When an ascetic
considers
the six dyatanas (physical matter, sound, etc.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
punar aparam sarvafa dkdidnantydyatanam samatikramyanantam vijfidnam anantam vijndnam Hi vijndndnantydyatanam upasampadya vibarati todyatha devd vijndndnantydya- tanopagdb.
f. punar aparam sarvafo vijndndnantydyatanam samatikramya ndsti kim cid ity dkincanydyatanam upasampadya vibarati tadyathd devd dkincanyaydyatanopagdb.
g. punar aparam sarva/a dkincanydyatanam samatikramya naivasamjndndsamjndyata- nam upasampadya vibarati tadyathd devd naivasamjndndsamjndyatanopagdh.
h. punar aparam sarva/o naivasamjfidndsamjndyatanam samatikramya samjndveditani- rodham kdyena sdksdtkrtvopasampadya viharaty ayam astamo vimoksa iti.
179. It is very difficult to interpret this formula.
a. The Pali sources read rupi rupdni passati; the Vydkbyd comments: rupi rilpdniti
svdtmani rupdni vibhdvya bahir apt rupdni pasyati.
Paramartha, Hsiian-tsang, one of the versions of the Mabdvyutpatti, 70, and
Harivarman (in his Tattvasiddhi), read adhydtmam rupasamjni bahirdha rupdni pasyati (which is the formula of the Abhibhvayatanas, viii. 35).
b. The exegesis of the Abhidhamma is developed in Patisambhidd, ii. 38a and elsewhere: the ascetic considers rupa (blue, nila, etc. ) which is internal and external (First Vimokka), and then only external rupa (Second Vimokka). It appears probable that the Kosa intends the same.
? What is the meaning of the expression rupdni vibhdvya (Vydkbyd quoted above a. )? According to Atthasdlini, 163: "In the expressions rupam sannam vibhdvehi, the word vibhdvand signifies antaradhdpana, to make disappear. " Above, Kofa, viii. 3a, vibhutarupa- samjnd = which makes the notion of rupa disappear.
Harivarman translates vibhdvand as "to expell, break. " "First Vimoksa: adhydtmam rupasamjni bahirdha rupdni paiyati [=He grasps the notion of internal rupa (=of the body) as being horrible (afubha), and continues to see external rupa: The ascetic, by this Vimoksa breaks and rends (p'o-lieh ? ? ) ? ? ? ? . How do we know this? Because, in the Second Vimoksa, it is said: adhydtmam arUpasamjni bahirdha rupdni pafyati. The ascetic is termed adhydtmam arUpasamjni, because he has broken internal rupa. By this we know that in the First Vimoksa the ascetic sees only external rupa, the internal rupa having been eliminated. In the Third Vimoksa, the external rupa also having been eliminated, the ascetic no longer sees internal and external rupa. This is what is called the notion of rupa, he abandons-des- troys desire; he does not see any internal or external dtman. " Compare Suttanipdta, 1113: vibhutarupasannissa sabbakdyappahdyino (the Chinese reads kdma) ajjhattam ca bahiddhd ca n'atthi kim citi passato.
180. Hsiian-tsang differs. Karika: The Vimoksas are of eight types. The first three are
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non-desire (alobha); two are in two absorptions; one in one absorption . . . Bbasya:. . . the first two are, by their nature, non-desire, because they oppose desire. The Sutras (Madhyama, TD 1, p. 582a 17) define Vimoksa by saying that the ascetic sees (pafyati): [it does not mean that Vimoksa is sight; it expresses itself thus] because seeing increases Vimoksa. Hsiian-tsang puts into the text of Vasubandhu the definition of Vibhdsd volume 84 (TD 27, p. 434b28) [where it is noted that the eighth Vimoksa is a cittaviprayuktasamskd- raskandha}.
181. This opposition is duribhdvapratipaksa "opposition which renders distant" (v. 61, p. 855) for, from the fact that the ascetic enters into the First Dhyana, attachment to the rupa of Kamadhatu is already abandoned (prahina: by means of a prahdnapratipaksa realized in andgamya, viii. p. 1268, line 25).
182. See iii. 43: One does not die in a state of samddhi.
183. Vibhdsd, TD 27, p. 434cl: Why are they called Vimoksas? What is the meaning of vimoksa} The meaning of vimoksa is "rejection" (ch'i-pei ? ^? >> to discard, turn the back o n ) . . . The first two reject the mind of desire for rupa (rupalobhacitta); the third rejects aiubhasamjfia; the Four Vimoksas of Arapyadhatu each reject the mind of the sphere immediately below; the Vimoksa of nirodhasamdpatti rejects any thought having an object (salambanacitta). Consequently the meaning of vimoksa is "rejection. " The Bhadanta says that the Vimoksas are so called because they are obtained by the force of adhimoksa; according to PasVa, because they are the locus wherein one rejects.
184. See ii. 44d, vi. 64a, viii. 196. Majjhima, U60, 301,333,400,456, Anguttara, iv. 426,448. 185. Hsuan-tsang corrects: "because it turns its back on everything that has an object
(sdlamba)" that is to say, the mind and mental states.
186. Hsuan-tsang: "The Eight Vimoksa is called Vimoksa because it delivers . . . "
It is evident that the possession of the Eighth Vimoksa, [which confers the name of Kiyasaksin and, when one is an Arhat, the name of Ubhyatobhagavimukta], assures perfect mastery in absorption, the complete deliverance of vimoksdvarana (vi. 64a); but the version of Paramartha is doubtless correct, for the possession of the first two Vimoksas, which supposes the cultivation of the First Dhyana, makes this same cultivation sharper by "making more distant" the rupa already abandoned (above note 181), by giving the mind karmanyatd (see following note). The Third Vimoksa surpresses obstacles to the Vimoksas
of the sphere of Rupadhatu (rupivimoksdvarana, below note 198).
