According to the Vydkhyd: "As the doctrine of the other school, nikdydntariiya, (note 38 above) is contradicted by the Vaibhasikas by means of a text of Scripture, and as the doctrine of the Vaibhasjkas is
similarly
contradicted by the other school, as a consequence some other
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5).
Through Abhidharma, one obtains patina, and, as a consequence anusayapahdna or samucchedappahdna, the abandoning of the seeds of the defilements, an abandoning which consists of the definitive destruction (samuccheda) of the defilements.
23. The two Paths, the Path of Seeing, and Path of Meditation, are explained in Koia, vi. l, 26, 49.
24. For example, the view of negation (ndstidrsti) or mithyadrsti, when it consists of negating the Truth of Suffering, constitutes an anusaya abandoned through the Seeing of Suffering.
25. See vi. 28, note.
26. Burnouf (Introduction, 263) explains: "the opinion that the body is what exists, that is, that it is the self which solely exists. " Childers, according to his correspondent Subhuti,
? explains sakkdya = sakdya = svakdya (as we have anuddayd - anudayd, etc. , MuUer, Simplified Grammar, p. 19). We thus have: sakkdyadrsti = the theory of one's body, the theory that the body is personal (Mrs Rhys Davids, Psychology, p. 257, quotes the Suttanipdta, 950, 951 with respect to this). See Vibhdsd quoted note 28. E. Senart holds to satkdrya (Melanges Harlez, p. 292). Walleser, ZDMG. 64, 581, gives svat-kdya.
Atthasdlini, p. 348: sakkayaditthiti vijjamdnatthena sati khandhapancakasankhdte kdye sayam vdsati tasmin kdye dipthiti. Expositor, p. 450: a view arising with respect to the body in the sense of existing, and called the five aggregates, or, itself appearing as the view arising with respect to the body (? ? ).
Madhyamakdvatdra, vi. 120, 144 (p. 282 and 311 of the translation, Muse'on, 1911): Dhammasangani, 1003.
Sakkdya = paficupdddnakkhandhd, Majjhima, i. 299. Satkdyadrssti is not "bad," Koia, iv. l2d, v. 19.
27. As is shown by Hsiian-tsang's version and by other sources, Vasubandhu here presents the explanation of the Sautrantikas. It is on this etymology that the Tibetan version rests: 'jig tshogs la Ita ba - "a view of the collection of that which perishes. " We shall see below how sat = 'jig = huai ^ ' = to perish, to deteriorate = mieh %$ (Paramartha).
Hsuan-tsang: "To believe in the self and in things pertaiping to a self is the sat-kd-ya :
view. We have sat because it perishes (huai j j ); collection is what is called kd-ya: that is, "collection of impermanent things. " Kd-ya is sat, from whence sat-kdya. This sat-kdya is the five updddnaskandhas. Th. is expression is used in order to avoid the idea of permanence and of unity, for it is by reason of these two ideas that there is a belief in a self. The Vaibhasikas explain: because it exists (yu % ), it is sat; the sense of "body" (kayo) is as above. One says that this view rests on the "existing body" in order to avoid the idea that the idea of self and of things pertaining to a self does not have an object [gloss of the Japanese editor: a refutation of the Sautrantikas], This view is called sat-kdya because it is produced by reason of sat-kdya. "
Commentary of the Vijnaptimatra School: "The Sautrantikas say that sat signifies "false,
=
deceiving" (wei ff? ); ka-ya - "body;" ta-li-se-chih ^fflWzSfc
"accumulation," and is a metaphoric expression for accumulation; the view produced by reason of body-accumulation is the "false-body-view. " The Buddha refutes the future Sarvastivadin doctrine that the name is "existent-body-view;" consequently he says the word sat, "to deceive" (sa wei jUm ). This same word sat signifies "existent;" but here it signifies "false" according to the etymology sidantiti sad iti [Reading of S. Le'vi].
Samghabhadra (TD 29, p. 605cl5)explains: "By the force of cause (hetu, doubtless sabhdgahetu, see ii. 52a trans, page 262) and the teachings, some fools recognize a "self" and "things pertaining to a self in the five updddnaskandhas. . This view is called satkdyadrsti. Sat because it exists; collection (chii 'fj| = rdsi, etc. ) is called kdya: the sense is samavdya (ho-ho fP'n' ), or dcaya (chi-chil fltfft ). Kdya is sat, thus satkdya. The sense is that of real existence and of multiplicity. This view admits the existence of a "self": now the self does not exist. One designates the object of this view by the word sat in order to avoid the idea that this view arises having a non-existent thing for its object; and in the fear that, as a consequence, there would be a belief in the reality of the "self," this object is designated by the word kdya. Th2it is: Those who believe in a "self as a unique entity, a "self either in a series (=the series of minds, cittasamtati), or in many series (=series of minds and mental states, series of mental elements): now these series are not a "self," because the kdya is a multiplicity. As this view of "self" has satkdya for its object, it is called satkdyadrsti; the meaning is that this view has for its object the five updddnaskandhas. In fact the Sutra says, "What all the Brahmins and monks who believe in a self, really have in view are the five updddnaskandhas. "The Blessed One gives the name of satkdyadrsti to one single view of "self and of "things pertaining to a self", so that one will not believe that the consciousness has a non-existent thing for its object (since the "self" does not exist), nor that the "self" exists (since the consciousness had for its object an existent thing and not a non-existent
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"view;" "body" signifies
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thing). The Sautrantika (that is, Vasubandhu) gives the following explanation: "We have sat because it perishes; collection {chil) is what is termed kdya, that is, 'a collection of impermanent things/ Kdya is sat, thus satkdya. This satkdya is the five updddnaskandhas. - This expression is used in order to avoid the idea of permanence and unity, for it is by reason of these two ideas that there is a belief in self. " But what good is there in adding the word sat (with the meaning of "perishable")? The word kdya suffices to avoid the idea of permanence. If sat signifies perishable, one should simply say kdyadrsti: there is no dharma which is eternal and susceptible of forming a collection. Thus what value is there in qualifying kdya by a word signifying perishable?
28. Vibhdsd, TD 27, p. 255a21:This view, having satkdya (yu-shen ^f ^ ) for its sphere (satkdye pravartata iti), is called satkdyadrsti.
Question: Are there other views that have satkdya for their spheres, not asatkdya, and which are called satkdyadrsts?
