The Vydkhya gives an example: the monk who renounces food "at the wrong time" is less exposed to
committing
killing than a layman.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
248 (definition of the updddnaskandhas).
28. PaHca cetokhiia, Digha, iii. 237, q. v. ; Mahavyupatti, 10. 24; vydpddakhUadvesa.
29. Hsiian-tsang adds here: If one says "How do the qualities and the actions of a certain person produce a transformation in another person who is thinking of another thing? " This difficulty also presents itself in the theory of avijriapti: how do the qualities and the actions of a certain person cause a certain thing, the avijrtapti, to arise in another person?
30. Compare Anguttara, ii. 54 and the Ratnardfisutra, quoted in the Siksasamuccaya, p. 138. The phraseology of our Sutra differs from these two sources; Hsiian-tsang differs here from the Tibetan. He has: "An outflowing of merit moistens his series and a sukha without measure flows into his body. "
31. According to Pu-kuang, the Bhadanta is Dharmatrata (See L20a-b). See TD41, p. 108b6.
32. According to Hsiian-tsang: However whoever has this threefold volition while carrying out himself, without any error of person, the action of murder, is touched by the transgression of murder. If the Bhadanta refers to this case, then he is correct.
33. Vyakhya: Afayaf cdfrayafceti / of ayah pranatipatadyakaranafayah fraddhddydfayo va / dfraya dfrayapardvrttih. "Intention" refers to the intention of not committing murder, or the intention of faith. When one says that an ascetic obtains a certain dfraya, one means that he has undergone a modification (paravrtti) of his psycho-physiological substrate. (The dfraya is defined ii. 5,6,36c-d, 44d).
P'u-kuang explains: A fray a consists of chanda, or of adhimukti, or of chanda and oi adhimukti. . The dfraya is the cetand which is produced at the same time as the dfraya; it serves as the support
(dfraya) of the dfraya. . .
The meaning ofpardvrtta is clearly stated in Vydkhydiv. l4c: "When the gender of the mother
or the father is pardvrtta, that is to say, when the quality of mother or father is destroyed by the paravrtti of gender . . . "
The tradition of Asahga is heir to the expression dfrayapardvrtti, Stitrdlamkara, be 12. This refers, as S. Levi says, to a revolution of the very basis of the being, of the appearance of a new personality: a Prthagjana becomes an Aryan, a woman becomes a man, a man becomes an animal, etc
On paravrtti, see vL41.
34. Numerous and divergent definitions of the eight lokadharmas, Vibhdsd, TD 27, p. 871b29-cL
35. Here Hsiian-tsang has two pddas which are absent m Paramartha "It depends (upddaddti) on primary elements which are the support (dfraya) of the vyfinapti. " Vibhdsd, TD 27, p. 684cl2.
? 36. Certain masters say that vijriapti and avijriapti arise from the same four primary elements. They ask: "Are there four primary elements which produce two dyatanas, or two rtipas? Yes, they produce rupdyatana and dbarmdyatana, iabddyatana and dbarmdyatana. " The Bhadanta Ghosaka says: "The Abhidharma masters say that this is not correct; it is impossible that the same four primary elements produce both a subtle result and a gross result. . . " (Vibbdfd, TD 27, p. 684c23. )
37. The Tibetan version omits this first paragraph.
38. Vydkbyd: Samutthdpakacittdeksatvdd asarndbaacittdvijiiaptyadbikdrdc ca na svapnasamd
dbyadyaupacayikamahabbutajd.
39. Hsiian-tsang makes two pddas out of this phrase: "The vijriapti is solely an outflowing. . . " The
Bbdsya of Hsiian-tsang adds: "For the test, it is like the avijriapti of a non-absorbed state. " 40. Avydkrta, see ii. 54, iv. 9c at the end
41. According to the principle vitarkya vicaryavacam bhdsate, iL33a-b, p. .
42. Digba, 118,221; above il31; below v. 49c, 53c; Vibbdsd, TD 27, p. 670b24-c25.
43. But the &astra says: fabdadb&und kab samanvdgatab / aha / kamar&pavacarah / ko'samanvdgatab/ drOpydvacarah/ IfthebeingsofRupdhatuare"endowed"withsound,itcannot be a question of an external sound, one not belonging to a living being (asattvasamkbydta). Thus one should attribute to the beings of Rupdhatu the type of sound that one makes with the hands, etc Inordertoavoidthiscriticism,someothermasterssay, "Vijriapti. . . "
44. Two opinions: 1) the vijriapti which is produced in the Second Dhyana and above is of the sphere of the First Dhyana, being produced by a mind of the sphere of the First Dhyana, according to the rule given in viiL13. This is the opinion of the Vaibhasikas. 2) This vijfiapti is of the Second Dhyana and above. One vijriapti of a higher sphere is thus produced by a mind of a higher sphere. When the beings of these Dhyanas talk among themselves, etc (parasparasambbdsanddikur- vatdm), their vijriapti is anivrtdvydkrta.
45. Hsiian-tsang: "The first opinion is correct. " Gloss of Saeki: "Such is the opinion of the author. "
46. Vibbdfd, TD 27, p. 74lal0. The Bhadanta says: There are four reasons why one uses the word kuiala: because it is good by nature, by association, in origin, and absolutely. Good by nature: some say: briand anapatrapya; some say: the three kuialamulas. . . Absolutely good: Nirvana, called good because it is calm (ksema).
According to the Vibhajyavadins, Jnana is good by nature; the Vijnana, etc associated with jrlana, is good by association; the actions of the body and the voice which proceed from it are good in
origin; and Nirvana absolutely good. The definitions of aku/ala are parallel (ie. , moha is bad by nature).
47. The other kuSalas are not
48. Divya, 255. 16. On the good, bad, and neutral roots, see v. 20.
49. According to the Tibetan. Paramartha and Hsiian-tsang: "Bodily action, vocal action and the cittavfprayuktasamskdras. " This is also the reading of the Vibbdfd. Sarhghabhadra (TD 29, p. 546b27 and following): Bodily action, vocal action, jdti, etc {loksana, ii. 48c) and the prdptis of the two absorptions without mind (nirodba and asathjrtisamdpattt).
