But, we would say, how can one affirm that dissatisfaction is
never retribution?
never retribution?
Abhidharmakosabhasyam-Vol-1-Vasubandhu-Poussin-Pruden-1991
Disagreeable mental sensation is dissatisfaction.
(Sensation associated with mental consciousness and which harms
is dissatisfaction or the indriya of dissatisfaction. )
8c. Intermediate bodily or mental sensation is equanimity.
Intermediate sensation, which neither comforts nor harms, is the sensation "neither-pain-nor-pleasure. " This is what is termed the sensation or indriya of equanimity.
Is this sensation bodily or mental? 8d. It is both.
(Either bodily or mental, intermediate sensation is a sensation of equanimity. ) The sensation of equanimity presents then a double
The Indrtyas 161
? 162 Chapter Two
characteristic; consequently it constitutes only one indriya, because there is no vikdpana here.
8e. For it has no vikdpana.
1. There is no vikalpana, or intellectual operation. Either bodily or
mental, the sensation of equanimity is equally free from any intellec- 28
tual element (vikdpa=abhinirupandvikdpa9 i. 33). As a general rule, agreeable or disagreeable mental sensation proceeds from a concept, from the concept of "dear" or "hateful," etc. Contrarily, bodily sensation is produced from an external object independent of psycho- logical states: Arhats do not have sympathies and antipathies, they do not conceive of the idea of dear or the idea of hateful, and yet they are subject nevertheless to physical pain and pleasure. Then we should distinguish indriyas relative to agreeable and disagreeable sensations accordingly as these sensation are bodily or mental.
29 But the sensation of equanimity is produced spontaneously,
exactly like a physical sensation; it is produced in a person who does not form any concept: hence we recognize that there is but one indriya for the two sensations of bodily and mental indifference.
2. There is no vikalpana or difference. Accordingly as the agreeable or disagreeable sensations are bodily or mental, they do good or harm according to a mode of operation that is special to them, and they are not felt in the same way. The sensation of equanimity creates neither good or harm; it is not differenciated; mental or physical, it is felt in the same way.
9a-b. Nine indriyas, in the Paths of Seeing, of Meditation and of the Asaiksa, constitute three indriyas.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and faith, force, memory,
absorption and discernment constitute the anajriatamajnasyamindriya
for the saint who is on the Path of Seeing; ajnendriya for the saint who
is on the Path of Meditation on the Truths; and ajnatavtndriya for the
30
On the Path of Seeing, the saint is engaged in knowing that
saint who is on the path of the Asaiksa (i. e. , the Arhat). 31
? which he does not know (andjridtam djndtum pravrtta), namely the Four Truths: he thinks "I will know. " His indriya is then called the
32
anajnd&amdjMsydmindriya.
On the Path of Meditation on the Truths,
anything new to know, he is a wise one or djna. But in order to cut off the defilements which remain in him, he newly knows and often repeats the Truths that he already knows. His indriya is called the djfiendriya, the indriya of the wise one, or the wise indriya.
On the Path of the Asaiksa, the ascetic becomes conscious that he 34
knows: he obtains the knowledge {ava-avagamd) that the Truths are known (djndtam iti). Possessing ajndta-ava, he is an djndtaviny and his indriya is called the ajndtavindriya.
Or rather, the saint who is an ajnatavin is one who has for his
characteristics or habit knowing that the Truth is known: in fact, when
the saint has obtained ksayajndna and anutpadajnana (vi. 70), he knows 35
in truth, "Pain is known; I have nothing more to know" and the rest.
*#*
We have explained the specific characteristics of the indriyas. We must explain their different natures: are they pure (9b-d), from retribution (10-llb), good (llc-d)? To what sphere do they belong (12)? How are they abandoned (13)?
***
How many are impure? How many are pure? 9b. Three are clean;
i. The last three indriyas are exclusively clean or pure. Stain (mala) 36
and vice (dsrava) are synonyms.
9c. The material organs, the vital organ and the two painful
sensations are impure;
The material organs are seven in number: the five organs, of
33
The Indriyas 163
the saint does not have
? 164 Chapter Two
seeing, etc. , plus the two sexual organs, for all these seven organs are included in rupaskandha. Together with the vital organ, the sensation of pain, and the sensation of dissatisfaction, ten indriyas in all are exclusively impure.
9d. Nine are of two types.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and the five moral faculties
(faith, force, etc. ) are nine indriyas that can be either pure or impure.
37
ii. According to other masters
(Vibhdsd, TD 27, p. 7c3), the five
moral faculties are solely pure, for the Blessed One said: "Whosoever is
completely lacking, to whatever degree, any of these five indriyas, faith,
etc. , I declare him to be a person outside, one who belongs to the class
38
of Prthagjanas. " Hence anyone who possesses them, to whatever
degree, is an Aryan; hence they are pure.
This text is not proof, for the Blessed One is speaking here of a
person in whom the five pure moral faculties are absent. In fact, in the
passage that precedes the quotation in question, the Blessed One
39 defines the Aryapudgalas with reference to the five moral faculties.
Hence he is referring to only the five moral faculties belonging to the Aryans, that is, pure. Whosoever is lacking them is evidently a Prthagjana.
Or rather, if this passage speaks of moral faculties in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p. 8b3): those outside, and those inside; the first have cut off the roots of good (iv. 79), whereas the second have not cut them off. It is with reference to the first that the Blessed One said: "I declare him to be a
40 person outside, one who belongs to the class of Prthagjanas. "
On the other hand, according to the Sutra, even before setting into
motion the Wheel of the Dharma (vi. 54), there were in the world
41
persons of sharp, medium, and weak faculties. Hence the moral
faculties of faith, etc. , are not necessarily and exclusively pure.
Finally, the Blessed One said: "If I do not know truly the origin, the disappearance, the advantages, the disadvantages, the escape of the five faculties of faith, force, etc. , I shall not be liberated, gone out,
? disassociated, delivered from the world of gods, Maras, and Brahmas, of a world wherein there are Brahmins and monks; I shall not reside
42
with a mind free from error . . ,"
apply to pure dharmas, which are free from advantages, from disadvantages, and from escape.
Hence the moral faculties of faith, force, etc. , can be either pure or impure.
***
Among the indriyas, how many are retribution (vipaka, ii. 57c-d),
43
and how many are not retribution?
10a. The vital organ is always retribution.
(Only the vital organ (ii. 45a-b) is always retribution. )
i. [Objection. ] The vital energies (ayuhsamskdras, see below) that a Bhiksu Arhat stabilizes or increases, are evidently the vital organ. Of what action is the vital organ thus stabilized or prolonged the retribution?
