Pelliot discovered this
quotation
in T'ao 83.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
57d
63. According to the etymology of the author, saumanasyavedaniya signifies "action allowing satisfaction to be experienced by right of retribution {saumanasyam vipdkatvena vedaniyam asya). According to the Vaibhasikas, "action in which satisfaction should be experienced" {saumanasyam vedaniyam asmin): this is samprayogavedaniyatd (iv. 49).
64. According to the Sutra, those "non-detached" have two thorns, physical suffering {kdyika duhkha) and mental suffering {caitasika daurmanasya); those "detached" are free from mental suffering.
65. Thus persons who are detached do not possess all the indriyas which are retributioa 66. Omitted by Hsiian-tsang.
67. The quality of an androgyne, that is the possession {pratilambha) of the two organs, is a dharma disassociated {viprayukta) from the mind, ii. 35.
68. This is to implicitely say that the first eight indriyas, as well as the last three, are always without retribution. Hsiian-tsang completes the kdrikd in order to explicitely fix this point.
Footnotes 329
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The kdrikd has tat tv ekarh savipdkarn: tu in the sense of eva, and out of place; the meaning would appear to call for: tad ekarh savipdkarn eva - only dissatisfaction exclusively "possesses retribution. "
69. Hsiian-tsang: The last eight are solely good; dissatisfaction is good or evil; the mind and the other sensations are of three types; the first eight are solely neutral.
Compare Vibhanga, p. 125.
70. See the definition of the Tathagatabalas in Vibhanga, p. 336: atthdnam etarh anavakdso yam
itthi sakkattam kdreyya mdrattarh kdreyya brahmattarh kdreyya n'etarh thdnarh vijjati. 71. Digha, iii. 262, Anguttara, iv. 408, v. 150.
72. Compare i. 40; Vibhanga, p. 133.
73. Compare Kathdvatthu, xiv. 2, Abhidhammasarhgaha {Compendium, p. 165).
74. Which we should understand as, "because the rilpas are luminous (accha - bhdsvara) there," or rather "because the rilpas, not the kdmagunas, are important there. " See i. 22a-b, no. 4, a different doctrine.
75. Compare Sarhyutta, ii. 123.
76. Compare Abhidhammasahgaha, Compendium, p. 166.
77. On the psychological state at death, see iii. 42-43b. In what part of the body the mental consciousness is destroyed, iii. 43c-44a. How the vital parts perish, iii. 44b.
78. Indriyaprakarane. Some understand: "in the exposition that we give here of the indriyas'" other understand: "in the Indriyaskandhaka," the sixth book of the Jnanaprasthdna (Takakusu, Abhidharma Literature, p. 93).
79. For, at the moment when he obtains the fruit of Srotaapanna, the ascetic is always in the state of anagamya absorption (vi. 48), which includes the sensation of indifference.
80. The fruit of Srotaapanna is obtained in the sixteenth moment of the comprehension of the Truths; the first fifteen are djndsydmi, the sixteenth djna.
81. The first moment is dnantaryamdrga; the second, vimuktimdrga', and thus following. But one can consider all the moments which preceed the sixteenth moment as dnantaryamdrga in relationship to this moment.
82. Anantaryamdrga destroys the defilements and leads to the possession of disjunction from defilement: it drives out the thief. Vimuktimdrga closes the door. The Japanese editor here quotes the Vibhdsd TD 27, p. 465c9, where the masters of the West, followers of a non-Kasmlrean doctrine, are quoted.
83. The fruit of Arhat is obtained at the moment of vajropamasamddhi (vi. 44c-d), or dnantaryamdrga, which is ajnedriya. Thus djnendriya is actually present. Ksayajrtdna, or vimuktimdrga, which is djndtdvindriya, is in the process of arising (utpdddbhimukha). Sensation of satisfaction, etc. according to the nature of the absorption in which the ascetic realizes vajropamasamddhi.
84. This doctrine of the wordly path is condemned in the Kathdvatthu, i. 5 and xviii. 5. Buddhaghosa attributes it to the Sammitiyas.
85. Only the dnupurvaka changes from absorption, not the vttardga. This later, in fact, if he begins the comprehension of the Truths (satydbhisamaya) in the absorption of anagamya, will not pass to the sixteenth moment in the First Dhyana. What interests him is the comprehension of the
? Truths, not the Dhyana with which he is familiar. On the contrary, the dnupurvaka is interested in dhyana which is new to him.
86. The Anagamin who falls from the detachment of the higher spheres, up to and including the Second Dhyana, will not fall because of this from the result of Anagamin: he remains an Anagamin when he falls from the detachement of the First Dhyana: having thus fallen, he cannot reobtain the result by the indriya of pleasure, for this indriya is of the Third Dhyana, and the Third Dhyana is beyond his scope.
Would one say that he can reobtain this result through the indriya of satisfaction? He would be able to if, setting out again to obtain this result in the absorption of andgamya, he would be capable of passing, in the last moment, into the First Dhyana. But he does not lose it: only an ascetic whose mental faculties are active can carry out this passage, and the ascetic that is under consideration here is of weak mental faculties, since he has fallen. Only ascetics of weak faculties fall from a result.
Would one say that, having fallen, an ascetic can carry out the transformation of his faculties (indriyasamnicdra, vi. 4lc-6lb) and make them active? Without doubt, and he will obtain the result with eight or nine indriyas accordingly as his path is worldly or pure, as we have said, for, in no case will he reobtain this result with the indriya of pleasure.
87. The Aryan possesses the "pure" organ of pleasure, for he does not lose this organ by changing his sphere (see note 93).