50. When one again takes possession of the roots of good through doubt (vidkitsa) (iv. 80), the prdptis of these roots are good: now they are neither good in and of themselves, by association, in origin, nor absolutely so. In the same way, the prdptis of innate good (ii. 71b) are good and are not included in any of the four categories. Sarhghabhadra responds to this objection, TD 29, p. 546b27 and following.
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51. The doctrine of the Kathdvatthu on good, bad, and neutral, is presented xiv. 8; Nibbana is avydkata, xi. 1, xiiL9 xiv. 8.
52. Vibhdfd, TD 27, p. 610a5.
53. Paramartha: "If this were the case, then when a person free from mind (acittaka) produces avtjfiaptifUa, where would his anuvartaka mind be? " Hsiian-tsang: "If this were the case, how could a person free from mind produce sHa? "
Suppose that a person, while he is receiving ordination (upasampddyamdna) and is thus "binding" his bodily actions {kdyavijflaptim dbadhnan), enters into nirodhasamapatti and so becomes free from mind. When he produces restraint (samvara) in himself, how can bodily action (kdyavijriapti)--which supposes restraint {? antargata)--take place after this ceremony (karma- vdcandvasdna)?
54. R&pa (the action, vyhapti) is not "contradicted," that is to say "abandoned," by means of vidyd, that is by the Path of Seeing, as is the case for the false opinion of personalism, etc (satkayadrfpi): for the very persons who have seen the Truths are "endowed" {samanvdgata) with rOpa. It is not contradicted by avidyd, as is the case for the Pure (andsrava) Path, for avidya exists while one creates mpas (actions) which are defined or non-defined as having a moral value, and while the praptis (ii. 36b) of these rupas continue; and it also exists in the contrary case.
Thus, one cannot say that this rupa is to be abandoned by Seeing, or is no longer not to be abandoned. It is only to be abandoned through Meditatioa
55. The Vydkhyd explains: "Because it is turned inwards and outwards (antarbahirmukha- pravrtta). " Hsiian-tsang: "Because it is accompanied by vikdpa (savikalpakatva), and because it is turned outwards. "
56. Hsiian-tsang: "Because they are turned outwards, they are free from vikalpa. "
57. Hsiian-tsang places iv. l2d here: "(1) The pure mind is neither initiator nor mover, because it is only produced in absorption; nor (2) a mind arisen from retribution (vipakaja), because it is produced spontaneously, without effort (anabhisamskdravddin). "
58. Hsiian-tsang: "A mover generally of the same type, but sometimes different"
59. "Teaching," anuidsani. Hsiian-tsang: "The mind of the Buddhas, in the teaching of the dharma, etc, either increases or at least does not decrease. "
60. According to Saeki, the Mahasarhghikas, etc Vibhdfd, TD 27, p. 4l0b26: The Vibhajyavadins praise the Blessed One, saying that his mind is always absorbed, because his right memory and knowledge are firm; they say that the Buddha is never sluggish {middha), because he is free from obstacles (dvaranas).
61. Anguttara, iii. 346, Theragdthd, 696-697: gaccham samdhito ndgofhito ndgo samdhito / sayam samdhitondgonisinnopisamdhito/ sabbatthasamvutondgoesandgassasampadd/TheSanskrit has: caran samdhito.
The Vydkhyd establishes that, in the Sutra, the Buddha Bhagavat receives the name of Naga: Tathagata Uddyin sadevake loke. . . ago na karoti kdyena vdcd manasd tasmdn naga ity ucyate.
62. A ? iksam? n? is a "probationer. " According to one opinion which Takakusu (I-tsmg, p. 38; 97) auotes, a Siksamana is a woman who undertakes the precepts with a view to becoming a bramanerika; she is included (in the Pali list) among the Sramanerikas. But as we shall see, the Siksamana discipline is identical to the discipline of the Sramanerika. But the Siksamana is a candidate for the state of Bhiksunl; see iv. 26c-d and CuUavagga, x. 1. 4 {Vinaya Texts, I p. 296).
Yogacarins: Why did the Blessed One, with respect to the Bhiksu precepts, establish two precepts, that of Bhiksu and that of the Sramanera, whereas he established three sets of precepts with respect to the Bhiksuni precepts, that of Bhiksunl, Siksamana; and ? i? manerika? Because women have many defilements: thus they progressively take up the Bhiksuni precepts. If a woman
? shows joy and faithfulness to a small number of the Sramanerika precepts, one should give her the Siksamana precepts, one should not precipitously give her the full number of precepts; rather, she should cultivate two years during which. . .
The Ta-chib-tu lun, TD 25, p. I6lc4. The Sramanera, the possessor of the ten precepts, is called to undertake the full number of precepts. Why is there a Siksamana in the Bhiksunidharma? In the time of the Buddha, the wife of a merchant, pregnant without her knowing it, left the householder's
life and received all the precepts. . . It was established that women cultivate the precepts for two years, undertaking six dharmas, and then they could undertake the full number of precepts.
According to the VtnayamMfkdsUtra (8. 25) the discipline of the Bhiksu contains two hundred andfiftydharmas;thatoftheBhiksuni,fivehundreddharmas. AccordingtotheTa-chih-tulun,TD 25, p. 161c4, the Bhiksuni undertakes five hundred precepts; if one were to detail them, then there would be eighty thousand precepts; the Bhiksu undertakes two hundred and fifty precepts; if one were to detail them, then there would be eighty thousand precepts.
63. The causes that determine the loss of restraint are enumerated iv. 38.
64.
The Vydkhya gives an example: the monk who renounces food "at the wrong time" is less exposed to committing killing than a layman.