The Mulasdstra (the Jndnaprasthdna, TD 26, p. 981al2) says: "How does a Bhiksu stabilize the vital energies? An Arhat in possession of supernormal power (rddhimdn-prdptdbhijndh, vii. 42), in possession of the mastery of mind, i. e. , one who is asamayavimukta (vi. 56, 64), gives, either to the Sarigha or to a person, things useful to
life, clothing, pots, etc. : after having given these things, he applies this
45
thought to his life;
Dhyana (vii. 41); coming out of the absorption, he produces the thought and pronounces the words: 'May this action which should produce a retribution-in-joy be transformed and produce a retribution- in-life! ' Then the action (the gift and the absorption) which should produce a retribution-in-joy produces a retribution-in-life. "
According to other masters, the prolonged life of an Arhat is the result of the retribution of a previous action. According to them, there is a remnant of the result of retribution-in-life which should have ripened in a previous life, but which was interrupted by death before
Now a similar description does not
he then enters into the Fourth or prdntakopika
44
The Indrtyas 165
? 166 Chapter Two
its time (ii. 45). And it is the force of the absorption of the Fourth Dhyana that attracts this remnant and makes this remnant ripen now.
[The Mulasdstra continues] "How does a Bhiksu cast off the vital energies? An Arhat in possession of supernormal powers . . . enters into the Fourth Dhyana . . . ; coming out of this absorption, he produces the thought and pronounces these words: 'May the aaion that should produce a retribution-in-life be transformed and produce a retribution-in-joyf Then the action that should produce a retribution- in-life produces a retribution-in-joy. "
The Bhadanta Ghosaka said: By the force of the prdntakofika Dhyana that this Arhat produced, the primary elements of Rupadhatu are attracted and introduced into his body. These primary elements are favorable to, or contrary to, the vital energies. It is in this manner that the Arhat prologues or casts off his life.
Along with the Sautrantikas, we say that the Arhats, through their mastery in absorption, cause the projection of the constitutive primary elements of the organs for a certain period of duration, a projection due to previous actions, to cease; inversely, they produce a new projection, born of absorption. Thus the vital organ, in the case of the prolonged life of an Arhat, is not retribution. But in other cases, it is retribution.
ii. One question gives rise to another.
1. Why does the Arhat prologue his vital energies? For two reasons: with a view to the good of others, and with a view to the
46
longer duration of the Dharma.
he sees that others are incapable of assuring these two ends.
2. Why does the Arhat cast off his vital energies?
For two reasons: he sees that his dwelling in this world has only a small utility for the good of others, and so sees himself tormented by
47
sickness, etc.
As the stanza says:
He sees that his life is going to end;
"If the religious life has been well practiced, and the Way well cultivated, at the end of his life, he is happy, as at the disappearance of sickness. "
3. Who, and in what place, extends or casts off his life?
? In the three Dvipas (iii. 53), male or female, a asamayavimukta
Arhat who possesses prantakotika Dhyana (vi. 56, 64): in fact, he
possesses the riiastery of absorption and he is free from the
48 defilements.
4. According to the Sutra, the Blessed One, after having extended
49 the jivita samskdras, casts off the samskdras of dyus
One asks 1. ) what difference is there between the samskdras of jivita and of dyus; and 2. ) what is the meaning of the plural "the
samskdras? " TM
51
a. According to certain masters, there is no difference. In fact, the
Mulasdstra (the Jndnaprasthdna, TD 26,p. 993b2; see the Prakarana-
pdda TD 26, p. 694a23; see also the Vibhdsd, TD 27, p. 732b27) says:
"What is the vital organ? It is the dyus in the Three Dhatus. "
52
b. According to others
life which is the result of actions in a previous life; the expression
jivita-samskdras designates life which is the result of actions in this life (gifts to the Sahgha, etc. ).
53
c. According to other masters, the ayuh-samskdras are that by
which existence lasts; the jivita-samskdras are that by which life is prolonged for a little while.
On the second point:
a. The Sutra uses the plural because the Saint extends or casts off many samskdras. There is no advantage, in fact, in extending a moment, or in casting off a moment: it is only by means of a series of moments that the Saint can procure the good of others; on the other hand, a moment cannot be a cause of suffering.
b. According to another opinion, the plural condemns the teaching
teaching of the Sarvastivadins that see an entity or dharma in thejivita and dyus. The terms jivita and dyus designate a number of samskdras existing simultaneously and belonging either to four or five skandhas according to their sphere of existence. If it were otherwise, the Sutra
On the first point:
the expression ayuh-samskdras designates
according to which the jivita or the dyus is an entity susceptible of 54
duration.
c. According to another opinion, the plural condemns the
55
The Indriyas 167
? 168 Chapter Two
would not use the expression "thepvita-skandhar" it would say "The Blessed One extends some jtvitas, and casts off some dyus. "
5. Why does the Blessed One cast off [death] and extend [life]?
With the aim of showing that he possesses mastery over death, he casts off death; with the aim of showing that he possesses mastery over life, he extends it. He extends it for a period of three months, no more, no less; after three months, there is nothing more to do for his followers, after his task is well achieved, for, short of three months, he
56
Or rather,
has well cultivated the four supernormal powers {rddhipdda, vi. 69b),
58
The Vaibhasikas
the aim of showing that he triumphs over the Mara who is the skandhas, and over the Mara who is death. In the first watch of the night, under the Bodhi Tree, he has already triumphed over the Mara who is a demon, and, in the third watch, over the Mara who is the
60
Which twelve?
lOb-c. With the exception of the last eight and dissatisfaction.
With the exception of the vital organ, which is always retribution, and of the nine that will be mentioned below (lOb-c) which are never retribution, the remaining twelve are of two types, sometimes retribu- tion, and sometimes non-retribution. This refers to the seven material organs, to the mental organ and to the four sensations, the sensation of dissatisfaction being excluded.
1. The seven material organs (organ of seeing, . . . male organ) are not retribution to the extent that they arise from accumulation (aupacayika, i. 37). In other cases, they are retribution.
2. The mental organ and the four organs of sensation are not retribution 1. ) when they are good or soiled, for whatever is retribution is morally neutral {avydkrtaji51)\ 2. ) when, still being neutral, they
would leave his task unachieved.
57
with the aim of realizing this vow: "Any Bhiksu who
can live, if he so desires, a kalpa or more. "
59
say: "The Blessed One casts off or extends with
defilements (Ekottarika, TD 2, p. 760b17 and following). " lOa-b. Twelve are of two types.