187. The obstacle is the ineptitude of the mind (akarmanyatd) which causes a person detached from the three Dhatus to be incapable at the same time of entering the First Dhyana.
188. Vibhdsd TD 27, p. 774al4: The Darstantikas and the Vibhajyavadins maintain that a subtle mind is not destroyed in nirodhasamdpatti. According to them, there is no being (sattva) without matter (rupa), and there is no absorption without the mind. If absorption were free from mind, the vital organ (jivitendriya) would be cut off; one would say that [the ascetic] is dead and not that he is in an absorption. In order to refute this opinion, one indicates that nirodhasamdpatti is absolutely without mind. See Kosa, ii. 44d, note 253.
189. Definition of Bhavagra, viii. 4c.
190. According to the Mahayana, the "entering mind" of this absorption is always andsrava, and the leaving mind is of two types, andsrava or sdsrava. . . Among the Buddhas, the Eight Vimoksas are andsrava; among others, the Eighth is always andsrava, the first seven are of two types accordingly as they have for their nature worldly or transworldly knowledge (laukikalokottarajndna).
? 191. Anvayajndna is the Path with the exception of the part of Path relative to Kamadhatu. The Vydkhyd indicates the spheres where the Vimoksas are cultivated: eleven spheres
by excluding seven sdmantakas.
192. Vydkhyd: aha / katamah punar apratisamkhydnirodhas tesdm dlambananam / atrocyate / aiaiksasydnimittasya samddher apratisaihkhydnirodham dlambate / ete hy drupyd vimoksa dnimittdnimittasamddhisvabhdvdh sambhavanti (viii. 26c).
193. Akd/a is the object of the dkdsdnantydyatana Vimoksa.
194. Vibhdsd, TD 27, p. 436? 0: Because he wishes to assure himself whether the kusalamulasarecomplete(man ft )ornot. Theasceticthinks:EventhoughI contemplate the horrible (aiubha), I do not produce any defilements, but I do not know if the kusalamulas are complete; if, by contemplating the agreeable, the defilements do not arise, I would know that the kusalamulas are complete.
195. See vii. 42,48. On abhinirhara, see Speyer, Avaddnasataka, ii. 221; index of the Mahdvastu and the Divya; Mahdvyutpatti, 21. 88, 25. 12; Levi ad Sutrdlamkdra, iv. 12; Rhys Davids-Stede.
On arya rddhi in Pali sources, vii. p. 1168.
196. Vydkhyd: atra sdksdtkrtveti pratyaksikrtyety arthah / upas amp adya viharatiti tarn samdpattim samapadya viharatity arthah.
vi. 43c, 58b (p. 1006), 63; viii. p. 1232. Vttarddhyayana, v. 23, SBE, 45, p. 23.
Compare the expressions phusati cetosamddhim, nirodham (Digha, 184), and catasso appamannayo (Theragdthd, 386), etc.
Vibhdsd, TD 27, p. 776a21: In the other Sutras, the Bhagavat employs, in the definition of the Eight Vimoksas, the expression kdyena sdksdtkrtvd upasampadya viharati; notably in the Mahdhetupratyayasutra. . . Some say: "The Third and Eighth Vimoksas are found at the end of the two Dhatus . . . " Some say: "These two Vimoksas are found at the end of two bhumis. . . "
197. Vydkhyd: prathamadvitiydbhydm vimoksdbhydm trtiyasya vimoksasya prddhdnydt / r&pivimoksdvaranasdkalyaprahdnddds'rayaparivrttitas trtiyasya sdksdtkaranam uktam / astamasydpi pradhdnydd drupyavimoksdvaranasdkalyaprdhdndd dfrayaparivrttitafy sdksdtkaranam uktam: "The Sutra says that the ascetic manifests (sdksdtkarana, pratyaksikarana) the Third Vimoksa because this Vimoksa outweighs the first two. It includes the abandoning of all the obstacles which are opposed to the Vimoksas of dhyana (rupivimoksa): once he has acquired it, he possesses a suppleness of mind which permits the realization, without effort, of the first three Vimok? as. And this because it includes an dirayaparivrtti, a certain transformation of the dsraya or physico-psychological complex. So too the Eighth Vimoksa outweighs the preceding Vimoksas because it includes the abandoning of all the obstacles to the Vimoksas of the sphere of Arupyadhatu.
The Third Vimoksa is obtained by an ascetic who cultivates the Fourth Dhyana, the highest sphere of Rupadhatu; the Eighth, by an ascetic who cultivates Bhavagra, the highest sphere of Arupyadhatu.
a. iv. 56, English trans, p. 631, dsrayaparivrtti by the Path of Seeing, etc. ; 14c, parivrttavyanjana: "whose sex has been changed"; 38, dsrayatydga, dirayavikopana: "abandoning, overthrowing the dsraya by death, by hermaphroditism"; the Dharmakdya, vii. , note 196. The Sutrdlamkdra prefers the expression dirayaparavftti.
b. dsraya - "the body endowed with organs. " ? . 41; among the organs, the manas, ii. 5, i. 20a (p. 78). A synonym oidiraya is dtmabhdva, v. 2c. See also i. 34d (p. 99), ii. 55d (p. 285), vii. 21b, and elsewhere. The translation "personality" is not bad, for example vi. 21 has: "a feminine personality . . . " Certain qualities can only have for their support (dfraya) persons
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of the Three Dvipas; one only obtains them with a human airaya.