Other views have svakdya for their sphere, or parakdya, or satkdya, or asatkdya; thus they are not called satkdyadfspi. They have the svakdya for their sphere, that is, their own sphere (dhdtu) and stage (bhumi) for their object; or they have parakdya for their sphere, that is, another sphere, another stage. They have satkdya for their sphere, that is, the impure . . . This view, which has satkdya for its sphere, believes in a "self" and in "things pertaining to a self": thus it is called satkdyadfsti. Even though they have satkdya for their sphere, the others do not believe in a "self" or in "things pertaining to a self": thus they are not called satkdyadrsti. . . Vasumitra says: This view is called satkdyadrsti because it has only svakdya for its sphere; the five updddnaskandhas are called svakdya.
29. Samyukta, TD 2, p. 151a22; Madhyama, TD 1, p. 788al9; Vibhdsd, TD 27, p. 38al4; KoU, trans, by Hsiian-tsang, TD 29, p. 154c; Samyutta, iii. 46: ye keci bhikkhave samand vd anekavidham attdnam samanupassamdnd samanupassanti sabbe te paflcupdddnakkhandhe samanupassanti etesam vd annataram.
30. See Kosa, iv. 66a, 78b, 79c, 96; Dhammasangani, Para. 381, etc.
31. How is the view of annihilation, ucchedadrssti, a view of affirmation? Here the author
speaks in general (Vydkhya*).
32. Omitted by Hsiian-tsang. Samghabhadra explains: drstyddindm updddnaskandhdndm paratvena pradhdnatvendmarso drstipardmarsa iti / parasabdaprayogena cayam atisayartho labhyata iti.
33. Silavrata is included in rupaskandha; one should add ddi in order to mention the other skandhas. On silavrata, see iv. 64c, v. 38a-c; Suttanipdta, p. 108; Mahdniddesa, 66-68, 88-90, 310, 416; Dhammasangani, 1006; Atthasdlini, 355; Huber, Sutrdlamkdra, p. 125, 127, 130.
34. On the Lord, the creator of the world, see ii. 64d (trans, page 306), Anguttara, i. 173, Majjhima, ii. 227, Digha, i. 18 (Brahm? ).
35. Vydkhya: tad idam dearyena samiaydvastham krtam na svamatam darsitam / anye yogdcdramatim apeksyaivam krtam. Y nhomitra. reproduces the explanation of someone (kahit) whorefutestheobjectionofatiprasanga(p. 780,line1)andthatofSamghabhadra; he presents the system of the Yogacarins: according to the Yogacarins, there are one hundred and twenty-eight kleias otanuiayas. In Kamadhatu forty are expelled through the Seeing of the Truths (each of the ten is expelled by each Truth); six are expelled through Meditation, namely akalpikd satkdyadrsti (spontaneous, not philosophical, belief in a self), ucchedadrsti, sahaja rdga (innate lust), pratigha, mdna and avidyd; the same, with the
exception of the five pratighas, in each of the two higher Dhatus.
The Abhisamaydlamkdrdloka (fol. 120 of my MSS) gives the same total: expelled
through Seeing, one hundred and twelve (forty, thirty-six and thirty-six according to Dhatu); expelled through Meditation, six, five and five: rdga, dvesa, mdna, avidyd, satkdyadrsti and antagrdhadrsti (dvesa is absent in the higher Dhatus). See vi. l.
? I know of the one hundred and eight kle/as only through the note of Przyluski, Acoka, page 323.
36. On the viparydsas, Anguttara, ii. 52; Nettippakarana, passim (vipalldsa), Vibhanga, 376 (viparyesa); compare Samyutta, i. 188, Dhammasangani, vipariyesagdha and the note of Atthasdlini, page 253; Siksdsamuccaya, 198. 11; Friendly Epistle, 48, YogasUtra, ii. 5 (definition of avidyd).
yj. Mahdsamgitidharmaparyayd; Anguttara, ii. 52 {vipalldsa); Vibhanga, 376 (saftfid, citta, diffivipariyesa); Visuddhimagga, 683.
38. Nikdydntariydh. According to Vibhdsd, below, the Vibhajyavadins. Hsiian-tsang: "Some other masters. . . "
Vibhdsd, TD 27, p. 536c8: "Some others say that, among the twelve errors (viparydsa), eight are solely abandoned through the Seeing of the Truths, and four, also through Meditation. These masters are the Vibhajyavadins. " On the Vibhajyavadins, see P'u-kuang, TD 41, p. 310b23: "They say that there is no formal opinion which is completely correct (Jei chin li ^lj? 3? ), that [the past and the future] exist in part, do not exist in part, and
that one should distinguish the two: thus they are called 'the school of those who speak after m
having distinguished' (fen pieh shou pu ^S'JIJfB )>> Sanskrit: Vibhajyavadins. " According to the Vij&aptimdtravrtti (wei shih shu ^MM,! )> iv. 35. 10: "Those who are called Vibhajyavadins are now the Prajnaptivadins (shuo chia pu WiWfiS* ). "
According to the Samayabhedoparacanacakra (tsung lun ^|jfe ): "Two hundred years later there emerged a school from out of the Mahasamghikas called the Prajnaptivadins" (see Wassiliev page 251, and the note where we see that, in this version of the Samayabheda, one of the two Chinese translators here reads Vibhajyavadins). A commentator remarks: "According to these two explanations, the Vibhajyavadins form but a single school [with the Prajnaptivadins]. But the Vibhdsd, 23. 5 says: "The Mahasamghi- kas, etc. , are called Vibhajyavadins. " So too the Arthapradipa (? i-teng^^St )? "Either the Vibhajyavadins are certain masters of the Great Vehicle, or all the schools of the Small Vehicle are called Vibhajyavadins: these latter are not a definite school. Also, in the Samgraha (? she-lun Jlffe ), the Vibhajyavadins are strictly defined as being the MahiSasakas: in the Vibhdsd, they are strictly defined as being the Sammitiyas" (Note of Saeki ad xix. 9a9).
Note the classic references to the Vibhajyavadins, Commentary on the Kathdvatthu, Vasumitra, etc. , in Kern, Wassilief, Waters, etc. See v. 25.
39. "Seeing" (pafyati) designates the consciousness obtained through dnantaryamdrga; "knowing" (jdndti), the consciousness obtained through vimuktimdrga (vi. 28).