88. Omitted by Hsiian-tsang. See viii. l2a-b.
89. There is, in Kamadhatu, an organ of pleasure in relation to the five sense consciousnesses; in the First Dhyana, an organ of pleasure in relation to three sense consciousnesses (smell and taste being excluded, i. 306); in the Second Dhyana, there is no organ of pleasure (viii. 12); and in the Third Dhyana, there is an organ of pleasure related to the mental consciousness (ii. 7c-d). Thus a being born in the heaven of the Second Dhyana, if he does not practice the absorption of the Third Dhyana, he will not possess the organ of pleasure, for, by being reborn in the Second Dhyana, he has lost the organ of pleasure in the lower spheres. Response: according to the Vaibhasika doctrine {siddhanta) every being born in a lower sphere possesses the defiled (klista) organ of the higher spheres if he has not abandoned it.
90. See iv. 80a which quotes the Jndnaprasthdna, TD 26, p. 997al6 and 1000c3. Ad iv. 79d, the number of the organs in the first Dvipas.
91. How is a possessor of djnendriya,--which means a Saiksa,--necessarily in possession of the organs of pleasure and satisfaction? He can in fact be found in the heaven of the Fourth Dhyana or in Arupyadhatu.
An Aryan necessarily obtains the organ of satisfaction when he is detached from Kamadhatu; he necessarily obtains the organ of pleasure when he is detached from the Second Dhyana; even when he transmigrates (bhumisamcdra), he does not lose the good (fubha) that he has obtained (according to iv. 40); he loses the good obtained (iv. 40), but this is in order to obtain the same type of good of a superior quality.
92. But can he be without sex? This is a difficulty, for we have seen (p. 154) that beings without sex cannot obtain either the discipline, nor a result, nor detachment.
According to one opinion, the person who has obtained the discipline can obtain a result; now this person preserves the discipline even though he loses his sex, for the Abhidharma specifies that he loses the discipline by becoming an androgyne (iv. 38c) and it does not specify that he loses it by losing his sex. One can again envision gradual death: a person who has practiced the nirvedhabhagiyas (vi. 17) could, after the loss of the sexual organ, see the Truths at the moment of his death.
Footnotes 331
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Second opinion. The possessor of djnasydmmdriya is never without sex. But he does not possess the female organ when he is a male, and she does not possess the male organ when she is a female. Thus one cannot say that one necessarily possesses the one or the other,
93. See i. 48c
94. On the meaning of this term, see below page 187.
95. According to Samghabhadra {TD 29, p. 799a24-29): Among the rupas "susceptible of resistance" (sapratigha), the most subtle part, which is not susceptible of being divided again, is called paramdnw, that is to say: the paramdnu is not susceptible of being divided into many parts by another rupa, or by the mind. This is what is called the smallest rupa; as it has no parts, it is called the "smallest. " In the same way a ksana is called the smallest amount of time and cannot be divided in bsM-ksanas (iii. 86).
An agglomeration of these anu, which is not susceptible of disaggregation, is called samghdtdnu.
In Kamadhatu, a minimum of eight things {dravya) arise together in order to constitute a samghdtdnu which is not sound, nor an organ. What are these things? Four mahabhutas and four updddyas, namely, rupa, rasa, gandha, and sprastavya.
96. The molecules into which the organ of touch, the organ of sight, etc. , enter, are not the "atoms" which are mentioned i. 44a-b.
97. Vasubandhu follows Dharmottara, Abhidharmahrdaya, TD 28, p. 811b5, Upasanta, Abhi- dharmahrdaya, TD 28, p. 837cl5, and Dharmatrata, Abhidharmahrdaya, TD 28, p. 882b4: "The atoms which reside in four organs are of ten types; in the organ of touch, of nine types; elsewhere, of eight types, when there is smell (that is to say: in Kamadhatu). " Upasanta: " . . . external, of eight types: in a stage where there is smell. "
An analogous doctrine is the Abhidhamma of Buddhaghosa {AtthasMini, 634) and the Compendium (p. 164). See below i. 13, 43c and Th. Stcherbatiski, The Soul Theory of the Buddhists, p. 953.
98. One molecule of sound produced by the hands is made up of the four primary elements, the four derived matters, sound, and the organ of touch: or of ten substances; produced by the tongue, eleven substances, with the addition of the organ of taste whose invisible atoms are arranged over the tongue (Note of de La Vallee Poussin).
99. See J. Bloch, Formation de la langue marathe, p. 42: sinka (sikya), "a cord to suspend objects. "
100. Elemental water (abdhdtu) exists in wood (ddru): it is elemental water which holds things together (samgraha) and which prevents them from dispersing. Elemental fire {tejas) matures ipakti) and rots wood. And it is by elemental wind that wood moves {vyuhana, prasarpana). Elemental earth exists within water, since water supports {dhrti) ships, etc. See L12c-d, Vydkhyd, p. 34.
101. Fire creates by reason of its heat, and so contains elemental water; water becomes solid by cold, and so contains elemental earth; solid bodies, rubbed one against the other, become hot; thus they contain elemental fire, etc
102. One the meaning of dhdtu, i. 20.
103. A presence which results from the definition, "The molucule includes eight substances. " 104. See also i. l3c-d.
105. Blue is a dravya.
? 106. RUpa possesses the characteristic of "resistance" {rupyate) which is common to color and shape, to blue, etc.
107. We have seen (1. 13) that an atom or monad never exists in an isolated state. The Japanese editor quotes on this point the six chapter Commentary of Hui-hui.
