vadhyantdm vd Hryantdm
vdanayanavyasanam
dpadyantdm itydkdrapravrtto vyap adah / sattvdkarsanasamtrdsatarjanddikarmapravrttd vihimsd / tdbhydm anyah sattvdsattvayor dghdtah krodhah / tadyathd iiksdkdmasya bhiksoi cittaprakopah kanpakddisu ca prakopa iti /.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
Explanation of the Sautrantikas (Vydkhyd).
147. Samyukta TD 2, p. 128b29. Compare anusotagdmin and the patisotagdmin of
Anguttara, i. 5.
148. A summary of the Pali explanations in Compendium, p. 170, 227.
149- On these different categories, Mabdvyutpatti, 109. 52 and following: samyojana, bandhana, anusaya, paryutthdna, upaklesa, paryavasthdna, paryavanaddha, dsrava, ogha, yoga, updddna, grantha, nivarana. Paryutthdna = kun nas Idan ba; paryavasthdna (var. paryupasthdna) - kun nas dkris pa; paryavanaddha - yons su dkris pa. On the nivaranas,
Ko/a, iv. trans, p. 678, Digha, i. 246.
150. Vibbdsd, TD 27, p. 236bl9.
151. One distinguishes three samyojanas that the Srotaapanna abandons (Kosa, vi. 43c-d), discussed in Vibbdsd, TD 27, p. 236bl9; nine samyojanas (Vibbdsd, p. 258a3); five samyojanas, namely rdga, pratigha, mdna, irsyd, and mdtsarya (Vibbdsd, p. 252a21).
The sword samyojana means "bond" (bsi-fu ? | # i | ) , "connection with suffering," "nourishment mixed with poison. " The Aryans are disgusted with even the best rebirths and with impure (sdsrava) absorptions, such as the apramdnas, vimoksas, abhibhvdyatanas, and krtsndyatanas (see Ko/a, viii), as with a food mixed with poison.
Vasumitra explains why only five klesas are "bonds": "Only the defilements which embrace error (mi^) with respect to things (dravya) and which are svalaksanaklesas (v. 23) bind the mind. Three defilements are of this type,--rdga, pratigha, mdna,--and are thus "bonds. " The five views and doubt are sdmdnyakleias (v. 23) which include error of
"<*>>#-sleep;" yin-mien P? ? |JS =
footnotes 885
? 886 Chapter Five
reasoning- [and bear on non-existent things, such as the "self']. Avidyd includes these two errors, but, more frequently, only the second one; thus it is not cut off like a "bond" Among the paryavasthanas, jealousy and egoism {irsya, matsarya) are bonds: error with respect to things, they trouble the two categories of persons (monks and laity), they trouble humans and gods, and do evil to many. The other paryavasthanas do not do this. "
The Abhidhammasamgaha {Compendium, p. 172), numbers the samyojanas in the Suttas and Abhidhamma.
152. There exists a non-universal (asarvatraga) drsfisamyojana consisting of mithyddrsti, to be abandoned through the Truths of Nirodha and the Path; but its objects are the pure dharmas (v. 18); it does not bear on the dharmas associated with the pardmarfas.
153. Vibhdsd, TD 27, p. 258c21.
154. Vydkhyd: "The reason proposed does not raise any difficulty" (na bhavaty ayam parihdrah). What then is the reason given? On this point, Samghabhadra (TD 29, p. 643bl6):'
"By reason of their intense activity, irsya and matsarya constitute separate samyojanas. . " The Vydkhyd reproduces the essentials of the text of Samghabhadra and gives some fragments of the Karika that this master adds to the Karikas of Vasubandhu in the Samayapradipikd (Taisho no. 1563). Hsiian-tsang attributes the said Karika to Vasubandhu (TD 29, p. 108b25) and here (p. 108cl8-24) places the following commentary in the Bhdsyam: "When one admits the existence of the ten paryavasthanas, one should say: irsya and mdtsargya constitute distinct samyojanas for four reasons: (1) by reason of their intense activity (abhiksnasamuddcdritvdt); (2) because they produce, in good realms of rebirth, lack of power and of goods (alpeidkhya, alpabhogakdranatvdt)--a just punishment for jealousy and greed; (3) because they indicate the totality of the klesas (sarvasUcandt), which are either sad (samtdpasahagata) or happy (dmodasahagata); (4) because they torment two categories of persons (dvipaksakleiamatvdc, ca; Vibhdsd, TD 27, p. 259a28): the laity and the clergy (jealousy over goods, jealousy over spiritual attainments), gods and Asuras, gods and humans, oneself and others. Thus they have been set aside (mdtsarayersye prthak krte). [The Blessed One said: "gods and humans, Oh Kau? ika, are bound by jealousy and greed": these are par excellence (ddhikyena) the kleias of the good realms of rebirth. ]
Paramartha also attributes the following karika to V asubandhu:. . . The reason proposed does not raise difficulties . . . The stanza says: "Because they are the causes of (rebirth in) a non-noble family and of poverty, because they involve all others, because they torment the two categories (of persons), jealousy and greed are separate samyojanas "The commentary says: "There are other masters who say that among the paryavasthanas, jealousy and greed present three defects. Through jealousy, one is reborn into a miserable family. "
155. Madhyama TD 1, p. 778cl5 (=Majjhima, i. 432; Malunkyaputra = man-t'ung-tze i t i ^ )> Dirgha, 8. 2, Samyukta, TD 2, p. 153a21; Digha, ii. 92, 252, iii. 234,
Anguttara, iv. 459, v. 17.
