, the First Dhyana is
followed
by the Second or the Third Dhyana.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
The Vibhanga (p.
259) here understands sukha as cetasika sukha (as do the Vaibhasikas), and it explains kdya as the three skandhas of sanfid, samkhdra, and vninana.
Kdyena sdksdtkaroti, vi. 43c, 58b, viii. 9, 35n. SBE. 45, p. 23.
64. Vydkhyd: caturthe dhydne pra/rabdhisukham bhuyo bhavati bahutaram bhavati dhydndntarebhya/ caturbhasya pra/rabdhataravdt / tadbhuyastv 'pi sukhasydvacanam / caturthe dhydne sukham nocyate / tasya sukhasydvacandd vedand sukham eva trtrya dhydne na caturthe sukha vedandstiti tatra nocyata ity abhiptdyah.
In the Fourth Dhyana the sukha which consists of pra/rabdhi, "well-being," is greater than in the lower stages, and yet one does not attribute sukha to this stage: hence it results that, in the lower stages the part of sukha signifies the sensation of sukha, the sukha of sensation [and not pra/rabdhisukha\ and that, in the Fourth Dhyana, there is no sensation of sukha.
65. According to the Vydkhyd. The Bhdsya only gives the first words of the Sutra (as we see in the version of Paramartha).
a. Hsuan-tsang: Further, because the Sutra (Samyukta, TD 2, p. 123al3) says: yasmin samaye drya/rdvakah pravivekajdm prttim kdyena sdkasdtkrtvopasampadya viharati pancdsya dharmds tasmin samaye prahiyante panca dharmd bhavandparipurifh gacchanti [iti vistarah ydvad bhdvaniyd dharmdh katame / tadyathd prdmodyam (? ) pritih pra/rabdhih sukham samddhi/ ca. ]
Compare the list in Samyutta, iv. 76. Anguttara, v. l, etc. (prdmodyddayah).
b. Paramartha: "Further, because the Sutra distinguishes pra/rabdhi and sukha. As the Sutra says:yasmin samaye drya/ravdvakah pra/rabdhijdm prttim kdyena sdksdtkrtvd upasampadya viharati. In the Sutra pra/rabdhi is named separately from sukha. We know thus that they differ. " [The reading prafrabdhijd is perhaps a mistake. ]
66. Vydkhd: "Thus, in the first three Dhyanas, sukha is only bodily sukha. "
67. Vydkhyd: samddhijasya abahirbhutasya kayavijn*dnasamprayuktasya veditasukhasya
samddhyanukulatvdt.
68. Vydkhyd: A touch consciousness of the sphere of Kamadhatu cannot grasp a tangible of the sphere of Rupadhatu from whence it results that the touch consciousness which grasps pra/rabdhi is of the sphere of Rupadhatu, and that the agreeable sensation (sukha) associated with this consciousness can be a "part of dhyana. "
69. According to Hsuan-tsang: naisa dosah / pra/rabdhipratyayasya vijndnasya utpatteh; according to Paramartha: naiso'rthah svayam pra/rabdhivijnanasya utpatteh.
The Vydkhyd gives a very satisfying explanation: "The organ of touch of the person in absorption [even though it is of the sphere of Kamadhatu], passes into a state such [tarn anastham gatam yad. . . ] that it can be the support of a touch consciousness of a higher sphere.
Samghabhadra, TD 29, p. 761? 0. The Vaibhasika: Further, it is inadmissible that, having
? for its support (diraya) an organ of touch {kdyendriya) of Kamadhatu, there arises a consciousness of a tangible of the sphere of Rupadhatu. Thus one cannot say that the touch consciousness {kdyavijudna) of a Kamadhatu body would grasp a tangible of prairabdhi arisen from dhydna. If one answers us that even though this tangible is produced internally (by supporting itself on an internal object), it is capable of producing a similar consciousness [of a tangible of Rupadhatu] even though this latter is supported on a body in Kamadhatu, this response is nothing more than vain words, without reason or texts to sustain it. What reason or text establishes that a body of Kamadhatu would grasp a rupa which is prairabdhi, and not another tangible? This thesis contradicts the authorities; only the doctrine of the Abhidharma is irreproachable. Here the Sthavira says: How do you know that prairabdhi is called of sukha} . . .
70. To the Vaibhasikas, prairabdhi (=the part of dhydna called sukha) is a samskdra which can be andsrava. For his opponent, the said part of dhydna is the sensation associated with touch consciousness which knows prairabdhi, a certain tangible.
71. This question is discussed ii. 25, English trans, p. 191.
72. Hsuan-tsang adds: "It is said in the Sutra fifteen dhaius are solely sdsrava"; Koia,
i. 31c-d: English trans, p. 95, in the note; see Vibhdsd, TD 27, p. 871cll. 73. ii. 33, p. 202-4, seei. 33, English trans. 97; iv. lld; viii. , note 74, 27c-28.
74. The Vhydkhd mentions two readings: vitarkavicdrayor ayaugapadyam dosavacandc ca and dosdvacandt (= asamavadhdnena ca na kaicid dosa ucyata ity arthah). Paramartha follows the second reading.
75. The Sautrantikas, according to Saeki; above, the Dar? tantikas.
76. Paramartha (p. 298c24): the ancient masters do not say this. One cannot, according to
their authority, know which dharmas are parts of the Path(? pu sui k'o chih >^|? ffpj? n ,)?
77. Vydkhya: yogdcarabhumidarsanena vicdryam etat. Then there follows an exposition of the doctrine of Samghabhadra: tatra kautuhalam pdtayety dcdryasamghabhadrah / ayarh cdtrdrthasamksepo drastavyah.
