16, as in our book: the hetupratyaya includes the five hetus; and
adhipatipratyaya
corresponds to kdranahetu.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
a.
The extinction of anusaya is the Extinction of the Arising of Suffering (samudaya- satyanirodha, Extinction of what is, in truth, the Arising of Suffering): sopadhi/esanirvdna.
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii. 285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1. nisyandaphala, 2. vipdkaphala, 3. visamyogaphala, 4.
purusakdraphala, 5. adhipatiphala.
a. nisyandaphala'. good produced by good, bad produced by bad, and neutral produced by
neutral
b. vipdkaphala: vipdka is produced by bad or good-impure dharmas', if the cause is good or
bad, the result is always neutral. As this result is different from its cause and has "matured"
(pdka), it is called vipdka (visadrsa pdka).
c. visamyogaphala: The dnantaryamdrgas cut off the defilements; they have the cutting off of
the defilements for their visamyogaphala and purusakdraphala; they have the vimuktimdrga for their nisyandaphala and purusakdraphala; and they have all the former paths, equal or higher than their types, for their nisyandaphala.
See also the Abhidharmdvatdraidstra (TD 28, p. 988bl2) ii. 14, where the names of the results are explained.
402. iv. 85a-b, 110a.
403. The "receptacle" or physical world (bha/analoka, iii. 45, iv. l) is produced by the good and bad actions of the totality of living beings: it is neutral; however it is not retribution vipdka), because retribution is a dharma "belonging to living beings" (p. 289); consequently, it is the adhipatiphala of actions considered as kdranahetu.
404. Missing in Paramartha.
405. The prefix ud in udbhava signifies "later" (uttarakdla). Absorption (samddhi) produces an increase of the primary elements of the body: these primary elements are called "of increase" (aupacayika) because they arise either at the same time as the absorption, or immediately after; they are not retribution. In this way a mind that can create fictive beings (nirmdnacitta, i. 37, vii. 48) is neutral, belonging to a living being, created by a definite action (i. e. , an absorption); but, arising immediately after the absorption, it is not retribution. Furthermore, the result of retribution always belongs to the same stage as the action from whence it proceeds.
406. Good dharmas are not the sabhdgahetu of defiled dharmas, etc.
407. The mind at death (maranacitta) of a being who dies in Kamadhatu can have for its virile result the first moment of an intermediary being of Rupadhatu. These examples show the difference between the purusakdraphala and the outflowing result (nisyandaphala). Four cases: 1. purusakdraphala which is not nisyandaphala: examples as above; 2. nisandaphala, the result of sabhdga and sarvatraga causes which do not immediately follow; 3. nisyanda and purusakdraphala, parallel result, of the same stage, but immediate; 4. neither of the two: fruit of retribution.
Footnotes 359
? 360 Chapter Two
408. See ii. 56b and iv. 85. 409. Compare ii. 55a-b.
410. These definitions are given later (vi. 22a7) in the original. De La Vallee Poussin placed them here for the convenience of the reader.
411. The dharma always exists, whether it is in the past, the present or the future. We say that it takes or projects a result at the moment when, becoming present, it becomes the cause or seed of a result. The Vyakhya observes that the comparison of the seed is a Sautrantika theory. Also "this reading does not exist in certain manuscripts" (kvacit pustake nasty esa paphab). Moreover the Vyakhya explains: pratigrhnantfty dksipanti hetubhdvenopatisthanta ity arthah.
412. On this subtle point, see Samghabhadra, Nydyavatara, TD 29,98a3.
413. According to the Vibhdsa, TD 27, p. 89bl3.
414. The last prdptis of good that one cuts off, namely the prdptis of the roots of good which are weak-weak {mrdumfdu) project their result (phalaparigraham kurvanti), but they do not give forth their result (nisyandaphala), since the "good" moment in which they should give forth or engender (janya) it is lacking.
