No More Learning

374. Vibhdsd, TD 27, p. 312b9. The Vibhajyavadins deny the falling away of the Arhat, in the sense of the production of defilements (klesa), and support this with examples. When a pot is broken, there only remains the pieces of baked earth which no longer make up the pot. The same for the Arhat: Vajropamasamadhi (vi. 44) breaks the defilements; thus the Arhat will not produce any more defilements and he will not fall away. When a tree is burnt, only its ashes remain . . . the defilements have been burnt by pure knowledge {andsrava jrtdna) . . . But, to affirm that the Arhat does not fall away is to contradict the Sutra which distinguishes two types of Arhats, one who is movable and one who is immovable (kopya, akopyadharman). Yet how does one explain the examples of the Vibhajyavadins? There is no reason to explain them: they are neither Sutra, nor Vinaya, nor Abhidharma . . .
375. Paramartha adds a pdda: "There is falling away of the Arhat, by reason of Angarakarsupama. ''
376. Samyutta, iv. 190, Samyukta, TD 2, p. 314b6; the following portion of the text quoted here is quoted above vi. 60a.
We know the Pali redaction: tassa ce bhikkhave bhikkhuno evam carato evam viharato kaddci karahaci satisammosd uppajjanti pdpakd akusald dhammd sarasankappa samyojaniyd / dandho bhikkhave satuppddo / atha kho nam khippam eva pajahati vinodetivyantikaroti anabhdvam gameti.
377. The Vaibhasika understands evam caratah as smrtimatas caratah, "who does all of the actions of a Bhiksu {caratah) with his mindfulness always attentive," because the word smrti immediately follows {anantaram smrtivacandt)\ but see Samyutta, iv. 189. line 8.
378. The Chinese translators: astim samayah, asty avakaso yat . . . But according to the Vydkhyd: kaddcit smrtisampramosdd utpadyante pdpakd akusald vitarkdh.
379. Anguttara, iv. 224, Samyukta, TD 2, p. 188bl8.
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kati bhadantdrbato bhiksoh ksindsravasya baldni / astau idriputra / arhato bhiksor dirghardtram vivekanimnath cittam ydvan nirvdnaprdgbhdram / angdrakarsUpamdi cdnena kdmd drspd bhavanti yathdsya kdmdn jdnatah kdmdn pa/yato yah kdmesu kdmacchandah kdmasneho. . . kdmddhyavasdnaih tad asya cittam na parydddya tisphati. . . dsravasthdniyair dharmaih sitibhutam vdntibhutam.
yam pi bhante khindsavassa bhikkhuno vivekaninnam cittam hoti vivekaponam vivekapabbhdram vivekappham nekkhammdbhiratam vyantibhutam sabbaso dsavapphd- niyehi dhammehi, idam pi. . . balam.
380. But these texts can be understood of the Saiksa. The mind of the Saiksa is "inclined towards isolation," etc. ; but the As*aiksa possesses all these qualities to their maximum (prakarsena). The Saiksa is "cooled" with regard to the dharmas, in which the dsravas lodge, and which belong to Kamadhatu.
381. The Sutra has: ydvat tu caro na supratividdhah. According to the Vydkhyd, pindapdtddicdrah. In Samyutta, iv. 189, line 7, caro ca vihdro ca anubuddho hoti. Cara, the quest, is anubuddha, supratividdha, when the monk is not attached to agreeable objects, etc.
382. There are, therefore, six catagories of moksabhdgiyas and nirvedhabhdgtyas (vi. 24, 17c).
383. Therefore a Prthagjana who enters, with weak faculties, the Path of Seeing, necessarily becomes a Saiksa with weak faculties and protects his family, gotra.
384. Through the path which has the aspects of impermanence, etc. (anityddydkdrapatita mdrga, vii. 13) (the transworldly path), and through that which has coarse aspects, etc. , and of calm, etc. (vi. 49c), we do not become fixed to things up above. Yet we believe that the Prthagjana perfects his faculties in these two manners, for, later, Vasubandhu declares that the Aryans do not perfect their faculties by an impure (sdsrava) path (vi. 6lb). Thus the Prthagjana cultivates by desiring: "May my faculties become sharp! ", and, cultivating (abhyasya) either the worldly path or the transworldly path, he obtains perfectioning of his faculties by means of dnantarya and vimuktimdrga.
