Abhidharmadipa with Vibhasaprabha Vrutti

Author(s): P S Jaini
Publisher: Kashi Prasad Jayaswal Research Institute
Catalog link: https://jainqq.org/explore/004384/1

Page #1
ABHIDHARMADJPA WITH 27.4 (21) VIBHASAPRABHAVRTTI C3V/8 PADMANAIE S. JAINI, VA, PHD. KASHI PRASAD JAYASWAL RESEARCH INSTITUTE,

Page #2
TIBETAN SANSKRIT WORKS SERIES PUBLISHED UNDER THE PATRONAGE OF THE GOVERNMENT OF THE STATE OF .BIHAR General Editor DR. JATASHANKAR JHA, M, A., Ph. D. Acting Director, K. P. JAYASWAL RESEARCH INSTITUTE, PATNA. VOL, IV ABHIDHARMADIPA WITH VIBHASAPRABHAVRTTI CRITICALLY EDITED WITH NOTES AND INTRODUCTION By - PADMANABH S. JAINI, M.A., PH.D., TRIPITIKACARYA LECTURER IN PALI AND BUDDHIST SANSKRIT, SCHOOL OF ORIENTAL AND AFRICAN STUDIES, UNIVERSITY OF LONDON KASHI PRASAD JAYASWAL RESEARCH INSTITUTE, PATNA Nov. 1977] [Price Rs. 42 -

Page #3
PUBLISHED ON BEHALF OF THE K. P. JAYASWAL RESEARCH INSTITUTE PATNA BY ITS ACTING DIRECTOR, DR. JATASHANKAR JHA All rights reserved PRINTED IN INDIA BY TARA PRINTING WORKS KAMACHA, VARANASI

Page #4
PREFACE OF THE SECOND EDITION The Kashi Prasad Jayaswal Research Institute has great pleasure in offering the second edition of Abhidharmadipa to the world of scholars. The first edition of the book had received a generous welcome and brought many private communications and critical appreciations from scholars in India and abroad. The publication of the book in 1959 by the Institute was regarded by some renowned specialists in the field as "a capital event for scholars interested in the history of the Abhidharma class of Buddhist scriptures." It soon ran out of stock and there was a persistant demand for its second edition. To meet with this sacred demand the Institute took it up in right earnest and expresses its thanks to Dr. P. S. Jaini for having accomplished the work within so short a time. It is hoped that the present edition also will receive its due from the world of scholars. 28th Oct, 1977 * J. S. Jha Acting Director

Page #5
_

Page #6
* CONTENTS Page . .. vi . 111 Preface of the Second Edition Abbreviations ... ... .... Foreword by Government of Bihar ... Introduction by the General Editor ... INTRODUCTION ... I. Summary of the Contents of the Abhidharma-Dipa II. Sutra and Abhidharma ... III. Sautrantika and Abhidharmika IV. Some Major Controversies Between the Kosakara and the Dipakara. .... 1. Theory of cognition .... 2. Vitarka and vichara ... 3. Chitta-viprayukta-samskara 4. Manas-karma 5. Anusaya 101 6. Kusala-dharma-bija 7. Sarvastivada 117 V. Date and Authorship 129 Restoration and Emendations 135 Acknowledgements ... 137 Select Bibliography .. Appendix 143 A table showing correspondence between the karikas of Dipa and Kosa. TEXT ___ abhidharmadIpaH vibhASAprabhAvRttisahitaH INDICES ... 433 f. afanyagafarga ... 2. farmaraferararaathi got ... 452 3. vibhASAprabhAvRttigatavizeSanAmasUcI 455 4. TippaNagatavizeSanAmasUcI 458 4. Peperiksa rogat .... . fequanfayazgat ... 139 .... . 492

Page #7
ABBREVIATIONS in combination with a title letter (e.g., MA.)=Atthakatha (on M.) (All references are to the Pali Text Society editions, unless otherwise stated). Abhisamayalankara loka of Haribhadra. Ed. G. Tucci, G Vol. LXII, Baroda, 1932. Aam. Abhidharma mrita of Ghoshaka. Restored from the Chinese into Sanskrit by Santi Bhikshu, Santiniketana, 1953. Ab. Abhidharma-bhajaniya, a division of Vibhanga. Ad. or Dipa Abhidharma-dipa (the karika text). Adv. or Vritti Vibhashaprabha-vritti (the commentary on Ad.) Ak, or Kosa Abhidhar ma-kosa, Akb. or Bhashya Abhidharma-kosa-Bhashya Ambrh. Aspects of Mahayana Buddhism and its Relation to Hinayana by N. Dutt. London, 1930. Ant. Abhidharma mula-Tika. Vidyodaya sika Publication, Vol II, Colombo, 1938. Ang. or A. Anguttara-nikaya, Vols. I-II. PTS , 1889-1900. Asm. Abhidharmasamuchchaya of Asanga. Ed. P. Pradhan. Santi niketana, 1950. . ....... 1. sangaho: Abhidhammatthasangaho of Anuruddha. Ed. D. Kosambi. Saranath, 1941. 4.. vibhavint Abhidhammatthavibhavint. Colombo, 1933., Buddhist Hybrid Sanskrit Dictionary by F. Edgerton. Yale sUniversity, 1953. ......... B. Panjika Bodhicharyavatara-Panjika Bibliotheca Indica, Calcutta, 1904-1914. BSOAS Bulletin of the School of Oriental and African Studies, University of London. Dhammasangani. Ed. P. V. Bapat and R. D. Vadekar. Poona, 1942. Dhs A. Dhammasangani Atthakatha - Atthasalint. Ed. P. V. Bapat and R. D. Vadekar. Poona, 1942. Digha Digha-nikaya, Vols. I-III, PTS., 1889.1911. DPPN. Dictionary of the Pali Proper Names, Vols. I-II, by G. P, Mala lasekera. London, 1937-1. Gaekwad's Oriental Series, Baroda. UUTUULIVU ovo . + BHSD. Buddhi Dles:

Page #8
(vii) IHQ. JBORS. Jps. JPTS. Indian Historical Quarterly, Calcutta. Journal of the Bihar and Orissa Research Society, Patna. Fnanaprasthana-sastra. Restored from the Chinese by Santi Bhikshu. Santiniketana, 1955. Journal of the Pali Text Soiety, London. Kathavatthu. PTS., 1894-97. Katha vatthu Atthakatha, SHBS., XXXVIII. L'Abhidharma-kosa de Vasubandhu by L. de la Vallee Poussin. (References are to chapters and karikas, unless otherwise stated). KU. Ku A. LVPAK. M. or Majjhima Msa. Milinda.' MCB. Majjhima nikaya, Vols. I-III. PTS., 1888-1896. Mahayana-sutralamkara of Asanga, Vol. I. Ed. S. Levi. Paris, 1907. Milindapanho. Ed. R. D. Vadekar. Bombay, 1940. Melanges Chinois et Bouddhiques, l'Institut Belge des Hautes Etudes Chinoises, Bruxelles, Nettipakarana. PTS., 1902. Pali Text Society, London. Pali English Dictionary of the PTS. Netti. PTS. PTSD. S. or Samyutta Saku. Sb. SHBS. Siksha. Tub.. Samyutta-nikaya, Vols. I-VI. PTS., 1884-1904. Sphutartha Abhidharma-kosa-Vyakhya of Yasomitra, Vols. III. Ed. U. Woghihara. Tokyo, 1932-6. Suttantabhajaniya, a division of Vibharga Simon Hevavitarane Bequest Series, Colombo. Siksha samuchchaya of Santideva. Ed. C. Bendall. Bibliotheca Buddhica, I, St. Petersburg. 1897-1902. Trimsikavijnaptimatrata-Bhashya (iucluded in the Vimsika et Trimsika, Part I-Text, Ed. S. Levi. Paris, 1925). Vinayapitakam, Vols. I-V. Ed. H. Oldenberg. London, 1879-1883. Vibhanga, PTS., 1904. Visuddhimagga of Buddhaghosa. Ed. D. Kosambi. Bharatiya Vidyabhavana, Bombay, 1940 Visuddhimagga-Tika of Dharmapala. Ed, Dhammananda. Colombo, 1928. (For other works consulted see the Bibliography). Vinaya Voh. Vm. VmT.

Page #9
_

Page #10
1. The Government of Bihar established the K. P. Jayaswal Research Institute at Patna in 1951 with the object, inter-alia, to Promote historical research, archaeological excavations and investigations and publication of works of permanent value to scholars. This Institute is one of the five others planned by this Government as a token of their homage to the tradition of learning and scholarship for which ancient Bihar was noted. Apart from the Jayaswal Research Institute three others have been established to give incentive to research and advancement of knowledge,-the Nalanda Institute of Research and Post-Graduate studies in Buddhist learning and Pali at Nalanda, the Mithila Institute of Research and PostGraduate studies in Sanskrit learning at Darbhanga and the Bihar Rashtra Bhasha Parishad for research and advanced studies in Hindi at Patna. 2. As part of this programme of rehabilitating and reorientating ancient learning and scholarship, the editing and publication of the Tibetan Sanskrit Text Series has been undertaken with the co-operation of scholars in Bihar and outside. The Government of Bihar hope to continue to sponsor such projects and trust that this humble service to the world of scholarship and learning would bear fruit in the fulness of time.

Page #11
_

Page #12
- INTRODUCTION BY THE GENERAL EDITOR The K. P. Jayaswal Research Institute has great pleasure in presenting this scholarly edition of Abhidharmadipa and its Vzitti which were so far unknown to us either in their original form or through their Chinese or Tibetan translations. The work therefore marks a distinct contribution to our knowledge of Buddhism. Unfortunately the MS of the work was incomplete and so were the photographs taken in Tibet by Maha. pandita Rahula Samksityayana. The learned editor Dr. P. S. Jaini, however, has very thoroughly studied the relevant literature on the subject and given us a work, which will rank high among the scholarly editions of Sanskrit texts. In his Introduction the editor first gives us a summary of the contents of the Abhidharmadipa in section I and then enters into a general discussion about the nature of the Sutra and Abhidharma (section II), which is followed by a critical discussion of the relationship between the Sautrantika and the Abhidharmika (section III). The Institute had hoped to publish, earlier than this work, the Sanskrit text of the famous work of Vasubandhu, the Abhidharmakosabhashya; it had gone to the press earlier and half of it is also printed. Owing to conditions beyond our 'control, the printing of this work could not be finished before that of the present work. The Abhidharmakosabhashya and its commentary sphutartha by Yasomitra are closely connected with the Abhidharmadipa and its commentary, the Vtitti. It was desirable that the interrelations between the two should be properly indicated in the footnotes to the text of this work. Prof. Prahlad Pradhan, the editor of the Abhidharmakosabhashya, readily agreed to his press copy of the work being utilised for this purpose by Dr. P. S. Jaini and this magnanimity of his has enabled the latter to have a fairly long section in his Introduction (Section IV) reviewing critically the major controversies between the Kosakara and the Dipakara, as a result of the comparison of the texts of the works,

Page #13
( xii) . In the fifth section of the Introduction the editor deals with the date and the authorship of the work. The extant portion of the MS does not preserve the name of the Dipakara. But the editor has adduced sufficient evidence to show that he is most probably to be identified with Vimalamitra a Kashmirian scholar, who according to Yuan Chwang, proceeded to write a work in refutation of the views of Vasubandhu, which probably is none other than the Abhidharmadipa. The time of the author would thus be between c. 450 A.D. to 550 A.D. The Kashmirian origin of Vasubandhu and Vimalamitra would incidentally enable us to realise the deep debt which Indian Culture and philosophy owe to that Himalayan state of the Indian Union. The three works so far published in the Sanskrit Tibetan Series of the K. P. J. Research Institute, Pramana-vdytikabhashya of Prajnakaragupta, the Dharmottarapradipa of Durveka and the Ratnakirti-nibandhavali of Ratnakirti deal with logical and philosophical activity of Buddhism in the second half of the first millennium; the present work takes us back to the end of its first half. The philosophical and logical activity of Buddhism was intense, and some of the Buddhist philosophers, owing to their fidelity to the truth, as they saw it, were often changing their camps as a result of further and deeper studies. Vasubandhu, the author of the Abhidharmakosabhashya, offers one striking example in this connection. He gave up his Sarvastivada and Vaibhashika views, as advocated in his earlier work the Abhidharmakosabhashya, and accepted the teachings of the Mahayana, as shown by his later works ilke the Vimsika and the Trimsika. The Abhidharmadipakara scents the Mahayana leanings of Vasubandhu and calls him a concealed Vaitulika or Nihilist, drifting away from his Sarvastivada moorings. There are several controversies between him and Vasubandhu, seven of which have been ably reviewed by the editor in his Introduction, Section IV. Some later works in Sanskrit dealing with the further development of the Abhidharma are now fortunately coming to

Page #14
( xiii) light. Abhidharmasamuchchaya of Asanga, edited by P. Pradhana *Abhidharmakosabhashya, that will soon be published by this Institute, and the commentary sphutartha published by Prof. Woghihara belong to this category. Prof. Santibhikshu has tried to restore the original sanskrit text of the Abhidharmamrita of Ghoshaka from its Chinese translation. The present work is thus the 3rd original sanskrit work of this school to be published and so its importance is considerable to the students of philosophy and Buddhism. The Abhidharma school merely professed to interpret and expound, the sutras. While doing so by the method of textual analysis, it began to attempt a concordance of diverse Sutras, (delivered in different contexts) in order to present their consistent and coherent interpretation. This in course of time naturally resulted in a virtual supercession of the authority of the Sutras by that of the Abhidharma. The former were regarded as conventional and partial, the latter as absolute and comprehensive. The eight-fold path became fivefold, the twelve members of the Patichcha-samuppada became 11. Additions were made to the number of Dharmas, which were probably not warranted by the Sutras. Novel interpretations were proposed and new additions were made to justify the new views and theories. This phenomenon will naturally remind us of similar developments in the realm of Hindu philosophy, where the earlier texts of the Upanishads were treated in a similar fashion by the Brahmasutrakara and his Bhasyakaras, like Sankara and Ramanuja. The philosophical thought was developing and could not be bottled in the old texts; both Hinduism and Buddhism adopted similar tactics to reconcile a reverence to the ancient texts with the dictates of their new theories. Another important point that strikes the reader of the works like the Abhidharmadipa and Abhidharmakosabhashya is that while these books show points of contact with Samkhya, Vaiseshika and Yoga,-they do not refute any characteristic

Page #15
(xiv ) views of the Vedantic school. Can we conclude that this school was still in its infancy and had not yet achieved a sufficient prominence to attract the hostile attention of the Buddhist philosophers ? I am indebted to Prof. D. D. Malvania, the Director of L. D. Bharatiya Samskriti Vidyamandira, Ahmedabad, for * kindly seeing the proofs of the Introdnction, though he was, then busy at Banaras in connection with his impending departure to the Ahmedabad Institution. The K. P. Jayaswal Research Institute records its deep indebtedness to the Bihar Research Society, the custodian of the negatives of the Tibetan MSS, for permitting it to publish the present work in its Tibetan Sanskrit Series. Patna 1-1-1960. A. S. ALTEKAR Director, K. P. Jayaswal Research Institute.

