Consequently
these Arhats are
called samayavimukta.
called samayavimukta.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
No.
Why is this?
48a-b. At the detachment from the Three Dhatus, the last Path of Deliverance arises either from the Dhyana, or from a sdmantaka.
There are nine spheres of arising: Kamadhatu, the Four Dhyanas and the Four Arupyas (viii. l).
When one triumphs over the Three Dhatus,--that is, when one becomes detached from Kamadhatu, from the First Dhyana, or
? from the Second Dhyana,--it is with a ninth Path of Deliverance which arises either from a sdmantaka or from the Dhyana itself.
29 48c. Above, it does not arise from a sdmantaka. *
With respect to the higher spheres, the last Path of Deliver- ance always arises from the fundamental absorption (samapatti)y never from the preliminary stage or threshold of this absorption. In fact, after the Fourth Dhyana, the fundamental absorption and the preliminary absorption have the same sensation, the sensation of indifference. In the spheres of the first Dhyanas, the two sensations differ: ascetics with weak faculties are not capable of entering, in the ninth Path of Deliverance, the fundamental
299 absorption, for the transformation of their sensation is difficult.
Therefore the ninth Path of Deliverance of detachment from the
300 first three spheres arises from preliminary absorption.
We have seen that the ascetic can detach himself from all the spheres through the pure paths practiced in anagamya (vi. 47c). It is not said that the same power belongs to the pure paths cultivated in spheres other than anagamya.
48c-d. Through the eight pure paths, he triumphs over his
301 sphere, and over a higher sphere.
Through the pure path cultivated in eight spheres,--the Dhyanas, dhyanantara, and three Arupyas,--the ascetic detaches himself from the sphere in which he finds himself and from higher spheres; but not from a lower sphere because he is already detached from it.
***
It is established that the transworldly paths, the Irresistible
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Path as well as the Path of Deliverance, proceed from aspects of the Truths (satydkdrapravrtta, vii. l3a), that is to say, from seeing the dharmas as impermanent, suffering, etc.
49a-c. The worldly paths, paths of deliverance and paths of abandoning, have respectively the aspects of calm, etc. ; coarse, etc.
The worldly paths of deliverance (the Path of Deliverance) have the aspects of calm, etc. , that is, seeing their objects as calm, etc. The worldly paths of abandoning (the Irresistible Path) have the aspect of coarse, etc.
Respectively,
49d. They have for their objects the higher sphere, and the lower sphere.
302
The paths of deliverance can
see the higher spheres (or
higher places, sthana) as calm, excellent, and as definitive
liberation. The paths of abandoning see the lower spheres as
303
coarse, bad, as a thick wall: as coarse, because it is not calm,
304
entailing a great effort;
because it is odious as well as presenting the greatest incapacity to the body and the mind; and as a thick wall, because, by means of this lower sphere, it is impossible to escape from this sphere, as if it were a wall.
The aspects of calm, excellent, definitive liberation, are the opposite.
***
Having terminated this accessory question, let us return to our subject.
as bad, because it is not excellent,
? What arises immediately after the Knowledge of Destruction?
50a-b. When he is Immovable, after his Knowledge of Destruction, there is the consciousness of non-arising.
If the Arhat is of the class of the Immovable Ones (akopyad- harman, vi. 56), immediately after his Knowledge of Destruction (ksayajndna, vi. 45a) there arises the consciousness of the future non-arising of the vices or dsravas {anutpddajndna, vi. 67a, viii. lb, 4c).
50b-c. In the contrary case, there is either the Knowledge of
305 Destruction or the "seeing of the Asaiksas/'
If the Arhat is not of this class, then after his Knowledge of Destruction there arises either the same Knowledge of Destruc- tion, or the Right Views of the Asaiksas; but not the Knowledge of Non-Arising: for, as the ascetic who is not immovable can fall away (vi. 56), he cannot produce the Knowledge of Non-Arising.
***
Is this to say that the Immovable Arhat does not possess the Views of the Asaiksa?
50d. These Views belong to all the Arhats.
In the Immovable Arhat, sometimes the Knowledge of
Non-Arising succeeds Knowledge of Non-Arising, sometimes the
306 Right Views of the ASaiksa.
***
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We have spoken of the four states or results. Of what are they the results?
307 They are the results of srdmanya or "the religious life. "
What is srdmanya?
51a. Srdmanya is the immaculate path.
Srdmanya is the pure path. By this path, by srdmanya, one becomes a Sramana, that is to say a person who calms or who makes cease (famayati) the defilements. ( Dhammapada, 265).
Therefore it is said in the Sutra (Madhyama, TD 1, p. 725c4), "He is called a Sramana because he calms all of the types of dharmas of transgression, bad, favorable to transmigration, producing rebirth . . . old age and death. "
The Prthagjana is not a true Sramana (^paramdrthairamana) because he does not calm the defilements in an absolute manner.
308 51b. His result is both conditioned and unconditioned.
The results of srdmanya are conditioned and unconditioned 9 310
dharmasTM TheSutrasaysthattheseresultsarefourinnumber. On the other hand,
51c. There are eighty-nine.
What are these eighty-nine?
5 Id. The paths of deliverance with their destructions.
We have eight Irresistible Paths, followed by eight Paths of Deliverance, for the abandoning of the defilement to be abandoned
? through seeing (=the sixteen moments of comprehension, vi. 27a). We have eighty-one Irresistible Paths for the abandoning of the defilements abandoned through meditation, namely nine paths through which one abandons the nine categories of defilements of each of the nine spheres (Kamadhatu . . . Bhavagra), and also as many for the Paths of Deliverance.
The eighty-nine Irresistible Paths constitute iramanya.
The eighty-nine Paths of Deliverance are the conditioned results of sramanya, being outflowing results (nisyandaphala, ii. 56c-d) and virile results (purusakdraphala, ii. 56d) of sramanya.
The abandoning or pratisamkhyanirodha of the eighty-nine categories of defilements is the unconditioned result of sramanya,
3U
being the virile result of sramanya (ii. 55d, p. 278).
We have therefore eighty-nine results of iramanya.
***
But, if this theory is correct, is there not reason to complete the
312 teaching of the Buddha?
No. The results are indeed eighty-nine in number;
52a-b. But four results are established for five reasons which are encountered therein.
The Blessed One defined as results the stages {avastha) of the path of abandoning in which some five causes are encountered. Such is the opinion of the School. What are these five causes?
52c-53b. In a result, there is the abandoning of a previous path, the acquisition of another path, the addition of destructions, the acquisition of a group of eight knowledges, and the acquisition of sixteen aspects.
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That is to say: (1-2) there is the abandoning of the path of the candidate, and the acquisition of the path of the result; (3) the
313
acquisition of a single possession of abandoning in its entirety (v. 70); (4) the acquisition at one and the same time of eight Knowledges, the fourfold Dharma Knowledge, and the fourfold Consecutive Knowledge (vi. 26, vii. 3); and (5) the acquisition of the sixteen aspects, impermanence, etc. (On acquisition, see vii. 22. )
These characteristics exist in each of the four results.
But if only the pure path receives the name of framanya, how can the two states, those of Sakrdagamin and Anagamin, when
nA theyareobtainedbyaworldlypath,betheresultsof sramanya?
53c~d. (The abandoning) obtained by a worldly path is a result, because it is combined, and because it is supported by pure possession.