? 61
are, according to their type, either airyapathika, sailpasthanika, or
nairmanika (ii. 72). In other cases, they are retribution.
3. The last eight, faith, etc. , the anajnatamajnasyamindriya, etc. , are
good and consequently are not retribution.
4.
But, we would say, how can one affirm that dissatisfaction is
never retribution? In fact, the Sutra says, "There is an action liable to result in satisfaction, there is an action liable to result in dissatisfaction,
62
[According to the Vaibhasikas,] the expression daurmanasya-
vedantya should be understood not as "an action that should be
experienced, resulting in a sensation of dissatisfaction," but rather as
"an action with which a sensation of dissatisfaction is associated. " In
fact, the Sutra says that contact is sukha-vedaniya: now pleasure
63
(sukha) is not the retribution of contact.
vendantya contact is contact with which a sensation of pleasure is associated. Hence daurmanasya-vedantya action is action with which a sensation of dissatisfaction is associated.
[We would answer:] You should explain the expressions sauma- nasya-vedantya and upeksa-vedaniya as you explain the expression daurmanasya-vendantya, since the three expressions figure in the same context in the Sutra. It follows that a saurmanasya-vedaniya action is an action "with which the sensation of satisfaction is associated," not an action "liable to retribution in satisfaction;" and it follows that as a consequence, the sensation of satisfaction is not retribution.
[The Vaibhasikas:] We see no problem in explaining the expres- sion saurmanasya-vedaniya either as "liable to retribution in satis- faction" or as "that with which satisfaction is associated. " But the second explanation of vedantya is only valid for the expression daurmanasya-vedantya. It refers to an action with which dissatisfaction is associated.
[We answer:] One could admit your interpretation of the Sutra if there were no other issue, that is, if it had been rationally established that dissatisfaction is not retribution.
[The Vaibhasikas:] Dissatisfaction is produced by the imagination, when one thinks of something that he fears; he is assuaged in the same
and there is an action liable to result in a sensation of equanimity. "
The Indriyas 169
From all evidence, sukha-
? 170 Chapter Two
way: when he thinks of something that he desires. Now such is not the case with retribution.
[But, we would say,] this is the case for satisfaction which will consequently not be retribution.
[The Vaibhasikas:] If, as you maintain, dissatisfaction is retribution, when a person has committed a serious transgression and then experiences, with regard to it, dissatisfaction and remorse (kaukrtya, ii. 29d), one could say that the transgression has already brought forth a ripened result--which is inadmissible (ii. 56a).
But you admit that satisfaction is retribution, and we would reason as you have just done: when a person has accomplished a meritorious action and thereby experiences satisfaction, then this action immedi- ately brings forth a result of retribution
[The Vaibhasikas:] Persons detached from desire do not possess 64
the indriya of dissatisfaction; now, they possess the indriyas which are retribution, the organ of seeing, etc. ; hence the indriya of dissatisfaction is not retribution.
[But, we would say,] how could such detached persons possess a
satisfaction which would be retribution by it nature? Without doubt,
they possess a satisfaction that arises from absorption, but this
satisfaction is good, and it is then not retribution. They do not possess
65
any other.
The fact is that persons so detached possess the indriya of
satisfaction, which can be the nature of this indriya, whether it be retribution or not, whereas dissatisfaction is never produced among them. Hence, the Vaibhasikas conclude, the indriya of dissatisfaction is not retribution.
5. Eight indriyas,--the five organs of sense consciousness, the vital organ, and the sexual organs,--are, in a good rebirth, the retribution of good action; in a bad rebirth, they are the retribution of bad action.
The mental organ, in a good rebirth or in a bad rebirth, is retribution for good action or for bad action.
The sensations of pleasure, of satisfaction, and of equanimity are retribution for good actions.
The sensation of dislike is the retribution for a bad action.
66
? The material organs, in a good rebirth, are, we say, retribution for good actions. To an androgyne, in a good rebirth, both organs are the retribution for good action, but the quality of being an androgyne is
67 obtained through bad action.
***
Among the twenty-two indriyas, how many "have retribution? " How many are "without retribution? "
68 10a. Only one (i. e. , dissatisfaction) has retribution;
1. Dissatisfaction always has retribution, for, on the one hand, it is never neutral, being the result of a concept (vikalpavisesa: the idea of a thing liked, or of a thing hated, etc. , ii. 8c); but, on the other hand, it is never pure, never being produced in a state of absorption.
10b. Ten (namely, the mental organ, the four sensations--with the exception of dissatisfaction--, and faith and its following) are twofold (i. e. , admit of retribution, as well as being without retribution).
2. The first eight indriyas (organ of sight, etc. ; vital organ, sexual organs) never have retribution, because they are neutral; the last three {anajnatamajfkisydmmdriya, etc. ) never have retribution, because they are pure (anasrava, iv. 80).
lla-b. The mental organ (the four sensations, with the excep- tion of dissatisfaction), and faith and its following;
3. As for the ten remaining indriyas:
The mental organ, the sensations of pleasure, satisfaction, and indifference, have retribution when they are bad or good-impure; they are without retribution when they are neutral or pure.
***
Among the twenty-two indriyas, how many are good, how many
The Indriyas 171
? 172 Chapter Two
are bad, and how many are neutral?
69
lie. Eight are good;
Eight, faith, etc. , the andjndVamajnasyamtndriya, etc. , are only good.
good.
lid. Dissatisfaction is of two types;
Dissatisfaction is good or bad (ii. 28).
1le. The mental organ, and the sensations,--with the excep- tion of dissatisfaction,--are of three types.
The mental organ and the four sensations are good, bad, or neutral. llf. The others, of one type.
The organ of sight, etc. , the vital organ, and the sexual organs are neutral.
***
Among the twenty-two indriyas, how many belong to each of the three spheres of existence?
12. The pure indriyas are absent from Kamadhatu;
1. All of the indriyas are in the sphere of Kamadhatu, with the exception of the last three, the immaculate or pure indriyas: these are not connected with the spheres of existence, rather, they transcend the spheres of existence. Thus nineteen indriyas, excluding the last three, are in the sphere of Kamadhatu.
12b-c. The sexual organs and the two disagreeable sensations are absent from Rupadhatu.
2. Excluding furthermore the two sexual organs and the two disagreeable sensations, the sensation of suffering and dissatisfaction, there are fifteen indriyas remaining in Rupadhatu that are common to the first two spheres of existence (viii. l2a-b).