Page #16
INTRODUCTION I SUMMARY OF THE CONTENTS OF THE ABHIDHARMA-DIPA The palm-leaf manuscript of the Abhidharma-dipa was discovered in Tibet by Pandit Rahula Sanktityayana in the year 1937. He brought the photographs of this manuscript, which are preserved in the Bihar Research Society, Patna. As the original MS. is not available to us, our only guide about it are the notes made by the discoverer. In his article Second search of Sanskrit Palm-leaf MSS. in Tibet', 1 he notes the following details : "Discovered in Shalu monastery, Abhidharma-pradipa, Sarada script, size 22" x 2", leaves 63, 9 lines in each side of leaf, incomplete. Begins 'svasti, namah sarvajnaya. Yo-duhkha-hetu-vyupasantimargam.......' From leaves 1 to 150, following 84 are missing : 2-30, 40, 46, 48, 50-52, : 54-81, 83-90, 119-125, 127-129, 131-133, 138, 140, 145, 147, 149. Every chapteri has four padas. The Third pada of the eighth (perhaps the last) ends at 150b. The whole book contained not more than 160 leaves ***....99 The numbers of the missing leaves as well as the title of the book given by the discoverer need correction. After arranging the leaves in proper order, we find the following 88 folios missing : 2-30, 40, 46, 48, 52-79, 118-125, 127, 129, 131-3, 138, 140, 145 and 147. The last folio is numbered 150. Thus out of 150, only 62 folios have come down to us. The name of the MS. given on the label of the photographs is Abhidharma-pradipa. However, the MS. contains two works, viz., the metrical Abhidharma-dipa and a prose commentary on it known as the Vibhashaprabha-vritti. The original work is called Abhidharma-dipa.? The author of this is referred to as Dipakara." At the end of each chapter (Adhyaya) and 1. JBORS, XXIII, 1, 1937, p. 35. 2. See Ad, karika 1. 3. See Adv. p. 169.

Page #17
Introduction sub-chapter (pada) the work is called Abhidharma-dipa." But in two places (p. 347 and p. 429) it is called Abhidharmapradipa, which may be an unauthorized improvement by the scribe. We shall, therefore, call the work Abhidharma-dipa and not pradipa. The karika text, namely the Abhidharma-dipa closely follows, both in the contents and in presentation, its counterpart, the Abhidharma-kosaa of Vasubandhu. The latter divides his work into eight Kosa-sthanas and adds a ninth Kosasthana, viz., the Pudgala-nirdesa, more or less as an appendix. The Abhidharma-dipa,: too, is divided in eight chapters called Adhyayas, but unlike the Kosa, it subdivides each Adhyaya into four padas. As the MS. discovered is incomplete, we are not certain whether the Dipa too had a ninth Adhyaya corresponding to the ninth Kosa-sthana. Most probably the Dipa had not, for it is not referred to anywhere, even in the relevant parts of the work. 4 The eight Adhyayas deal with the following topics in order as in the Kosa :- . I. Skandha-ayatana-dhatu. II. Indriya. III. Loka-dhatu. IV. Karma. V. Anusaya. VI. Marga. VII. Jnana. VIII. Samadhi. The Adhyayas in the Dipa are not named in the manuscript, but merely numbered. The seventh Adhyaya, however, is named at the end of its fourth pada as Jnana-vibhaga. The number of the karikas found in the extant Dipa is 597. Of these 11 karikaso have lost either the first tow (a 1. See Adv. p. 14 etc. 2. Henceforth called Kosa or Ak. 3. Henceforth called Dipa or Ad. 4. See Adv. p. 158, n. 1. 5. 87, 129, 130, 158, 383, 396, 425, 437, 481, 488, 547.

Page #18
78 Summary and b) or last two (c and d) quarters, as they come either at the end or the beginning of the lost folios. Two karikas? have a line missing, probably due to the inadvertence of the scribe. The distribution of the karikas in each Adhyaya cannot be ascertained with certainty as most of them have lost certain portions. The fourth pada of the Adhyaya II (dealing with hetu, pratyaya and phala), and the first three padas of the Adhyaya III (dealing with pratiya-samutpada) are entirely lost. Major portions of the first pada of the Adhyaya I (29 folios), first pada of the Adhyaya IV, fourth pada of the Adhyaya V (7 folios) and the third pada of the Adhyaya VI (3 folios) and several small portions of the last two Adhyayas are also lost. As it is, we find the following number of karikas in each Adhyaya :1. 71 II. III. 105 125 VI.. VII. 58 ; VIII. 64 2 . Total 597 :: Since our extant work is just a little more than onethird of the original, it will be reasonable to presume that the entire karika text consisted of at least 1200 verses, covering almost the same topics that are dealt with in the Kosa, which consists of only 600 karikas" (excluding the thirteen karikas of the Kosa-sthana IX). A large number of karikas of the Dipa correspond, almost one for one and sometimes word for word, to the karikas of the Kosa, as will be evident from the comparison given in the footnotes to the text. 1. 93 and 192. 'Abhidharma-kosa-karikas of Vasubandhu', text edited by G.V. Gokhale, JRAS, Bombay, Vol. 22, 1946. IV. V. 92

Page #19
Introduction This correspondence between the karikas of the Dipa and Kosa is very striking. Out of the 597 karikas of the Dipa, not less than 300 have their parallels in the Kosa. Except in a few cases, (which are noted in the footnotes to the Text), they are presented in a consecutive order. It is possible to determine the subject matter of the lost folios of the Dipa by referring to the corresponding Kosa. Even in phraseology, they appear almost as imitations of the Kosa. This may be partly due to the common subject matter. But on the whole, one is led to the impression that the Dipakara had the Kosakarikas as models for his composition. The karikas of the Kosa are brief and compressing many points in single verses. Hence we see the Kosa-Bhashya breaking the karikas in small pieces for commentary. The karikas of the Dipa are usually divided only in two parts. The number of karikas in the Dipa is larger than in the Kosa. This is firstly due to the new topics introduced by the Dipakara and secondly due to a detailed exposition of those topics which are briefly discussed in the Kosa. About fifty karikas are devoted to topics whieh do not occur in the Kosa.. About eighty karikas" are devoted to the topics which are treated only in the six karikas in the Kosa. It should, however, be noted that the majority of the karikas of the second kind contains, in most cases, only such details as are given in the Kosa-Bhashya. The commentary on the Dipa, the Vibhasha-prabhaVritti, 8 is also written more or less on the pattern of the Abhidharmakosa-Bhashya 4 of Vasubandhu.5. 1. See the following karikas :-58-70, 81-85, 93-98, 145-148, 214-222, 232-234, 451-456, 555-563. 2. E.g., karikas 101-108= Ak. II. 21. 300-324 - Ak. V. 26, 27. 332-355= Ak. V. 31. 397--420= Ak. VI. 18-19. 3. Henceforth called Vritti or Adv. 4. Henceforth called Bhashya or Akb. 5. This work has hitherto been known to us through the L'Abhidharma Kosa de Vasubandhu of Louis de la Vallee Poussin,

Page #20
Summary There is evidence to show the identity of the authorship of the. Dipa and its Vritti. Nevertheless, it is only in the Vtitti that we meet severe criticism directed against the Kosakara. It will be proved in a subsquent chapter that this commentary is written solely for presenting the orthodox Vaibhashika viewpoint, encountering the criticisms levelled against it by the Kosakara in his Bhashya. We may here note that although criticising it, the VIitti, in most parts, is an imitation of the Bhashya and differs only in those places where it either deals with new topics or deals in detail with those which are given in brief in the Bhashya. We have indicated in the footnotes to the Text, the passages common to the Bhashya. There are about fifty such large passages,--(the smaller ones are not noted)--which are more or less identical with the Bhashya. Of these about twelve passages are quotations from other works (mostly Satras, the Prajnapti and the Jnanaprasthana) comnon to both. Four passages deal with the chatushkotikas", which also appear to be borrowed by both from some common Abhidharma source. Two passages are mentioned as quotations from the Bhashya itself as providing the purvapaksha. The remaining 32 passages are directly borrowed from the Bhashya without any acknowledgement. Of these a large number are identical and a few substantially agree with the Bhashya. The entire Vtitti on the karikas 17 a, 185, 204cd, 209, 261 and 350 of Dipa may specially be noted as it is identical with its corresponding Bhashya. who translated it from the Chinese and Tibetan translations. Fortunately, the original Sanskrit MS, of this work was also discovered by Pandit Rahula in Tibet in 1937. This has now been edited by Professor Prahlad Pradhan and is being printed in the Tibetan Sanskrit Works Series, Patna. I am deeply grateful to Professor Pradhan for giving me access to his press-copy of this MS. I am also indebted to Professor A. S. Altekar, the General Editor of the Tibetan Sanskrit Works Series, for his kind permission to quote and print passages from the above work in my edition of the Dipa. 1 See Adv. pp. 452-454. See Adv. pp. 16, 27, 90, 102. 8 See Adv. pp. 98, 168.

Page #21
Introduction Keeping in view this primary relation of the Dipa and its Vritti with the Kosa and its Bhashya respectively, we may proceed to give in brief the contents of the work. In doing this we will be taking notice only of the more important topics and particularly of those which are either controversial or are not treated in the Bhashya. Adhyaya 1 [Karika 1] The MS. opens with a salutation to the omniscient. The first karika declares that the author will compose a sastra known as the Abhidharma-dipa. The Vritti on this contains a brief survey of the Four Noble Truths, which constitute the central teachings of the Buddha. An etymological discussion of the term Buddha is given to show that he knows all (sarvam, i.e. the twelve ayatanas). Here the Text is very seriously interrupted as not less than 29 folios, containing a major portion of the first and the second pada are lost. These lost folios might have contained a very useful discussion on the meaning of the Abhidharma and a detailed scheme of the dharmas set out in their traditional divisions of asamsklita and samskrita and the latter in the five skandhas, furher divided into the seventy-two categories of the Vaibhashika. This is evident from a subsequent statement : vyakhyatah ashtau padarthah, samsklitah pancha, trayaschasanskritah. [Karikas 2-3] The only point to note here is that the Vritti contains a criticism, in this connection of the Vaiseshika padarthas and the Samkhya prakriti, topics which are not referred to in the Bhashya. [Karikas 4-16] The Vritti now deals with the dyatana and dhatu-vyavastha. The meanings of these two terms are given in almost the same words as in the Bhashya. More detailed information is given about the mano-dhatu and its relation to other vijnana-dhatus. Two Abhidharmika terms, viz., sangraha (collection) and samprayoga (association) are explained in order to extend the scope of such terms as skandha, ayatdna and dhatu