The state of Sakrdagamin and the state of Anagamin, even if they were acquired by a worldly path, are not only abandonings resulting from a worldly Path of Meditation: in fact, they also include an abandoning result of the Path of Seeing; this second abandoning is not separable from the first abandoning; for there is inherent in the results of Sakrdagamin and Anagamin the single possession of abandoning in its entirety, on the one hand, of defilements abandoned by Seeing, and on the other hand, of defilements abandoned by the worldly Path of Meditation.
This is why the Sutra says, "What is the result of Sakrdagamin? The abandoning of the three bonds (satkayadrsti, clinging to rule and ritual, and doubt)-which are abandoned through Seeing--and
0
the reduction of lust, anger, and delusion. "What is the result of
Anagamin? The abandoning of the five bonds here below
15 (avarabhdgiya)"*
? Furthermore, the abandoning which results from the worldly path (abandoning of the six categories of defilements in the case of the Sakrdagamin, etc. ) is supported, confirmed {samdharyate) by the pure possession of disconnection (according to vi. 46a-b), as it results from the fact that, by virtue of this pure possession, the Sakrdagamin and the Anagamin cannot die in a state of falling away: they can lose their qualities, but they take them up again before dying (vi. 60).
***
Sramanya or the religious life
54a-b. Is brahmanya; it is brahmacakra^
It is brahmacakra because it expells the defilements; brahmacakra, the Wheel of Brahma,
54b. Because it is set into motion by Brahma.
317
it is
The Blessed One, possessing supreme brahmanya, is Brahma.
318
In fact, the Sutra says, "This Blessed One is Brahma"; the Blessed One is calm and pacified.
it says that
This cakra belongs to him; this cakra is therefore of Brahma, because he sets it into motion.
319 54c. The Wheel of the Dharma is the Path of Seeing.
520 It is termed wheel, cakra, because it moves (carikramanat).
The Path of Seeing, being of the nature of a wheel (a Jewel of a Wheel, cakraratna), is called the Wheel of the Dharma.
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How is the Path of Seeing of the nature of a wheel?
54d. Because it goes quickly, etc. ; because it has spokes,
321 etc.
1. Because it goes quickly, for it comprehends the Truths in fifteen moments of thought; 2. because it leaves one spot and occupies another, leaving the Irresistible Path and occupying the Path of Deliverance; 3. because it subdues the unsubdued and rules over those subdued, triumphing over the defilements through the Irresistible Path by cutting off the possession of these defilements; ruling over the vanquished defilements by the Path of Deliverance by obtaining possession of disconnection from these defilements; (4) because it rises and descends, either because it is alternatively the Irresistible Path and the Path of Deliverance, or because it successively takes as its object Kamadhatu and the higher spheres.
The Bhadanta Ghosaka says: The Noble Eightfold Path is a wheel, because its parts are in the nature of spokes, etc. : Right Views, Right Thought, Right Effort, and Right Mindfulness are similar to spokes; Right Speech, Right Actions, and Right Livelihood are similar to the axle; and Right Concentration is
322 similar to the rim.
On what rests the doctrine that the Wheel of the Dharma is the Path of Seeing the Truths?
On the Agama which says that, at the moment when this Path
arose within the Aryan Kaundinya, [the gods] declared that the
323 Wheel of the Dharma had been set into motion.
***
How is this Path of threefold revolution aspects?
324
and of twelve
The Vaibhasikas say: The three revolutions are 1. "this is the
? Noble Truth of Suffering"; 2. "It should be perfectly known"; and
3. "It is perfectly known. " At each revolution there arises sight
(caksus), knowledge (jndna)9 knowing (vidyd), and intelligence 325
(buddhi). Thus we have twelve aspects.
The same holds true for the other Truths: "This is the Origin
of Suffering," etc.
Since the revolutions and the aspects are the same for each Truth, the Wheel of the Dharma is of three revolutions and twelve aspects; not of twelve revolutions and forty-eight aspects. So too "the teaching of two things" is the teaching of a great number of things which go by twos (eye and physical matter, etc. ); in the same way a person "skillful in seven things", is skillful in a great
326
The three revolutions correspond, in this order, to the Path of Seeing, the Path of Meditation, and the Path of the Arhat or Asaiksa.
Such is the explanation of the Vaibhasikas (Vibhdsd, TD 27, p. 411al8).
***
327
But if this is the case, then the Path of Seeing would not have
three revolutions and twelve aspects. Therefore how would the Wheel of the Dharma be the Path of Seeing? Consequently one should understand that the Wheel of the Dharma is this sermon itself (dharmaparydya), the Sermon of Benares, which sets into motion (pravartana) the Wheel of the Dharma, which includes three revolutions and twelve aspects: three revolutions, because it
Through the setting into motion of this sermon, one should understand that it goes, that it is cast into the intelligence of another; it goes towards the intelligence of another, in that it
number of seven things.
328
aspects, because it considers each Truth under a threefold aspect.
causes the Truths to be turned some three times;
and twelve 329
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330 comes to be known by another.
331
Or rather, the entirety of the Noble Path, the Path of Seeing,
the Path of Meditation, and the Path of the Asaiksa, is the Wheel of the Dharma, because it penetrates into the intelligence of those
12
to be disciplined {vineya)? If the Sutra says that the Wheel was
set into motion (pravartita) when Kaundinya realized the Path of
Seeing, this is because the prefix pra indicates the beginning of
action: pravartita signifies what begins to be vartita. When the
Path of Seeing is produced in the intelligence of another, in the
intelligence of Kaundinya, the Wheel of the Dharma begins to be
set into motion, begins to be cast into the intelligence of
333 another.
***
How can one obtain the results within each sphere?
55a. Three are acquired in Kamadhatu.
Three can only be acquired in Kamadhatu, not elsewhere. [Let us understand: by beings born in Kamadhatu].
55a-b. The last, in the three Dhatus.
The last state of sramanya, or the quality of Arhat, can be acquired in the Three Dhatus.
We can understand why the first two states, which suppose that the ascetic is not detached from Kamadhatu, cannot be acquired in the higher spheres; but why does the same hold for the third?
55b. Higher, the Path of the Seeing of the Truths is absent.
? Above Kamadhatu, the Path of Seeing is absent. In its absence, a person detached from Kamadhatu and reborn in a higher heaven
334
Why is the Path of Seeing absent there?
With respect to Arupyadhatu, because hearing is absent
cannot obtain the state of Anagamin.
335 336 and because the Path of Seeing bears on Kamadhatu.
there;
With respect to Rupadhatu,
55c~d. Disgust is absent there, because the Sutra says, "Here
337 one undertakes, and there one achieves. "
Prthagjanas, reborn in Rupadhatu, are totally given over to the bliss of absorption: all suffering sensation is absent in them; therefore disgust is impossible there, and one cannot enter the Noble Path except through disgust.
Furthermore the Sutra says, "Five persons, the Antaraparinir- vayin being the first and the Urdhvasrotas being the fifth, undertake here and achieve there. "
"Undertake", vidha, means to establish the Path, because it is the means (updya) to Nirvana.
***
We have seen that: "If the Arhat is Immovable, then after his Knowledge of Destruction there arises the Knowledge of Non-Arising"; is this to say that there are differences among the Arhats?
56a. Six types of Arhat are known.
The Path and the Saints 999
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The Sutra says that there are six types of Arhats: Parihanad- harmans (those who can fall away), Cetanadharmans (those who can at will put an end to their existences), Anuraksanadharmans (those who can preserve themselves), Sthitakampyas (those who cherish deliverance), Prativedhanadharmans (those who can penetrate the state of Arhat at will), and Akopyadharmans (those who have immovable deliverance of mind). They will be defined on p. 1002, 1007.
56a-b. Five arise from the Sraddhadhimuktas ("those liberated through faith").
