It is termed manomaya or mental, because it arises
independently
of the elements of generation; but this does not mean that it is a body created from ideas, sarhjndmaya (Digha, i.
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Prakarana, TD 26, p.
694a23:"What is nikdyasabhdga?
The commoness of nature (t'ung-lei hsing) of living beings.
"
215. Each living being possesses his own sattvasabhdgata. Nevertheless sattvasabhdgatd is said to be general because it is not differenciated. To conceive of it as unique and eternal is an error of the Vaibhasikas.
216. By et cetera one should understand: updsikd, bhiksunt, the naivafaiksandsaiksa, etc. 217. "It is by reason of their dharmasabhdgata that the dhdtus are of Kamadhatu . . . "
218. Compare Anguttara> iv. 247, etc. The Dasabhumaka replaces the formula sa ced. . . with atha cet ptmar manusyesupapadyate.
Divya, 194. 30: manusydndm sabhdgatdyam upapanna iti (Mahdvyutpatti, 245. 54); 122. 16: brahmalokasabhdgatdydm copapanno mahdbrahamd sarhvrttah. Siksdsamucacaya, 176. 9: sarva nikdyasabhdge devamanusydndm priyo bhavati.
219. Hsuan-tsang translates: "This is not admissible, for it is in contradiction with our system;" he omits the formula "The Vaibhasikas say" (The Vaibhasikas say: "This is not admissible . . . "
220. Prakarana, TD 26, p. 694al9. Dtgha, iii. 263: sant'dvuso sattd asannino appatisamvedino seyyathdpi devd asannasattd. i. 28, hi. 3 3 . . . sannuppddd ca pana te devd tamhd kdyd cavanti. One of the nine sattvdvdsas, Anguttara, iv. 401; Kos*ay iii. 6c.
221. Vibhdsd, TD 27, p. 6l5a5, five opinions.
222. But the foreigners pretend that there are nine divisions in the heaven of the Fourth Dhyana.
On the Vrhatphalas (Vehapphalas), see Burnouf, Introduction, p. 614. 223. Opinion of the Andhakas, condemned in the Kathdvatthu, iii. 14. 224. On the meaning of the word samdpatti, see p. 232.
225. The complete name is samjndveditanairodhasamdpatti, see p. 230.
Prakarana, TD 26, p. 694al9: Asamjnisamdpatti is an arresting of the mind and mental states
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements. Nirodhasamdpatti is an arresting of the mind and mental states which has for its antecedents the
Footnotes 343
? 344 Chapter Two
idea of calmness, and which is obtained by a person free from the defilements of akincanyayatana. Vasubandhu, in his Pancaskandhaka, draws his inspiration from these definitions.
226. One obtains apratisamkhydnirodha or the definitive disappearance of bad realms of rebirth, asamjfiika, birth among the Mahabrahmas and the Kurus, and an eighth rebirth by entry into myoma.
227. Whoever enters into the Fourth Dhyana obtains in the same body the prapti of all the four Dhyanas which he has cultivated or will cultivate in the course of his transmigration.
228. The future good mind is the object of a former prapti.
229. On nirodhasamdpatti, samjndveditanirodhasamdpatti (see below p. 230, see vi. 43c-d, viii. 33a (vimoksa), Kathdvatthu, vi. 5, xv. 7. In the Vibhdsd, TD 27, p. 777al4 numerous opinions on this absorption: for some, it is only one thing (dravya), nirodhasdksdtkdra; for others, eleven things: the ten mahdbhumikas and cittanirodha; for others, twenty-one things: the mahdbhumikas, the
kmalamahabhumikas and cittanirodha . . .
2b0. Vihdra = samddhivisesa.
231. It is "retributed later:" when an existence in Rupadhatu in interposed between an existence in Kamadhatu in the course of which one produces it, and an existence in Bhavagra which is its result.
232. This absorption takes place in Bhavagra, from whence matter (rupa) is absent. Prthagjanas fear that the arresting of the mind and mental states is, under these conditions, annihilation. They do not have the same fear with respect to asamjnisamdpatti, which takes place in the Fourth Dhyana, where matter persists. By this fact, there remains, within nirodhasamdpatti, nikdyasa- bhdga, jivitendriya and other samskdras disassociated from the mind; but Prthagjanas do not see them.
233. According to one varient, followed by the Chinese translaters, drspadharmanirvdnasya . . . That is, "The Aryan hopes to obtain, aims to obtain Nirvana-at-death by means of this absorption, within this absorption. "
234. The Vydkhya quotes a stanza of the Stotrakara, i. e. , Matrceta (Varnandrhavarnana, 118: F. W. Thomas, Indian Antiquary, 1905, p. 159): na te prdyogikam kimcit ku/alam kusalanuga /
235. The Japanese editor quotes different opinions of old commentaries on the Kosa: the Westerners are the Sarvastivadins of Gandhara, or the Sautrantikas, or the masters of the land of Indhu. They are called "Westeners"because they are to the west of Kasmir, and "foreigners"
(bahirdesaka) because they are outside of Kasmir. See below note 237.
