) has given a summary of the five opinions of the Vibhdsd on niydma-nydma, and has diligently brought together the Pali and Sanskrit references.
Niydma and sammattaniydmdvakkanti, Samyutta, i. 196, Suttanipdta 55, 371, Samyutta, iii. 225. Add Anguttara, i. 121, Kathdvatthu, v. 4, vi. l, xiii. 4 and the note of Shwe Zan Aung, translation, p. 383 (on niydma, p. 275, note).
Niyama and nydma, Lalita, 31. 20,54. 10, Asfasdhasrikd, 33. 18, 322. 5, 331. 10, 337. 5, BodhisattvabhUmi.
Niydma - skon med pa, in the treatise of Vasumitra on the sects; the Chinese li-sheng
WLQL (Hstian-tsang) should not be understood as "abandoning of arising," but "abandoning of that which is raw," ni-dma, a fantastic etymology of nydma = niydma which is a grammatical variant of niyama.
b. Vibhdsd, TD 27, p. 12al3. Many opinions. Furthermore, the defilements to be abandoned by Seeing cause beings to fall into the painful realms of rebirth and to there suffer vivid sufferings, exactly like a raw or non-digested food (sheng-shih 4 . ^ ) which remains for a long time in the body producing various types of sharp sufferings. Consequently these defilements are called dma (non-digested). The Path of Seeing that destroys them is called niydma (that which brings about the abandoning of non-digestion). Furthermore, satkdyadrspi is very resistant (kang P|IJ . , hard) and violent, as difficicult to put down as a savage beast: it is thus called dma (sheng ^ : in a natural state, not tamed). The Path of Seeing that destroys them is called niydma. Furthermore, the term dma here designates the quality of Prthagjana.
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c. Hsiian-tsang (TD 29, p. 121b4): This Patience is called "entry into samyaktvanydma" and also "entry into samyaktvaniyama," for, by it, one enters for the first time into samyaktvanydma and also into samyaktvaniyama. The Sutra says that samyaktva is Nirvana, or rather the word samyaktva designates the Path. Ama (rendered in Chinese by sheng 3 i , to arise, raw, natural), signifies klesa or crudity of the roots of good, of the faculties (indriyas). The Path is capable of causing one to pass from out of this, and so is ni-dma. Because it is capable of making certain the attainment of Nirvana, or because it determines the consciousness of the characteristics of the truths, the Path is called niyama. To obtain this state is called "to enter. "
Paramartha (p. 272bl5): This Patience is called "entry into samyaktvaniyama" Why? By reason of this Patience, the ascetic enters into samyaktvaniyama. What dharma is samyaktva? In the Sutra, Nirvana is called samyaktva. Niyams. with respect to it, that is to say ekantibhdva, is absolute determination, non-alternative. To obtain this niyama is called "to enter. "
d. Abhisamaydlamkdrdloka: sarvadharmanihsvabhdvatdsaksdtkdri sphutataram jndnam utpadyate / tada bodhisattva^ samyaktvanyamdva-krdntito dar/anamdrgam pratilabhate / atra ca rdgapratighamdndvidyd-vicikitsah satkdydntagrdhamithyddrstidrstipardmar- Sasilavratapardmarsd ca kdmadhdtau catuhsatyabhedena catvdrirhs'ad bhavanti /evam rupadhdtau [drupyadhdtau ca] ta eva catuhsatyadarfanaprahatavyd astaprakdrapratighavar-
jita dvdsaptatih /samuddyena dvadasottaram kleiasatam darSanapraheyam prahiyate satydlokdbhisamaydd atah pramuditdyd bhumeh prathamaksano darsanamdrgah / See v. 3 English trans, p. 772 and 781; note 183.