Five, with the exception of the Immovable Ones (the Ako- pyadharmans) have been Sraddhadhimuktas (vi. 32).
339 56c. Their deliverance is occasional.
It should be known that the deliverance of mind (cetomivukti) 340
of these five types of Arhats is occasional (sdmayikt) and dear,
for it should be constantly guarded.
Consequently these Arhats are
called samayavimukta. Depending {apeksd) on the occasion
{samaya), they are delivered {vimukta): this compound is made by
omitting the middle term (= apeksd). We have thus samayavi-
mukta, delivered by reason of the occasion, like ghrtaghata, a pot 341
For them, the realization of absorption depends on samaya, on circumstances: possession of a number of material goods, the absence of illness, a certain place.
56d. For an Immovable One, it is immovable.
The deliverance of an Immovable One cannot be moved because he cannot fall away from this deliverance; consequently it
full of butter, a pot for butter.
? is immovable.
342 57a. Thus he is not occasionally delivered.
It follows that an Immovable One is not occasionally delivered {asamayavimukta). As he realizes absorption of his own accord, he is delivered independently or circumstances {samaya). Or rather samaya signifies "time": the first five Arhats are susceptible of falling away from their deliverance, they are thus delivered for a time, and so are samayavimukta; the sixth Arhat is not susceptible of falling away from his deliverance, he is thus definitively delivered, and so he is an asamayavimukta.
57b. He proceeds from Drsriprapta.
The Immovable One has been a Drstiprapta (vi. 32). **#
Do these six Arhats belong, from the beginning of their
343
religious careers, to the family (go/ra)
family of Parihanadharman, one who can fall away, etc. ] to which, as Arhats, they belong? Or rather have they acquired this family later?
57c-d. Some Arhats are of their present families from the
very beginning; some become part of their present families
344 through purification or perfectioning.
Certain Arhats are, from the very beginning, Cetanadharmans;
other Arhats, after having been Parihanadharmans, become
Cetanadharmans through the purification of their faculties and so
345 on.
The Path and the Saints 1001
[that is to say, to the
? 1002 Chapter Six
1. A Parihanadharman is an Arhat who is susceptible of falling away and who is not a Cetanadharman . . . nor a Prativedhanadh-
346
arman.
2. A Cetanadharman is an Arhat who is capable of putting an
347
end to his existence at will, arman, etc.
without being an Anuraksanadh-
3. An Anuraksanadharman is an Arhat who is capable of
348 preserving himself from falling away.
4. A Sthitakampya is an Arhat who when strong causes of falling away are absent, even without preserving himself, is not capable of being budged, that is to say, who dwells in his result; but, not falling away, in the absence of any effort, he is not susceptible of progressing.
5. A Prativedhanadharman is an Arhat who is capable of penetrating without effort the Immovable Ones.
6. An Akopyadharman or an Immovable One is an Arhat who
349 is not capable of falling away.
When they were Saiksas, the first two lacked continual cultivation and intensive cultivation; the third only cultivated continual practices; the fourth cultivated only intensive practices; the fifth cultivated these two practices, but with weak faculties; and the sixth cultivated these two practices with sharp faculties.
The Parihanadharman does not necessarily fall away; and so on: the Prativedhanadharman does not necessarily penetrate. These persons receive their different names because it can happen that they fall away, etc. Having admitted this principle (Vibhdsa, TD 27, p. 319cl4), one then concludes that the six types of Arhats can exist within the Three Dhatus.
But, in the hypothesis where the Parihanadharman necessarily falls away . . . where the Prativedhanadharman necessarily penetrates, the situation changes: 1. there are six types of Arhats in Kamadhatu; 2. two types, namely the Sthitakampya and the Akopyadharman, exist in the higher spheres: for, in these spheres,
? there is 1. neither falling away (vi. 4lc-d), therefore there is no
Parihanadharman nor a Anuraksan&dharman there, since there is
no reason to guard oneself from falling away; 2. nor is there any
50
volitional thought, cetand,*
absent; 3. nor any perfectioning of the faculties (vi. 41c-d), therefore the Prativedhanadharman is absent, for a Pratived- hanadharman should make his faculties sharp through penetra- ting, in order to become an Akopyadharman.
***
Among the first five Arhats, how many can fall away from their families (gotra), and how many can fall away from their results?
58a-b. Four fall from their families, and five fall from their
351
states.
Four, the Cetanadharman, etc. , can fall away from their
352 families; the Parihanadharman cannot fall away from his family.
Five, the Parihanadharman, etc. , can also fall away from their states. (Vibhasa, TD 27, p. 315bll).
58b. But one does not fall away from the first family nor
353
1. The Arhat does not fall away from his first family, from the family which he obtained before he became an Arhat, for this family has been made firm by the Path of the Saiksa and the Asaiksa. The Saiksa does not fall away from his first family, for this family has been made firm by the worldly path and the transworldly path. But one can fall away from the family which
354 one has obtained by the perfecting of his faculties.
from the first state.
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therefore the Cetanadharman is
? 1004 Chapter Six
2. The ascetic does not fall away from the first state which he
has obtained, but he can fall away from the others. Therefore he
355 does not fall away from the state of Srotaapanna.
It results that from these two principles, (1) three cases are possible with respect to the Parihanadharman: the Parihanadhar- man either obtains Nirvana by staying in his family, or by perfecting his faculties, or by falling away and again becoming a Saiksa; (2) four cases are possible with respect to the Cetanadhar- man: three as above, plus: or by falling away and becoming a Parihanadharman; (3) and so on: five, six, seven cases for the Anuraksanadharman, the Sthitakampya and the Prativedhanad- harman (by adding: or by becoming a Cetanadharman . . . ) (Vibhasa, TD 27, p. 320a22).
When an Arhat again becomes a Saiksa, he dwells in the same family that was his first family. Otherwise, in the hypothesis that he would obtain a better family, he would progress, and he would not fall away.
Why does one not fall away from the first state? Because the
defilements abandoned through Seeing have no support {avastuka
= anadhisphana, vii. 36): in fact, having satkayadrspi (v. 7) for their
root, they exist with the atman for their support; now there is no 6
atmanP
***
Do you pretend that these defilements have for their object (dlambana) a thing that does not exist (abbdva)?
No. They have the Truths for their object, [they consist of considering the upadanaskandhas as permanent, etc. ]; therefore they do not have a thing that does not exist for their object, but they are mistaken with respect to this object.
How do the defilements which are abandoned through Seeing differ from those which are abandoned through Meditation? These
? defilements are also mistaken with respect to their objects.
They differ from those which are abandoned through Seeing. One indeed sees that the idea of self (dtmadrspi) falsely attributes to real things, physical matter, etc. , which are not "self" the quality of "self under the aspect of a being which acts, a being which feels, or of Isvara. And the other views, the view of clinging to extremes (antagrdhadrsti), etc. (v. 7) exist having as their support this same "quality of self" (dtmatva)\ as a consequence their support is non-existent, they have no support. But the defilements which are abandoned through Meditation, namely desire, hatred, pride, and ignorance, have for their nature attachment, antipathy, satisfaction, and confusion with respect to physical matter, etc. : they are therefore, speaking absolutely, a support and in this respect differ from the defilements which are abandoned through Seeing. For the agreeable, the painful, etc. , is real with respect to what exists, whereas there is not a trace of self, of things pertaining to self, of ISvara, etc.
Another explanation: The defilements which are abandoned through Meditation have a determined support, characterized as agreeable, painful, etc. But, for the defilements which are abandoned through Seeing, there is no determined support which is characterized as self or as a thing pertaining to self; consequently they do not have a support.
