No More Learning

iii. One obtains a defiled-neutral mind of Arupyadhatu and a Saiksa
mind with the defiled mind of Arupyadhatu when one falls from the quality of Arhat through a mind of Arupyadhatu.
73b-c. There is the obtaining of three with a good mind of Rupadhatu.
One obtains three minds with a good mind of Rupadhatu: this mind itself, and the undefiled-neutral minds of Kamadhatu and Rupadhatu, that is, the minds capable of creating fictive beings relative to these two spheres.
73c-d. There is an obtaining of four with a Saiksa mind.
When one realizes the first Saiksa mind, namely duhkhe dharma- jndnaksdnti (vi. 25d), one obtains four minds: (1) the Saiksa mind itself,
(2-3) two undefiled-neutral minds, one of Kamadhatu and one of Rupadhatu (the mind capable of creating fictive beings), and (4) a good mind of Arupyadhatu: there is, by virtue of the Path, entry into the Path (niyamavakrdnti, vi. 26a) and detachment from Kamadhatu and Arupyadhatu.
73d. One obtains these same minds with the other minds.
One obtains the minds not specified above only when they manifest themselves.
According to another opinion, without making any distinction among the spheres, it is said that "The wise say that, with a defiled mind, one obtains nine minds; with a good mind one obtains six; and
462 with a neutral mind one obtains a neutral mind. "
Concerning the good mind, one should correct this passage so that it reads "one obtains seven. " When a person again takes up the roots of good by means of Right View (samyagdrsti, iv. 80), he obtains a good mind of Kamadhatu; when he detaches himself from Kama-
? dhatu, he obtains the minds capable of creating fiaive beings of Kamadhatu and Rupadhatu, which are two undefiled-neutral minds; when he takes up the absorptions of Rupadhatu and Arupyadhatu, he obtains the good minds of these two spheres; upon entry onto the Path, he obtains a Saiksa mind; upon his entry into the result of Arhatship, he obtains an Asaiksa mind.
For the two other minds, the reckoning of the minds obtained is established according to the explanation that we have given. Here is a stanza which serves as a memory-aide:
"At conception, in absorption, in detachment, in falling, and in the taking up again of the roots of good, one obtains minds that one did not possess. "
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1. Below ad ii. 2a, ddhipatya = adhikaprabhutva, sovereignty or predominating power. See Siddhdntakaumudl quoted in Diet, de Saint-Petersbourg; Garbe, Sdmkhya-Philosophie, 257. Compare the explanation of the indrtyas in the Atthasdlini, 304, etc.
2. Karikd ii. 1, in the Samayapradipikd, omits the word &? * by which Vasubandhu indicates that he does not share this doctrine of the School. Kdrikds ii. 2-4, where Vasubandhu presents the teaching of the Sautrantikas, are omitted in the Samayapradipikd.
3. Buddhaghosa explains in Atthasdlini (641) that boys' games are not the same as girls' games. 4. According to the Vydkhyd, Ancient Masters (purvdedrya).
5. Samyutta, i. 39. Asanga (Sutrdlamkdra, xviii. 83,p. 151 ed. Levi) demonstrates the predominance
of the mind over the samskdras: cittendyam loko niydte cittena parikrsyate cittasyotpannasya vase vartate. (Anguttara, ii. 177). ^_ /
6. Hsiian-tsang: "for all the pure dharmas arise and develop following them. "
7. "The mind of one who experiences agreeable sensation is recollected" An extract from the
Sutra on the Vimuktydyananas, quoted in Vydkhyd, p. 56 ad i. 27; Mahdvyutpatti, 81.
8. "Faith arises from suffering," Samyutta, ii. 31. For this sense of the word upanisad, "cause," see below ii. 49 (note on hetu and pratyaya), Anguttara, iv. 351 = Suttanipdta (Dvayatdnupas- sanasutta) (. . . kd upanisd savandya), Sutrdlamkdra, xi. 9 (yogopanisad - having effort for its cause). In the sense of "comparision," "to being together," Panini i. 4. 79, Vajracchedikd, 35. 10,42. 7 and Hoernle, Manuscript Remains, i. p. 192 (upani/dm na ksamate), Sukhdvativyuha, 31. 9, Mahavyutpatti, 223. 15 (where the Tibetan has rgyu). In the sense of upams'u, "secret," YasV>mitra
{ad ii. 49) mentions Digha, ii. 259 (suryopanisado devah - suriyassupanissddeva): upanisacchabdas tu kaddcid updmsau kaddcit prdmukhye tadyathd suryopanisado devd ity updmsuprayoga upanisatprayoga iti. (R Leumann, ZDMG, 62, p. 101 supposes upanisrd = upanissa = Grundlage, Nahe, from whence the adjective upanissa). See Minaev, Zapiski, ii. 3, 277); Wogihara, ZDMG, 58,454 (ddnopanisadd Mopanisadd . . . prajfiayd) and Asanga's Bodhisattvabhumi, p. 21; S. Levi, Sutrdlamkdra, ad xi. 9.