156. Vibhdsd, TD 27, p. 252b25: "Why are these five called avarabhdgiya? What is the meaning of this expression? These five samyojanas manifest themselves (samuddcdra) in the lower sphere, are abandoned in this same sphere, bind birth (i. e. , being about rebirth) and produce outflowing and retributive results in this same sphere. "
157. Apare, according to the Vydkhyd, refers to the Yogacarins. Theory presented in Vibhdsd, ibid.
158. Ekottara, TD 2, p. 630a8; Samyukta, TD 2, p. 264b24ff, p. 342b25. The Sutra, according to the Vydkhyd, begins: kiyata bhadanta srotadpanno bhavati / yatai ca Mahdndmann dryafrdvaka idam duhkham dryasatyam. . . iyam duhkhanirodhagdminipratipad dryasatyam iti yathdbhUtam prajdndti trini easya samyojandni prahindni bhavanti parijfidtdni tadyathd satkdyadrspih
? filavratapardmars'o vicikitsd ca / sa esdm traydndm samyojandndm prahdndt srotadpanno bbavati avinipdtadharmd sambodhipardyanah saptakfdbhavaparamah saptakftvo devdrhfca manusydmica samsrtya samdhavya duhkhasydntam karisyati. Compare Digha, iii. 107 = 132: avam puggalo yathdnusiffham tathdpapipajjamdno tinnam sarkyojandnarh parikkhayd sotadpanno bhavassati avinipdtadhammo niyato sambodhipardyano. Puggalapantiatti p. 12, definition of the prthagjana: yassa . . . tint samyojandni appahindni. . . See vi. 34a-b, where this Sutra is commented upon.
159. "According to the School, there are three types of kie/as. "This refers to darianaheya, v. 4. Hsiian-tsang: "The true explanation is that, whereas the Srotaapanna abandons six klefas, it is said that he abandons three, because these three comprise . . . "
160. Apare, according to the Vydkhyd, refers to the author.
161. Dirgha, TD 1, p. 51bl2; Vibhdsd, TD 27, p. 253c2:" . . . they cause one to rise, to turn
towards the heights, and the series to be reborn above . . . "
162. Ekottara, TD 2, p. 589c20, Samyukta, TD 2, p. 227all. Rdga is of three spheres as is moha {avidya): "all rdga" and "all moha" mean rdga and moha in whichever sphere and of whichever type (mode of expulsion, v. 5) they belong to. Dvesa (pratigha) exists only in Kamadhatu: "all dvesa" means dvesa of whichever type.
The bandhanas do not figure in the lists of the Sathgttisuttanta, etc. ; but see Samyutta, iv. 292.
163. See above note 5 and v. 55a-b.
164. Vydkhyd: There is rdga and dvefa on the occasion of the sensation of indifference, but not in the same way that there is moha; this latter, being dull (apatu), more easily develops in the sensation of indifference which is dull. Or rather, one should understand that the rule refers to rdga, dvesa, and moha relative to personal sensation. Others understand: Rdga and dvesa do not exist in the same manner; that is, dvesa enters into activity on the occasion of an agreeable sensation of an enemy taken as an object (dlambanatah); the same for rdga on the occasion of a disagreeable sensation of an enemy. Or rather, the rule extends to personal sensation: rdga in the agreeable sensation that one experiences oneself, because it is taken as an object through association; not in the agreeable sensation of an enemy. Compare Nettippakarana, p. 32; aduhkhamasukhdya hi vedandya avijjd anuseti. Compare YogasUtra, ii. 7-8: sukhdnu/ayt rdgah / duhkhanufayi dvesah. See the theory of the svalaksanaklesas above, v. 23.
165. Hsiian-tsang makes 2. pad a out of this, with a short commentary: "What are the anufayas? The kdrikd says: "The anuiayas have been mentioned. " The Bhdsyam says: "The anuiayas are six, or seven, or ten, or ninety-eight, as has been explained. The anuiayas having been explained, one asks concerning the upakleias"
166. The Vydkhyd quotes the Sdstra: ye ydvat kle/d upakle/d api te syuh / upakleid na klesdb.
The upakkilesa of Anguttara, ii. 53, Atthasdlini, 380, have nothing in common with the defilements or klesas.
167. The author excludes cetand, etc. with the words "those which are enumerated in the Ksudravastuka. "The Vydkhyd quotes the list of the Ksudravastuka, with their unfortunately doubtful readings: arati, vijrmbhikd {Anguttara i. 3, Sanyutta v. 64, Vibhanga, 33) cetaso linatva, tandrt (= jadatd), bhakte'samatd (= bhattasammada) [see below v. 59b], ndndtvasamjfid, a[yoniio]manaskdra, kdyadausfhulya, ifngi {-singa, Vibhanga, 351; Anguttara, ii. 26; Morris, 1885, p. 53), tintilikd (? ), MS. bhittirikd, Vibhanga, 351, Anguttara, v. 149, tintina = nillajja), andrjavatd, amdrdavatd, asabhdgdnuvartand (anabhdgavutti), kdmavitarka (Mahdniddesa, p. 501), vydpddavitarka, vihimsdvitarka, jHdtivitarka,
janapadavitarka, amaravitarka (v. 59b)y apamanyandpratisamyukta vitarka (? ) (MS.
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? 888 Chapter Five 00
acaranyand ; Mahdniddesa, etc. : pardnuddayata ), kulodayatdpratisamyukta vitarka, fokaduhkhadaurmanasya-updydsdh. See ii. 27, English trans. 198; page 851.
Samghabhadra is content to indicate the number oiupakleias, twenty-one, which confirms our list. Nine vitakkas in the Mahdniddesa.
168. Klefo'pi hi paryavasthdnam kdmaragaparyavasthdnapratyayam duhkham pratisamve- dayata iti sutravacandtSee above p. 768.
169. There is "compression" of the mind in absorption (samdpatti); thus one adds: "which renders it incapable . . . " in order to be more precise.
170. Ami. . . sattvdh. . .
vadhyantdm vd Hryantdm vdanayanavyasanam dpadyantdm itydkdrapravrtto vyap adah / sattvdkarsanasamtrdsatarjanddikarmapravrttd vihimsd / tdbhydm anyah sattvdsattvayor dghdtah krodhah / tadyathd iiksdkdmasya bhiksoi cittaprakopah kanpakddisu ca prakopa iti /. Vydpdda manifests itself through curses or maledictions: "May they perish, may they go at a bad hour! ;" vihimsd, through bad treatment, threats, etc. ; krodha differs from the preceeding: this is an irritation against persons and things, the discontent of a bhiksu who desires that one instruct him (? ) with respect to obstacles, etc.