Another point: Among the Aryans (= the Saiksas) who do not reflect, the defilements which are abandoned by Meditation can
357
arise by reason of the weakness of mindfulness;
ments do not arise among the Aryans who reflect. In the same way that one thinks a rope is a snake if one does not observe it carefully (Vibhdsd, TD 27, p. 36a20); [so too when one's attention is lacking, one forgets its metaphysical characteristics, the imper- manence of the pleasant, etc. ] but the error of personalism (dtmadrspi) cannot arise among Aryans who do not reflect, because this error is a product of reflection.
Consequently, the saint cannot fall away from the abandoning of the defilements which have been abandoned through Seeing.
The Path and the Saints 1005
these defile-
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The Sautrantikas say that one can no longer fall away from the
i. Scriptural arguments.
1. It is said, "What, Oh Bhiksus, is abandoned is abandoned by
159 dryd prajna. "
2. It is said, "I declare that the Saiksa should cultivate
360
358
demonstrate by scripture and by reasoning.
quality of Arhat.
And their opinion is correct, as one can
vigilance. " Arhat.
The Blessed One did not proscribe vigilance to the
3. Without doubt, the Blessed One said, "Ananda, I declare that, even for the Arhat, property and honors are a cause of obstacle/'
361
Yet the Sutra
from the "blisses":
mind (vi. 76c), which is actualized physically (viii. 35b), I declare
363
But the Vaibhasikas answer: The Blessed One specifies that one cannot fall away from deliverance of the mind when it is immovable; therefore one can fall away from it when it is occasional (samayikt).
We are indeed in agreement: One can fall away from the so-called occasional deliverance of mind. But what is this deliverance? Is it, as you think, the quality of Arhat? Should one not believe rather that the Blessed One designates the worldly Dhyanas by "occasional deliverance"?
Since the absorption which consists of the fundamental
364
Dhyanas
a place free from noise, etc. ,--it is termed "occasional (or circumstantial) deliverance"; it is also called "cherished deliver- ance," because, each time that it is lost, one desires it anew with a view to enjoying the "blisses. "
specifies that, if the Arhat can fall away, it is only
362
that one absolutely cannot fall away from it. "
"With respect to immovable deliverance of
is realized under certain circumstances--for example in
? According to another master, [the Bhadanta Rama, a Sautran- tika], this absorption is called "cherished deliverance" because, being impure, it is "delectable" (viii. 5). (See above, p. 1000. )
But the deliverance which constitutes the quality of Arhat is not "occasional" since it is possessed in a permanent manner; it is no longer "cherished," because one does not have to search it out anew. If it were possible for one to fall away from the quality of Arhat, why did the Blessed One say that the Arhat could only fall away from the "blisses of absorption"?
Consequently immovable deliverance of the mind belongs to all the Arhats.
As for the "blisses," a certain Arhat can fall away from them,
when, being distracted by property and honors, he loses his
mastery in absorption: this is an Arhat whose faculties are weak. A
certain Arhat does not fall away from them: this is an Arhat whose
faculties are sharp. The Arhat who falls away from the "blisses" is
a Parihanadharman; one who does not fall away is an Aparihanad-
harman. One should explain the Cetanadharman, etc. , in the same
365 way.
***
What difference is there between an Aparihanadharman, a
366
The first has not perfected his faculties: they have been sharp from the very beginning; the third has perfected his faculties: neither of them fall away from the absorptions that they are able to produce. The second does not fall away from the qualities in which he is found: rather, he does not produce any other qualities, which, if he were to produce them, he could be moved with respect to them. Such is the difference between these three saints.
4. But did not the Venerable Godhika [var. Gautika] fall away
Sthitakampya and an Akopyadharman?
from the quality of Arhat?
367
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The Venerable Godhika, being a Saiksa, by reason of the excess of his enjoyment (viii. 6) and the weak character of his faculties, fell away many times from "occasional deliverance": in his disgust, he struck himself with a dagger. By reason of his indifference with respect to his body and life, he obtained the quality of Arhat at the
368
very moment of his death, and Nirvana. Therefore he did not
fall away from the quality of Arhat.
5. The Dasottara teaches, "There is a dharma which one should
produce, namely occasional, cherished deliverance. There is a
dharma that one should actualize, namely the immovable deliver- 369
If occasional and cherished deliverance were the quality of an Arhat, and so if the quality of Arhat were of two types, why does the Dasottara, alone among the Sutras, speak twice, under two distinct names, of the quality of Arhat? Moreover, no part of the Scripture employs the expression "to produce the quality of Arhat"; it always says that one should actualize this quality.
Would you say that the quality of Arhat, to the extent that it is
370
associated with weak faculties, is to be produced? What do you
mean by that? That it can be "produced"? But then the quality of Arhat associated with sharp faculties, itself, can be produced. That it merits being produced? All the more reason the second quality of Arhat merits being produced.
Therefore occasional deliverance is not a quality of Arhat.
6. But, if this is the case, why does the Scripture speak of the "occasionally delivered" Arhat?
Such is an Arhat who, because of the weakness of his faculties depends on certain circumstances in order to actualize the absorption. An Arhat who is opposed to this is one who is "not occasionally delivered. "
371
7. According to the Abhidharma,
causes that sensual desire arises: 1. the latent defilement (anufaya) of sensual desire has not been completely known, has not been
ance of the mind. "
it is by reason of three
? abandoned; 2. some dharmas present themselves as favorable to the increase of sensual desire; and 3. there is erroneous judgment. [Now the totality of these three causes is impossible in the case of the Arhat. ]
Would one say that the Abhidharma speaks of sensual desire
which is produced by the totality of its causes, [but that sensual
desire can arise having incomplete causes, by the sole force of the
external object, the visaya]? But what dfoarma can arise without its 372
ii. Let us pass on to arguments from reason.
In the Arhat there are arisen dharmas which are opposed to the defilements and which are of such a nature that the defile- ments are reduced to the condition of absolutely not being able to arise, anutpattidharman. How then could the Arhat fall away?
Would you say that such dharmas are not arisen in the Arhat,
that the defilements exist within him in the state of a seed, that
which constitutes the seed of the defilements not having been
373
uprooted? In this hypothesis, how can one say of the Arhat that
he is ksindsrava, a person whose vices (dsrava) are cut off (ksina)? And if he is not a ksindsrava, how can one say that he is an
374 Arhat?
iii. But [answer the Vaibhasikas], the theory of the non-falling
75 away of the Arhat is contradicted by the Angdrakarsupama. *
376
This Sutra says, "A wise Aryan Sravaka who follows this rule
of life, who passes his time in this way (evam carata evam
causes being complete?
377 378 viharatas), '--it happens sometimes,
through weakness of mindfulness, that he produced bad thoughts. " Now this Aryan
Sravaka is not a Saiksa, but an Arhat, for the Sutra says later, "For a long period of time his mind is inclined towards distant separation from the defilements . . . his mind is turned towards Nirvana/'
379
And we know further
inclined towards separation," etc. , are some of the powers of the Arhat, which power is yet determined by the words, "his mind is cold, purged with respect to all the dharmas in which the vices
The Path and the Saints 1009
that these qualities, "having the mind
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have their abode/'
We would answer: Yes, such are the texts.
karsupama refers to a Saiksa and not to an Arhat. In fact it is only of a Saiksa that one can say that "as long as the actions of a Bhiksu are not 'well understood,' even when he thus cultivates these
381 actions, the defilements will sometimes arise within him. "
***
The Vaibhasikas maintain that one can also fall away from the quality of Arhat.