Page #22
Summary : Adhyaya I to cover many categories which occur in the Sutras but are not tabulated in the Abhidharma. The traditional list of the 80,000 dharma-skandhas (aggregates of the preachings of the Doctrine) is referred to with various interpretations of this word. The Kosakara and the Dipakara agree that this number corresponds to the 80,000 kinds of people, differing on account of their charita (nature) for whom the Buddha preached the law suitable to each one of them. FKarika 17] In the third pada, the Vritti deals with the eighteen dhatus in the well known Abhidharmika manner, i.e., grouping them in pairs and triads, sanidarsana (visible) and anidarsana (invisible), sapratigha (impinging), etc. The meaning of the term. pratigha is given in a passage which is borrowed from the Bhashya, including a quotation from Kumaralata. [Karika 18] While dealing with the distribution of the eighteen dhatus in the three spheres of existence, (kama-rupaarupa), the Vritti, unlike the Bhashya, merely mentions that the beings of the rupa-loka do not possess four dhatus, viz., gandha, rasa, ghrana-vijnana and jihva-vijnana. This Vaibhashika theory shared also by the Theravadins is very pointedly criticised by the Kosakara in the Bhashya. [Karika 19] While defining the term sasrava, the Vritti refers to the. Kosakara and criticises his definition of this. term. According to the Kosakara the dharmas, included in the first and second Truths are sasrava, because asravas (influxes) coincide with and reside (anuserate) in them, The, Vtitti shows that this is a wrong derivation. [Karika 20] The next notable topic in this pada is of vitarka and vichara. The Vaibhashikas maintain that there is some kind of sensation (vitarka) and discursive thought (vichara) in every moment of consciousness. The vikalpa is of three kinds : svabhava-vikalpa (pure sensation), abhinirupanavikalpa (investigatory sensation), and anusmarana-vikalpa (recollecting sensation). The Kosakara mentions these three

Page #23
Introduction but as Yasomitra points out, does not approve of these distinctions. He further identifies svabhava-vikalpa with vitarka. According to the Vaibhashikas, this svabhava-vikalpa alone is found in the five kinds of sense consciousness. These therefore, are treated as avikalpaka or not having any active senation. (Karias 21-34] The Kosakara, in dealing with this topic, leaves out many details which are only to be found in Vritti. The Vtitti here has 14 karikas (21-34 dealing with the various kinds of vikalpa obtained in various states of mind, and the possibility of memory (smtiti) in the absence of a permanent entity or soul. [Karika 44] The fourth pada opens with a long criticism of the Kosakara's views on the theory of cognition. The controversy relates to the process of cognition, i. e. whether it is the conciousness or the organ of sense that comprehends the object. The Vtitti takes up the Kasmira-Vaibhashika viewpoint, following an agama passage, that it is primarily the sense organ that comprehends and not the consciousness. The Vritti closes this controversy with a severe condemnation of the Kosakara for his ignorance of the Abhidharma and for his leanings towards the Mahayana (Vijnanavada). [Karikas 57-70] At the end of this pada we find a very bold line indicting the Kosakara for his omission of an important topic. It reads : "Now this topic, constituting the essence of the Abhidharma, forgotten by the Kosakara, should be explained." The Vpitti in 14 karikas (58-71) gives various details about the cessation of dhatus through various stages of the anasravamarga. Adhyaya II . [Karikas 72-77] The second Adhyaya deals with the division of the dharmas into 22 indriyas. By indriya is meant aisvarya (supremacy). The twenty-two indriyas have supremacy over their respective functions. The Vlitti quotes a passage containing the view of the paurana-acharyas (which 1. Saku. p. 64.

Page #24
Summary: Adhyaya II also occurs in the Bhashya but not so acknowledged), attributing several functions to the five organs, the first five indriyas. The Kosakara, however, holds that the sense organs have supremacy only over the knowledge of their respective objects, e. g., the organ of eye has supremacy over the action of seeing the matter. This says the Vtitti, is not a novel theory. Indeed, it is a Vaibhashika view, and by saying so, the Kosakara has indirectly accepted the Vaibhashika contention that the eye comprehends and not the eye-consciousness. The Vritti next refers to a very important theory of the Darshtanitika (i. e. the Sautrantika), according to whom, no direct perception is possible. It is his contention that perception is not possible, since the objeet, the sense organ and the cognition are all momentary. This leads to the famous theory of bahyanumeyavada closely resembling Locke's doctrine of Representative Perception, attributed to the Sautrantika in later works like Sarvadarsanasangraha. The Vtitti, however, does not enter into any criticism of this Sautrantika position. [Karikas 80-87] If the meaning of indriya, is supremacy, why only twenty-two indriyas ? There are various dharmas, e. g., samjna, chetana, ete., which also have supremacy over different mental states. This question is discussed in five karikas (81-85). It may be noted that the Bhashya too deals with this topic, but instead chooses other examples, e. g., vak, pani, pada, etc. :. [89-90] The only other notable point in this pada is a controversy about five indrijas, viz., sraddha, smriti, etc. The controversy is whether these five are sastava (defiled) or anasrava (undefiled) or both. Here the Kosakara and the Dipakara hold identical views that they are sasravanasrava. In this connection, the Vsitti borrows a whole passage from the Bhashya without any acknowledgement. [Karikas 92-111] The second pada of this Adhyaya is very short. It is devoted to various minor details about the indriyas. It also contains a short but important reference to

Page #25
10 Introduction the atomic theory of the Vaibhashika and a criticism of the Kosakara's definition of paramanu. Karikas 112-115] The third pada contains a long discussion on the 46 chaitta dharmas and the 14 chitta-viprayuktasanskaras. The Vritti gives definitions of these dharmas. [Karikas 116-120] The Vtitti here contains a criticism of Bhadanta Buddhadeva's view that the chitta and chaitasikas are not different dharmas. Buddhadeva also holds that the bhuta-rapa and the bhautika-rupa (primary and derived matter) are not different. The VIitti makes a reference to its arguments contained in a previous chapter : Bhuta-bhautikanyatvachinta. This, however, belongs to some lost portions of the Adhyaya I. The Kosakara deals with this in the Kosasthana I while discussing the bhata and bhautika dhatus. The Kosakara, the Dipakara and the Theravadins hold identical views on this point. [Karika 123] Of the aniyata (miscellaneous) chaitasikas, the Vtitti deals in detail only with the vitarka and vichara. This is one of the major controversial points found in the Abhidharma literature. The vitarka and, vichara are characterised as coarser (audarika) and refined (sakskma) sensations simultaneously operating in all kinds of the kamavachara consciousness. Since these two partake of two opposite natures (audarika and sukshma), the Kosakara maintains that these two cannot co-operate in one and the same moment of consciousness. The Vsitti strongly criticises' this unorthodox contention of the Kosakara. It may be noted that the views expressed in the VIitti are identical with the views of Samghabhadra, a celebrated Vaibhashika contemporary of Vasubandhu. [Karikas 126-149] The rest of the Adhyaya II is devoted to the discussion or rather the defence of the viprayuktasanskaras, accepted by the Vaibhashikas but strongly criticised by the Kosakara and rejected by the Sautrantikas. There are fourteen such samskaras which cannot be included among

Page #26
11 Summary: Adhyaya II material or mental groups. The Kosakara argues that these - sanskaras have no independent nature or function, nor are they preached by the Buddha. The Vritti provides an answer to this criticism. It is its claim that only such great Buddhists as (arya) Maitreya or (sthavira) Vasumitra or (acharya) Asvaghosha comprehend the teachings of the Buddha and not those infants who are ignorant of the Abhidharma. Much of this valuable discussion on the first two samskaras, viz., prapti and aprapti is lost. The third samkara known as sabhagata,, a , force producing generalily, is defended against the criticism of the Kosakara, who 'holds it to be identical with the realistic generality (samanya) of the Vaiseshika. The next two samskaras, viz., asanjnika and the nirodhasamapatti (forces stopping the functions of consciousness in the realms of unconscious trance) are dealt with in the traditional way. Here too, the Vritti launches a strong criticism of the Kosakara for his 'unbuddhistic' (abauddhiya) theory that these states of trances are not unconscious (achittika) .but are conscious (sachittika). The valuable criticism is unfortunately interrupted as one folio containing it is lost........... . Tha next sainskara is jivita, the force of life-duration. The Vaibhashika holds that it is this sanskara which (as determined by the previous karmas), at the time of conception, is instrumental in determining the life-duration (sthitia hetuh). The Kosakara holds that if the karma. determines the duration, the function, of the jivita is superfluous and hence has no reality. The Vtitti puts forward arguments to prove that the jivita is a dravya, a real element. I The Vtitti here introduces a very interesting controversy regarding the nature of any possible prolongation of life by yogic powers. According to the Vaibhashika theory such a thing is contrary to the laws of karma. The life span ( jivita)

Page #27
12 Introduction is a result of karma (vipakaja), whlch does not admit any prolongation by samadhi. This controversy arises from the well known legend of the Buddha's declaration that he could, on account of his mastery over the four paths to riddhi live in the same birth for a kalpa or a kalpavasesha. The Kosakara fully deals with this controversy while dealing with a topic : kati indriyani vipakah. There the Kosakara maintains, contrary to the accepted Vaibhashika theory, that in the case of such prolongation of life by the Buddha (or any other arhat), the yogic powers supersede the karma and produce a new life. It is, therefore, a life which is, samadhija (born of samadhi) and not vipakaja (a result of karma). This view of the Kosakara is censured by the Vritti as uninformed, contrary to the words of the Buddha and unworthy of any criticism. The accusation is even made that the Kosakara had accepted the Vaitulika-sastra and had so entered the protals of Mahayana. . . The Vittti next deals with the four samskaras known as the samkrita-lakshanas or the phenomenalising characteristics of all phenomena. They are : jati (origin), sthiti (subsistence) jara (decay) and nasa (extinction). The Vaibhashikas, on the basis of sutra, conceive that every phenomenal element in its each momentary existence is simultaneously affected by all these four samskaras. The Sautrantikas hold that as these four sanskaras have natures opposed to each other, they cannot simultaneously function on a momentary thing. They point out that these four lakshanas have no reality as they were spoken of by the Buddha only with reference to the series of moment (pravaha) and not to the kshana (moment). The Kosakara openly favours Sautrantika view in the Bhashya. The Vritti criticises this nastika-paksha adopted by

Page #28
Summary: Adhyaya III, IV 13 the Kosakara. The last three samskaras, viz., nama-kaya, padakaya and vyanjana-kaya (samskaras which impart significance to words, sentences and articulate sounds respectively) are discussed in detail in the Vritti. The Sautrantikas maintain that since these samskaras are not differeut from vak-sabda, i.e. the sound of speech produced from the atoms of sound, it is not necessary to invent such new sarskaras outside the group of Matter. The Kosakara favours this view and ridicules the Vaibhashika doctrine of the chitta-viprayukta-sanskara. The Vritti contains an answer to his arguments. It also criticises the Mimamsaka, Vaiyakarana and Vaiseshika theories of sabda. The Bhashya does not refer to the views of these three schools. The third pada comes to an end with the discussion on the viprayukta sanskaras. The fourth pada containing a discussion on hetu, pratyaya and phala is entirely lost. Adhyaya III [Karikas 150-153] The first three padas of this Adhyaya, dealing with cosmology are entirely lost. Only one topic of the dissolution (samvartani) of the univsrse is available to us. A number of controversies regarding the antara-bhara (intermediate existence between two lives) and the pratitya-samutpada are thus lost to us, as not less than thirty folios of this Adhyaya are lost. Adhyaya IV * [Karikas 154-157] The Adhyaya IV deals with the doctrine of karma. The Vritti opens the first pada witn a criticism of the isvara-karana-vada in more detail than the Bhashya. The karma is divided into its traditional three types : physical, vocal and mental. The first two are further divided as vijnapit ("manifest act) and avijnapti (`unmanifest act). These two Vaibhashika conceptions, rejected by the Sautrantika school, are very pointedly criticised by the Kosakara in the Bhashya. Unfortunately, the Vritti here is incomplete as several of its folios are lost.

Page #29
14 Introduction [Karikas 159-169] The beginning portion of the second pada is also lost. The Vritti here deals with further details of karma. Ths karma is of three kinds : samvara karma (act of abstention from evils), asamvara karma (act of indulgence in evils) and naiva-samvara-nasamvara-karma (absence from the first two kinds of karma). Of these the first is again divided into three : pratimoksha-samvara, dhyana-samvara and anasrava-samvara. Of these, the pratimoksha-samvara is dealt with in detail. The Vtitti contains an answer to a criticism from the Kosakara regarding the Kasmira-Vaibhashika definitions of the upasaka and bhikshu. . on [Karikas 170-187] The remaining portion of this pada is devoted to the treatment of various kinds of karma divided into several groups of traids. Here too, the Vritti closely follows the Bhashya and borrows several portions from the latter. [Karika 188] The only other notable point in this pada is a reference to a Darshtantika view. The Darshtantika: maintains, on the basis of a sutra passage, that the klesas known as abhidhya (covetousness), vyapada (ill will) and mithya-drishti are of the nature of karma. The Vritti considers this a wrong view since it results in the identity of karma and klesa. The Darshtantika is here called 'sthitibhagiya', a term not used either by the Kosakara or by Yasomitra. The Vritti criticises the Kosakara for adopting this heretic view, which is contrary to the Abhidharma. [Karikas 190-198] The third pada is devoted to a discussion on the ten karma-pathas (the ways of acting). The Vritti gives their definitions, atages of completion and various other details. In this connection it refers to the Parasikas who consider it religious to kill their parents and also indulge in illegitimate relationship with their mothers. The Brahmanas are accused of justifying their plunders and the Vedas are condemned as irrelevant talks. The Jainas (nagnata) are criticised for thair wrong conception of himsa. It may be noted that this whole criticism is much in the same words as