The dhydnas contain a large number of dharmas: why are certain dharmas considered as parts (anga)? The dharmas which are pratipaksdnga or opposition, anuiamsdnga or excellence, and tadubhdydnga or both opposition and excellence are considered as parts, [In the absorptions of Arupyadhatu one does not distinguish parts, because the taste of all of them is calmness, iamathaikarasatd]. In the First Dhyana: 1. vitarka and vicdra are opposed to the bad minds {vitarka) of Kamadhatu (kdma or lust, vydpdda or injury, and vihimsa or killing); 2. prtti and sukha are obtained when vitarka and vicdra have expelled their opposites (vipaksa)t and through the fact of the separation from these opposites; and 3. samddhi or cittaikdgratd, concentration or one-pointedness-of-mind through whose force the four other parts exist. In the Second Dhyana: the adhydtmasamprasdda is opposed to vitarka and vicdra; prfti and sukha constitute the part of excellence. In the Third Dhyana: upeksd, smrti and samprajanya are opposed to prtti; sukha is the part of excellence. In the Fourth Dhyana: upeksapariiuddhi and smrtipariiuddhi are opposed to sukha; aduhkhdsuk- havedand is the part of excellence. See Vibhanga, 263.
78. Yogasutra, i. 47.
79. Sraddhd prasddah; ii. 25, English trans, p. 191.
Vasumitra (in Vibhdsd, TD 27, p. 4l5c28) compares vitarka-vicdra to waves which
trouble the waters; when they have been expelled the mind is samprasanna, like the water which becomes clear when the waves have been calmed; thus faith (fraddhd) is called adhydtmasamprasdda.
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? 1292 Chapter Eight
80. Paramartha omits these explanations.
81. The Vydkhyd gives some examples: paryesakamanojalpdvasthd vitarkah / pratyavekasa- kamanojalpdvasthd vicdrah (see Kosa, ii, English trans, p. 203) / vdksamutthdpikdvastha- v it ark ah / tadanydvasthd vicdra iti bhagavadvifesah / aviksiptdvasthd samddhih / praidntavdhitavastha cittasyddhydtmasamprasdda iti / On the existence of caitasikas distinct from the citta (and of bhautikas distinct from the mahdbhutas), see ii, English trans, p. 188.
82. Hsiian-tsang: "However reasonable this may be, this is not my system. "
83. The Sthaviras, according to P'u-kang (TD 41, p. 424c5) and Fa-pao (TD 41, p. 792c29). Hsiian-tsang: How does another school maintain that priti is not saumanasya? It says that there is a separate priti, a caitasika dharma; as the sukha of the Three Dhyanas is totally
saumanasya, priti and saumanasya are distinct. 84. See ii. 7c-8a, p. 161, on priti.
85. Paramartha (TD 29, p, 299a9) transcribes pi-p'o-li-to ching&fcm&m See also Kosa, v. 9a, Madhydma (TD 1, p. ? 5? 4), Samyutta, v. 213, Majjhima, iii. 26, Atthasdlini, 175.
Hsiian-tsang translates: "The Buddha, in the Sutra of the Explanation of the Viparydsas, teached the gradual disappearance of the five indriyas of sensation, daurmanasya, etc. [In the First Dhyana, the destruction of the daurmanasya, in the Second of duhkha], in the Third of saumanasya, in the Fourth of sukha. Thus priti is saumanasya. "
86. Definition of the Fourth Dhyana: sa sukhasya ca prahdndd duhkhasya caprahdnat purvam eva saumanasyadaurmanasyayor astamgamdd aduhkham asukham upeksdsmrtipa- ri/uddham caturtham dhydnam . . .
87. The problem of senjiia and dninjua is examined iv. 46, English trans, p. 621-3, (vi. 24a-b); the apaksdlas, iii. 101. Madhyama, 5. 1, Majjihima, i. 454, ii. 261 (dnanjasappdya- sutta), Anguttara, v. 135 (kantaka- apaksdla).
88. Compare iii. 101.
89. See Ko/a, i. 30b (above p. 1232) and ii. 31 on the dhdtus and the caittas which exist in Rupadhatu.
90. Hsiian-tsang: "and because mental satisfaction is gross there" [Thus there is sukha of the sphere of manas there].
91. Saeki adds: "because mental satisfaction is subtle there. "
92. See iv. 8a.
93. Hsiian-tsang: "Beings arisen in the three higher bhumis (=Dhyanas) produce three vijMnakdyas (eye consciousness, etc. ) and an "informative mind" (vijuapticitta) of the sphere of the First Dhyana. See vii. 50.
94. See vii. 50. Hsiian-tsang: "Beings arisen above produce the dharma from below, for example nirmdnacitta"
95. It is through usefulness (prayojanena) that these beings produce a vijnana of the First Dhyana, and not through esteem (bahumdna); furthermore, if this vijnana is good, it will contain a retribution which they must create; thus they do not make an effort in order to manifest a good vijnana.
96. Triprakdram anyatra nirvedhdgiydt (see viii. 17. )
97. Paramartha: "In the Vibhdsd. "
The Vydkhd quotes the Vibhdsd: sydc chuddhakam vairagyena labheta, parihdnyd
? Footnotes 1293 vijahydt / sydc chuddhakam upapattyd labheta, upapattyd vijahydt / dhu / sydt / katham ity
aha / hdnabhdgiyarh prathamam dhydnam.
98. Vibhdsa, TD 27, p. 822cl4. When one obtains the state of Arhat (or ksayajndna), one has already obtained the First Dhyana, of the andsrava class at the moment of entry into samyaktvaniyama; why say that one obtains it upon obtaining the state of Arhat? The text should say that one obtains this Dhyana at the moment of entry into samyaktvaniyama, and not upon the obtaining of the state of Arhat.
