Not
mentioned
in the Vibhdsd.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
cintdmayi: Kamadhatu.
bhdvandmayi: impure, in 17 spheres: pure, in 9 spheres.
Mode of acquisition: 1st opinion, the three obtained through prayoga (exercise) and through vairdgya (detachment); 2nd opinion, and also at birth (aupapattika); and further the irutamayi of Rupadhatu at birth and through prayoga, the irutamayi of Kamadhatu through prayoga; the cintdmayi through prayoga; and the bhdvandmayi in the three manners.
56. These grammatical explanations are omitted by the Tibetan translator. The two Chinese translators omit the explanation by Pdnini iv. 3. 134, but however give the example.
57. Hsuan-tsang: "How would he who desires to apply himself (prayuj) to bhdvand purify his own person (dirayabhajana) so that bhdvand will be successful? " (TD 29, p. 116c23).
58. The first "separation" is to separate the organs from the objects of sense. Fire shoots forth from fuel, defilement from the visayas (Saundarananda, xiii. 30); but, as wind is necessary for fire, so too parikalpa or vitarka is necessary to the fire of the defilements: thus there should thus be a second "separation," separation from bad thoughts (Saundarananda, xiii. 49). Bad thoughts or akuialavitarka (Koia, v. 46,59), with their opposites, are explained in Saundarananda, xv. 21 (vydpdda-vihimsd and maitrikdrunya, kamavitarka, jnativitarka, 30-41, janapadavitarka, 42-51, amarana or amaravitarkd). One gets rid of these vitarkas by dndpdnasmrti (vi. 9). vi. 58 (Hsiian-tsang TD 29, p. 130al3. )
On aranya, in which one cultivates "separation from the body," see Visuddhimagga, 71. 59. On alpecchata and samtuspi, see Anguttara, v. 219, i. 38, Visuddhimagga, 81, Divya, 61,
96, etc.
60. Vibhdsd> TD 21\ p. 214al7 and foil. Vasubandhu does not admit this explanation.
61. See U. Wogihara, Asanga's BodhisattvabhUmi (Leipzig 1908). p. 34-36 (Siksasamuccaya. 35. 6).
62. Koia, ii. 25, iv. 8.
63. See Digha, iii. 224-5; Visuddhimagga, 59, 93, 627. Vibhdsd, TD 27, p. 907bll and foil. , discusses the name, the nature, etc. of the vamias. and how the first three exist in the higher spheres.
64. Prahdnabhdvandrdmatd = nirodhamdrgdrdmatd; affection or willingness with respect to Nirvana and to the Path leading to Nirvana. Vibhdsdt TD 27, p. 909al5, four expanations. Digha, iii. 225: . . . pahdndrdmo hoti pahdnarato bhdvandrdmo hoti bhdvandrato. . . yo hi tattha dakkho . . . ayam vuccati . . . pordne aggarWe ariyavamse phito.
65. Vrtti = jivikd or food, drink, etc. ; karmdnta - work, labor; on samyagdjiva, see iv. 86a, vi. 68, samyakkarmanta, vi. 68.
66. Hsuan-tsang: "who, having renounced the worldly regimen and popular activity, have left the world by taking refuge in the Buddha in order to search out deliverance. " (TD 29, p. 117a20) Paramartha: "who leave the world buddham adhikrtya, and search out deliverance" (p. 269b21).
Footnotes 1047
? 1048 Chapter Six
67. Hsiian-tsang: He establishes a regimen, an activity auxiliary to the Path.
68. Mahdsamgiti - Dtgha, iii. 228. Anguttara, ii. 10, 248, on the four arisings of desire or thirst, tanhuppdda. The fourth itibhavdbhavahetu tanha uppajjajmdnd uppajjati in our text, corresponds, to itibhavavibhavahetos trsnd.
69. Hsiian-tsang omits iti which Paramartha translates. Vydkhyd: The word iti indicates the different types of bhava and vibhava {bhavavibhavaprakdrdbhidyotaka). Desire for a certain type of existence: "May I be Indra! May I be a Cakravartin! "; desire or vibhava or vindsa, nonexistence: "May I be annihilated! May I not exist after death! " (aho batocchidyeyam na bhaveyam param marandd kyddi). See Kosa, v. 10c, v. 19.
70. Literally: "In what sort of a person will bhdvand be successful? "
Hsiian-tsang: ". . . what receptacle (bhdjana) can be the support of bhdvand? "
71. Vibhdsd, TD 27, p. 662c8. According to the Abhisamaydlamkdrdloka, one is vitarkacarita because of rdgavikalpabdhulya. Sutrdlamkdra (Huber) Para. 42: One teaches asubhd to the old washerman, prdndydma to the old blacksmith.