415. Vasubhandhu criticizes the doarines of the Vaibhasikas. In faa, this paragraph is poorly worded {sdvadya): when a person again takes up the roots of good, he acquires, tri-temporally, the prdptis of the roots of good: the past prdptis acquired at this moment give forth their result, but they do not grasp it: for they have already grasped it; but how can one say that present prdptis do not grasp their result? Thus the proposed definition is lacking precision. Samghabhadra defends the reading of the Vibhdsa.
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii.
16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
429. Second opinion of the Vibhasa, TD 27, p. 897b26; the third opinion presented in the Nydydvatdra, TD 2% p. 444b23.
Paramartha (TD 29, p. 194bl0) differs: "There is, in the series of beings, a certain conditioned dharma associated with the mind which is an indication of the future result. "
Nydydvatdra: "There is presently, within beings, an indication of the causes and results of the future, similar to a prognostic sign (yin-hsiang g] ^g , chdyd nimitta), or rather a rupa, or a samskdra disassociated from the mind. "
Paramartha and the Nydydvardra: hsien-hsiang ^feffi J Hsiian-tsang: hsien-chao ^t^ , presage or omen.
430. Japanese editor: by means of the hkadhdtusamvrtijndna (vii. 3).
431. Hsiian-tsang: If it were thus, the Buddha would know the future by reason of indications (chan-hsiang cSffl ) ? ? ?
Footnotes 361
? 362 Chapter Two
432. According to Vibhdsd, TD 27, p. 52cl2; compare Prakarana, TD 26, p. 764a28 and following. 433. Vibhdsd, TD 27, p. 983bl3.
434. The first two opinions of the Vibhdsd, TD 27, p. 57al4. Third opinion: the mind is bound to its support in the past, the present, and the future.
435. According to Vibhdsd, TD 27, p. . 703a3 and following.
436. Hsiian-tsang: "because they cause a result arisen at the same time as they have to possess
operation. "
437. Compare Abhidharmahrdaya, TD 28, p. 812a27.
438. Vydkhyd: Isvara, Purusa, Pradhana, time {kola), unique or self nature (svabhdva), atoms, etc.
439. Compare Bodhicarydvatdra, ix. 119; $addarsanasamgraha, p. 11; the Suhrllekha (JPTS, 1886), 50, etc.
440. Sloka of Vyasa in the Satarudriya (Vydkhyd), Mahdbhdrata, vii. 203, 140, xiii, 161. 7: yan nirdahati yat tiksno yad ugro yat pratdpavan / mdmsasonitamajjddo yat tato rudra ucyate. Burnouf, Introduction, p. 568, has mentioned this quotation.
441. Vipdka and purusakdraphala. 442. Addition of Hsiian-tsang
443. On the bhMas, i. 12, ii. 22.
444. Hsiian-tsang adds that these five causes are all varities of kdranahetu.
See Vydkhyd, i. ll, where the causal relationship between the bhutas which form part of the
person (dsraya), and that type of bhautika which is avijnapti, is explained.
445. These definitions according to Vibhdsd, TD 27, p. 663a28. Samghabhadra, TD 29, p. 452al9
and following, presents other explanations, and gives other examples.
446. See above ad 59d First pratisthaphala.
447. The doctrine of the twelve minds is presented in Vijfidnakdya TD 26, p. 593b7 and in the work of Dharmatrata, TD 28, p. 954bl2 and following: "In Kamadhatu, four; in Rupadhatu and Arupyadhatu, three each, also Saiksa and Asaiksa engender nine and it is produced by eight. . . "There follows (kdrikds 35-46) the doctrine of twenty minds (Kosa, ii. 71b-72) which includes the exposition, in kdrikds, of the rules of succession of the minds. Vasubandhu contents himself, as we shall see, with giving a bhdsyam\ but Yasomitra, under the name of sarhgrahailokas, furnishes us with a versified redaction of them which perhaps preserves for us a fragment of the original text of Dharmatrata.
448. Compare Kathdvatthu, xiv. l. where the Theravadins maintain, against the Mahasamghikas, that good is not followed by bad, etc.