99. Having entered the First Dhyana the ascetic contemplates the Truths. He possesses the first andsrava Dhyana. If he continues his contemplation (pravdhe) the moment of andsrava Dhyana is followed by a moment of andsrava Dhyana; if he leaves (vyutthdnakdle) this contemplation, the andsrava Dhyuna is followed by a pure or suddhaka Dhyana.
100. When an ascetic cultivated the mixed absorption (vi. 42, vii. 23a) when the andsrava and pure (suddhaka) moments succeed one another, there is an ascending absorption, an "absorption that passes over certain spheres" (viii. l8c), i. e.
, the First Dhyana is followed by the Second or the Third Dhyana.
101. After the Third Dhyana: 1-2, two of this bhumi {suddhaka and andsrava), 3-6, four, two of the Fourth Dhyana, two of dkdsanantya; 7-10, four, two of the First, and two of the Second Dhyana.
And so on for the Fourth Dhyana and for dkdsanantya.
102. Hsiian-tsang adds: "After [pure] naivasamjndnasamjndyatana there can arise six types of absorption: the pure and the defiled of this same ayatana, the andsrava and the pure of the Second and Third Arapyas. Following upon the First [pure] Dhyana, seven types: the three of the First Dhyana; the andsrava and the pure of the Second and Third. Following upon dkincanya, eight; following the Second Dhyana, nine; following vijndnanantya, ten; following the other pure absorptions, eleven. "
103. Up to here the author has spoken of the samdpattidhydnas, absorptions, or states of contemplation, and their succession; but the kusalasamhita, the "good mind of absorption," which exists in the upapattidhydnas, that is, in Ruapadhatu (-oi dhyana; brahmaloka, etc. ), and which is acquired through arising (upapattildbhika), is also called pure dhyana (fuddhaka dhyana). When a being in Rupadhatu dies, this pure dhyana comes to an end; can it be followed only by a defiled dhyana of the same sphere? No: "At death, following upon the pure, there is a defiled state of some sphere. " In fact, death (maranabhava) is never absorbed (samdhita) (iii. 43): a being in Rupadhatu, at the moment when he dies, never possesses the dhyana of pure absorption. The "mind of reincarnation" (pratisamdhicitta) which follows "the mind at death" (maranabhava) will be defiled, not absorbed.
104. Paramartha translates: "with the exception of the nirvedhabhdgtya. '*
These four categories are the duppativijjha dharmas of Dtgha, iii. 277. See the source
quoted iv. 125, English trans, p. 707, vi. 20a, p. 707.
105. Hdnabhdgtyd succeeds upon hdnabhdgtya when there is no progress, sthitibhdgiya
succeeds when pure absorption is strengthened and when there is progress (visesagamana). 106. Mahdvyutpatti, 68. 5; see ? ? /? , ii. 44d, English trans, p. 229. Visuddhimagga, 374
(Atthasalini, 187): jhdndnulomato jhdnapapilomato jhdnukkantito.
107. According to Paramartha. Hsiian-tsang differs: . . . (3) to cultivate the sdsravas and andsravas in a mixed and continuous order (that is to go from the First sdsrava Dhyana to the Second andsrava Dhyana); (4) to cultivate the sdsravas in a discontinuous order (that is to go from the First Dhyana to the third. . . ); (5) the same with respect to the andsravas; (6) to cultivate the sdsravas and andsravas in a mixed and discontinuous order. The Vibhdsa (TD 27. p. 835b7) differs: 1. a good mind of Kamadhatu, 2. sdsrava absorption, to go and
? 1294 Chapter Eight
return, up to Bhavagra, 3. anasrava absorption, to go and return, 4. sdsrava by skipping over, 5. anasrava by skipping over.
108. Hsuan-tsang: 1. for there is no usefulness for a being of a higher sphere to produce a lower absorption; 2. because his own sphere outweighs this absorption; 3. because the power of this absorption is weak; 4. because he has rejected this absorption; and 5. because this absorption is now the object of disgust.
109- See ii. 45a-b (English trans, p. 236); vi. 73a-b; above p. 1228,1244. Vyakhya:ydvad eva samjnasamapattis tdvad djUdprativedha its vacandt (Anguttara, iv. 426).
110. We have seen that the dhydna "of delight" has for its object dhydna which is pure (fuddhaka), not anasrava. Let us understand then: "It does not bear on the pure dhydna of a lower sphere. "
111. The Vyakhya, the text of which is unfortunately unsure, explains: trsndparicchinnatvdd bhUmtndm iti / yd yasydrh bhumau tasyam eva bhumdv anufayandm (? ) tayd sd bhUmih paricchinnd bhavati / anyathd hi tasyottaratvam (? ) na sidhyed ekabhumisthdndntaravat / ata svauttarddharye'pi sthdndntardndm traydndm traydndm astdndm caikabhumitd sidhyati trsnavyatiharayogdt: It is trsnd which determines the bhumi. It is thus that the three sthdnas or "places" of the heavens of the first three Dhyanas and the eight sthdnas of the heaven of the Fourth Dhyana constitute only one bhumi, even though these places are superimposed one over the other, because the same trsnd becomes active and grows in all of the bhumis to which is belongs (v. 17). See iii. 3c, a definition of the Dhatus.
112. Desire for anasrava is not thirst, but "desire for the good". Kofa, v. 16, p. 794.
113. According to Paramartha, Hsuan-tsang: "It has for its object all samskrta of its sphere, of lower and higher spheres, and asamskrta. Nevertheless the morally neutral asamskrtas are not the object of an anasrava absorption.
114. In order to become detached from the Fourth Dhyana, the ascetic enters into the sdmantaka of the first drupya and considers the Fourth Dhyana as gross, etc. (iv. 49): this is the anantaryamdrga of detachment from the Fourth Dhyana. See iii. 35a, on the sdmantaka of akasdnantya and the Arupyas.
