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418. This second phrase is glossed: yasmad vd tdbhydm nirupadhisesam nirvanam pravisati yad[d]utpattau nirupadhisesanirvdnapravesah. On the two Nirvanas, above p. 966.
Others translate: Because, by means of these paths, due to the acquisition of higher and higher paths, one enters nirupadhihsa.
419. Magga distinct from patipadd, Ang. ii. 79, Majjh. i. 147.
420. Dharmaskandha, TD 26, p. 463a22, Vibhdsd, TD 27, p. 482a26-486a5. Digha, iii. 228, 229 (two groups of four), Vibhanga, 331 (speaks of samddhi without any other details), Nettipakarana, 113, Visuddhi, 85 (catubbidho [samddhi] dukkhdpatipadddandhdbhinnddiv- asena).
Four different patipadds, Childers, 364b.
421. For the Vydkhyd, these are the dhydnas (dhydnani) which "flow without any effort being necessary" (ayatnavdhini). For Paramartha: "the paths are, in the dhydnas, realized without effort. " 'bad mi dgos par ran gis nan gis 'byun ba'i phyir - "because, without any
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effort being necessary, [the paths] easily arise of themselves. " See vi. 71d, viii. 23a.
422. On the history of this expression and its first use, see the remarks of E. Hardy, Preface to the Nettipakarana, and Mrs. Rhys Davids, Preface to the Vibhanga. Samyutta, v. 227, the bodhapakkhiyas are the indriyas; Vibhanga, 249, the bodhipakkhikas are the "limbs of Bodhi"; Visuddhimagga, 678, classical list; Patisambhidd, ii. 160.
The thirty-seven, without being isolated from other good dharmas, form a group in Anguttara, i. 39 and following.
Classical list of thirty-seven, Dtgha, ii. 120; Lotus, 430; Childers, 92; Spence Hardy, Manual, 497; Kern, Manual; Milinda, trans, ii. 207; Lalita (Rajendralal), 8, 218; Dharmasamgraha, 43; Mahavyutpatti, 38-44; Dharmasarira, the short edition from Turkestan, Stonner, Ac. de Berlin, 1904, p. 1282 {bodhipdksika). The thirty-seven are maggabhdvand, Vinaya, iii. 93, iv. 126. They include the preparatory path, etc. ; see Ko/a, vi. 70.
Variant lists. The Vibhajyavadins (Vibhdsd, TD 27, p. 499a14) have a list of 41, adding the four dryavamfas (Ko/a, vi. 7). Netti, 112, admits 43 bodhipakkhikas, placing, says the commentary, six samjftas before the "mindfulness": anicca, dukkha, anatta, pahana, virdga, nirodhasannd (see Anguttara, i. 4l). Buddhaghosa {Anguttara, i. ed. of 1883, p. 98) mentions a list that includes 3 satis, 3 padhdnas, 3 iddhipddas, 6 indriyas, 6 balas, 8 bodhyangas, 9 maggangas; on the other hand Anguttara, i. 53, has six bodhyangas (mindfulness being omitted); and Bhavya tells us that certain masters place the brahmavihdras (compassion, etc. ) among the bodhyangas.
The "Bodbivakso (vrksa ? )" of Taisho 14, no. 472, is perhaps the Bodhipaksanirdefa of Mahavyutpatti, 65. 57 and of Kanjur, Mdo, 16.
423. Reading of the Vydkhyd. Hsiian-tsang has tuan gff = to cut off = prahdna; but Paramartha exactly translates ch'in Wl = effort = prayatna, utsdha, virya, vyavasdya. The Tibetan version has spon ba - prahdna. All the Sanskrit sources (Lalita, p. 33, etc. ) give prahdna.
424. Hsiian-tsang digresses from the original. He has:
The path is also called bodhipdksikdh dharmdh. How many are they and what is the
meaning of this word? The Karika says:
The bodhipdksikas are thirty-seven, namely the four smrtyupasthdnas, etc. ; Bodhi is
ksaya and anutpdda; as they are favorable to it, they are called bodhipdksikas.