171. See iv. 4, trans, note 28.
172. Jndtdjn"dndm. The Chinese understands: "Accordingly as this refers to persons who are ignorant or who know. " The Vydkhyd explains: rdjddibhir jndtdndm mraksavatdm pudgaldndm mraksas trsndnisyando md me Idbhasatkdro na bhavisyatiti / ajnatanam avidydnisyandah karmatyakatdm (? ? ) asraddadhdnas tadavadyam pracchddayati na parasydntike visuddyartharh desayati / One hides his faults, either because he fears some damage or some loss of esteem; or because he does not believe that he can "transcend his actions" (karmavyatikrama? ) and that he abstains from confessing in order to purify himself, as he should. Jridta = yasassi, Majjhima, iii. 38.
173. Not in Hsiian-tsang.
174. We have encountered the same expression iv. 8a, where Hsiian-tsang translates: "in order to avoid the inquiries of Asvajit. " Here he translates here: "Or to falsely deny . . . " According to P. Cordier, iv. 8a:"In order to utter a puff of words, to make one's own praise," that is, "To utter only vain words . . . ," and v. 49:"The crooked mind thanks to which, not recognizing reality as it truly is, one utters words that are obscure and empty of meaning. " See page 846.
175. According to Paramartha: kautilyam iti katamo dharmah / mithyddrstyddidrspih. See iv. 59.
176. Svatantra na rdgddiparatantrdh, not dependent on rdga, etc.
177. Vitathdtmasamdarianatayeti vitathasydtmanah samdars'anatayd mahdbrahmd dyusmantam aivajitam vaHcyitum pravrttah / kutremdni brahman mahdbhutdny apariiesam nirudhyanta iti prsto'prajdnan ksepam akdrsit / aham asmi brahmd mahdbrahmd isvarah karthd nirmdtd srastd [dhyaksah] pitrbhuto bhutabhavydndm iti mayaya ekdnte asthdd ekdnte sthitas cedam uktavdn / vidyamdne tathdgate mam prasfavyam manyase itidam asya &athyam driyate / svaparisallajjayd hy dtmiydm a[kuiala]tdm niguhamdnah sa tathd krtavdm iti /
The MSS has srastd tyajah pitrbhuto; Digha, i. 221: ninmdtd setpho sanjitd vasipitd (on sanjitd, O. Franke, p. 26); Dirgha (xxiii. 9,83): sraspd nirmdtd asmi sattvdndm pita mdtd (S. Le'vi).
178. See v. 45d.
? 179. According to Hsiian-tsang: "Avidyd is associated with the first four indriyas, (sukha, saumanasya, duhkha, and daurmanasya), having the aspect of joy and despondency and belonging to the six vijndnas. "
180. The Bhdsyam explains manahsukha as saumanasya.
181. The Bhdsyam gives a resume of these explanations: caturvijndnakdyikds caturvijndna-
kdyikaih samprayuktdh.
182. Bhdsyam: manobhumikd manobhumikair eva samprayuktdh: "the anus ay as of the
sphere of the manas are associated only with the indriyas of the sphere of the manas. "
183. According to Hsiian-tsang: " . . below, to saumanasyendriya. The upaklesas described above are all associated with upeksendriya, for at the moment of the cutting off of the series (see page 848, line 17) all are found together with upeksa, for there is a pratipad (vi. 66) which is exclusively of the upeksdbhumi. ln the same manner there is no restriction . . . "
184. Samyukta, TD 2, p. 189cl7; Ekottara, TD 2, p. 674al5; the Sutra quoted iv. 77, trans, note 358; Vibhdsd, TD 27, p. 194c22, five nivaranas, and meaning of this term; p. 250cl5, why they are enumerated in this order (opinion of Vasumitra, etc. ).
According to the Abhidhammasangaha, six nivaranas (by adding avidyd), see Compendium, 172 and note (nivarana - obstacle to dhydna); compare Kosa, iv. English trans. , note 436, Atthasalini, yil.
185. Compare Samyutta, v. 145.
186. The sthdna of the Yogasutra, i. 30, is stydna.
187. This is the doctrine of the Vibhdsd, TD 27, p. 250b27.
188. Samyukta 27. See above note 167; Samyutta, v. 64, Anguttara, i. 3- For alokasamjnd, see Digha, iii. 49, 223.
189. The Mahdniddesa (see above note 167) quotes these three vitarkas: preoccupation relating to one's parents [Vibhdsd: By reason of the parents who either thrive or decline, either separated or close by, one produces joy, sadness, and the mind gives rise to calculation or prevision], relating to one's land, relating to the deathless ones [Vibdsd: By reason of the small number of years and of old age, to do good to another . . . , to produce joy or sadness]; see Vibhanga, p. 356 and Saundarananda xv. The fourth cause is the remembrance of former merry-making and companions: rgod rtses pa rga ba dga' mguryons su spyodpa ryes su dran pa.
190. Cetaso vyupasamo in Anguttara, i. 4. 191. Paramartha omits the word "five. "
192. Hsiian-tsang adds: "and consequently vimukti and vimuktijridnadarsana cannot arise" (see vi. 75c).
193. Apare. YisvoLti-ts^tig: "If one explains the sense of the Sutra thus, auddhatya-kaukrtya should be listed before stydna-middha: for it is by reason of this absorption that discrimination arises, and the obstacles to this absorption should be listed before the obstacle to discrimination. For this reason, other masters say that these two nivaranas destroy in the order in which they are listed . . . " [According to the Japanese editor, these other masters are the Sautrantikas].