115. Vyakhya: na hi bhavena bhavanihsaranam astiti (see above viii. p. 1225).
116. See iii. 35d, vii. 26a, viu\22c.
117. Consequently priti and sukha are absent: pritisukhayor ayoga iti.
118. Being paths of detachment, they cannot be associated with delight; thus they are pure.
119. Explanation of the term anagamya, vi. 44d, p. 981, note; below, note 125.
Actually the sdmantakas or prefatory absorptions of all the dhyanas and arupyas can be called anagamya, because they do not enter the principal absorptions, and because they cut off the kief as. But Sarhghabhadra says that the name anagamya is reserved for the sdmantaka of the First Dhyana in order to show that this sdmantaka differs from the others. The ascetic produces it before entering any state of absorption and, when he is in one, he
does not experience any delight (dsvddana). The other sdmantakas are produced by the force of a previous absorption; the ascetic who is in it can experience delight. This does not appear to be reconciliable with the definitions of Vasubandhu. The Vibhdsd says, 'It is called anagamya, because it is produced without one having arrived (an-dgamya) at the principle sphere (maulabhumi), for the qualities of the principle sphere are absent from it. "
120. By saying that the sdmantaka is the path by which one becomes detached from a lower sphere: This is according to Paramartha. The Vyakhya explains the first phrase of the Bhdsya: aspasv api dhydndrupyesuyasyayat sdmantakam tasya tena sdmantakacittena
? klispendsamdhitena sarhdbibandha ity esa siddhdnta ity ata idam ucyate yady apt sdmantakacitteneti vistarah. The first thought of a dhyana existence, upapattibhava (iii. 38), belongs to the samantaka of this dhyana; it is defiled by all of the kiefas of the sphere of this dhyana.
121. Vibhasa, TD 27, p. 719cl3. Some say that the samantaka spheres include joy (priti), for the Sutra says that by being supported by joy one abandons sadness (daurmanasya). According to other sources, the joy of the samantaka of the First Dhyana includes movement and is not like of the principle dhyana. . . The following two samantakas include sukha. Vibhasa, 164. 5: The Darstantikas say that the samantakas are only good; it is explained that they are good, defiled, or neutral.
122. Hsiian-tsang adds: "Because he who does not produce the principle absorption is also attached to the samantaka" The Vydkhyd says: By reason of the aptitude (patutva) of the andgamya: he can be andsrava, and he can also be associated with delight. Such is the intention (of this passage). Sarhghabhadra explains: maulapratispardhitvdd dsvddanasamd- pattisadbhdvdt.
123. Pali sources: Points of Controversy, p. 329 (Psychological Ethics, p. 43,52, Theragdthd, 916, with another pancangika samddht) Koia, viii. 2a-b, p. 5, and 23c.
On dhyandntara and the theory of the Sarhmitlyas and Andhakas, see Kathdvatthu, xvii. 7.
124. According to Hsiian-tsang. Paramartha has "This dhyana is not associated with vitarka. It is called dhyandntara, because it differs from the two dhydnas. As it outweighs the First Dhyana, it is not placed in the First Dhyana. It is not placed in the Second, etc. , in view of the absence of vitesa. "
I doubt that the Chinese translators really understood this.
TheVydkhydsays:TheEhas? ahasdhydnavihsatvdt, thatis,thefirstprincipledhyana, through the absence of vitarka, becomes more distinguished and receives the name of dhyandntara: tad eva maulam prathamam dhydnam vitarkdpagamdd viHspam dhyandnta- ram ucyata ity arthah.
125. Sarhghabhadra reproduces the text of Vasubandhu and adds some useful explanations on andgamya and dhyandntara. We shall put this explanations into paragraphs.
a. Dhyandntara, which is included in the First Dhyana, differs from this latter by the fact that it has less vitarka. In the higher sphere (Second Dhyana, etc. ), what are the dharmas whose suppression would give rise to a dhydnantaral Thus there is a dhyandntara in the First Dhyana, but not in the higher spheres.
b. Doesn't the Sutra say that the seven absorptions (samdpatti)--namely the Four Dhyanas and the first three driipyas--are the support [of pure prajfid, of the "qualities," viii. 20a, 27c]? Furthermore how do you prove that there is an andgamya, and a dhyandntara}
? We know that there is an andgamya by Scripture and by reasoning.
The Sutra says, "He who is not capable of entering into the First Dhyana, etc. , and of remaining in it, obtains down here the destruction of the dsravas by means of an dryan or pure (andsrava) prajfid. " If there were no andgamya, what would be the support of this prajHdl
Furthermore, the Sutra of the Good Precepts (Suiila-Sutra? ) says, "There is a person delivered-through-Prajfia {prajMvimukta, vi. 64) who has not obtained the principle dhyana (mauladhydna: the dhyana itself). " Now is it not by being in the dhyana that the ascetic obtains the deliverance-through-? ? ? /? ? ? ? Thus there is a dhyana which is not the mauladhydna, namely the preliminary dhyana, the andgamya. On the mixed character of andgamya, iii. 35d.
d. The Sutra says, with respect to dhyandntara, that there are three samddhis, sa-vitarka,
Footnotes 1295
? 1296 Chapter Eight
sa-vicdra, etc. (viii. 23c). It says that the First Dhyina contains vitarka and vicdra; and that, in the Second and the following Dhyanas, vitarka and vicdra have ceased. If there were no dhydndntara, what samddhi would "possess vicdra and not vitarka"! Because the citta-caittas cease gradually, it follows that there would be a dhydna with vicdra but without vitarka.
Furthermore, out from dhydndntara, what would be the cause of the arising of Mahabrahma the King of the World (? ? ? ? , viii. 23b)?
e. The Buddha does not speak of andgamya and dhydndntara, because both are included the First Dhyana. The word "dhydna" includes them also.
f. The first "vestibule," sdmantaka, is called andgamya because one would distinguish it from the others. A dhydna does not arise before one has entered into this first sdmantaka. (See above vi.
