No More Learning

Nyayanusara, (TD 29, p. 372bl2): The Bhadanta nevertheless says: "Atoms do not touch one another; but one says, by metaphor, that they touch one another, because they are juxtaposed without interval" (nirantara). The Sautrantika (that is, Vasubandhu), indicating that that is the best theory, says: "This doarine is the best; otherwise, the atoms would present some intermediate space (sdntara) between them; since' these intermediate spaces are empty, what would hinder the atoms from going (one towards the other)? One admits that they are impenetrable (sapratigha). " This theory of the Bhadanta can neither be approved nor aiticized; one should solely examine how there can be any absence of an intermediate space without there being contaa: since this is not explicit, this theory is difficult to understand. If one says that atoms absolutely are without any intermediate space between them, and yet are not mixed one with another, they must have parts: a false opinion. Otherwise, if nirantara signifies "without interval" (anantara), how is it that the atoms do not touch one another? Consequently, the word nirantara signifies "close. " The prefix nis signifies "certitude. " As there is certainly an interval, the atoms are nirantara, "possessing intervals:" the same way as nirdahati, "he burns. " Or rather the prefix nis signifies "absence. " The atoms are called "without interposition" (nirantara), because there is not any rupa of contaa (sprspa) of the dimension of a atom between them. When the atoms of the primary elements arise close to one another, without "interposition," they are said, by metaphor, to touch one another. We approve the understanding of the Bhadanta thusly . . .
192. Samghabhadra (TD 29, p. 372c5) reproduces this paragraph (The Sautrantika says: 'If you admit. . . ), and following: "This is not correa. 'To have parts' and 'to be spatially divided' are two expressions of the same idea. When one says that 'an atom does not have any parts,' one says in faa that it is foreign to all spatial division. How can you be in doubt with respea to this point and still say: 'If you admit spatial division . . . ? ' Since the atoms are foreign to this division, how can they touch one another? We have explained that contaa can only be total or partial; thus the atom, foreign to any spatial division, cannot enter into contaa. How can you thus say 'If you deny spatial division, there will be no difficulty in the atoms touching one another. ' Thus the atoms are called nirantara, 'not separated,' because there is not any rupa of contaa of the dimension of an atom between them. "
See ii. 22 and the Introduction.
193. According to Vibhdsa TD 27, p. 63cl2.
194. The first opinion is that of the Sarvastivadins.
195. mdldvad avasthita = mandalena samapanktydvasthita.
Footnotes 149
? 150 Chapter One
196. The text has kila. As a general rule, Vasubandhu uses the word kila when the opinion in question is a wrong opinion of the Vaibhasikas; but here the Vyakhya says: dgamasucandrthah kilasabdah.
197. According to Vibhdsd TD p. 369cl0 and foil.
198. Unconditioned things are eternal because they do not go from one time period to another time period (advasamcdrdbhavdta, v. 25). Asamskfta, nitya, dhruva, (iv. 9) and dravya (i. 38) are synonyms.
199- According to another reading (kecit pathanti): dharmdrdham . . . See Dhammasangani, 661.
200. The Vyakhya quotes the conversation of the Brahmin Jatisrona with the Blessed One: indriydmndriydni bho Gautama ucyante /kati bho Gautama indnydni /kryatd cendriyandm samgraho bhavati . . .
201. The order of the indriyas is justified ii. 6. We have the order of our Sutra in Vibhanga, p. 122, Kathdvatthu, trans, p. 16, Visuddhimaggay xvi; and also in the Indriyaskandhaka (TD 26, p. 991b24), sixth book of the Jndnaprasthana (Takakusu, "Abhidharma Literature," JPTS, 1905, p. 93).
The small treatise of Anuruddha (Compendium, p. 175) follows the same order as the Prakaranapdda.
The Mahavyutpatti (108) places the vital organ at the end.
202. The last three indriyas are made up of (1-3) three sense faculties; (4-8) the five moral faculties; and (9) the mental organ (ii. 4); 1-8 are dharmadhdtu.
? CHAPTER TWO
The Indriyas
v / m . Homage to the Buddha.
We have enumerated the organs or indriyas with regard to the
dhatus (i. 48). What is the meaning of the word indriya?
The root idi signifies paramaisvarya or supreme authority {Dha-
tupdfha, i. 64). Whatever exercises supreme power or authority is called x
an indriya. Thus, in general, indriya signifies adhipati or ruler.