236. See iv. 24c-d. Compare Kathdvatthu, i. 5, xviii. 5.
237. The Masters of the land of Indhu, of the same opinion as the Westerners.
238. Vyutthdnd/aya = vyutthdndbhipraya: "having a resolution susceptible of giving up, of surrending. " According to another interpretation, dfaya - ku/ala = kusaiamuia; thus: "having roots of good susceptible of giving up, of being interrupted" Now the roots of good of the Bodhisattvas are such that, once they have begun to be actualized, they do not cease before Bodhi is obtained
Vyutthdna also signifies "departure from absorption" (Samyutta, iii. 265, etc).
239. See Vibhdsd TD 27, p. 204b3-c4: All the attitudes are good Why does the Bodhisattva take
up the sitting attitude? . . .
240. Hsiian-tsang adds: "The first doctrine is the best, because it is our system. "
? 241. Vibhdsd, TD 27, p. 773bll. Three opinions: solely in Kamadhatu; also in the three lower Dhyanas; and also in the Fourth Dhyana.
According to the Vibhdsd, nirodbasamdpatti cannot be prolonged beyond seven days-and- nights.
242. The Jfidnaprasthdna, TD 26, p. 1024a8, posits a fourfold question: Is there an existence in Rupadhatu which does not include the five skandhas? Is there an existence including the five skandhas and which is not Rupadhatu? Is there an existence in Rupadhatu which includes the five skandhas} Is there an existence which is neither in Rupadhatu and which does not include the five skandhas?
243. The Jtldnaprasthdna and the Koia do not emply the word skandha but a synonym, a word that the MSS of the Vydkhyd transcribe as both vyavahdra and vyavacdra. Hsuan-tsang translates this is hsing fj , the equivalent of samskdra, viharana, etc. ; Paramartha translates this as p'an ? lj , the equivalent of niti, naya, "to judge," "to decide. " The reading vyavakdra appears certain according to Pali sources.
a. Pali sources. Vokdra = khandha (Childers); Vibhanga, 137: sanndbhavo asanndbhavo nevasanfidndsanndbhavo ekdvokdrabhavo catuvokdrabhavo pancavokdrabhavo; Yamaka, accord- ing to Kathdvatthu, trans, p. 38; Kathdvatthu, iii. ll: if non-conscious beings possess an existence including vokdra or five vokdras. (Buddhaghosa explains: vividhena visum visum kartyati).
b. Vydkhyd. Vyavakdra is the name that the Buddha Kasyapa gives to the skandhas. Vyavakdra (visesendvakdra) signifies savyavakdra according to Panini, v. 27. 127; thus, "that which deceives, that which contradicts (visamvddant) by its impermanence," a definition which applies
to the skandhas according to the stanza "Rupa is like foam . . . " (Samyutta, iii. 142).
c. Vibhdsd, TD 27, p. 959bll. The former Tathagatas Samyaksambuddhas called the skandhas vyavakdras; but the Tathagata Samyaksambuddha Sakyamuni calls the vyavakdras skandhas. The former Buddhas spoke of five vyavakdras, Sakyamuni speaks of five updddnaskandhas. Here, in the Abhidharma, one speaks of existence "having five vyavakdras," (paflca-) in order to show that the five skandhas of which Sakyamuni speaks are the five vyavakdras of which the former Buddhas spoke. Why did the former Buddhas use the term vyavakdra, whereas the present Buddha uses the word skandha? Because the Buddhas see that this is suitable to say to their followers . . . Why this expression vyavakdra? By reason of pravrtti (samcdraP, liu-ch'uan W. W the skandhas which have formerly arisen develop by reason of the later skandhas, or rather the skandhas which have arisen later develop by reason of former skandhas . . .
244. When these beings, conscious by nature, become non-conscious in one of the two absorption, they are visabhdgacitte sthita, "placed in a mind contrary to their nature. "
245. This Sutra was preached by Sariputra: it bears the name of Udayin, because the adversary of Sariputra is Udayin. The Sanskrit redaction is very close to the Pali text. Madhyamdgama TD 1, p. 449c7 and Anguttara, iii. 192. iravastydm niddnam ftatrdyusmdn fdriputro bhiksun dmantrayate sma / ihdyusmanto bhiksuh sHasampannaf ca bhavati samddhisampannas ca prajnasampannus ca / so'bhiksnam samjndveditanirodham samdpadyate ca vyuttisthate ca fasti caitat sthdnam iti yathdbhiitam prajandmi fsa nehaiva drsta eva dharme pratipattyaivdjnam drdgayati ndpi maranasamaye bheddc ca kdyasydtikramya devdn kavadikdrabhaksdn anyatamasmin divye manomaya kdya upapadyate fsa tatropanno . . .
Vydkhyd: pratipattyaiva = purvam eva.
This Sutra is discussed viii. 3c (the thesis of the existence of rupa in Arupyadhatu). Compare Digha, i. 195.
246. Ajndm drdgayati, as in Mahdvastu, iii. 53. 9. Paramartha: "He does not obtain ajtiatdvindriya. " Hsuan-tsang: "He does not apply himself in the manner to obtain the quality of A r h a t . . . "
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247.