40. The Blessed One said:. . . srutavata dryasrdvakasya smrtisampramosd utpadyante / atha ca punah ksipram evdstam pariksyam parydddnam ca gacchanti.
41. According to the Tibetan: "Others say:. . . "According to the the Japanese editor: "Here theauthorcriticizestheVaibhasikas . . . "
42. The Tibetan only gives the first line of the stanza, but quoted completely by Hsiian-tsang. This is Samyutta, i. 188; Theragdthd, 1223; Visuddhimagga, page 37-38. Cf. Suttanipdta, 340. According to the Vydkhyd: kdmardgdbhibhutatvdc cittam me paridahyate / anga me gautama bh&mi sdntim (? ) tvam anukampayd // viparydsena samjndndm cittam te paridahyate / nimittam varjyatdm tasmdc chubham rdgopasaihhitam // Vagina was a Srotaapanna, and consequently freed from all the anuiayas that one abandons through the Seeing of the Truths.
43.
According to the Vydkhyd: "As the doctrine of the other school, nikdydntariiya, (note 38 above) is contradicted by the Vaibhasikas by means of a text of Scripture, and as the doctrine of the Vaibhasjkas is similarly contradicted by the other school, as a consequence some other
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masters, constituting a third party, took the words and resolved the problem of the contradiction of the Sutras. "
According to Hsuan-tsang: "Other masters say. . . "TheJapanese editor believes that the author is now presenting the opinion of the Sautrantikas.
44. One can also explain that the expression of this Sutra: "to see and to know the Truth: this is Suffering," does not refer to only darianamdrga, the Path of Seeing the Truths, which Vagisa possesses, but also to bhdvandmdrga, the Path of Meditation [which, when it is pure (andsrava) bears on the Truths, vi. l]: and VaglSa does not possess this second Path.
45. Manasamyojana, Prakaranapdda, TD 26, p. 693a29; Vibhanga, 353; Dhammasangani, 1116, trans. 298; Comm. page 372 (Expositor, page 478); Anguttara, ii. 430. Ahimkdrama- mimkdramdna in Majjhima, I486 and elsewhere.
46. The Aryan is a person who has seen the Truths and who has expelled the anusayas, satkdyadrsti, etc. , which are expelled through Seeing (darsana); but he has not necessarily expelled the anusayas whose expulsion requires bhdvand (Meditation, or repeated seeing of the Truths, etc. ). However these non-expelled anusayas do not become active within him.
47. Tathd is translated as et cetera, according to the commentary; the simplest meaning is "in the same manner;" see Kosa v. lb. for an interpretation of the same word.
48. According to the rule: yeyaddarsanaheydlambands te taddarsanaheydh / avasistd bhdvandheydh. See above page and v. 60-61.
49. Dtgha iii. 216 distinguishes kdmatanhd, bhavatanhd, vibhavatanhd and rupatanhd, arupatanhd, nirodhatanha.
On vibhavatrsna, see Visuddhimagga, 568, 594, and Madhyamakavrtti, 530 note 4.
Vibhdsd,TD27,pl38b9:Therearethreetrsnds,kdmatrsnd,bhavatrsnd, vibhavatrsna. . . There are some masters, namely the Vibhajyavadins, who say that vibhavatrsna that the Sutra mentions is abandoned by Seeing and by Meditation. It was in order to refute this opinion and to show that the vibhavatrsna mentioned in the Sutra is abandoned by Seeing alone, that this treatise was composed (tso ssu lun fp^Ulfe ): Should we say that vibhavatrsna is abandoned through Seeing or Meditation? Answer: We should say that it is abandoned through Meditation. Vibhava is the anityatd (impermanence = non-existence, destruction) of the nikdyasabhdba (ii. 4l); the trsnd which has this anityatd for its object is called vibhavatrsna; thus it is solely abandoned through Meditation, for nikdyasabhdga is abandoned through Meditation. There are some masters who say that vibhavatrsna is abandoned either through Seeing or through Meditation. When is it abandoned through Seeing? When it is attachment (rdga) to the vibhava of the dharmas abandoned through Seeing. When is it abandoned through Meditation? When it is attachment to the vibhava of the dharmas abandoned through Meditation.
Question: Who maintains this opinion? Answer: The Vibhajyavadins. They say that vibhava is the anityatd of the Three Dhatus, that vibhavatrsna is the trsnd relative to this anityatd, that, anityatd being abandoned through Seeing and Meditation, the same holds true for the trsnd relative to it. . . Certain masters say: If one follows the Sutra (sutrdrtha), vibhavatrsna is abandoned solely through Meditation; but according to the Truth (tattvdrtha) it is abandoned through both Seeing and Meditation. How is this? The Sutra says: "It is as if someone overwhelmed by fear and by suffering thinks: May I, after death, be annihilated, disappear, no longer exist! " In this Sutra one should understand vibhava as the anityatd subsequent to nikdyasabhdga: this vibhava is abandoned through Meditation, and so vibhavatrsna is not abandoned through Seeing. Here the Master (lun-chu) presents the meaning of the Sutra . . . When one is attached to the truth, one should say as the Vibhajyavadins above: "Vibhava is the name of the anityatd of the Three Dhatus . . . "
Vibhdsd, TD 27, p. 138c26: Why does the Srotaapanna not produce vibhavatrsna? Answer: Because he sees the nature of things (dharmata); that is, seeing that the nature of things is a series of causes and effect, he ,does not desire annihilation (uccheda). In the
? second place, because he believes in the result of action; that is, believing that action and its effect are the successive parts of one series, he does not desire annihilation. Again, because heunderstandsemptiness,theSrotaapannaobtainssUnyatavimoksamukha (viii. 24);he knows that there is no present existence, nor subsequent non-existence of the "self" and "things pertaining to self;" consequently he does not produce trsnd, the desire for annihilation, or subsequent destruction. Furthermore, vibhavatrsnd is nourished (upacita) by vibhavadrsti (v. 7), and vibhavadrsti manifests itself following it; now the Srotaapanna has already abandoned vibhavadrsti, so he does not produce vibhavatrsnd.