? (a) The sexual organs are absent from Rupadhatu 1. ) because the beings who are born in this sphere have abandoned the desire for sexual union, and 2. ) because these organs are ugly (i. 30b-d).
Nevertheless the Sutra says: "That a female being is Brahma-- such does not happen, that is impossible. That a male being is
70
Brahma--such happens, that is possible/' would pose difficulties.
It appears that this Sutra
No. Beings of Rupadhatu are males without possessing the male organ. They possess the other aspects of masculinity that one sees among the males of Kamadhatu, namely bodily form, sound of the voice, etc. (ii. 2c-d).
(b). The sensation of suffering (duhkha, physical suffering) is absent from Rupadhatu (1) because of the "fluidity" or transparency of the body, from whence there is absence of pain produced by hurt; and (2) because of the absence of bad actions liable to retribution, from whence the absence of suffering "arisen from retribution. "
(c). The sensation of dissatisfaction is absent (1) because beings in Rupadhatu are penetrated by calm; and (2) because all causes of
71
12d. And all the material organs and the two agreeable sensations are absent from Arupyadhatu.
3. Excluding furthermore the material organs (eyes, etc, vii. 3c), and the sensations of pleasure and satisfaction, there remains in Arupya- dhatu the mental organ, the vital organ, the sensation of equanimity, and faith and its following (i. 31).
***
Among the twenty-two indriyas, how many are abandoned through Seeing the Truths? How many through Meditation? How many are not abandoned?
13a. The mental organ and three sensations belong to three
irritation are absent.
categories;
72
The Indriyas 173
? 174 Chapter Two
1. The mental organ, the sensations of pleasure, satisfaction and equanimity, are of three types.
13b. Dissatisfaction is abandoned (through Seeing and Meditation);
2. Dissatisfaction is abandoned through Seeing and through Meditation, for, never being pure, it is always an object of abandoning.
13c. Nine are abandoned through Meditation alone;
3. Nine indriyas, namely the five sense organs and the two sexual organs, the vital organ, and the sensation of dissatisfaction, are only of the class "abandoned through Mediation," for (1) the first eight are not soiled; (2) the ninth does not arise from the mind (asasthaja, 1. 40); and (3) all are always impure.
13d. Five are either abandoned through Meditation or are not abandoned;
4. The five indriyas, the first of which is faith, (1) are not soiled, and hence are not abandoned through Seeing; (2) being able to be pure, they are able to be "not the object of abandoning. "
13e. Three are not abandoned.
5. The last three {anajntamajndsyarnmdriya etc. ) are not aban- doned, (1) because they are pure, and (2) dharmas without defeas are not to be rejected.
***
How many indriyas, having retribution for their nature, do beings in the different spheres of existence possess from their origins?
14a. In the Kamas, beings possess from their origins two 73
indriyas that are from retribution, The organ of touch and the vital organ.
14b. With the exception of apparitional beings.
? 1. In Kamadhatu, beings that are born from a womb, from eggs, and from perspiration (iii. 8) possess from their origin, i. e. , from their conception, two indriyas which are from retribution, namely the organ of touch and the vital organ. It is only gradually that the other indriyas appear among them.
Why is not the mental organ and the sensation of equanimity counted herein?
Because, at conception, both of these are always soiled; hence they are not from retribution, they are not retribution (iii. 38).
How many do apparitional beings possess? 14c. Some possess six;
2. (Apparitional beings, iii. 9, possess six, seven or eight indriyas,) Beings without sex, namely beings at the beginning of the cosmic age (iii. 98), possess six: the five organs of sense consciousness, plus the vital organ.
14d. Or seven.
Beings with sex possess seven indriyas, like the gods.
14e. Or eight
Bisexual beings possess eight indriyas. But can apparitional beings be bisexual? Yes, in bad rebirths.
I4f. In Rupadhatu, six;
Kamadhatu is called "the Kamas," because of the primary role that
belongs, in this sphere, to the kdmagunas or objects of desire
(i. 22b-d). Rupadhatu is called "the Rupas," because of the primary role 74
of the rupas. The Sutra employs this manner of speaking: "These 75
calm deliverances, beyond the rupas . . . "
3. In Rupadhatu, beings, from their origins, possess six indriyas
which are from retribution, like apparitional beings without sex in Kamadhatu.
14d. Above, one.
The Indriyas 175
? 176 Chapter Two
4. "Above" means in Arupyadhatu. This sphere of existence is not situated above Rupadhatu (iii. 3); but it is said to be above it because it is superior to Rupadhatu from the point of view of absorption: the absorptions of Arupyadhatu are cultivated after those of Rupadhatu; and because it outweights it from the point of view of its mode of existence, from the point of view of the duration of its existence.
In this sphere of existence, beings initially possess one indriya which is of retribution, the vital organ.
***
We have explained how many indriyas, of the nature of retribution, are obtained at conception. Now how many indriyas perish at death?
15a. In Arupyadhatu, dying destroys the vital organ, the mental organ, and the sensation of indifference; in Rupadhatu, it destroys eight indriyas',
In Rupadhatu one must add the five organs of sense consciousness, the organ of sight, etc. In fact, apparitionai beings are born and die with all their organs.
15b. In Kamadhatu, ten, nine, eight;
In Kamadhatu, death takes place either at one stroke or gradually. In the first case, eight, nine or ten indriyas die, accordingly as the being is without sex, with sex, or bisexual.
16a. Or four when death is gradual.
In the second case four indriyas die lastly and together; the organ of touch, the vital organ, the mental organ and the organ of indifference. These four indriyas die at the same time.
The preceding concerns the case where the mind of the dying person is soiled or not-soiled-neutral.
76 16b. In the case of a good death, add all five indriyas.
If ones mind is good, one should, in the three spheres of existence,
? 77 add the five moral faculties, faith, etc.
A being in Arupadhatu, at death, abandons at the last moment the three indriyas named in the Karika.
***
79
In the Teaching of the Indriyas all of the characteristics of the
indriyas are examined, both their natures and their operations. We ask then how many indriyas come into play in the acquisition of the results of the religious life (sramanyaphala, vi. 52).
16c. One obtains the two highest results through nine indriyas\
The highest results are the results of Srotaapanna and Arhat, for these two results are the first and last. The intermediary fruits are found between the the first and the last.
1. The result of Srotaapanna (vi. 35c) is obtained through nine 79
indriyas'. the mental organ, equanimity, and the five moral faculties,
80
faith, etc. ; anajndtamdjnasydmindriya and djnendriya (ii. l0a-b).
is dissatisfaction or the indriya of dissatisfaction. )
8c. Intermediate bodily or mental sensation is equanimity.