9. The Sutra says: caksurvijHeydni rupdni pratityotpadyate saumanasyam naiskramydsritam I. . . manah pratitya dharmdms cotpadyate saumanasyam / . . . daurmanasyam . . . upeksd. Naiskramya - "pure or impure path," or rather "departure (niskramana) or detachement
from one sphere of existence (dhdtu) or from samsdra" See also iv. 77b-c.
Asrita - "having for its object," or rather "favorable to. "
We have then: "There is, by reason of visible things, etc. , six sensations of satisfaction, six
1 sensations of dissatisfaction, and six sensations of equanimity, favorable to naiskramya*
Compare Majjhima, iii. 218, Samyutta, iv. 232, Majjhima, iii. 217, Milinda, 45 (nekkhammasita).
10. Vasubandhu says: "Some other masters . . . "
11. Compare Dhammasangani, 633, and Atthasdlini, 641.
12. The Japanese editor, Kyokuga Saeki, refers to the Madhyamdgama TD 1, p. 458a24. Compare Samyutta, iv. 208: yo sukhdya vedandya rdgdnusayo so anuseti.
13. Sensation-of-pleasure (sukhd) also means sensation-of-satisfaction (saumanasya); see ii. 7. Comparev. 23and54;alsoYogasutra,ii. 7-8:sukhdnusayirdgah/duhkhdnufaytdvesah.
14. In the worldly (laukika) path faith and the other moral faculties disturb the defilements; in the nirvedhabhdgiyas (vi. 45c), they "lead to" the Path; pure, they constitute andjndtamdjndsyami, etc. (ii. 9b, vi. 68).
? 15. Paramartha and Hsiian-tsang translate the first line: "By reason of their predominence with respect to the acquisition of higher and higher paths, of Nirvana, etc"
Dhammasangani, 286, 505, 553; Nettipakarana 15, 60; Compendium, p. 177.
16. Ajndtdvindriya is confused with the quality of Arhat; it includes ksayajndna and anutpddajndna: knowledge that the defilements are destroyed and will no more arise, etc. (vi. 45, Nettipakarana, p. 15); he is "delivered" (vimukta) through deliverence from the defilements (klesavimukti) and through deliverence from existence (samtdnavimuktt): it is thus predominant in relation to parinirvdna or nirupadhisesanirvdna.
17. Objection of the Samkhyas. Samkhyakdrikd, 34.
18. This kdrikd becomes kdrikd 2 in the Samayapraditpikd.
19. We encounter this expression i. 35 (see also note 20). The six supports of the organs (indriyadhisthdna), that is to say the visible eye, etc. , and the six consciousnesses (sad vijndnakdyah) are also sattvadravya, constituents of the living being, but not primary (maula) constituents, for they depend on the predominating quality of the six organs.
20. Saddyatana is essentially the living being who is said to transmigrate: it is thus the support of transmigration.
21. Only two dyatanas, kdya and manas, exist from conception (ii. 14).
22. The newborn infant can see, but cannot speak. Words are action (karman) of the tongue which is the support {adhisthdna) of the organ of taste (Jihvendriya). For the Samkhyas, the organs of action (karmendriya) are, like the organs of consciousness, suprasensible substances (atindriya). "Voice" is the power to speak, "hand" is the power to grasp, etc.
23. You affirm that snakes possess subtle (suksma) hands and feet, but you must prove it.
24. Upastha is conceived as distinct from the male or female organ, which is one part, one place, of the organ of touch (kdyendnyaikadesastnpurusendriyavyatiriktakalpita).
"Pleasure" (dnanda) is klista saukhya.
25. Compare the definitions of the Vibhanga, p. 123.
26. The body is the organ of sight and the four other organs of sense consciousness: these organs, in fact, are collections (kdya) or accumulations (samcaya) of atoms. Sensation which is produced in a "body," or which accompanies a "body" upon which they are supported, is called bodily. (See ii. 25, or bodily prahabdhi).
27. Sukha is sdta, the agreeable, that which does good (sdtatvdd hi sukham ucyate); in addition, satisfaction supposes joy (priti).