50. In order to demonstrate that one can "love impermanence," YaSomitra quotes the Sutra:
ydvad ayam dtmdjivati tisphati dhriyate ydpayati tdvat sarogah sagandah sasalyah sajvarah sapriddhakah / yatas cdyam dtmd ucchidyate vina/yati na bhavati / iyatdyam dtmd samyaksamucchinno bhavati /
51. asmitd = asmimana.
52. Hsiian-tsang reads bhagnaprsthatvdt, "their back being burned. " The Tibetan has rkan,
marrow.
53. Independent or aveniki avidyd, is the avidyd which does not accompany other anusayas, rdga, etc.
On the universals, ii. 54a-b.
54. That is: they bear, in their Dhatu, on the five categories (nikdyas, ii. 52b), which are abandoned through the Seeing of Suffering, etc. According to another explanation, they are called universals because they are the cause of amis'ayas belonging to all five categories.
55. According to Hsiian-tsang, "superior" refers to the higher Dhatus or bhumis. These anusayas are not in the lower ones. On the sarvatragas and the bhumis, see v. 18.
56. Vibhdsd, TD 27, p. 93a5. Some say that, not having any object, avidyd does not have any pure dharmas for its object; in fact, it is not jndna by nature; rather, it forms an obstacle to the knowledge of things . . . (Samghabhadra TD 29, p. 6l3bl0). See iii. 28c, v. 38d.
57. See Vibhdsd, TD 27, p. 94al2.
58. Hsiian-tsang adds: "which are abandoned through the Seeing of andsrava," according to
Vibhdsd, TD 27, p. 93al5, which Vasubandhu summarizes in Karika 16.
59. According to other authorities, kusaladharmacchanda is sraddha (ii. 25) or again the
universal mental state of adhimukti (ii. 24). Kathdvatthu, ix. 2.
60. One prides himself solely on gross and mobile things which provoke satisfaction in the
lower bhumis.
61. Our texts interpert anuhte, or anusayana, in the sense oipustim labhate, "to undertake
growth," and pratisphdm labhate, "to begin, to become active;" see i. English trans, page 59 f
and v. 39. The Tibetan version anusete = rgyas gyur - to become great. The Chinese sui-tseng H t ^ has the same meaning.
In certain cases an anus ay a grows by the fact that it becomes active in the object; in other cases it grows by the fact of the sensations, etc. , which favor its growth.
On the two types of anusayana, see Samyuktahrdaya, TD 28, p. 901b6ff, Samghabhadra, TD 29, p. 898cll, Vibhdsd, TD 27, p. 257a26, and p. 442b24 to 452bl9 (Saeki also refers to Vibhdsd 32. 1 and 16. 1). Saeki quotes the Vibhdsd, p. 110a20: Certain masters say that the anusayas do not constitute anusayana in the dharmas associated with the mind. The DarstSntikas say: T o affirm that the anus ay a constitutes the object of anuiayana is to admit that it grows by the fact of the pure dharmas or the dharmas of a higher sphere, when it has for its object similar dharmas [and this contradicts the thesis v. l8a-b]; to affirm that it
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constitutes anuiayana in associated dhannas is to admit that the anuiaya [for example, attachment] will never be cut off, or that even if it is cut off, it will always be anuiayana, for one cannot definitively disjoin the mind from associated dharmas [, for example, from agreeable sensation which nourishes attachment. ]. " See below note 62.
62. See v. 39.
63. Vibhdsd, TD 27, p. 444c21: "Is a locus of anuiaya also a locus of anuiayana? [That is: is the object on which an anuiaya can bear--the thing relative to which one takes up attachment, hatred, doubt, false view, etc. --always favorable to the development ipuspt) and the installation (pratisthalabha) of the anuiaya? ]Pute (andsrava) things (Nirvana and the Path) are loci of anuiaya but not loci of anuiayana. Vasumitra says: When one produces anuiaya having impure {sdsrava) things for their object, the anuiayas progressively increase {sui-tseng) [that is, they grow by the fact of these things taken as object], in the same way that the organ of sight of a person who looks at the moon develops {tseng-ch'ang t^JI
); when one produces anuiayas having pure things for their object, the anuiayas diminish, like the organ of sight of a person who looks at the sun. "
64. As long as rdga is not abandoned, it will continue to develop from the fact of the agreeable sensation which is associated with the mind.
65. Vibhdsd, TD 27, p. 259c8.
66. See note 27, and also BodhisattvabhUmi, Muse on, 1906, 224.
67. According to the Japanese editor, the Sautrantikas.
68. This refers to the doctrine of Kapila and the Vaisesikas, of the philosophical proponents of an atman.
69. On the roots of evil, iv. 8c-d. The commentary on the Ndmasamgiti quotes an Abhidharma treatise which enumerates the six anuiayas: mdnadrgvicikitsdi ca rdgapratigh- amUdhayah.
70. The word "all" signifies "of the five categories," abandoned through the Seeing of Suffering, etc. (ii. 52b).
71. Vibhdsd, TD 27, p. 259c8-260a9: Some (= the Darstantikas) say that all kleias are bad (akuiala); others, that the kleias of Kamadhatu are bad, whereas the kleias of the other Dhatus are neutral; a third hold that, among the three bonds (samyojana) of Kamadhatu, one bond is neutral, namely satkdyadrspi. . . Why is satkdyadrspi neutral? It is not bad because it does not absolutely destroy the diaya (see above, iv. 80d) and it does not destroy the diaya because it is not associated with non-shame and non-respect . . . it is neutral because it does not have retribution (vipdka). Vasumitra says: "because it does not produce gross actions of the body and voice" (compare iv. l2d, p. 580 of the English translation).
72. On morally neutral things, see ii. 66, iv. 9d.
73. Koia, ii. 57,71b.
74. Trsnd with respect to the dhydnas and the drupyas ("nonmaterial" absorptions) which are "tasteable" (viii. 6), at the moment of its arising with respect to the heavenly dwellings, is, in the higher spheres, neutral. All avidyd of the higher spheres, and the two views of satkaya and antagrdha in Kamadhatu, are neutral. Prajfid in Kamadhatu (1) associated with these two views, or (2) associated with minds arisen from retribution, etc. , is neutral, like all prajfid of the higher spheres associated with the kleias, or which is also associated with the minds arisen from retribution, etc. (The content of "etc. " varies according to the spheres, see ii. 72
? 75. Hsiian-tsang translates Aparintakas as "masters of foreign countries. " The term dhydyin is taken in a pejorative sense, see Aryadeva, Catuhiatika, 176 (Mem. As. Soc. Bengal, iii.