***
Are the Arhats the only ones who are divided into six families (gotra)? Is this also the case for others?
Why is this?
48a-b. At the detachment from the Three Dhatus, the last Path of Deliverance arises either from the Dhyana, or from a sdmantaka.
There are nine spheres of arising: Kamadhatu, the Four Dhyanas and the Four Arupyas (viii. l).
When one triumphs over the Three Dhatus,--that is, when one becomes detached from Kamadhatu, from the First Dhyana, or
? from the Second Dhyana,--it is with a ninth Path of Deliverance which arises either from a sdmantaka or from the Dhyana itself.
29 48c. Above, it does not arise from a sdmantaka. *
With respect to the higher spheres, the last Path of Deliver- ance always arises from the fundamental absorption (samapatti)y never from the preliminary stage or threshold of this absorption. In fact, after the Fourth Dhyana, the fundamental absorption and the preliminary absorption have the same sensation, the sensation of indifference. In the spheres of the first Dhyanas, the two sensations differ: ascetics with weak faculties are not capable of entering, in the ninth Path of Deliverance, the fundamental
299 absorption, for the transformation of their sensation is difficult.
Therefore the ninth Path of Deliverance of detachment from the
300 first three spheres arises from preliminary absorption.
We have seen that the ascetic can detach himself from all the spheres through the pure paths practiced in anagamya (vi. 47c). It is not said that the same power belongs to the pure paths cultivated in spheres other than anagamya.
48c-d. Through the eight pure paths, he triumphs over his
301 sphere, and over a higher sphere.
Through the pure path cultivated in eight spheres,--the Dhyanas, dhyanantara, and three Arupyas,--the ascetic detaches himself from the sphere in which he finds himself and from higher spheres; but not from a lower sphere because he is already detached from it.
***
It is established that the transworldly paths, the Irresistible
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Path as well as the Path of Deliverance, proceed from aspects of the Truths (satydkdrapravrtta, vii. l3a), that is to say, from seeing the dharmas as impermanent, suffering, etc.
49a-c. The worldly paths, paths of deliverance and paths of abandoning, have respectively the aspects of calm, etc. ; coarse, etc.
The worldly paths of deliverance (the Path of Deliverance) have the aspects of calm, etc. , that is, seeing their objects as calm, etc. The worldly paths of abandoning (the Irresistible Path) have the aspect of coarse, etc.
Respectively,
49d. They have for their objects the higher sphere, and the lower sphere.
302
The paths of deliverance can
see the higher spheres (or
higher places, sthana) as calm, excellent, and as definitive
liberation. The paths of abandoning see the lower spheres as
303
coarse, bad, as a thick wall: as coarse, because it is not calm,
304
entailing a great effort;
because it is odious as well as presenting the greatest incapacity to the body and the mind; and as a thick wall, because, by means of this lower sphere, it is impossible to escape from this sphere, as if it were a wall.
The aspects of calm, excellent, definitive liberation, are the opposite.
***
Having terminated this accessory question, let us return to our subject.
as bad, because it is not excellent,
? What arises immediately after the Knowledge of Destruction?
50a-b. When he is Immovable, after his Knowledge of Destruction, there is the consciousness of non-arising.
If the Arhat is of the class of the Immovable Ones (akopyad- harman, vi. 56), immediately after his Knowledge of Destruction (ksayajndna, vi. 45a) there arises the consciousness of the future non-arising of the vices or dsravas {anutpddajndna, vi. 67a, viii. lb, 4c).
50b-c. In the contrary case, there is either the Knowledge of
305 Destruction or the "seeing of the Asaiksas/'
If the Arhat is not of this class, then after his Knowledge of Destruction there arises either the same Knowledge of Destruc- tion, or the Right Views of the Asaiksas; but not the Knowledge of Non-Arising: for, as the ascetic who is not immovable can fall away (vi. 56), he cannot produce the Knowledge of Non-Arising.
***
Is this to say that the Immovable Arhat does not possess the Views of the Asaiksa?
50d. These Views belong to all the Arhats.
In the Immovable Arhat, sometimes the Knowledge of
Non-Arising succeeds Knowledge of Non-Arising, sometimes the
306 Right Views of the ASaiksa.
***
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We have spoken of the four states or results. Of what are they the results?
307 They are the results of srdmanya or "the religious life. "
What is srdmanya?
51a. Srdmanya is the immaculate path.
Srdmanya is the pure path. By this path, by srdmanya, one becomes a Sramana, that is to say a person who calms or who makes cease (famayati) the defilements. ( Dhammapada, 265).
Therefore it is said in the Sutra (Madhyama, TD 1, p. 725c4), "He is called a Sramana because he calms all of the types of dharmas of transgression, bad, favorable to transmigration, producing rebirth . . . old age and death. "
The Prthagjana is not a true Sramana (^paramdrthairamana) because he does not calm the defilements in an absolute manner.
308 51b. His result is both conditioned and unconditioned.
The results of srdmanya are conditioned and unconditioned 9 310
dharmasTM TheSutrasaysthattheseresultsarefourinnumber. On the other hand,
51c. There are eighty-nine.
What are these eighty-nine?
5 Id. The paths of deliverance with their destructions.
We have eight Irresistible Paths, followed by eight Paths of Deliverance, for the abandoning of the defilement to be abandoned
? through seeing (=the sixteen moments of comprehension, vi. 27a). We have eighty-one Irresistible Paths for the abandoning of the defilements abandoned through meditation, namely nine paths through which one abandons the nine categories of defilements of each of the nine spheres (Kamadhatu . . . Bhavagra), and also as many for the Paths of Deliverance.
The eighty-nine Irresistible Paths constitute iramanya.
The eighty-nine Paths of Deliverance are the conditioned results of sramanya, being outflowing results (nisyandaphala, ii. 56c-d) and virile results (purusakdraphala, ii. 56d) of sramanya.
The abandoning or pratisamkhyanirodha of the eighty-nine categories of defilements is the unconditioned result of sramanya,
3U
being the virile result of sramanya (ii. 55d, p. 278).
We have therefore eighty-nine results of iramanya.
***
But, if this theory is correct, is there not reason to complete the
312 teaching of the Buddha?
No. The results are indeed eighty-nine in number;
52a-b. But four results are established for five reasons which are encountered therein.
The Blessed One defined as results the stages {avastha) of the path of abandoning in which some five causes are encountered. Such is the opinion of the School. What are these five causes?
52c-53b. In a result, there is the abandoning of a previous path, the acquisition of another path, the addition of destructions, the acquisition of a group of eight knowledges, and the acquisition of sixteen aspects.
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That is to say: (1-2) there is the abandoning of the path of the candidate, and the acquisition of the path of the result; (3) the
313
acquisition of a single possession of abandoning in its entirety (v. 70); (4) the acquisition at one and the same time of eight Knowledges, the fourfold Dharma Knowledge, and the fourfold Consecutive Knowledge (vi. 26, vii. 3); and (5) the acquisition of the sixteen aspects, impermanence, etc. (On acquisition, see vii. 22. )
These characteristics exist in each of the four results.
But if only the pure path receives the name of framanya, how can the two states, those of Sakrdagamin and Anagamin, when
nA theyareobtainedbyaworldlypath,betheresultsof sramanya?
53c~d. (The abandoning) obtained by a worldly path is a result, because it is combined, and because it is supported by pure possession.