165. See ii. 40b-c, p. 215 and following of the English translation. Vibhdsd, TD 27, p. 12al3: The laukikdgradharmas are the immediately antecedent condition (samanantarapratyaya, ii. 62) of the abandoning of the quality of Prthagjana, of the acquisition of the quality of Aryan, of the abandoning of mithydtva, and of the acquisition of samyaktva. As they are capable of entering into samyaktvaniyama, they are called laukikdgradharmas, or "superior worldly dharmas. " "Abandoning of the quality of Prthagjana": the mind-and-mental states (citta-caittas) which constitute the superior or higher worldly dharmas bring about the abandoning of the quality of Prthagjana. Question: "What is it that, at the present time, brings about the abandoning of this quality? . . . " Certain masters answer that this power belongs at the present time to the higher worldly dharmas. Question: "These dharmas are dharmas of the Prthagjana: how do they, being such, bring about the abandoning of the quality of Prthagjana? " Answer: There is no contradiction. An elephant-driver on an elephant controls this same elephant; a rider controls his horse; a pilot directs the ship; the charioteer drives the chariot . . . the woodcutter climbs the tree and cuts the tree: in this samewaythehigherworldlydharmas. . . Othermasterssaythattheduhkhedharmajndna- ksdnti (first pure moment), at the present time, brings about the abandoning of the quality of Prthagjana: in its arising state, this Patience expels the said quality; in its perishing state, it brings about the abandoning of the ten types of anu/aya which are abandoned through the Seeing of Suffering of Kamadhatu. . . Other masters say that the quality of Prthagjana is due to the higher worldly dharmas and to the duhkhe dharmajndnaksdnti aiding one another: the higher worldly dharmas are indeed in contradiction to the quality of Prthagjana, but they are weak and are not capable, by themselves, of expelling it. However these dharmas lead to the arising of duhkhe dharmajndnaksdnti, and the quality of Prthagjana is abandoned by the combined force of both of these.
Vibhdsd, TD 27, p. 231b20. Some pretend that the quality of Prthagjana is the ten anusayas abandoned by the Seeing of Suffering of Kamadhatu; these are the Vatslputrlyas according to whom the quality of Prthagjana is of the sphere of Kamadhatu, defiled (klista)
? in its nature, and to be abandoned by Seeing . . . Others say that the quality of Prthagjana is not a thing in and of itself: these are the Darstantikas (see ii. English trans, p. 215 and following). In order to refute these opinions and to show that the quality of Prthagjana is a thing in and of itself . . . the masters of the Abhidharma say: "It is called quality of Prthagjana because it arises separately {sheng fen ku ^t^iSfe ), and because it is the nature of the Prthagjana {i-sheng t'i f | 4 J f l ' )?
166. First opinion of the Vibhdsd. See above note 119, note 123, and note 139. 167. Third opinion of the Vibhdsd.
168. The word abhisamaya has been explained above p. 897.
169. According to the Vydkhyd, the Dharmaguptakas, etc. According to P'u-kuang, the Mahasamghikas, etc. Vibhdsd, TD 27, p. 533a22: There are some masters according to whom the abhisamaya of the Four Truths takes place at once, namely the Vibhajyavadins who base themselves on the Sutra: "The Blessed One said: If, with respect to duhkhasatya, there is no doubt, perplexity, there is no longer any doubt, perplexity, with respect to the other three Truths. " Since doubt and perplexity relative to the Four Truths disappears at the same time, the abhisamaya certainly takes place at one and the same time, and not successively. In order to refute this opinion, in order to show that abhisamaya takes place successively and not at one time, it is said: "If it were otherwise, this would be in contradiction to the Sutra which says: "Anathapindada approached the Buddha, saluted him, and said: 'Oh Blessed One, does the yogdcara successively penetrate (abhi-sami) the Four Truths as one gradually climbs . . . ? "' (see p. 948).
The Theravada denies successive comprehension {anupurv abhisamaya) against the Andhakas, Sabbatthivadins, Sammitiyas and Bhadrayanikas, Kathavatthu, i. 4 and ii. 9 (compare p. 382); see the opinion of the "Elders," Visuddhimagga, p. 690 and following, and the Sutras referred to, among which Samyutta, v. 436: yo dukkham passati dukkhasamu- dayam pi so passati. . . that Buddhaghosa explains as does Vasubandhu: iti. . . ekam saccam arammanam katvd sesesu pi kiccanipphattivasendpi vuttam.