What is the object of the predominating influence of each indriya? .
la. According to the School, five are predominate with regard to
2
things;
i. Each of the five indriyas of which the organ of sight is the first--the five organs of sense consciousness--is a predominating influence (1) with regard to the beauty of the person; (2) with regard to the protection of the person; (3) with regard to the production of a consciousness and the mental states associated with this consciousness; and (4) with regard to their special mode of activity (Vibhdsd, TD 27, p. 730a29).
The organs of seeing and hearing are predominating influences (1) with regard to beauty, for the body in which they are missing is not beautiful (i. 19); (2) with regard to proteaion, for by seeing and hearing, a person avoids that which would destroy him; (3) with regard to the production of the seeing and hearing consciousnesses, and of the mental states associated with them; and (4) with regard to their special activities, i. e. , seeing visible things and hearing sounds.
The organs of smell, taste, and sensation are predominating influences (1) with regard to beauty, as above; (2) with regard to protection, through the consumption of solid foods (kavadikarahara,
? 154 Chapter Two
iii. 39); (3) with regard to the production of their three conscious- nesses; and (4) with regard to their special aaivities, i. e. , perceiving smells, tasting tastes, and touching tangibles.
lb. Four predominate with regard to two things;
ii. Four indriyas, namely the two sexual organs, the vital organ, and the mental organ are each a predominating influence with regard to two things (Vibhdsd, TD 27, p. 731bl2; see also b23, b5).
1. The sexual organs are the predominating influence (1) with regard to the distribution of living beings: it is by reason of these two that living beings form the categories of male and female; and (2) with regard to the differentiation of living beings: by reason of these two organs, there are, among the sexes, differences of physical form, voice,
3 and manner of being.
4
Some other masters do not admit this explanation. In fact there
are sexual differences among the gods of Rupadhatu who, however, do not possess sexual organs (i. 30), and their distribution into sexes results from these differences. Thus, if the sexual organs are the predominating influences from two points of view, they are the predominating influences with regard to defilement and purification: in fact, the three types of eunuchs and bisexual beings are alien (1) to the dharmas of defilement, lack of discipline (iv. l3b), mortal transgression (iv. 103), the cutting off of the roots of good (iv. 80); and (2) to the dharmas of purification, discipline (iv. l3b), acquisition of the fruits (vi. 51), and detachment (vairagya, vi. 45c) (see ii. l9c-d).
2. The vital organ is the predominating influence (1) with regard to the "joining" of the nikayasabhaga (ii. 41a), i. e. , that which concerns the arising of an existing thing; and (2) with regard to "maintaining" this nikayasabhdga, i. e. , that which concerns the prolongation of an existing thing from its arising to its extinction.
3. The mental organ is predominate (1) with regard to rebirth, as the Sutra explains, "Then there is produced among the Gandharvas, beings in the intermediate existence, one or the other of two minds, a mind of desire or a mind of hatred . . . " (iii. 15); (2) with regard to domination: the world and the dharmas submit to the mind. As the
? stanza says: "The world is lead by the mind, conducted by the mind:
5
(all dharmas obey this one dharma, the mind. )"
iii. The five indriyas of sensation (i. e. , the five sensations of
pleasure, displeasure, satisfaction, dissatisfaction, and indifference; ii. 7,) and the eight indriyas of faith, (force, memory, absorption and discernment (ii. 24) and the three pure faculties, ii. 10)
lc. Five and eight with regard to defilement and to purification.
are, respectively, predominant with regard to defilement and to purification.
The sensations are predominant with regard to defilement, for the defilements, lust, etc. , attach themselves to the sensations, and take shelter therein. Faith and the seven other faculties are predominant
6 with regard to purification, for it is by them that one obtains purity.
According to other masters (Vibhdsd, TD 27, p. 73b6), the
sensations are also predominant with regard to purification, so that the
Sutra says: "sukhitasya cittam samddhiyatej duhkhopanisacchraddha* 9
san naiskramydsritah saumanasyddhayah ("There are, by reason of visible things, etc. , six sensations of satisfaction, six sensations of dissatisfaction, six sensations of indifference, favorable to naiskramya") Such is the explanation of the Vaibhasikas.