In a different usage of the word, a certain dhydna, or a certain bhumi is the dsraya, or the
support, of the acquisition of a certain "knowledge," etc.
198. Digha, ii. 110. iii. 260, Samyutta, iv. 85, Majjhima, ii. 13, Visuddhimagga, 175, Atthasdlini, 187.
Mahdvyutpatti, 71; Sutrdlamkdra, xx-xxi. 44.
When an ascetic considers the six dyatanas (physical matter, sound, etc. ) without producing any bad ideas, these dyatanas have prevailed, abhibhuta: such as the ten abhibhdyatanas, Samyutta, iv. 77.
References of Saeki: Madhyama, TD 1, p. 799c25, Dirgha, TD 1, p. 55c26, Amrta-idstra, TD 28, p. 976a25, Samgitiparydya, TD 26, p. 445? 9, Prakaranapada, TD 26,p. 721b4, Samyukta-hrdaya, TD 28, p. 927? 9, and Tattvasiddhi.
In the Madhyama version, ch'u-ch'u ^ ? ? "expelling dyatana," Paramartha, chih-ju $jiJA , Hsuan-tsang, sheng-ch'u JUjH (abhi-dyatana). The abhibhuya of
the formula ? ? ? ? ? ? ? ? ? ? ? abhibhuya is translated by chih-hsiu or by c? '# ^fe (to expel, vinodana, apanayana, vibhdvana).
199. Pali: *? o bahirdhd.
200. Vydkhyd: jdndti. . . pasyati. Paramartha: jdndmi pafydmi. On jndna and darsana, above viii. 27c.
201. On akdrayati, vi. p. 931, vii,p. 1144
^ j j ^
(control-? A<^<<tf)
202. The classical list Anguttara, v. 46, 60 (Comm. i. 27. 10), Majjhima, i. 423. ii. 14, Digha, iii. 268 (Sumangala, i. 115, Franke, p. 210); Visuddhi, 110, replaces the last two by ? /? /? , paricchinndkdsakasina (seeChilders); the last two omitted occasionally in Papisambhidd. On dlokamanasikdra, etc. , vii. p. 1160, 1177.
Visuddhimagga, 425 (see Index and Warren, 293), Atthasdlini, 185, Compendium, passim; Spence Hardy, Eastern Monachism, 252; Kern, Geschiedenis, i. 393 ("universal or cosmic circles"); Yogdvacara-Manual, p. xxix; Rhys Davis-Stede.
Mahdvyutpatti, 72, Samgitiparydya, 11th section, Sutrdlamkdra, vii. 9, xx. 44.
These summary remarks in the Koia have been extracted from a more complete treatise in the Vibhdsd.
203. Paramartha sometimes (TD 29, p. 303bl2) translates krtsna as pien ? (= total), sometimes (p. 303bl8) as wu-pien 4ffijjJ| (= ananta). There are Ten Krtsnayatanas (pien ju ? ? ? )- They are called krtsna (wu-pien) because they totally embrace one type without interval-crack. What dharmas are krtsna (wu-pien) ? Earth, water, fire, wind, blue, yellow, red, white: these contain rupa (literally: rupalaksandni). . . There are some masters who say that the vdyukrtsndyatana (feng wu-pien ju ? ^ ? ? ? ) ^ a s tang*ble things for its object. _
The Vibhdsd, TD 27, p. 440? 7, translates krtsna by pien M : . ? . They are called Krtsnayatanas for two reasons: because they do not present any interval (chien ? ), and because they are extended (kuang-ta J? ? ^ ): on the one hand, the act of imaginative attention (adhimuktimanaskdra) bears exclusively on blue, etc. , without being mixed with any other characteristic; on the other hand, the act of attention, bearing on all blue, etc. , has for its object an infinite characteristic. The Bhadanta says: "Because their object is large-extended (k'uan-kuang J=[Jfg ), and because there is no interval-crack (chien-hsi ? \? )? "
204. This last phrase is not in Hsuan-tsang.
205. This problem is examined Visuddhimagga, 415.
206. The cause or hetu, is the drupya absorption acting as sabhdgahetu, that is to say, leading to a new drupya absorption.
? 207. Someone who produces an drupya absorption falls from this absorption, dies, and is reborn in a heaven of Rupadhatu by virtue of some former action: there he will produce a new drupya absorption because the preceding drupya absorption is close (dsanna). Someone frequently enters an drupya absorption: he has a strong habit (abhiksndbhydsa) with respect to it; he dies, is reborn into Rupadhatu, and here he will produce an drupya absorption again.
In the same way, born in Akasanantyayatana, one could produce a higher drupya absorption, Vijnananantyayatana, etc.
208. Someone accomplished an action which sould be retributed in Arupyadhatu, not immediately upon his death, but in a later birth (iv. 50). By reason of other actions "of immediate retribution," he is first reborn in Rupadhatu. The imminence of the retribution of the action retribuable in Arupyadhatu makes this person produce an drupya absorption. This is necessary fot the retribution of this action, for not being detached from the sphere where he is born (adhastdd avitardga), namely of Rupadhatu, this person could not be reborn in Arupyadhatu if he were not detached from it, by an drupya absorption of the said sphere.
209. When the universe perishes by fire, Kamadhatu and the heavens of the First Dhyana disappear; when it perishes by water, the heavens of the Second Dhyana disappear; when it perishes by wind, the disappearance also includes the spheres of the Third Dhyana (Kosa, iii. lOOc-d). Thus, at the end of the world, all beings should be reborn in spheres sheltered from this destruction, and so they should produce absorptions entailing rebirth in the heavens of the Second, Third or Fourth Dhyana.