Pelliot discovered this quotation in T'ao 83. 5, for. 414 (=vol. 83, p. 414 recto b of the Zoku zokyo), where it is accompanied by a gloss that justifies the number of 1,379 atoms in one molecule of a visible thing, etc
Here, barring error, is the meaning of this gloss:
An atom never exists in an isloated state. We have, at a minimum, groups--or molecules--of seven atoms: four faces, top and bottom: six sides; plus the center; thus seven. A molecule of derived matter {mahdbhutdny updddya rilpam, bhautikarh rupam, for example a molecule of "visible matter" (rupa) or of smell (gandha), consists of seven atoms of visible matter and of smell.
Each of these seven atoms is supported by complexes of seven atoms, seven atoms having for their natures the four primary elements, seven atoms where the four great elements are present. Each of these seven atoms included four atoms, atoms of emrth, water, fire, and wind: the
atoms of earth includes seven atoms of earth, etc
Thus we have (1) seven atoms of earth, water, fire, and wind,--in all twenty-eight atoms,--
which constitute an atom of four-primary-elements.
(2) An atom of four-primary-elements does not exist in an isolated state: seven are grouped
together (7 x 28 = 196 atoms) in order to support one atom of derived matter.
(3) The atoms of derived matter, with its supports, atoms of four-primary-elements (1 x 197 = 197 atoms), form a group with six other similar atoms: each atom of derived matter is thus
made up of 1,379 atoms (7 x 197).
(But all derived matter possesses visiblity, smell, taste, and tangibility. Thus this number
should be multiplied by four in order to obtain the smallest part of matter existing in an isolated state. )
108. Citta = manas = Vijnana; caitta = caitasa = caitasika = cittasamprayukta.
109. A. Theory of caittas according to Vasubandhu, and according to the Sautrantikas. B. Prakaranapdda and Dhdtukdya.
C The Abhidhamma.
A. The commentary of the Vijfktptimdtrasdstra says that the Sautrantikas have two systems. One, the Darstantikas, maintain that only the mind exists, that mental states do not exist, in agreement with Buddhadeva (see i. 35 note); others admit the existence of mental states and are divided into many opinions: that there are three mental states: vedand, sarhjnd, cetand\ that there are four (with the addition of sparsa)y ten (the ten mahdbhumikas), fourteen (with the addition of lobha, dvesa, moha, mdna)\ furthermore certain Sautrantikas admit all the mental states of the Sarvastivadins. (The references of Wassilief, p. 309, differ; read "the Bhadanta Sautrantika" instead of Bhattopama).
See ii. 26c-d; iii. 32a-b.
Vasubandhu presents his doctrine of the mental states in his Pancaskandhaprakarana, TD 31,
p. 848c3-9: "What are the caittas? The dharmas associated {samprayukta) with the mind, namely
(1) five universals {sarvaga): spars'a, manaskdra, vedand, samjnd, and cetand; (2) five particulars {pratinryatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd; (3) eleven good: sraddhd, hri, apatrdpya, alobha kusalamula, advesa kusalamula, amoha kusalamula, virya, prairabdhi, apramdda, upeksd, and ahimsd\ (4) six defilements {klesa): rdga, pratigha, mdna, avidyd, drsti, and vicikitsd; (5) the others (Jesa) are upaklesa: krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, mdyd, fdthya, mada, vihimsd, dhrikya, anapatrdpya, stydna, auddhatya, dSraddhya, kausidya,
Footnotes 333
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apramdda, musitasmrtita, viksepa, and asamprajanya\ (6) four, of unstable charaaer {gzhan du yan'gyur ba): kaukrtya, middha, vitarka, and vicdra. "
B. According to the Prakaranapdda (TD 26, p. 692b20):
There are five dharmas: 1. rupa, 2. citta, 3. caittadharma, 4. cittaviprayuktasamskdra, 5. asamskrta . . . What is citta? Citta is manas, vijridna, that is to say the six categories of Vijnana, consciousness of sight, etc. What are the caittas? All the dharmas associated with the mind What
are these dharmas} They are vedand, samjnd, cetand, spar? a, manasikdra, chanda, adhimukti, smrti, samddhi, prajnd, fraddhd, virya, vitarka, vicdra, pramdda, apramdda, kuUlamula, akusalamula, avyakrtamula, all the samyojanas, anusayas, upakle/as, paryavasthdnas (v. 47), all knowledge (Jnana, vii. l), all opinion (drsti), all comprehension (abhisamaya, vi. 27); furthermore
all dharmas of this type, associated with the mind, are caitta.