Through Abhidharma, one obtains patina, and, as a consequence anusayapahdna or samucchedappahdna, the abandoning of the seeds of the defilements, an abandoning which consists of the definitive destruction (samuccheda) of the defilements.
23. The two Paths, the Path of Seeing, and Path of Meditation, are explained in Koia, vi. l, 26, 49.
24. For example, the view of negation (ndstidrsti) or mithyadrsti, when it consists of negating the Truth of Suffering, constitutes an anusaya abandoned through the Seeing of Suffering.
25. See vi. 28, note.
26. Burnouf (Introduction, 263) explains: "the opinion that the body is what exists, that is, that it is the self which solely exists. " Childers, according to his correspondent Subhuti,
? explains sakkdya = sakdya = svakdya (as we have anuddayd - anudayd, etc. , MuUer, Simplified Grammar, p. 19). We thus have: sakkdyadrsti = the theory of one's body, the theory that the body is personal (Mrs Rhys Davids, Psychology, p. 257, quotes the Suttanipdta, 950, 951 with respect to this). See Vibhdsd quoted note 28. E. Senart holds to satkdrya (Melanges Harlez, p. 292). Walleser, ZDMG. 64, 581, gives svat-kdya.
Atthasdlini, p. 348: sakkayaditthiti vijjamdnatthena sati khandhapancakasankhdte kdye sayam vdsati tasmin kdye dipthiti. Expositor, p. 450: a view arising with respect to the body in the sense of existing, and called the five aggregates, or, itself appearing as the view arising with respect to the body (? ? ).
Madhyamakdvatdra, vi. 120, 144 (p. 282 and 311 of the translation, Muse'on, 1911): Dhammasangani, 1003.
Sakkdya = paficupdddnakkhandhd, Majjhima, i. 299. Satkdyadrssti is not "bad," Koia, iv. l2d, v. 19.
27. As is shown by Hsiian-tsang's version and by other sources, Vasubandhu here presents the explanation of the Sautrantikas. It is on this etymology that the Tibetan version rests: 'jig tshogs la Ita ba - "a view of the collection of that which perishes. " We shall see below how sat = 'jig = huai ^ ' = to perish, to deteriorate = mieh %$ (Paramartha).
Hsuan-tsang: "To believe in the self and in things pertaiping to a self is the sat-kd-ya :
view. We have sat because it perishes (huai j j ); collection is what is called kd-ya: that is, "collection of impermanent things. " Kd-ya is sat, from whence sat-kdya. This sat-kdya is the five updddnaskandhas. Th. is expression is used in order to avoid the idea of permanence and of unity, for it is by reason of these two ideas that there is a belief in a self. The Vaibhasikas explain: because it exists (yu % ), it is sat; the sense of "body" (kayo) is as above. One says that this view rests on the "existing body" in order to avoid the idea that the idea of self and of things pertaining to a self does not have an object [gloss of the Japanese editor: a refutation of the Sautrantikas], This view is called sat-kdya because it is produced by reason of sat-kdya. "
Commentary of the Vijnaptimatra School: "The Sautrantikas say that sat signifies "false,
=
deceiving" (wei ff? ); ka-ya - "body;" ta-li-se-chih ^fflWzSfc
"accumulation," and is a metaphoric expression for accumulation; the view produced by reason of body-accumulation is the "false-body-view. " The Buddha refutes the future Sarvastivadin doctrine that the name is "existent-body-view;" consequently he says the word sat, "to deceive" (sa wei jUm ). This same word sat signifies "existent;" but here it signifies "false" according to the etymology sidantiti sad iti [Reading of S. Le'vi].
Samghabhadra (TD 29, p. 605cl5)explains: "By the force of cause (hetu, doubtless sabhdgahetu, see ii. 52a trans, page 262) and the teachings, some fools recognize a "self" and "things pertaining to a self in the five updddnaskandhas. . This view is called satkdyadrsti. Sat because it exists; collection (chii 'fj| = rdsi, etc. ) is called kdya: the sense is samavdya (ho-ho fP'n' ), or dcaya (chi-chil fltfft ). Kdya is sat, thus satkdya. The sense is that of real existence and of multiplicity. This view admits the existence of a "self": now the self does not exist. One designates the object of this view by the word sat in order to avoid the idea that this view arises having a non-existent thing for its object; and in the fear that, as a consequence, there would be a belief in the reality of the "self," this object is designated by the word kdya. Th2it is: Those who believe in a "self as a unique entity, a "self either in a series (=the series of minds, cittasamtati), or in many series (=series of minds and mental states, series of mental elements): now these series are not a "self," because the kdya is a multiplicity. As this view of "self" has satkdya for its object, it is called satkdyadrsti; the meaning is that this view has for its object the five updddnaskandhas. In fact the Sutra says, "What all the Brahmins and monks who believe in a self, really have in view are the five updddnaskandhas. "The Blessed One gives the name of satkdyadrsti to one single view of "self and of "things pertaining to a self", so that one will not believe that the consciousness has a non-existent thing for its object (since the "self" does not exist), nor that the "self" exists (since the consciousness had for its object an existent thing and not a non-existent
Footnotes 873
"view;" "body" signifies
? 874 Chapter Five
thing). The Sautrantika (that is, Vasubandhu) gives the following explanation: "We have sat because it perishes; collection {chil) is what is termed kdya, that is, 'a collection of impermanent things/ Kdya is sat, thus satkdya. This satkdya is the five updddnaskandhas. - This expression is used in order to avoid the idea of permanence and unity, for it is by reason of these two ideas that there is a belief in self. " But what good is there in adding the word sat (with the meaning of "perishable")? The word kdya suffices to avoid the idea of permanence. If sat signifies perishable, one should simply say kdyadrsti: there is no dharma which is eternal and susceptible of forming a collection. Thus what value is there in qualifying kdya by a word signifying perishable?
28. Vibhdsd, TD 27, p. 255a21:This view, having satkdya (yu-shen ^f ^ ) for its sphere (satkdye pravartata iti), is called satkdyadrsti.
Question: Are there other views that have satkdya for their spheres, not asatkdya, and which are called satkdyadrsts?