How one arrests the vitarkas, Majjhima, i. 118, Vitakkasamthdnasutta. Rdgacarita, trsndcarita, iv. 80a, 100a; opposed to drsticarita.
72. On asubhabhdvand, Mahdvyutpatti, 52; the Sutra on the vimuktyayatanas quoted in Vydkhayd, p. 57 (ad 1. 27) has a slightly different list which ends: viksiptakam vd asthi vd asthisamkaliko vd. Dtgha, ii. 296 (atthisamkhalika); Dhammsangani, 264; Atthasdlini, 298; Visuddhimagga, 178; Psalms of the Brethern, p. 125; Przyluski, A$oka, 386; Maitri-upa- nisad. i. 3.
' See Ko/a, viii. 29, 32, 35b-d.
73. rgyus pas bran bren du sbrel ba'i ken rus. Paramartha: bones attached to red nerves.
Hsiian-tsang has only vipadumaka.
74. On adhimuktimanasikdra, ii. 72, p. 320 of the English translation and p. 920,923.
Viskambhana = vikkhambhana, Visuddhimagga, 5.
75. The Vibhdsd, TD 27, p. 205bl3 and foil. , presents four opinions on these three
categories of ascetics.
76. In the preparatory exercise (prayogakdle) one should avoid all occasions of desire; thus the ascetic will not consider even one part of a feminine body.
77. Tibetan: "in order to reduce or concentrate his mind.
78. Tibetan: "In order that the mind is even more concentrated. "
79- Quoted in Vydkhyd ad viii. 32. Hsiian-tsang puts all the characteristics mentioned in the Bhdsyam in the kdrikd: "Non-desire, of the ten spheres, having for their object visible things of Kamadhatu, produced by humans, loathsome, having an object of its own time period,acquired intwoways. "
80. Vibhdsd, TD 27, p. 206cll, gives three opinions. Vasubandhu adopts the third.
81. Particularly ? ariputra and Aniruddha, who were capable of meditating on asubhd with
respect to the Buddha and to goddesses (Vibhdsd).
82. See p. 918. Asubha does not cut off the defilements; it is thus impure; only the meditations which include seeing of the sixteen aspects (suffering, impermanence, etc. ) cut off the defilements.
83. Visuddhimagga, 111, 197, 266-293; according to Samyutta, v. 321, etc. Saundarananda,
? xv. 64. On prdndydma, etc. , Hopkins, "Yoga-Technique in the Great Epic," JAOS, xxii. 333. 84. According to Hsiian-tsang (TD 29, p. 118a8), an explanation from a Sutra (glossed as
Samyukta 29. 2, TD 2, p. 205c25); Vibhdsd (TD 27, p. 134a25) quotes the Prajnaptitestra. 85. See p. 926.
86. There is upeksd in the Fourth Dhyana, but inbreathing and outbreathing are absent there.
87. Vibhdsd, TD 27, p. 423a2, gives divergent opinions: it is also adhimukti-manaskdrasam- prayuktd.
88. Non-Buddhists possess the teaching (upadesa) of prdndydma, but not that of dndpanasmrti.
89. Mahdvyutpatti, Para. 53; Digha, ii. 291 (Warren, p. 354; Sp. Hardy, Eastern Monachism, p. 267); Majjhima, i. 425.
90. Vydkhyd; adhyupeksya - andsahya. 91.
Not mentioned in the Vibhdsd.
92. Kosa, iii. 45c-d.
93. Divya, 105, vairambha and vairambhaka; Samyutta, ii. 231, verambhavdtakhitta (var. 0
veramba ) sakuna; Jdtaka, translation, iii. 164, 287, 288.
94. See Vibhdsd, TD 27, p. 135al5. Paramartha: Either between the eyebrows, or on the point of the nose, in the desired place and as far as the toes, hold mindfulness in the center like a thread which holds pearls together. Tibetan: Like a manisiitra placed at the end of the nose to the tips of the toes, ascertain if the breaths (a/vdsapra/vdsdh) are favorable or unfavorable, cold or hot. Vydkhyd: kim anugrdhakd ete ydvad usnd iti sthdpani (? ) veyarh drastavyd kdyapradefa evdnugrdhakddivisesasthdpanatah.