It is termed manomaya or mental, because it arises independently of the elements of generation; but this does not mean that it is a body created from ideas, sarhjndmaya (Digha, i. 195), and belonging to Arupyadhatu, as Udayin thinks.
On the "mental bodies" of the Bodhisattva in the Mahdvastu, see Opinions sur I'histoire de la dogmatique, p. 258.
248. Note of the Japanese editor: i. The mental body gods of which the Sutra speaks are (a) of Rupadhatu, for the Sarvastivadins (same opinion, Digha, i. 195); (b) of Rupadhatu and Arupyadhatu, for the Sautrantikas; or (c) the Asamjnisattvas, for Udayin. ii. According to the Sarvastivadins there is falling from the absorption of extinaion; but there is no falling, according to the Sautrantikas and Udayin.
But, according to the Vydkhyd, the Sautrantikas admit a falling from absorption; they nevertheless deny that a Saint falls out of Aryamarga (contra the Sarvastivadins), from whence the difficulties that the Vydkhyd resolves.
249. The Mahasamghikas, etc. , according to P'u-kuang, TD 41, p. 99cl5.
250. Dtrgha, TD 1, p. 110a24; Digha, iii. 266; Mahavyutpatti, 68. 7: navdnupurvasamdpattayas: the
four dhydnas, the four drupyas and the absorption of extinaion. 251. Prdthamakalpikah - dditah samdpattividhdyakah.
252. One prepares himself for asamjnisamdpatti by thinking: "Samjnd is a sickness, a thorn, an abscess; the cessation of samjnd is tranquil, excellent. "
253. The preparation includes the resolution "I shall know the mind of another. "
254. The philosphical systems (siddhanta) are in disagreement. The Vaibhasikas, etc. , hold that the absorptions and asamjnika are lacking mind (acittakdny eva. . . ): the Sthavira Vasumitra, etc. , hold that they are endowed with mind (sacittakdni) from the faa of a non-manifested mental conciousness (aparisphutamanovijfidna); and the Yogacarins hold that they have mind from the faa of the alayavijnana (Vydkhyd).
255. This question is posed by the Sautrantikas. For them, the mind which has just perished, and
the mind which perished a long time ago, are equally non-existent: however the mind which has
just perished is the cause of the mind which immediately follows it: compare the movement of
the beam of a balance (tulddandonndmdvandmavat, comp. $Mistamba in the Bodhicaryavatdra, 483. 3).
256. The author indicates the name of the treatise because Vasumitra (called either the Sthavira or Bhadanta) wrote other books, the Pancavastuka, etc. (Vydkhyd). There is a commentary on the Pancavastuka by Dharmatrata, TD 28, number 1555.
The Japanese editor remarks that this does not refer to the Vasumitra of the Vibhdsd, but to a Sautrantika. (See Fu-kuang, TD 41, p. 100bl2. )
257. Vibhdsd, TD 27, p. 774al4: "The Darstantikas and the Vibhajyavadins maintain that there is a subtle mind which is not interrupted in the absorption of extinaion. They say, 'There are no beings who are at one and the same time without mind and without rupa; there is no absorption which is without mind. If an absorption were without mind, then the vital organ would be cut off; one would not term this established in absorption, but rather "dead. "'"
258. Samyuktdgama, TD 2, p. 74b20 and following; compare Samyutta, ii. 72 and sources quoted as Ko/a, iii. 30b.
259. Samyuktdgama, TD 2, p. 83a2; Samyutta, iii. 96. 260. This formula occurs in the Mahavyutpatti, 68. 9.
? Vibhdsd, TD 27, p. 782a22: One who is in nirodhasamdpatti cannot be burned by fire, drowned by water, wounded by the sword, or killed by another (Compare the legends of Sarhjlva, Khanu-Kondanna, in the Visuddhi, xii. JTPS, 1891, 112). Why does he possess this quality? Vasumitra says because this samapatti cannot be damaged; thus he who is in it cannot be damaged. Moreover samapatti produces equality of the mind Here, there is not mind, so how can one speak of samapatti} Samapatti is of two types: that which produces equality of mind, and that which produces equaltiy of the primary elements. Even though the two samdpattis cut off the equality of the mind since they interrupt the mind, they bring about the equality of the primary elements.
261. Asraya has been defined ii. 5-6; see also p. 209.
262. Hsiian-tsang translates: "This theory is not good, for it is in contradiction with our system. "
Let us add: "So say the Vaibhasikas. " See above note 218.
263. Buddhaghosa attributes to the Pubbaseliyas and to the Sammitiyas the Abhidharma doctrine
that the jivitendriya is a cittacippayutta arupadhamma. See Kathdvatthu, viii. 10, Compendium, p. 156; Vibhariga, p. 123, Dhammasangani, 19,635, Atthasdlim, 644.