10
[The Sautrantikas criticize this explanation:] (1) the sense
organs, the eyes, etc. , are not predominant with regard to the protection of the person. Here predominance belongs to the con- sciousnesses, visual consciousness, hearing consciousness, etc. ; and it is after having distinguished that one has avoided anything harmful that one takes solid food. (2) That which you understand as the "proper activity of the organ," namely the seeing of visible things, etc. , belongs to the consciousness (i. 42) and not to the organ. The explanations relative to the predominance of the other indriyas are equally incorrect.
How then should one understand the predominance of the
indriyas!
2a-b. By reason of their predominance (1) with regard to the perception of their special object, (2) with regard to all objects, six organs.
The Indriyas 155
? 156 Chapter Two
That is, by reason of their predominance through their affinity to the six consciousnesses. The five organs, the first of which is the organ of sight, are predominant through their affinity to the five sense consciousnesses, visual consciousness, etc. , each one of which distin- guishes its own object, visible things, etc. The mental organ is predominant with regard to the mental consciousness which dis- tinguishes all objects. It is in this way that the six sense organs are predominant.
But, we might say, the sense objects, visibles, etc. , are also predominant through their affinity to the consciousness, and as a consequence, should they not also be considered as indriyas?
They are not predominant merely by this. "Predominance" means "predominant power. " The eye is predominant, for (1) it exercises this predominance with regard to the arising of the consciousness that knows visible things, being the common cause of all consciousnesses of visible things, whereas each visible thing merely aids the arising of but one consciousness; (2) the visual consciousness is clear or obscure, active or well, accordingly as the eye is active or weak: now visible things do not exercise a similar influence. The same holds for the other sense organs and their objects (i. 45a-b).
2c-d. It is by reason of their predominance in masculinity and femininity that one must distinguish two sexual organs within the body.
There are two separate sexual organs within the kdyendriya, or the organ of touch. These two organs are not distinct from the kdyendriya: they too cognize tangible things. But there is a part of the kdyendriya that receives the name of male organ or female organ because this part
n
exercises predominance over masculinity or femininity.
the physical form, the voice, the hearing, and the dispositions proper to women. The same for masculinity. Since the differences of these two natures are due to these parts of the body, we know that these two parts are predominant through their two natures. Hence they consti- tute indriyas.
3. It is by reason of their predominance with regard to the
Femininity is
? duration of existence, to defilement, to purification, that one considers the vital organ, the sensations, and the five the first of which is faith, as indriyas.
1. The vital organ is predominant with regard to the prolongation of existence from birth to death, but not, [as the Vaibhasikas say,] with regard to the connection of one existence with another: this connection depends on the mind
2. The five sensations are predominant with regard to defilement,
12
for the Sutra says, "Lust finds its shelter in the sensation of pleasure;
hatred, in the sensation of displeasure; confusion, in the sensation of
13
indifference. " [On this point the Sautrantikas are in agreement with
the Vaibhasikas. ]
3. The five faculties,--faith, force, memory, absorption, and
discernment--are predominant with regard to purification, for,
through their power, the defilements are disturbed and the Path is
14 brought about.
4. By reason of their predominance with regard to ascending acquisitions, with regard to Nirvana, etc. , the andjndtamdjnds-
ydmindriya, the ajnendriya, and the ajndtdvindriya, are 15
likewise.
"Likewise," that is, these three are, likewise, considered as pre- dominating influences or indriyas. These are the three pure indriyas, which will be defined ii. lOa-b.
1. The first is predominant through the acquisition of the second. The second is predominant through the acquisition of the third. The third is predominant through the acquisition of Nirvana, or
nirupadhisesanirvdna.
For there is no Parinirvana when the mind is 16
not delivered
2. The word "et cetera" indicates that there is another explanation: The first is predominant with regard to the extinctions of the
defilements which are abandoned through Seeing the Truths (v. 4). The second, with regard to the extinction of the defilements which
are abandoned through Meditation on the Truths (v. 5a).
The third, with regard to blessedness-in-this-life, that is, the
The Indriyas 157
? 158 Chapter Two
experience of the satisfaction (prtti = saumanasya) and the well-being (sukha = prasrabdhisukha, viii. 9b) that comes from deliverance from the defilements. (See below note 22).
#**
Why are there only twenty-two indriyas? If you regard a "pre-
dominating influence" as an indriya, ignorance and the other parts of
pratityasamutpada (iii. 21) would be indriyas\ for these causes (avidya,
etc. ) are predominant with regard to their effects (the samskdras, etc. ).