449. The four estrangements are dsraya, dkdra, dlambana, and pratipaksaduratd:
a. Persons (dsraya) of Arupyadhatu cannot "manifest" (sammukhikar), or assimilate to
themselves, any dharma of Kamadhatu, whereas beings in Rupadhatu manifest, or assimilate to themselves a mind capable of creating fictive beings (nirmdncitta) of Kamadhatu (ii. 53b).
b. The mind of the sphere of Arupyadhatu does not apply to Klmadhatu the categories {dkdra) of "grosser," etc (vi. 49) as does a mind of the sphere of Rupadhatu.
c. And in the same way, it does not grasp Kamadhatu as an object (dlambana).
d. And in the same way it does not oppose the defilements of Kamadhatu as do the Dhyanas. On four other estrangements, vi. 62.
? 450. That is to say 1. frutamaya, 2. cintdmaya, 3. bkdvandmaya, produced by hearing or study, by reflection, and by absorption. One and two exist in Kamadhatu, one and three in Rupadhatu, and three in Arupyadhatu, as we have seen above p. 269-270 and following; compare p. 322.
451. This is the kusala of which a being, who is reborn in Kamadhatu or Rupadhatu, obtains possession (prdptf) at the moment of the arising of antarabhava (antardbhavaprastisam- dhiksane); at the moment of arising for a being who is reborn in Arupyadhatu.
452. A list of the silpathdnakarmasthdnas (Mahdvyutpatti, 76. 5) is quoted in the Divydvaddna, p. 58,100: the art of riding on the head of an elephant, on the back of a horse, the art of archery, etc.
453. The visible things, etc. (1) of the bed and the body, etc. (2) of instruments (bow, arrow, etc), and (3) of the thing that one wants to create.
454. Because one learns the arts by listening to instruction. Vipdkaja is not mentioned here; thus it has the five bhautikas, visible things, etc. , for its object.
455. In fact the mind relative to walking, etc. , takes place after one has seen, felt, etc. Hsiian-tsang corrects the Bhdsya: "Four or five sense consciousnesses are preparatory to airydpatbika and to sailpasthdnika respectively. " One should understand that the auditory consciousness is lacking for airydpatbika.
456. Vibhdsd, TD 27, p. 66lal6. The Bhadanta Anantavarman (Vydkhyd ad ii. 46c-d), in his Explanation of the Vibhdsd (Vibhdsdvydkhydna), presents the opinion according to which one should admit the anivrtdvydkrtas not included within the four abovementioned avydkrtas, namely the anivrtdvydkrtas defined vii. 51.
457. Hsiian-tsang: "through airydpathika and sailpasthdnika. "
458. First mind of the intermediary existence {antarabhava) of Rupadhatu.
459. By an effort of imagination, by virtue of a decision, the ascetic sees the body as the body really is not, namely as being made up only of rotten bones, etc. : this is the meditation on the repulsive, aiubha. In the same way, in the rddhis (vii. 48), the ascetic imagines that the earth element is small, and that the water element is great (compare Dtgha, ii. 108).
460. Samyuktdgama, TD 2, p. 197b3: as'ubhdsahagatarh smrtisambodhyangam bhdvayati. "Mindfulness" forms part of the Path; sahagata signifies "immediately following. "
461. The Vibhdsd discusses whether the kusala mind of which one thus takes possession is solely upapattiprdtilambhika (acquired through birth), or also prdyogika (acquired through effort).
462. This is a karikd from the hand of Dharmatrata, TD 28, p. 944bll-12: "If one obtains nine types of dharmas, he should know that this is with a klista mind; the kusala mind obtains six types; the avydkrta mind, avydkrta" (Trans, of Sarhghavarman). Paramartha: "When the klista mind is produced, one obtains, it is said, nine types of mind; with the kusala mind . . . " (TD 28, p. 198a6).
The Extinction of Arising or existence (janman) is the Extinction of Suffering (duhkha- satyanirodha. Extinction of what is, in truth, Suffering): nirupadhisesanirvdna.
b. Anuiaya means the traces (vdsand) of the ninety-eight anusayas described in Chapter V. 384. According to the Japanese editor, the Sthaviras.