The Bhdsyam says: The Sutra teaches that there are thirty-seven bodhipdksikas: four smrtyupasthdnas . . . eight mdrgdngas. The two consciousnesses of ksaya and of anutpdda
are called Bodhi. There are three types of Bodhi: srdvakabodhi, pratyekabodhi, and anuttara bodhi. These two consciousnesses are called Bodhi because the anusayas are completely destroyed, because the saints know in truth that he has done that which should have been done and that he has nothing more to do. The thirty-seven dharmas are favorable to Bodhi and are as a consequence called bodhipdksikas. Are each of these thirty-seven different in their nature? No. The stanza says:. . .
425. On these two jndnas, vi. 50, vii. l, 4b, 7.
426. The prajnd of a Prthagjana or of a Saiksa is not called bodhi because it is not delivered
from the totality of ignorance relative to the Three Dhatus.
427. The task is accomplished: duhkham me parijndtam; there will be nothing more to accomplish: duhkham me parijndtam na punah prahdtavyam.
The two jnanas suppose sharp faculties. [Let us correct: the second Jnana supposes . . . ]
428. Vibhdsd, TD 27, p. 496b 18: Why are they called bodhipdksikas? . . . Ksaya and anutpddajndna are called Bodhi because they include the complete intelligence (budh) of the Four Truths. If a dharma is favorable to this complete intelligence . . . it is called bodhipdksika.
? Definition of Bodhi in the Yogacara sources, Bodhisattvabhilmi, I, vii. Cambridge MSS, fol 37 (analyzed in Muse'on, 1911, p. 170). Samantapdsddikd, i. 139, explains the different uses of the word, arahattamaggandna, sabbannutan~dna, etc.
Buddha is understood to be the Sravakas, the Pratyekabuddhas and the Anuttarasamyak- sambuddhas (Deva, Catuhhtikd, 498): all three possess Bodhi as Vasubandhu defines it here. Kosa, i. l, English trans, p. 55.
Bodhi = pure prajn~d, p. 1028.
429. Vibhdsd, TD 27, p. 496a23, three opinions, ten, eleven, twelve things, see p. 178-179. Mahayana, nine things, because samyaksamkalpa is prajfld.
Samkalpa is closely connected to vac, karmdnta, djiva, p. 1025 See the definition in Digha, ii. 312: sammdsamkappa = nekkhamma, avydpdda, avihimsdsamkappa. p. 1028, 1030.
430. Paramartha has a different order: sraddhd virya smrti samddhi prajnd priti upeksd and prasrabdhi sila samkalpa, which can give us: sraddhd viryam smrtih sdntih (? ) prajndprttir upeksanam (? ) / prafrabdbih filasamkalpau.
431. This has been explained above p. 927.
432. From the "intentional" point of view (abhiprdyav&fdt), there is nothing wrong in therefore dividing morality into two. But if one takes into consideration the things themselves (mukhyavrttya), one will have sixteen things, morality counting for seven (avijriapti, etc. ).
433. For example the smrtyupasthdnas are principally prajnd, but they are also virya, etc. Prajnd is the principal element in this, the essential factor, because the other qualities are present by its force.
Qualities arisen from cultivation, not "innate" qualities (upapattilabhya).
434. Vydkhyd: sarvagunasampattilaksand rddhis tasmin samddhau pratisphitd, thus samddhi = rddheh pddah - rddheh pratisthd.
On the rddhipddas, Majjhima, i. 103, Samyutta, v. 254, Anguttara, iv. 309 (survives in Koia, ii. lOa, English trans, p. 168); Vibhanga, 216; Sutrdlamkdra, sviii. 51; Madhyamakdvat- dra, iv. l (trans, in Muse'on), Mahdvyutpatti, 40, Dharmasamgraha, 46.