In the same way, the voic^, hands, feet, the anus, and the penis are
predominant with regard to words, grasping, walking {viharana- 17
cankramana), excretion, and pleasure.
We would answer that there is no reason to add ignorance, etc. , to
the list proclaimed by the Blessed One.
In enumerating the indriyas, the Blessed One took into account the
following characteristics:
5. The support of the mind; that which subdivides, prolongs, and defiles this support; that which prepares the purification
18 and which does purify it: these are all the indriyas,
1. The support of the mind consists of the six organs of
consciousness, from the organ of sight to the mental organ. These are
the six internal ayatanas (i. 39, iii. 22) which are the primary constitu- 19
ents of a living being.
2. This sixfold support is differentiated by reason of the sexual
organs.
3. It lasts for a time by reason of the vital organ.
4 It is defiled by reason of the five sensations.
5. Its purification is prepared by the five moral faculties, faith, etc. 6. It is purified by the three pure faculties.
The dharmas that possess the characteristic of being predominant
with regard to the constitution, the subdivision, etc. of a living being are considered to be indriyas. This characteristic is missing in other dharmas, in voice, etc.
? (Some other masters give a different definition:)
6. Or rather there are fourteen indriyas, support of transmigra- tion, origin, duration, enjoyment of this support; the other indriyas have the same function with regard to Nirvana.
The expression "or rather" introduces the explanation of other masters.
On the other hand:
(15-19) The five faculties,--faith, force, memory, absorption, discernment,--are the support of Nirvana.
(20) Nirvana is generated, appears for the first time, through the first pure faculty, andjndtamdjndsydmmdriya.
(21) Nirvana lasts, is developed, through the second pure faculty,
ajnendriya.
(22) Nirvana is "experienced" by the third pure faculty, djndtd-
vindriyay for, through this faculty, one experiences the satisfaction and well-being of deliverance (see above ii. 4).
This determines the number of indriyas, as well as the order in which the Sutra places them.
***
The voice, hands, feet, the anus, and the sexual parts are not
indriyas.
1. The voice is not predominant with respect to words, for words
22
suppose a certain instruction; 2-3. Hands and feet are not pre-
dominant with regard to grasping and walking, for grasping and walking are simply the hands and feet arising a second moment in another place and with a new figure (iv. 2b-d). On the other hand, we
(1-6) The six organs (sadayatana, iii. 22), from the organ of sight to 20
the mental organ, are the support, the raison d'etre of samsdra.
(7-8) It is through the sexual organs that the saddyatanas arise. (9) It is through the vital organ that the saddyatanas last.
(10-14) It is through the five sensations that the saddyatanas enjoy.
The Indriyas 159
21
? 160 Chapter Two
see that hands and feet are not indispensable for grasping and walking,
23
for example with snakes. 4. The anus is not predominant with
regard to the expulsion of matter, for heavy things always fall in a void; further, wind pushes this matter and makes it go out; 5. The sexual parts are not predominant with regard to pleasure for pleasure
24 is produced by the sexual organs.
If you consider the hands, the feet, etc. , as indriyas, you must then place the throat, the teeth, the eyelids, and the joints, whose function it is to swallow, to chew, to open and close, to fold up and to extend the bones, among the indriyas. In this way, everything that is a cause, which exercises its action (purusakara, ii. 58) with regard to its effects, would be an indriya. But we must reserve the name of indriya to whatever possesses predominance.
***
We have defined the organs of consciousness and the sexual organs (i. 9-44); the vital organ will be explained with the cittaviprayuktas (ii. 35) among which it is placed; the five faculties,--faith, force, etc. ,-- being mental states, will be explained with the mental states (ii. 24):
We shall examine here the organs of sensation and the pure faculties which are not found anywhere else.
25 7a-b. Disagreeable bodily sensation is the indriya of pain.
26
("Bodily" is "that which relates to the body," that which is
associated with the five sense consciousnesses, visual consciousness, etc. )"Disagreeable" is that which does harm. Sensation in relation to the five organs of sense consciousness, and which does harm, is called duhkhendriya.
7b-c. Agreeable is the indriya of pleasure.
"Agreeable" is that which does good, which comforts, is beneficent.
Agreeable bodily sensation is termed sukhendriya.
7c-d. In the Third Dhyana, agreeable mental sensation is also
? an indriya of pleasure.