95. Manisutravat. Compare Eastern Monachisms, 269, Digha, i. 76.
96. Vibhdsd, TD 27, p. 133a5: Some say that it belongs to the sphere to which the body belongs. In a being of Kamadhatu, when he has a mind of Kamadhatu, it a Kamadhatu mind which precedes inbreathing-outbreathing; when there is a mind of the First Dhyana, it is with a mind of the First Dhyana . . . Others say that it belongs to the sphere to which the mind belongs . . . As inbreathing-outbreathing is a part of the body, the first opinion is the best one.
97. See ii. 57c.
98. Paramartha: "No object of a lower mind nor of another mind. " Commentary: "A mind of their sphere or of a higher sphere can take these two breaths as its object, but not a lower mind, nor an airydpathika or nairmdnika mind. "
Vydkhyd: nddharenairydpathikanairmdnikena iti / airydpathikam nairmdnikam ca cittam adharabhumikam sammukhibhavatiydvac caturthadhydnopapannasyety ata diankyocyate nddharabhumikdbhydm tabbydm upalaksanam. See ii. English trans, p. 315
99. The practice of the smrtyupasthdnas produces perfect consciousness, for the Blessed One said: ekdyano'yam bhiksavo mdrgo yad uta smrtyupasthdndni / kevalo'yarh ku/alardsih yad uta catvdri smrtyupasthdndni (Compare Samyutta, v. 167, 146).
The nirvedhabhdgiyas (vi. 17) are smrtyupasthdna; the Path of the Seeing of the Truths is, by nature, dharmasmrtyupasthdna; but here the author examines impure (sdsrava) smrtyupasthdna, the exercises preparatory to entrance to the Path. Smrtyupasthdna is the first of the bodhipdksikas, vi. 67. See Kosa, vi. l8a, 19d, 67 and following, vii. 15, etc. Anguttara, i. 43, Digha, ii. 290, Majjhima, i. 56, Samyutta, v. 141; Visuddhimagga, 239-266;
Footnotes 1049
? 1050 Chapter Six
Fragments of Idikutsari (Pischel, Ac. de Berlin, 28 July 1904, p. 1143), with cittdnupa/yatd for anupafyand.
100. Vibhdsd, TD 27, p. 217al2. See ii. 72. p. 320 of the English translation.
In the Vijfianavada school, a consideration of characteristics leads to the consideration of the absence of characteristics, as we see in the Bodhisattvahhumi, I. xvii, fol. 100b: katham ca bodhisattvo mahdydnanayena saptatrimiatam bodhipaksydn dharmdn yathabhutam
prajdndti / iha bodhisattvah kdye kdydnudarHviharan naiva kdyam kdyabhdvato vikalpayati ndpi sarvena sarvam abhavatah / tarn ca kdyanirabhildpyasvabhdvadharmdtdm prajdndti / iyam asya pdramdrthikt kdyekdydnupasyand smrtyupasthdnam samvftinayena punar bodhisattvasydpramdnavyavasthdnanayajfldndnugatam kdyekdydnupaiyandsmrtyupasthd- nam veditavyam / . . . sa naiva kdyddin dharmdn duhkhato vd vikalpayati samudayato vd ndpi tatprahdnam nirodhatah kalpayati ndpi tatprdptihetum margatah kalpayati / nirabhildpyasvabhdvadharmatayd ca duhkhadharmatam . . prajdndti.
101. See i. 2a, ii. 24, vii. l.
102. Madhyama, TD 1, p. 554c21 and following; compare Samyutta, v. 331.
103. The forms of the anupasyana type are criticized in Bhdmati, ii. 32, and elsewhere. 104. Darsanam {-Jnana, vii. 7).
105. Vydkhyd: yadi hi smrtir dlambanam dhdrayaty evam prajna prajdndtiti / tad evam smrtyopatifphata iti smrtyupasthdnam prajftd.
Hsiian-tsang: As an axe (=prajfia) cuts wood (=body, sensation, etc. ) sustained by the force of the axe-handle (= mindfulness).
106. Prajfid is called smrtyupasthdna because it is applied {upathisphate) thanks to mindfulness (smrtyd).
107. Where is it applied (kva punar upatisthate)? To the body . . . to the dharmas.
108. The smrtyupasthdnas are innumerable; why only count four? Vibhdsd, TD 27, p.
938al3.
109. These are the four aspects of the Truth of Suffering, vii. l3a.
110. Tata usmagatotpattih (quoted ad iv. l25d). See p. 935.
Vydkhyd: usmagatam ity usmaprakdram kufalamulam.
Kern, Manual, 56, note, mentions Jdtaka, v. p. 208: brahmacdrim . . . usmagatam
[-samanateyam] and Majjhima, i. 132, usmikata - highly proficient, brilliant. Usmdgata, very hot, Atthasdlini, 338. See below, note 124.