Hsuan-tsang: The receptacle or physical world begins to perish by the force of dharmatd. Such is the law of nature (dharmatd) of beings in the lower spheres that they produce higher dhydnas, because, under these circumstances (avasthd), the good dharmas undergo full development by the force of this dharmatd. Beings in the two higher Dhatus (in the heavens of the Fourth Dhyana and in Arupyadhatu) produce drUpyasamdpatti by the force of cause and actions, and not by the force of dharmatd, for the Anabhraka gods, etc. (Fourth Dhyana) are not affected by the three catastrophies.
Vibhdsd, TD 27, p. 779a28: Why do beings in Rupadhatu first produce the dhydnas, the drupyas, and not nirodhasamdpatti? They produce the dhydnas by reason of three causes (pratyaya): 1. by the force of cause (hetubala): in a former existence, they produced, and destroyed, the dhydnas; 2. by the force of action (karmabala): they did and accumulated actions of necessary retribution which should be retributed in a later existence in a sphere of dhyana; this action will give forth its fruit; and 3. by the force of the "nature of things" (dharmatd): when the world perishes, beings in the lower spheres are necessarily reborn above . . . The first two reasons hold for the production of the drupyas.
210. Vydkhyd: keyam dharmatd ndma / kecit tavat sautrdntikd dhuh / esdm eva dharmdndmudbhutavrttindm purvadhydnavdsanddhipatydt tadutpattdv upadeiam antarena dhydnotpattdv dnugunyam dharmatd prakrtih svabhdva ity arthah // vaibhdsikd api kecid dhuh / paurvajdgarikdt sabhdgahetoh nisyandaphalam dhydnotpddanam tadupadesam antarendnyato dharmateti.
On dharmatd, see ii. 46, English trans, p. 248, iv. l7a, 20, 67, vi. 34a.
211. On vdsand, see vii. p. 1137 to 1143. Here, the good dharmas are adhipatipratyaya.
212. As long as the Good Law lasts, it is possible to know all the dharmas, pure and impure, to which Dhutu and sphere they belong, their aspect, etc.
213. According to Paramurtha. Hsiian-tsang: All these diversely specified dharmas have for their goal the expansion and duration of the Good Law. What is the Good Law? How long will it last?
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214. The Saddhamma is threefold: pariyattisaddhamma: all the words of the Buddha in the Three Pitakas; papipattisaddhamma: the thirteen dhutagunas, the fourteen khandhakavat- tas, the eighty-two mahdvattas, sila, samddhi, and vipassand; and adhigamasaddhamma: the four artyamaggas, the four fruits and Nirvana (Samantapdsddikd, i. 225). See below note 219.
215. The twelve angas are enumerated in the Abhisamaydlamkdrdloka: sutram geyam vydkaranam gdthoddndvaddnakam /
itivrttikam niddnam vaipulyam ca sajdtakam /
upadeso'dbhuta dharmd dvddafdngam idarh vacah //
216. It appears that "holiness" is not too bad an equivalent for adhigama, since adhigama is defined as being "the dharmas attendant upon Bodhi plus the results of brahmacarya" [It is through the bodhipdksikas that brahmacariya is addhaniya cirapphitika, Digha, iii. 27. ] Moreover adhigama signifies "penetration, intelligence. "
Adhigama is a synonym for satydbhisamaya (see vi. 27) in the definition of the three prajfids or discernments: A fool (bdla) is one who lacks innate (upapattildbhikd) prajHd which proceeds from the traces of a former cultivation (purvdbhydsavdsandnirjdtd); unlearned (asrutavdn) is one who lacks the prajnd which arises from the Teaching (dgamajd); an ordinary person (prthagjana) is one who lacks the prajnd which arises from adhigama, which arises from the comprehension of the Truths (yasyddhigamajd satydbhisamayajd ndsti. . . ) (iii. 28a).
The Bodhisattvabhumi, in the definition of "refuge" (pratisarana), defines jnana, which is a refuge--as adhigamajndna created from absorption, bhdvandmya (See iv. English trans, p. 655, notes 341 to 343 and below Chapter IX, trans. Hsuan-tsang, xxix. l5a, note).
217. a. Hsuan-tsang translates: "As long as there are bearers, preachers, and acquirers, the Law will endure. "
The two Chinese translators distinguish three categories: the first two (those who bear and those who preach) with respect to the dgama; the third (those who acquire) with respect to the adhigama. The dgama lasts as long as the first two categories exist; the adhigama lasts as long as the third exists. Thus the Law lasts because of these three classes of persons.
Paramartha (TD 29, p. 303c23) adds: Why? Because there are two causes of the duration of the Good Law: speaking correctly and receiving correctly. There are some other masters who say that the Law lasts one thousand years: this is in reference to the adhigama, not to the dgama which lasts longer. Why? In the future, persons capable of bearing the Law will be of two types: those who believe by reason of hearing, and those who believe by reason of correct intelligence (? cheng-chieh IEj|? ). The gods protect these persons in order that the dgama and the adhigama do not quickly disappear. Consequently one should, both literally and in meaning, meditate and practice.
b. Sarhghabhadra (in his Nydydnusdra, TD 29, p. 775bl) corrects Vasubandhu on many points and adds some interesting details: The Saddharma of the Bhagavat is twofold, dgama and adhigama. The dgama is Sutra, Vinaya, and Abhidharma. The adhigama is the pure path (andsravamdrga) of the Three Vehicles. [For Vasubandhu, this is the bodhipdksikas which are not all necessarily pure. ] As long as the adhigama-saddharma lasts in the world, the dgama-saddharma, increased and sustained by it, also lasts. At present, in the East, the adhigama-dharmapis disappearing; the dgama has much disappeared. As the adhigama- dharma flourishes in the North, the good dgama of the Bhagavat is being extended and augmented.
f. punar aparam sarvafo vijndndnantydyatanam samatikramya ndsti kim cid ity dkincanydyatanam upasampadya vibarati tadyathd devd dkincanyaydyatanopagdb.
g. punar aparam sarva/a dkincanydyatanam samatikramya naivasamjndndsamjndyata- nam upasampadya vibarati tadyathd devd naivasamjndndsamjndyatanopagdh.
h. punar aparam sarva/o naivasamjfidndsamjndyatanam samatikramya samjndveditani- rodham kdyena sdksdtkrtvopasampadya viharaty ayam astamo vimoksa iti.