(Mental sensation is the sensation associated with mental con- sciousness. ) Agreeable mental sensation of the Third Dhyana is also called sukhendriya, an indriya of pleasure. This name, moreover, is reserved for agreeable bodily sensation; but in the Third Dhyana, bodily sensation is absent because the five sense consciousnesses are not there. Then, when one speaks of the sukha or pleasure of the Third Dhyana, one means agreeable mental sensation (see vii. 9).
8a. Moreover, it is satisfaction.
"Moreover," that is, in the stages below the Third Dhyana, in Kamadhatu and in the first two Dhyanas, agreeable mental sensation is satisfaction or the indriya of satisfaction.
[Agreeable mental sensation is absent above the Third Dhyana. ]
In the Third Dhyana, agreeable mental sensation is calm and
tranquil, because the ascetic, in this Dhyana, is detached from joy:
27 hence it is pleasure and not satisfaction.
[Below the Third Dhyana, agreeable mental sensation is gross and agitated, because, in the stages below the Third Dhyana, the ascetic is not detached from joy: hence it is "satisfaction. "] Joy, [which has a joyous exaltation for its characteristic,] is not distinct from satisfaction.
8b-c. Disagreeable mental sensation is dissatisfaction. (Sensation associated with mental consciousness and which harms
is dissatisfaction or the indriya of dissatisfaction. )
8c. Intermediate bodily or mental sensation is equanimity.
Intermediate sensation, which neither comforts nor harms, is the sensation "neither-pain-nor-pleasure. " This is what is termed the sensation or indriya of equanimity.
Is this sensation bodily or mental? 8d. It is both.
(Either bodily or mental, intermediate sensation is a sensation of equanimity. ) The sensation of equanimity presents then a double
The Indrtyas 161
? 162 Chapter Two
characteristic; consequently it constitutes only one indriya, because there is no vikdpana here.
8e. For it has no vikdpana.
1. There is no vikalpana, or intellectual operation. Either bodily or
mental, the sensation of equanimity is equally free from any intellec- 28
tual element (vikdpa=abhinirupandvikdpa9 i. 33). As a general rule, agreeable or disagreeable mental sensation proceeds from a concept, from the concept of "dear" or "hateful," etc. Contrarily, bodily sensation is produced from an external object independent of psycho- logical states: Arhats do not have sympathies and antipathies, they do not conceive of the idea of dear or the idea of hateful, and yet they are subject nevertheless to physical pain and pleasure. Then we should distinguish indriyas relative to agreeable and disagreeable sensations accordingly as these sensation are bodily or mental.
29 But the sensation of equanimity is produced spontaneously,
exactly like a physical sensation; it is produced in a person who does not form any concept: hence we recognize that there is but one indriya for the two sensations of bodily and mental indifference.
2. There is no vikalpana or difference. Accordingly as the agreeable or disagreeable sensations are bodily or mental, they do good or harm according to a mode of operation that is special to them, and they are not felt in the same way. The sensation of equanimity creates neither good or harm; it is not differenciated; mental or physical, it is felt in the same way.
9a-b. Nine indriyas, in the Paths of Seeing, of Meditation and of the Asaiksa, constitute three indriyas.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and faith, force, memory,
absorption and discernment constitute the anajriatamajnasyamindriya
for the saint who is on the Path of Seeing; ajnendriya for the saint who
is on the Path of Meditation on the Truths; and ajnatavtndriya for the
30
On the Path of Seeing, the saint is engaged in knowing that
saint who is on the path of the Asaiksa (i. e. , the Arhat). 31
? which he does not know (andjridtam djndtum pravrtta), namely the Four Truths: he thinks "I will know. " His indriya is then called the
32
anajnd&amdjMsydmindriya.
On the Path of Meditation on the Truths,
anything new to know, he is a wise one or djna. But in order to cut off the defilements which remain in him, he newly knows and often repeats the Truths that he already knows. His indriya is called the djfiendriya, the indriya of the wise one, or the wise indriya.
On the Path of the Asaiksa, the ascetic becomes conscious that he 34
knows: he obtains the knowledge {ava-avagamd) that the Truths are known (djndtam iti). Possessing ajndta-ava, he is an djndtaviny and his indriya is called the ajndtavindriya.