The state of Sakrdagamin and the state of Anagamin, even if they were acquired by a worldly path, are not only abandonings resulting from a worldly Path of Meditation: in fact, they also include an abandoning result of the Path of Seeing; this second abandoning is not separable from the first abandoning; for there is inherent in the results of Sakrdagamin and Anagamin the single possession of abandoning in its entirety, on the one hand, of defilements abandoned by Seeing, and on the other hand, of defilements abandoned by the worldly Path of Meditation.
This is why the Sutra says, "What is the result of Sakrdagamin? The abandoning of the three bonds (satkayadrsti, clinging to rule and ritual, and doubt)-which are abandoned through Seeing--and
0
the reduction of lust, anger, and delusion. "What is the result of
Anagamin? The abandoning of the five bonds here below
15 (avarabhdgiya)"*
? Furthermore, the abandoning which results from the worldly path (abandoning of the six categories of defilements in the case of the Sakrdagamin, etc. ) is supported, confirmed {samdharyate) by the pure possession of disconnection (according to vi. 46a-b), as it results from the fact that, by virtue of this pure possession, the Sakrdagamin and the Anagamin cannot die in a state of falling away: they can lose their qualities, but they take them up again before dying (vi. 60).
***
Sramanya or the religious life
54a-b. Is brahmanya; it is brahmacakra^
It is brahmacakra because it expells the defilements; brahmacakra, the Wheel of Brahma,
54b. Because it is set into motion by Brahma.
317
it is
The Blessed One, possessing supreme brahmanya, is Brahma.
318
In fact, the Sutra says, "This Blessed One is Brahma"; the Blessed One is calm and pacified.
it says that
This cakra belongs to him; this cakra is therefore of Brahma, because he sets it into motion.
319 54c. The Wheel of the Dharma is the Path of Seeing.
520 It is termed wheel, cakra, because it moves (carikramanat).
The Path of Seeing, being of the nature of a wheel (a Jewel of a Wheel, cakraratna), is called the Wheel of the Dharma.
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How is the Path of Seeing of the nature of a wheel?
54d. Because it goes quickly, etc. ; because it has spokes,
321 etc.
1. Because it goes quickly, for it comprehends the Truths in fifteen moments of thought; 2. because it leaves one spot and occupies another, leaving the Irresistible Path and occupying the Path of Deliverance; 3. because it subdues the unsubdued and rules over those subdued, triumphing over the defilements through the Irresistible Path by cutting off the possession of these defilements; ruling over the vanquished defilements by the Path of Deliverance by obtaining possession of disconnection from these defilements; (4) because it rises and descends, either because it is alternatively the Irresistible Path and the Path of Deliverance, or because it successively takes as its object Kamadhatu and the higher spheres.
The Bhadanta Ghosaka says: The Noble Eightfold Path is a wheel, because its parts are in the nature of spokes, etc. : Right Views, Right Thought, Right Effort, and Right Mindfulness are similar to spokes; Right Speech, Right Actions, and Right Livelihood are similar to the axle; and Right Concentration is
322 similar to the rim.
On what rests the doctrine that the Wheel of the Dharma is the Path of Seeing the Truths?
On the Agama which says that, at the moment when this Path
arose within the Aryan Kaundinya, [the gods] declared that the
323 Wheel of the Dharma had been set into motion.
***
How is this Path of threefold revolution aspects?
324
and of twelve
The Vaibhasikas say: The three revolutions are 1. "this is the
? Noble Truth of Suffering"; 2. "It should be perfectly known"; and
3. "It is perfectly known. " At each revolution there arises sight
(caksus), knowledge (jndna)9 knowing (vidyd), and intelligence 325
(buddhi). Thus we have twelve aspects.
The same holds true for the other Truths: "This is the Origin
of Suffering," etc.
Since the revolutions and the aspects are the same for each Truth, the Wheel of the Dharma is of three revolutions and twelve aspects; not of twelve revolutions and forty-eight aspects. So too "the teaching of two things" is the teaching of a great number of things which go by twos (eye and physical matter, etc. ); in the same way a person "skillful in seven things", is skillful in a great
326
The three revolutions correspond, in this order, to the Path of Seeing, the Path of Meditation, and the Path of the Arhat or Asaiksa.
Such is the explanation of the Vaibhasikas (Vibhdsd, TD 27, p. 411al8).
***
327
But if this is the case, then the Path of Seeing would not have
three revolutions and twelve aspects. Therefore how would the Wheel of the Dharma be the Path of Seeing? Consequently one should understand that the Wheel of the Dharma is this sermon itself (dharmaparydya), the Sermon of Benares, which sets into motion (pravartana) the Wheel of the Dharma, which includes three revolutions and twelve aspects: three revolutions, because it
Through the setting into motion of this sermon, one should understand that it goes, that it is cast into the intelligence of another; it goes towards the intelligence of another, in that it
number of seven things.
328
aspects, because it considers each Truth under a threefold aspect.
causes the Truths to be turned some three times;
and twelve 329
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330 comes to be known by another.
331
Or rather, the entirety of the Noble Path, the Path of Seeing,
the Path of Meditation, and the Path of the Asaiksa, is the Wheel of the Dharma, because it penetrates into the intelligence of those
12
to be disciplined {vineya)? If the Sutra says that the Wheel was
set into motion (pravartita) when Kaundinya realized the Path of
Seeing, this is because the prefix pra indicates the beginning of
action: pravartita signifies what begins to be vartita. When the
Path of Seeing is produced in the intelligence of another, in the
intelligence of Kaundinya, the Wheel of the Dharma begins to be
set into motion, begins to be cast into the intelligence of
333 another.
***
How can one obtain the results within each sphere?
55a. Three are acquired in Kamadhatu.
Three can only be acquired in Kamadhatu, not elsewhere. [Let us understand: by beings born in Kamadhatu].
55a-b. The last, in the three Dhatus.
The last state of sramanya, or the quality of Arhat, can be acquired in the Three Dhatus.
We can understand why the first two states, which suppose that the ascetic is not detached from Kamadhatu, cannot be acquired in the higher spheres; but why does the same hold for the third?
55b. Higher, the Path of the Seeing of the Truths is absent.
? Above Kamadhatu, the Path of Seeing is absent. In its absence, a person detached from Kamadhatu and reborn in a higher heaven
334
Why is the Path of Seeing absent there?
With respect to Arupyadhatu, because hearing is absent
cannot obtain the state of Anagamin.
335 336 and because the Path of Seeing bears on Kamadhatu.
there;
With respect to Rupadhatu,
55c~d. Disgust is absent there, because the Sutra says, "Here
337 one undertakes, and there one achieves. "
Prthagjanas, reborn in Rupadhatu, are totally given over to the bliss of absorption: all suffering sensation is absent in them; therefore disgust is impossible there, and one cannot enter the Noble Path except through disgust.
Furthermore the Sutra says, "Five persons, the Antaraparinir- vayin being the first and the Urdhvasrotas being the fifth, undertake here and achieve there. "
"Undertake", vidha, means to establish the Path, because it is the means (updya) to Nirvana.
***
We have seen that: "If the Arhat is Immovable, then after his Knowledge of Destruction there arises the Knowledge of Non-Arising"; is this to say that there are differences among the Arhats?
56a. Six types of Arhat are known.
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The Sutra says that there are six types of Arhats: Parihanad- harmans (those who can fall away), Cetanadharmans (those who can at will put an end to their existences), Anuraksanadharmans (those who can preserve themselves), Sthitakampyas (those who cherish deliverance), Prativedhanadharmans (those who can penetrate the state of Arhat at will), and Akopyadharmans (those who have immovable deliverance of mind). They will be defined on p. 1002, 1007.
56a-b. Five arise from the Sraddhadhimuktas ("those liberated through faith").