Intermediate sensation, which neither comforts nor harms, is the sensation "neither-pain-nor-pleasure. " This is what is termed the sensation or indriya of equanimity.
Is this sensation bodily or mental? 8d. It is both.
(Either bodily or mental, intermediate sensation is a sensation of equanimity. ) The sensation of equanimity presents then a double
The Indrtyas 161
? 162 Chapter Two
characteristic; consequently it constitutes only one indriya, because there is no vikdpana here.
8e. For it has no vikdpana.
1. There is no vikalpana, or intellectual operation. Either bodily or
mental, the sensation of equanimity is equally free from any intellec- 28
tual element (vikdpa=abhinirupandvikdpa9 i. 33). As a general rule, agreeable or disagreeable mental sensation proceeds from a concept, from the concept of "dear" or "hateful," etc. Contrarily, bodily sensation is produced from an external object independent of psycho- logical states: Arhats do not have sympathies and antipathies, they do not conceive of the idea of dear or the idea of hateful, and yet they are subject nevertheless to physical pain and pleasure. Then we should distinguish indriyas relative to agreeable and disagreeable sensations accordingly as these sensation are bodily or mental.
29 But the sensation of equanimity is produced spontaneously,
exactly like a physical sensation; it is produced in a person who does not form any concept: hence we recognize that there is but one indriya for the two sensations of bodily and mental indifference.
2. There is no vikalpana or difference. Accordingly as the agreeable or disagreeable sensations are bodily or mental, they do good or harm according to a mode of operation that is special to them, and they are not felt in the same way. The sensation of equanimity creates neither good or harm; it is not differenciated; mental or physical, it is felt in the same way.
9a-b. Nine indriyas, in the Paths of Seeing, of Meditation and of the Asaiksa, constitute three indriyas.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and faith, force, memory,
absorption and discernment constitute the anajriatamajnasyamindriya
for the saint who is on the Path of Seeing; ajnendriya for the saint who
is on the Path of Meditation on the Truths; and ajnatavtndriya for the
30
On the Path of Seeing, the saint is engaged in knowing that
saint who is on the path of the Asaiksa (i. e. , the Arhat). 31
? which he does not know (andjridtam djndtum pravrtta), namely the Four Truths: he thinks "I will know. " His indriya is then called the
32
anajnd&amdjMsydmindriya.
On the Path of Meditation on the Truths,
anything new to know, he is a wise one or djna. But in order to cut off the defilements which remain in him, he newly knows and often repeats the Truths that he already knows. His indriya is called the djfiendriya, the indriya of the wise one, or the wise indriya.
On the Path of the Asaiksa, the ascetic becomes conscious that he 34
knows: he obtains the knowledge {ava-avagamd) that the Truths are known (djndtam iti). Possessing ajndta-ava, he is an djndtaviny and his indriya is called the ajndtavindriya.
Or rather, the saint who is an ajnatavin is one who has for his
characteristics or habit knowing that the Truth is known: in fact, when
the saint has obtained ksayajndna and anutpadajnana (vi. 70), he knows 35
in truth, "Pain is known; I have nothing more to know" and the rest.
*#*
We have explained the specific characteristics of the indriyas. We must explain their different natures: are they pure (9b-d), from retribution (10-llb), good (llc-d)? To what sphere do they belong (12)? How are they abandoned (13)?
***
How many are impure? How many are pure? 9b. Three are clean;
i. The last three indriyas are exclusively clean or pure. Stain (mala) 36
and vice (dsrava) are synonyms.
9c. The material organs, the vital organ and the two painful
sensations are impure;
The material organs are seven in number: the five organs, of
33
The Indriyas 163
the saint does not have
? 164 Chapter Two
seeing, etc. , plus the two sexual organs, for all these seven organs are included in rupaskandha. Together with the vital organ, the sensation of pain, and the sensation of dissatisfaction, ten indriyas in all are exclusively impure.
9d. Nine are of two types.
The mental organ, the sensation of pleasure, the sensation of
satisfaction, the sensation of equanimity, and the five moral faculties
(faith, force, etc. ) are nine indriyas that can be either pure or impure.
37
ii. According to other masters
(Vibhdsd, TD 27, p. 7c3), the five
moral faculties are solely pure, for the Blessed One said: "Whosoever is
completely lacking, to whatever degree, any of these five indriyas, faith,
etc. , I declare him to be a person outside, one who belongs to the class
38
of Prthagjanas. " Hence anyone who possesses them, to whatever
degree, is an Aryan; hence they are pure.
This text is not proof, for the Blessed One is speaking here of a
person in whom the five pure moral faculties are absent. In fact, in the
passage that precedes the quotation in question, the Blessed One
39 defines the Aryapudgalas with reference to the five moral faculties.
Hence he is referring to only the five moral faculties belonging to the Aryans, that is, pure. Whosoever is lacking them is evidently a Prthagjana.
Or rather, if this passage speaks of moral faculties in general, we would remark that there are two types of Prthagjana (Vibhdsd, TD 27, p. 8b3): those outside, and those inside; the first have cut off the roots of good (iv. 79), whereas the second have not cut them off. It is with reference to the first that the Blessed One said: "I declare him to be a
40 person outside, one who belongs to the class of Prthagjanas. "
On the other hand, according to the Sutra, even before setting into
motion the Wheel of the Dharma (vi. 54), there were in the world
41
persons of sharp, medium, and weak faculties. Hence the moral
faculties of faith, etc. , are not necessarily and exclusively pure.
Finally, the Blessed One said: "If I do not know truly the origin, the disappearance, the advantages, the disadvantages, the escape of the five faculties of faith, force, etc. , I shall not be liberated, gone out,
? disassociated, delivered from the world of gods, Maras, and Brahmas, of a world wherein there are Brahmins and monks; I shall not reside
42
with a mind free from error . . ,"
apply to pure dharmas, which are free from advantages, from disadvantages, and from escape.
Hence the moral faculties of faith, force, etc. , can be either pure or impure.
***
Among the indriyas, how many are retribution (vipaka, ii. 57c-d),
43
and how many are not retribution?
10a. The vital organ is always retribution.
(Only the vital organ (ii. 45a-b) is always retribution. )
i. [Objection. ] The vital energies (ayuhsamskdras, see below) that a Bhiksu Arhat stabilizes or increases, are evidently the vital organ. Of what action is the vital organ thus stabilized or prolonged the retribution?