From the gloss in Sutrdlamkara, xiv. 26, trans, p. 166, note, one can conclude that usmagata-dloka=dbarmanidhydnaksdnti.
The editor mentions Majjhhima, ii. 175.
Sarad Candra Das, Diet. 658; Bodhipathapradipa, stanza 69; Nydyabindu of Vinitadeva, p. 47.
111. Hsiian-tsang: The dharmasmrtyupasthdna, cultivated many times and carried to its highest state, gives rise . . .
112. This dharma is the best among the non-fixed roots of good (that is to say among the usmagata and the murdhdnas), as the head of a man; this is why it is called "head"' or rather, this dharma is the line of drawing back or of advancing, like the summit of a mountain; this is why it is called "summit. "
murdhafabdo'yam prakarsaparyantavdei / tathd hi loke vaktdro bhavanti murdhagatd khalu asya drtr iti /. . . ebhyo hi pdto'tikramo veti mUrdhabhyah patah parihdnir atikramo vd ksdntisammukhibhdvo vd. . .
? 113. Hsiian-tsang: first placing of the foot; Paramartha: to place the aspect (TD 29, p. 271c3).
114. It is through dharmasmrtyupasthdna, by considering the dharmas, that the ascetic, at the beginning of the states of "heat" and "head," sees the updddnaskandhas as impermanent, suffering, etc. He impresses on the Truths--that is to say on the updddnaskandhas as effects (duhkha), on the updddnaskandhas as causes (samudaya), on extinction (nirodha = Nirvana), and on the Path (mdrga)--the characteristics or aspects (dkdra) which are suitable to them. This is the vinyasana or akarana of the aspects.
115. Compare uttdpand, vi. 57c.
116. See note 124.
This "patience" differs from patience, a virtue of the Bodhisattva, iv. lllc-d; it is
connected to the pure "patiences" which form part of the Path of the Seeing of the Truths (vi. 25d), but it is impure, worldly, and, as a consequence, is a Jnana contrary to the pure patiences (vii. l).
Ksdnti in the sense of agreement, acquiescence--mentioned by Kern according to the Lalita--is known from Pali sources: Suttanipdta, 897; Majjhima, i. 487, ii. 43: annaditthika annakhantika artfiatucika (non-Buddhist monks of another opinion); Samyutta, ii. 115: anfiatra sadd hay a annatra ruciyd. . . annatra ditfhinijjhdnakhantiyd aham etamjdndmi . . .
jatipaccayd jardmaranan ti: it is not by faith, agreement, or view-reflection-acquiescence, that I know that old age proceeds from birth. Vibhanga, 245, 325, etc. In Gaudapdda, iv. 92, ksdnti is understood in the Buddhist sense, as agreement.
We need not occupy ourselves with the dharmesu samyak-samtiranaksdnti of the Bodhisattvabhtimi, nor with the ksdntis of the Mahayana, Lalita, 36. 16 (Rajendralal), Lotus, Burnouf, 380; SukhdvativyUha, Para. 55; Prajfidparamitd, 331,451, 517, Dasabhumaka, Chap, vi;' Sutralamkdra, xi. 52, xix. 36. For dharmanidhydnakssdnti, see above note 110.
117. In fact the Path of Seeing (darianamdrgd) consists of dharmasmrtyupasthdna; thus the agradharmas are also dharmasmrtyupasthdna since they adjoin dar/anamdrga. And ksdnti adjoins the agradharmas.
118. Weak patience thus bears on the Four Truths of the three spheres seen under the sixteen aspects.
119. Darsanamdrga is pure (andsrava); it is not a sabhdgahetu (ii. 52a), a cause similar to itself, since up to now, no pure dharma has appeared in the series of the ascetic. It therefore solely depends on the agradharmas of which it is the purusakdraphala, ii. 56d.
According to the Sutralamkdra (xiv. 23), laukikdgradharmdvasthddnantaryasamddhi. The supreme worldly dharmas immediately produce the pure Path, destroying the quality of Prthagjana: see vi. 25c-d at the end and note 123.
120. The ascetic necessarily possesses samvara or discipline (iv. l7b), which is rupa.
For Ghosaka (Vibhdsd, TD 27, p. 29 c 8), the nirvedhabhdgiyas are either of Kamadhatu
(usmagata and mUrdhdnas): four skandhas, for in Kamadhatu rUpa does not accompany the mind (anuparivartin, iv. l7a); or of Rupadhatu (ksdnti, agradharmas): five skandhas.