264. Jndnaprasthdna, TD 26, p. 991b25 (Indriyaskandhaka, 1), Prakarana, TD 26, p. 694a23. 265. Samyukta, TD 2, p. 150b9, Madhyama, TD 1, p. 789al, Samyutta, iii. 143 (varients); compare
Majjhima, i. 296. Quoted below ad iv. 73a-b.
266. Vibhdsd, TD 27, p. 771a7: This Sutra is quoted by the Vibhajyavadins in order to prove that these three dharmas,--life, heat, and consciousness,--are always united and not separated But VasumitraobservesthattheSutrareferstotheseriesofacertaindfraya. . . Life(dyus)formspart
of the samskdraskandha, the dharmadhdtu, and the dharmdyatana; heat, of the rupaskandha and the sprastavydyatana; and consciousness, of the vijndnaskandha, the seven dhdtus and the mandyatana: thus one should not take the Sutra literally. Furthermore, if these three dharmas always go together, there would be heat in Arupyadhatu, life and consciousness among non-living beings, and consciousness in the non-conscious absorption.
267. Hsiian-tsang: "In addition to that we have said. What have you said? In order to avoid this consequence . . . "
268. Vaisesikadarsana, v. 1. 16; H. Ui, Vaisesika philosophy, p. 163. The example of the arrow has no real value for the Vaisesikas who hold that vega is a thing in and of itself. Thus the author here refutes the theory of the Vai&sikas.
269. Hsiian-tsang: "There is a thing in and of itself, the support of heat and consciousness, called dyus: this is the best doctrine. " Note of the Japanese editor: The author adopts the opinion of the Sarvastivadins. But we may suppose that Hsuan-tsang has omited the words ^The Vaibhasikas say:. . . ," for in his Pancaskandhaka, Vasubandhu adopts the Sautrantika thesis.
270. Karmaprajndptisdstra, Chap, xi (Mdo 72, fol. 240b).
271. On the different results of action, iv. 85 and following. On bhoga, Yogasutra, ii. 13.
272. Missing in Paramartha. See above, p. 167. Vibhdsd, TD 27, p. 103b3.
273. This is an explanation of the Foreigners (Bahirdesaka). The explanation of the Kas'mireans differs only in its words. Or rather these latter understand that the dyus of the first category is "bound to its own series (svasamtatyupanibaddha), but susceptible of being hindered. "
274. According to Kathdvatthu, xvii. 2, the Rajagirikas and the Siddhatthikas deny the premature death of an Arhat (Kosa, ii. 10). According to Rockhill (Life of Buddha, p. 189) and Wassilieff, p.
Footnotes 347
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244, the Prajfiaptivadins deny premature death. The Bodhicaryavatdra (ii. 55) admits a "natural" (kola) death and one hundered premature deaths, due to each of the humors (vdta, pitta, salesman) and to the humors joined together, for a total of four hundred and four deaths.
Further (1) samucchedamarana, the death of an Arhat; (2) khantkamarana, the constant disappearance of the dharmas eaten up by Impermanence; (3) sammutimarana, the death that one attributes to a tree, etc The Abhidhamma distinguishes (1) kdlamarana (natural death) (a) by exhaustion of merit (pun~na), (b) by exhaustion of the span of life (dyu), and (c) by exhaustion of the two; (2) akdlamarana (premature death) by reason of an action which cuts off existence (upacchedakakammand), in the case of DusI Mara, Kalabhu, etc. , and in the case of persons assassinated in retribution of a previous action (Visuddhimagga, viii. apud Warren, p. 252; Commentary on the Anguttara, P. T. S. , p. Ill; Nettipakarana, p. 29; Milinda, p. 301. Abhi- dhammasangaha, Compendium, p. 149.
Jain doctrine, Umasvati, Tattvdrthddhigamasutra, ii. 52: dvividhany dyumsi . . .
275. Literally: taking possession of existence, dtmabhdvapratUambha. Majjhima, iii. 53 distin-
guishes two types, savydpajjha and avydpajjha.
276. Digha, iii. 231, Anguttara, ii. 159: atth'dvuso attabhdvapatildbho yasmim attabhdvapatUdbhe attasamcetand yeva kamati no parasamcetand . . . See Kofa, vi. 56. Vydkhyd: dtmasamcetand = dtmand mdranam; parasamcetand - parena mdranam.
211. Digha, i. 19, iii. 31. Vibhdsd, TD 27, p. 997b9. There is no agreement as to whether this refers to the Four Kings and the heaven of the Thirty-three Gods, or to other categories of gods in Kamadhatu.
278. For example a certain Suka was sent by the Blessed One to Amrapall; the Licchavis were engaged in military exercises iyogya), and seeing him they covered him with a rain of arrows. But the messanger of the Buddha cannot be killed before he has completed his mission.
279. Perhaps we should understand: "the persons to whom the Buddha gives an order know that they will live yet that much more time. " The notes ofJ. Przyluski on Yasas andJTvaka makethis version plausible enough:
"In Mahdvagga, i. 7, Para. 4 is almost incomprehensible. Yas'as cries out 'What a danger! ' and we do not know to what danger he is alluding. In the corresponding passage of the Vinaya of the Sarvastivadins everything is explained: "Then Yasas, having passed beyond the gate of the village, arrived at the river of Varanasi.