385. According to the Japanese editor, the Mahasamghikas.
386. Svarasanirodhdt, not by the force of prajnd, as is the case for pratisarhkhydnirodha. 387. Compare Kathavatthu, xix. l.
388. That is, chanda (future desire: andgate prdrthand) and rdga (attachment to what one possesses: prdpte'rthe'dhyavasdnam)
389. The prahdna of rupa is to be understood as dnantaryamdrga, and parijna is to be understood as vimuktimdrga (vi. 30). (Gloss of the Japanese editor).
Compare Samyutta, iii. 8 (for its doctrine).
390. Samyukta, TD 2, p. 222c4: ye kecid bhiksavo dharmdh samskrtd vd asamskrtd vd virdgas tesdm agra dkhyayate (quoted in Vydkhyd, iv. 127) Anguttara, iii. 34, Itivuttaka, Para. 90: ydvatd Cundi dhammd sankhatd vd asankhatd vd virago tesarh aggam akkhdyati.
"Detachement" or virdga is rdgaksaya, pratisarhkhydnirodha, nirvana. Nirvana is better than apfatisamkhydnirodha and space (iv. l27d).
391. Hsiian-tsang differs: One can not say from its non-existence that it exists. The value of the verb "to be" is thus proven (:this verb does not signify "to exist"). It is thus that Scripture states that they are unconditioned things.
392. Vydkhyd: tasya virodhasya yo'yam propter niyamah / asyaiva nirodhasya prdptir ndnyasyeti // tasmin prdptiniyame ko hetuh//na hi nirodhasya praptyd sardham kascit sambandho'sti hetuphalddibhdvdsambhavdt.
393. Drstadharmanirvdnaprdpta, that is "which is to be found in Nirvana with residue" (sopadhisesanirvdnastha).
394. A varient of the end of Mahdvastu, ii. 285: etam sdntam etam pranitam yathdvas etam aviparitam yam idam sarvopadhipratinihsargo sarvasamskdrasamatho dharmopacchedo trs- ndksayo virago nirodho nirvdnam.
We have Anguttara i. 100: parikkhaya pahdna khaya vaya virdga nirodha cdga patinissagga; v. 421: asesavirdga nirodha cdga patinissagga mutti andlaya; Samyutta, i. 136: sabbasamkhdrasa- matha . . . ; Itivuttaka, 51: upadhippatinissagga. See also the Sanskrit versions of Majjhima, i. 497 inPischel,FragmentsofIndikutsari,p. 8(vyantibhava)andAvaddnasataka,ii. 187(vdnttbhdva).
395. In other words, aprddurbhava = ndsmin prddurbhdvah. This is an adhikaranasddhana etymology. The Sautrantikas understand aprddurbhdva as aprddurbhiUi (an abhdvasddhana etymology).
The explanation of the Sarvastivadins is reproduced in Madhyamakavrtti, p. 525, and attributed to the philosophy which considers Nirvana as a bhdva, a paddrtha similar to a dike which arrests the process of the defilements, action and arising.
396. In fact the Path destroys the Arising of Suffering, duhkhasamudaya. Who could imagine a thing in and of itself called nirodha with respect to the Path?
? 397. Dfgha, ii. 157; Samyutta, i. 159; Theragdthd, 906: pajjotasseva nibbanam vimokho cetaso ahu.
The Sanskrit redaction (Avaddna/ataka, 99, Madhyamakavrtti, 520, Dulva, Nanjio, 118, apud J. Przyluski,/. /*/. 1918, ii. 490, 509):
pradyotasyeva nirvdnam vimoksas tasya cetasah.
This happens at the moment of Nirvana-without-residue. The definition bhavanirodha nibbanam, Anguttara, v. 9, Samyutta, ill 16, etc.
398. See Vibhasa, TD 27, p. I6lal0. We read in Prakarana, TD 26, p. 7l6a3, a definition that can be reconstructed: avastukd apratyayd dharmdh katame? asamskrtd dharmdh (see i. 7).