The Mulasdstra (the Jndnaprasthdna, TD 26, p. 981al2) says: "How does a Bhiksu stabilize the vital energies? An Arhat in possession of supernormal power (rddhimdn-prdptdbhijndh, vii. 42), in possession of the mastery of mind, i. e. , one who is asamayavimukta (vi. 56, 64), gives, either to the Sarigha or to a person, things useful to
life, clothing, pots, etc. : after having given these things, he applies this
45
thought to his life;
Dhyana (vii. 41); coming out of the absorption, he produces the thought and pronounces the words: 'May this action which should produce a retribution-in-joy be transformed and produce a retribution- in-life! ' Then the action (the gift and the absorption) which should produce a retribution-in-joy produces a retribution-in-life. "
According to other masters, the prolonged life of an Arhat is the result of the retribution of a previous action. According to them, there is a remnant of the result of retribution-in-life which should have ripened in a previous life, but which was interrupted by death before
Now a similar description does not
he then enters into the Fourth or prdntakopika
44
The Indrtyas 165
? 166 Chapter Two
its time (ii. 45). And it is the force of the absorption of the Fourth Dhyana that attracts this remnant and makes this remnant ripen now.
[The Mulasdstra continues] "How does a Bhiksu cast off the vital energies? An Arhat in possession of supernormal powers . . . enters into the Fourth Dhyana . . . ; coming out of this absorption, he produces the thought and pronounces these words: 'May the aaion that should produce a retribution-in-life be transformed and produce a retribution-in-joyf Then the action that should produce a retribution- in-life produces a retribution-in-joy. "
The Bhadanta Ghosaka said: By the force of the prdntakofika Dhyana that this Arhat produced, the primary elements of Rupadhatu are attracted and introduced into his body. These primary elements are favorable to, or contrary to, the vital energies. It is in this manner that the Arhat prologues or casts off his life.
Along with the Sautrantikas, we say that the Arhats, through their mastery in absorption, cause the projection of the constitutive primary elements of the organs for a certain period of duration, a projection due to previous actions, to cease; inversely, they produce a new projection, born of absorption. Thus the vital organ, in the case of the prolonged life of an Arhat, is not retribution. But in other cases, it is retribution.
ii. One question gives rise to another.
1. Why does the Arhat prologue his vital energies? For two reasons: with a view to the good of others, and with a view to the
46
longer duration of the Dharma.
he sees that others are incapable of assuring these two ends.
2. Why does the Arhat cast off his vital energies?
For two reasons: he sees that his dwelling in this world has only a small utility for the good of others, and so sees himself tormented by
47
sickness, etc.
As the stanza says:
He sees that his life is going to end;
"If the religious life has been well practiced, and the Way well cultivated, at the end of his life, he is happy, as at the disappearance of sickness. "
3. Who, and in what place, extends or casts off his life?
? In the three Dvipas (iii. 53), male or female, a asamayavimukta
Arhat who possesses prantakotika Dhyana (vi. 56, 64): in fact, he
possesses the riiastery of absorption and he is free from the
48 defilements.
4. According to the Sutra, the Blessed One, after having extended
49 the jivita samskdras, casts off the samskdras of dyus
One asks 1. ) what difference is there between the samskdras of jivita and of dyus; and 2. ) what is the meaning of the plural "the
samskdras? " TM
51
a. According to certain masters, there is no difference. In fact, the
Mulasdstra (the Jndnaprasthdna, TD 26,p. 993b2; see the Prakarana-
pdda TD 26, p. 694a23; see also the Vibhdsd, TD 27, p. 732b27) says:
"What is the vital organ? It is the dyus in the Three Dhatus. "
52
b. According to others
life which is the result of actions in a previous life; the expression
jivita-samskdras designates life which is the result of actions in this life (gifts to the Sahgha, etc. ).
53
c. According to other masters, the ayuh-samskdras are that by
which existence lasts; the jivita-samskdras are that by which life is prolonged for a little while.
On the second point:
a. The Sutra uses the plural because the Saint extends or casts off many samskdras. There is no advantage, in fact, in extending a moment, or in casting off a moment: it is only by means of a series of moments that the Saint can procure the good of others; on the other hand, a moment cannot be a cause of suffering.
b. According to another opinion, the plural condemns the teaching
teaching of the Sarvastivadins that see an entity or dharma in thejivita and dyus. The terms jivita and dyus designate a number of samskdras existing simultaneously and belonging either to four or five skandhas according to their sphere of existence. If it were otherwise, the Sutra
On the first point:
the expression ayuh-samskdras designates
according to which the jivita or the dyus is an entity susceptible of 54
duration.
c. According to another opinion, the plural condemns the
55
The Indriyas 167
? 168 Chapter Two
would not use the expression "thepvita-skandhar" it would say "The Blessed One extends some jtvitas, and casts off some dyus. "
5. Why does the Blessed One cast off [death] and extend [life]?
With the aim of showing that he possesses mastery over death, he casts off death; with the aim of showing that he possesses mastery over life, he extends it. He extends it for a period of three months, no more, no less; after three months, there is nothing more to do for his followers, after his task is well achieved, for, short of three months, he
56
Or rather,
has well cultivated the four supernormal powers {rddhipdda, vi. 69b),
58
The Vaibhasikas
the aim of showing that he triumphs over the Mara who is the skandhas, and over the Mara who is death. In the first watch of the night, under the Bodhi Tree, he has already triumphed over the Mara who is a demon, and, in the third watch, over the Mara who is the
60
Which twelve?
lOb-c. With the exception of the last eight and dissatisfaction.
With the exception of the vital organ, which is always retribution, and of the nine that will be mentioned below (lOb-c) which are never retribution, the remaining twelve are of two types, sometimes retribu- tion, and sometimes non-retribution. This refers to the seven material organs, to the mental organ and to the four sensations, the sensation of dissatisfaction being excluded.
1. The seven material organs (organ of seeing, . . . male organ) are not retribution to the extent that they arise from accumulation (aupacayika, i. 37). In other cases, they are retribution.
2. The mental organ and the four organs of sensation are not retribution 1. ) when they are good or soiled, for whatever is retribution is morally neutral {avydkrtaji51)\ 2. ) when, still being neutral, they
would leave his task unachieved.
57
with the aim of realizing this vow: "Any Bhiksu who
can live, if he so desires, a kalpa or more. "
59
say: "The Blessed One casts off or extends with
defilements (Ekottarika, TD 2, p. 760b17 and following). " lOa-b. Twelve are of two types.