Five, with the exception of the Immovable Ones (the Ako- pyadharmans) have been Sraddhadhimuktas (vi. 32).
339 56c. Their deliverance is occasional.
It should be known that the deliverance of mind (cetomivukti) 340
of these five types of Arhats is occasional (sdmayikt) and dear,
for it should be constantly guarded.
Consequently these Arhats are
called samayavimukta. Depending {apeksd) on the occasion
{samaya), they are delivered {vimukta): this compound is made by
omitting the middle term (= apeksd). We have thus samayavi-
mukta, delivered by reason of the occasion, like ghrtaghata, a pot 341
For them, the realization of absorption depends on samaya, on circumstances: possession of a number of material goods, the absence of illness, a certain place.
56d. For an Immovable One, it is immovable.
The deliverance of an Immovable One cannot be moved because he cannot fall away from this deliverance; consequently it
full of butter, a pot for butter.
? is immovable.
342 57a. Thus he is not occasionally delivered.
It follows that an Immovable One is not occasionally delivered {asamayavimukta). As he realizes absorption of his own accord, he is delivered independently or circumstances {samaya). Or rather samaya signifies "time": the first five Arhats are susceptible of falling away from their deliverance, they are thus delivered for a time, and so are samayavimukta; the sixth Arhat is not susceptible of falling away from his deliverance, he is thus definitively delivered, and so he is an asamayavimukta.
57b. He proceeds from Drsriprapta.
The Immovable One has been a Drstiprapta (vi. 32). **#
Do these six Arhats belong, from the beginning of their
343
religious careers, to the family (go/ra)
family of Parihanadharman, one who can fall away, etc. ] to which, as Arhats, they belong? Or rather have they acquired this family later?
57c-d. Some Arhats are of their present families from the
very beginning; some become part of their present families
344 through purification or perfectioning.
Certain Arhats are, from the very beginning, Cetanadharmans;
other Arhats, after having been Parihanadharmans, become
Cetanadharmans through the purification of their faculties and so
345 on.
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[that is to say, to the
? 1002 Chapter Six
1. A Parihanadharman is an Arhat who is susceptible of falling away and who is not a Cetanadharman . . . nor a Prativedhanadh-
346
arman.
2. A Cetanadharman is an Arhat who is capable of putting an
347
end to his existence at will, arman, etc.
without being an Anuraksanadh-
3. An Anuraksanadharman is an Arhat who is capable of
348 preserving himself from falling away.
4. A Sthitakampya is an Arhat who when strong causes of falling away are absent, even without preserving himself, is not capable of being budged, that is to say, who dwells in his result; but, not falling away, in the absence of any effort, he is not susceptible of progressing.
5. A Prativedhanadharman is an Arhat who is capable of penetrating without effort the Immovable Ones.
6. An Akopyadharman or an Immovable One is an Arhat who
349 is not capable of falling away.
When they were Saiksas, the first two lacked continual cultivation and intensive cultivation; the third only cultivated continual practices; the fourth cultivated only intensive practices; the fifth cultivated these two practices, but with weak faculties; and the sixth cultivated these two practices with sharp faculties.
The Parihanadharman does not necessarily fall away; and so on: the Prativedhanadharman does not necessarily penetrate. These persons receive their different names because it can happen that they fall away, etc. Having admitted this principle (Vibhdsa, TD 27, p. 319cl4), one then concludes that the six types of Arhats can exist within the Three Dhatus.
But, in the hypothesis where the Parihanadharman necessarily falls away . . . where the Prativedhanadharman necessarily penetrates, the situation changes: 1. there are six types of Arhats in Kamadhatu; 2. two types, namely the Sthitakampya and the Akopyadharman, exist in the higher spheres: for, in these spheres,
? there is 1. neither falling away (vi. 4lc-d), therefore there is no
Parihanadharman nor a Anuraksan&dharman there, since there is
no reason to guard oneself from falling away; 2. nor is there any
50
volitional thought, cetand,*
absent; 3. nor any perfectioning of the faculties (vi. 41c-d), therefore the Prativedhanadharman is absent, for a Pratived- hanadharman should make his faculties sharp through penetra- ting, in order to become an Akopyadharman.
***
Among the first five Arhats, how many can fall away from their families (gotra), and how many can fall away from their results?
58a-b. Four fall from their families, and five fall from their
351
states.
Four, the Cetanadharman, etc. , can fall away from their
352 families; the Parihanadharman cannot fall away from his family.
Five, the Parihanadharman, etc. , can also fall away from their states. (Vibhasa, TD 27, p. 315bll).
58b. But one does not fall away from the first family nor
353
1. The Arhat does not fall away from his first family, from the family which he obtained before he became an Arhat, for this family has been made firm by the Path of the Saiksa and the Asaiksa. The Saiksa does not fall away from his first family, for this family has been made firm by the worldly path and the transworldly path. But one can fall away from the family which
354 one has obtained by the perfecting of his faculties.
from the first state.
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therefore the Cetanadharman is
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2. The ascetic does not fall away from the first state which he
has obtained, but he can fall away from the others. Therefore he
355 does not fall away from the state of Srotaapanna.
It results that from these two principles, (1) three cases are possible with respect to the Parihanadharman: the Parihanadhar- man either obtains Nirvana by staying in his family, or by perfecting his faculties, or by falling away and again becoming a Saiksa; (2) four cases are possible with respect to the Cetanadhar- man: three as above, plus: or by falling away and becoming a Parihanadharman; (3) and so on: five, six, seven cases for the Anuraksanadharman, the Sthitakampya and the Prativedhanad- harman (by adding: or by becoming a Cetanadharman . . . ) (Vibhasa, TD 27, p. 320a22).
When an Arhat again becomes a Saiksa, he dwells in the same family that was his first family. Otherwise, in the hypothesis that he would obtain a better family, he would progress, and he would not fall away.
Why does one not fall away from the first state? Because the
defilements abandoned through Seeing have no support {avastuka
= anadhisphana, vii. 36): in fact, having satkayadrspi (v. 7) for their
root, they exist with the atman for their support; now there is no 6
atmanP
***
Do you pretend that these defilements have for their object (dlambana) a thing that does not exist (abbdva)?
No. They have the Truths for their object, [they consist of considering the upadanaskandhas as permanent, etc. ]; therefore they do not have a thing that does not exist for their object, but they are mistaken with respect to this object.
How do the defilements which are abandoned through Seeing differ from those which are abandoned through Meditation? These
? defilements are also mistaken with respect to their objects.
They differ from those which are abandoned through Seeing. One indeed sees that the idea of self (dtmadrspi) falsely attributes to real things, physical matter, etc. , which are not "self" the quality of "self under the aspect of a being which acts, a being which feels, or of Isvara. And the other views, the view of clinging to extremes (antagrdhadrsti), etc. (v. 7) exist having as their support this same "quality of self" (dtmatva)\ as a consequence their support is non-existent, they have no support. But the defilements which are abandoned through Meditation, namely desire, hatred, pride, and ignorance, have for their nature attachment, antipathy, satisfaction, and confusion with respect to physical matter, etc. : they are therefore, speaking absolutely, a support and in this respect differ from the defilements which are abandoned through Seeing. For the agreeable, the painful, etc. , is real with respect to what exists, whereas there is not a trace of self, of things pertaining to self, of ISvara, etc.
Another explanation: The defilements which are abandoned through Meditation have a determined support, characterized as agreeable, painful, etc. But, for the defilements which are abandoned through Seeing, there is no determined support which is characterized as self or as a thing pertaining to self; consequently they do not have a support.