Other views have svakdya for their sphere, or parakdya, or satkdya, or asatkdya; thus they are not called satkdyadfspi. They have the svakdya for their sphere, that is, their own sphere (dhdtu) and stage (bhumi) for their object; or they have parakdya for their sphere, that is, another sphere, another stage. They have satkdya for their sphere, that is, the impure . . . This view, which has satkdya for its sphere, believes in a "self" and in "things pertaining to a self": thus it is called satkdyadfsti. Even though they have satkdya for their sphere, the others do not believe in a "self" or in "things pertaining to a self": thus they are not called satkdyadrsti. . . Vasumitra says: This view is called satkdyadrsti because it has only svakdya for its sphere; the five updddnaskandhas are called svakdya.
29. Samyukta, TD 2, p. 151a22; Madhyama, TD 1, p. 788al9; Vibhdsd, TD 27, p. 38al4; KoU, trans, by Hsiian-tsang, TD 29, p. 154c; Samyutta, iii. 46: ye keci bhikkhave samand vd anekavidham attdnam samanupassamdnd samanupassanti sabbe te paflcupdddnakkhandhe samanupassanti etesam vd annataram.
30. See Kosa, iv. 66a, 78b, 79c, 96; Dhammasangani, Para. 381, etc.
31. How is the view of annihilation, ucchedadrssti, a view of affirmation? Here the author
speaks in general (Vydkhya*).
32. Omitted by Hsiian-tsang. Samghabhadra explains: drstyddindm updddnaskandhdndm paratvena pradhdnatvendmarso drstipardmarsa iti / parasabdaprayogena cayam atisayartho labhyata iti.
33. Silavrata is included in rupaskandha; one should add ddi in order to mention the other skandhas. On silavrata, see iv. 64c, v. 38a-c; Suttanipdta, p. 108; Mahdniddesa, 66-68, 88-90, 310, 416; Dhammasangani, 1006; Atthasdlini, 355; Huber, Sutrdlamkdra, p. 125, 127, 130.
34. On the Lord, the creator of the world, see ii. 64d (trans, page 306), Anguttara, i. 173, Majjhima, ii. 227, Digha, i. 18 (Brahm? ).
35. Vydkhya: tad idam dearyena samiaydvastham krtam na svamatam darsitam / anye yogdcdramatim apeksyaivam krtam. Y nhomitra. reproduces the explanation of someone (kahit) whorefutestheobjectionofatiprasanga(p. 780,line1)andthatofSamghabhadra; he presents the system of the Yogacarins: according to the Yogacarins, there are one hundred and twenty-eight kleias otanuiayas. In Kamadhatu forty are expelled through the Seeing of the Truths (each of the ten is expelled by each Truth); six are expelled through Meditation, namely akalpikd satkdyadrsti (spontaneous, not philosophical, belief in a self), ucchedadrsti, sahaja rdga (innate lust), pratigha, mdna and avidyd; the same, with the
exception of the five pratighas, in each of the two higher Dhatus.
The Abhisamaydlamkdrdloka (fol. 120 of my MSS) gives the same total: expelled
through Seeing, one hundred and twelve (forty, thirty-six and thirty-six according to Dhatu); expelled through Meditation, six, five and five: rdga, dvesa, mdna, avidyd, satkdyadrsti and antagrdhadrsti (dvesa is absent in the higher Dhatus). See vi. l.
? I know of the one hundred and eight kle/as only through the note of Przyluski, Acoka, page 323.
36. On the viparydsas, Anguttara, ii. 52; Nettippakarana, passim (vipalldsa), Vibhanga, 376 (viparyesa); compare Samyutta, i. 188, Dhammasangani, vipariyesagdha and the note of Atthasdlini, page 253; Siksdsamuccaya, 198. 11; Friendly Epistle, 48, YogasUtra, ii. 5 (definition of avidyd).
yj. Mahdsamgitidharmaparyayd; Anguttara, ii. 52 {vipalldsa); Vibhanga, 376 (saftfid, citta, diffivipariyesa); Visuddhimagga, 683.
38. Nikdydntariydh. According to Vibhdsd, below, the Vibhajyavadins. Hsiian-tsang: "Some other masters. . . "
Vibhdsd, TD 27, p. 536c8: "Some others say that, among the twelve errors (viparydsa), eight are solely abandoned through the Seeing of the Truths, and four, also through Meditation. These masters are the Vibhajyavadins. " On the Vibhajyavadins, see P'u-kuang, TD 41, p. 310b23: "They say that there is no formal opinion which is completely correct (Jei chin li ^lj? 3? ), that [the past and the future] exist in part, do not exist in part, and
that one should distinguish the two: thus they are called 'the school of those who speak after m
having distinguished' (fen pieh shou pu ^S'JIJfB )>> Sanskrit: Vibhajyavadins. " According to the Vij&aptimdtravrtti (wei shih shu ^MM,! )> iv. 35. 10: "Those who are called Vibhajyavadins are now the Prajnaptivadins (shuo chia pu WiWfiS* ). "
According to the Samayabhedoparacanacakra (tsung lun ^|jfe ): "Two hundred years later there emerged a school from out of the Mahasamghikas called the Prajnaptivadins" (see Wassiliev page 251, and the note where we see that, in this version of the Samayabheda, one of the two Chinese translators here reads Vibhajyavadins). A commentator remarks: "According to these two explanations, the Vibhajyavadins form but a single school [with the Prajnaptivadins]. But the Vibhdsd, 23. 5 says: "The Mahasamghi- kas, etc. , are called Vibhajyavadins. " So too the Arthapradipa (? i-teng^^St )? "Either the Vibhajyavadins are certain masters of the Great Vehicle, or all the schools of the Small Vehicle are called Vibhajyavadins: these latter are not a definite school. Also, in the Samgraha (? she-lun Jlffe ), the Vibhajyavadins are strictly defined as being the MahiSasakas: in the Vibhdsd, they are strictly defined as being the Sammitiyas" (Note of Saeki ad xix. 9a9).
Note the classic references to the Vibhajyavadins, Commentary on the Kathdvatthu, Vasumitra, etc. , in Kern, Wassilief, Waters, etc. See v. 25.
39. "Seeing" (pafyati) designates the consciousness obtained through dnantaryamdrga; "knowing" (jdndti), the consciousness obtained through vimuktimdrga (vi. 28).