? 61
are, according to their type, either airyapathika, sailpasthanika, or
nairmanika (ii. 72). In other cases, they are retribution.
3. The last eight, faith, etc. , the anajnatamajnasyamindriya, etc. , are
good and consequently are not retribution.
4.
But, we would say, how can one affirm that dissatisfaction is
never retribution? In fact, the Sutra says, "There is an action liable to result in satisfaction, there is an action liable to result in dissatisfaction,
62
[According to the Vaibhasikas,] the expression daurmanasya-
vedantya should be understood not as "an action that should be
experienced, resulting in a sensation of dissatisfaction," but rather as
"an action with which a sensation of dissatisfaction is associated. " In
fact, the Sutra says that contact is sukha-vedaniya: now pleasure
63
(sukha) is not the retribution of contact.
vendantya contact is contact with which a sensation of pleasure is associated. Hence daurmanasya-vedantya action is action with which a sensation of dissatisfaction is associated.
[We would answer:] You should explain the expressions sauma- nasya-vedantya and upeksa-vedaniya as you explain the expression daurmanasya-vendantya, since the three expressions figure in the same context in the Sutra. It follows that a saurmanasya-vedaniya action is an action "with which the sensation of satisfaction is associated," not an action "liable to retribution in satisfaction;" and it follows that as a consequence, the sensation of satisfaction is not retribution.
[The Vaibhasikas:] We see no problem in explaining the expres- sion saurmanasya-vedaniya either as "liable to retribution in satis- faction" or as "that with which satisfaction is associated. " But the second explanation of vedantya is only valid for the expression daurmanasya-vedantya. It refers to an action with which dissatisfaction is associated.
[We answer:] One could admit your interpretation of the Sutra if there were no other issue, that is, if it had been rationally established that dissatisfaction is not retribution.
[The Vaibhasikas:] Dissatisfaction is produced by the imagination, when one thinks of something that he fears; he is assuaged in the same
and there is an action liable to result in a sensation of equanimity. "
The Indriyas 169
From all evidence, sukha-
? 170 Chapter Two
way: when he thinks of something that he desires. Now such is not the case with retribution.
[But, we would say,] this is the case for satisfaction which will consequently not be retribution.
[The Vaibhasikas:] If, as you maintain, dissatisfaction is retribution, when a person has committed a serious transgression and then experiences, with regard to it, dissatisfaction and remorse (kaukrtya, ii. 29d), one could say that the transgression has already brought forth a ripened result--which is inadmissible (ii. 56a).
But you admit that satisfaction is retribution, and we would reason as you have just done: when a person has accomplished a meritorious action and thereby experiences satisfaction, then this action immedi- ately brings forth a result of retribution
[The Vaibhasikas:] Persons detached from desire do not possess 64
the indriya of dissatisfaction; now, they possess the indriyas which are retribution, the organ of seeing, etc. ; hence the indriya of dissatisfaction is not retribution.
[But, we would say,] how could such detached persons possess a
satisfaction which would be retribution by it nature? Without doubt,
they possess a satisfaction that arises from absorption, but this
satisfaction is good, and it is then not retribution. They do not possess
65
any other.
The fact is that persons so detached possess the indriya of
satisfaction, which can be the nature of this indriya, whether it be retribution or not, whereas dissatisfaction is never produced among them. Hence, the Vaibhasikas conclude, the indriya of dissatisfaction is not retribution.
5. Eight indriyas,--the five organs of sense consciousness, the vital organ, and the sexual organs,--are, in a good rebirth, the retribution of good action; in a bad rebirth, they are the retribution of bad action.
The mental organ, in a good rebirth or in a bad rebirth, is retribution for good action or for bad action.
The sensations of pleasure, of satisfaction, and of equanimity are retribution for good actions.
The sensation of dislike is the retribution for a bad action.
66
? The material organs, in a good rebirth, are, we say, retribution for good actions. To an androgyne, in a good rebirth, both organs are the retribution for good action, but the quality of being an androgyne is
67 obtained through bad action.
***
Among the twenty-two indriyas, how many "have retribution? " How many are "without retribution? "
68 10a. Only one (i. e. , dissatisfaction) has retribution;
1. Dissatisfaction always has retribution, for, on the one hand, it is never neutral, being the result of a concept (vikalpavisesa: the idea of a thing liked, or of a thing hated, etc. , ii. 8c); but, on the other hand, it is never pure, never being produced in a state of absorption.
10b. Ten (namely, the mental organ, the four sensations--with the exception of dissatisfaction--, and faith and its following) are twofold (i. e. , admit of retribution, as well as being without retribution).
2. The first eight indriyas (organ of sight, etc. ; vital organ, sexual organs) never have retribution, because they are neutral; the last three {anajnatamajfkisydmmdriya, etc. ) never have retribution, because they are pure (anasrava, iv. 80).
lla-b. The mental organ (the four sensations, with the excep- tion of dissatisfaction), and faith and its following;
3. As for the ten remaining indriyas:
The mental organ, the sensations of pleasure, satisfaction, and indifference, have retribution when they are bad or good-impure; they are without retribution when they are neutral or pure.
***
Among the twenty-two indriyas, how many are good, how many
The Indriyas 171
? 172 Chapter Two
are bad, and how many are neutral?
69
lie. Eight are good;
Eight, faith, etc. , the andjndVamajnasyamtndriya, etc. , are only good.
good.
lid. Dissatisfaction is of two types;
Dissatisfaction is good or bad (ii. 28).
1le. The mental organ, and the sensations,--with the excep- tion of dissatisfaction,--are of three types.
The mental organ and the four sensations are good, bad, or neutral. llf. The others, of one type.
The organ of sight, etc. , the vital organ, and the sexual organs are neutral.
***
Among the twenty-two indriyas, how many belong to each of the three spheres of existence?
12. The pure indriyas are absent from Kamadhatu;
1. All of the indriyas are in the sphere of Kamadhatu, with the exception of the last three, the immaculate or pure indriyas: these are not connected with the spheres of existence, rather, they transcend the spheres of existence. Thus nineteen indriyas, excluding the last three, are in the sphere of Kamadhatu.
12b-c. The sexual organs and the two disagreeable sensations are absent from Rupadhatu.
2. Excluding furthermore the two sexual organs and the two disagreeable sensations, the sensation of suffering and dissatisfaction, there are fifteen indriyas remaining in Rupadhatu that are common to the first two spheres of existence (viii. l2a-b).