See below vi. 20d.
121. We fail to see how this agrees with vi.
Mode of acquisition: 1st opinion, the three obtained through prayoga (exercise) and through vairdgya (detachment); 2nd opinion, and also at birth (aupapattika); and further the irutamayi of Rupadhatu at birth and through prayoga, the irutamayi of Kamadhatu through prayoga; the cintdmayi through prayoga; and the bhdvandmayi in the three manners.
56. These grammatical explanations are omitted by the Tibetan translator. The two Chinese translators omit the explanation by Pdnini iv. 3. 134, but however give the example.
57. Hsuan-tsang: "How would he who desires to apply himself (prayuj) to bhdvand purify his own person (dirayabhajana) so that bhdvand will be successful? " (TD 29, p. 116c23).
58. The first "separation" is to separate the organs from the objects of sense. Fire shoots forth from fuel, defilement from the visayas (Saundarananda, xiii. 30); but, as wind is necessary for fire, so too parikalpa or vitarka is necessary to the fire of the defilements: thus there should thus be a second "separation," separation from bad thoughts (Saundarananda, xiii. 49). Bad thoughts or akuialavitarka (Koia, v. 46,59), with their opposites, are explained in Saundarananda, xv. 21 (vydpdda-vihimsd and maitrikdrunya, kamavitarka, jnativitarka, 30-41, janapadavitarka, 42-51, amarana or amaravitarkd). One gets rid of these vitarkas by dndpdnasmrti (vi. 9). vi. 58 (Hsiian-tsang TD 29, p. 130al3. )
On aranya, in which one cultivates "separation from the body," see Visuddhimagga, 71. 59. On alpecchata and samtuspi, see Anguttara, v. 219, i. 38, Visuddhimagga, 81, Divya, 61,
96, etc.
60. Vibhdsd> TD 21\ p. 214al7 and foil. Vasubandhu does not admit this explanation.
61. See U. Wogihara, Asanga's BodhisattvabhUmi (Leipzig 1908). p. 34-36 (Siksasamuccaya. 35. 6).
62. Koia, ii. 25, iv. 8.
63. See Digha, iii. 224-5; Visuddhimagga, 59, 93, 627. Vibhdsd, TD 27, p. 907bll and foil. , discusses the name, the nature, etc. of the vamias. and how the first three exist in the higher spheres.
64. Prahdnabhdvandrdmatd = nirodhamdrgdrdmatd; affection or willingness with respect to Nirvana and to the Path leading to Nirvana. Vibhdsdt TD 27, p. 909al5, four expanations. Digha, iii. 225: . . . pahdndrdmo hoti pahdnarato bhdvandrdmo hoti bhdvandrato. . . yo hi tattha dakkho . . . ayam vuccati . . . pordne aggarWe ariyavamse phito.
65. Vrtti = jivikd or food, drink, etc. ; karmdnta - work, labor; on samyagdjiva, see iv. 86a, vi. 68, samyakkarmanta, vi. 68.
66. Hsuan-tsang: "who, having renounced the worldly regimen and popular activity, have left the world by taking refuge in the Buddha in order to search out deliverance. " (TD 29, p. 117a20) Paramartha: "who leave the world buddham adhikrtya, and search out deliverance" (p. 269b21).
Footnotes 1047
? 1048 Chapter Six
67. Hsiian-tsang: He establishes a regimen, an activity auxiliary to the Path.
68. Mahdsamgiti - Dtgha, iii. 228. Anguttara, ii. 10, 248, on the four arisings of desire or thirst, tanhuppdda. The fourth itibhavdbhavahetu tanha uppajjajmdnd uppajjati in our text, corresponds, to itibhavavibhavahetos trsnd.
69. Hsiian-tsang omits iti which Paramartha translates. Vydkhyd: The word iti indicates the different types of bhava and vibhava {bhavavibhavaprakdrdbhidyotaka). Desire for a certain type of existence: "May I be Indra! May I be a Cakravartin! "; desire or vibhava or vindsa, nonexistence: "May I be annihilated! May I not exist after death! " (aho batocchidyeyam na bhaveyam param marandd kyddi). See Kosa, v. 10c, v. 19.
70. Literally: "In what sort of a person will bhdvand be successful? "
Hsiian-tsang: ". . . what receptacle (bhdjana) can be the support of bhdvand? "
71. Vibhdsd, TD 27, p. 662c8. According to the Abhisamaydlamkdrdloka, one is vitarkacarita because of rdgavikalpabdhulya. Sutrdlamkdra (Huber) Para. 42: One teaches asubhd to the old washerman, prdndydma to the old blacksmith.