Another point: Among the Aryans (= the Saiksas) who do not reflect, the defilements which are abandoned by Meditation can
357
arise by reason of the weakness of mindfulness;
ments do not arise among the Aryans who reflect. In the same way that one thinks a rope is a snake if one does not observe it carefully (Vibhdsd, TD 27, p. 36a20); [so too when one's attention is lacking, one forgets its metaphysical characteristics, the imper- manence of the pleasant, etc. ] but the error of personalism (dtmadrspi) cannot arise among Aryans who do not reflect, because this error is a product of reflection.
Consequently, the saint cannot fall away from the abandoning of the defilements which have been abandoned through Seeing.
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these defile-
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The Sautrantikas say that one can no longer fall away from the
i. Scriptural arguments.
1. It is said, "What, Oh Bhiksus, is abandoned is abandoned by
159 dryd prajna. "
2. It is said, "I declare that the Saiksa should cultivate
360
358
demonstrate by scripture and by reasoning.
quality of Arhat.
And their opinion is correct, as one can
vigilance. " Arhat.
The Blessed One did not proscribe vigilance to the
3. Without doubt, the Blessed One said, "Ananda, I declare that, even for the Arhat, property and honors are a cause of obstacle/'
361
Yet the Sutra
from the "blisses":
mind (vi. 76c), which is actualized physically (viii. 35b), I declare
363
But the Vaibhasikas answer: The Blessed One specifies that one cannot fall away from deliverance of the mind when it is immovable; therefore one can fall away from it when it is occasional (samayikt).
We are indeed in agreement: One can fall away from the so-called occasional deliverance of mind. But what is this deliverance? Is it, as you think, the quality of Arhat? Should one not believe rather that the Blessed One designates the worldly Dhyanas by "occasional deliverance"?
Since the absorption which consists of the fundamental
364
Dhyanas
a place free from noise, etc. ,--it is termed "occasional (or circumstantial) deliverance"; it is also called "cherished deliver- ance," because, each time that it is lost, one desires it anew with a view to enjoying the "blisses. "
specifies that, if the Arhat can fall away, it is only
362
that one absolutely cannot fall away from it. "
"With respect to immovable deliverance of
is realized under certain circumstances--for example in
? According to another master, [the Bhadanta Rama, a Sautran- tika], this absorption is called "cherished deliverance" because, being impure, it is "delectable" (viii. 5). (See above, p. 1000. )
But the deliverance which constitutes the quality of Arhat is not "occasional" since it is possessed in a permanent manner; it is no longer "cherished," because one does not have to search it out anew. If it were possible for one to fall away from the quality of Arhat, why did the Blessed One say that the Arhat could only fall away from the "blisses of absorption"?
Consequently immovable deliverance of the mind belongs to all the Arhats.
As for the "blisses," a certain Arhat can fall away from them,
when, being distracted by property and honors, he loses his
mastery in absorption: this is an Arhat whose faculties are weak. A
certain Arhat does not fall away from them: this is an Arhat whose
faculties are sharp. The Arhat who falls away from the "blisses" is
a Parihanadharman; one who does not fall away is an Aparihanad-
harman. One should explain the Cetanadharman, etc. , in the same
365 way.
***
What difference is there between an Aparihanadharman, a
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The first has not perfected his faculties: they have been sharp from the very beginning; the third has perfected his faculties: neither of them fall away from the absorptions that they are able to produce. The second does not fall away from the qualities in which he is found: rather, he does not produce any other qualities, which, if he were to produce them, he could be moved with respect to them. Such is the difference between these three saints.
4. But did not the Venerable Godhika [var. Gautika] fall away
Sthitakampya and an Akopyadharman?
from the quality of Arhat?
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The Venerable Godhika, being a Saiksa, by reason of the excess of his enjoyment (viii. 6) and the weak character of his faculties, fell away many times from "occasional deliverance": in his disgust, he struck himself with a dagger. By reason of his indifference with respect to his body and life, he obtained the quality of Arhat at the
368
very moment of his death, and Nirvana. Therefore he did not
fall away from the quality of Arhat.
5. The Dasottara teaches, "There is a dharma which one should
produce, namely occasional, cherished deliverance. There is a
dharma that one should actualize, namely the immovable deliver- 369
If occasional and cherished deliverance were the quality of an Arhat, and so if the quality of Arhat were of two types, why does the Dasottara, alone among the Sutras, speak twice, under two distinct names, of the quality of Arhat? Moreover, no part of the Scripture employs the expression "to produce the quality of Arhat"; it always says that one should actualize this quality.
Would you say that the quality of Arhat, to the extent that it is
370
associated with weak faculties, is to be produced? What do you
mean by that? That it can be "produced"? But then the quality of Arhat associated with sharp faculties, itself, can be produced. That it merits being produced? All the more reason the second quality of Arhat merits being produced.
Therefore occasional deliverance is not a quality of Arhat.
6. But, if this is the case, why does the Scripture speak of the "occasionally delivered" Arhat?
Such is an Arhat who, because of the weakness of his faculties depends on certain circumstances in order to actualize the absorption. An Arhat who is opposed to this is one who is "not occasionally delivered. "
371
7. According to the Abhidharma,
causes that sensual desire arises: 1. the latent defilement (anufaya) of sensual desire has not been completely known, has not been
ance of the mind. "
it is by reason of three
? abandoned; 2. some dharmas present themselves as favorable to the increase of sensual desire; and 3. there is erroneous judgment. [Now the totality of these three causes is impossible in the case of the Arhat. ]
Would one say that the Abhidharma speaks of sensual desire
which is produced by the totality of its causes, [but that sensual
desire can arise having incomplete causes, by the sole force of the
external object, the visaya]? But what dfoarma can arise without its 372
ii. Let us pass on to arguments from reason.
In the Arhat there are arisen dharmas which are opposed to the defilements and which are of such a nature that the defile- ments are reduced to the condition of absolutely not being able to arise, anutpattidharman. How then could the Arhat fall away?
Would you say that such dharmas are not arisen in the Arhat,
that the defilements exist within him in the state of a seed, that
which constitutes the seed of the defilements not having been
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uprooted? In this hypothesis, how can one say of the Arhat that
he is ksindsrava, a person whose vices (dsrava) are cut off (ksina)? And if he is not a ksindsrava, how can one say that he is an
374 Arhat?
iii. But [answer the Vaibhasikas], the theory of the non-falling
75 away of the Arhat is contradicted by the Angdrakarsupama. *
376
This Sutra says, "A wise Aryan Sravaka who follows this rule
of life, who passes his time in this way (evam carata evam
causes being complete?
377 378 viharatas), '--it happens sometimes,
through weakness of mindfulness, that he produced bad thoughts. " Now this Aryan
Sravaka is not a Saiksa, but an Arhat, for the Sutra says later, "For a long period of time his mind is inclined towards distant separation from the defilements . . . his mind is turned towards Nirvana/'
379
And we know further
inclined towards separation," etc. , are some of the powers of the Arhat, which power is yet determined by the words, "his mind is cold, purged with respect to all the dharmas in which the vices
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that these qualities, "having the mind
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have their abode/'
We would answer: Yes, such are the texts.
karsupama refers to a Saiksa and not to an Arhat. In fact it is only of a Saiksa that one can say that "as long as the actions of a Bhiksu are not 'well understood,' even when he thus cultivates these
381 actions, the defilements will sometimes arise within him. "
***
The Vaibhasikas maintain that one can also fall away from the quality of Arhat.
***
Are the Arhats the only ones who are divided into six families (gotra)? Is this also the case for others?