399. This is the text quoted ad i. 7.
400. The Vydkhydad i. 7 (Petrograd edition, p. 22) reproduces all these explanations.
401. The Japanese editor quotes the Vibhasa, TD 27, p. 629c4.
There are five types of results: 1. nisyandaphala, 2. vipdkaphala, 3. visamyogaphala, 4.
purusakdraphala, 5. adhipatiphala.
a. nisyandaphala'. good produced by good, bad produced by bad, and neutral produced by
neutral
b. vipdkaphala: vipdka is produced by bad or good-impure dharmas', if the cause is good or
bad, the result is always neutral. As this result is different from its cause and has "matured"
(pdka), it is called vipdka (visadrsa pdka).
c. visamyogaphala: The dnantaryamdrgas cut off the defilements; they have the cutting off of
the defilements for their visamyogaphala and purusakdraphala; they have the vimuktimdrga for their nisyandaphala and purusakdraphala; and they have all the former paths, equal or higher than their types, for their nisyandaphala.
See also the Abhidharmdvatdraidstra (TD 28, p. 988bl2) ii. 14, where the names of the results are explained.
402. iv. 85a-b, 110a.
403. The "receptacle" or physical world (bha/analoka, iii. 45, iv. l) is produced by the good and bad actions of the totality of living beings: it is neutral; however it is not retribution vipdka), because retribution is a dharma "belonging to living beings" (p. 289); consequently, it is the adhipatiphala of actions considered as kdranahetu.
404. Missing in Paramartha.
405. The prefix ud in udbhava signifies "later" (uttarakdla). Absorption (samddhi) produces an increase of the primary elements of the body: these primary elements are called "of increase" (aupacayika) because they arise either at the same time as the absorption, or immediately after; they are not retribution. In this way a mind that can create fictive beings (nirmdnacitta, i. 37, vii. 48) is neutral, belonging to a living being, created by a definite action (i. e. , an absorption); but, arising immediately after the absorption, it is not retribution. Furthermore, the result of retribution always belongs to the same stage as the action from whence it proceeds.
406. Good dharmas are not the sabhdgahetu of defiled dharmas, etc.
407. The mind at death (maranacitta) of a being who dies in Kamadhatu can have for its virile result the first moment of an intermediary being of Rupadhatu. These examples show the difference between the purusakdraphala and the outflowing result (nisyandaphala). Four cases: 1. purusakdraphala which is not nisyandaphala: examples as above; 2. nisandaphala, the result of sabhdga and sarvatraga causes which do not immediately follow; 3. nisyanda and purusakdraphala, parallel result, of the same stage, but immediate; 4. neither of the two: fruit of retribution.
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408. See ii. 56b and iv. 85. 409. Compare ii. 55a-b.
410. These definitions are given later (vi. 22a7) in the original. De La Vallee Poussin placed them here for the convenience of the reader.
411. The dharma always exists, whether it is in the past, the present or the future. We say that it takes or projects a result at the moment when, becoming present, it becomes the cause or seed of a result. The Vyakhya observes that the comparison of the seed is a Sautrantika theory. Also "this reading does not exist in certain manuscripts" (kvacit pustake nasty esa paphab). Moreover the Vyakhya explains: pratigrhnantfty dksipanti hetubhdvenopatisthanta ity arthah.
412. On this subtle point, see Samghabhadra, Nydyavatara, TD 29,98a3.
413. According to the Vibhdsa, TD 27, p. 89bl3.
414. The last prdptis of good that one cuts off, namely the prdptis of the roots of good which are weak-weak {mrdumfdu) project their result (phalaparigraham kurvanti), but they do not give forth their result (nisyandaphala), since the "good" moment in which they should give forth or engender (janya) it is lacking.
415. Vasubhandhu criticizes the doarines of the Vaibhasikas. In faa, this paragraph is poorly worded {sdvadya): when a person again takes up the roots of good, he acquires, tri-temporally, the prdptis of the roots of good: the past prdptis acquired at this moment give forth their result, but they do not grasp it: for they have already grasped it; but how can one say that present prdptis do not grasp their result? Thus the proposed definition is lacking precision. Samghabhadra defends the reading of the Vibhdsa.