The formula is classical (Digha, iii. 221 = Mahdvyutpatti, 40) chandasamddhiprahdna- samskdrasamanvdgata rddhipdda . . . [The Pali has padhdna and vimamsd. ] The Sutra says: chandam cdpi bhiksavo bhiksur ad hip at im krtvd labhate samddhim so'sya bhavati cchanda-samddhih / cittam . . . viryam . . . mimdmsdm cdpi bhiksavo bhiksur adhipatim krtvd labhate samddhim so'sya bhavati mimdmsdsamddhih. Childers, p. 364b, 390b.
For Vasubandhu rddhipdddh - rddhihetavah; the absorptions are the causes of fddhi; and the absorptions themselves proceed from chanda, virya, etc. On rddhi, Kola, vii. 42.
435. See vii. 42. anekavidham rddhivisayam pratyanubhavati / eko bhutvd bahudhd bhavati. . . brahmalokam kdyena vase vartayata iti iyam ucyata rddhih / (Mahdvyutpatti, 15, Anguttara, iii. 280, Digha, i. 77) rddhipdddh katame / chandasamddhih / viryasamddhih / cittasamddhih / mimdmsdsamddhih / ima ucyanta rddhipdda iti. Hsiian-tsang gives the essentials of this Sutra (of which Vasubandhu copies only the first words), and concludes: "The Buddha says here that rddhi is the result of absorption and that its 'feet' are the samddhis arisen from out of chanda, etc. "
436. Samghabhadra (TD 29, p. 727al3) refutes Vasubandhu.
Here the Santrantika (=Vasubandhu) says: There are some other masters who say that
rddhi is samddhi; that the feet of rddhi are chanda, etc. These masters should admit that the bodhipdksikas are, in their nature, thirteen things, by adding chanda and citta. Furthermore, they contradict the Sutra which says: "I explain to you the rddhipddas. R. ddhi, that is to say: he 'experiences' different rddhivisayas . . . ; the pdda, that is to say, the four samddhis of
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chanda, etc. " The Buddha says that the result of samddhi is rddhi, and that the samddhi engendered by chanda, etc. , is pdda.
The criticism [formulated by Vasubandhu] does not hold.
For the masters in question maintain that samddhi is rddhi and that it is also rddhipdda. If chanda, citta, etc. , are called pdda, this is in order to indicate the four types of samddhi of which they are the cause: one designates the samddhi, effect, from the name of its cause, chanda, etc. Samddhi is of two types: that which dominates (pradhdnibhavatt) in the stage preparatory to the roots of good; and that which dominates in the state of fullness (nispatti) of the said roots. The first is called rddhipdda, the second rddhi. This is why the Sutra says: "Samddhi is called chandasamddhi when the Bhiksu obtains it under the predominating influence (adhipatim krtvd) of chanda"'. this refers to the samddhi of the preparatory stage. The Sutra then says: "He produces chanda . . . he masters, he fixes his mind for the non-production of bad dharmas . . . " (Anguttara, i. 39): this refers to the samddhi of the stage of fullness of the roots of good. The expression cittam pragrhndti indicates prajna-, the expression cittam pranidadhdti indicates samddhi, for this is the charaaeristic of the samddhi of mastering and fixing. The Sutra says moreover: . . .
437. Vydkhyd: tadvipaksabhutair antara samuddcdrdd indriydny avamrdyante /na tv evam baldni.
Asrdddhya is opposed to haddhd; kausidya to viryd; musitasmrtita to smrti; viksepa to samddhi; asamprajanya to prajnd.
Vibhdsa, TD 27, p. 726bl6. Indriyas, because they produce good dharmas; balas, because they break up bad dharmas; indriyas, because they can be moved, etc.
Atthasdlini, 124: akampiyatphena balam veditabbam . . . assaddhiye na kampatiti saddhdbalam, kosajje na kampatiti viriyabalam . . . (The list and the explanations do not agree, moreover, with the Abhidharma).
438. Vydkhyd: ddikdrmikanirvedhabhdgiyesv iti pancavastha ima uktah / bhdvane darsane ceti dve avasthe iti saptasv avasthasu sapta vargd yathdkramam prabhdvyante vyavastha- pyante pradhanikriyante va.