65. Vibhdsd, TD 27, p. 646cl0: He who undertakes a later discipline does not abandon the earlier discipline. The Upasaka who undertakes the Sramanera precepts does not abandon the five precepts of the Upasaka; he takes up the precepts of the Sramanera; he thus possesses at one and the same time fifteen rules of discipline. . . The Bhiksu will thus possess two hundred and sixty-five precepts. Some other masters say that the Upasaka takes up Sramanera precepts, but not by abandoning the five Upasaka precepts and taking up the five Sramanera precepts: he thus possesses ten precepts. . . If a person possesses at one and the same time two sets of precepts, or three sets of precepts (Upasaka, Sramanera, Bhiksu), why is he called according to the latter name,--Bhiksu,andnotUpasaka? . . .
66. The Tibetan and Paramartha say: "If it were otherwise, he who abandons the Bhiksu precepts would not be an Upasaka. " Hsiian-tsang:". . . Upasaka, etc" Saeki says that a Bhiksu who renounces the Bhiksu precepts becomes a Sramanera; likewise, a Sramanera becomes an Upasaka.
67. Divya, 160: Rambhakadrdmika Rddhilamdtd upasaka framanoddefokdCundah iramanoddeU Utpalavarnd bhiksuni. . .
Anguttara, ii. 78: bhikkhusu bhikkhunisu updsakesu updsikesu antamaso drdmikasamanud- desesu.
Prdtimoksa of the Sarvastivadins, v. 57 (JAs. 1914, p. 515).
The Vydkhya reproduces below iv. 30d the formula pronounced by the iramanoddeia, the liturgical name of the Sramanera.
68. See Mahdvyutpatti, 268, where the sixth virati is formulated: gandhamMyavilepannavarnaka- dhdranavhrati.
69. The Vibhdsd (TD 27, p. 229c29-230b3) gives ten explanations for the word fib: cold or cooling; calm sleep, for he who observes ftta obtains calm sleep, and always has good dreams; repeated exercise (abhydsa), by reason of the incessant practice of the good dharmas; absorption (samddhi); ornament (compare Sumangalavildsini, p. 55); stage or pond, according to the stanza: "In the pure stage of the Law of the Buddha, morality is the pond, and the Aryans wash themselves of all defilements and arrive to the other shore of the qualities. " &Ua defined iv. 122.
70. The avyfiapti which constitutes the Prdtimoksa samvara results from a vijfiapti. The avijnapti arisen from a Dhyana and pure avijfiapti arise from the mind in a state of absorption, from an impure mind of the sphere of the Dhyanas, or from a pure mind
71. It is a cause of action,because the restraint (samvarastha), with a view to guarding the restraint (parbaksandrtham), accomplishes actions (kftya) consisting of bodily and vocal actions. It is an
Footnotes 715
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effect of action, because--in the case of the avijtiapti of the Pratimoksa--it is the result of a vijfiapti; andbecause--intheaiseoftheai^^*# arisenfromana ^ --itistheresultofavolition (cetana) arisen from absorption.
72. According to this etymology, we have pratimoksa, but there is a svdrthe vrddhividhdna, as in vaikrtam ~ vikrtam, and vaiiasam = vHasam (Vydkhya).
On the meaning of pratimoksa, see Kern, Manual, p. 74 (something serving as a spiritual cuirass); Oldenberg, Bouddha (1914), p. 419, note (Entlastung, pratimuc = loslassen, Dfaya, 94. 18, 137. 15, Manu, x. 118). Moreover pratimuc also signifies "to bind"
Indeed the idea of "obligation" or "restraint" expresses the definition of the Mahdvagga- Niddesa which also adds an etymological explanation: silarh patifphd ddicaranam sarhyamo samvaro mukharh pamukham kusaldndm dhammdnam samdpattiyd.
73. But Visuddhimagga, p. 16: pdtimokkham eva samvaro pdtimokkhasamvaro.
14. In the Abhidhamma {Atthasalini, p. 103), samdddnavirati, "abstention following upon engagement" (in opposition to sampattavirati) refers to the virati obtained through the Pratimoksa.
Samdddnafila, the morality that one obtains by undertaking an engagement, a resolution: "I shall not do either this or that" (the Pratimoksa precepts), is distinguished from dharma- tdprdtilambbikafsla, the morality acquired without engagement or vocal action: this is the discipline acquired through the fact of the possession of a Dhyana (for one only takes possession of a Dhyana by disengaging himself from the defilements of Kamadhatu, iv. 26), or by entry into the Path (pure discipline which includes the certain abstention from certain actions = the samucchedavirati of the Atthasalini, p. 103). See above note 24 and iv. 33a-b.
75. This is the samucchedavirati oi Atthasalini, p. 163; it includes akarananiyama, the impossibility of committing a transgression.
76. Andgamya (viii22c) is the stage of absorption preliminary to the First Dhyana. In this stage the ascetic obtains detachment from the defilements of Kamadhatu: he does not detach himself from these defilements in the First Dhyana, for, in order to enter the First Dhyana, he should be detached from these same defilements.
There are nine categories, strong-strong, strong-medium, strong-weak, medium-strong,. . . of the defilements of Kamadhatu: these nine categories are destroyed or abandoned by nine paths, the dnantaryamargas.
The practice of each of these mdrgas thus includes "abandoning" and, at the same time, "discipline. "
The nine vimuktimdrgas of andgamya do not include abandoning (vi. 28, 65c); the dnantaryamargas and the vimuktimdrgas of the Dhyana properly so-called and of dhydndntara (viii) have no relationship with the defilements of Kamadhatu, since they are detached from the defilements proper to the Dhyanas.
In the dnantarayamdrgas and vimuktimdrgas, the ascetic either cultivates the worldly path, and in this case the discipline is called "arisen from Dhyana"; or he cultivates the superworldly path and in this case the discipline, even though arisen from a Dhyana, or in the middle of the Dhyana, is called pure (vi. 49).