179. It is very difficult to interpret this formula.
a. The Pali sources read rupi rupdni passati; the Vydkbyd comments: rupi rilpdniti
svdtmani rupdni vibhdvya bahir apt rupdni pasyati.
Paramartha, Hsiian-tsang, one of the versions of the Mabdvyutpatti, 70, and
Harivarman (in his Tattvasiddhi), read adhydtmam rupasamjni bahirdha rupdni pasyati (which is the formula of the Abhibhvayatanas, viii. 35).
b. The exegesis of the Abhidhamma is developed in Patisambhidd, ii. 38a and elsewhere: the ascetic considers rupa (blue, nila, etc. ) which is internal and external (First Vimokka), and then only external rupa (Second Vimokka). It appears probable that the Kosa intends the same.
? What is the meaning of the expression rupdni vibhdvya (Vydkbyd quoted above a. )? According to Atthasdlini, 163: "In the expressions rupam sannam vibhdvehi, the word vibhdvand signifies antaradhdpana, to make disappear. " Above, Kofa, viii. 3a, vibhutarupa- samjnd = which makes the notion of rupa disappear.
Harivarman translates vibhdvand as "to expell, break. " "First Vimoksa: adhydtmam rupasamjni bahirdha rupdni paiyati [=He grasps the notion of internal rupa (=of the body) as being horrible (afubha), and continues to see external rupa: The ascetic, by this Vimoksa breaks and rends (p'o-lieh ? ? ) ? ? ? ? . How do we know this? Because, in the Second Vimoksa, it is said: adhydtmam arUpasamjni bahirdha rupdni pafyati. The ascetic is termed adhydtmam arUpasamjni, because he has broken internal rupa. By this we know that in the First Vimoksa the ascetic sees only external rupa, the internal rupa having been eliminated. In the Third Vimoksa, the external rupa also having been eliminated, the ascetic no longer sees internal and external rupa. This is what is called the notion of rupa, he abandons-des- troys desire; he does not see any internal or external dtman. " Compare Suttanipdta, 1113: vibhutarupasannissa sabbakdyappahdyino (the Chinese reads kdma) ajjhattam ca bahiddhd ca n'atthi kim citi passato.
180. Hsiian-tsang differs. Karika: The Vimoksas are of eight types. The first three are
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non-desire (alobha); two are in two absorptions; one in one absorption . . . Bbasya:. . . the first two are, by their nature, non-desire, because they oppose desire. The Sutras (Madhyama, TD 1, p. 582a 17) define Vimoksa by saying that the ascetic sees (pafyati): [it does not mean that Vimoksa is sight; it expresses itself thus] because seeing increases Vimoksa. Hsiian-tsang puts into the text of Vasubandhu the definition of Vibhdsd volume 84 (TD 27, p. 434b28) [where it is noted that the eighth Vimoksa is a cittaviprayuktasamskd- raskandha}.
181. This opposition is duribhdvapratipaksa "opposition which renders distant" (v. 61, p. 855) for, from the fact that the ascetic enters into the First Dhyana, attachment to the rupa of Kamadhatu is already abandoned (prahina: by means of a prahdnapratipaksa realized in andgamya, viii. p. 1268, line 25).
182. See iii. 43: One does not die in a state of samddhi.
183. Vibhdsd, TD 27, p. 434cl: Why are they called Vimoksas? What is the meaning of vimoksa} The meaning of vimoksa is "rejection" (ch'i-pei ? ^? >> to discard, turn the back o n ) . . . The first two reject the mind of desire for rupa (rupalobhacitta); the third rejects aiubhasamjfia; the Four Vimoksas of Arapyadhatu each reject the mind of the sphere immediately below; the Vimoksa of nirodhasamdpatti rejects any thought having an object (salambanacitta). Consequently the meaning of vimoksa is "rejection. " The Bhadanta says that the Vimoksas are so called because they are obtained by the force of adhimoksa; according to PasVa, because they are the locus wherein one rejects.
184. See ii. 44d, vi. 64a, viii. 196. Majjhima, U60, 301,333,400,456, Anguttara, iv. 426,448. 185. Hsuan-tsang corrects: "because it turns its back on everything that has an object
(sdlamba)" that is to say, the mind and mental states.
186. Hsuan-tsang: "The Eight Vimoksa is called Vimoksa because it delivers . . . "
It is evident that the possession of the Eighth Vimoksa, [which confers the name of Kiyasaksin and, when one is an Arhat, the name of Ubhyatobhagavimukta], assures perfect mastery in absorption, the complete deliverance of vimoksdvarana (vi. 64a); but the version of Paramartha is doubtless correct, for the possession of the first two Vimoksas, which supposes the cultivation of the First Dhyana, makes this same cultivation sharper by "making more distant" the rupa already abandoned (above note 181), by giving the mind karmanyatd (see following note). The Third Vimoksa surpresses obstacles to the Vimoksas
of the sphere of Rupadhatu (rupivimoksdvarana, below note 198).