How one arrests the vitarkas, Majjhima, i. 118, Vitakkasamthdnasutta. Rdgacarita, trsndcarita, iv. 80a, 100a; opposed to drsticarita.
72. On asubhabhdvand, Mahdvyutpatti, 52; the Sutra on the vimuktyayatanas quoted in Vydkhayd, p. 57 (ad 1. 27) has a slightly different list which ends: viksiptakam vd asthi vd asthisamkaliko vd. Dtgha, ii. 296 (atthisamkhalika); Dhammsangani, 264; Atthasdlini, 298; Visuddhimagga, 178; Psalms of the Brethern, p. 125; Przyluski, A$oka, 386; Maitri-upa- nisad. i. 3.
' See Ko/a, viii. 29, 32, 35b-d.
73. rgyus pas bran bren du sbrel ba'i ken rus. Paramartha: bones attached to red nerves.
Hsiian-tsang has only vipadumaka.
74. On adhimuktimanasikdra, ii. 72, p. 320 of the English translation and p. 920,923.
Viskambhana = vikkhambhana, Visuddhimagga, 5.
75. The Vibhdsd, TD 27, p. 205bl3 and foil. , presents four opinions on these three
categories of ascetics.
76. In the preparatory exercise (prayogakdle) one should avoid all occasions of desire; thus the ascetic will not consider even one part of a feminine body.
77. Tibetan: "in order to reduce or concentrate his mind.
78. Tibetan: "In order that the mind is even more concentrated. "
79- Quoted in Vydkhyd ad viii. 32. Hsiian-tsang puts all the characteristics mentioned in the Bhdsyam in the kdrikd: "Non-desire, of the ten spheres, having for their object visible things of Kamadhatu, produced by humans, loathsome, having an object of its own time period,acquired intwoways. "
80. Vibhdsd, TD 27, p. 206cll, gives three opinions. Vasubandhu adopts the third.
81. Particularly ? ariputra and Aniruddha, who were capable of meditating on asubhd with
respect to the Buddha and to goddesses (Vibhdsd).
82. See p. 918. Asubha does not cut off the defilements; it is thus impure; only the meditations which include seeing of the sixteen aspects (suffering, impermanence, etc. ) cut off the defilements.
83. Visuddhimagga, 111, 197, 266-293; according to Samyutta, v. 321, etc. Saundarananda,
? xv. 64. On prdndydma, etc. , Hopkins, "Yoga-Technique in the Great Epic," JAOS, xxii. 333. 84. According to Hsiian-tsang (TD 29, p. 118a8), an explanation from a Sutra (glossed as
Samyukta 29. 2, TD 2, p. 205c25); Vibhdsd (TD 27, p. 134a25) quotes the Prajnaptitestra. 85. See p. 926.
86. There is upeksd in the Fourth Dhyana, but inbreathing and outbreathing are absent there.
87. Vibhdsd, TD 27, p. 423a2, gives divergent opinions: it is also adhimukti-manaskdrasam- prayuktd.
88. Non-Buddhists possess the teaching (upadesa) of prdndydma, but not that of dndpanasmrti.
89. Mahdvyutpatti, Para. 53; Digha, ii. 291 (Warren, p. 354; Sp. Hardy, Eastern Monachism, p. 267); Majjhima, i. 425.
90. Vydkhyd; adhyupeksya - andsahya. 91.
Not mentioned in the Vibhdsd.
92. Kosa, iii. 45c-d.
93. Divya, 105, vairambha and vairambhaka; Samyutta, ii. 231, verambhavdtakhitta (var. 0
veramba ) sakuna; Jdtaka, translation, iii. 164, 287, 288.
94. See Vibhdsd, TD 27, p. 135al5. Paramartha: Either between the eyebrows, or on the point of the nose, in the desired place and as far as the toes, hold mindfulness in the center like a thread which holds pearls together. Tibetan: Like a manisiitra placed at the end of the nose to the tips of the toes, ascertain if the breaths (a/vdsapra/vdsdh) are favorable or unfavorable, cold or hot. Vydkhyd: kim anugrdhakd ete ydvad usnd iti sthdpani (? ) veyarh drastavyd kdyapradefa evdnugrdhakddivisesasthdpanatah.
95. Manisutravat. Compare Eastern Monachisms, 269, Digha, i. 76.
96. Vibhdsd, TD 27, p. 133a5: Some say that it belongs to the sphere to which the body belongs. In a being of Kamadhatu, when he has a mind of Kamadhatu, it a Kamadhatu mind which precedes inbreathing-outbreathing; when there is a mind of the First Dhyana, it is with a mind of the First Dhyana . . . Others say that it belongs to the sphere to which the mind belongs . . . As inbreathing-outbreathing is a part of the body, the first opinion is the best one.