40. The Blessed One said:. . . srutavata dryasrdvakasya smrtisampramosd utpadyante / atha ca punah ksipram evdstam pariksyam parydddnam ca gacchanti.
41. According to the Tibetan: "Others say:. . . "According to the the Japanese editor: "Here theauthorcriticizestheVaibhasikas . . . "
42. The Tibetan only gives the first line of the stanza, but quoted completely by Hsiian-tsang. This is Samyutta, i. 188; Theragdthd, 1223; Visuddhimagga, page 37-38. Cf. Suttanipdta, 340. According to the Vydkhyd: kdmardgdbhibhutatvdc cittam me paridahyate / anga me gautama bh&mi sdntim (? ) tvam anukampayd // viparydsena samjndndm cittam te paridahyate / nimittam varjyatdm tasmdc chubham rdgopasaihhitam // Vagina was a Srotaapanna, and consequently freed from all the anuiayas that one abandons through the Seeing of the Truths.
43.
According to the Vydkhyd: "As the doctrine of the other school, nikdydntariiya, (note 38 above) is contradicted by the Vaibhasikas by means of a text of Scripture, and as the doctrine of the Vaibhasjkas is similarly contradicted by the other school, as a consequence some other
Footnotes 875
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masters, constituting a third party, took the words and resolved the problem of the contradiction of the Sutras. "
According to Hsuan-tsang: "Other masters say. . . "TheJapanese editor believes that the author is now presenting the opinion of the Sautrantikas.
44. One can also explain that the expression of this Sutra: "to see and to know the Truth: this is Suffering," does not refer to only darianamdrga, the Path of Seeing the Truths, which Vagisa possesses, but also to bhdvandmdrga, the Path of Meditation [which, when it is pure (andsrava) bears on the Truths, vi. l]: and VaglSa does not possess this second Path.
45. Manasamyojana, Prakaranapdda, TD 26, p. 693a29; Vibhanga, 353; Dhammasangani, 1116, trans. 298; Comm. page 372 (Expositor, page 478); Anguttara, ii. 430. Ahimkdrama- mimkdramdna in Majjhima, I486 and elsewhere.
46. The Aryan is a person who has seen the Truths and who has expelled the anusayas, satkdyadrsti, etc. , which are expelled through Seeing (darsana); but he has not necessarily expelled the anusayas whose expulsion requires bhdvand (Meditation, or repeated seeing of the Truths, etc. ). However these non-expelled anusayas do not become active within him.
47. Tathd is translated as et cetera, according to the commentary; the simplest meaning is "in the same manner;" see Kosa v. lb. for an interpretation of the same word.
48. According to the rule: yeyaddarsanaheydlambands te taddarsanaheydh / avasistd bhdvandheydh. See above page and v. 60-61.
49. Dtgha iii. 216 distinguishes kdmatanhd, bhavatanhd, vibhavatanhd and rupatanhd, arupatanhd, nirodhatanha.
On vibhavatrsna, see Visuddhimagga, 568, 594, and Madhyamakavrtti, 530 note 4.
Vibhdsd,TD27,pl38b9:Therearethreetrsnds,kdmatrsnd,bhavatrsnd, vibhavatrsna. . . There are some masters, namely the Vibhajyavadins, who say that vibhavatrsna that the Sutra mentions is abandoned by Seeing and by Meditation. It was in order to refute this opinion and to show that the vibhavatrsna mentioned in the Sutra is abandoned by Seeing alone, that this treatise was composed (tso ssu lun fp^Ulfe ): Should we say that vibhavatrsna is abandoned through Seeing or Meditation? Answer: We should say that it is abandoned through Meditation. Vibhava is the anityatd (impermanence = non-existence, destruction) of the nikdyasabhdba (ii. 4l); the trsnd which has this anityatd for its object is called vibhavatrsna; thus it is solely abandoned through Meditation, for nikdyasabhdga is abandoned through Meditation. There are some masters who say that vibhavatrsna is abandoned either through Seeing or through Meditation. When is it abandoned through Seeing? When it is attachment (rdga) to the vibhava of the dharmas abandoned through Seeing. When is it abandoned through Meditation? When it is attachment to the vibhava of the dharmas abandoned through Meditation.
Question: Who maintains this opinion? Answer: The Vibhajyavadins. They say that vibhava is the anityatd of the Three Dhatus, that vibhavatrsna is the trsnd relative to this anityatd, that, anityatd being abandoned through Seeing and Meditation, the same holds true for the trsnd relative to it. . . Certain masters say: If one follows the Sutra (sutrdrtha), vibhavatrsna is abandoned solely through Meditation; but according to the Truth (tattvdrtha) it is abandoned through both Seeing and Meditation. How is this? The Sutra says: "It is as if someone overwhelmed by fear and by suffering thinks: May I, after death, be annihilated, disappear, no longer exist! " In this Sutra one should understand vibhava as the anityatd subsequent to nikdyasabhdga: this vibhava is abandoned through Meditation, and so vibhavatrsna is not abandoned through Seeing. Here the Master (lun-chu) presents the meaning of the Sutra . . . When one is attached to the truth, one should say as the Vibhajyavadins above: "Vibhava is the name of the anityatd of the Three Dhatus . . . "
Vibhdsd, TD 27, p. 138c26: Why does the Srotaapanna not produce vibhavatrsna? Answer: Because he sees the nature of things (dharmata); that is, seeing that the nature of things is a series of causes and effect, he ,does not desire annihilation (uccheda). In the
? second place, because he believes in the result of action; that is, believing that action and its effect are the successive parts of one series, he does not desire annihilation. Again, because heunderstandsemptiness,theSrotaapannaobtainssUnyatavimoksamukha (viii. 24);he knows that there is no present existence, nor subsequent non-existence of the "self" and "things pertaining to self;" consequently he does not produce trsnd, the desire for annihilation, or subsequent destruction. Furthermore, vibhavatrsnd is nourished (upacita) by vibhavadrsti (v. 7), and vibhavadrsti manifests itself following it; now the Srotaapanna has already abandoned vibhavadrsti, so he does not produce vibhavatrsnd.
50. In order to demonstrate that one can "love impermanence," YaSomitra quotes the Sutra:
ydvad ayam dtmdjivati tisphati dhriyate ydpayati tdvat sarogah sagandah sasalyah sajvarah sapriddhakah / yatas cdyam dtmd ucchidyate vina/yati na bhavati / iyatdyam dtmd samyaksamucchinno bhavati /
51. asmitd = asmimana.