77. Samyutta, i. 73; Dhammapada, 361; Uddnavarga, villi, kayena samvaro sadhu sadhu vdcaya samvaro / manasd samvaro sadhu sadhu sabbattha samvaro. The Chinese translators translate sadhu as an exclamation, "Good! " The text of the final stanzas of the Pratimoksa (L Finot, Journal Asiatique, 1913, ii. 543) has kayena samvarah sddhuh sddhur vdcd ca samvarah; but Kumarajiva translates "What happiness! "
78. Anguttara, iii. 387: cakkhundrtyasamvarasarhvuto viharati.
79. The Vibhdsd (TD 27, p. 984c21) gives some other definitions: "According to some, indriyasamvara is mindfulness and attentive consciousness; according to others, apramdda;
? according to others, the six perpetual attitudes (satatavihdra); according to others, the non- possession of aparihdna and apart;fidna,and the possession of the Path that opposses them; and according to others, theundefiled dharmas"
On the different samvaras of the Visuddhimagga (pdtimokkha sati, tidna, khanti, viriya- samvara), see Warren's analysis JPTS 1891, p. 77 and following, and the text p. 7-11.
80. In order to prove this thesis, the Vyakhya quotes the Agama: anyatard kiia devatd bhiksum visayesv indriydni vicdrayantam avocat / bhikso bhikso vranam ma kdrsir iti / bhiksur aha / pidhdsydmidevote / devatdha / kumbhamatram bhikso vranam krtvdkathampidhdsyasi/ bhiksur aha/ smrtydpidhdsydmisamprajanyenaca.
In Anguttara, v. 347,350, the person who does not watch over his sense organs is one who na vanam paticchddetd.
81. The possessor, the possessor of the prdpti of. . . : the presence, in the complex that constitutes theself,oftheviprayuktadharmawhichistheprdpti(ii. 36). Onecanhzveprdptioi apast,present, or future dharma (v. 25).
82. Hsiian-tsang adds: 'It results from this that these persons do not possess future avijnapti: the avijfiapti which is not of absorption is not possessed in a future state. "
83. "He who is absorbed and he who is placed within the Path": this last expression presents a difficulty. If one understands dryamdrgastha in the sense of "a person in possession of the Path" {mdrgasamanvita)t one arrives at the conclusion that an Aryan, even outside of an absorption, Le. ,
in a normal state (prakrtistha)t possesses present avijnapti. Stha would thus be understood in the sense of "having mounted upon" {abhirudha)y as one says: naustha, "on a boat": thus dryamdrgastha = mdrgam abhirudhah samdpannah = the Aryan who, at the present time, meditates on the Path, a meditation which only takes place in a state of absorption.
It is simpler to follow another opinion (anyah punar. . . )according to which the Karika should be understood: "a person absorbed and one who, being in the Path, is absorbed" (samd- hitdryamdrgasthau = samdhitah samdhitdryamdrgasthas' ca).
84. Vijnapti canbe (1) samvaralaksand, for example, all the actions of a monk which conform to his discipline. The monk possesses all these actions, of the past, up to the moment when he loses his restraint (fiksdniksepanddibhih, iv. 38); (2) samvaralaksand, all the killings which have been committed by a butcher: the butcher possesses all these actions, of the past, up to the moment when he renounces this lack of restraint and takes it upon himself to kill no more; or (3) nawasamvarandjamvaralaksand, the worship of a Stupa, etc: one loses these actions, these vynaptis, when the ardour of one's faith ceases. . .
85. Hsiian-tsang adds:"Lack of restraint is a karmapatha only at the moment when it arises. "
86. But he produces (samutthdpayati) and possesses avijfiapti when he is agitated with a strong
volition (tivracetana).
87. It may be that the Prthagjana also possesses avijnapti without possessing vijnapti (Vydkhyd).
88. Tibetan: "The Prdtimoksa discipline, if another is informed of it, is also acquired in informing another. 'Paramartha, in the Karika: "through mutual information of another"; Bbdsya: "If another informs concerning this, this informs another. " Hsiian-tsang: "Information from another. One who informs another is called another. " (Thus we have:"Information from another = information from another who himself informs. ")
89. Svdma upasampadd, Mahdvastu, I p. 2; Mahdvagga, L6,28-29; Milmda, p. 76,265.
90. The Tibetan text has simply "of the Five," the Vyakhya explains: "that istAjffi&akaunamya, etc" Paramartha: "in the case of the five Bhiksus, Kaundinya, etc, at the moment when they obtained
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duhkhe dharmajUdnaksdnti (vL25d). " The fragment published by Hoernle, Manuscript Remains, l p. 13, has paifatkdndmjffin&hisamayena upasampada.
91. According to the Tibetan: "in the case of Ajfiata"; in Mahdvagga, L6. 32, Ajfiatakaundinya is ordained by the formula: "G)me, Oh Bhiksu. . . " But Paramartha and Hsuan-tsang: "in the case of Yaias, etc"
The technical name of this ordination is ehibhiksukaydupasampadd; the person summoned by ehibhiksukd (ehibhiksukayd dbhdsita) becomes a monk. These words are addressed to a single person or to many: ehi bhikso cara hrahmacaryam. . . eta bhiksavah carata brahmacaryam; it is accompanied by the miracle that the Vyakhya describes (according to a text close to the stanza, Divya, 48, 281, 342): ehiti coktas tathdgatena tayind / muntfa/ ca kdsdyadharo babhuva . . . (Compare Mahavastu, iii. 430; Dhammapada Commentary 21-23, Fausboll, 1855, p. 167, Burlingame, i. p. 280, etc) We have ehibhiksukd in Mahavastu, i2, Avaddnasataka, i. 330, ill 13, Divya, and Kola: ehibhiksukatd in the Hoernle fragment; ehibhtkkupabbajjd in Dhammapada, 1855, p. 119; ehibhiksumvdda, Divya 616. See the formulas of Mahdvagga, i. 6. 31, Majjhima, iii. 2. Par. i. 8. 1 (Vmayapifaka, iii. p. 24). Compare Satapatha, L 1. 4. 2.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96.