If we were to follow the version of Paramartha word for word, we would have
ddikprabhdvitdh (? ) bhdvandydm ca drfi ca saptavargdyathdkramam //
439. According to Hsuan-tsang: "The smrtyupasthdnas exists in the beginning state,
because prajnd, capable of knowing the body, etc. , is essential to it. "
440. After the Head, one no longer cuts off the roots of good (vi. 23a). The samddhis, when one is in this state, become the support of success (samrddher dirayibhavanti). This is why the rddhipddas are placed in the Head.
441. Mdrga in the world consists (prabhdvita) of progress: mdrga, "because one goes by means of the mdrga": or rather "because it goes. " As one says: this path (panthan) goes to Pataliputra. Darsanamdrga is more characterized (prabhdvita) by progress than is bhdvandmdrga, because it goes quickly (tasyd/ugdmitvdt). One who possesses it (tadvdn) also goes quickly by means of it: one goes by the bhdvandmdrga during a long period of time, for it prolongs itself from sphere to sphere.
Vibhdsa, TD 27, p. 497a4. The meaning of "part of the Path" is "searching out" (mdrga) and "to progress. " The Path of Seeing, rapid, without which the mind is interrupted, has the sense of "joyful progress. " The parts of the Path are thus essential to it. The meaning of "part of Bodhi" is "to understand. " These parts are thus the essential parts of the Path of Meditation which, by its nine stages, repeatedly understands.
442. We can understand either kdmasamkalpa, or anubhutavisayasmrtisamkalpa. Gardhdsrita = trindsrita; Mahdvyutpatti, 245. 1145 has gredha.
443. The satipatthdnas, Digha, i. 290, Majjhima, i. 56: sattanam visuddhiyd . . . ; Digha,
? iii. 141, ditthinissaydnam pahdndya; Anguttara,]ivA57, sikkhddubbalydnam pahdndya. 444. bhdvandparipuri = bhdvanayd paripurih.
Compare, rather distant, Majjhima, iii. 85.
445. Kofa, i. 41a-b. We know through Vasumitra that the schools are not in agreement
whether "worldly" samyagdrsti exists or not.
446. Patisambhiddmagga, ii. 160.
447. viii. 22.
448. For, says the Vydkhyd, sukhddhigamyam cittarh prindti netarat. 449. Vydkhyd: samkalpo vitarkah.
450. Paramartha: "Excepting morality and the preceding two, in three Arupyas. "
451. This line is quoted in the Abhisamaydlamkdrdloka which observes: "This rule concerns the Sravakas who are lacking updyakausalya; but the Bodhisattvas cultivate bbdvandmdrga in Kamadhatu. "
452. YaSomitra examines how kdyasmrtyupasthana is possible in Bhavagra, a problem neglected, he says, by all the commentators {vydkhydkara). The mind of a being in Bhavagra can, he says, take for its object the andsravasamvara (IV. 13C) of a lower sphere, which is rupa.
453. We see p. 1033 the meaning of the expression avetyaprasdda.
Vydkhyd: "There are four anetyaprasddas: the avetyaprasdda relating to the Buddha,
those relating to the Dharma and the Saihgha, and the precepts dear to the Saints"
(buddhe'vetyaprasddo dharme samghe ca dryakdntdni ca silani).
These are the four angas of the Saiksa (see p. 1033), Digha, iii. 227, Anguttara, iv. 106,
etc. : . . . buddhe aveccappasddena samanndgato hoti . . . dhamme . . . samghe . . . ; ariyakantehi silehi samanndgato hoti . . . [Variant with the usage of laymen, Samyutta, iv. 304, where the fourth point becomes: "moral and virtuous {silavanta and kalydnad- hamma) we shall give all that we have of things to give (deyyadhamma). "] Hsiian-tsang: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Saihgha, and the dryasila. "
Childers; Majjhima, i. 37, Samyutta, i. 232, v. 384, Petavatthu, 48; Avaddnasataka, ii. 92, Astasdhasrikd, 60; Dharmaskandha, iii. (Takakusu, JPTS, 1905, p. 112); Mahdvyutpatti, 245, 419; Madhyamakavrtti, 487. Wogihara quotes the expression buddhasasane aveccappa- sanna, and the gloss of Haribhadra {ad Astasdhasrikd, 59): avetyaprasddah = avagamya gunasarhbhdvandpurvakah prasddah.