Page #30
15 Summary: Adhyaya IV in the Bhashya. The Vritti, however, contains a longer examination of the Yajnika cenception of the sacrificial himsa.. [Karika 199] The next notable point is a controversy about the destruction of the kusala-mula (the basis or roots of goodness). The Kosakara gives several details about the manner in which the kusala-mulas are completely annihilated by the power of wrong views (mithya-dsishti). It is a Vaibhashika doctrine that every person is endowed with some kind of kusala-mala. But this can be completely annihilated without any residue by the evil powers of mithya-dsishti. The Kosakara, however, maintains that the elements of kusala are never entirely lost, but persist in the form of subtle seeds even in the akusala state of mind. The Vritti quotes this view of the Kosakara and puts forward the arguments of Dipakara supportcd by the agama. [Karikas 200-222] The remaining portion of this pada is devoted to other details of the karma-pathas, more or less on ; the same pattern as the Bhashya. At the end of this pada we find a new topic, viz., the karmasvakata, not mentioned in the Bhashya. The latter, however, contains discussion on trini avaranani (three obstructions) and five anantarya-karmas (actions that find retribution without delay). These topics are not found in the VIitti. : Karikas 223-230] The fourth pada is solely devoted to a full discussion of the bodhisattva doctrine. The Pali Abhidharma works do not even mention this topic. Even the Visuddhimagga makes just a stray reference to the bodhisatta-sila. The Bhashya deals with this, but only incidentally, and devotes only four karikas (Ak. IV. 108-111). The Vritti, therefore, is our only Abhidharmika source for the Hinayanist interpretation of this important topic. The Vritti contains a long description of the determination of the bodhisattva to help the world by cultivating the bodhichitta and the paramitas. This is given in a very ornate style, unusual in Abhidharma works, reminding us of similar

Page #31
16 Introduction passages in the Saddharma-pundarika or the Siksha-samuchchaya. Conditions attending the first moment of the bodhi-chitta and the acquisition of other excellences are given in detail. The Vritti enumerates the thirty-two maha-purusha-lakshanas (marks of a great man) and the eighty anuvyanjanas (the secondary marks) in conformity with their traditional lists. The Bhashya omits this enumeration, but instead enumerates the names of the sixty sthanantaras, constituting a kalpa, which are not given in the Vritti. [Karika 231] Only four paramitas (viz., dana, sila, virya - and prajna), as against the traditional six or ten, are mentioned in the Vritti. The Vritti informs us that the Vaibhashikas.do not consider the kshanti and dhyana as separate paramitas but include them in the sila and prajna respectively. The vinayadhara-Vaibhashikas, it says, read only four paramitas in the Vinaya. Neither of these views are mentioned in the Bhashya. Karikas 232-235] Here the Vaitti introduces a very important controversy, unnoticed by the Kosakara. It is claimed by some (Mahayanists). that the bodhisattva-marga is not preached in the three Pitakas. The Dipakara takes up this challenge and argues that all the essential points (even including the thirtyseven bodhipakshika dharmas) of the bodhisattva path are preached in the Sutras, and the paramitas are mentioned in the Vinaya. It is, therefore, a great heresy to suggest that this doctrine is alien to the Pitakas. Since there are several Sutras and Pitakas, the Vritti makes it clear that only those words of the Buddha are authentic which are included in the Four Agamas by the elder councillors like Mahakasyapa and Ananda. Karikas 239-241] This leads us to a still more controversial topic of the phala-bheda. If the bodhi-marga is not different from the Pitaka preachings, how do we account for the difference in the accomplishments of a sravaka, a pratyekabuddha and a Buddha ? The Vtitti maintains that the entire preaching of the Lord, which is to be traced to the three Pitakas, points to the two kinds of Deliverance, viz., chetovimukti and prajna-vimukti. Both these are equally attained by

Page #32
Summary : Adhyaya V 17 the sravaka, pratyeka-buddha and the Buddha. The difference, therefore, is not in their Deliverance but only in their phenomenal excellences of equipments, faculties and aspirations. Adhyaya V [Karikas 259-261] The fifth Adhyaya is devoted to the exposition of the anusayas and other minor klesas. The Sutras speak of the six basic anusayas, viz., raga (bias of passion), pratigha (ill will), moha (infatuation), mana (pride), vichikitsa (doubt) and drishti (wrong views). In Abhidharma these are further divided into ninety-eight. As Yasomitra points out, the different schools attach different meanings to this term. The Vaibhashikas maintain that the anusaya means paryavasthana, the Vatsiputriyas hold it to be prapti, and the Sautrantikas consider it a bija. The Kosakara examines the first two views and openly favours the Sautrantika theory of bija. The Vtitti borrows that part of the Bhashya which criticises the Vatsiputriya, but strongly criticises the Kosakara for his Sautrantika bias. The Vritti is brief here, as it says, it has discussed this topic in the Karma-chinta (the Adhyaya IV) and also in a work known as Tattva-saptati. This work is unknown to us. It may quite well be an independent work of the Dipakara, written on the model of the Parmarthasaptati of Vasubandhu. :: [Karika 271] A controversy about a drishti known as the silavrata-paramarsha (grasping after works and rites) should be noted here. There are various views about the way this drishti is destroyed. The Kosakara strongly criticises the Vaibhashika theory that this doishti is removed by insight into the Second . Truth (samudaya-darsana). The VIitti upholds the orthodox Vaibhashika viewpoint shared by Acharya Samghabhadra. [Karikas 272-288] The rest of the first pada deals with several details about the ninety-eight divisions of the anusaya. [Karikas 289-324] The second pada of this Adhyaya constitutes by far the most important part of the whole work. The fundamental principle of the Sarvastivada school,

Page #33
18 Introduction namely, the reality of the past and future elements, is discussed here in opposition to the Sautrantika arguments forwarded by the Kosakara in the fifth Kosa-sthana of his Bhashya. We are familiar with this controversy through the pioneer works of Stcherbatsky and Poussin. The Dipakara takes up each argument of the Kosakara, reinterprets the relevant sutras put forward by the Sautrantikas and establishes, with considerable success, the Vaibhashika doctrine of the Sarvastivada. Both the Bhashya and the Vritti quote in this connection the four theories advocated by Dharmatrata, Ghoshaka, Vasumitra and Buddhadeva. But there are a few important points found only in the Vtitti. The latter refers to the schools of Darshtantika, Vaitulika and Paudgalika and equates them respectively with the Lokayatika, Vainasika and Nagnata (Jaina) schools. The Vaitti quotes Kumaralatas view supporting the Vaibhashika viewpoint. It also examines the doctrine of Sunyavada, the Parinamavada of Samkhya, the Avayavivada of Vaiseshika and contains a valuable reference to the Tri-svabhavavada of the Kosakara who is described as a Mahayanist fallen from the Sarvastivada. [Karikas 325-359] The rest of this pada deals with different anusayas obtaining in different states of mind. The Kosakara is very brief and explains this point by way of an illustration of the sukhendriya. The Dipa devotes twenty-five karikas to this topic. [Karikas 360-370] The third pada is devoted to the exposition of other klesas grouped as asrava, ogha, yoga, upadana, samyojana, bandhana and grantha. The VIitti here differs very little from the corresponding Bhashya. [Karikas 371-383] The upaklesas or minor klesas collected in the Kshudraka-vastu (corresponding to the Pali Khuddakavatthu-vibhanga) are dealt with in detail in the Vritti. The Bhashya is very brief and mentions only three upaklesas. . The last portions of this pada and the entire fourth pada, containing details on the klesa-prahana and klesa-parijna are lost.

Page #34
Summary : Adhyaya VI 19 Ahyaya VI This Adhyaya deals with the arya-marga or the stages leading to arhatship. A large portion of this Adhyaya, consisting of about seven folios, is lost. [Karikas 384-390] The first pada contains discussion on the darsana and bhavana-marga In this connection the practices of the four smrityupasthanas (or application of mindfulness on the nature of the body, feelings, mind and dharmas) are explained in detail, as they alone bring the annihilation of the impurities (klesa-kshaya). Of these the last, viz., the dharma-smrityupasthana is equivalent to vipasyana, the analytical insight into the law of pratitya-samutpada, the central teaching of the Buddha. It is called here dharma-mudra and is identical with the term 'sunya'. The Vtitti, however, deems it necessary to delimit the meaning of this term against the absolutist interpretations, and explains that the sanskaras are not devoid of svabhava (own nature) but are only anatma, i.e. devoid of a substance. The Bhashya does not contain this comment. [Karikas 393-438] The practice of the smrityupasthanas is conducive to the attainment of the first four stages in the darsana-marga. They are known as the ushma, murdha, kshanti and laukikagra-dharma. The first is the 'fire' of intuition producing the pacification (sama) of mind. The second is called murdha (superior), as it enfeebles the power of mithya-drishti and thereby consolidates the kusala-mulas. The third is called kshanti where the aspirant achieves unassailable faith in the triple gems'. The fourth stage is 'supreme phenomenal existence', so called because it is turning point in the career of the aspirant. This stage is comparable to the gotrabhuchitta of the Pali Abhidharma. This stage is followed by fifteen moments of insight into the Four Truths and culminates in the darsana-marga known as srota-apatti or the entering upon the Noble Path. Various details concerning these stages and controversies relating to them are given in the Vsitti. The remaining three stages, viz., that of the saknidagamin, anagamin, and the arhat, belonging to the bhavana-marga are also dealt with in the third pada, a major portion of which is lost.

Page #35
20 Introduction [Karikas 439-475] The fourth pada contains an exposition of several kinds of margas and pratipats (mode of progress) spoken in the Sutras. A large portion is devoted to the thirtyseven factors leading to the bodhi. Bodhi according to the Vaibhashikas constitutes the two illuminations, viz., the kshaya-jnana add anutpada-jnana terms which we repeatedly meet in the following Pali passage : 'khina me jati....naparan itthattaya'. This bodhi, says the Vritti, is of three kinds, viz. buddhabodhi, pratyeka-buddha-bodhi and sravaka-bodhi, giving rise to the concepts of three Yanas, differing not in kind but only in the degrees of practice of the thirty-seven bodhipakshya dharmas These dharmas are then explained in detail in the traditional manner. The only notable point is that the Vritti, as in the case of the indriyas, devotes seven karikas to explaining the reason for not including several dharmas under the bodhipakshya. This topic is not found in the Bhashya. Adhyaya VII [Karikas 476-492] The Lord has said that this spiritual discipline (marga) consists of three skandhas* (aggregates). The sila-skandha', says the VIitti, 'is explained in the Karmadhyaya (i.e. the Chapter IV), the samadhi-skandha will be explained in the Chapter VIII, the prajna-skandha should now be explained. The treatment of the prajna is more or less on the lines of the Pali Nanavibhanga. The Pali works are more elaborate and enumerate a large number of jnanas, but the Sanskrit Abhidharma works (including the Bhashya and Vritti) deal only with ten kinds, viz., dharmao, anvayao samvsitio, parachitta", duhkhao, samudayao, nirodhao marga', kshayao and anutpadajnana. A large portion of the Vtitti dealing with these and controversies relating them is lost. [Karikas 493-495] the third pada of this Adhyaya is devoted to the exposition of the eighteen extra-ordinary qualities (asadharanah-dharmah) of the Buddha. They are ten powers (bala), four confidences (vaisaradya), three applications

Page #36
21 Summary : Adhyaya VIII of mindfulness (smtityupasthanas) and great compassion (mahakaruna). These qualities appear only in the Buddha on his attainment of the bodhi, i.e. the kshaya-jnana. [Karikas 496-497] The treatment of this topic is not much different from the Bhashya. We may, however, note that a Mahayanist term sarvakarajnata is mentioned in the Vritti in its description of the sarvatra-gamini-jnana-bala. Its definition of the term dhatu (in the nanadhatubala) is identical with Samghabhadra's definition quoted by Yasomitra. [Karikas 517-533] The fourth pada deals with jnanas which are not exclusive to the Buddha. They are six abhijnas, three vidyas, three pratiharyas and such other intellectual powers obtained by yogic practices. The only notable point here is the view of the Dipakara about the three vidyas which is identical with Samghabhadra's view, quoted and accepted by Yasomitra. Adhyaya VIII : [Karikas 534-546] This last Adhyaya deals with samatha or samadhi. Details about the three kinds of dhyanas (sasrava, suddha, anasrava) and the five angas (vitarka, vichara, priti, sukha, upeksha) are given in the first pada. Various controversies on the nature and number of the five angas, contained in the Bhashya, are not to be traced in the present incomplete Vtitti. .. [Karikas 547-554] The second pada contains controversies on anejya (unshakable) and four arupa-dhyanas. The Vtitti here is rather brief, compared to the Bhashya. The last portion of the second pada, cantaining controversies on the dhyanantaras is lost. . [Karikas 554-563] The third pada contains brief criticisms of the Brahmanical conceptions of dhyata, dhyana, and dhyeya, and also of the controversy over karma-marga and jnanamarga. It also contains a criticism of the Vedic mantras. The Vritti in this connection mentions the mantras of Parasika, Sabara and Kapalika and criticises the casteism of the Brahmanas. These points are not found in the Bhashya.