385. vi. 36c. It is not a questinn here of Prthagjanas and of Saiksas. The Arhat also perfects his faculties.
386. WecancompareAnguttara,v. 169:anadhigatamnddhigacchati/ adhigatd parihdyati. . We have seen that there is an upabhoga of Nirvana, ii. English trans p. 159.
387. Vibhdsd, TD 27, p. 318bll and following. Two opinions: 1. The three fallings for the Samayavimukta, the last two for the Akopyadharman and the Pratyekabuddha, the third for the Buddha; 2. the three fallings for the Samayavimukta, the last for the Akopyadharman and the Pratyekabuddhas, none for the Buddha. Vasubandhu adopts the theory of the first masters; the second ones are followed by the Mahayana.
Compare Kosa, iv. l2c, vi. p. 1006; Majjhima, i. 249.
388. The Immovable Ones have not acquired the dharmas proper to the Great Disciples, the MahaSravakas, such as Sariputra or Maudgalyayana; for example, they lack prdntakopika (vii. 4l). And the Mahas>avakas themselves do not now possess nor will they possess the dharmas special to the Buddhas or Svayambhus. See i. l, English trans, p. 55, and vii. 30.
389. Two interpretations are possible:
a) The Sautrantikas affirm that the deliverance of the six Arhats is immovable. The
Vaibhasika would object: "If the pure deliverance of any Arhat is immovable, why is only the 'non-occasionally delivered one' (asamayavimukta) defined or recognized as Immovable (akopyadharman)? " The Sautrantikas answer: "It is certain that the pure deliverance of every Arhat is immovable; but the definition of an Immovable One is as we have said
? (p. 1007, line 12), namely: "Some, by reason of the distraction caused by their virtues and their honors, fall away from the blisses by losing their mastery in absorption: these are the Arhats with weak faculties; others do not fall away, and these are the Arhats with sharp faculties. " The latter are recognized as Immovable Ones. As the Arhat with weak faculties falls away from the blisses by reason of distraction, whereas the Arhat with sharp faculties does not fall away (that is to say, does not lose possession of them), it follows that the Vaibhasikas cannot advantageously object: "How does an Immovable One fall away from the blisses? "
b) It has been said above that an Immovable One does not fall away from the blisses, and the Sutra declares that there is falling away from the blisses for the same person for whom deliverance is immovable. In the presence of this declaration formulated in general terms, one says: " The deliverance of any Arhat is immovable," that is to say: "an Immovable One is not sufficiently characterized by the possession of this deliverance. " One therefore adds: "For an Immovable One, it is defined as we have said. " Therefore one cannot object: "How.
390. Here the importance of the theory of the falling away of the Arhat sensibly diminishes. Samghabhadra (TD 29, p. 722a13): When the amount of life approaches its exhaustion, there is no falling away, because there is no weakening of mindfulness; if life still remains to him, falling away is impossible . . . Who falls away? Who does not fall away? He who has entered the Path after asubha meditation can fall away; but he who has entered it after dndpdnasmrti does not fall away. It depends on whether alobha or amoha has been accumulated. In what sphere, in what realm of rebirth is there falling away? In Kamadhatu, persons of the three continents. As for the six gods of Kamadhatu . . . (see note 396).
391. See above note 376. The Tibetan: " . . . experiences small weakness of mindfulness . . . "; but the Tibetan text presents a lacuna, as results from the version of Paramartha. "Small," according to the Vydkhyd, is dhandha, with the sense of manda.
392. The Vydkhyd defines confidence by quoting the stanza:
sucirnabrahmacarye'smin marge cdpi subhdvite /
tusta ayuhksaye bhoti rogasydpagame yathd // which is quoted below by Vasubandhu.
393. iv. 33a, vi. 40c.
394. On the nature of these paths of "transformating the faculties," above note 384. Vibhdsd, TD 27, p. 349a and following; the opinions differ.
a. Nirvedhabhdgiyas: in the fourth, no perfectioning; in the first three, perfectioning
through 9 dnantaryas and 9 vimuktis (1st opinion), through 1 dnantarya and 1 vimukti (2nd opinion), through 1 prayoga (3rd opinion).
b. Darfanamdrga, no perfectioning.
c. ASaiksas, 1 prayoga, 9 dnantarya, 9 vimuktis (adopted by Vasubandhu), 1 prayoga, 1 dnantarya, 1 vimukti (2nd opinion).