416. Compare Abhidharmahrdaya, ii. 12-15.
417. Vibhdsa, TD 27, p. 79a26: "It is true that these six causes (hetu) are not mentioned in the Sutras; the Sutra only says that there are four pratyayatds. "
The Japanese editor quotes Mahayana sources, TD 16 number 716 (trans, by Dharmagupta), the Ghanavyiiha, TD 16 number 717 (trans, by Hsiian-tsang), and the Madhyamaka-kdrikd (see Madhyamakavrtti, p. 76).
With respea to the relation of the hetus and the pratyayas, the first master of the Vibhdsa says that (1) the hetupratyaya includes five hetus, with the exception of kdranahetu, and (2) kdranahetu includes the other three pratyayas. The second master of the Vibhdsa says that (1) hetupratyaya includes five hetus, and (2) kdranahetu is only adhipatipratyaya: this is the system adopted by Vasubandhu. In the Mahayana, sabhdgahetu is at one and the same time hetupratyaya and adhipatipratyaya, whereas the other five hetus are adhiptipratyaya.
The Prakarana, TD 26, p. 712bl2, enumerates four pratyayas. The Vi/tidnakdya, TD 26, p. 547b22, defines them as functions of the vijndnas: "What is the hetupratyaya of a visual consciousness? The coexistent (sahabhu) and associated (samprayukta) dharmas. What is its samanantarapratyaya! The mind and its mental states to which it is equal and immediate, the visual consciousness arisen and arising. What is its dlambanapratyaya! Visible things. What is its adhipatipratyaya! All the dharmas, with the exception of itself. . . Of what is the visual consciousness the hetupratyaya! Of the coexistent and associated dharmas. Of what is it the samanantarapratyaya! Of the minds and mental states, arisen or arising, equal and immediate to this visual consciousness. Of what is it the dlambanapratyaya! Of the minds and mental states which grasp it for an objea. Of what is it the adhipatipratyaya! Of all the dharmas with the exception of itself. "
The four pratyayas are defined in the Abhidharmahrdaya, ii.
16, as in our book: the hetupratyaya includes the five hetus; and adhipatipratyaya corresponds to kdranahetu.
? For the paccayas of the Abhidhamma, the Dukapapphana appears to be the capital authority. Its points of contact with the Abhidharma are numerous, but the nomenclature differs; for example, the sahajdtddhipatipaccaya is our sababhahetu. See also Kathavatthu, xv. 1-2.
418. Namely pratyayaprakara, as one says gota, a type of cow (Vydkhya). 419. Vibhasa, TD 27, p. 52a8 and following, the second masters.
420. This refers to avijnaptimpa. When, after having undertaken the Pratimoksasamvara (an avijnaptimpa in Kamadhatu), a person enters into impure (sdsrava) dhyana, he produces the samvara of dhyana (an avijnaptirupa in Rupadhatu), whereas the avijfiaptimpa in Kamadhatu continues to reproduce itself (see iv. l7b-c).
421. In the case where, having undertaken the Pratimoksasamvara, a person enters into pure
dhyana.
422. This is the second opinion presented in the Vibhasa. When, after having eaten, a person falls asleep or enters into absorption, there arises at the same time a rupa of increase produced by sleep or absorption (see i. 37).
423. On the Bhadanta, the Sautrantika Sthavira (Vydkhyd), see note 93. Fourth opinion of the Vibhasa.
424. Vibhasa, TD 27, p. 52a21, gives two opinions. Vasubandhu presents the second.
425. Simultaneous dharmas, presenting neither anteriority nor posteriority, cannot be in and of
themselves samanantarapratyaya.