Vibhdsd, TD 27, p. 250cl9: Vasumitra says: "At the obtaining of an agreeable object, there is kdmacchanda; upon losing this object, there is pratigha; once this object is lost, the mind is depressed and weakened (lei-jo | K ^ ) and one engenders stydna; then the mind is troubled (kuei fgf; : praduspa? )and "overclouded" (men: f$ durdina? ? ); one the engenders middha; awakening from middha, one engenders auddhatya; after auddhatya,
Footnotes 889
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there is kaukrtya and finally vicikitsd. Such is the order of the five nsvaranas. "
194. A quotation from the Sutra, according to Hsiian-tsang.
195. According to the Japanese editor, the Sautrantikas; former masters according to the
Vydkhyd.
196. Vibhdsd, TD 27, p. 114b2. According to one opinion, the anuiayas are abandoned in four ways: 1. through the abandoning of the object: these are the anusayas of an impure object (sdsravdlambana) abandoned through the Seeing of Extinction and the Path; 2. through the abandoning of the defilements which grasp them as their object: these are the anusayas which bear on another sphere . . . According to Vasumitra, in five ways: 1. abandoning through seeing the object: these are the anusayas of a pure object and the universal anusayas in their own spheres; 2. abandoning through the abandoning of the object: these are the anusayas of an impure object abandoned through the Seeing of Extinction and the Path; 3. abandoning through the abandoning of the defilement which grasps them as its object: these are the universal anuiayas which bear on a different sphere; 4. abandoning through the abandoning of the object and of the defilement which grasps
: tne
them as its object {chiiyuan tuan ku tuan {|. j^||jjfjStBlf )
abandoned through the Seeing of Suffering and Arising; 5. abandoning through the acquisition of its opposite (pratipaksa): these are the anuiayas abandoned through Meditation. On the whole, Vasubandhu follows this opinion.
197. The visabhdgadhatusarvatragas are the object of the satkdyadrsti group; they are destroyed through the destruction of this group.
198. Through the abandoning of the kleias of the mithyddrsti group which are [abandoned through the Truth of Extinction, and the Truth of the Path (v. 14),] and which are the object of the drspipardmaria group, the drstipardmarias, etc, which have an impure object, are abandoned.
199. This refers to the usmagatas, etc. (vi. 17). This preparatory path only considers Suffering and its Arising.
200. These four paths are defined vi. 65b-d.
201. Hsiian-tsang renders the ablative (dlambandt) by sui pjjg, ; but he translated kutas as ts'ung ho tfkfil' (through separation from what? ); in Samghabhadra's work, ts'ung is used throughout.
202. Hsiian-tsang: It is not possible that the kief a abandons its associated dharmas [citta-caittas of the nikdyasabhaga]; it is only possible that it is separated from its object.
The Japanese editor quotes the Vibhdsd, TD 27, p. 113b25: "it is said that the anusayas should be abandoned with respect to (yii J^ ) their object, not with respect to the dharmas associated (samprayukta) with the mind. The force of their opposition causes the anuiaya to not arise with respect to this object: it is in this way that the anuiaya is abandoned, that is, in the same way that a man prevents his son from going back to a drinking house, to a house of debauchery, or to a gambling house. [It would be impossible for him to cause t h e . . . with the mind. ] Consequently it is said that there is no abandoning with respect to the said dharmas"
Hui-hui says: "The associated dharmas are the 'mind and its mental states' of the existence {nikdyasabhaga) under consideration. One cannot separate them from the defilements. If the defilements do not arise any more with respect to the object, this is what is called their abandoning. When one abandons the defilements, one solely abandons the personal defilements (svdsamtdnika): how can one thus say that the defilements are abandoned with respect to the object. . . "
Sutralamkdra, xvii. 19: The defilement is declared to be the object, for it is said: 'Through the abandoning of the bonds made of consciousness the object is annihilated"
non-universal anuiayas
? {manomaydndm granthdndm prahdndd ucchidyate dlambanam).
203. Samghabhadra, TD 29, p. 651al8 (quoted by the Vyakhyd) resolves this difficulty. "The defilements should be abandoned through separation from the object {alambandt kleidh prahdtavydh), for it is through the force of the "complete knowledge" {parijfidna) of the object that the defilements are abandoned. The object of the anusayas is twofold:
sarhyogavastu or asamyogavastu. Possession (prdpti, ii. 36) of the anusayas which have for their object (or sphere, visaya = dlambana) a sarhyogavastu, and also of the anus'ayas which do not have such an object but which are produced by the first anuiayas, exists in the series which constitutes a being; even when this series is of non-defiled mind, this possession continues uninterruptedly, the effect and the cause of past and future defilements respectively. The same holds for possession of the anuiayas which has for its object an asarhyogavastu and for anuiayas not having such an object and which becomes active immediately after the defilements which have such an object: presently existing possession
is the cause of the production of the future defilement, and the outflowing effect of the former defilement.
But the possession of the anuiayas is opposed {viruddha) by the presence {samavad- hdna) in the series of the possession which proceeds from a path of abandoning opposing the anuiayas: for it is this possession of the anuiayas which supports the present and the future defilements which are possessed thanks to it. It results from this--some defilements produced through a certain object setting into motion some defilements which have another object--that when [a good possession is produced], the outflowing of a path embracing the abandoning of this certain object, the possession of the defilements disappears, and the possessed defilements, even though they remain the same with respect to their object, nevertheless no longer have [the possession] which is their cause and their result; so one cannot say that they are abandoned. When the object is not "completely known," the possessions, effects and causes of past and future defilements, continue uninterruptedly as possessions of the defilments bearing on this object as well as the possessions of the defilments having anohter object but produced by the first. When the object is "completely known," the possession is interrupted. Thus the abandoning of the defilements takes place through separation from its object {alambandt)"
But, if one means to say that the defilements are abandoned through "the abandoning of their objects, etc. ," why say that they are abandoned through the force of the "complete knowledge" of the object? They are in fact abandoned through the force of the "complete knowledge" of the Truth of Suffering, etc. , existing when this latter is missing, and not existing when this latter is present. Those who say that the defilements are abandoned through the force of their opposition should admit that the defilements abandoned through Meditation are abandoned through the force of the complete knowledge of the Truth of Suffering, etc. , which is their object. {Vyakhyd).