187. The obstacle is the ineptitude of the mind (akarmanyatd) which causes a person detached from the three Dhatus to be incapable at the same time of entering the First Dhyana.
188. Vibhdsd TD 27, p. 774al4: The Darstantikas and the Vibhajyavadins maintain that a subtle mind is not destroyed in nirodhasamdpatti. According to them, there is no being (sattva) without matter (rupa), and there is no absorption without the mind. If absorption were free from mind, the vital organ (jivitendriya) would be cut off; one would say that [the ascetic] is dead and not that he is in an absorption. In order to refute this opinion, one indicates that nirodhasamdpatti is absolutely without mind. See Kosa, ii. 44d, note 253.
189. Definition of Bhavagra, viii. 4c.
190. According to the Mahayana, the "entering mind" of this absorption is always andsrava, and the leaving mind is of two types, andsrava or sdsrava. . . Among the Buddhas, the Eight Vimoksas are andsrava; among others, the Eighth is always andsrava, the first seven are of two types accordingly as they have for their nature worldly or transworldly knowledge (laukikalokottarajndna).
? 191. Anvayajndna is the Path with the exception of the part of Path relative to Kamadhatu. The Vydkhyd indicates the spheres where the Vimoksas are cultivated: eleven spheres
by excluding seven sdmantakas.
192. Vydkhyd: aha / katamah punar apratisamkhydnirodhas tesdm dlambananam / atrocyate / aiaiksasydnimittasya samddher apratisaihkhydnirodham dlambate / ete hy drupyd vimoksa dnimittdnimittasamddhisvabhdvdh sambhavanti (viii. 26c).
193. Akd/a is the object of the dkdsdnantydyatana Vimoksa.
194. Vibhdsd, TD 27, p. 436? 0: Because he wishes to assure himself whether the kusalamulasarecomplete(man ft )ornot. Theasceticthinks:EventhoughI contemplate the horrible (aiubha), I do not produce any defilements, but I do not know if the kusalamulas are complete; if, by contemplating the agreeable, the defilements do not arise, I would know that the kusalamulas are complete.
195. See vii. 42,48. On abhinirhara, see Speyer, Avaddnasataka, ii. 221; index of the Mahdvastu and the Divya; Mahdvyutpatti, 21. 88, 25. 12; Levi ad Sutrdlamkdra, iv. 12; Rhys Davids-Stede.
On arya rddhi in Pali sources, vii. p. 1168.
196. Vydkhyd: atra sdksdtkrtveti pratyaksikrtyety arthah / upas amp adya viharatiti tarn samdpattim samapadya viharatity arthah.
vi. 43c, 58b (p. 1006), 63; viii. p. 1232. Vttarddhyayana, v. 23, SBE, 45, p. 23.
Compare the expressions phusati cetosamddhim, nirodham (Digha, 184), and catasso appamannayo (Theragdthd, 386), etc.
Vibhdsd, TD 27, p. 776a21: In the other Sutras, the Bhagavat employs, in the definition of the Eight Vimoksas, the expression kdyena sdksdtkrtvd upasampadya viharati; notably in the Mahdhetupratyayasutra. . . Some say: "The Third and Eighth Vimoksas are found at the end of the two Dhatus . . . " Some say: "These two Vimoksas are found at the end of two bhumis. . . "
197. Vydkhyd: prathamadvitiydbhydm vimoksdbhydm trtiyasya vimoksasya prddhdnydt / r&pivimoksdvaranasdkalyaprahdnddds'rayaparivrttitas trtiyasya sdksdtkaranam uktam / astamasydpi pradhdnydd drupyavimoksdvaranasdkalyaprdhdndd dfrayaparivrttitafy sdksdtkaranam uktam: "The Sutra says that the ascetic manifests (sdksdtkarana, pratyaksikarana) the Third Vimoksa because this Vimoksa outweighs the first two. It includes the abandoning of all the obstacles which are opposed to the Vimoksas of dhyana (rupivimoksa): once he has acquired it, he possesses a suppleness of mind which permits the realization, without effort, of the first three Vimok? as. And this because it includes an dirayaparivrtti, a certain transformation of the dsraya or physico-psychological complex. So too the Eighth Vimoksa outweighs the preceding Vimoksas because it includes the abandoning of all the obstacles to the Vimoksas of the sphere of Arupyadhatu.
The Third Vimoksa is obtained by an ascetic who cultivates the Fourth Dhyana, the highest sphere of Rupadhatu; the Eighth, by an ascetic who cultivates Bhavagra, the highest sphere of Arupyadhatu.
a. iv. 56, English trans, p. 631, dsrayaparivrtti by the Path of Seeing, etc. ; 14c, parivrttavyanjana: "whose sex has been changed"; 38, dsrayatydga, dirayavikopana: "abandoning, overthrowing the dsraya by death, by hermaphroditism"; the Dharmakdya, vii. , note 196. The Sutrdlamkdra prefers the expression dirayaparavftti.
b. dsraya - "the body endowed with organs. " ? . 41; among the organs, the manas, ii. 5, i. 20a (p. 78). A synonym oidiraya is dtmabhdva, v. 2c. See also i. 34d (p. 99), ii. 55d (p. 285), vii. 21b, and elsewhere. The translation "personality" is not bad, for example vi. 21 has: "a feminine personality . . . " Certain qualities can only have for their support (dfraya) persons
Footnotes 1305
? 1306 Chapter Eight
of the Three Dvipas; one only obtains them with a human airaya.
In a different usage of the word, a certain dhydna, or a certain bhumi is the dsraya, or the
support, of the acquisition of a certain "knowledge," etc.