28. PaHca cetokhiia, Digha, iii. 237, q. v. ; Mahavyupatti, 10. 24; vydpddakhUadvesa.
29. Hsiian-tsang adds here: If one says "How do the qualities and the actions of a certain person produce a transformation in another person who is thinking of another thing? " This difficulty also presents itself in the theory of avijriapti: how do the qualities and the actions of a certain person cause a certain thing, the avijrtapti, to arise in another person?
30. Compare Anguttara, ii. 54 and the Ratnardfisutra, quoted in the Siksasamuccaya, p. 138. The phraseology of our Sutra differs from these two sources; Hsiian-tsang differs here from the Tibetan. He has: "An outflowing of merit moistens his series and a sukha without measure flows into his body. "
31. According to Pu-kuang, the Bhadanta is Dharmatrata (See L20a-b). See TD41, p. 108b6.
32. According to Hsiian-tsang: However whoever has this threefold volition while carrying out himself, without any error of person, the action of murder, is touched by the transgression of murder. If the Bhadanta refers to this case, then he is correct.
33. Vyakhya: Afayaf cdfrayafceti / of ayah pranatipatadyakaranafayah fraddhddydfayo va / dfraya dfrayapardvrttih. "Intention" refers to the intention of not committing murder, or the intention of faith. When one says that an ascetic obtains a certain dfraya, one means that he has undergone a modification (paravrtti) of his psycho-physiological substrate. (The dfraya is defined ii. 5,6,36c-d, 44d).
P'u-kuang explains: A fray a consists of chanda, or of adhimukti, or of chanda and oi adhimukti. . The dfraya is the cetand which is produced at the same time as the dfraya; it serves as the support
(dfraya) of the dfraya. . .
The meaning ofpardvrtta is clearly stated in Vydkhydiv. l4c: "When the gender of the mother
or the father is pardvrtta, that is to say, when the quality of mother or father is destroyed by the paravrtti of gender . . . "
The tradition of Asahga is heir to the expression dfrayapardvrtti, Stitrdlamkara, be 12. This refers, as S. Levi says, to a revolution of the very basis of the being, of the appearance of a new personality: a Prthagjana becomes an Aryan, a woman becomes a man, a man becomes an animal, etc
On paravrtti, see vL41.
34. Numerous and divergent definitions of the eight lokadharmas, Vibhdsd, TD 27, p. 871b29-cL
35. Here Hsiian-tsang has two pddas which are absent m Paramartha "It depends (upddaddti) on primary elements which are the support (dfraya) of the vyfinapti. " Vibhdsd, TD 27, p. 684cl2.
? 36. Certain masters say that vijriapti and avijriapti arise from the same four primary elements. They ask: "Are there four primary elements which produce two dyatanas, or two rtipas? Yes, they produce rupdyatana and dbarmdyatana, iabddyatana and dbarmdyatana. " The Bhadanta Ghosaka says: "The Abhidharma masters say that this is not correct; it is impossible that the same four primary elements produce both a subtle result and a gross result. . . " (Vibbdfd, TD 27, p. 684c23. )
37. The Tibetan version omits this first paragraph.
38. Vydkbyd: Samutthdpakacittdeksatvdd asarndbaacittdvijiiaptyadbikdrdc ca na svapnasamd
dbyadyaupacayikamahabbutajd.
39. Hsiian-tsang makes two pddas out of this phrase: "The vijriapti is solely an outflowing. . . " The
Bbdsya of Hsiian-tsang adds: "For the test, it is like the avijriapti of a non-absorbed state. " 40. Avydkrta, see ii. 54, iv. 9c at the end
41. According to the principle vitarkya vicaryavacam bhdsate, iL33a-b, p. .
42. Digba, 118,221; above il31; below v. 49c, 53c; Vibbdsd, TD 27, p. 670b24-c25.
43. But the &astra says: fabdadb&und kab samanvdgatab / aha / kamar&pavacarah / ko'samanvdgatab/ drOpydvacarah/ IfthebeingsofRupdhatuare"endowed"withsound,itcannot be a question of an external sound, one not belonging to a living being (asattvasamkbydta). Thus one should attribute to the beings of Rupdhatu the type of sound that one makes with the hands, etc Inordertoavoidthiscriticism,someothermasterssay, "Vijriapti. . . "
44. Two opinions: 1) the vijriapti which is produced in the Second Dhyana and above is of the sphere of the First Dhyana, being produced by a mind of the sphere of the First Dhyana, according to the rule given in viiL13. This is the opinion of the Vaibhasikas. 2) This vijfiapti is of the Second Dhyana and above. One vijriapti of a higher sphere is thus produced by a mind of a higher sphere. When the beings of these Dhyanas talk among themselves, etc (parasparasambbdsanddikur- vatdm), their vijriapti is anivrtdvydkrta.
45. Hsiian-tsang: "The first opinion is correct. " Gloss of Saeki: "Such is the opinion of the author. "
46. Vibbdfd, TD 27, p. 74lal0. The Bhadanta says: There are four reasons why one uses the word kuiala: because it is good by nature, by association, in origin, and absolutely. Good by nature: some say: briand anapatrapya; some say: the three kuialamulas. . . Absolutely good: Nirvana, called good because it is calm (ksema).
According to the Vibhajyavadins, Jnana is good by nature; the Vijnana, etc associated with jrlana, is good by association; the actions of the body and the voice which proceed from it are good in
origin; and Nirvana absolutely good. The definitions of aku/ala are parallel (ie. , moha is bad by nature).
47. The other kuSalas are not
48. Divya, 255. 16. On the good, bad, and neutral roots, see v. 20.
49. According to the Tibetan. Paramartha and Hsiian-tsang: "Bodily action, vocal action and the cittavfprayuktasamskdras. " This is also the reading of the Vibbdfd. Sarhghabhadra (TD 29, p. 546b27 and following): Bodily action, vocal action, jdti, etc {loksana, ii. 48c) and the prdptis of the two absorptions without mind (nirodba and asathjrtisamdpattt).