Kdyena sdksdtkaroti, vi. 43c, 58b, viii. 9, 35n. SBE. 45, p. 23.
64. Vydkhyd: caturthe dhydne pra/rabdhisukham bhuyo bhavati bahutaram bhavati dhydndntarebhya/ caturbhasya pra/rabdhataravdt / tadbhuyastv 'pi sukhasydvacanam / caturthe dhydne sukham nocyate / tasya sukhasydvacandd vedand sukham eva trtrya dhydne na caturthe sukha vedandstiti tatra nocyata ity abhiptdyah.
In the Fourth Dhyana the sukha which consists of pra/rabdhi, "well-being," is greater than in the lower stages, and yet one does not attribute sukha to this stage: hence it results that, in the lower stages the part of sukha signifies the sensation of sukha, the sukha of sensation [and not pra/rabdhisukha\ and that, in the Fourth Dhyana, there is no sensation of sukha.
65. According to the Vydkhyd. The Bhdsya only gives the first words of the Sutra (as we see in the version of Paramartha).
a. Hsuan-tsang: Further, because the Sutra (Samyukta, TD 2, p. 123al3) says: yasmin samaye drya/rdvakah pravivekajdm prttim kdyena sdkasdtkrtvopasampadya viharati pancdsya dharmds tasmin samaye prahiyante panca dharmd bhavandparipurifh gacchanti [iti vistarah ydvad bhdvaniyd dharmdh katame / tadyathd prdmodyam (? ) pritih pra/rabdhih sukham samddhi/ ca. ]
Compare the list in Samyutta, iv. 76. Anguttara, v. l, etc. (prdmodyddayah).
b. Paramartha: "Further, because the Sutra distinguishes pra/rabdhi and sukha. As the Sutra says:yasmin samaye drya/ravdvakah pra/rabdhijdm prttim kdyena sdksdtkrtvd upasampadya viharati. In the Sutra pra/rabdhi is named separately from sukha. We know thus that they differ. " [The reading prafrabdhijd is perhaps a mistake. ]
66. Vydkhd: "Thus, in the first three Dhyanas, sukha is only bodily sukha. "
67. Vydkhyd: samddhijasya abahirbhutasya kayavijn*dnasamprayuktasya veditasukhasya
samddhyanukulatvdt.
68. Vydkhyd: A touch consciousness of the sphere of Kamadhatu cannot grasp a tangible of the sphere of Rupadhatu from whence it results that the touch consciousness which grasps pra/rabdhi is of the sphere of Rupadhatu, and that the agreeable sensation (sukha) associated with this consciousness can be a "part of dhyana. "
69. According to Hsuan-tsang: naisa dosah / pra/rabdhipratyayasya vijndnasya utpatteh; according to Paramartha: naiso'rthah svayam pra/rabdhivijnanasya utpatteh.
The Vydkhyd gives a very satisfying explanation: "The organ of touch of the person in absorption [even though it is of the sphere of Kamadhatu], passes into a state such [tarn anastham gatam yad. . . ] that it can be the support of a touch consciousness of a higher sphere.
Samghabhadra, TD 29, p. 761? 0. The Vaibhasika: Further, it is inadmissible that, having
? for its support (diraya) an organ of touch {kdyendriya) of Kamadhatu, there arises a consciousness of a tangible of the sphere of Rupadhatu. Thus one cannot say that the touch consciousness {kdyavijudna) of a Kamadhatu body would grasp a tangible of prairabdhi arisen from dhydna. If one answers us that even though this tangible is produced internally (by supporting itself on an internal object), it is capable of producing a similar consciousness [of a tangible of Rupadhatu] even though this latter is supported on a body in Kamadhatu, this response is nothing more than vain words, without reason or texts to sustain it. What reason or text establishes that a body of Kamadhatu would grasp a rupa which is prairabdhi, and not another tangible? This thesis contradicts the authorities; only the doctrine of the Abhidharma is irreproachable. Here the Sthavira says: How do you know that prairabdhi is called of sukha} . . .
70. To the Vaibhasikas, prairabdhi (=the part of dhydna called sukha) is a samskdra which can be andsrava. For his opponent, the said part of dhydna is the sensation associated with touch consciousness which knows prairabdhi, a certain tangible.
71. This question is discussed ii. 25, English trans, p. 191.
72. Hsuan-tsang adds: "It is said in the Sutra fifteen dhaius are solely sdsrava"; Koia,
i. 31c-d: English trans, p. 95, in the note; see Vibhdsd, TD 27, p. 871cll. 73. ii. 33, p. 202-4, seei. 33, English trans. 97; iv. lld; viii. , note 74, 27c-28.
74. The Vhydkhd mentions two readings: vitarkavicdrayor ayaugapadyam dosavacandc ca and dosdvacandt (= asamavadhdnena ca na kaicid dosa ucyata ity arthah). Paramartha follows the second reading.
75. The Sautrantikas, according to Saeki; above, the Dar? tantikas.
76. Paramartha (p. 298c24): the ancient masters do not say this. One cannot, according to
their authority, know which dharmas are parts of the Path(? pu sui k'o chih >^|? ffpj? n ,)?
77. Vydkhya: yogdcarabhumidarsanena vicdryam etat. Then there follows an exposition of the doctrine of Samghabhadra: tatra kautuhalam pdtayety dcdryasamghabhadrah / ayarh cdtrdrthasamksepo drastavyah.