198. Digha, ii. 110. iii. 260, Samyutta, iv. 85, Majjhima, ii. 13, Visuddhimagga, 175, Atthasdlini, 187.
Mahdvyutpatti, 71; Sutrdlamkdra, xx-xxi. 44.
When an ascetic considers the six dyatanas (physical matter, sound, etc. ) without producing any bad ideas, these dyatanas have prevailed, abhibhuta: such as the ten abhibhdyatanas, Samyutta, iv. 77.
References of Saeki: Madhyama, TD 1, p. 799c25, Dirgha, TD 1, p. 55c26, Amrta-idstra, TD 28, p. 976a25, Samgitiparydya, TD 26, p. 445? 9, Prakaranapada, TD 26,p. 721b4, Samyukta-hrdaya, TD 28, p. 927? 9, and Tattvasiddhi.
In the Madhyama version, ch'u-ch'u ^ ? ? "expelling dyatana," Paramartha, chih-ju $jiJA , Hsuan-tsang, sheng-ch'u JUjH (abhi-dyatana). The abhibhuya of
the formula ? ? ? ? ? ? ? ? ? ? ? abhibhuya is translated by chih-hsiu or by c? '# ^fe (to expel, vinodana, apanayana, vibhdvana).
199. Pali: *? o bahirdhd.
200. Vydkhyd: jdndti. . . pasyati. Paramartha: jdndmi pafydmi. On jndna and darsana, above viii. 27c.
201. On akdrayati, vi. p. 931, vii,p. 1144
^ j j ^
(control-? A<^<<tf)
202. The classical list Anguttara, v. 46, 60 (Comm. i. 27. 10), Majjhima, i. 423. ii. 14, Digha, iii. 268 (Sumangala, i. 115, Franke, p. 210); Visuddhi, 110, replaces the last two by ? /? /? , paricchinndkdsakasina (seeChilders); the last two omitted occasionally in Papisambhidd. On dlokamanasikdra, etc. , vii. p. 1160, 1177.
Visuddhimagga, 425 (see Index and Warren, 293), Atthasdlini, 185, Compendium, passim; Spence Hardy, Eastern Monachism, 252; Kern, Geschiedenis, i. 393 ("universal or cosmic circles"); Yogdvacara-Manual, p. xxix; Rhys Davis-Stede.
Mahdvyutpatti, 72, Samgitiparydya, 11th section, Sutrdlamkdra, vii. 9, xx. 44.
These summary remarks in the Koia have been extracted from a more complete treatise in the Vibhdsd.
203. Paramartha sometimes (TD 29, p. 303bl2) translates krtsna as pien ? (= total), sometimes (p. 303bl8) as wu-pien 4ffijjJ| (= ananta). There are Ten Krtsnayatanas (pien ju ? ? ? )- They are called krtsna (wu-pien) because they totally embrace one type without interval-crack. What dharmas are krtsna (wu-pien) ? Earth, water, fire, wind, blue, yellow, red, white: these contain rupa (literally: rupalaksandni). . . There are some masters who say that the vdyukrtsndyatana (feng wu-pien ju ? ^ ? ? ? ) ^ a s tang*ble things for its object. _
The Vibhdsd, TD 27, p. 440? 7, translates krtsna by pien M : . ? . They are called Krtsnayatanas for two reasons: because they do not present any interval (chien ? ), and because they are extended (kuang-ta J? ? ^ ): on the one hand, the act of imaginative attention (adhimuktimanaskdra) bears exclusively on blue, etc. , without being mixed with any other characteristic; on the other hand, the act of attention, bearing on all blue, etc. , has for its object an infinite characteristic. The Bhadanta says: "Because their object is large-extended (k'uan-kuang J=[Jfg ), and because there is no interval-crack (chien-hsi ? \? )? "
204. This last phrase is not in Hsuan-tsang.
205. This problem is examined Visuddhimagga, 415.
206. The cause or hetu, is the drupya absorption acting as sabhdgahetu, that is to say, leading to a new drupya absorption.
? 207. Someone who produces an drupya absorption falls from this absorption, dies, and is reborn in a heaven of Rupadhatu by virtue of some former action: there he will produce a new drupya absorption because the preceding drupya absorption is close (dsanna). Someone frequently enters an drupya absorption: he has a strong habit (abhiksndbhydsa) with respect to it; he dies, is reborn into Rupadhatu, and here he will produce an drupya absorption again.
In the same way, born in Akasanantyayatana, one could produce a higher drupya absorption, Vijnananantyayatana, etc.
208. Someone accomplished an action which sould be retributed in Arupyadhatu, not immediately upon his death, but in a later birth (iv. 50). By reason of other actions "of immediate retribution," he is first reborn in Rupadhatu. The imminence of the retribution of the action retribuable in Arupyadhatu makes this person produce an drupya absorption. This is necessary fot the retribution of this action, for not being detached from the sphere where he is born (adhastdd avitardga), namely of Rupadhatu, this person could not be reborn in Arupyadhatu if he were not detached from it, by an drupya absorption of the said sphere.
209. When the universe perishes by fire, Kamadhatu and the heavens of the First Dhyana disappear; when it perishes by water, the heavens of the Second Dhyana disappear; when it perishes by wind, the disappearance also includes the spheres of the Third Dhyana (Kosa, iii. lOOc-d). Thus, at the end of the world, all beings should be reborn in spheres sheltered from this destruction, and so they should produce absorptions entailing rebirth in the heavens of the Second, Third or Fourth Dhyana.