Page #37
22 Introduction Karikas 588-597] Now we come to the last folio of our incomplete manuscript. This folio contains a brief discussion on the four apramanas (boundless states, also known as brahmaviharas), eight vimokshas (deliverances) and eight abhibhayatanas (stages of mastery) in the same order as in the Bhashya. The Bhashya after this deals (in three karikas = Akb. VIII. 36-38) with the ten kritsna-ayatanas. This is followed by five concluding verses in which the Kosakara says that he has composed this Abhidharma-sastra conforming to the Kashmira-Vaibhashika school in order to save the Lord's dispensation from growing dissensions and ignorant heretics. Most probably the Dipa too came to a close after a few additional verses. It is most unfortunate that we should have lost the last folio which might have given us the name of the author and also a statement of the circumstances that led to the composition of this important work. II SUTRA AND ABHIDHARMA : This brief sketch of the Dipa and its Vritti reflects predominantly the Vaibhashika attempt to correct the Kosakara of his Sautrantika bias. It is, in a way, a record of the dispute between the Sautrantika and Abhidharmika on the interpretation of the 'Sutras' of the Buddha. Before dealing with the specific differences between the two schools, we may here trace the meaning and interrelation of the terms Sutra and Abhidharma as seen by these schools. The earliest canonical reference to the term sutra is found in the Mahaparinibbana-sutta. It is said there that the 1 Kasmira-Vaibha shika-niti-siddhah prayo maya' yam kathito'bhidharmah Ak. VIII. 40ab. 2 The term sutta occurs several times in the Nikayas. In the Majjhima (I. 133, III. 115) and in the Ang. (II, 7, II. 103, II. 178, III. 86. III. 177, III. 361) it is mentioned as one of the angas of the traditional 'navangasatthusa sana,. The term suttanta occurs in the Samyutta (II. 267) and Ang. (1. 60, 1. 72, II. 247, III. 107, III. 178), but not in the sense of a particular collection of the words of quddha.

Page #38
Sutra and Abhidharma 23 Buddha on the eve of his parinirvana laid down the four 'Great Authorities' : "In the first place Brethren, a bhikkhu may say thus : From the mouth of the Exalted One himself I have heard, from his own mouth have I received it. This is the Dhamma (Doctrine), this is the Vinaya (Law), this is the teaching of the Master. The word spoken, ........should be fully understood and then put beside the Suttas and compared with the Vinaya. If, when so compared, they do not harmonize with the Suttas and do not fit in with the rules of the order, then you may come to the conclusion : 'Verily, this is not the word of the Exalted One, and has been wrongly grasped by that brother. Therefore, brethren, you should reject it. But if they harmonize with the Suttas and fit in with the Vinaya, then you may come to the conclusion : Verily this is the word of the Exalted One and has been well grasped by that brother".?.... ... etc. This passage, occurring in one of the most important and widely respected sutras, is very interesting for the history of the authenticity of several Buddhist scriptures handed down to us. It anticipates, even during the lifetime of the Buddha the existence of several different versions and at least one authorized version of the Sutta and Vinaya collections. It is possible that this particular authorized version was accepted as the only authentic one in the First Council of Rajagliha, held immediately after the passing away of the Buddha. The omission of the term Abhidharma in this passage, in spite of its occurrence in several other suttas, points to a later period for the composition of the Abhidharma texts, traditionally claimed as the word of the Buddha. The passage itself is silent on the meaning of the tearms sutta and vinaya, but from the context we can assume 1 See Ado. p. 100, n. 1. 2 Not of the written words but of the words heard by his direct disci ples as for instance, shown in the Chullavagga: 2 yasmantam Puranam thera bhikkhu etadavochum, 'therehi, avuso Purana, dhammo sangito upehi tam sangitim ti', 'susangitavuso therehi dhammo cha vinayo cha, api cha yatheva maya Bhagavato sammukha sutam sammukha patiggahitan tathevaham dharessami ti'. "Vinaya, Vol. II, p. 290.

Page #39
24 Introduction that they are here to indicate the collections of the Dhamma and Vinaya? preachings of the Buddha. The exact meaning of these two terms, viz., sutta and vinaya, was still a controversial point even during the time of Buddhaghosa. In his commentary on this passage, Buddhaghosa records several views on what constituted the sutta and vinaya : "Here the 'sutta' means Vinaya, as is said : 'Where was this prohibited ? At Savatthi in the Sutta-vibhanga'. Vinaya' means Khandhakas, as is said : 'In Kosambi, on the transgression of the Vinaya'. But this explanation does not cover the entire Vinaya-pitaka. Or 'sutta' means Ubhato-vibhanga, whereas 'vinaya' means Khandhakas and Parivara. In this view the entire Vinaya-pitaka is included (but not others). Or 'sutta' means Sutta-pitaka and 'vinaya' means the Vinaya-pitaka. But here only two Pitakas are covered (not the third, i.e. the Abhidhamma). Or "sutta' means the Sutta-pitaka and the Abhidhamma-pitaka, and 'vinaya' means the Vinaya-pitaka. Even this explanation is not satisfactory as there are many works which are not included in 'sutta', e. g, Jataka, Niddesa, etc. (all books of the Khuddaka-nikaya)". "Sudinnathera, however, says : "There is not a word of the Buddha which is not sutta. Sutta' means three pitakas. 'Vinaya' is (only mentioned separately as) a means (of subduing passions)". And to illustrate this he puts forth the following sutta :-"Those things of which you know thus : these things lead to passion, not to release therefrom, these to bondage......these to luxury not to frugality, of these things hold definitely : this is not Dhamma; this is not Vinaya, this is not the word of the Teacher. But as to those things, O Gotami, which you know lead to dispassion, to release from bondage, to the dispersion of rebirth, to wanting little, to contentment, to solitude, to exertion and to frugality (and in no case to their opposites), be assured that they are Dhamma, the Vinaya and the word of the Teacher". (Ang. IV. p. 280). 1 For a difference between these two terms, see Oldenberg's Intro duction to Vinaya Pitakan, I pp. X-XIV.

Page #40
25 Sutra and Abhidharma "Therefore", concludes Buddhaghosa, "sutta' means the three pitakas; 'vinava' means all that is condusive to the subduing of passion... But those words which do not occur in the tradition of the suttas but appear only in the apocryphal Vessantara, Ummagga, and Vinaya and the Vedalla-pitakas, or in one of these...they are to be considered as not the words of the Teacher..." . One can see in these explanations an attempt to extend the meaning of these terms and particularly that of sutta. First it is held to mean only. single Vinaya text, viz., the Suttavibhanga, then a larger Vinaya text, the Ubhato-vibhanga, Next it is made to include not the Vinaya texts, but the entire Sutta-pitaka.' Then it is made to include both the Sutta and Abhidhamma Pitaka, and finally not only all the three Pitakas, but also anything that may be conducive to a holy life. The purpose of this extension evidently appears to include the Abhidharma (and also the Khuddaka-nikaya) which is not specifically mentioned in the passage dealing with the mahapadesas. The commentators are determined to include it and end in giving a very wide and general meaning to the term sutta, thereby making it comprehensive enough to include all good words. The Sarvastivadin version of the Mahaparinirvana-sutra also contains the mahapadesas. They are identical with the * Pali passage except for one more significant phrase "dharmatam cha vilomayanti." 3. The term dharmata is quite well known to the Pali Scriptures. It is, therefore, difficult to account for omission of this term in the Pali version. In the absence of any commentary on the Sanskrit Mahaparinirvana-sutra, we have no precise information on how the Sarvastivadins understood these terms. Fortunately, our VIitti gives some explanation of the term sutra. It says* : only that sutra is to be accepted 1 Digha A. II. pp. 565-6. 2 Mahaparinirvana-sutra, pp. 238-240. Vide Adv. pp. 99 and p. 197. 3 See Ang. V. p. 2; 66; Samyutta, I, p. 140; IV. p. 216. 4 Ado. p. 197.

Page #41
26 Introduction which was spoken by the Buddha, collected in the four agamas by the elder councillors, Mahakasyapa and Ananda, and which is contained in the Uddanagathas? (summary verses). This explanation helps us to identify the term sutra with the four agamas, viz., the Dirghagama, the Madhyamagama the Samyuktagama and the Ekottaragama, corresponding to the first four nikayas of the Pali canon. The Abhidharmapitaka and the Kshudraka-nikaya (Pali Khuddaka-nikaya) are not included here in the term sutta, pointing again to their late acceptance as canonical works. Incidentally, it may be noted that in the nikaya classification, Abhidhamma-pitaka is included by Theravadins in the Khuddaka-nikaya.. The Sarvastivadin meaning of the term sutta appears more accurate and nearer to the original meaning of that term, compared to the several meanings given by Buddhaghosa.. The term "dharmata' found in the Sanskrit version of the mahapadesas is also at a later period accepted by the Theravada school. The Nettipakarana, a non-canonicals Pali work ascribed by tradition to Mahakachchana (a direct disciple of the Buddha), contains the term dhammata along with sutta and vinaya. The meaning of these terms given in this work differs from the traditional Atthakathas. Its version of the mahapadesas reads : " * those words and syllables should be put beside the suttas, compared with the vinaya and put alongside the dhammata. With which sutta are they to be put beside ? With the Four Noble Truths. With which vinaya are they to be compared ? With the pacification of passion, ill will and infatuation. In which dhammata are they to be tested ? In the doctrine of patichcha-sammuppada." 1 On the uddana-gathas, see Adb. p. 197, n. 6. cf. Pali udddnasamgaha compiled by Sangitikaras. See Dhs A. I. 68. 2 Dhs A. I. 65. 3 In the Burmese tradition this book is included in the Khuddaka nikaya. See Winternitz, A History of Indian Literature, Vol. II. p. 77, n. 3. 4 Netti, p. 22. 5 Sarvastivadins also interpret dharmata as pratitya-samutpada: [na cha satram badhate] na cha sutr antaram virodhayati. [na dharmat am badhata] iti pratilya-samutpada-dharmatam. Soko. p. 705.

Page #42
22 Satra and Abhidharma This explanation is remarkable in that these three terms are not identified with any Pitakas, but only with the general preaching of the Buddha. Dhammapala (5th century A. D.) in his commentary on the Nettipakarana, however, reasserts the Atthakatha meaning of the term sutta. He says : "Since there is not a single word of the Buddha deviod of (the preaching of) Truth, it is said here that sutta' means the Four Noble Truths. The Atthakathas, however, say that 'sutta' means three Pitkas. There is no contradiction in these two meanings."1 Despite the differences on the meaning of the term sutta, the Theravadins and the Sarvastivadins considered this mahapadesa as a chracteristic mark (lakshana) of the words of Buddha. Our Vritti twice quotes this mahapadesa to refute views conforming to the Vaitulika-Sastra. But the Mahayanists, agasinst whom this mahapadesa was quoted by the Hinayana schools, never accepted it as an authority or a standard for judging the authenticity of a particular version of the Buddha-vachana. They had a distinct disadvantage. Though they claimed that their scriptures originated from the Buddha, they could not by the very nature of their teachings, name any sravakas like Mahakas. yapa or Ananda as their compilers. Bu-ston in his account of the rehearsal of the Mahayanistic scripture says:3 "Manjusri rehearsed the Abhidharma, Maitreya--the Vinaya and Vajrapa ni--the Sutras. It is said moreover in the Tarkajvala the Mahayanistic scripture is the work of the Buddha. The chief compilers of it were Samantabhadra, Manjusri, the Lord 1 Netti 4. p. 219. 2 Vide Adv. pp. 98 and 197. On mahapadesa see E. Lamotte, 'La critique d'authenticite dans le bouddhisme' India Antiqua (Leiden, 1947), pp. 213-222; 'La critique d'interpretation dans le bouddhisme'Annuaire de l'Institute de philologie et d'Histoire Orientales et Slaves, IX (Bruxelies, 1949), pp. 341-361. 3 Bu-ston's Hostory oj Buddhism, Vol. II, p. 101. Tr, Obermiller.

Page #43
28 Introduction of the secret charms ( = Vajrapani), Maitreya and others. The sravakas were not the chief compilers of our (Mahayanist) canon, since the latter is not accessible to them." . Haribhadra also in his Aaa. repudiates the Hinayanist claim of authenticity by pointing out the invalidity of their mahapadesas. He says : "There is no concordance between different versions of the Sutra and Vinaya Pitakas. . The dharmata established in one school is not identical with that of the other schools. With the eighteen different schools and their separate versions of three Pitakas, it is improper to hold the mahapadesa as a standard for judging the authenticity of the words of the Buddha.? The same view is held by santideva, the author of the Bodhicharyavatara. Prajnakaramati, in his Panjika on this work goes a step further. He rejects the Buddha-vachana-lakshana propounded by the Hinayana schools and puts forward his valid difinition:a "This then is the universal characteristic of the Buddha-vachana as preached in the Adhyasaya-samchodanasutra : "Moreover, O Maitreya, by four causes the word of the Buddhas may be recognised. What four-? (1)0 Maitreya, it refers to truth, not to untruth; (2) to doctrine, not to the non-doctrine; (3) it lessens sin, not increases it; (4) it shows the advantages of nirvana, does not indicate those of continued rebirth,...When someone, O Maitreya, utters or shall utter a word endowed with these four qualities, the believing young men and women will produce the idea of Buddha, of Master; they will hear this Law as he preaches. Why ? Anya thing, Maitreya, that is well said is a word of Buddha."8 This passage reminds us of the Buddha's preaching to Gotami quoted above. The Hinayanistic attitude towards the Buddha-vachana is well summed up in Emperor Asoka's 1 Aag. pp. 260-1. Vide Adv. p. 197, n. 7. 2 B. Panjika, IX. 43-44. Vide Adv. p. 197. n. 7. 3 Ibid. Also see Lamotte's Le Traite de la Grande Vertu de Sagesse de Nagarjuna, I, pp. 81-2, notes.