426. The first masters of the Vibhasa, TD 27, p. 51bl5. Hsiian-tsang: "He infers from the past
and from the present, but sees in a direa manner. "
427. Vibhasa, ibid, and p. 897b9.
428. Hsiian-tsang: The Blessed One sees that such a result arises from such a past action: such a dharma immediately arises from such a dharma\ that, from such a past action, there arises such a result: from such a dharma there immediately arises such a dharma. Having seen in this manner, he is capable of knowing, with regard to future confused dharmas that such a dharma will immediately arise after such a dharma. Although he knows in this manner, this is not a knowledge from induction, for the Blessed One, infering according to the sequence of the arising of the causes and effects of the past and the present, knows then by a direa seeing the confused dharmas of the future and says, "In the future, such a being will accomplish such an action, and shall receive such a retribution. " This is pranidhijndna, not anumdnajndna.
429. Second opinion of the Vibhasa, TD 27, p. 897b26; the third opinion presented in the Nydydvatdra, TD 2% p. 444b23.
Paramartha (TD 29, p. 194bl0) differs: "There is, in the series of beings, a certain conditioned dharma associated with the mind which is an indication of the future result. "
Nydydvatdra: "There is presently, within beings, an indication of the causes and results of the future, similar to a prognostic sign (yin-hsiang g] ^g , chdyd nimitta), or rather a rupa, or a samskdra disassociated from the mind. "
Paramartha and the Nydydvardra: hsien-hsiang ^feffi J Hsiian-tsang: hsien-chao ^t^ , presage or omen.
430. Japanese editor: by means of the hkadhdtusamvrtijndna (vii. 3).
431. Hsiian-tsang: If it were thus, the Buddha would know the future by reason of indications (chan-hsiang cSffl ) ? ? ?
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432. According to Vibhdsd, TD 27, p. 52cl2; compare Prakarana, TD 26, p. 764a28 and following. 433. Vibhdsd, TD 27, p. 983bl3.
434. The first two opinions of the Vibhdsd, TD 27, p. 57al4. Third opinion: the mind is bound to its support in the past, the present, and the future.
435. According to Vibhdsd, TD 27, p. . 703a3 and following.
436. Hsiian-tsang: "because they cause a result arisen at the same time as they have to possess
operation. "
437. Compare Abhidharmahrdaya, TD 28, p. 812a27.
438. Vydkhyd: Isvara, Purusa, Pradhana, time {kola), unique or self nature (svabhdva), atoms, etc.
439. Compare Bodhicarydvatdra, ix. 119; $addarsanasamgraha, p. 11; the Suhrllekha (JPTS, 1886), 50, etc.
440. Sloka of Vyasa in the Satarudriya (Vydkhyd), Mahdbhdrata, vii. 203, 140, xiii, 161. 7: yan nirdahati yat tiksno yad ugro yat pratdpavan / mdmsasonitamajjddo yat tato rudra ucyate. Burnouf, Introduction, p. 568, has mentioned this quotation.
441. Vipdka and purusakdraphala. 442. Addition of Hsiian-tsang
443. On the bhMas, i. 12, ii. 22.
444. Hsiian-tsang adds that these five causes are all varities of kdranahetu.
See Vydkhyd, i. ll, where the causal relationship between the bhutas which form part of the
person (dsraya), and that type of bhautika which is avijnapti, is explained.
445. These definitions according to Vibhdsd, TD 27, p. 663a28. Samghabhadra, TD 29, p. 452al9
and following, presents other explanations, and gives other examples.
446. See above ad 59d First pratisthaphala.
447. The doctrine of the twelve minds is presented in Vijfidnakdya TD 26, p. 593b7 and in the work of Dharmatrata, TD 28, p. 954bl2 and following: "In Kamadhatu, four; in Rupadhatu and Arupyadhatu, three each, also Saiksa and Asaiksa engender nine and it is produced by eight. . . "There follows (kdrikds 35-46) the doctrine of twenty minds (Kosa, ii. 71b-72) which includes the exposition, in kdrikds, of the rules of succession of the minds. Vasubandhu contents himself, as we shall see, with giving a bhdsyam\ but Yasomitra, under the name of sarhgrahailokas, furnishes us with a versified redaction of them which perhaps preserves for us a fragment of the original text of Dharmatrata.