Saiksas, 1 prayoga, 1 dnantarya, 1 vimukti (adopted by Vasubandhu), 1 prayoga, 9 dnantaryas, 9 vimuktis (2nd opinion).
395. Paramartha: "By reason of long cultivation. "
396. Now it is through fear of falling away that the ascetic sharpens his faculties. We have seen above that the Aryans and persons arisen in the higher spheres cannot transform their faculties (vi. 41c-d).
Persons born among the six classes of gods of Kamadhatu cannot fall away. They certainly possess sharp faculties, since they are disgusted with the heavenly joys from the point of view of the Truths: ye purvam atyuddrebhyo visayebhyo samvijantoyatah (? ) satydnipaiyanti te katharh tan dlambya parihdsyante / avasyarh hi te tiksnendriyd bhavantity abhiprdyah.
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397. The ASaiksa perfects his faculties as he has obtained the result of Arhat; since he obtains this result in nine spheres, so too there is perfecting of the faculties.
The &aiksa perfects his faculties as he has obtained the results of Saiksa; as he does not obtain these results in the Arupyas, so too there is the perfecting of the faculties. The first two results of &aiksa are obtained in andgamya; the third in six spheres. (But opinions differ).
398. See vi. 33, 46d.
399. Vydkhyd: phalam phalavisistam ceti / phalarh sakrddgdmiphalam / phalavisistam prathamadhydnddiprahdndyaprayogdndntaryavimukti-visesamdrgalaksanam.
Paramartha: The person who cultivates the transformation of his faculties abandons the result and the path of weak faculties higher than the result {phalam phalavisistam ca mrdvindriyakam mdrgam).
Hsiian-tsang: He abandons phala and phalavi/istamdrga.
400. Vydkhyd: phalamdrgam eva pratilabhate / kdmadhdtuvairdgyamdtrasarhgrhitam / na cdnagdmiphalam drupyasamgrhttam iti / pancdndm avarabhagiydndm prahdndd andgdmiti sutre vacandt / darsanamdrge ca tatrdbhavdt tadabhdvah kdmadhdtvandlambandd iti vyakhyatam etat.
Paramartha: He obtains, in the family of sharp faculties, both result and Path; not the result of Anagamin included in Arupyadhatu. This is because the Saiksa does not transform his faculties in Arupyadhatu.
Hsiian-tsang. What he obtains is only a result, and not the path, of candidate: therefore it is not a result of &aiksa included in Arupyadhatu. This is why the Saiksa transforms his faculties in only six spheres.
One should here study the commentaries on Hsiian-tsang.
401. Paramartha: Two Buddhas and seven Sravakas are nine by reason of their nine faculties.
402.
Yuan-hui says: The Immovable One is of two types, the first is called aparihdnadhar- man because his faculties are sharp in origin; the second is called Immovable because there is a perfectioning of his faculties.
403. Buddha: strong-strong faculties; Pratyekabuddha: strong-medium; Immovable: strong-weak . . .
404. The two types of Buddhas are included in the seventh class. 405. Paramartha: By reason of prayoga . . . they make seven. 406. See vii. 39c.
407. For the Dharmanusarin, 3 types of faculties, a single gotra} 15 paths, 73 types of detachment, 9 physical persons, for a total of 29,565.
For the Sraddhadhimukta, considering his sixteenth moment (of the acquisition of fruit, vi. 31), we have 3 types of faculties, 5 gotras, 1 path, 73 detachments, 9 physical persons = 9,855.
Vydkhyd: BhagavadviSesa remarks: "There are twelve types of &raddhadhimukta from the point of view of the Path, because he is to be found in the path of bhdvand. " We do not understand with what intention he expresses himself thus. . .
The Vydkhyd examines the different types of Sraddhadhimukta in his career up to the quality of Arhat (35,235); of a Drstiprapta to the acquisition of the result (1,971: no difference for the gotra), in his career up to the quality of Arhat (7,047); of a Kayasaksin (who is either a Sraddhadhimukta or a Drstiprapta), of a Prajfiavimukta, of a ubhayatobhd- gavimukta. The Vydkhyd discusses the calculations of BhagavadviSesa.