Page #44
Satra and Abhidharma 29 famous line : "Whatever is spoken by the Buddha is well spoken." In spite of these different versions and standards, interpretations and doctrines, all the Buddhist schools, both Hinayana and Mahayana, held some common, indisputable teaching of the Buddha. It was this common heritage that held these schools together through centuries of discord and dissensions. The origin of Abhidharma is to be found in the beginnings of the attempts of the earliest Buddhists to find such a common teaching. The tendency of the samgha to split into various groups is manifest even during the lifetime of the Buddha. In the earlier stages the differences over the laws of Vinaya divided the fraternity. The Vinaya texts are full of stories, invented as well as real, of monks and groups who gave occasion for the institution of several major and minor rules of the Patimokkha. But the differences over the Vinaya were not considered as harmful as disagreement on the doctrines of the Buddha. During the latter part of the Buddha's life, together with the rise of Devadatta as a rival, we see a kind of fear among the elders that the unity of the samgha may not survive the death of the Master. Several suttas of the Pali canon bear witness to such a fear and to a consequent attempt to preserve the doctrinal unity by putting his more important doctrines in one collection. In this connection, the Pasadika-sutta," the Samagamasutta(r) and the Sangiti-suttanta+ may be noted as of particular interest. The death of the Jain leader Nataputta Nigantha le kechi bhamte bhagavata Budhena bhasite save se subhasite va. Edicts of Asoka, p. 82. (Adyar edition 1951). See F. Weller : Satz C der Asoka-Inschrift von Calcutta-Bairat, Mitteilungen des Instituts fur Orientforschung, V (Berlin, 1957), pp. 84-90, and D. L. Snellgrove, 'Note on the Adhyasayasamcodanasutra BSOAS., Vol. XXI Part 3, 1958 (pp. 620-3). 2 Digha, sutta 29, Vol. III, p. 117. 3 M. sutta 104, Vol. II, p. 243. 4 Digha, sutta 33, Vol. III, p. 272.

Page #45
30 Introduction and a subsequent division in his samgha form the occasion for these three suttas. It is said in the introduction (nidana).to the Pasadika sutta : "While the Lord was staying among the Sakyans, Nataputta the Nigantha had died recently at Pava. At his death, the Niganthas became disunited and divided into two parties, in mutual strife and conflict, quarrelling ......with each other.......--thou dost not understand this doctrine (dhamma) and discipline (vinaya) but I do understand it. Thou art in the wrong; I am in the right;...... Thou sayest last what should be said first, and first what ought to come last; ...... Truly the Nigaathas...... were out, methinks, to kill. Even the lay disciples......showed themselves shocked.......so badly was their doctrine and discipline set forth and imparted....... and now wrecked as it was.......without a protector.") Now Chunda the novice who had seen this, visited Ananda at Samagama and reported it to him. And Ananda said, "Friend, this is a worthy subject to bring before the exalted one". They went to the Lord and reported the episode. The Buddha was not surprised to learn the happening. He gives a long discourse on the nature of a perfect Teacher, on the conditions of a perfect religion and claims that his is the perfect samgha and the exalted Law. He then sums up his teachings and exhorts the samgha in the following words: "Wherefore, Chunda, do ye, to whom I have made known the truths that I have perceived, come together in company and rehearse all of you together those doctrines and quarrel not over them, but compare meaning with meaning, and phrase with phrase, in order that this pure religion may last long........". 2 "Which then, Chunda, are the truths which, when I had perceived I made known to you..... ? They are these the Four Onsets of Mindfulness, the Four Supreme Efforts, the Four Paths to Efficacy, the Five Powers, the Five Forces, 1 Digha, III pp. 117-8. Basham in his History and Doctrines of the Ajivikas suggests that this passage refers not to the death of Maha. vira, but to that of Makkhali Gosala. (p. 75). 2 Digha, III. p. 127.

Page #46
31 Satra and Abhidharma the Seven Factors of Enlightenment, the Ariyan Eightfold Path. These O Chunda, are the truths......." * The Samagana sutta also begins with the same episode of the Nigaatha Nataputta's death. Here Ananda relates this to the Buddha adding his hope that when the Lord dies, no 'similar quarrels will arise in the samgha, to the grief and sorrow of gods and men. The reply of the Buddha on this occasion is worth noting here. He repeats the dhammas preached in the last sutta and asks : "What think you Ananda ? Do you observe even a couple of Bhikkhus at variance about the truths which, when I had perceived, I made known to you......, the Four Onsets of Mindfulness.......the Ariyan Eightfold Path ?" "No Sir. But those who are about the Lord might, at his death, stir up quarrels in the samgha respecting the rigours of the regimen or of the code. Such quarrels would make for the grief and sorrow of the gods and men". "Of little concern, Ananda, are quarrels respecting rigours of regimen or of the code, it is possible quarrels in the confraternity about the Path or the course of training which really matter".Here we can discern the rise of Abhidharma, the supreme Doctrine of the Buddha. The statement that there are no two opinions on the thirty-seven items, raises the latter to a higher degree and can be called the central and universally accepted preaching of the Buddha. The differences rising out of the Vinaya are not ruled out, but they are not exaggerated. No particular sutta is mentioned as the supreme, but only the sum total of all the teachings put into an aggregate later known as the bodhipakkhiya dhamma. i katame cha te Chunda maya dhamma abhinna desita ..... seyyathidam chattaro satipattano, chattaro sammappadhana, chattaro iddhipada,panch' indriyani, pancha balani, satta bojjhangu, ariyo atthangiko maggo. ime kho te dhamma...... Ibid. For a full exposition of these thirty-seven items, see The Dialogues of the Buddha, II. pp. 128-130, notes. Vide Adv. pp. 356-362. 2 M. II. p. 245.

Page #47
32 Introduction It is the burden of a large number of suttas in the Digha and Majjhima Nikayas. It constitutes one of his last preachings to the congregation, following the declaration of his intention of entering into parinirvana'. The Milindapanha almost makes a generalisation by saying that all Tathagatas, when they preach, preach these thirty-seven (bodhipakkhiya) dhammas." It is said in the Saddharma-pundarika that the career of a bodhisattva is completed by practising these dharmas.3 Almost all major works on Buddhism, both Hinayana and Mahayana, contain this list. This, therefore, was the supreme dharma, acceptable to all. It marks the beginning of the Abhidharma. The term 'bodhipakkhiya dhamma' appears only in a few places in the older Nikayas. In the Ang. N. it is irentioned without indication of the scope of the term. In the Samyutta N. it is applied to the five indriyas (saddha .......panna).. The term occurs in the Aganna sutta, where it consists of seven dhammas only. It occurs twice in the Vibhanga and there too it consists of the seven bojjhangas.? In the same book, the thirty-seven items are called saddhamma. 8. In the Fatakatthakatha these thirty-seven are called both saddhamma and bodhipakkhiya dhamma. The Visuddhimagga enumerates the thirty-seven dhammas as bodhipakkhiya and discusses them in detail. 10 The Nettipakarana once speaks of thirty-seven11 and in an other place adds seven sannasis to the thirty-seven, bringing the number of the bodhipakkhiyas to forty-three. 18 1 Digha, II. p. 127. 2 Vlde Adv. p. 196, n. 8. 3 Ibid 4 Ang. IIJ. 70; 300. 5 Samyutta, V. 227, 237-9, 6 Digha, III. p. 97. 7 Vbh, pp. 244 and 249. 8 Ibid. p. 372. 9 Jataka, V. p. 483. 10 Vsm. XXII. 34-38. 11 Netti, p. 31. 12 Ibid. p. 112. For sannas, vide Adv. p. 371. 13 For a note on the extention of this term, see Mrs. Rhys Davids' Preface to the Vibhanga, p. XIV. Vide Ado. pp. 356-7. terima se Moraes Rhys David

Page #48
Satra and Abhidharma 33 The same thirty-seven items, called bodhipakshyah orbodhipakshikah dharmah, are also found in most of the Buddhist Sanskrit scriptures. It is possible that the seven bojjhangas formed the nucleus of this collection, to which were added other dharmas. The overlapping character of several items e.g., the five balas again grouped under the five indriyas-was recognized by the commentators. Consequently we find both in the Kosa and in the Dipa, as well as in the Abhidhammatthasangaho of Anuruddha, an attempt to delimit the term to contain only ten, eleven or fourteen dharmas. 2 This tendency of collect the most repeated and advanced teachings of the Buddha and group them in seven clusters is common to many suttas of all five nikayas. The Mahasatipatthana-sutta' is a long discourse on the four satipatthanas and four ariya-sachchas. The Mahanidana. sutta* is devoted to a long discussion on the twelve angas of the patichcha-samuppada. The Chhachhakka-sutta. is purely catechetical in that it deals with six groups of sixes (chhakkas). The Bahudhatuka-sutta(r) is composed solely to collect all dhatus' scattered in various suttas. Instead of the usual eighteen, we here find an enumeration of forty-one dhatus. The Mahasukuludayi-sutta' contains a larger number of items. In addition to the traditional thirty-seven items, there are mentioned eight vimokkhas, eight abhibhayatanas, ten kasinayatanas, four jhanas and six abhinnas. These topics are found fully discussed in all Abhidharma works. A whole series of suttas with the appellation 'vibhanga'! are found in the Vibhangavagga of the Majjhima-nikaya. They I For a complete list, see BHSD, p. 402b. 2 Vide Adv. p. 358, notes. 3 Digha, XXII (Vol. II, p. 290). 4 Digha, XV (Vol. II, p. 55). 5 M. sutta 148 (Vol. III, p. 280). 6 M. sutta 115 (Vol. III. p. 61). 7 M. sutta 77 (Vol. II, p. 1). 8 Vide Ado. pp. 395ff. and 429ff, 9 M. sutta 135-142 (Vol. III, pp. 202-257).

Page #49
34 Introduction are (1) Chulakamma-vibhanga, (2) Mahakamma-vibhanga, (3) Salayatana-vibhanga, (4) Uddesa-vibhanga, (5) Aranavibhanga (6) Dhatu-vibhanga, (7) Sachha-vibhanga and (8) Dakkhina-vibhanga. The term vibhanga is significant. It means distribution, division or classification. It also means expansion (of a meaning), i.e. a commentary. Vibhanga is also a name of the second Abhidhamma Book, which is more or less a continuation and expansion of the dhammas collected in the Dhammasangani. These two abhidhammika functions, namely the collection and expansion, characterise these vibhanga-suttas and mark the second stage in the development of the Abhidharma. Several suttas of the Samyuta-nikaya can also be called pure Abhidhamma. The Nidana-sanyutta has several suttas dealing only with the patichcha-samuppada. The Dhatusamyuttadeals with all kinds of dhatus and gives their traditional definitions. The Khandha-samyutta: contains details of all khandhas. The Salayatana-samyutta* and particularly the Satthi-peyyala deal with ayatanas with the triple doctrine (anichcha, dukkha, anatta) applied to them. The Sariputta and the Moggallana-samyuttas(r) are long discourses on the rupa and arupa-dhyanas, given in the stereotyped formulas repeated all over the Nikayas. The Asamkhata samyutta' deals with nirvana. The last Book of the Samyutta-nikaya, viz., the Mahavagga, deals with magga, i.e. the thirty-seven (bodhipakkhiya) dhammas. There are seven separate samyuttas dealing with the seven main items of these bodhipakkhiyas. 8 The Ang. nikaya due to its method of numerical order comes much closer to the books of Abhidhamma. The 1 S. II. pp. 1-132. 2 S. II, pp. 140-177. 3 S. III. pp. 1-180. 4 S. IV. pp. 1-172. 5 S. III. pp. 235-240. 6 S. IV. pp 262-280. 7 S. IV. pp. 359-373. 8 See S. V. pp. 1-290,

Page #50
Satra and Abhidharma 35 dhammas scattered all over the other Nikayas find repetition here in an artificial group of numbers. Two books of the Khuddaka-nikaya, viz., the Uddesa and the Patisambhida-magga are pure Abhidhamma works, though grouped in the Suttapitaka. Of these, the Patisambhida-magga is attributed by tradition not to the Buddha but to Sariputta. It is said in its commentary that this work was preached by Sariputta to Ananda, who recited it before the first Council." This review shows us the tendency of certain Suttas of all the Nikayas towards collecting and classifying, and at times elaborating the advanced teachings of the Buddha. Several of these Suttas are not the direct words of the Buddha, but elaborations by his chief disciples like Sariputta and Moggallana on an uddesa or synopsis laid down by the Buddha. These categories or dhammas can be summed up in such oft-repeated technical terms as khandha, dhatu, ayatana, indriya, sachcha, patichcha-samuppada, kamma, kilesa, magga, the items of the thirty-seven bodhipakkhiya-dhammas, jhana, the eight vimokkhas, eight abhibhayatanas, ten kasinas, sannas, etc. The collective name for all these dhammas is 'abhidhamma', as they are 'abhi' visittha dhamma. The contents of all the major works on Abhidhamma, including the Kosa and Dipa, do not, in essence, differ from these few topics, scattered here and there throughout the Sutta-pitaka. Now we turn to the Sangiti suttanta, which marks a definite start of the Abhidhamma literature proper, in the Sutta-pitaka. This sutta also opens with an account of the Nigantha Nataputta's death. This time Chunda or Ananda do not report it to the Buddha, but Sariputta himself relates 'it to the samgha, in the presence of the Master : "The Nigantha Nataputta, friends, has just died at Pava. Since his death the Nigaathas have become divided and have fallen into opposite parties and into strife........But to us, friends, the Norm has been well set forth and imparted by the Exalted 1 Patisambhida magga A, p. 9. 2 For instance, the Sachcha-vibhanga-sutta and the Uddesa vibhanga-sutta.