97. See ii. 57c.
98. Paramartha: "No object of a lower mind nor of another mind. " Commentary: "A mind of their sphere or of a higher sphere can take these two breaths as its object, but not a lower mind, nor an airydpathika or nairmdnika mind. "
Vydkhyd: nddharenairydpathikanairmdnikena iti / airydpathikam nairmdnikam ca cittam adharabhumikam sammukhibhavatiydvac caturthadhydnopapannasyety ata diankyocyate nddharabhumikdbhydm tabbydm upalaksanam. See ii. English trans, p. 315
99. The practice of the smrtyupasthdnas produces perfect consciousness, for the Blessed One said: ekdyano'yam bhiksavo mdrgo yad uta smrtyupasthdndni / kevalo'yarh ku/alardsih yad uta catvdri smrtyupasthdndni (Compare Samyutta, v. 167, 146).
The nirvedhabhdgiyas (vi. 17) are smrtyupasthdna; the Path of the Seeing of the Truths is, by nature, dharmasmrtyupasthdna; but here the author examines impure (sdsrava) smrtyupasthdna, the exercises preparatory to entrance to the Path. Smrtyupasthdna is the first of the bodhipdksikas, vi. 67. See Kosa, vi. l8a, 19d, 67 and following, vii. 15, etc. Anguttara, i. 43, Digha, ii. 290, Majjhima, i. 56, Samyutta, v. 141; Visuddhimagga, 239-266;
Footnotes 1049
? 1050 Chapter Six
Fragments of Idikutsari (Pischel, Ac. de Berlin, 28 July 1904, p. 1143), with cittdnupa/yatd for anupafyand.
100. Vibhdsd, TD 27, p. 217al2. See ii. 72. p. 320 of the English translation.
In the Vijfianavada school, a consideration of characteristics leads to the consideration of the absence of characteristics, as we see in the Bodhisattvahhumi, I. xvii, fol. 100b: katham ca bodhisattvo mahdydnanayena saptatrimiatam bodhipaksydn dharmdn yathabhutam
prajdndti / iha bodhisattvah kdye kdydnudarHviharan naiva kdyam kdyabhdvato vikalpayati ndpi sarvena sarvam abhavatah / tarn ca kdyanirabhildpyasvabhdvadharmdtdm prajdndti / iyam asya pdramdrthikt kdyekdydnupasyand smrtyupasthdnam samvftinayena punar bodhisattvasydpramdnavyavasthdnanayajfldndnugatam kdyekdydnupaiyandsmrtyupasthd- nam veditavyam / . . . sa naiva kdyddin dharmdn duhkhato vd vikalpayati samudayato vd ndpi tatprahdnam nirodhatah kalpayati ndpi tatprdptihetum margatah kalpayati / nirabhildpyasvabhdvadharmatayd ca duhkhadharmatam . . prajdndti.
101. See i. 2a, ii. 24, vii. l.
102. Madhyama, TD 1, p. 554c21 and following; compare Samyutta, v. 331.
103. The forms of the anupasyana type are criticized in Bhdmati, ii. 32, and elsewhere. 104. Darsanam {-Jnana, vii. 7).
105. Vydkhyd: yadi hi smrtir dlambanam dhdrayaty evam prajna prajdndtiti / tad evam smrtyopatifphata iti smrtyupasthdnam prajftd.
Hsiian-tsang: As an axe (=prajfia) cuts wood (=body, sensation, etc. ) sustained by the force of the axe-handle (= mindfulness).
106. Prajfid is called smrtyupasthdna because it is applied {upathisphate) thanks to mindfulness (smrtyd).
107. Where is it applied (kva punar upatisthate)? To the body . . . to the dharmas.
108. The smrtyupasthdnas are innumerable; why only count four? Vibhdsd, TD 27, p.
938al3.
109. These are the four aspects of the Truth of Suffering, vii. l3a.
110. Tata usmagatotpattih (quoted ad iv. l25d). See p. 935.
Vydkhyd: usmagatam ity usmaprakdram kufalamulam.
Kern, Manual, 56, note, mentions Jdtaka, v. p. 208: brahmacdrim . . . usmagatam
[-samanateyam] and Majjhima, i. 132, usmikata - highly proficient, brilliant. Usmdgata, very hot, Atthasdlini, 338. See below, note 124.