Later on (p. 698b28; see also Dhdtukdya, TD 26, p. 6l4bl0): "There are 18 dhdtus, 12
dyatanas, 5 skandhas, 5 updddnaskandhas, 6 dhdtus, 10 mahdbhumikas, 10 kusalamahdbhumikas, 10 klesmahdbhumikas, 10 parittaklesabhumikas, 5 klesas, 5 samsparsas, 5 drstis, 5 indriyas, 5 dharmas, 6 vijndnakdyas, 6 sparsakdyas, 6 vedandkdyas, 6 samjndkdyas, 6 cetandkdyas, 6 trsndkdyas. What are the 18 dhdtus} . . . What are the six dhdtus} The primary element of earth
. . . (Kosa, i. 28). What are the ten mahdbhumikas? Vedand . . . prajnd. What are the ten kus'alamahdbhumikas? Sraddhd, virya, hri, apatrapd, alobha, advesa, prasrabdhi, upeksd, apramdda, ahimsd. What are the ten klesamahdbhumikas? Ahdddhya . . . pramdda (list quoted above
ii. 26a-c). What are the ten parittaklesabhumikas? Krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, sdfhya, mdyd, mada, vihimsd. What are the five klesas? Kdmardga, rUpardga, drupyardga, pratigha, vicikitsd (v. l). What are the five drstis? Satkdyadrsti, antagrdhadrsti, mithyddrsti, drstipardmarsa, sUavratapardmarU (v. 3)What are the five samspars'as? Prati-
ghasamsparia, adhivacanasamsparsa, vidydsamsparia, avidydsamparsa, naivavidydndvidyasam- parsa (iii. 30c-31a). What are the five indriyas? Sukhendriya, duhkhendriya, saumanasyendriya, daurmanasyendriya, upeksendriya (ii. 7). What are the five dharmas? Vitarka, vicdra, Vijnana, dhrikya, anapatrdpya. (In the Kosa, ii. 27, vitarka and vicdra are classified as anryata; ii. 26d, dhrikya and anapatrdpya are classified as akusalamahdbhumika, a category conceived later, see iii. 32a-b;
the Vijnana refered to here in the Prakarana and the Dhdtukdya, without doubt refers to the six vijndnakdyas. )What are the six vijndnakdyas? Caksurvijndna . . . manovijfidna. What are the six samparsakdyas? Caksuhsamsparsa. . . manahsamsparsa (iii. 30b). What are the six vedandkdyas? Caksuhsamsparsajavedand. . . (iii. 32a). What are the six samjndkdyas? Caksuhsamsparsajasamjnd . . . What are the six cetandkdyas? Caksuhsamsparsajacetand . . . What are the six trsndkdyas? Caksuhsamspars'ajatrsnd. . . The Dhdtukdya proceeds by explaining the mahdbhumikas: "What is vedand}" (See ii. 24, note 111B).
C. Kathdvatthu, vii. 2-3, the Rajagirikas and the Siddhatthikas deny the samprayoga of the dharmas, and deny the existences of the caitasikas; ix. 8, the Uttarapathakas make a mahdbhumika of vitarka (the technical term is missing). Visuddhimagga, xiv. Abhidhammasamgaha, ii. In Compendium, p. 237, S. Z. Aung and C. A. F. Rhys Davids have some interesting observations on the development of the doctrine of the cetasikas.
110. According to the Vibhdsd TD 27, p. 80b8, quoted by the Japanese editor: What is the meaning of the expression mahdbhumikadharma}
a. The mind is great; these ten dharmas are its bhUmi, the locus of the origin of the mind; being the bhumi of the "great," they are called mahdbhumi. Being mahdbhumi and dharmas, they are mahdbhumikadharmas.
b. Some say: The mind is great, due to the superiority of its nature and its activity; it is great and it is bhumi, and it is called mahdbhumi, because it is the locus which serves as the support of the caittas. Because one encounters the ten dharmas, vedand, etc. , throughout the mahdbhumi, they are called the mahdbhumikadharmas.
c. Some say: The ten dharmas, vedand, etc. , are found everywhere with the mind, and so are
? called "great;" the mind, being their bh&mi, is called mahdbhumi; vedana, etc. , being inherent in the mahdbhumi, are called mahdbhilmikadharmas.
Vasubandhu reproduces the third etymology.
We shall see (iii. 32a-b) that Srilabha does not admit this definition of the term mahdbhumika.
111. A. Hsuan-tsang corrects: Vedana, samjrid, cetand, sparsa, chandra, prajnd, smrti, manaskdra, adhimukti, and samddhi.
The order of the Abhidharma {Prakaranapdda, Dhdtukdya) is: adhimukti, smrti, samddhi, and prajnd. Vasubandhu (^Pancaskandhaka) distinguishes five universals {sarvaga)'. spar/a, manaskdra, vedana, samjnd, and cetand, and five particulars {pratiniyatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd.
The order of Mahdvyutpatti 104 (which reads adhimoksa) differs from other sources.
B. The Dhdtukdya (TD 26, p. 6l4c22) gives some definitions which are completely in the style of the Abhidharmma. For example, samddhi is defined: "The sthiti of the mind, samsthiti (teng-chu ^pQi )>> abhisphiti (hsien-chu ^ ^ ), upasthiti (chin-chu j/? tl: )>> aviksepa (pu- luan ^j? L)>> aghappana (pu-san ^fS( ), Mahdvyutpatti, 245. 226) samdhdrana (Pshe- ch'ih JH^p ), famatha, samddhi, and cittasyaikdgratd, is what is called samddhi" {Vibhanga, p. 217, Dhammasamgani, 11).
In the same way vedana is vedana, samvedand, pratisamvedand, vedita, that which feels, that which is included within vedana. Smrti is smrti, anusmrti, pratismrti, smarana, asampramosatd . . . cetaso'bhildpa.
112. The word kila shows that the author is presenting the opinion of the School. He explains his own doctrine in the Pancaskandhaka (Vydkhyd).
113. Compare Atthasdlini, 329: kattukamyatd. According to the Pancaskandhaka: abhiprete vastuny abhildsah. (See ii. 55c-d, iii. l, where chanda is defined as andgate prdrthand).
114. Pancaskandhaka: upapariksye vastuni pravicayo yogdyogavihito'nyathd ca.
115. Pancaskandhaka: samstute vastuny asampramosah / cetaso' bhilapanatd. See i. 33. 116. On dbhoga, S. Levi ad Sutrdlamkdra, i. 16, and Museon, 1914.
117. This term presents a difficulty. Vydkhyd: adhimuktis taddlambanasya gunato'vadhdrandda (-nam? ) rucir iti anye /' yathdniscayam dharanetiyogdcdracittdh: "Adhimukti is the consideration of the objea from the point of view of its qualities; according to others, complaisance; according
to the Ascetics (the Yogacarins), the contemplation of the objea in conformity with the decision taken. " (This last point is explained ad ii. 72, adhimuktimanaskdra).