204. According to Vibhdsd, TD 27, p. 83a8; Prakarana, TD, p. 26a6. For other removings, ii. 67a, iv.
147. Samyukta TD 2, p. 128b29. Compare anusotagdmin and the patisotagdmin of
Anguttara, i. 5.
148. A summary of the Pali explanations in Compendium, p. 170, 227.
149- On these different categories, Mabdvyutpatti, 109. 52 and following: samyojana, bandhana, anusaya, paryutthdna, upaklesa, paryavasthdna, paryavanaddha, dsrava, ogha, yoga, updddna, grantha, nivarana. Paryutthdna = kun nas Idan ba; paryavasthdna (var. paryupasthdna) - kun nas dkris pa; paryavanaddha - yons su dkris pa. On the nivaranas,
Ko/a, iv. trans, p. 678, Digha, i. 246.
150. Vibbdsd, TD 27, p. 236bl9.
151. One distinguishes three samyojanas that the Srotaapanna abandons (Kosa, vi. 43c-d), discussed in Vibbdsd, TD 27, p. 236bl9; nine samyojanas (Vibbdsd, p. 258a3); five samyojanas, namely rdga, pratigha, mdna, irsyd, and mdtsarya (Vibbdsd, p. 252a21).
The sword samyojana means "bond" (bsi-fu ? | # i | ) , "connection with suffering," "nourishment mixed with poison. " The Aryans are disgusted with even the best rebirths and with impure (sdsrava) absorptions, such as the apramdnas, vimoksas, abhibhvdyatanas, and krtsndyatanas (see Ko/a, viii), as with a food mixed with poison.
Vasumitra explains why only five klesas are "bonds": "Only the defilements which embrace error (mi^) with respect to things (dravya) and which are svalaksanaklesas (v. 23) bind the mind. Three defilements are of this type,--rdga, pratigha, mdna,--and are thus "bonds. " The five views and doubt are sdmdnyakleias (v. 23) which include error of
"<*>>#-sleep;" yin-mien P? ? |JS =
footnotes 885
? 886 Chapter Five
reasoning- [and bear on non-existent things, such as the "self']. Avidyd includes these two errors, but, more frequently, only the second one; thus it is not cut off like a "bond" Among the paryavasthanas, jealousy and egoism {irsya, matsarya) are bonds: error with respect to things, they trouble the two categories of persons (monks and laity), they trouble humans and gods, and do evil to many. The other paryavasthanas do not do this. "
The Abhidhammasamgaha {Compendium, p. 172), numbers the samyojanas in the Suttas and Abhidhamma.
152. There exists a non-universal (asarvatraga) drsfisamyojana consisting of mithyddrsti, to be abandoned through the Truths of Nirodha and the Path; but its objects are the pure dharmas (v. 18); it does not bear on the dharmas associated with the pardmarfas.
153. Vibhdsd, TD 27, p. 258c21.
154. Vydkhyd: "The reason proposed does not raise any difficulty" (na bhavaty ayam parihdrah). What then is the reason given? On this point, Samghabhadra (TD 29, p. 643bl6):'
"By reason of their intense activity, irsya and matsarya constitute separate samyojanas. . " The Vydkhyd reproduces the essentials of the text of Samghabhadra and gives some fragments of the Karika that this master adds to the Karikas of Vasubandhu in the Samayapradipikd (Taisho no. 1563). Hsiian-tsang attributes the said Karika to Vasubandhu (TD 29, p. 108b25) and here (p. 108cl8-24) places the following commentary in the Bhdsyam: "When one admits the existence of the ten paryavasthanas, one should say: irsya and mdtsargya constitute distinct samyojanas for four reasons: (1) by reason of their intense activity (abhiksnasamuddcdritvdt); (2) because they produce, in good realms of rebirth, lack of power and of goods (alpeidkhya, alpabhogakdranatvdt)--a just punishment for jealousy and greed; (3) because they indicate the totality of the klesas (sarvasUcandt), which are either sad (samtdpasahagata) or happy (dmodasahagata); (4) because they torment two categories of persons (dvipaksakleiamatvdc, ca; Vibhdsd, TD 27, p. 259a28): the laity and the clergy (jealousy over goods, jealousy over spiritual attainments), gods and Asuras, gods and humans, oneself and others. Thus they have been set aside (mdtsarayersye prthak krte). [The Blessed One said: "gods and humans, Oh Kau? ika, are bound by jealousy and greed": these are par excellence (ddhikyena) the kleias of the good realms of rebirth. ]
Paramartha also attributes the following karika to V asubandhu:. . . The reason proposed does not raise difficulties . . . The stanza says: "Because they are the causes of (rebirth in) a non-noble family and of poverty, because they involve all others, because they torment the two categories (of persons), jealousy and greed are separate samyojanas "The commentary says: "There are other masters who say that among the paryavasthanas, jealousy and greed present three defects. Through jealousy, one is reborn into a miserable family. "
155. Madhyama TD 1, p. 778cl5 (=Majjhima, i. 432; Malunkyaputra = man-t'ung-tze i t i ^ )> Dirgha, 8. 2, Samyukta, TD 2, p. 153a21; Digha, ii. 92, 252, iii. 234,
Anguttara, iv. 459, v. 17.