From the gloss in Sutrdlamkara, xiv. 26, trans, p. 166, note, one can conclude that usmagata-dloka=dbarmanidhydnaksdnti.
The editor mentions Majjhhima, ii. 175.
Sarad Candra Das, Diet. 658; Bodhipathapradipa, stanza 69; Nydyabindu of Vinitadeva, p. 47.
111. Hsiian-tsang: The dharmasmrtyupasthdna, cultivated many times and carried to its highest state, gives rise . . .
112. This dharma is the best among the non-fixed roots of good (that is to say among the usmagata and the murdhdnas), as the head of a man; this is why it is called "head"' or rather, this dharma is the line of drawing back or of advancing, like the summit of a mountain; this is why it is called "summit. "
murdhafabdo'yam prakarsaparyantavdei / tathd hi loke vaktdro bhavanti murdhagatd khalu asya drtr iti /. . . ebhyo hi pdto'tikramo veti mUrdhabhyah patah parihdnir atikramo vd ksdntisammukhibhdvo vd. . .
? 113. Hsiian-tsang: first placing of the foot; Paramartha: to place the aspect (TD 29, p. 271c3).
114. It is through dharmasmrtyupasthdna, by considering the dharmas, that the ascetic, at the beginning of the states of "heat" and "head," sees the updddnaskandhas as impermanent, suffering, etc. He impresses on the Truths--that is to say on the updddnaskandhas as effects (duhkha), on the updddnaskandhas as causes (samudaya), on extinction (nirodha = Nirvana), and on the Path (mdrga)--the characteristics or aspects (dkdra) which are suitable to them. This is the vinyasana or akarana of the aspects.
115. Compare uttdpand, vi. 57c.
116. See note 124.
This "patience" differs from patience, a virtue of the Bodhisattva, iv. lllc-d; it is
connected to the pure "patiences" which form part of the Path of the Seeing of the Truths (vi. 25d), but it is impure, worldly, and, as a consequence, is a Jnana contrary to the pure patiences (vii. l).
Ksdnti in the sense of agreement, acquiescence--mentioned by Kern according to the Lalita--is known from Pali sources: Suttanipdta, 897; Majjhima, i. 487, ii. 43: annaditthika annakhantika artfiatucika (non-Buddhist monks of another opinion); Samyutta, ii. 115: anfiatra sadd hay a annatra ruciyd. . . annatra ditfhinijjhdnakhantiyd aham etamjdndmi . . .
jatipaccayd jardmaranan ti: it is not by faith, agreement, or view-reflection-acquiescence, that I know that old age proceeds from birth. Vibhanga, 245, 325, etc. In Gaudapdda, iv. 92, ksdnti is understood in the Buddhist sense, as agreement.
We need not occupy ourselves with the dharmesu samyak-samtiranaksdnti of the Bodhisattvabhtimi, nor with the ksdntis of the Mahayana, Lalita, 36. 16 (Rajendralal), Lotus, Burnouf, 380; SukhdvativyUha, Para. 55; Prajfidparamitd, 331,451, 517, Dasabhumaka, Chap, vi;' Sutralamkdra, xi. 52, xix. 36. For dharmanidhydnakssdnti, see above note 110.
117. In fact the Path of Seeing (darianamdrgd) consists of dharmasmrtyupasthdna; thus the agradharmas are also dharmasmrtyupasthdna since they adjoin dar/anamdrga. And ksdnti adjoins the agradharmas.
118. Weak patience thus bears on the Four Truths of the three spheres seen under the sixteen aspects.
119. Darsanamdrga is pure (andsrava); it is not a sabhdgahetu (ii. 52a), a cause similar to itself, since up to now, no pure dharma has appeared in the series of the ascetic. It therefore solely depends on the agradharmas of which it is the purusakdraphala, ii. 56d.
According to the Sutralamkdra (xiv. 23), laukikdgradharmdvasthddnantaryasamddhi. The supreme worldly dharmas immediately produce the pure Path, destroying the quality of Prthagjana: see vi. 25c-d at the end and note 123.
120. The ascetic necessarily possesses samvara or discipline (iv. l7b), which is rupa.
For Ghosaka (Vibhdsd, TD 27, p. 29 c 8), the nirvedhabhdgiyas are either of Kamadhatu
(usmagata and mUrdhdnas): four skandhas, for in Kamadhatu rUpa does not accompany the mind (anuparivartin, iv. l7a); or of Rupadhatu (ksdnti, agradharmas): five skandhas.
See below vi. 20d.
121. We fail to see how this agrees with vi.