170. Hsiian-tsang: yugapat = at one and the same time, at once; Paramartha: "According to another school, the comprehension of the Truths is only one thought. "
171. Kyokuga Saeki here quotes the Vibhdsd, TD 27, p. 405a27. The succession (krama) of the comprehension of the Truths is explained: Question: In the comprehension {abhisamaya = hsien-kuan S I R ) of the Truths, does one see the unique characteristics or the common characteristics [of the Truths]? Answer: One sees {kuan ' H ) their common characteristics. Question: If this is the case, why does not the comprehension of all the Truths take place at one and the same time? [If, seeing suffering, one sees one of its common characteristics, for example the characteristic of being produced by causes, one evidently sees the Truth of Origin at the same time as the Truth of Suffering. ] Answer: Even though, in the comprehension of the Truths, one sees their common characteristics, one does not understand all their common characteristics but only one part of them . . . What difference is there in the view that one takes of Kamadhatu and of the higher spheres? The difference between coarse and subtle. Why does one see at the same time the truth relating to the two higher spheres? Because both of them belong to the sphere of absorption. If the person who has entered the comprehension of the Truths has not yet understood the suffering of the two higher spheres, how can one say that he understands? Comprehension is of two types: 1. the comprehension of "grasping" {chih-shou $^? ? ; grdha? ), and 2. the comprehension of purification {li-jan
W$k >>' parisuddhiP). The person who enters comprehension possesses this twofold comprehension with respect to the suffering of Kamadhatu, and he only possesses the
Footnotes 1057
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second with respect to the suffering of the higher spheres.
172. For example, the vedand associated with prajHa which is applied (dlambate) to the
Truths, has them for its object, grasps (grhndti) them.
173. The result of the comprehension of the Truths is the perfect or complete consciousness (parijndna) of suffering, the abandoning of arising, etc. This result takes place (bhavatt) also by reason of the dharmas not associated with the mind, for example the andsravasamvara (iv. l3c) of the ascetic who sees the Truths.
174. It is seen through prajnd: it is the object of the sensation which accompanies this prajnd; the result (i. e. , the complete consciousness of suffering) is acquired due to all the non-associated dharmas.
175. In fact, the Seeing of Suffering implies the abandoning of the klefas to be abandoned through the seeing of suffering, thus the "abandoning of the arising" occurs through the cutting off of the prdpti of the klesas; "actualizing extinction" through the arising of the prdpti of extinction, an arising which results from the "cultivation of the Path. "
176. dryasravakasya duhkham vd duhkhato manasikurvatah andsravena manasikdrena samprayukto dharmdndm vicayah (a paraphrase of Samyukta, TD 2, p. 106a5? ).
177. The Mahasamghikas, etc. , admit that there is vyutthdna, the leaving from contemplation, in the course of abhisamaya. Many masters of the Vibhdsd deny this.
178. Above note 172; see Buddhaghosa quoted note 169.
179. The Vydkhyd quotes the three sadrstdntdni siltrdni which are found in the Samyuktakdgama: the Sutra of the kutdgdra (Samyutta, v. 45a). Our text distinguishes mulapada, bhitti, talaka, andchadana; 2. the Sutra of the four flights of stairs, or of the four bodies (catuskadevara sopdna); 3. the Sutra of the four degrees of stairs (catuspadikd nisrent). Questioners: Anathapindada, and a Bhiksu, Ananda.
sadrstdntdni trini sMrdniti Samyuktakdgame paphyante / katham Anathapindada aha / kim nu bhadanta catumdm dryasatydndm anupurvdbhisamayahh / dhosvid ekdbhisamaya iti / catumdm grhapate dryasatydndm anupurvdbhisamayo na tv ekdbhisamayah / yo grhapate evam vaded aham duhkham dryasatyam anabhisametya samudayam dryasatyam abhisame- sydmiti vistarena ydvad duhkhanirodhagdminim pratipadam dryasatyam abhisamesyamiti maivam voca iti sydd vacaniyam tat kasya hetoh / asthanam anavakdio yad duhkham dryasatyam anabhisametya samudayam dryasatyam abhisamesyati. . . . todyatha grhapate ya evam vaded aham kutdgdrasya vd kutdgdrasdldyd vd mulapadam apratisthdpya bhittim pratisphdpayisydmi / bhittim apratisthdpya talakam pratisthdpayisydmi / talakam apratispdpya cchadanam pratisphdpayisydmtti maivam voca iti sydd vacaniyam / tat kasya hetoh . . . {Samyukta, 16. 14).
athdnyataro bhiksur aha / kim nu bhadanta caturnam dryasatydndm anupurvdbhisa- mayah / dhosvid ekdbhisamaya iti / bhagavdn aha / caturnam dryasatydndm iti pHrvavad
ydvat tadyathd bhiksoya evam vaded aham catuhkadevarasya sopdnasya prathamasopdnaka- devaram anabhiruhya dvitiyam abhiroksydmi / dvittyam anabhiruhya . . . maivam voca iti sydd vacaniyam / tat kasya hetoh / asthanam anavakdio yac catuhkadevarasya sopdnasya prathamasopdnakadevaram anabhiruhya dvitiyakadevaram abhiroksyati .