This problem is taken up again viii. 9b.
28. One should make an exception of agreeable mental sensation which proceeds from absorption
(samddhi) or which is the result of retribution (vipdkaphala) (ii. 57).
29. It is solely vipdkaphala and naisyandiki (ii. 57c).
30. In fact, the group (kaldpa) which is made up of the three pure indriyas includes only seven indriyas, for the three sensations never coexist. When an ascetic, in order to cultivate the Path, abides in the first two Dhyanas, he possesses a single sensation of satisfaction (saumanas- yendriya); he possesses a single sensation of pleasure (sukhendriya) when he cultivates the Path in the third Dhyana; and he possesses a single sensation of indifference (upeksendriya) when he cultivates the Path in the other stages (andgamya, dhydndntara, Fourth Dhyana, first three Arupyas). See ii. l6c-17b.
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31. Darsanamdrga includes the first fifteen moments of the comprehension of the Truths (abhisamaya), moments in the course of which one sees that which one has not previously seen (vi. 28c-d). It is exclusively pure, andsrava, vi. l.
32. In the Abhidhamma, we have ananndtafifiassdmitindriya (Vibhanga, p. 124).
33. The term bhdvand has many meanings. In the expression bhdvandmayay it is synonymous with samddhi or absorption. Some other meanings are studied vii. 27 (compare ii. 25. 2). In the expression bhdvandmdrgat "Path of Meditation," bhdvand signifies "repeated view, meditation. "
There are two bhdvandmdrgas:
a.
Pure (andsrava) or supermundane {lokottara) bhdvandmarga, which is under consideration here: this is a meditation on the Truths which have already been seen in darsanamdrga. This path begins with the sixteenth moment of the comprehension of the Truths (vi. 28c-d) and terminates with the acquisition of the quality of Arhat.
b. Impure (sdsrava) or worldly (laukika) bhdvandmdrga\ it does not have the Truths for its object (vi. 49); it disturbs {vtskambh) the defilements without uprooting them; it can precede and follow darsanamdrga.
34. Dhatupdpha, i. 631.
35. Paramartha differs from Hsiian-tsang.
36. The Japanese editor quotes on this subject Harivarman's Ch'eng-shih lun, TD 32, p. 282a 18.
37. According to the Japanese editor, the Mahlsasakas; the Hetuvadins and the Mahimsasakas in Kathdvatthu, xix,8. Compare ibid, iii. 6.
38. Samyutta, \i. 204: yassa kho bhikkhave imdni paficindriyani sabbena sabbam sabbathd sabbam natthi tarn aham bdhiro puthujjanapakkhe phito ti vaddmi. See ii. 40b-c.
39. This text is quoted in the Vijndnakdya, TD 26, p. 535b29 and folL with some elaboration.
40. Compare Sumangalavildsmi, p. 59, on the two types of prthagjana, the andha and the kalydna.
41. Digba, ii. 38, Majjhima, i. 169. The Kathdvatthu quotes Digha, ii. 38 ( . . . tikkhindriya mudmdriye . . . ).
42. Samyuktdgama, TD 2, p. 183al. Compare Samyutta, v. 193 and following. Vibhdsd, TD TI, p. 8al4.
43. Compare Vibhanga,p. 125; Vibhdsd, TD 27, p. 741M9.
44. On life and death, see ii. 45.
45. Commentary: tad dyuh pranidhdya cetasikrtva. Vibhdsd,TD 27, p. 656bl7-c3.
46. Vydkhyd: The Buddha for the good of others, the Sravaka for the duration of the Law. See Levi and Chavannes, "Les seize Arhats protecteurs de la Loi," J. As. 1916, ii. 9 and following.
47. One should understand roga, ganda, and falya, corresponding to the three sufferings, vi. 3.
48. Literally: "his series is not supported by the defilements. " These are the kle/as which support and make the series last. A samayavimukta Arhat is free from the defilements, but does not have mastery of absorption; a drspiprdpta Arhat possesses this mastery, but he is not free from the defilements (vi. 56).
49. Compare Divydvaddna, 203; atha Bhagavdrhs tadrupam samddhim samdpanno yathd samdhite cittefivitasamskdrdnadhisthdya dyuhsamskdrdna utsraspum drabdhah. We have the singular in the Mahdvastu, i. 125. 19.
? Digha, ii. 99: yon nunakam imam dbddham viriyena papippandmetvd Jivitasamkhdram adhitthdya vihareyyam; ii. 106 . . . dyusamkhdram ossaji. (Compare Samyutta, v. 152, Anguttara, iv. 3H, Uddna, vi. l). Burnouf, Lotus, 291.