408. Anguttara, iv. 452, Puggalapafinatti, p. 14. Anguttara, iv. 77. Samyukta, TD 2, p. 330b24.
? The Buddha said to Sariputra: Of these five hundred Bhiksus, ninety obtained the three vidyds {Koia, vii. 45c), ninety the twofold deliverance; the others are Prajnavimuktas (compare Samyutta, i. 191). Vibhdsd, TD 27, p. 319bll? : The vidyds with the eight vimoksas, is the twofold deliverance. See also Vibhdsd, TD 27, p. 733a28 and following.
409. Klesdvarana is the obstacle or bond made up of the defilements. Vimoksdvarana is the obstacle--namely bodily and mental powerlessness (akarmanyatd)--which is opposed to the production of the eight vimoksas (vii. 32a).
410. Paramartha follows this text. Hsiian-tsang follows a reading ahdryadharmo'paripur- nasaiksah, and translates: "Even having abandoned five klesas, and being immovable, he is not called a complete Saiksa. " Gloss of the editor: "Even though he is complete in his faculties and the result, he has'not obtained nirodbasamdpatti. "
411. On the parupura and aparipura Bhiksu, see Anguttara, iv. 314.
412. Consequently the "Supreme Worldly Dharmas," laukikdgradharmas (vi. l9b-c), are prayogamdrga. The path that the ksdntis constitute (vi. lSc) is also prayogamdrga, but extended (viprakrsta) prayogamdrga (Vydkhyd). It is by way of example that Vasubandhu speaks here of the "near preparatory path. "
413. In the "perfecting of the faculties" (indriyasamcara, vi. 60c-d) and elsewhere, dnantaryamdrga is not the abandoning of dvarana.
414. Vimuktimdrga is the moment of thought which immediately follows the abandoning of the dvarana: the moments which follow vimuktimdrga can be similar to it: "I am delivered! ", and are, like it, "liberated paths"; but they are called visesamdrga.
415. On visesamdrga, vi. 32c-d, 6ld-62b, vii. l8c. The moments of thought that follow the sixteenth moment (vimuktijndna) of abhisamaya, and which are similar to it (tajjdtiya); also all "continuation" of a vimuktijndna; prolonged ksayajndna (vi. 45a). So too the path which has for its object the "blisses" {sukhavihdra) or the taking possession of certain spiritual qualities (vaisesikagundbhinirhdta), see viii. 27c.
Paramartha translates by a gloss: "Vifesamdrga is the other paths which arise following vimuktimdrga, that is to say, the paths of samddhi, abbifid, indriyasamcara, etc. "
416. Below note 419.
417. esa hi nirvdnasya panthds tena tadgamandd iti / lokeyena gamyate sa mdrga iti pratitah / anena ca nirvanam gamyate prdptyate tasmdn mdrga iti desayati / mdrgayanty anena veti mdrga anvesana iti dhdtuh pathyate (10. 302) / yena nirvanam anvisyate sa mdrgah.
418. This second phrase is glossed: yasmad vd tdbhydm nirupadhisesam nirvanam pravisati yad[d]utpattau nirupadhisesanirvdnapravesah. On the two Nirvanas, above p. 966.
Others translate: Because, by means of these paths, due to the acquisition of higher and higher paths, one enters nirupadhihsa.
419. Magga distinct from patipadd, Ang. ii. 79, Majjh. i. 147.
420. Dharmaskandha, TD 26, p. 463a22, Vibhdsd, TD 27, p. 482a26-486a5. Digha, iii. 228, 229 (two groups of four), Vibhanga, 331 (speaks of samddhi without any other details), Nettipakarana, 113, Visuddhi, 85 (catubbidho [samddhi] dukkhdpatipadddandhdbhinnddiv- asena).
Four different patipadds, Childers, 364b.
421. For the Vydkhyd, these are the dhydnas (dhydnani) which "flow without any effort being necessary" (ayatnavdhini). For Paramartha: "the paths are, in the dhydnas, realized without effort. " 'bad mi dgos par ran gis nan gis 'byun ba'i phyir - "because, without any
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effort being necessary, [the paths] easily arise of themselves. " See vi. 71d, viii. 23a.
422. On the history of this expression and its first use, see the remarks of E. Hardy, Preface to the Nettipakarana, and Mrs. Rhys Davids, Preface to the Vibhanga. Samyutta, v. 227, the bodhapakkhiyas are the indriyas; Vibhanga, 249, the bodhipakkhikas are the "limbs of Bodhi"; Visuddhimagga, 678, classical list; Patisambhidd, ii. 160.