63. According to the etymology of the author, saumanasyavedaniya signifies "action allowing satisfaction to be experienced by right of retribution {saumanasyam vipdkatvena vedaniyam asya). According to the Vaibhasikas, "action in which satisfaction should be experienced" {saumanasyam vedaniyam asmin): this is samprayogavedaniyatd (iv. 49).
64. According to the Sutra, those "non-detached" have two thorns, physical suffering {kdyika duhkha) and mental suffering {caitasika daurmanasya); those "detached" are free from mental suffering.
65. Thus persons who are detached do not possess all the indriyas which are retributioa 66. Omitted by Hsiian-tsang.
67. The quality of an androgyne, that is the possession {pratilambha) of the two organs, is a dharma disassociated {viprayukta) from the mind, ii. 35.
68. This is to implicitely say that the first eight indriyas, as well as the last three, are always without retribution. Hsiian-tsang completes the kdrikd in order to explicitely fix this point.
Footnotes 329
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The kdrikd has tat tv ekarh savipdkarn: tu in the sense of eva, and out of place; the meaning would appear to call for: tad ekarh savipdkarn eva - only dissatisfaction exclusively "possesses retribution. "
69. Hsiian-tsang: The last eight are solely good; dissatisfaction is good or evil; the mind and the other sensations are of three types; the first eight are solely neutral.
Compare Vibhanga, p. 125.
70. See the definition of the Tathagatabalas in Vibhanga, p. 336: atthdnam etarh anavakdso yam
itthi sakkattam kdreyya mdrattarh kdreyya brahmattarh kdreyya n'etarh thdnarh vijjati. 71. Digha, iii. 262, Anguttara, iv. 408, v. 150.
72. Compare i. 40; Vibhanga, p. 133.
73. Compare Kathdvatthu, xiv. 2, Abhidhammasarhgaha {Compendium, p. 165).
74. Which we should understand as, "because the rilpas are luminous (accha - bhdsvara) there," or rather "because the rilpas, not the kdmagunas, are important there. " See i. 22a-b, no. 4, a different doctrine.
75. Compare Sarhyutta, ii. 123.
76. Compare Abhidhammasahgaha, Compendium, p. 166.
77. On the psychological state at death, see iii. 42-43b. In what part of the body the mental consciousness is destroyed, iii. 43c-44a. How the vital parts perish, iii. 44b.
78. Indriyaprakarane. Some understand: "in the exposition that we give here of the indriyas'" other understand: "in the Indriyaskandhaka," the sixth book of the Jnanaprasthdna (Takakusu, Abhidharma Literature, p. 93).
79. For, at the moment when he obtains the fruit of Srotaapanna, the ascetic is always in the state of anagamya absorption (vi. 48), which includes the sensation of indifference.
80. The fruit of Srotaapanna is obtained in the sixteenth moment of the comprehension of the Truths; the first fifteen are djndsydmi, the sixteenth djna.
81. The first moment is dnantaryamdrga; the second, vimuktimdrga', and thus following. But one can consider all the moments which preceed the sixteenth moment as dnantaryamdrga in relationship to this moment.
82. Anantaryamdrga destroys the defilements and leads to the possession of disjunction from defilement: it drives out the thief. Vimuktimdrga closes the door. The Japanese editor here quotes the Vibhdsd TD 27, p. 465c9, where the masters of the West, followers of a non-Kasmlrean doctrine, are quoted.
83. The fruit of Arhat is obtained at the moment of vajropamasamddhi (vi. 44c-d), or dnantaryamdrga, which is ajnedriya. Thus djnendriya is actually present. Ksayajrtdna, or vimuktimdrga, which is djndtdvindriya, is in the process of arising (utpdddbhimukha). Sensation of satisfaction, etc. according to the nature of the absorption in which the ascetic realizes vajropamasamddhi.
84. This doctrine of the wordly path is condemned in the Kathdvatthu, i. 5 and xviii. 5. Buddhaghosa attributes it to the Sammitiyas.
85. Only the dnupurvaka changes from absorption, not the vttardga. This later, in fact, if he begins the comprehension of the Truths (satydbhisamaya) in the absorption of anagamya, will not pass to the sixteenth moment in the First Dhyana. What interests him is the comprehension of the
? Truths, not the Dhyana with which he is familiar. On the contrary, the dnupurvaka is interested in dhyana which is new to him.
86. The Anagamin who falls from the detachment of the higher spheres, up to and including the Second Dhyana, will not fall because of this from the result of Anagamin: he remains an Anagamin when he falls from the detachement of the First Dhyana: having thus fallen, he cannot reobtain the result by the indriya of pleasure, for this indriya is of the Third Dhyana, and the Third Dhyana is beyond his scope.
Would one say that he can reobtain this result through the indriya of satisfaction? He would be able to if, setting out again to obtain this result in the absorption of andgamya, he would be capable of passing, in the last moment, into the First Dhyana. But he does not lose it: only an ascetic whose mental faculties are active can carry out this passage, and the ascetic that is under consideration here is of weak mental faculties, since he has fallen. Only ascetics of weak faculties fall from a result.
Would one say that, having fallen, an ascetic can carry out the transformation of his faculties (indriyasamnicdra, vi. 4lc-6lb) and make them active? Without doubt, and he will obtain the result with eight or nine indriyas accordingly as his path is worldly or pure, as we have said, for, in no case will he reobtain this result with the indriya of pleasure.
87. The Aryan possesses the "pure" organ of pleasure, for he does not lose this organ by changing his sphere (see note 93).