52. Hsiian-tsang reads bhagnaprsthatvdt, "their back being burned. " The Tibetan has rkan,
marrow.
53. Independent or aveniki avidyd, is the avidyd which does not accompany other anusayas, rdga, etc.
On the universals, ii. 54a-b.
54. That is: they bear, in their Dhatu, on the five categories (nikdyas, ii. 52b), which are abandoned through the Seeing of Suffering, etc. According to another explanation, they are called universals because they are the cause of amis'ayas belonging to all five categories.
55. According to Hsiian-tsang, "superior" refers to the higher Dhatus or bhumis. These anusayas are not in the lower ones. On the sarvatragas and the bhumis, see v. 18.
56. Vibhdsd, TD 27, p. 93a5. Some say that, not having any object, avidyd does not have any pure dharmas for its object; in fact, it is not jndna by nature; rather, it forms an obstacle to the knowledge of things . . . (Samghabhadra TD 29, p. 6l3bl0). See iii. 28c, v. 38d.
57. See Vibhdsd, TD 27, p. 94al2.
58. Hsiian-tsang adds: "which are abandoned through the Seeing of andsrava," according to
Vibhdsd, TD 27, p. 93al5, which Vasubandhu summarizes in Karika 16.
59. According to other authorities, kusaladharmacchanda is sraddha (ii. 25) or again the
universal mental state of adhimukti (ii. 24). Kathdvatthu, ix. 2.
60. One prides himself solely on gross and mobile things which provoke satisfaction in the
lower bhumis.
61. Our texts interpert anuhte, or anusayana, in the sense oipustim labhate, "to undertake
growth," and pratisphdm labhate, "to begin, to become active;" see i. English trans, page 59 f
and v. 39. The Tibetan version anusete = rgyas gyur - to become great. The Chinese sui-tseng H t ^ has the same meaning.
In certain cases an anus ay a grows by the fact that it becomes active in the object; in other cases it grows by the fact of the sensations, etc. , which favor its growth.
On the two types of anusayana, see Samyuktahrdaya, TD 28, p. 901b6ff, Samghabhadra, TD 29, p. 898cll, Vibhdsd, TD 27, p. 257a26, and p. 442b24 to 452bl9 (Saeki also refers to Vibhdsd 32. 1 and 16. 1). Saeki quotes the Vibhdsd, p. 110a20: Certain masters say that the anusayas do not constitute anusayana in the dharmas associated with the mind. The DarstSntikas say: T o affirm that the anus ay a constitutes the object of anuiayana is to admit that it grows by the fact of the pure dharmas or the dharmas of a higher sphere, when it has for its object similar dharmas [and this contradicts the thesis v. l8a-b]; to affirm that it
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constitutes anuiayana in associated dhannas is to admit that the anuiaya [for example, attachment] will never be cut off, or that even if it is cut off, it will always be anuiayana, for one cannot definitively disjoin the mind from associated dharmas [, for example, from agreeable sensation which nourishes attachment. ]. " See below note 62.
62. See v. 39.
63. Vibhdsd, TD 27, p. 444c21: "Is a locus of anuiaya also a locus of anuiayana? [That is: is the object on which an anuiaya can bear--the thing relative to which one takes up attachment, hatred, doubt, false view, etc. --always favorable to the development ipuspt) and the installation (pratisthalabha) of the anuiaya? ]Pute (andsrava) things (Nirvana and the Path) are loci of anuiaya but not loci of anuiayana. Vasumitra says: When one produces anuiaya having impure {sdsrava) things for their object, the anuiayas progressively increase {sui-tseng) [that is, they grow by the fact of these things taken as object], in the same way that the organ of sight of a person who looks at the moon develops {tseng-ch'ang t^JI
); when one produces anuiayas having pure things for their object, the anuiayas diminish, like the organ of sight of a person who looks at the sun. "
64. As long as rdga is not abandoned, it will continue to develop from the fact of the agreeable sensation which is associated with the mind.
65. Vibhdsd, TD 27, p. 259c8.
66. See note 27, and also BodhisattvabhUmi, Muse on, 1906, 224.
67. According to the Japanese editor, the Sautrantikas.
68. This refers to the doctrine of Kapila and the Vaisesikas, of the philosophical proponents of an atman.
69. On the roots of evil, iv. 8c-d. The commentary on the Ndmasamgiti quotes an Abhidharma treatise which enumerates the six anuiayas: mdnadrgvicikitsdi ca rdgapratigh- amUdhayah.
70. The word "all" signifies "of the five categories," abandoned through the Seeing of Suffering, etc. (ii. 52b).
71. Vibhdsd, TD 27, p. 259c8-260a9: Some (= the Darstantikas) say that all kleias are bad (akuiala); others, that the kleias of Kamadhatu are bad, whereas the kleias of the other Dhatus are neutral; a third hold that, among the three bonds (samyojana) of Kamadhatu, one bond is neutral, namely satkdyadrspi. . . Why is satkdyadrspi neutral? It is not bad because it does not absolutely destroy the diaya (see above, iv. 80d) and it does not destroy the diaya because it is not associated with non-shame and non-respect . . . it is neutral because it does not have retribution (vipdka). Vasumitra says: "because it does not produce gross actions of the body and voice" (compare iv. l2d, p. 580 of the English translation).
72. On morally neutral things, see ii. 66, iv. 9d.
73. Koia, ii. 57,71b.
74. Trsnd with respect to the dhydnas and the drupyas ("nonmaterial" absorptions) which are "tasteable" (viii. 6), at the moment of its arising with respect to the heavenly dwellings, is, in the higher spheres, neutral. All avidyd of the higher spheres, and the two views of satkaya and antagrdha in Kamadhatu, are neutral. Prajfid in Kamadhatu (1) associated with these two views, or (2) associated with minds arisen from retribution, etc. , is neutral, like all prajfid of the higher spheres associated with the kleias, or which is also associated with the minds arisen from retribution, etc. (The content of "etc. " varies according to the spheres, see ii. 72
? 75. Hsiian-tsang translates Aparintakas as "masters of foreign countries. " The term dhydyin is taken in a pejorative sense, see Aryadeva, Catuhiatika, 176 (Mem. As. Soc. Bengal, iii.