215. Each living being possesses his own sattvasabhdgata. Nevertheless sattvasabhdgatd is said to be general because it is not differenciated. To conceive of it as unique and eternal is an error of the Vaibhasikas.
216. By et cetera one should understand: updsikd, bhiksunt, the naivafaiksandsaiksa, etc. 217. "It is by reason of their dharmasabhdgata that the dhdtus are of Kamadhatu . . . "
218. Compare Anguttara> iv. 247, etc. The Dasabhumaka replaces the formula sa ced. . . with atha cet ptmar manusyesupapadyate.
Divya, 194. 30: manusydndm sabhdgatdyam upapanna iti (Mahdvyutpatti, 245. 54); 122. 16: brahmalokasabhdgatdydm copapanno mahdbrahamd sarhvrttah. Siksdsamucacaya, 176. 9: sarva nikdyasabhdge devamanusydndm priyo bhavati.
219. Hsuan-tsang translates: "This is not admissible, for it is in contradiction with our system;" he omits the formula "The Vaibhasikas say" (The Vaibhasikas say: "This is not admissible . . . "
220. Prakarana, TD 26, p. 694al9. Dtgha, iii. 263: sant'dvuso sattd asannino appatisamvedino seyyathdpi devd asannasattd. i. 28, hi. 3 3 . . . sannuppddd ca pana te devd tamhd kdyd cavanti. One of the nine sattvdvdsas, Anguttara, iv. 401; Kos*ay iii. 6c.
221. Vibhdsd, TD 27, p. 6l5a5, five opinions.
222. But the foreigners pretend that there are nine divisions in the heaven of the Fourth Dhyana.
On the Vrhatphalas (Vehapphalas), see Burnouf, Introduction, p. 614. 223. Opinion of the Andhakas, condemned in the Kathdvatthu, iii. 14. 224. On the meaning of the word samdpatti, see p. 232.
225. The complete name is samjndveditanairodhasamdpatti, see p. 230.
Prakarana, TD 26, p. 694al9: Asamjnisamdpatti is an arresting of the mind and mental states
which has for its antecedents the idea of deliverence (nihsaranamanasikdrapurvaka) and which is obtained by a person free from defilements of the Subhakrtsnas, but not from higher defilements. Nirodhasamdpatti is an arresting of the mind and mental states which has for its antecedents the
Footnotes 343
? 344 Chapter Two
idea of calmness, and which is obtained by a person free from the defilements of akincanyayatana. Vasubandhu, in his Pancaskandhaka, draws his inspiration from these definitions.
226. One obtains apratisamkhydnirodha or the definitive disappearance of bad realms of rebirth, asamjfiika, birth among the Mahabrahmas and the Kurus, and an eighth rebirth by entry into myoma.
227. Whoever enters into the Fourth Dhyana obtains in the same body the prapti of all the four Dhyanas which he has cultivated or will cultivate in the course of his transmigration.
228. The future good mind is the object of a former prapti.
229. On nirodhasamdpatti, samjndveditanirodhasamdpatti (see below p. 230, see vi. 43c-d, viii. 33a (vimoksa), Kathdvatthu, vi. 5, xv. 7. In the Vibhdsd, TD 27, p. 777al4 numerous opinions on this absorption: for some, it is only one thing (dravya), nirodhasdksdtkdra; for others, eleven things: the ten mahdbhumikas and cittanirodha; for others, twenty-one things: the mahdbhumikas, the
kmalamahabhumikas and cittanirodha . . .
2b0. Vihdra = samddhivisesa.
231. It is "retributed later:" when an existence in Rupadhatu in interposed between an existence in Kamadhatu in the course of which one produces it, and an existence in Bhavagra which is its result.
232. This absorption takes place in Bhavagra, from whence matter (rupa) is absent. Prthagjanas fear that the arresting of the mind and mental states is, under these conditions, annihilation. They do not have the same fear with respect to asamjnisamdpatti, which takes place in the Fourth Dhyana, where matter persists. By this fact, there remains, within nirodhasamdpatti, nikdyasa- bhdga, jivitendriya and other samskdras disassociated from the mind; but Prthagjanas do not see them.
233. According to one varient, followed by the Chinese translaters, drspadharmanirvdnasya . . . That is, "The Aryan hopes to obtain, aims to obtain Nirvana-at-death by means of this absorption, within this absorption. "
234. The Vydkhya quotes a stanza of the Stotrakara, i. e. , Matrceta (Varnandrhavarnana, 118: F. W. Thomas, Indian Antiquary, 1905, p. 159): na te prdyogikam kimcit ku/alam kusalanuga /
235. The Japanese editor quotes different opinions of old commentaries on the Kosa: the Westerners are the Sarvastivadins of Gandhara, or the Sautrantikas, or the masters of the land of Indhu. They are called "Westeners"because they are to the west of Kasmir, and "foreigners"
(bahirdesaka) because they are outside of Kasmir. See below note 237.