The dhydnas contain a large number of dharmas: why are certain dharmas considered as parts (anga)? The dharmas which are pratipaksdnga or opposition, anuiamsdnga or excellence, and tadubhdydnga or both opposition and excellence are considered as parts, [In the absorptions of Arupyadhatu one does not distinguish parts, because the taste of all of them is calmness, iamathaikarasatd]. In the First Dhyana: 1. vitarka and vicdra are opposed to the bad minds {vitarka) of Kamadhatu (kdma or lust, vydpdda or injury, and vihimsa or killing); 2. prtti and sukha are obtained when vitarka and vicdra have expelled their opposites (vipaksa)t and through the fact of the separation from these opposites; and 3. samddhi or cittaikdgratd, concentration or one-pointedness-of-mind through whose force the four other parts exist. In the Second Dhyana: the adhydtmasamprasdda is opposed to vitarka and vicdra; prfti and sukha constitute the part of excellence. In the Third Dhyana: upeksd, smrti and samprajanya are opposed to prtti; sukha is the part of excellence. In the Fourth Dhyana: upeksapariiuddhi and smrtipariiuddhi are opposed to sukha; aduhkhdsuk- havedand is the part of excellence. See Vibhanga, 263.
78. Yogasutra, i. 47.
79. Sraddhd prasddah; ii. 25, English trans, p. 191.
Vasumitra (in Vibhdsd, TD 27, p. 4l5c28) compares vitarka-vicdra to waves which
trouble the waters; when they have been expelled the mind is samprasanna, like the water which becomes clear when the waves have been calmed; thus faith (fraddhd) is called adhydtmasamprasdda.
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80. Paramartha omits these explanations.
81. The Vydkhyd gives some examples: paryesakamanojalpdvasthd vitarkah / pratyavekasa- kamanojalpdvasthd vicdrah (see Kosa, ii, English trans, p. 203) / vdksamutthdpikdvastha- v it ark ah / tadanydvasthd vicdra iti bhagavadvifesah / aviksiptdvasthd samddhih / praidntavdhitavastha cittasyddhydtmasamprasdda iti / On the existence of caitasikas distinct from the citta (and of bhautikas distinct from the mahdbhutas), see ii, English trans, p. 188.
82. Hsiian-tsang: "However reasonable this may be, this is not my system. "
83. The Sthaviras, according to P'u-kang (TD 41, p. 424c5) and Fa-pao (TD 41, p. 792c29). Hsiian-tsang: How does another school maintain that priti is not saumanasya? It says that there is a separate priti, a caitasika dharma; as the sukha of the Three Dhyanas is totally
saumanasya, priti and saumanasya are distinct. 84. See ii. 7c-8a, p. 161, on priti.
85. Paramartha (TD 29, p, 299a9) transcribes pi-p'o-li-to ching&fcm&m See also Kosa, v. 9a, Madhydma (TD 1, p. ? 5? 4), Samyutta, v. 213, Majjhima, iii. 26, Atthasdlini, 175.
Hsiian-tsang translates: "The Buddha, in the Sutra of the Explanation of the Viparydsas, teached the gradual disappearance of the five indriyas of sensation, daurmanasya, etc. [In the First Dhyana, the destruction of the daurmanasya, in the Second of duhkha], in the Third of saumanasya, in the Fourth of sukha. Thus priti is saumanasya. "
86. Definition of the Fourth Dhyana: sa sukhasya ca prahdndd duhkhasya caprahdnat purvam eva saumanasyadaurmanasyayor astamgamdd aduhkham asukham upeksdsmrtipa- ri/uddham caturtham dhydnam . . .
87. The problem of senjiia and dninjua is examined iv. 46, English trans, p. 621-3, (vi. 24a-b); the apaksdlas, iii. 101. Madhyama, 5. 1, Majjihima, i. 454, ii. 261 (dnanjasappdya- sutta), Anguttara, v. 135 (kantaka- apaksdla).
88. Compare iii. 101.
89. See Ko/a, i. 30b (above p. 1232) and ii. 31 on the dhdtus and the caittas which exist in Rupadhatu.
90. Hsiian-tsang: "and because mental satisfaction is gross there" [Thus there is sukha of the sphere of manas there].
91. Saeki adds: "because mental satisfaction is subtle there. "
92. See iv. 8a.
93. Hsiian-tsang: "Beings arisen in the three higher bhumis (=Dhyanas) produce three vijMnakdyas (eye consciousness, etc. ) and an "informative mind" (vijuapticitta) of the sphere of the First Dhyana. See vii. 50.
94. See vii. 50. Hsiian-tsang: "Beings arisen above produce the dharma from below, for example nirmdnacitta"
95. It is through usefulness (prayojanena) that these beings produce a vijnana of the First Dhyana, and not through esteem (bahumdna); furthermore, if this vijnana is good, it will contain a retribution which they must create; thus they do not make an effort in order to manifest a good vijnana.
96. Triprakdram anyatra nirvedhdgiydt (see viii. 17. )
97. Paramartha: "In the Vibhdsd. "
The Vydkhd quotes the Vibhdsd: sydc chuddhakam vairagyena labheta, parihdnyd
? Footnotes 1293 vijahydt / sydc chuddhakam upapattyd labheta, upapattyd vijahydt / dhu / sydt / katham ity
aha / hdnabhdgiyarh prathamam dhydnam.
98. Vibhdsa, TD 27, p. 822cl4. When one obtains the state of Arhat (or ksayajndna), one has already obtained the First Dhyana, of the andsrava class at the moment of entry into samyaktvaniyama; why say that one obtains it upon obtaining the state of Arhat? The text should say that one obtains this Dhyana at the moment of entry into samyaktvaniyama, and not upon the obtaining of the state of Arhat.
99. Having entered the First Dhyana the ascetic contemplates the Truths. He possesses the first andsrava Dhyana. If he continues his contemplation (pravdhe) the moment of andsrava Dhyana is followed by a moment of andsrava Dhyana; if he leaves (vyutthdnakdle) this contemplation, the andsrava Dhyuna is followed by a pure or suddhaka Dhyana.