Or rather, the saint who is an ajnatavin is one who has for his
characteristics or habit knowing that the Truth is known: in fact, when
the saint has obtained ksayajndna and anutpadajnana (vi. 70), he knows 35
in truth, "Pain is known; I have nothing more to know" and the rest.
*#*
We have explained the specific characteristics of the indriyas. We must explain their different natures: are they pure (9b-d), from retribution (10-llb), good (llc-d)? To what sphere do they belong (12)? How are they abandoned (13)?
***
How many are impure? How many are pure? 9b. Three are clean;
i. The last three indriyas are exclusively clean or pure. Stain (mala) 36
and vice (dsrava) are synonyms.
9c. The material organs, the vital organ and the two painful
sensations are impure;
The material organs are seven in number: the five organs, of
33
The Indriyas 163
the saint does not have
? 164 Chapter Two
seeing, etc. , plus the two sexual organs, for all these seven organs are included in rupaskandha. Together with the vital organ, the sensation of pain, and the sensation of dissatisfaction, ten indriyas in all are exclusively impure.
9d. Nine are of two types.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and the five moral faculties
(faith, force, etc. ) are nine indriyas that can be either pure or impure.
37
ii. According to other masters
(Vibhdsd, TD 27, p. 7c3), the five
moral faculties are solely pure, for the Blessed One said: "Whosoever is
completely lacking, to whatever degree, any of these five indriyas, faith,
etc. , I declare him to be a person outside, one who belongs to the class
38
of Prthagjanas. " Hence anyone who possesses them, to whatever
degree, is an Aryan; hence they are pure.
This text is not proof, for the Blessed One is speaking here of a
person in whom the five pure moral faculties are absent. In fact, in the
passage that precedes the quotation in question, the Blessed One
39 defines the Aryapudgalas with reference to the five moral faculties.
Hence he is referring to only the five moral faculties belonging to the Aryans, that is, pure. Whosoever is lacking them is evidently a Prthagjana.
Or rather, if this passage speaks of moral faculties in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p. 8b3): those outside, and those inside; the first have cut off the roots of good (iv. 79), whereas the second have not cut them off. It is with reference to the first that the Blessed One said: "I declare him to be a
40 person outside, one who belongs to the class of Prthagjanas. "
On the other hand, according to the Sutra, even before setting into
motion the Wheel of the Dharma (vi. 54), there were in the world
41
persons of sharp, medium, and weak faculties. Hence the moral
faculties of faith, etc. , are not necessarily and exclusively pure.
Finally, the Blessed One said: "If I do not know truly the origin, the disappearance, the advantages, the disadvantages, the escape of the five faculties of faith, force, etc. , I shall not be liberated, gone out,
? disassociated, delivered from the world of gods, Maras, and Brahmas, of a world wherein there are Brahmins and monks; I shall not reside
42
with a mind free from error . . ,"
apply to pure dharmas, which are free from advantages, from disadvantages, and from escape.
Hence the moral faculties of faith, force, etc. , can be either pure or impure.
***
Among the indriyas, how many are retribution (vipaka, ii. 57c-d),
43
and how many are not retribution?
10a. The vital organ is always retribution.
(Only the vital organ (ii. 45a-b) is always retribution. )
i. [Objection. ] The vital energies (ayuhsamskdras, see below) that a Bhiksu Arhat stabilizes or increases, are evidently the vital organ. Of what action is the vital organ thus stabilized or prolonged the retribution?
The Mulasdstra (the Jndnaprasthdna, TD 26, p. 981al2) says: "How does a Bhiksu stabilize the vital energies? An Arhat in possession of supernormal power (rddhimdn-prdptdbhijndh, vii. 42), in possession of the mastery of mind, i. e. , one who is asamayavimukta (vi. 56, 64), gives, either to the Sarigha or to a person, things useful to
life, clothing, pots, etc. : after having given these things, he applies this
45
thought to his life;
Dhyana (vii. 41); coming out of the absorption, he produces the thought and pronounces the words: 'May this action which should produce a retribution-in-joy be transformed and produce a retribution- in-life! ' Then the action (the gift and the absorption) which should produce a retribution-in-joy produces a retribution-in-life. "
According to other masters, the prolonged life of an Arhat is the result of the retribution of a previous action. According to them, there is a remnant of the result of retribution-in-life which should have ripened in a previous life, but which was interrupted by death before
Now a similar description does not
he then enters into the Fourth or prdntakopika
44
The Indrtyas 165
?