50. When one again takes possession of the roots of good through doubt (vidkitsa) (iv. 80), the prdptis of these roots are good: now they are neither good in and of themselves, by association, in origin, nor absolutely so. In the same way, the prdptis of innate good (ii. 71b) are good and are not included in any of the four categories. Sarhghabhadra responds to this objection, TD 29, p. 546b27 and following.
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51. The doctrine of the Kathdvatthu on good, bad, and neutral, is presented xiv. 8; Nibbana is avydkata, xi. 1, xiiL9 xiv. 8.
52. Vibhdfd, TD 27, p. 610a5.
53. Paramartha: "If this were the case, then when a person free from mind (acittaka) produces avtjfiaptifUa, where would his anuvartaka mind be? " Hsiian-tsang: "If this were the case, how could a person free from mind produce sHa? "
Suppose that a person, while he is receiving ordination (upasampddyamdna) and is thus "binding" his bodily actions {kdyavijflaptim dbadhnan), enters into nirodhasamapatti and so becomes free from mind. When he produces restraint (samvara) in himself, how can bodily action (kdyavijriapti)--which supposes restraint {? antargata)--take place after this ceremony (karma- vdcandvasdna)?
54. R&pa (the action, vyhapti) is not "contradicted," that is to say "abandoned," by means of vidyd, that is by the Path of Seeing, as is the case for the false opinion of personalism, etc (satkayadrfpi): for the very persons who have seen the Truths are "endowed" {samanvdgata) with rOpa. It is not contradicted by avidyd, as is the case for the Pure (andsrava) Path, for avidya exists while one creates mpas (actions) which are defined or non-defined as having a moral value, and while the praptis (ii. 36b) of these rupas continue; and it also exists in the contrary case.
Thus, one cannot say that this rupa is to be abandoned by Seeing, or is no longer not to be abandoned. It is only to be abandoned through Meditatioa
55. The Vydkhyd explains: "Because it is turned inwards and outwards (antarbahirmukha- pravrtta). " Hsiian-tsang: "Because it is accompanied by vikdpa (savikalpakatva), and because it is turned outwards. "
56. Hsiian-tsang: "Because they are turned outwards, they are free from vikalpa. "
57. Hsiian-tsang places iv. l2d here: "(1) The pure mind is neither initiator nor mover, because it is only produced in absorption; nor (2) a mind arisen from retribution (vipakaja), because it is produced spontaneously, without effort (anabhisamskdravddin). "
58. Hsiian-tsang: "A mover generally of the same type, but sometimes different"
59. "Teaching," anuidsani. Hsiian-tsang: "The mind of the Buddhas, in the teaching of the dharma, etc, either increases or at least does not decrease. "
60. According to Saeki, the Mahasarhghikas, etc Vibhdfd, TD 27, p. 4l0b26: The Vibhajyavadins praise the Blessed One, saying that his mind is always absorbed, because his right memory and knowledge are firm; they say that the Buddha is never sluggish {middha), because he is free from obstacles (dvaranas).
61. Anguttara, iii. 346, Theragdthd, 696-697: gaccham samdhito ndgofhito ndgo samdhito / sayam samdhitondgonisinnopisamdhito/ sabbatthasamvutondgoesandgassasampadd/TheSanskrit has: caran samdhito.
The Vydkhyd establishes that, in the Sutra, the Buddha Bhagavat receives the name of Naga: Tathagata Uddyin sadevake loke. . . ago na karoti kdyena vdcd manasd tasmdn naga ity ucyate.
62. A ? iksam? n? is a "probationer. " According to one opinion which Takakusu (I-tsmg, p. 38; 97) auotes, a Siksamana is a woman who undertakes the precepts with a view to becoming a bramanerika; she is included (in the Pali list) among the Sramanerikas. But as we shall see, the Siksamana discipline is identical to the discipline of the Sramanerika. But the Siksamana is a candidate for the state of Bhiksunl; see iv. 26c-d and CuUavagga, x. 1. 4 {Vinaya Texts, I p. 296).
Yogacarins: Why did the Blessed One, with respect to the Bhiksu precepts, establish two precepts, that of Bhiksu and that of the Sramanera, whereas he established three sets of precepts with respect to the Bhiksuni precepts, that of Bhiksunl, Siksamana; and ? i? manerika? Because women have many defilements: thus they progressively take up the Bhiksuni precepts. If a woman
? shows joy and faithfulness to a small number of the Sramanerika precepts, one should give her the Siksamana precepts, one should not precipitously give her the full number of precepts; rather, she should cultivate two years during which. . .
The Ta-chib-tu lun, TD 25, p. I6lc4. The Sramanera, the possessor of the ten precepts, is called to undertake the full number of precepts. Why is there a Siksamana in the Bhiksunidharma? In the time of the Buddha, the wife of a merchant, pregnant without her knowing it, left the householder's
life and received all the precepts. . . It was established that women cultivate the precepts for two years, undertaking six dharmas, and then they could undertake the full number of precepts.
According to the VtnayamMfkdsUtra (8. 25) the discipline of the Bhiksu contains two hundred andfiftydharmas;thatoftheBhiksuni,fivehundreddharmas. AccordingtotheTa-chih-tulun,TD 25, p. 161c4, the Bhiksuni undertakes five hundred precepts; if one were to detail them, then there would be eighty thousand precepts; the Bhiksu undertakes two hundred and fifty precepts; if one were to detail them, then there would be eighty thousand precepts.
63. The causes that determine the loss of restraint are enumerated iv. 38.
64.
The Vydkhya gives an example: the monk who renounces food "at the wrong time" is less exposed to committing killing than a layman.