Hsuan-tsang: The receptacle or physical world begins to perish by the force of dharmatd. Such is the law of nature (dharmatd) of beings in the lower spheres that they produce higher dhydnas, because, under these circumstances (avasthd), the good dharmas undergo full development by the force of this dharmatd. Beings in the two higher Dhatus (in the heavens of the Fourth Dhyana and in Arupyadhatu) produce drUpyasamdpatti by the force of cause and actions, and not by the force of dharmatd, for the Anabhraka gods, etc. (Fourth Dhyana) are not affected by the three catastrophies.
Vibhdsd, TD 27, p. 779a28: Why do beings in Rupadhatu first produce the dhydnas, the drupyas, and not nirodhasamdpatti? They produce the dhydnas by reason of three causes (pratyaya): 1. by the force of cause (hetubala): in a former existence, they produced, and destroyed, the dhydnas; 2. by the force of action (karmabala): they did and accumulated actions of necessary retribution which should be retributed in a later existence in a sphere of dhyana; this action will give forth its fruit; and 3. by the force of the "nature of things" (dharmatd): when the world perishes, beings in the lower spheres are necessarily reborn above . . . The first two reasons hold for the production of the drupyas.
210. Vydkhyd: keyam dharmatd ndma / kecit tavat sautrdntikd dhuh / esdm eva dharmdndmudbhutavrttindm purvadhydnavdsanddhipatydt tadutpattdv upadeiam antarena dhydnotpattdv dnugunyam dharmatd prakrtih svabhdva ity arthah // vaibhdsikd api kecid dhuh / paurvajdgarikdt sabhdgahetoh nisyandaphalam dhydnotpddanam tadupadesam antarendnyato dharmateti.
On dharmatd, see ii. 46, English trans, p. 248, iv. l7a, 20, 67, vi. 34a.
211. On vdsand, see vii. p. 1137 to 1143. Here, the good dharmas are adhipatipratyaya.
212. As long as the Good Law lasts, it is possible to know all the dharmas, pure and impure, to which Dhutu and sphere they belong, their aspect, etc.
213. According to Paramurtha. Hsiian-tsang: All these diversely specified dharmas have for their goal the expansion and duration of the Good Law. What is the Good Law? How long will it last?
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214. The Saddhamma is threefold: pariyattisaddhamma: all the words of the Buddha in the Three Pitakas; papipattisaddhamma: the thirteen dhutagunas, the fourteen khandhakavat- tas, the eighty-two mahdvattas, sila, samddhi, and vipassand; and adhigamasaddhamma: the four artyamaggas, the four fruits and Nirvana (Samantapdsddikd, i. 225). See below note 219.
215. The twelve angas are enumerated in the Abhisamaydlamkdrdloka: sutram geyam vydkaranam gdthoddndvaddnakam /
itivrttikam niddnam vaipulyam ca sajdtakam /
upadeso'dbhuta dharmd dvddafdngam idarh vacah //
216. It appears that "holiness" is not too bad an equivalent for adhigama, since adhigama is defined as being "the dharmas attendant upon Bodhi plus the results of brahmacarya" [It is through the bodhipdksikas that brahmacariya is addhaniya cirapphitika, Digha, iii. 27. ] Moreover adhigama signifies "penetration, intelligence. "
Adhigama is a synonym for satydbhisamaya (see vi. 27) in the definition of the three prajfids or discernments: A fool (bdla) is one who lacks innate (upapattildbhikd) prajHd which proceeds from the traces of a former cultivation (purvdbhydsavdsandnirjdtd); unlearned (asrutavdn) is one who lacks the prajnd which arises from the Teaching (dgamajd); an ordinary person (prthagjana) is one who lacks the prajnd which arises from adhigama, which arises from the comprehension of the Truths (yasyddhigamajd satydbhisamayajd ndsti. . . ) (iii. 28a).
The Bodhisattvabhumi, in the definition of "refuge" (pratisarana), defines jnana, which is a refuge--as adhigamajndna created from absorption, bhdvandmya (See iv. English trans, p. 655, notes 341 to 343 and below Chapter IX, trans. Hsuan-tsang, xxix. l5a, note).
217. a. Hsuan-tsang translates: "As long as there are bearers, preachers, and acquirers, the Law will endure. "
The two Chinese translators distinguish three categories: the first two (those who bear and those who preach) with respect to the dgama; the third (those who acquire) with respect to the adhigama. The dgama lasts as long as the first two categories exist; the adhigama lasts as long as the third exists. Thus the Law lasts because of these three classes of persons.
Paramartha (TD 29, p. 303c23) adds: Why? Because there are two causes of the duration of the Good Law: speaking correctly and receiving correctly. There are some other masters who say that the Law lasts one thousand years: this is in reference to the adhigama, not to the dgama which lasts longer. Why? In the future, persons capable of bearing the Law will be of two types: those who believe by reason of hearing, and those who believe by reason of correct intelligence (? cheng-chieh IEj|? ). The gods protect these persons in order that the dgama and the adhigama do not quickly disappear. Consequently one should, both literally and in meaning, meditate and practice.
b. Sarhghabhadra (in his Nydydnusdra, TD 29, p. 775bl) corrects Vasubandhu on many points and adds some interesting details: The Saddharma of the Bhagavat is twofold, dgama and adhigama. The dgama is Sutra, Vinaya, and Abhidharma. The adhigama is the pure path (andsravamdrga) of the Three Vehicles. [For Vasubandhu, this is the bodhipdksikas which are not all necessarily pure. ] As long as the adhigama-saddharma lasts in the world, the dgama-saddharma, increased and sustained by it, also lasts. At present, in the East, the adhigama-dharmapis disappearing; the dgama has much disappeared. As the adhigama- dharma flourishes in the North, the good dgama of the Bhagavat is being extended and augmented.