454. Hsiian-tsang says: "The Sutra says that there are four avetyaprasddas: relating to the Buddha, the Dharma, the Samgha, and dryasila. " One can say that there is avetyaprasdda relating to morality, sila, iotprasdda = purity (see below note 459). But Paramartha and the Tibetan show that our Karika should not be understood: " . . . obtaining of avetyaprasdda relating to the precepts and the Dharma . . . "
455. These three truths are Dharma; they are neither Buddha, nor Samgha; therefore the Seeing of these Truths does not confer the two other prasddas.
456. The Truth of the Path is Buddha and Samgha.
Prasdda in the Buddha is to recognize that he is the Tathagata, Arhat, the
Samyaksambuddha vidydcaranasampanna . . .
The Buddha does not form part of the Samgha (see note ad vii. 28); the Bodhisattva and
the Pratyekabuddhas do not form part of the Samgha: for they are above leaving the world in solitude; there needs be four persons in order to make up a Samgha. (According to the Sung-chu of Yuan-hui).
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457. Dharma, in the formula of the refuges, dharmaratna, signifies phaladharma, Nirvana (iv. 32, vii. 38).
Here Dharma is the first three Truths; the pure path of the Bodhisattva in the state of Saiksa; the path of the Pratyekabuddha in the states of ? aiksa and A? aiksa. The paths of the Buddha and the frdvakas (Samgha) are not included under the term Dharma, for, when one understands these paths, what is obtained is prasada with respect to the Buddha and the Samgha.
Hsiian-tsang translates: The Dharma, the object of prasada, is twofold: having a general sense, and a special sense. In the general sense, Dharma is the Four Truths; in the special sense, Dharma is three Truths plus the paths of the Pratyekabuddha and the Bodhisattva. Therefore when one sees the Four Truths, one obtains prasada relating to the Dharma. The precepts dear to the Aryans come with the Seeing of the Truths.
458. In fact, when one understands the Truth of the Path, one understands that part of the Dharma which consists of the paths of Pratyeka and of Bodhisattva.
459. Here prasada signifies "purity," and not "faith. "
460. The prasada of the mind is threefold: samyaksarhbuddha vata bhagavan /
svakhyato'sya dharmavinayah / supratipanno'sya srdvakasamghah /
461. Samgitiparydya, section of the ten dharmas. This is the list of the asekhiya dharmas of Anguttara, v. 222 (alluded to in Samgutta, iii. 83), where samyagjfidna precedes samyagvi- mukti. The samyagjndna of Mahdvyutpatti, 199. 64 is not a cause.
462. Compare Papisambhiddmagga, ii. 143.
463. Vydkhyd: adhimoksah samskrtd vimuktir iti dhdtvarthaikatvdt.
For Vasubandhu, adhimoksa is not deliverance, but is chanda, virya, etc. , which is
discussed below note 467.
On adhimoksa, Ko? a, ii. 24 (English trans, p. 189, where adhimukti is a mistake), viii. 30.
464. The two vimukti, Vibhdsd, TD 27, p. 486a28, Samyukta, TD 2, p. 16c24; Puggalapafi- natti, 27, 35, 62; Mahdvastu, ii. 139. 6.
On prajndvimukta, above vi. 64a.
Definition of the liberated mind, vii. lld (Hsiian-tsang, vii. 18 and following, T. 29, p. 235c. )
The brahmavihdras defined as cetovimutti, Anguttara, i. 38, Vibhanga, 87, etc.
The heretics of the Kathdvatthu, iii. 4, think that the ascetic is liberated by the dhydna of a "deliverance consisting of the disturbance of the defilements" (vikkhambhanavimutti); thus liberated, the mind, at the moment of the Path, is delivered (liberatur) by a "deliverance consisting of the cutting off of the defilements" (samucchedavimutti).