156. Vibhdsd, TD 27, p. 252b25: "Why are these five called avarabhdgiya? What is the meaning of this expression? These five samyojanas manifest themselves (samuddcdra) in the lower sphere, are abandoned in this same sphere, bind birth (i. e. , being about rebirth) and produce outflowing and retributive results in this same sphere. "
157. Apare, according to the Vydkhyd, refers to the Yogacarins. Theory presented in Vibhdsd, ibid.
158. Ekottara, TD 2, p. 630a8; Samyukta, TD 2, p. 264b24ff, p. 342b25. The Sutra, according to the Vydkhyd, begins: kiyata bhadanta srotadpanno bhavati / yatai ca Mahdndmann dryafrdvaka idam duhkham dryasatyam. . . iyam duhkhanirodhagdminipratipad dryasatyam iti yathdbhUtam prajdndti trini easya samyojandni prahindni bhavanti parijfidtdni tadyathd satkdyadrspih
? filavratapardmars'o vicikitsd ca / sa esdm traydndm samyojandndm prahdndt srotadpanno bbavati avinipdtadharmd sambodhipardyanah saptakfdbhavaparamah saptakftvo devdrhfca manusydmica samsrtya samdhavya duhkhasydntam karisyati. Compare Digha, iii. 107 = 132: avam puggalo yathdnusiffham tathdpapipajjamdno tinnam sarkyojandnarh parikkhayd sotadpanno bhavassati avinipdtadhammo niyato sambodhipardyano. Puggalapantiatti p. 12, definition of the prthagjana: yassa . . . tint samyojandni appahindni. . . See vi. 34a-b, where this Sutra is commented upon.
159. "According to the School, there are three types of kie/as. "This refers to darianaheya, v. 4. Hsiian-tsang: "The true explanation is that, whereas the Srotaapanna abandons six klefas, it is said that he abandons three, because these three comprise . . . "
160. Apare, according to the Vydkhyd, refers to the author.
161. Dirgha, TD 1, p. 51bl2; Vibhdsd, TD 27, p. 253c2:" . . . they cause one to rise, to turn
towards the heights, and the series to be reborn above . . . "
162. Ekottara, TD 2, p. 589c20, Samyukta, TD 2, p. 227all. Rdga is of three spheres as is moha {avidya): "all rdga" and "all moha" mean rdga and moha in whichever sphere and of whichever type (mode of expulsion, v. 5) they belong to. Dvesa (pratigha) exists only in Kamadhatu: "all dvesa" means dvesa of whichever type.
The bandhanas do not figure in the lists of the Sathgttisuttanta, etc. ; but see Samyutta, iv. 292.
163. See above note 5 and v. 55a-b.
164. Vydkhyd: There is rdga and dvefa on the occasion of the sensation of indifference, but not in the same way that there is moha; this latter, being dull (apatu), more easily develops in the sensation of indifference which is dull. Or rather, one should understand that the rule refers to rdga, dvesa, and moha relative to personal sensation. Others understand: Rdga and dvesa do not exist in the same manner; that is, dvesa enters into activity on the occasion of an agreeable sensation of an enemy taken as an object (dlambanatah); the same for rdga on the occasion of a disagreeable sensation of an enemy. Or rather, the rule extends to personal sensation: rdga in the agreeable sensation that one experiences oneself, because it is taken as an object through association; not in the agreeable sensation of an enemy. Compare Nettippakarana, p. 32; aduhkhamasukhdya hi vedandya avijjd anuseti. Compare YogasUtra, ii. 7-8: sukhdnu/ayt rdgah / duhkhanufayi dvesah. See the theory of the svalaksanaklesas above, v. 23.
165. Hsiian-tsang makes 2. pad a out of this, with a short commentary: "What are the anufayas? The kdrikd says: "The anuiayas have been mentioned. " The Bhdsyam says: "The anuiayas are six, or seven, or ten, or ninety-eight, as has been explained. The anuiayas having been explained, one asks concerning the upakleias"
166. The Vydkhyd quotes the Sdstra: ye ydvat kle/d upakle/d api te syuh / upakleid na klesdb.
The upakkilesa of Anguttara, ii. 53, Atthasdlini, 380, have nothing in common with the defilements or klesas.
167. The author excludes cetand, etc. with the words "those which are enumerated in the Ksudravastuka. "The Vydkhyd quotes the list of the Ksudravastuka, with their unfortunately doubtful readings: arati, vijrmbhikd {Anguttara i. 3, Sanyutta v. 64, Vibhanga, 33) cetaso linatva, tandrt (= jadatd), bhakte'samatd (= bhattasammada) [see below v. 59b], ndndtvasamjfid, a[yoniio]manaskdra, kdyadausfhulya, ifngi {-singa, Vibhanga, 351; Anguttara, ii. 26; Morris, 1885, p. 53), tintilikd (? ), MS. bhittirikd, Vibhanga, 351, Anguttara, v. 149, tintina = nillajja), andrjavatd, amdrdavatd, asabhdgdnuvartand (anabhdgavutti), kdmavitarka (Mahdniddesa, p. 501), vydpddavitarka, vihimsdvitarka, jHdtivitarka,
janapadavitarka, amaravitarka (v. 59b)y apamanyandpratisamyukta vitarka (? ) (MS.
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acaranyand ; Mahdniddesa, etc. : pardnuddayata ), kulodayatdpratisamyukta vitarka, fokaduhkhadaurmanasya-updydsdh. See ii. 27, English trans. 198; page 851.
Samghabhadra is content to indicate the number oiupakleias, twenty-one, which confirms our list. Nine vitakkas in the Mahdniddesa.
168. Klefo'pi hi paryavasthdnam kdmaragaparyavasthdnapratyayam duhkham pratisamve- dayata iti sutravacandtSee above p. 768.
169. There is "compression" of the mind in absorption (samdpatti); thus one adds: "which renders it incapable . . . " in order to be more precise.
170. Ami. . . sattvdh. . .
vadhyantdm vd Hryantdm vdanayanavyasanam dpadyantdm itydkdrapravrtto vyap adah / sattvdkarsanasamtrdsatarjanddikarmapravrttd vihimsd / tdbhydm anyah sattvdsattvayor dghdtah krodhah / tadyathd iiksdkdmasya bhiksoi cittaprakopah kanpakddisu ca prakopa iti /. Vydpdda manifests itself through curses or maledictions: "May they perish, may they go at a bad hour! ;" vihimsd, through bad treatment, threats, etc. ; krodha differs from the preceeding: this is an irritation against persons and things, the discontent of a bhiksu who desires that one instruct him (? ) with respect to obstacles, etc.