448. Compare Kathdvatthu, xiv. l. where the Theravadins maintain, against the Mahasamghikas, that good is not followed by bad, etc.
449. The four estrangements are dsraya, dkdra, dlambana, and pratipaksaduratd:
a. Persons (dsraya) of Arupyadhatu cannot "manifest" (sammukhikar), or assimilate to
themselves, any dharma of Kamadhatu, whereas beings in Rupadhatu manifest, or assimilate to themselves a mind capable of creating fictive beings (nirmdncitta) of Kamadhatu (ii. 53b).
b. The mind of the sphere of Arupyadhatu does not apply to Klmadhatu the categories {dkdra) of "grosser," etc (vi. 49) as does a mind of the sphere of Rupadhatu.
c. And in the same way, it does not grasp Kamadhatu as an object (dlambana).
d. And in the same way it does not oppose the defilements of Kamadhatu as do the Dhyanas. On four other estrangements, vi. 62.
? 450. That is to say 1. frutamaya, 2. cintdmaya, 3. bkdvandmaya, produced by hearing or study, by reflection, and by absorption. One and two exist in Kamadhatu, one and three in Rupadhatu, and three in Arupyadhatu, as we have seen above p. 269-270 and following; compare p. 322.
451. This is the kusala of which a being, who is reborn in Kamadhatu or Rupadhatu, obtains possession (prdptf) at the moment of the arising of antarabhava (antardbhavaprastisam- dhiksane); at the moment of arising for a being who is reborn in Arupyadhatu.
452. A list of the silpathdnakarmasthdnas (Mahdvyutpatti, 76. 5) is quoted in the Divydvaddna, p. 58,100: the art of riding on the head of an elephant, on the back of a horse, the art of archery, etc.
453. The visible things, etc. (1) of the bed and the body, etc. (2) of instruments (bow, arrow, etc), and (3) of the thing that one wants to create.
454. Because one learns the arts by listening to instruction. Vipdkaja is not mentioned here; thus it has the five bhautikas, visible things, etc. , for its object.
455. In fact the mind relative to walking, etc. , takes place after one has seen, felt, etc. Hsiian-tsang corrects the Bhdsya: "Four or five sense consciousnesses are preparatory to airydpatbika and to sailpasthdnika respectively. " One should understand that the auditory consciousness is lacking for airydpatbika.
456. Vibhdsd, TD 27, p. 66lal6. The Bhadanta Anantavarman (Vydkhyd ad ii. 46c-d), in his Explanation of the Vibhdsd (Vibhdsdvydkhydna), presents the opinion according to which one should admit the anivrtdvydkrtas not included within the four abovementioned avydkrtas, namely the anivrtdvydkrtas defined vii. 51.
457. Hsiian-tsang: "through airydpathika and sailpasthdnika. "
458. First mind of the intermediary existence {antarabhava) of Rupadhatu.
459. By an effort of imagination, by virtue of a decision, the ascetic sees the body as the body really is not, namely as being made up only of rotten bones, etc. : this is the meditation on the repulsive, aiubha. In the same way, in the rddhis (vii. 48), the ascetic imagines that the earth element is small, and that the water element is great (compare Dtgha, ii. 108).
460. Samyuktdgama, TD 2, p. 197b3: as'ubhdsahagatarh smrtisambodhyangam bhdvayati. "Mindfulness" forms part of the Path; sahagata signifies "immediately following. "
461. The Vibhdsd discusses whether the kusala mind of which one thus takes possession is solely upapattiprdtilambhika (acquired through birth), or also prdyogika (acquired through effort).
462. This is a karikd from the hand of Dharmatrata, TD 28, p. 944bll-12: "If one obtains nine types of dharmas, he should know that this is with a klista mind; the kusala mind obtains six types; the avydkrta mind, avydkrta" (Trans, of Sarhghavarman). Paramartha: "When the klista mind is produced, one obtains, it is said, nine types of mind; with the kusala mind . . . " (TD 28, p. 198a6).