? (a) The sexual organs are absent from Rupadhatu 1. ) because the beings who are born in this sphere have abandoned the desire for sexual union, and 2. ) because these organs are ugly (i. 30b-d).
Nevertheless the Sutra says: "That a female being is Brahma-- such does not happen, that is impossible. That a male being is
70
Brahma--such happens, that is possible/' would pose difficulties.
It appears that this Sutra
No. Beings of Rupadhatu are males without possessing the male organ. They possess the other aspects of masculinity that one sees among the males of Kamadhatu, namely bodily form, sound of the voice, etc. (ii. 2c-d).
(b). The sensation of suffering (duhkha, physical suffering) is absent from Rupadhatu (1) because of the "fluidity" or transparency of the body, from whence there is absence of pain produced by hurt; and (2) because of the absence of bad actions liable to retribution, from whence the absence of suffering "arisen from retribution. "
(c). The sensation of dissatisfaction is absent (1) because beings in Rupadhatu are penetrated by calm; and (2) because all causes of
71
12d. And all the material organs and the two agreeable sensations are absent from Arupyadhatu.
3. Excluding furthermore the material organs (eyes, etc, vii. 3c), and the sensations of pleasure and satisfaction, there remains in Arupya- dhatu the mental organ, the vital organ, the sensation of equanimity, and faith and its following (i. 31).
***
Among the twenty-two indriyas, how many are abandoned through Seeing the Truths? How many through Meditation? How many are not abandoned?
13a. The mental organ and three sensations belong to three
irritation are absent.
categories;
72
The Indriyas 173
? 174 Chapter Two
1. The mental organ, the sensations of pleasure, satisfaction and equanimity, are of three types.
13b. Dissatisfaction is abandoned (through Seeing and Meditation);
2. Dissatisfaction is abandoned through Seeing and through Meditation, for, never being pure, it is always an object of abandoning.
13c. Nine are abandoned through Meditation alone;
3. Nine indriyas, namely the five sense organs and the two sexual organs, the vital organ, and the sensation of dissatisfaction, are only of the class "abandoned through Mediation," for (1) the first eight are not soiled; (2) the ninth does not arise from the mind (asasthaja, 1. 40); and (3) all are always impure.
13d. Five are either abandoned through Meditation or are not abandoned;
4. The five indriyas, the first of which is faith, (1) are not soiled, and hence are not abandoned through Seeing; (2) being able to be pure, they are able to be "not the object of abandoning. "
13e. Three are not abandoned.
5. The last three {anajntamajndsyarnmdriya etc. ) are not aban- doned, (1) because they are pure, and (2) dharmas without defeas are not to be rejected.
***
How many indriyas, having retribution for their nature, do beings in the different spheres of existence possess from their origins?
14a. In the Kamas, beings possess from their origins two 73
indriyas that are from retribution, The organ of touch and the vital organ.
14b. With the exception of apparitional beings.
? 1. In Kamadhatu, beings that are born from a womb, from eggs, and from perspiration (iii. 8) possess from their origin, i. e. , from their conception, two indriyas which are from retribution, namely the organ of touch and the vital organ. It is only gradually that the other indriyas appear among them.
Why is not the mental organ and the sensation of equanimity counted herein?
Because, at conception, both of these are always soiled; hence they are not from retribution, they are not retribution (iii. 38).
How many do apparitional beings possess? 14c. Some possess six;
2. (Apparitional beings, iii. 9, possess six, seven or eight indriyas,) Beings without sex, namely beings at the beginning of the cosmic age (iii. 98), possess six: the five organs of sense consciousness, plus the vital organ.
14d. Or seven.
Beings with sex possess seven indriyas, like the gods.
14e. Or eight
Bisexual beings possess eight indriyas. But can apparitional beings be bisexual? Yes, in bad rebirths.
I4f. In Rupadhatu, six;
Kamadhatu is called "the Kamas," because of the primary role that
belongs, in this sphere, to the kdmagunas or objects of desire
(i. 22b-d). Rupadhatu is called "the Rupas," because of the primary role 74
of the rupas. The Sutra employs this manner of speaking: "These 75
calm deliverances, beyond the rupas . . . "
3. In Rupadhatu, beings, from their origins, possess six indriyas
which are from retribution, like apparitional beings without sex in Kamadhatu.
14d. Above, one.
The Indriyas 175
? 176 Chapter Two
4. "Above" means in Arupyadhatu. This sphere of existence is not situated above Rupadhatu (iii. 3); but it is said to be above it because it is superior to Rupadhatu from the point of view of absorption: the absorptions of Arupyadhatu are cultivated after those of Rupadhatu; and because it outweights it from the point of view of its mode of existence, from the point of view of the duration of its existence.
In this sphere of existence, beings initially possess one indriya which is of retribution, the vital organ.
***
We have explained how many indriyas, of the nature of retribution, are obtained at conception. Now how many indriyas perish at death?
15a. In Arupyadhatu, dying destroys the vital organ, the mental organ, and the sensation of indifference; in Rupadhatu, it destroys eight indriyas',
In Rupadhatu one must add the five organs of sense consciousness, the organ of sight, etc. In fact, apparitionai beings are born and die with all their organs.
15b. In Kamadhatu, ten, nine, eight;
In Kamadhatu, death takes place either at one stroke or gradually. In the first case, eight, nine or ten indriyas die, accordingly as the being is without sex, with sex, or bisexual.
16a. Or four when death is gradual.
In the second case four indriyas die lastly and together; the organ of touch, the vital organ, the mental organ and the organ of indifference. These four indriyas die at the same time.
The preceding concerns the case where the mind of the dying person is soiled or not-soiled-neutral.
76 16b. In the case of a good death, add all five indriyas.
If ones mind is good, one should, in the three spheres of existence,
? 77 add the five moral faculties, faith, etc.
A being in Arupadhatu, at death, abandons at the last moment the three indriyas named in the Karika.
***
79
In the Teaching of the Indriyas all of the characteristics of the
indriyas are examined, both their natures and their operations. We ask then how many indriyas come into play in the acquisition of the results of the religious life (sramanyaphala, vi. 52).
16c. One obtains the two highest results through nine indriyas\
The highest results are the results of Srotaapanna and Arhat, for these two results are the first and last. The intermediary fruits are found between the the first and the last.
1. The result of Srotaapanna (vi. 35c) is obtained through nine 79
indriyas'. the mental organ, equanimity, and the five moral faculties,
80
faith, etc. ; anajndtamdjnasydmindriya and djnendriya (ii. l0a-b).