88. Omitted by Hsiian-tsang. See viii. l2a-b.
89. There is, in Kamadhatu, an organ of pleasure in relation to the five sense consciousnesses; in the First Dhyana, an organ of pleasure in relation to three sense consciousnesses (smell and taste being excluded, i. 306); in the Second Dhyana, there is no organ of pleasure (viii. 12); and in the Third Dhyana, there is an organ of pleasure related to the mental consciousness (ii. 7c-d). Thus a being born in the heaven of the Second Dhyana, if he does not practice the absorption of the Third Dhyana, he will not possess the organ of pleasure, for, by being reborn in the Second Dhyana, he has lost the organ of pleasure in the lower spheres. Response: according to the Vaibhasika doctrine {siddhanta) every being born in a lower sphere possesses the defiled (klista) organ of the higher spheres if he has not abandoned it.
90. See iv. 80a which quotes the Jndnaprasthdna, TD 26, p. 997al6 and 1000c3. Ad iv. 79d, the number of the organs in the first Dvipas.
91. How is a possessor of djnendriya,--which means a Saiksa,--necessarily in possession of the organs of pleasure and satisfaction? He can in fact be found in the heaven of the Fourth Dhyana or in Arupyadhatu.
An Aryan necessarily obtains the organ of satisfaction when he is detached from Kamadhatu; he necessarily obtains the organ of pleasure when he is detached from the Second Dhyana; even when he transmigrates (bhumisamcdra), he does not lose the good (fubha) that he has obtained (according to iv. 40); he loses the good obtained (iv. 40), but this is in order to obtain the same type of good of a superior quality.
92. But can he be without sex? This is a difficulty, for we have seen (p. 154) that beings without sex cannot obtain either the discipline, nor a result, nor detachment.
According to one opinion, the person who has obtained the discipline can obtain a result; now this person preserves the discipline even though he loses his sex, for the Abhidharma specifies that he loses the discipline by becoming an androgyne (iv. 38c) and it does not specify that he loses it by losing his sex. One can again envision gradual death: a person who has practiced the nirvedhabhagiyas (vi. 17) could, after the loss of the sexual organ, see the Truths at the moment of his death.
Footnotes 331
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Second opinion. The possessor of djnasydmmdriya is never without sex. But he does not possess the female organ when he is a male, and she does not possess the male organ when she is a female. Thus one cannot say that one necessarily possesses the one or the other,
93. See i. 48c
94. On the meaning of this term, see below page 187.
95. According to Samghabhadra {TD 29, p. 799a24-29): Among the rupas "susceptible of resistance" (sapratigha), the most subtle part, which is not susceptible of being divided again, is called paramdnw, that is to say: the paramdnu is not susceptible of being divided into many parts by another rupa, or by the mind. This is what is called the smallest rupa; as it has no parts, it is called the "smallest. " In the same way a ksana is called the smallest amount of time and cannot be divided in bsM-ksanas (iii. 86).
An agglomeration of these anu, which is not susceptible of disaggregation, is called samghdtdnu.
In Kamadhatu, a minimum of eight things {dravya) arise together in order to constitute a samghdtdnu which is not sound, nor an organ. What are these things? Four mahabhutas and four updddyas, namely, rupa, rasa, gandha, and sprastavya.
96. The molecules into which the organ of touch, the organ of sight, etc. , enter, are not the "atoms" which are mentioned i. 44a-b.
97. Vasubandhu follows Dharmottara, Abhidharmahrdaya, TD 28, p. 811b5, Upasanta, Abhi- dharmahrdaya, TD 28, p. 837cl5, and Dharmatrata, Abhidharmahrdaya, TD 28, p. 882b4: "The atoms which reside in four organs are of ten types; in the organ of touch, of nine types; elsewhere, of eight types, when there is smell (that is to say: in Kamadhatu). " Upasanta: " . . . external, of eight types: in a stage where there is smell. "
An analogous doctrine is the Abhidhamma of Buddhaghosa {AtthasMini, 634) and the Compendium (p. 164). See below i. 13, 43c and Th. Stcherbatiski, The Soul Theory of the Buddhists, p. 953.
98. One molecule of sound produced by the hands is made up of the four primary elements, the four derived matters, sound, and the organ of touch: or of ten substances; produced by the tongue, eleven substances, with the addition of the organ of taste whose invisible atoms are arranged over the tongue (Note of de La Vallee Poussin).
99. See J. Bloch, Formation de la langue marathe, p. 42: sinka (sikya), "a cord to suspend objects. "
100. Elemental water (abdhdtu) exists in wood (ddru): it is elemental water which holds things together (samgraha) and which prevents them from dispersing. Elemental fire {tejas) matures ipakti) and rots wood. And it is by elemental wind that wood moves {vyuhana, prasarpana). Elemental earth exists within water, since water supports {dhrti) ships, etc. See L12c-d, Vydkhyd, p. 34.
101. Fire creates by reason of its heat, and so contains elemental water; water becomes solid by cold, and so contains elemental earth; solid bodies, rubbed one against the other, become hot; thus they contain elemental fire, etc
102. One the meaning of dhdtu, i. 20.
103. A presence which results from the definition, "The molucule includes eight substances. " 104. See also i. l3c-d.
105. Blue is a dravya.
? 106. RUpa possesses the characteristic of "resistance" {rupyate) which is common to color and shape, to blue, etc.
107. We have seen (1. 13) that an atom or monad never exists in an isolated state. The Japanese editor quotes on this point the six chapter Commentary of Hui-hui.
Pelliot discovered this quotation in T'ao 83. 5, for. 414 (=vol. 83, p. 414 recto b of the Zoku zokyo), where it is accompanied by a gloss that justifies the number of 1,379 atoms in one molecule of a visible thing, etc
Here, barring error, is the meaning of this gloss:
An atom never exists in an isloated state. We have, at a minimum, groups--or molecules--of seven atoms: four faces, top and bottom: six sides; plus the center; thus seven. A molecule of derived matter {mahdbhutdny updddya rilpam, bhautikarh rupam, for example a molecule of "visible matter" (rupa) or of smell (gandha), consists of seven atoms of visible matter and of smell.