65. Vibhdsd, TD 27, p. 646cl0: He who undertakes a later discipline does not abandon the earlier discipline. The Upasaka who undertakes the Sramanera precepts does not abandon the five precepts of the Upasaka; he takes up the precepts of the Sramanera; he thus possesses at one and the same time fifteen rules of discipline. . . The Bhiksu will thus possess two hundred and sixty-five precepts. Some other masters say that the Upasaka takes up Sramanera precepts, but not by abandoning the five Upasaka precepts and taking up the five Sramanera precepts: he thus possesses ten precepts. . . If a person possesses at one and the same time two sets of precepts, or three sets of precepts (Upasaka, Sramanera, Bhiksu), why is he called according to the latter name,--Bhiksu,andnotUpasaka? . . .
66. The Tibetan and Paramartha say: "If it were otherwise, he who abandons the Bhiksu precepts would not be an Upasaka. " Hsiian-tsang:". . . Upasaka, etc" Saeki says that a Bhiksu who renounces the Bhiksu precepts becomes a Sramanera; likewise, a Sramanera becomes an Upasaka.
67. Divya, 160: Rambhakadrdmika Rddhilamdtd upasaka framanoddefokdCundah iramanoddeU Utpalavarnd bhiksuni. . .
Anguttara, ii. 78: bhikkhusu bhikkhunisu updsakesu updsikesu antamaso drdmikasamanud- desesu.
Prdtimoksa of the Sarvastivadins, v. 57 (JAs. 1914, p. 515).
The Vydkhya reproduces below iv. 30d the formula pronounced by the iramanoddeia, the liturgical name of the Sramanera.
68. See Mahdvyutpatti, 268, where the sixth virati is formulated: gandhamMyavilepannavarnaka- dhdranavhrati.
69. The Vibhdsd (TD 27, p. 229c29-230b3) gives ten explanations for the word fib: cold or cooling; calm sleep, for he who observes ftta obtains calm sleep, and always has good dreams; repeated exercise (abhydsa), by reason of the incessant practice of the good dharmas; absorption (samddhi); ornament (compare Sumangalavildsini, p. 55); stage or pond, according to the stanza: "In the pure stage of the Law of the Buddha, morality is the pond, and the Aryans wash themselves of all defilements and arrive to the other shore of the qualities. " &Ua defined iv. 122.
70. The avyfiapti which constitutes the Prdtimoksa samvara results from a vijfiapti. The avijnapti arisen from a Dhyana and pure avijfiapti arise from the mind in a state of absorption, from an impure mind of the sphere of the Dhyanas, or from a pure mind
71. It is a cause of action,because the restraint (samvarastha), with a view to guarding the restraint (parbaksandrtham), accomplishes actions (kftya) consisting of bodily and vocal actions. It is an
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effect of action, because--in the case of the avijtiapti of the Pratimoksa--it is the result of a vijfiapti; andbecause--intheaiseoftheai^^*# arisenfromana ^ --itistheresultofavolition (cetana) arisen from absorption.
72. According to this etymology, we have pratimoksa, but there is a svdrthe vrddhividhdna, as in vaikrtam ~ vikrtam, and vaiiasam = vHasam (Vydkhya).
On the meaning of pratimoksa, see Kern, Manual, p. 74 (something serving as a spiritual cuirass); Oldenberg, Bouddha (1914), p. 419, note (Entlastung, pratimuc = loslassen, Dfaya, 94. 18, 137. 15, Manu, x. 118). Moreover pratimuc also signifies "to bind"
Indeed the idea of "obligation" or "restraint" expresses the definition of the Mahdvagga- Niddesa which also adds an etymological explanation: silarh patifphd ddicaranam sarhyamo samvaro mukharh pamukham kusaldndm dhammdnam samdpattiyd.
73. But Visuddhimagga, p. 16: pdtimokkham eva samvaro pdtimokkhasamvaro.
14. In the Abhidhamma {Atthasalini, p. 103), samdddnavirati, "abstention following upon engagement" (in opposition to sampattavirati) refers to the virati obtained through the Pratimoksa.
Samdddnafila, the morality that one obtains by undertaking an engagement, a resolution: "I shall not do either this or that" (the Pratimoksa precepts), is distinguished from dharma- tdprdtilambbikafsla, the morality acquired without engagement or vocal action: this is the discipline acquired through the fact of the possession of a Dhyana (for one only takes possession of a Dhyana by disengaging himself from the defilements of Kamadhatu, iv. 26), or by entry into the Path (pure discipline which includes the certain abstention from certain actions = the samucchedavirati of the Atthasalini, p. 103). See above note 24 and iv. 33a-b.
75. This is the samucchedavirati oi Atthasalini, p. 163; it includes akarananiyama, the impossibility of committing a transgression.
76. Andgamya (viii22c) is the stage of absorption preliminary to the First Dhyana. In this stage the ascetic obtains detachment from the defilements of Kamadhatu: he does not detach himself from these defilements in the First Dhyana, for, in order to enter the First Dhyana, he should be detached from these same defilements.
There are nine categories, strong-strong, strong-medium, strong-weak, medium-strong,. . . of the defilements of Kamadhatu: these nine categories are destroyed or abandoned by nine paths, the dnantaryamargas.
The practice of each of these mdrgas thus includes "abandoning" and, at the same time, "discipline. "
The nine vimuktimdrgas of andgamya do not include abandoning (vi. 28, 65c); the dnantaryamargas and the vimuktimdrgas of the Dhyana properly so-called and of dhydndntara (viii) have no relationship with the defilements of Kamadhatu, since they are detached from the defilements proper to the Dhyanas.
In the dnantarayamdrgas and vimuktimdrgas, the ascetic either cultivates the worldly path, and in this case the discipline is called "arisen from Dhyana"; or he cultivates the superworldly path and in this case the discipline, even though arisen from a Dhyana, or in the middle of the Dhyana, is called pure (vi. 49).