50. The Pali has the plural in other contexts, Majjhima, i. 295 {anne dyusamkhdrd afrne vedaniyd dhammd), Jdtaka, iv. 215 {dyusamkhdrd khiyanti).
51. Vibhdsd, TD 27, p. 657cl0 and folL, enumerates fourteen opinions on this point. 52. Eleventh opinion in the Vibhdsd.
53. Sixth opinion in the Vibhdsd.
54. Doctrine of the Sammitlyas, according to the Japanese editor.
55. Opinion of the Sautrantikas.
56. According to the Japanese editor, this is the opinion of the author. 57. Vibhdsd, TD 27, p. 657c5, the fifth of the six opinions.
58. According to the very clear version of Paramartha, "a kalpa or more than a kalpa," but customarily translated as "a kalpa or the rest of the kalpa" (Windisch, Rhys Davids, 0. Franke). Digha, ii. 103, iii. 77; Divya, 201. Kathdvatthu, xi. 5.
59. They adopt the sixth opinion of the Vibhdsd.
60. Dharmasamgraha, lxxx; Mahdvastu, iii. 273,281; Siksasamuccaya, 198. 10; Madhyamakavrtti, 49 n. 4, xxii, 10; Bodhicarydvatdra, ix. 36 (The Blessed One is zjina because he has conqured the four Maras); Yii-chia chih-ti lun, xxix, translated by S. Levi, Seize Arhats, p. 7 (J. As. . 1916, ii). In inconography (Foucher, Ecole des Hautes Etudes, XIII, ii. 19), the Buddha is flanked by four Maras, blue, yellow, red and green. The list of thejour Maras in word-lists, Zachariae, Gel. Gott. Anz. 1888, p. 853. See also the lists of Childers (five Maras with the addition of abhi- samskdramdra). The Nettippakarana distinguishes kilesamara and sattamdra (-devaputra).
61. The sensation of suffering {duhkhendriya) is never airydpathika, etc
62. Ekottardgama, TD 2, p. 602bl3. The Tipitaka speaks of sukhavedaniya karman, "which is retributed in pleasure" {Anguttara iv. 382, etc. ) (see iv. 45); sukhavedaniya, daurmanasyavedaniya sparia {Samyutta, v. 211, etc. ). See iv. 57d
63. According to the etymology of the author, saumanasyavedaniya signifies "action allowing satisfaction to be experienced by right of retribution {saumanasyam vipdkatvena vedaniyam asya). According to the Vaibhasikas, "action in which satisfaction should be experienced" {saumanasyam vedaniyam asmin): this is samprayogavedaniyatd (iv. 49).
64. According to the Sutra, those "non-detached" have two thorns, physical suffering {kdyika duhkha) and mental suffering {caitasika daurmanasya); those "detached" are free from mental suffering.
65. Thus persons who are detached do not possess all the indriyas which are retributioa 66. Omitted by Hsiian-tsang.
67. The quality of an androgyne, that is the possession {pratilambha) of the two organs, is a dharma disassociated {viprayukta) from the mind, ii. 35.
68. This is to implicitely say that the first eight indriyas, as well as the last three, are always without retribution. Hsiian-tsang completes the kdrikd in order to explicitely fix this point.
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The kdrikd has tat tv ekarh savipdkarn: tu in the sense of eva, and out of place; the meaning would appear to call for: tad ekarh savipdkarn eva - only dissatisfaction exclusively "possesses retribution. "
69. Hsiian-tsang: The last eight are solely good; dissatisfaction is good or evil; the mind and the other sensations are of three types; the first eight are solely neutral.
Compare Vibhanga, p. 125.
70. See the definition of the Tathagatabalas in Vibhanga, p. 336: atthdnam etarh anavakdso yam
itthi sakkattam kdreyya mdrattarh kdreyya brahmattarh kdreyya n'etarh thdnarh vijjati. 71. Digha, iii. 262, Anguttara, iv. 408, v. 150.
72. Compare i. 40; Vibhanga, p. 133.
73. Compare Kathdvatthu, xiv. 2, Abhidhammasarhgaha {Compendium, p. 165).
74. Which we should understand as, "because the rilpas are luminous (accha - bhdsvara) there," or rather "because the rilpas, not the kdmagunas, are important there. " See i. 22a-b, no. 4, a different doctrine.
75. Compare Sarhyutta, ii. 123.
76. Compare Abhidhammasahgaha, Compendium, p. 166.
77. On the psychological state at death, see iii.