236. See iv. 24c-d. Compare Kathdvatthu, i. 5, xviii. 5.
237. The Masters of the land of Indhu, of the same opinion as the Westerners.
238. Vyutthdnd/aya = vyutthdndbhipraya: "having a resolution susceptible of giving up, of surrending. " According to another interpretation, dfaya - ku/ala = kusaiamuia; thus: "having roots of good susceptible of giving up, of being interrupted" Now the roots of good of the Bodhisattvas are such that, once they have begun to be actualized, they do not cease before Bodhi is obtained
Vyutthdna also signifies "departure from absorption" (Samyutta, iii. 265, etc).
239. See Vibhdsd TD 27, p. 204b3-c4: All the attitudes are good Why does the Bodhisattva take
up the sitting attitude? . . .
240. Hsiian-tsang adds: "The first doctrine is the best, because it is our system. "
? 241. Vibhdsd, TD 27, p. 773bll. Three opinions: solely in Kamadhatu; also in the three lower Dhyanas; and also in the Fourth Dhyana.
According to the Vibhdsd, nirodbasamdpatti cannot be prolonged beyond seven days-and- nights.
242. The Jfidnaprasthdna, TD 26, p. 1024a8, posits a fourfold question: Is there an existence in Rupadhatu which does not include the five skandhas? Is there an existence including the five skandhas and which is not Rupadhatu? Is there an existence in Rupadhatu which includes the five skandhas} Is there an existence which is neither in Rupadhatu and which does not include the five skandhas?
243. The Jtldnaprasthdna and the Koia do not emply the word skandha but a synonym, a word that the MSS of the Vydkhyd transcribe as both vyavahdra and vyavacdra. Hsuan-tsang translates this is hsing fj , the equivalent of samskdra, viharana, etc. ; Paramartha translates this as p'an ? lj , the equivalent of niti, naya, "to judge," "to decide. " The reading vyavakdra appears certain according to Pali sources.
a. Pali sources. Vokdra = khandha (Childers); Vibhanga, 137: sanndbhavo asanndbhavo nevasanfidndsanndbhavo ekdvokdrabhavo catuvokdrabhavo pancavokdrabhavo; Yamaka, accord- ing to Kathdvatthu, trans, p. 38; Kathdvatthu, iii. ll: if non-conscious beings possess an existence including vokdra or five vokdras. (Buddhaghosa explains: vividhena visum visum kartyati).
b. Vydkhyd. Vyavakdra is the name that the Buddha Kasyapa gives to the skandhas. Vyavakdra (visesendvakdra) signifies savyavakdra according to Panini, v. 27. 127; thus, "that which deceives, that which contradicts (visamvddant) by its impermanence," a definition which applies
to the skandhas according to the stanza "Rupa is like foam . . . " (Samyutta, iii. 142).
c. Vibhdsd, TD 27, p. 959bll. The former Tathagatas Samyaksambuddhas called the skandhas vyavakdras; but the Tathagata Samyaksambuddha Sakyamuni calls the vyavakdras skandhas. The former Buddhas spoke of five vyavakdras, Sakyamuni speaks of five updddnaskandhas. Here, in the Abhidharma, one speaks of existence "having five vyavakdras," (paflca-) in order to show that the five skandhas of which Sakyamuni speaks are the five vyavakdras of which the former Buddhas spoke. Why did the former Buddhas use the term vyavakdra, whereas the present Buddha uses the word skandha? Because the Buddhas see that this is suitable to say to their followers . . . Why this expression vyavakdra? By reason of pravrtti (samcdraP, liu-ch'uan W. W the skandhas which have formerly arisen develop by reason of the later skandhas, or rather the skandhas which have arisen later develop by reason of former skandhas . . .
244. When these beings, conscious by nature, become non-conscious in one of the two absorption, they are visabhdgacitte sthita, "placed in a mind contrary to their nature. "
245. This Sutra was preached by Sariputra: it bears the name of Udayin, because the adversary of Sariputra is Udayin. The Sanskrit redaction is very close to the Pali text. Madhyamdgama TD 1, p. 449c7 and Anguttara, iii. 192. iravastydm niddnam ftatrdyusmdn fdriputro bhiksun dmantrayate sma / ihdyusmanto bhiksuh sHasampannaf ca bhavati samddhisampannas ca prajnasampannus ca / so'bhiksnam samjndveditanirodham samdpadyate ca vyuttisthate ca fasti caitat sthdnam iti yathdbhiitam prajandmi fsa nehaiva drsta eva dharme pratipattyaivdjnam drdgayati ndpi maranasamaye bheddc ca kdyasydtikramya devdn kavadikdrabhaksdn anyatamasmin divye manomaya kdya upapadyate fsa tatropanno . . .
Vydkhyd: pratipattyaiva = purvam eva.
This Sutra is discussed viii. 3c (the thesis of the existence of rupa in Arupyadhatu). Compare Digha, i. 195.
246. Ajndm drdgayati, as in Mahdvastu, iii. 53. 9. Paramartha: "He does not obtain ajtiatdvindriya. " Hsuan-tsang: "He does not apply himself in the manner to obtain the quality of A r h a t . . . "
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247.