The thirty-seven, without being isolated from other good dharmas, form a group in Anguttara, i. 39 and following.
Classical list of thirty-seven, Dtgha, ii. 120; Lotus, 430; Childers, 92; Spence Hardy, Manual, 497; Kern, Manual; Milinda, trans, ii. 207; Lalita (Rajendralal), 8, 218; Dharmasamgraha, 43; Mahavyutpatti, 38-44; Dharmasarira, the short edition from Turkestan, Stonner, Ac. de Berlin, 1904, p. 1282 {bodhipdksika). The thirty-seven are maggabhdvand, Vinaya, iii. 93, iv. 126. They include the preparatory path, etc. ; see Ko/a, vi. 70.
Variant lists. The Vibhajyavadins (Vibhdsd, TD 27, p. 499a14) have a list of 41, adding the four dryavamfas (Ko/a, vi. 7). Netti, 112, admits 43 bodhipakkhikas, placing, says the commentary, six samjftas before the "mindfulness": anicca, dukkha, anatta, pahana, virdga, nirodhasannd (see Anguttara, i. 4l). Buddhaghosa {Anguttara, i. ed. of 1883, p. 98) mentions a list that includes 3 satis, 3 padhdnas, 3 iddhipddas, 6 indriyas, 6 balas, 8 bodhyangas, 9 maggangas; on the other hand Anguttara, i. 53, has six bodhyangas (mindfulness being omitted); and Bhavya tells us that certain masters place the brahmavihdras (compassion, etc. ) among the bodhyangas.
The "Bodbivakso (vrksa ? )" of Taisho 14, no. 472, is perhaps the Bodhipaksanirdefa of Mahavyutpatti, 65. 57 and of Kanjur, Mdo, 16.
423. Reading of the Vydkhyd. Hsiian-tsang has tuan gff = to cut off = prahdna; but Paramartha exactly translates ch'in Wl = effort = prayatna, utsdha, virya, vyavasdya. The Tibetan version has spon ba - prahdna. All the Sanskrit sources (Lalita, p. 33, etc. ) give prahdna.
424. Hsiian-tsang digresses from the original. He has:
The path is also called bodhipdksikdh dharmdh. How many are they and what is the
meaning of this word? The Karika says:
The bodhipdksikas are thirty-seven, namely the four smrtyupasthdnas, etc. ; Bodhi is
ksaya and anutpdda; as they are favorable to it, they are called bodhipdksikas.
The Bhdsyam says: The Sutra teaches that there are thirty-seven bodhipdksikas: four smrtyupasthdnas . . . eight mdrgdngas. The two consciousnesses of ksaya and of anutpdda
are called Bodhi. There are three types of Bodhi: srdvakabodhi, pratyekabodhi, and anuttara bodhi. These two consciousnesses are called Bodhi because the anusayas are completely destroyed, because the saints know in truth that he has done that which should have been done and that he has nothing more to do. The thirty-seven dharmas are favorable to Bodhi and are as a consequence called bodhipdksikas. Are each of these thirty-seven different in their nature? No. The stanza says:. . .
425. On these two jndnas, vi. 50, vii. l, 4b, 7.
426. The prajnd of a Prthagjana or of a Saiksa is not called bodhi because it is not delivered
from the totality of ignorance relative to the Three Dhatus.
427. The task is accomplished: duhkham me parijndtam; there will be nothing more to accomplish: duhkham me parijndtam na punah prahdtavyam.
The two jnanas suppose sharp faculties. [Let us correct: the second Jnana supposes . . . ]
428. Vibhdsd, TD 27, p. 496b 18: Why are they called bodhipdksikas? . . . Ksaya and anutpddajndna are called Bodhi because they include the complete intelligence (budh) of the Four Truths. If a dharma is favorable to this complete intelligence . . . it is called bodhipdksika.
? Definition of Bodhi in the Yogacara sources, Bodhisattvabhilmi, I, vii. Cambridge MSS, fol 37 (analyzed in Muse'on, 1911, p. 170). Samantapdsddikd, i. 139, explains the different uses of the word, arahattamaggandna, sabbannutan~dna, etc.
Buddha is understood to be the Sravakas, the Pratyekabuddhas and the Anuttarasamyak- sambuddhas (Deva, Catuhhtikd, 498): all three possess Bodhi as Vasubandhu defines it here. Kosa, i. l, English trans, p. 55.
Bodhi = pure prajn~d, p.