Each of these seven atoms is supported by complexes of seven atoms, seven atoms having for their natures the four primary elements, seven atoms where the four great elements are present. Each of these seven atoms included four atoms, atoms of emrth, water, fire, and wind: the
atoms of earth includes seven atoms of earth, etc
Thus we have (1) seven atoms of earth, water, fire, and wind,--in all twenty-eight atoms,--
which constitute an atom of four-primary-elements.
(2) An atom of four-primary-elements does not exist in an isolated state: seven are grouped
together (7 x 28 = 196 atoms) in order to support one atom of derived matter.
(3) The atoms of derived matter, with its supports, atoms of four-primary-elements (1 x 197 = 197 atoms), form a group with six other similar atoms: each atom of derived matter is thus
made up of 1,379 atoms (7 x 197).
(But all derived matter possesses visiblity, smell, taste, and tangibility. Thus this number
should be multiplied by four in order to obtain the smallest part of matter existing in an isolated state. )
108. Citta = manas = Vijnana; caitta = caitasa = caitasika = cittasamprayukta.
109. A. Theory of caittas according to Vasubandhu, and according to the Sautrantikas. B. Prakaranapdda and Dhdtukdya.
C The Abhidhamma.
A. The commentary of the Vijfktptimdtrasdstra says that the Sautrantikas have two systems. One, the Darstantikas, maintain that only the mind exists, that mental states do not exist, in agreement with Buddhadeva (see i. 35 note); others admit the existence of mental states and are divided into many opinions: that there are three mental states: vedand, sarhjnd, cetand\ that there are four (with the addition of sparsa)y ten (the ten mahdbhumikas), fourteen (with the addition of lobha, dvesa, moha, mdna)\ furthermore certain Sautrantikas admit all the mental states of the Sarvastivadins. (The references of Wassilief, p. 309, differ; read "the Bhadanta Sautrantika" instead of Bhattopama).
See ii. 26c-d; iii. 32a-b.
Vasubandhu presents his doctrine of the mental states in his Pancaskandhaprakarana, TD 31,
p. 848c3-9: "What are the caittas? The dharmas associated {samprayukta) with the mind, namely
(1) five universals {sarvaga): spars'a, manaskdra, vedand, samjnd, and cetand; (2) five particulars {pratinryatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd; (3) eleven good: sraddhd, hri, apatrdpya, alobha kusalamula, advesa kusalamula, amoha kusalamula, virya, prairabdhi, apramdda, upeksd, and ahimsd\ (4) six defilements {klesa): rdga, pratigha, mdna, avidyd, drsti, and vicikitsd; (5) the others (Jesa) are upaklesa: krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, mdyd, fdthya, mada, vihimsd, dhrikya, anapatrdpya, stydna, auddhatya, dSraddhya, kausidya,
Footnotes 333
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apramdda, musitasmrtita, viksepa, and asamprajanya\ (6) four, of unstable charaaer {gzhan du yan'gyur ba): kaukrtya, middha, vitarka, and vicdra. "
B. According to the Prakaranapdda (TD 26, p. 692b20):
There are five dharmas: 1. rupa, 2. citta, 3. caittadharma, 4. cittaviprayuktasamskdra, 5. asamskrta . . . What is citta? Citta is manas, vijridna, that is to say the six categories of Vijnana, consciousness of sight, etc. What are the caittas? All the dharmas associated with the mind What
are these dharmas} They are vedand, samjnd, cetand, spar? a, manasikdra, chanda, adhimukti, smrti, samddhi, prajnd, fraddhd, virya, vitarka, vicdra, pramdda, apramdda, kuUlamula, akusalamula, avyakrtamula, all the samyojanas, anusayas, upakle/as, paryavasthdnas (v. 47), all knowledge (Jnana, vii. l), all opinion (drsti), all comprehension (abhisamaya, vi. 27); furthermore
all dharmas of this type, associated with the mind, are caitta.