It is termed manomaya or mental, because it arises independently of the elements of generation; but this does not mean that it is a body created from ideas, sarhjndmaya (Digha, i. 195), and belonging to Arupyadhatu, as Udayin thinks.
On the "mental bodies" of the Bodhisattva in the Mahdvastu, see Opinions sur I'histoire de la dogmatique, p. 258.
248. Note of the Japanese editor: i. The mental body gods of which the Sutra speaks are (a) of Rupadhatu, for the Sarvastivadins (same opinion, Digha, i. 195); (b) of Rupadhatu and Arupyadhatu, for the Sautrantikas; or (c) the Asamjnisattvas, for Udayin. ii. According to the Sarvastivadins there is falling from the absorption of extinaion; but there is no falling, according to the Sautrantikas and Udayin.
But, according to the Vydkhyd, the Sautrantikas admit a falling from absorption; they nevertheless deny that a Saint falls out of Aryamarga (contra the Sarvastivadins), from whence the difficulties that the Vydkhyd resolves.
249. The Mahasamghikas, etc. , according to P'u-kuang, TD 41, p. 99cl5.
250. Dtrgha, TD 1, p. 110a24; Digha, iii. 266; Mahavyutpatti, 68. 7: navdnupurvasamdpattayas: the
four dhydnas, the four drupyas and the absorption of extinaion. 251. Prdthamakalpikah - dditah samdpattividhdyakah.
252. One prepares himself for asamjnisamdpatti by thinking: "Samjnd is a sickness, a thorn, an abscess; the cessation of samjnd is tranquil, excellent. "
253. The preparation includes the resolution "I shall know the mind of another. "
254. The philosphical systems (siddhanta) are in disagreement. The Vaibhasikas, etc. , hold that the absorptions and asamjnika are lacking mind (acittakdny eva. . . ): the Sthavira Vasumitra, etc. , hold that they are endowed with mind (sacittakdni) from the faa of a non-manifested mental conciousness (aparisphutamanovijfidna); and the Yogacarins hold that they have mind from the faa of the alayavijnana (Vydkhyd).
255. This question is posed by the Sautrantikas. For them, the mind which has just perished, and
the mind which perished a long time ago, are equally non-existent: however the mind which has
just perished is the cause of the mind which immediately follows it: compare the movement of
the beam of a balance (tulddandonndmdvandmavat, comp. $Mistamba in the Bodhicaryavatdra, 483. 3).
256. The author indicates the name of the treatise because Vasumitra (called either the Sthavira or Bhadanta) wrote other books, the Pancavastuka, etc. (Vydkhyd). There is a commentary on the Pancavastuka by Dharmatrata, TD 28, number 1555.
The Japanese editor remarks that this does not refer to the Vasumitra of the Vibhdsd, but to a Sautrantika. (See Fu-kuang, TD 41, p. 100bl2. )
257. Vibhdsd, TD 27, p. 774al4: "The Darstantikas and the Vibhajyavadins maintain that there is a subtle mind which is not interrupted in the absorption of extinaion. They say, 'There are no beings who are at one and the same time without mind and without rupa; there is no absorption which is without mind. If an absorption were without mind, then the vital organ would be cut off; one would not term this established in absorption, but rather "dead. "'"
258. Samyuktdgama, TD 2, p. 74b20 and following; compare Samyutta, ii. 72 and sources quoted as Ko/a, iii. 30b.
259. Samyuktdgama, TD 2, p. 83a2; Samyutta, iii. 96. 260. This formula occurs in the Mahavyutpatti, 68. 9.
? Vibhdsd, TD 27, p. 782a22: One who is in nirodhasamdpatti cannot be burned by fire, drowned by water, wounded by the sword, or killed by another (Compare the legends of Sarhjlva, Khanu-Kondanna, in the Visuddhi, xii. JTPS, 1891, 112). Why does he possess this quality? Vasumitra says because this samapatti cannot be damaged; thus he who is in it cannot be damaged. Moreover samapatti produces equality of the mind Here, there is not mind, so how can one speak of samapatti} Samapatti is of two types: that which produces equality of mind, and that which produces equaltiy of the primary elements. Even though the two samdpattis cut off the equality of the mind since they interrupt the mind, they bring about the equality of the primary elements.
261. Asraya has been defined ii. 5-6; see also p. 209.
262. Hsiian-tsang translates: "This theory is not good, for it is in contradiction with our system. "
Let us add: "So say the Vaibhasikas. " See above note 218.
263. Buddhaghosa attributes to the Pubbaseliyas and to the Sammitiyas the Abhidharma doctrine
that the jivitendriya is a cittacippayutta arupadhamma. See Kathdvatthu, viii. 10, Compendium, p. 156; Vibhariga, p. 123, Dhammasangani, 19,635, Atthasdlim, 644.
264. Jndnaprasthdna, TD 26, p. 991b25 (Indriyaskandhaka, 1), Prakarana, TD 26, p. 694a23. 265. Samyukta, TD 2, p. 150b9, Madhyama, TD 1, p. 789al, Samyutta, iii. 143 (varients); compare
Majjhima, i. 296. Quoted below ad iv. 73a-b.