171. See iv. 4, trans, note 28.
172. Jndtdjn"dndm. The Chinese understands: "Accordingly as this refers to persons who are ignorant or who know. " The Vydkhyd explains: rdjddibhir jndtdndm mraksavatdm pudgaldndm mraksas trsndnisyando md me Idbhasatkdro na bhavisyatiti / ajnatanam avidydnisyandah karmatyakatdm (? ? ) asraddadhdnas tadavadyam pracchddayati na parasydntike visuddyartharh desayati / One hides his faults, either because he fears some damage or some loss of esteem; or because he does not believe that he can "transcend his actions" (karmavyatikrama? ) and that he abstains from confessing in order to purify himself, as he should. Jridta = yasassi, Majjhima, iii. 38.
173. Not in Hsiian-tsang.
174. We have encountered the same expression iv. 8a, where Hsiian-tsang translates: "in order to avoid the inquiries of Asvajit. " Here he translates here: "Or to falsely deny . . . " According to P. Cordier, iv. 8a:"In order to utter a puff of words, to make one's own praise," that is, "To utter only vain words . . . ," and v. 49:"The crooked mind thanks to which, not recognizing reality as it truly is, one utters words that are obscure and empty of meaning. " See page 846.
175. According to Paramartha: kautilyam iti katamo dharmah / mithyddrstyddidrspih. See iv. 59.
176. Svatantra na rdgddiparatantrdh, not dependent on rdga, etc.
177. Vitathdtmasamdarianatayeti vitathasydtmanah samdars'anatayd mahdbrahmd dyusmantam aivajitam vaHcyitum pravrttah / kutremdni brahman mahdbhutdny apariiesam nirudhyanta iti prsto'prajdnan ksepam akdrsit / aham asmi brahmd mahdbrahmd isvarah karthd nirmdtd srastd [dhyaksah] pitrbhuto bhutabhavydndm iti mayaya ekdnte asthdd ekdnte sthitas cedam uktavdn / vidyamdne tathdgate mam prasfavyam manyase itidam asya &athyam driyate / svaparisallajjayd hy dtmiydm a[kuiala]tdm niguhamdnah sa tathd krtavdm iti /
The MSS has srastd tyajah pitrbhuto; Digha, i. 221: ninmdtd setpho sanjitd vasipitd (on sanjitd, O. Franke, p. 26); Dirgha (xxiii. 9,83): sraspd nirmdtd asmi sattvdndm pita mdtd (S. Le'vi).
178. See v. 45d.
? 179. According to Hsiian-tsang: "Avidyd is associated with the first four indriyas, (sukha, saumanasya, duhkha, and daurmanasya), having the aspect of joy and despondency and belonging to the six vijndnas. "
180. The Bhdsyam explains manahsukha as saumanasya.
181. The Bhdsyam gives a resume of these explanations: caturvijndnakdyikds caturvijndna-
kdyikaih samprayuktdh.
182. Bhdsyam: manobhumikd manobhumikair eva samprayuktdh: "the anus ay as of the
sphere of the manas are associated only with the indriyas of the sphere of the manas. "
183. According to Hsiian-tsang: " . . below, to saumanasyendriya. The upaklesas described above are all associated with upeksendriya, for at the moment of the cutting off of the series (see page 848, line 17) all are found together with upeksa, for there is a pratipad (vi. 66) which is exclusively of the upeksdbhumi. ln the same manner there is no restriction . . . "
184. Samyukta, TD 2, p. 189cl7; Ekottara, TD 2, p. 674al5; the Sutra quoted iv. 77, trans, note 358; Vibhdsd, TD 27, p. 194c22, five nivaranas, and meaning of this term; p. 250cl5, why they are enumerated in this order (opinion of Vasumitra, etc. ).
According to the Abhidhammasangaha, six nivaranas (by adding avidyd), see Compendium, 172 and note (nivarana - obstacle to dhydna); compare Kosa, iv. English trans. , note 436, Atthasalini, yil.
185. Compare Samyutta, v. 145.
186. The sthdna of the Yogasutra, i. 30, is stydna.
187. This is the doctrine of the Vibhdsd, TD 27, p. 250b27.
188. Samyukta 27. See above note 167; Samyutta, v. 64, Anguttara, i. 3- For alokasamjnd, see Digha, iii. 49, 223.
189. The Mahdniddesa (see above note 167) quotes these three vitarkas: preoccupation relating to one's parents [Vibhdsd: By reason of the parents who either thrive or decline, either separated or close by, one produces joy, sadness, and the mind gives rise to calculation or prevision], relating to one's land, relating to the deathless ones [Vibdsd: By reason of the small number of years and of old age, to do good to another . . . , to produce joy or sadness]; see Vibhanga, p. 356 and Saundarananda xv. The fourth cause is the remembrance of former merry-making and companions: rgod rtses pa rga ba dga' mguryons su spyodpa ryes su dran pa.
190. Cetaso vyupasamo in Anguttara, i. 4. 191. Paramartha omits the word "five. "
192. Hsiian-tsang adds: "and consequently vimukti and vimuktijridnadarsana cannot arise" (see vi. 75c).
193. Apare. YisvoLti-ts^tig: "If one explains the sense of the Sutra thus, auddhatya-kaukrtya should be listed before stydna-middha: for it is by reason of this absorption that discrimination arises, and the obstacles to this absorption should be listed before the obstacle to discrimination. For this reason, other masters say that these two nivaranas destroy in the order in which they are listed . . . " [According to the Japanese editor, these other masters are the Sautrantikas].
Vibhdsd, TD 27, p. 250cl9: Vasumitra says: "At the obtaining of an agreeable object, there is kdmacchanda; upon losing this object, there is pratigha; once this object is lost, the mind is depressed and weakened (lei-jo | K ^ ) and one engenders stydna; then the mind is troubled (kuei fgf; : praduspa? )and "overclouded" (men: f$ durdina? ? ); one the engenders middha; awakening from middha, one engenders auddhatya; after auddhatya,
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there is kaukrtya and finally vicikitsd. Such is the order of the five nsvaranas. "
194. A quotation from the Sutra, according to Hsiian-tsang.
195. According to the Japanese editor, the Sautrantikas; former masters according to the
Vydkhyd.