Later on (p. 698b28; see also Dhdtukdya, TD 26, p. 6l4bl0): "There are 18 dhdtus, 12
dyatanas, 5 skandhas, 5 updddnaskandhas, 6 dhdtus, 10 mahdbhumikas, 10 kusalamahdbhumikas, 10 klesmahdbhumikas, 10 parittaklesabhumikas, 5 klesas, 5 samsparsas, 5 drstis, 5 indriyas, 5 dharmas, 6 vijndnakdyas, 6 sparsakdyas, 6 vedandkdyas, 6 samjndkdyas, 6 cetandkdyas, 6 trsndkdyas. What are the 18 dhdtus} . . . What are the six dhdtus} The primary element of earth
. . . (Kosa, i. 28). What are the ten mahdbhumikas? Vedand . . . prajnd. What are the ten kus'alamahdbhumikas? Sraddhd, virya, hri, apatrapd, alobha, advesa, prasrabdhi, upeksd, apramdda, ahimsd. What are the ten klesamahdbhumikas? Ahdddhya . . . pramdda (list quoted above
ii. 26a-c). What are the ten parittaklesabhumikas? Krodha, upandha, mraksa, praddsa, irsyd, mdtsarya, sdfhya, mdyd, mada, vihimsd. What are the five klesas? Kdmardga, rUpardga, drupyardga, pratigha, vicikitsd (v. l). What are the five drstis? Satkdyadrsti, antagrdhadrsti, mithyddrsti, drstipardmarsa, sUavratapardmarU (v. 3)What are the five samspars'as? Prati-
ghasamsparia, adhivacanasamsparsa, vidydsamsparia, avidydsamparsa, naivavidydndvidyasam- parsa (iii. 30c-31a). What are the five indriyas? Sukhendriya, duhkhendriya, saumanasyendriya, daurmanasyendriya, upeksendriya (ii. 7). What are the five dharmas? Vitarka, vicdra, Vijnana, dhrikya, anapatrdpya. (In the Kosa, ii. 27, vitarka and vicdra are classified as anryata; ii. 26d, dhrikya and anapatrdpya are classified as akusalamahdbhumika, a category conceived later, see iii. 32a-b;
the Vijnana refered to here in the Prakarana and the Dhdtukdya, without doubt refers to the six vijndnakdyas. )What are the six vijndnakdyas? Caksurvijndna . . . manovijfidna. What are the six samparsakdyas? Caksuhsamsparsa. . . manahsamsparsa (iii. 30b). What are the six vedandkdyas? Caksuhsamsparsajavedand. . . (iii. 32a). What are the six samjndkdyas? Caksuhsamsparsajasamjnd . . . What are the six cetandkdyas? Caksuhsamsparsajacetand . . . What are the six trsndkdyas? Caksuhsamspars'ajatrsnd. . . The Dhdtukdya proceeds by explaining the mahdbhumikas: "What is vedand}" (See ii. 24, note 111B).
C. Kathdvatthu, vii. 2-3, the Rajagirikas and the Siddhatthikas deny the samprayoga of the dharmas, and deny the existences of the caitasikas; ix. 8, the Uttarapathakas make a mahdbhumika of vitarka (the technical term is missing). Visuddhimagga, xiv. Abhidhammasamgaha, ii. In Compendium, p. 237, S. Z. Aung and C. A. F. Rhys Davids have some interesting observations on the development of the doctrine of the cetasikas.
110. According to the Vibhdsd TD 27, p. 80b8, quoted by the Japanese editor: What is the meaning of the expression mahdbhumikadharma}
a. The mind is great; these ten dharmas are its bhUmi, the locus of the origin of the mind; being the bhumi of the "great," they are called mahdbhumi. Being mahdbhumi and dharmas, they are mahdbhumikadharmas.
b. Some say: The mind is great, due to the superiority of its nature and its activity; it is great and it is bhumi, and it is called mahdbhumi, because it is the locus which serves as the support of the caittas. Because one encounters the ten dharmas, vedand, etc. , throughout the mahdbhumi, they are called the mahdbhumikadharmas.
c. Some say: The ten dharmas, vedand, etc. , are found everywhere with the mind, and so are
? called "great;" the mind, being their bh&mi, is called mahdbhumi; vedana, etc. , being inherent in the mahdbhumi, are called mahdbhilmikadharmas.
Vasubandhu reproduces the third etymology.
We shall see (iii. 32a-b) that Srilabha does not admit this definition of the term mahdbhumika.
111. A. Hsuan-tsang corrects: Vedana, samjrid, cetand, sparsa, chandra, prajnd, smrti, manaskdra, adhimukti, and samddhi.
The order of the Abhidharma {Prakaranapdda, Dhdtukdya) is: adhimukti, smrti, samddhi, and prajnd. Vasubandhu (^Pancaskandhaka) distinguishes five universals {sarvaga)'. spar/a, manaskdra, vedana, samjnd, and cetand, and five particulars {pratiniyatavisaya): chandra, adhimukti, smrti, samddhi, and prajnd.
The order of Mahdvyutpatti 104 (which reads adhimoksa) differs from other sources.
B. The Dhdtukdya (TD 26, p. 6l4c22) gives some definitions which are completely in the style of the Abhidharmma. For example, samddhi is defined: "The sthiti of the mind, samsthiti (teng-chu ^pQi )>> abhisphiti (hsien-chu ^ ^ ), upasthiti (chin-chu j/? tl: )>> aviksepa (pu- luan ^j? L)>> aghappana (pu-san ^fS( ), Mahdvyutpatti, 245. 226) samdhdrana (Pshe- ch'ih JH^p ), famatha, samddhi, and cittasyaikdgratd, is what is called samddhi" {Vibhanga, p. 217, Dhammasamgani, 11).
In the same way vedana is vedana, samvedand, pratisamvedand, vedita, that which feels, that which is included within vedana. Smrti is smrti, anusmrti, pratismrti, smarana, asampramosatd . . . cetaso'bhildpa.
112. The word kila shows that the author is presenting the opinion of the School. He explains his own doctrine in the Pancaskandhaka (Vydkhyd).
113. Compare Atthasdlini, 329: kattukamyatd. According to the Pancaskandhaka: abhiprete vastuny abhildsah. (See ii. 55c-d, iii. l, where chanda is defined as andgate prdrthand).
114. Pancaskandhaka: upapariksye vastuni pravicayo yogdyogavihito'nyathd ca.
115. Pancaskandhaka: samstute vastuny asampramosah / cetaso' bhilapanatd. See i. 33. 116. On dbhoga, S. Levi ad Sutrdlamkdra, i. 16, and Museon, 1914.
117. This term presents a difficulty. Vydkhyd: adhimuktis taddlambanasya gunato'vadhdrandda (-nam? ) rucir iti anye /' yathdniscayam dharanetiyogdcdracittdh: "Adhimukti is the consideration of the objea from the point of view of its qualities; according to others, complaisance; according
to the Ascetics (the Yogacarins), the contemplation of the objea in conformity with the decision taken. " (This last point is explained ad ii. 72, adhimuktimanaskdra).