Page #51
36 Introduction One. Herein there should be a chanting by all in concord, not a wrangling, that this holy life may persist and be long maintained. That may be for the welfare and happiness.... of devas and of men".? * This historical introduction is followed by a long list of 227 kinds of dhammas presented in the numerical order of ones, pairs, triads, etc. up to tens, covering 903 dhammas in all. At the end of each numerical section is repeated the exhortation to 'chant in concord' and not to wrangle. The last sutta of the Digha-nikaya, viz., the Dasuttarasutta also follows the same pattern. But it has no story to tell. It opens with a declaration by Sariputta' that he will propound the groups one to ten. The division of the dhammas here is made not only on their numerical order but also in consideration of their nature. These two suttas can very fairly be compared with the Matikas of the Abhidhamma, given in the beginning of the Dhamma-sangani. In fact, the Suttanta-matika given there is almost identical with the dukas (pairs) . occurring in the Sangiti-suttanta. The former gives forty-two pairs of which thirty-two are the same as in the latter. Several items of the Tika-matika also are common with the Tika-dhammas of both the Sangiti and the Dasuttara-suttantas. The abhidharmika character of these two suttas was long ago noted by T. W. Rhys Davids in his translation of the Dighanikaya : "All that we know is that each of them forms a sort of thematic index to the doctrines scattered through the Four Nikayas ..... In the two features they have in common, of catechism as a monologue by the catechuman; and of the absence of narrative, this further interest attaches to these last suttantas, that they become practically Abhidhamma rather than Sutta-pitaka." This observation is further confirmed by the fact that the Sangiti-suttanta happens to be one of the seven Abhi 1 Digha, XXXIII. 7 (III. pp. 210-211). 2 Dialogues of the Buddha, III, p. 199.

Page #52
Sutra and Abhidharma 37 dharma works of the Saryastivada school. This work is there known as Sangiti-paryaya, now preserved only in its Chinese and Tibetan translations. The researches of J. Takakusu' have revealed that the Chinese translation of this work attributes this sutra to Sariputra" and contains the same episode of Nigantha Nataputta's death, which hastened Sariputra (or the compilers of this sutra) to draw up a summary of the Doctrines, which subsequently came to be called the Abhidharma. So far we have seen the abhidamma in its one aspect, viz., the visittha dhamma. The abhidhamma in the Suttapitaka consists mainly of the collection of dhammas in different groups as khandha, ayatana, dhatu, indriya, sachcha, patichchasamuppada, jhana, magga, etc. Another aspect consists in the minute analysis of these dhammas into various units. The method of the Buddha's preaching is characteristically analytical. His first sermon, the Dhamma-chakkappavattana-sutta, is followed by a preaching devoted solely to an analysis of Personality into the five aggregates (khandhas) and the latter again in their various triple aspects as past, future, and present; and dual aspects as personal and external, gross and subtle, low and exalted, far and near. The bodhi of the Buddha also consists of his knowlenge of the doctrine of patichcha-samuppada, which again is an analysis of the series of causes of the cycle of birth and death. From this analytical and critical consciousness arise his unique doctrines of anityavada (momentariness), anatmavada (impersonality) and sunyavada (unsubstantiality) which distinguish Buddhism from other Indian schools of thought The preaching of these unique doctrines is called his samukkamsika dhamma-desana (exalted 1 On the Abhidharma Literature of the Sarvastivadin's JPTS, 1905, pp. 100-103. Also see Watanabe Baiyu, Ubu-Abidatsuma-ron no kenkyu (english title as given by the author : Studies on Abhidharma Literature of Sarvastivada Buddhism), Tokyo, 1954, pp. 495-591. 2 In the Tibetan tradition it is attributed to Mahakapphina. Ibid. 3 yam kinchi rupam atitana gata-pachchuppannam ajjhattam va bahiddha va olarikan va sukhuman ca hinam va banatam va van date va santike va sabbam rupam... Vinaya, I. p. 14.

Page #53
38 Introduction sermon) as opposed to his anupubbika dhamma-desana? (graduated sermon) of charity and morals. It is the knowledge of these higher dhammas (doctrines) described as profound, subtle, difficult to comprehend, transcending mere speculation, capable of being known only by the wise, which he claims as the result of his attaining the supreme enlightenment (samyak sambodhi). This analysis of the dhammas is another aspect of Abhidhamma. It is said in the Vinaya-pitaka that a monk who is incapable of instructing abhidhamma and abhivinaya must not take part in ordaining a disciple. % Commenting on these two terms, Buddhaghosa says : "Abhidhamma means dividing (the dhammas) as mind and matter. Abhivinaya means the entire Vinya-pitaka." This piece of commentary is valuable for defining in brief the function and method of Abhidhamma. The contents of this term are shown by taking it to mean the visittha dhamma. Its analytical method and its specialised field of operation are shown by its discription as, 'nama-rapu-parichchheda'. It is parichchheda, i.e. division, classification or analysis which characterises the method of Abhidhamma. It is not sila or samadhi as in the general dhamma preachings, nor apatti and anapatti as in the Vinaya preachings, but nama and rapa that constitute the basic sphere of Abhidhamma. The Sarvastivadins also attribute the same function to Abhidharma. Vasubandhu defines it as amala prajna--the pure wisdom--and interprets it as dharma-pravichaya, analysis of dharmas as sasrava and anasrava, etc. This is the real abhidharma : the term is only secondarily applied to the Abhidharma-sastras, as the latter are helpful in attaining the prajna. 4 1 Vin. I. p. 15. 2 Bhikkhuna na upasampadetabbam...na patibalo hoti abhidhamme vinetu abhivinaye vinetum. Vinaya, I. p 64. 3 'abhidhamme' ti nama-rupa-parichchhede vinetum na patibalo hoti. abhivi naye' ti sakale Vinaya-pitake vinetum na sakkoti. Vinya A. V. p. 990. 4 Akb. I. 2ab.

Page #54
39 Sutra and Abhidharma The bodhi of the Buddha consists of this dharmapravichaya or the nama-rupa-parichchheda, which is fully elaborated in the Abhidharma. It is to impart this that he preaches Abhidharma to his disciples. It is not only a means to attain nirvana, but also an end, indeed arhatship itself. The analysis of the nama and rupa and particularly of nama, i. e. the mind and mental dhammas, dominate the entire preachings of the Buddha. The doctrines of karma, rebirth and salvation are all explained on the basis of the analysis of the mind in its good, bad and indeterminate states. His oft-quoted saying, "Beings suffer on account of the impure mind;, they are freed by the purification of the mind,"s can be pointed to as a good example of this analysis. A study of the mind and its functions with reference to its different objects in various states of existence, a' minute observation of the various kinds of feelings, volitions and other concomitants that associate with those states and an analysis of the complex network of causes that lead to such combinations are to be found in various suttas, in several repeatedly occurring passages that deal with jhanas, patipadas, abhinnas and the bodhipakkhiya-dhammas. The analysis of the matter is also given in the Suttas to the extent that is necessary to understand the role it plays as an object of the mind and also to comprehend its mysterious co-operation with the mind in giving effect to a corporeal life. A large number of suttas emphasise the need of this analytical consciousness. We may particularly note here the Satipatthana-sutta of the Digha-nikaya. The practice of the contemplation of the nature of body (kaya), feelings (vedana), mind (chitta). and dhammas is spoken by the Buddha as the one and only way of leading to the purification of beings and the realization of nibbana.* We have noted above the attempts by the Elders towards collecting the visittha dhamma in several groups. At a 1 Dhs A. 1. 78-79. 2 Akb. I. 3. 3 Vide Adv. pp. 46. 78 and 363. * 4 Vide Ado, p. 317, n. 2.

Page #55
40 Introduction later time, we find works like the Khuddaka-patha, containing lists enumerating the three saranas, sikkhapadas, kammatthanas and such other items useful for novices. It is possible that several units into which these dhammas were further analysed by the Buddha, were also tabulated (quite possibly with the approval of the Master) by elders like Sariputta, Moggallana, or Mahakachchayana, famous for their ability to expound the words of the Buddha, for the benefit of monks engaged in higher studies of the dhammas. Such tabulations called Matikas, were certainly known to the early Buddhists. It is said in the Gulissani-sutta of the Majjhima-nikaya that a bhikkhu living in forests should apply himself to abhidhamma and abhivinaya. The commentary on this passage says : "He should apply himself to the study of the Abhidhammapitaka and the Vinaya-pitaka, together with their Commentaries. As regards the Abhidhamma, he should at least know the Duka and Tika Matikas together with the Dhamma-hadayavibhanga (last chapter of the Vibhanga). As regards the Vinaya-pitaka, he must at least learn the two Patimokkhas."2 Leaving aside this commentorial identification of the term adhidhamma with the Abhidhamma-pitaka as merely traditional, we may note its emphasis on the two Matikas. The Matikas are tabulations of the topics of Abhidhamma given in the Dhammasangani, 8 the first book of the Abhidhamma-pitaka. There are two Matikas given at the beginning of this book, viz., the Tika-matika, and the Duka-matika. The first, viz., the Tika-matika consists of twentytwo triads headed by the triplet of dhammas that are good (kusala), bad (akusala) and indeterminate (abyakata). The arrangement of these triplets is on the principle of grouping the dhammas in three mutaully exclusive sets which, when put together, in some cases comprehend all nama dhamma and in others comprehend both the nama and rupa dhammas. 1 M. I. p. 472. 2 Majjhima A, III, p. 185. 3 Edited by P. V. Bapat, Poona, 1940.

Page #56
Sutra and Abhidharma Six of these twenty-two triplets (Nos. 2, 7, 13, 16, 19 and 21) cover only the nama. The remaining sixteen triplets cover the entire range of phenomena, i.e. the nama and rupa. An inspection of these sixteen triplets reveals that they cover not only the phenomena, but also the nibbana, called asaskhata dhatu (the Uncompounded element), which is in the nama. The second Matika, namely the Duka-matika, is divided into two : Abhidhamma-matika and Suttanta-matika. The former consists of one hundred pairs collected in thirteen groups. Ten of these groups are called "clusters' (gochchhakas). They deal with ten kinds of Corruption and dhammas that enter into various relationships with them. The remaining three groups, called Chulantara-duka (Short Intermediate set of seven pairs), Mahantara-duka (Great Intermediate set of fourteen pairs) and Pitthi-duka (Supplementary set of eighteen pairs) treat of miscellaneous pairs of dhammas. A large number of pairs of the Mahantara-duka deal with the mutual relation of chitta and chetasikas. The first nine of the eighteen pairs of the Pitthi-duka are borrowed from the Tika-matika. This last duka closes with the pair of dhammas which are sarana and arana. Although the gochchhakas occupy a large portion of these dukas, the remaining three appear to be older. The latter contain several items common to the Matrikas of the Sanskrit Abhidharma. The gochchhakas are found only in the Pali Abhidhamma. The second division of the Duka-matika is called Suttanta-matika. It contains a list of forty-two pairs, mostly of miscellaneous nature and dealing more with dhammas related to sila, samadhi and ditthi than with nama and rupa as in the Abhidhamma-matika. We have already noted that thirty-two of its forty-two pairs are identical with the dukadhammas given in the Sangiti-suttanta of the Digha-nikaya. It may well be that it is called Suttanta-matika because it was directly borrowed from the Sangiti-suttanta. No corresponding Matrikas of the Yogachara and the Sarvastivada schools have come down to us. But it is possible 1 Dhs. 1309.

Page #57
Introduction to reconstruct such a list on the basis of the items dealt with in their Abhidharma works." The Abhidharma-samuchchaya of Asanga (representing the Yogachara school), the Kosa-Bhashya of Vasubandhu and the present work Dipa (with its Vtitti), contain an almost identical set of pairs and triads correspon: ding to the Matikas of the Theravada school. The Abhidharma-samuchchaya of Asanga deals with a large number of dharmas in its first chapter devoted to a study of skandha-ayatana dhatu (tri-dharma-parichchheda). Its method, like other Abhidharma works, is catechetical. The dhammas in the Abhidharma-samuchchaya are presented in the following order1 (a) dravyamat (b) prajnaptimat 2 (a) samoritisat (b) paramarthasat 3 (a) jneyam (b) vijneyam 4 (a) rupi (b) arupi (33) 5 (a) sanidarsanam (b) anidarsanam (31) 6 (a) sapratigham (b) apratigham (32) 7 (a) sastavam (b) anastavam (37) 8 (a) saranam (b) aranam (122) 9 (a) samisham (b) niramisham 10 (a) gredhasritam (b) naishkramya sritam 11 (a) samskritam (b) asamskritam (30) 12 (a) laukikam (b) lokottaram (34) 13 (a) utpannam (b) anutpannam (17) 14 (a) grahakam (b) grahyam (77) 15 (a) bahirmukham (b) antarmukham 16 (a) klishtam (b) aklishlam (99) These sixteen pairs are followed by the followiug five triads :17. (a) atitam. (b) ana gatam (c) pratyutpannam (18) 18. (a) kucalam . (b) akusalam (c) avyakritum 19 (a) kama-pratisanyuktam (b) rupa (c) arupya --. (115.7) 20 (a) saiksham (b) asaiksham (c) naiva-saiksha nasaikshaw (11) 1 On the development of the Abhidharma and the matsikas, see A. Bareau, Dhammasangani, Paris 1951, pp. 6-40. 2 These numbers in the brackets refer to the number of correspon ding items of the Pali matika given in the Dhammasangani (Poona edition).