196. Vibhdsd, TD 27, p. 114b2. According to one opinion, the anuiayas are abandoned in four ways: 1. through the abandoning of the object: these are the anusayas of an impure object (sdsravdlambana) abandoned through the Seeing of Extinction and the Path; 2. through the abandoning of the defilements which grasp them as their object: these are the anusayas which bear on another sphere . . . According to Vasumitra, in five ways: 1. abandoning through seeing the object: these are the anusayas of a pure object and the universal anusayas in their own spheres; 2. abandoning through the abandoning of the object: these are the anusayas of an impure object abandoned through the Seeing of Extinction and the Path; 3. abandoning through the abandoning of the defilement which grasps them as its object: these are the universal anuiayas which bear on a different sphere; 4. abandoning through the abandoning of the object and of the defilement which grasps
: tne
them as its object {chiiyuan tuan ku tuan {|. j^||jjfjStBlf )
abandoned through the Seeing of Suffering and Arising; 5. abandoning through the acquisition of its opposite (pratipaksa): these are the anuiayas abandoned through Meditation. On the whole, Vasubandhu follows this opinion.
197. The visabhdgadhatusarvatragas are the object of the satkdyadrsti group; they are destroyed through the destruction of this group.
198. Through the abandoning of the kleias of the mithyddrsti group which are [abandoned through the Truth of Extinction, and the Truth of the Path (v. 14),] and which are the object of the drspipardmaria group, the drstipardmarias, etc, which have an impure object, are abandoned.
199. This refers to the usmagatas, etc. (vi. 17). This preparatory path only considers Suffering and its Arising.
200. These four paths are defined vi. 65b-d.
201. Hsiian-tsang renders the ablative (dlambandt) by sui pjjg, ; but he translated kutas as ts'ung ho tfkfil' (through separation from what? ); in Samghabhadra's work, ts'ung is used throughout.
202. Hsiian-tsang: It is not possible that the kief a abandons its associated dharmas [citta-caittas of the nikdyasabhaga]; it is only possible that it is separated from its object.
The Japanese editor quotes the Vibhdsd, TD 27, p. 113b25: "it is said that the anusayas should be abandoned with respect to (yii J^ ) their object, not with respect to the dharmas associated (samprayukta) with the mind. The force of their opposition causes the anuiaya to not arise with respect to this object: it is in this way that the anuiaya is abandoned, that is, in the same way that a man prevents his son from going back to a drinking house, to a house of debauchery, or to a gambling house. [It would be impossible for him to cause t h e . . . with the mind. ] Consequently it is said that there is no abandoning with respect to the said dharmas"
Hui-hui says: "The associated dharmas are the 'mind and its mental states' of the existence {nikdyasabhaga) under consideration. One cannot separate them from the defilements. If the defilements do not arise any more with respect to the object, this is what is called their abandoning. When one abandons the defilements, one solely abandons the personal defilements (svdsamtdnika): how can one thus say that the defilements are abandoned with respect to the object. . . "
Sutralamkdra, xvii. 19: The defilement is declared to be the object, for it is said: 'Through the abandoning of the bonds made of consciousness the object is annihilated"
non-universal anuiayas
? {manomaydndm granthdndm prahdndd ucchidyate dlambanam).
203. Samghabhadra, TD 29, p. 651al8 (quoted by the Vyakhyd) resolves this difficulty. "The defilements should be abandoned through separation from the object {alambandt kleidh prahdtavydh), for it is through the force of the "complete knowledge" {parijfidna) of the object that the defilements are abandoned. The object of the anusayas is twofold:
sarhyogavastu or asamyogavastu. Possession (prdpti, ii. 36) of the anusayas which have for their object (or sphere, visaya = dlambana) a sarhyogavastu, and also of the anus'ayas which do not have such an object but which are produced by the first anuiayas, exists in the series which constitutes a being; even when this series is of non-defiled mind, this possession continues uninterruptedly, the effect and the cause of past and future defilements respectively. The same holds for possession of the anuiayas which has for its object an asarhyogavastu and for anuiayas not having such an object and which becomes active immediately after the defilements which have such an object: presently existing possession
is the cause of the production of the future defilement, and the outflowing effect of the former defilement.
But the possession of the anuiayas is opposed {viruddha) by the presence {samavad- hdna) in the series of the possession which proceeds from a path of abandoning opposing the anuiayas: for it is this possession of the anuiayas which supports the present and the future defilements which are possessed thanks to it. It results from this--some defilements produced through a certain object setting into motion some defilements which have another object--that when [a good possession is produced], the outflowing of a path embracing the abandoning of this certain object, the possession of the defilements disappears, and the possessed defilements, even though they remain the same with respect to their object, nevertheless no longer have [the possession] which is their cause and their result; so one cannot say that they are abandoned. When the object is not "completely known," the possessions, effects and causes of past and future defilements, continue uninterruptedly as possessions of the defilments bearing on this object as well as the possessions of the defilments having anohter object but produced by the first. When the object is "completely known," the possession is interrupted. Thus the abandoning of the defilements takes place through separation from its object {alambandt)"
But, if one means to say that the defilements are abandoned through "the abandoning of their objects, etc. ," why say that they are abandoned through the force of the "complete knowledge" of the object? They are in fact abandoned through the force of the "complete knowledge" of the Truth of Suffering, etc. , existing when this latter is missing, and not existing when this latter is present. Those who say that the defilements are abandoned through the force of their opposition should admit that the defilements abandoned through Meditation are abandoned through the force of the complete knowledge of the Truth of Suffering, etc. , which is their object. {Vyakhyd).
204. According to Vibhdsd, TD 27, p. 83a8; Prakarana, TD, p. 26a6. For other removings, ii. 67a, iv.