100. When an ascetic cultivated the mixed absorption (vi. 42, vii. 23a) when the andsrava and pure (suddhaka) moments succeed one another, there is an ascending absorption, an "absorption that passes over certain spheres" (viii. l8c), i. e.
, the First Dhyana is followed by the Second or the Third Dhyana.
101. After the Third Dhyana: 1-2, two of this bhumi {suddhaka and andsrava), 3-6, four, two of the Fourth Dhyana, two of dkdsanantya; 7-10, four, two of the First, and two of the Second Dhyana.
And so on for the Fourth Dhyana and for dkdsanantya.
102. Hsiian-tsang adds: "After [pure] naivasamjndnasamjndyatana there can arise six types of absorption: the pure and the defiled of this same ayatana, the andsrava and the pure of the Second and Third Arapyas. Following upon the First [pure] Dhyana, seven types: the three of the First Dhyana; the andsrava and the pure of the Second and Third. Following upon dkincanya, eight; following the Second Dhyana, nine; following vijndnanantya, ten; following the other pure absorptions, eleven. "
103. Up to here the author has spoken of the samdpattidhydnas, absorptions, or states of contemplation, and their succession; but the kusalasamhita, the "good mind of absorption," which exists in the upapattidhydnas, that is, in Ruapadhatu (-oi dhyana; brahmaloka, etc. ), and which is acquired through arising (upapattildbhika), is also called pure dhyana (fuddhaka dhyana). When a being in Rupadhatu dies, this pure dhyana comes to an end; can it be followed only by a defiled dhyana of the same sphere? No: "At death, following upon the pure, there is a defiled state of some sphere. " In fact, death (maranabhava) is never absorbed (samdhita) (iii. 43): a being in Rupadhatu, at the moment when he dies, never possesses the dhyana of pure absorption. The "mind of reincarnation" (pratisamdhicitta) which follows "the mind at death" (maranabhava) will be defiled, not absorbed.
104. Paramartha translates: "with the exception of the nirvedhabhdgtya. '*
These four categories are the duppativijjha dharmas of Dtgha, iii. 277. See the source
quoted iv. 125, English trans, p. 707, vi. 20a, p. 707.
105. Hdnabhdgtyd succeeds upon hdnabhdgtya when there is no progress, sthitibhdgiya
succeeds when pure absorption is strengthened and when there is progress (visesagamana). 106. Mahdvyutpatti, 68. 5; see ? ? /? , ii. 44d, English trans, p. 229. Visuddhimagga, 374
(Atthasalini, 187): jhdndnulomato jhdnapapilomato jhdnukkantito.
107. According to Paramartha. Hsiian-tsang differs: . . . (3) to cultivate the sdsravas and andsravas in a mixed and continuous order (that is to go from the First sdsrava Dhyana to the Second andsrava Dhyana); (4) to cultivate the sdsravas in a discontinuous order (that is to go from the First Dhyana to the third. . . ); (5) the same with respect to the andsravas; (6) to cultivate the sdsravas and andsravas in a mixed and discontinuous order. The Vibhdsa (TD 27. p. 835b7) differs: 1. a good mind of Kamadhatu, 2. sdsrava absorption, to go and
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return, up to Bhavagra, 3. anasrava absorption, to go and return, 4. sdsrava by skipping over, 5. anasrava by skipping over.
108. Hsuan-tsang: 1. for there is no usefulness for a being of a higher sphere to produce a lower absorption; 2. because his own sphere outweighs this absorption; 3. because the power of this absorption is weak; 4. because he has rejected this absorption; and 5. because this absorption is now the object of disgust.
109- See ii. 45a-b (English trans, p. 236); vi. 73a-b; above p. 1228,1244. Vyakhya:ydvad eva samjnasamapattis tdvad djUdprativedha its vacandt (Anguttara, iv. 426).
110. We have seen that the dhydna "of delight" has for its object dhydna which is pure (fuddhaka), not anasrava. Let us understand then: "It does not bear on the pure dhydna of a lower sphere. "
111. The Vyakhya, the text of which is unfortunately unsure, explains: trsndparicchinnatvdd bhUmtndm iti / yd yasydrh bhumau tasyam eva bhumdv anufayandm (? ) tayd sd bhUmih paricchinnd bhavati / anyathd hi tasyottaratvam (? ) na sidhyed ekabhumisthdndntaravat / ata svauttarddharye'pi sthdndntardndm traydndm traydndm astdndm caikabhumitd sidhyati trsnavyatiharayogdt: It is trsnd which determines the bhumi. It is thus that the three sthdnas or "places" of the heavens of the first three Dhyanas and the eight sthdnas of the heaven of the Fourth Dhyana constitute only one bhumi, even though these places are superimposed one over the other, because the same trsnd becomes active and grows in all of the bhumis to which is belongs (v. 17). See iii. 3c, a definition of the Dhatus.
112. Desire for anasrava is not thirst, but "desire for the good". Kofa, v. 16, p. 794.
113. According to Paramartha, Hsuan-tsang: "It has for its object all samskrta of its sphere, of lower and higher spheres, and asamskrta. Nevertheless the morally neutral asamskrtas are not the object of an anasrava absorption.
114. In order to become detached from the Fourth Dhyana, the ascetic enters into the sdmantaka of the first drupya and considers the Fourth Dhyana as gross, etc. (iv. 49): this is the anantaryamdrga of detachment from the Fourth Dhyana. See iii. 35a, on the sdmantaka of akasdnantya and the Arupyas.