266. Vibhdsd, TD 27, p. 771a7: This Sutra is quoted by the Vibhajyavadins in order to prove that these three dharmas,--life, heat, and consciousness,--are always united and not separated But VasumitraobservesthattheSutrareferstotheseriesofacertaindfraya. . . Life(dyus)formspart
of the samskdraskandha, the dharmadhdtu, and the dharmdyatana; heat, of the rupaskandha and the sprastavydyatana; and consciousness, of the vijndnaskandha, the seven dhdtus and the mandyatana: thus one should not take the Sutra literally. Furthermore, if these three dharmas always go together, there would be heat in Arupyadhatu, life and consciousness among non-living beings, and consciousness in the non-conscious absorption.
267. Hsiian-tsang: "In addition to that we have said. What have you said? In order to avoid this consequence . . . "
268. Vaisesikadarsana, v. 1. 16; H. Ui, Vaisesika philosophy, p. 163. The example of the arrow has no real value for the Vaisesikas who hold that vega is a thing in and of itself. Thus the author here refutes the theory of the Vai&sikas.
269. Hsiian-tsang: "There is a thing in and of itself, the support of heat and consciousness, called dyus: this is the best doctrine. " Note of the Japanese editor: The author adopts the opinion of the Sarvastivadins. But we may suppose that Hsuan-tsang has omited the words ^The Vaibhasikas say:. . . ," for in his Pancaskandhaka, Vasubandhu adopts the Sautrantika thesis.
270. Karmaprajndptisdstra, Chap, xi (Mdo 72, fol. 240b).
271. On the different results of action, iv. 85 and following. On bhoga, Yogasutra, ii. 13.
272. Missing in Paramartha. See above, p. 167. Vibhdsd, TD 27, p. 103b3.
273. This is an explanation of the Foreigners (Bahirdesaka). The explanation of the Kas'mireans differs only in its words. Or rather these latter understand that the dyus of the first category is "bound to its own series (svasamtatyupanibaddha), but susceptible of being hindered. "
274. According to Kathdvatthu, xvii. 2, the Rajagirikas and the Siddhatthikas deny the premature death of an Arhat (Kosa, ii. 10). According to Rockhill (Life of Buddha, p. 189) and Wassilieff, p.
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244, the Prajfiaptivadins deny premature death. The Bodhicaryavatdra (ii. 55) admits a "natural" (kola) death and one hundered premature deaths, due to each of the humors (vdta, pitta, salesman) and to the humors joined together, for a total of four hundred and four deaths.
Further (1) samucchedamarana, the death of an Arhat; (2) khantkamarana, the constant disappearance of the dharmas eaten up by Impermanence; (3) sammutimarana, the death that one attributes to a tree, etc The Abhidhamma distinguishes (1) kdlamarana (natural death) (a) by exhaustion of merit (pun~na), (b) by exhaustion of the span of life (dyu), and (c) by exhaustion of the two; (2) akdlamarana (premature death) by reason of an action which cuts off existence (upacchedakakammand), in the case of DusI Mara, Kalabhu, etc. , and in the case of persons assassinated in retribution of a previous action (Visuddhimagga, viii. apud Warren, p. 252; Commentary on the Anguttara, P. T. S. , p. Ill; Nettipakarana, p. 29; Milinda, p. 301. Abhi- dhammasangaha, Compendium, p. 149.
Jain doctrine, Umasvati, Tattvdrthddhigamasutra, ii. 52: dvividhany dyumsi . . .
275. Literally: taking possession of existence, dtmabhdvapratUambha. Majjhima, iii. 53 distin-
guishes two types, savydpajjha and avydpajjha.
276. Digha, iii. 231, Anguttara, ii. 159: atth'dvuso attabhdvapatildbho yasmim attabhdvapatUdbhe attasamcetand yeva kamati no parasamcetand . . . See Kofa, vi. 56. Vydkhyd: dtmasamcetand = dtmand mdranam; parasamcetand - parena mdranam.
211. Digha, i. 19, iii. 31. Vibhdsd, TD 27, p. 997b9. There is no agreement as to whether this refers to the Four Kings and the heaven of the Thirty-three Gods, or to other categories of gods in Kamadhatu.
278. For example a certain Suka was sent by the Blessed One to Amrapall; the Licchavis were engaged in military exercises iyogya), and seeing him they covered him with a rain of arrows. But the messanger of the Buddha cannot be killed before he has completed his mission.
279. Perhaps we should understand: "the persons to whom the Buddha gives an order know that they will live yet that much more time. " The notes ofJ. Przyluski on Yasas andJTvaka makethis version plausible enough:
"In Mahdvagga, i. 7, Para. 4 is almost incomprehensible. Yas'as cries out 'What a danger! ' and we do not know to what danger he is alluding. In the corresponding passage of the Vinaya of the Sarvastivadins everything is explained: "Then Yasas, having passed beyond the gate of the village, arrived at the river of Varanasi.