77. Samyutta, i. 73; Dhammapada, 361; Uddnavarga, villi, kayena samvaro sadhu sadhu vdcaya samvaro / manasd samvaro sadhu sadhu sabbattha samvaro. The Chinese translators translate sadhu as an exclamation, "Good! " The text of the final stanzas of the Pratimoksa (L Finot, Journal Asiatique, 1913, ii. 543) has kayena samvarah sddhuh sddhur vdcd ca samvarah; but Kumarajiva translates "What happiness! "
78. Anguttara, iii. 387: cakkhundrtyasamvarasarhvuto viharati.
79. The Vibhdsd (TD 27, p. 984c21) gives some other definitions: "According to some, indriyasamvara is mindfulness and attentive consciousness; according to others, apramdda;
? according to others, the six perpetual attitudes (satatavihdra); according to others, the non- possession of aparihdna and apart;fidna,and the possession of the Path that opposses them; and according to others, theundefiled dharmas"
On the different samvaras of the Visuddhimagga (pdtimokkha sati, tidna, khanti, viriya- samvara), see Warren's analysis JPTS 1891, p. 77 and following, and the text p. 7-11.
80. In order to prove this thesis, the Vyakhya quotes the Agama: anyatard kiia devatd bhiksum visayesv indriydni vicdrayantam avocat / bhikso bhikso vranam ma kdrsir iti / bhiksur aha / pidhdsydmidevote / devatdha / kumbhamatram bhikso vranam krtvdkathampidhdsyasi/ bhiksur aha/ smrtydpidhdsydmisamprajanyenaca.
In Anguttara, v. 347,350, the person who does not watch over his sense organs is one who na vanam paticchddetd.
81. The possessor, the possessor of the prdpti of. . . : the presence, in the complex that constitutes theself,oftheviprayuktadharmawhichistheprdpti(ii. 36). Onecanhzveprdptioi apast,present, or future dharma (v. 25).
82. Hsiian-tsang adds: 'It results from this that these persons do not possess future avijnapti: the avijfiapti which is not of absorption is not possessed in a future state. "
83. "He who is absorbed and he who is placed within the Path": this last expression presents a difficulty. If one understands dryamdrgastha in the sense of "a person in possession of the Path" {mdrgasamanvita)t one arrives at the conclusion that an Aryan, even outside of an absorption, Le. ,
in a normal state (prakrtistha)t possesses present avijnapti. Stha would thus be understood in the sense of "having mounted upon" {abhirudha)y as one says: naustha, "on a boat": thus dryamdrgastha = mdrgam abhirudhah samdpannah = the Aryan who, at the present time, meditates on the Path, a meditation which only takes place in a state of absorption.
It is simpler to follow another opinion (anyah punar. . . )according to which the Karika should be understood: "a person absorbed and one who, being in the Path, is absorbed" (samd- hitdryamdrgasthau = samdhitah samdhitdryamdrgasthas' ca).
84. Vijnapti canbe (1) samvaralaksand, for example, all the actions of a monk which conform to his discipline. The monk possesses all these actions, of the past, up to the moment when he loses his restraint (fiksdniksepanddibhih, iv. 38); (2) samvaralaksand, all the killings which have been committed by a butcher: the butcher possesses all these actions, of the past, up to the moment when he renounces this lack of restraint and takes it upon himself to kill no more; or (3) nawasamvarandjamvaralaksand, the worship of a Stupa, etc: one loses these actions, these vynaptis, when the ardour of one's faith ceases. . .
85. Hsiian-tsang adds:"Lack of restraint is a karmapatha only at the moment when it arises. "
86. But he produces (samutthdpayati) and possesses avijfiapti when he is agitated with a strong
volition (tivracetana).
87. It may be that the Prthagjana also possesses avijnapti without possessing vijnapti (Vydkhyd).
88. Tibetan: "The Prdtimoksa discipline, if another is informed of it, is also acquired in informing another. 'Paramartha, in the Karika: "through mutual information of another"; Bbdsya: "If another informs concerning this, this informs another. " Hsiian-tsang: "Information from another. One who informs another is called another. " (Thus we have:"Information from another = information from another who himself informs. ")
89. Svdma upasampadd, Mahdvastu, I p. 2; Mahdvagga, L6,28-29; Milmda, p. 76,265.
90. The Tibetan text has simply "of the Five," the Vyakhya explains: "that istAjffi&akaunamya, etc" Paramartha: "in the case of the five Bhiksus, Kaundinya, etc, at the moment when they obtained
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duhkhe dharmajUdnaksdnti (vL25d). " The fragment published by Hoernle, Manuscript Remains, l p. 13, has paifatkdndmjffin&hisamayena upasampada.
91. According to the Tibetan: "in the case of Ajfiata"; in Mahdvagga, L6. 32, Ajfiatakaundinya is ordained by the formula: "G)me, Oh Bhiksu. . . " But Paramartha and Hsuan-tsang: "in the case of Yaias, etc"
The technical name of this ordination is ehibhiksukaydupasampadd; the person summoned by ehibhiksukd (ehibhiksukayd dbhdsita) becomes a monk. These words are addressed to a single person or to many: ehi bhikso cara hrahmacaryam. . . eta bhiksavah carata brahmacaryam; it is accompanied by the miracle that the Vyakhya describes (according to a text close to the stanza, Divya, 48, 281, 342): ehiti coktas tathdgatena tayind / muntfa/ ca kdsdyadharo babhuva . . . (Compare Mahavastu, iii. 430; Dhammapada Commentary 21-23, Fausboll, 1855, p. 167, Burlingame, i. p. 280, etc) We have ehibhiksukd in Mahavastu, i2, Avaddnasataka, i. 330, ill 13, Divya, and Kola: ehibhiksukatd in the Hoernle fragment; ehibhtkkupabbajjd in Dhammapada, 1855, p. 119; ehibhiksumvdda, Divya 616. See the formulas of Mahdvagga, i. 6. 31, Majjhima, iii. 2. Par. i. 8. 1 (Vmayapifaka, iii. p. 24). Compare Satapatha, L 1. 4. 2.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96.