115. Vyakhya: na hi bhavena bhavanihsaranam astiti (see above viii. p. 1225).
116. See iii. 35d, vii. 26a, viu\22c.
117. Consequently priti and sukha are absent: pritisukhayor ayoga iti.
118. Being paths of detachment, they cannot be associated with delight; thus they are pure.
119. Explanation of the term anagamya, vi. 44d, p. 981, note; below, note 125.
Actually the sdmantakas or prefatory absorptions of all the dhyanas and arupyas can be called anagamya, because they do not enter the principal absorptions, and because they cut off the kief as. But Sarhghabhadra says that the name anagamya is reserved for the sdmantaka of the First Dhyana in order to show that this sdmantaka differs from the others. The ascetic produces it before entering any state of absorption and, when he is in one, he
does not experience any delight (dsvddana). The other sdmantakas are produced by the force of a previous absorption; the ascetic who is in it can experience delight. This does not appear to be reconciliable with the definitions of Vasubandhu. The Vibhdsd says, 'It is called anagamya, because it is produced without one having arrived (an-dgamya) at the principle sphere (maulabhumi), for the qualities of the principle sphere are absent from it. "
120. By saying that the sdmantaka is the path by which one becomes detached from a lower sphere: This is according to Paramartha. The Vyakhya explains the first phrase of the Bhdsya: aspasv api dhydndrupyesuyasyayat sdmantakam tasya tena sdmantakacittena
? klispendsamdhitena sarhdbibandha ity esa siddhdnta ity ata idam ucyate yady apt sdmantakacitteneti vistarah. The first thought of a dhyana existence, upapattibhava (iii. 38), belongs to the samantaka of this dhyana; it is defiled by all of the kiefas of the sphere of this dhyana.
121. Vibhasa, TD 27, p. 719cl3. Some say that the samantaka spheres include joy (priti), for the Sutra says that by being supported by joy one abandons sadness (daurmanasya). According to other sources, the joy of the samantaka of the First Dhyana includes movement and is not like of the principle dhyana. . . The following two samantakas include sukha. Vibhasa, 164. 5: The Darstantikas say that the samantakas are only good; it is explained that they are good, defiled, or neutral.
122. Hsiian-tsang adds: "Because he who does not produce the principle absorption is also attached to the samantaka" The Vydkhyd says: By reason of the aptitude (patutva) of the andgamya: he can be andsrava, and he can also be associated with delight. Such is the intention (of this passage). Sarhghabhadra explains: maulapratispardhitvdd dsvddanasamd- pattisadbhdvdt.
123. Pali sources: Points of Controversy, p. 329 (Psychological Ethics, p. 43,52, Theragdthd, 916, with another pancangika samddht) Koia, viii. 2a-b, p. 5, and 23c.
On dhyandntara and the theory of the Sarhmitlyas and Andhakas, see Kathdvatthu, xvii. 7.
124. According to Hsiian-tsang. Paramartha has "This dhyana is not associated with vitarka. It is called dhyandntara, because it differs from the two dhydnas. As it outweighs the First Dhyana, it is not placed in the First Dhyana. It is not placed in the Second, etc. , in view of the absence of vitesa. "
I doubt that the Chinese translators really understood this.
TheVydkhydsays:TheEhas? ahasdhydnavihsatvdt, thatis,thefirstprincipledhyana, through the absence of vitarka, becomes more distinguished and receives the name of dhyandntara: tad eva maulam prathamam dhydnam vitarkdpagamdd viHspam dhyandnta- ram ucyata ity arthah.
125. Sarhghabhadra reproduces the text of Vasubandhu and adds some useful explanations on andgamya and dhyandntara. We shall put this explanations into paragraphs.
a. Dhyandntara, which is included in the First Dhyana, differs from this latter by the fact that it has less vitarka. In the higher sphere (Second Dhyana, etc. ), what are the dharmas whose suppression would give rise to a dhydnantaral Thus there is a dhyandntara in the First Dhyana, but not in the higher spheres.
b. Doesn't the Sutra say that the seven absorptions (samdpatti)--namely the Four Dhyanas and the first three driipyas--are the support [of pure prajfid, of the "qualities," viii. 20a, 27c]? Furthermore how do you prove that there is an andgamya, and a dhyandntara}
? We know that there is an andgamya by Scripture and by reasoning.
The Sutra says, "He who is not capable of entering into the First Dhyana, etc. , and of remaining in it, obtains down here the destruction of the dsravas by means of an dryan or pure (andsrava) prajfid. " If there were no andgamya, what would be the support of this prajHdl
Furthermore, the Sutra of the Good Precepts (Suiila-Sutra? ) says, "There is a person delivered-through-Prajfia {prajMvimukta, vi. 64) who has not obtained the principle dhyana (mauladhydna: the dhyana itself). " Now is it not by being in the dhyana that the ascetic obtains the deliverance-through-? ? ? /? ? ? ? Thus there is a dhyana which is not the mauladhydna, namely the preliminary dhyana, the andgamya. On the mixed character of andgamya, iii. 35d.
d. The Sutra says, with respect to dhyandntara, that there are three samddhis, sa-vitarka,
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sa-vicdra, etc. (viii. 23c). It says that the First Dhyina contains vitarka and vicdra; and that, in the Second and the following Dhyanas, vitarka and vicdra have ceased. If there were no dhydndntara, what samddhi would "possess vicdra and not vitarka"! Because the citta-caittas cease gradually, it follows that there would be a dhydna with vicdra but without vitarka.
Furthermore, out from dhydndntara, what would be the cause of the arising of Mahabrahma the King of the World (? ? ? ? , viii. 23b)?
e. The Buddha does not speak of andgamya and dhydndntara, because both are included the First Dhyana. The word "dhydna" includes them also.
f. The first "vestibule," sdmantaka, is called andgamya because one would distinguish it from the others. A dhydna does not arise before one has entered into this first sdmantaka. (See above vi.