Page #58
(9) Satra and Abhidharma 21 (a) darsana (b) bhavana!- (c) aprahatadyam prahatavyam These triads are interrupted by a long discussion on pratitya-samutpada and pratyayas. Lastly the following pairs are enumerated : 22 (a) sabhagam (b) tatsabhagam 23 (a) savipakam (b) avipakam (3) 24 (a) sottaram (b) anuttaram (121) We can see from this list that the Abhidharma-samuchchaya deals with nineteen pairs and five triads. Of these, twelve pairs and all triads have their parallels in the Pali Matikas. The same method is followed in the Kosa (and Bhashya). In its first Kosa-sthana (dealing with skandha-ayatana-dhatu), dharmas are presented in the following order :1 (a) sastava. (b) anastava (37) 2 (a) samskrita (b) asamskrita (30) 3 (a) sanidarsana (b) anidarsana (31) 4 (a) sapratigha (b) apratigha (32) 5 (a) kusala (b) akusala (c) avyakrita (1) 6 (a) kamadha tupratisamyukta (b) rupao (c) arupya! (115-7) 7 (a) savitarka-vichara (b) vichara-matra (c) avitarka-avichara (6) * 8 (a) salambana. (b) analambana 9 (a) upatta (b) anupatta 10 (a) bhuta . (b) bhautika (c) nobhaya 11. (a) samchita (b) asamchita 12 (a) vipakaja (b) aupachayika 13 (a) adhyatma (b) bahya 14 (a) sabhaga (b) tatsabhaga 15 (a) darsana-heya (5) bhavana-heya (c) aheja (8) 16 (a) drishti (b) na drishti 17. (a) dahaka (b) dahya 18 (a) tulya (b) tolayitri In the III Kosa-sthana, the indriyas are divided only in four triads (the same as Nos. 5, 6, 15 and one more, i. e. No. 19). 19 (a) sastava (b) anasrava (c) ubhaya (37) 20 (a) vipaka (b) na-vipaka 21 (a) savipaka (b) avipaka (77)

Page #59
44 Introduction Thus in the Kosa we find six triads and fifteen pairs. Of these four triads and eight pairs have their parallels in the Pali Matikas. Almost the same pairs and triads are given, in the same order, in the Dipa and its Vritti. ' For both the Bhashya and the Vritti, the main purpose is to deal with the dharmas in accordance with these matrikas. All discussions on the doctrine valuable as they are from our point of view are treated as incidental. This account of the four major works on Abhidharma shows that the Yogachara and the Sarvastivada schools too had Matrikas, similar to the Pali Matikas. The.numbers of items of both pairs and triads varied in each school. It is probable that originally the matika list consisted of a few items, only of those which are included in all these four Abhidharma works. The following table shows the nurnber of items treated in the following three schools : Yogachara (Asm:) Vaibhashika (Kosa) Theravada (Dhs.) Triads 22 1100 excluding the Sattanta-matika 5 . 6 Pairs 22 Considering the overlapping character of the several pairs and triads in the Pali Matikas, it appears to us that the Vaibhashika list is more original and has suffered less additions. The Yogachara list is also nearer to the Vaibhashika list than to the Pali Matikas. Though as many as twentythree triads and a hundred pairs are given in the Pali Matikas, it should be noted that only the first traid, namely the kusala tika, has been fully expanded in the Dhamma-sangani. The 4 entire Chittuppada-kanda and even the Rupa-kanda (which is covered by the term abyakata dhamma) deal with the mind and matter, only with reference to the first tika. The Rupakanda has its own Matika, which consists not only of pairs and triads, but also of fours, fives, etc., up to tens, like the

Page #60
Satra and Abhidharma 45 collection of dhammas in the Sangiti-suttanta. The remaining twenty-two tikas and the entire duka-matika are briefly explained in the Nikkhepa-kanda, which is a sort of commentary on the Matikas. Whatever the original contents of the Matikas may have been, there is no doubt that it formed the nucleus of the Abhidhamma literature, both Pali and Sanskrit. The Dhammasangani and Vibhanga, particularly, deal with the dhammas on the lines indicated by the Matikas. The Sanskrit Abhidharma works have not come down to us in their original form. But from the above analysis of the later Abhidharma works like Asm., Aam., Kosa and Dipa, it is certain that the original works too had Matnikas as their basis. In the old canocial Pali literature the term Matika takes place of Abhidharma. It occurs once in the Vinaya-pitaka and once in the Ang. nikaya. An expert in the Matikas is called Matika-dhara.' The latter term always occurs with the other two, viz., dhamma-dhara and vinaya-dhara,pointing to the existence of Matikas as a separate collection of the words of Buddha. The term is known to the Vinaya of the mulaSarvastivadins3 and to the Divyavadana, * where also it is placed side by side with sutra and vinaya. The Matikas are to the Abhidhamma-pitaka what Patimokkha rules are to the Vinaya. They are foundations for the super-structures of the Abhidhamma texts (excluding the later Puggala-pannatti and Kathavatthu) and the Sut tavibhanga. The laying down of both is considered by the tradition as an exclusive privilege of the Buddha and not of his disciples. Hence follows the claim that even the works built on them are words of the Buddha. The commentators are well aware of the fact that several suttas preached by Ananda, Moggallana, Mahakachchana and Sariputta are included in the canon as the word of the Buddha. Atthasalini quotes the Madhupindika-sutta of the Majjhima-nikaya to show that although that was preached by Mahakachchana, he had done 1 Dhs A, I. 18. 4 sutrasya vinayasya matrikayah, p. 18. 2 Ang. I. 117. 5 Dhs A. I. 8. 3 See BHSD, p. 428.

Page #61
46 Introduction so on the basis of the synopsis given by the master and hence it is a Buddha-vachana. The commentators do not pretend that the Kathavatthu was preached by the Buddha. They attribute it to Tissa-Moggaliputta. But they do claim that the Matika of that work was laid down by the Master.! The tradition is that the Buddha preached the Abhidhamma first to his mother during his sojourn for three months in the Tavatimsa heaven. Atthasalini, however, wisely adds that he used to leave a "nimmita-Buddha" in heaven and return daily to the human world to fetch his alms. Sariputta used to approach him then, learn the Abhidhamma from him and preach it to other monks." This story farther confirms the part played by Sariputta in expounding the Abhidhamma. It is stated in the same commentary that "the textual order of the Abhidhamma originated with Sariputta. The numerical series in the Patthana were also determined by him." 8 These accounts show, in spite of this determination to make the Buddha the sole author of the Abhidhamma-pitaka that the commentators agree to a great extent that the books of the Abhidhamma-pitaka were propounded by the Elders, albeit on the basis of the Master's preachings, and not entirely by the Buddha himself. A somewhat similar view is shared by the Sarvastivadins, who also possess a separate Abhidharma-pitaka, consisting of seven 'Sastras'. They too claim that the Abhidharmapitaka is preached by the Buddha. Commenting on this claim, Yasomitra (a Sautrantika) says, "This is a view of the Abhidharmikas (not of us who are Sautrantikas). Indeed, we are told that the Abhidhrma-sastras actually have individual authors, namely:-Arya Katyayaniputra of the Jnanaprasthana, Sthavira Vasumitra of the Prakaranapada, Sthavira Devasarman of the Vijnanakaya, arya Sariputra of the Dharmaskandha, arya Maudgalyayana of the Prajnapti sastra, and Maha-Kaushthila of the Sangiti paryaya."4 1 Dhs A. I. 7. 3 Ibid. l. 43. 2 Dhs A. I. 39-40. 4 Sako. p. 11.

Page #62
Satra and Abhidharma 47 Canrmenting further on the differences between the Sautrantikas and Vaibhashikas on the authenticity of the Abhidharma canon, Yasomitra says: "What is meant by the term Sautrantika ?" "Those who hold the sutras as authentic and not the sastras, are called Sautrantika." "If they do not accept the sastras as authentic, how do they explain the division of the canon in the three Pitakas ? Is it not a fact that the sutras know the term 'Abhidharma-pitaka', as for instance in an expression 'a tripitaka monk'?" "That does not matter. For a certain kind of Sutras themselves, dealing with the determination of meanings and characteristics of dharmas are called Abhidharma."1deg "In order to dispel a possible confusion arising from this view, the Vaibhashikas maintain that the Abhidharma-pitaka, which deals with the nature of the characteristics of elements and belongs to the Upadesa class, was preached by the Buddha to his disciples, and remains scattered here and there. Just as Dharmatrata compiled several udanas of the Master (like "Impermanent are indeed the compounded elements") in a work like the Udanavarga, similarly, the Elders Katyayaniputra and others collected the Abhidharma together in these sastras". 2 These comments of Yasomitra are helpful in understanding the main differences between the Abhidharmikas and the Sautrantikas on thc authenticity of the Abhidharma. The Sautrantikas, too, recognise a class of literature grouped under the term Abhidharma-pitaka, but maintain that it is scattered in the Sutra-pitaka itself. The Abhidharma of the Abhidharmikas, however, consists of a separate collection, claimed as a word of the Buddha. This Abhidharma is, for the Sautrantikas, a work of sastrins or acharyas, and hence not canonical.2 The Pali commentators were certainly aware of the late composition of the Abhidharma-pitaka. This is apparent from their attempt to call it 'abhidhamma-sutta', and their determination to invent alternative introductions (nidanas) for these 'suttas'. - In the Sarvastivada tradition, however, the Abhi1 Ibid. 3 Saku. p. 12. 2 Saku. p. 12. 4 See Dhs A. I. 37-77.

Page #63
48 Introduction dharma-pitaka is known as sastra (treatise) clearly showing its distinction from the 'sutra'. The Sautrantikas recognised only the Sutras as canonical and whenever there was conflict between the sutra and the sastra, adhered to the Master's advice in the mahapadesa preaching. '1 'Monks, you ought to take refuge in the Sutrantas and not in individuals.' Curiously enough, this line is not found in the Pali version of the Mahaparinirvana-sutra. The Sautrantikas, on account of their adherence to the Sutranta in preference to the Abhidharma, claimed not Sariputra or Mahakasyapa, but Ananda as their main preceptor. 2 In the Vinaya-pitaka we find a group of monks called suttantikas (versed in Suttas), always appearing side by side with vinaya-dharas and dhamma-kathikas. It is possible that they remained devoted to Ananda, zealously learnt the suttas in their original version, and claimed to preserve the original meanings of them against the 'unauthentic' interpretations by other Elders and heretics. But the Sautrantikas (Pali' suttantika) as a separate school appear very late in the history of the Buddhist church. Both the Pali and Sanskrit accounts place the Sautrantika school at the end of the traditional eighteen Nikayas. Buddha ghosa calls it Suttavada, a branch of the Samkantivada. The latter branched off from the Kassapikas, a sub-section of the Sarvastivada school. The Sanskrit account given by Vasumitra* agrees with the Pali account. Here also the Sautrantika is a branch of the Sarvastivada school and is the last of the eighteen Nikayas. Vasumitra, however, identifies the Sautrantika with the samkrantivada. Bhavya's account makes no mention of the 1 cf. kva chaisha niyamah siddhah ? Sastre. Sutra-pramanaka vayam na Sastra-pramanakah, uktan hi Bhagavata "Sutranta pratisaranair bhavi tavyam" iti. Akb. III. 31 cd. 2 See 'Origin and Doctrines of Early Indian Buddhist Schools' by Masuda, J. Asia Mnjor 1925. 3 See Vinaya I. 169; II. 75, 161; III. 159; IV. 67. 4 Masuda, J. op. cit. p. 66. 5 The Life of the Buddha by Rockhill, p. 193. , 11. 31.hi Bha Origin

Page #64
Satra and Abhidharma 49 Sautrantika 'school, but takes the Samkrantivada as the branch of the Sarvastivada school. As in the case of several other schools, no work belonging to the Sautrantikas has come down to us. Therefore, our knowledge of their doctrines is derived solely from other sources. The Kathavatthu makes no reference to their doctrines. Vasumitra attributes five original doctrines to this school, all dealing with sankranti or santana,? which correspond to the doctrine of bija (seed) attributed to them in the Bhasya, Vsitti and the Sphutartha of Yasomitra. The Sarvadaasana-sangraha of Madhava attributes to them the doctrine of bahyanumeya-vada, which revolutionised the theory of perception and foreshadowed the beginnings of Buddhist Logic. Though the Sautrantikas existed since the time of the Buddha and survived as an influential school till the later phases of Buddhism, their major activities are to be seen only after the full ascendancy of the Vaibhashika school. Backing their arguments with the Sutra preachings, they arose chiefly in revolt against the Realism (dravyavada) of the Abhidharmikas and paved the way for the emergence of the Idealistic Mahayana schools and particularly that of the Vijnanavadi Buddhism. What are the particular Abhidharmika points that the Sautrantikas thought contrary to the sutra-preachings of the * Buddha ? An answer to this question can be found in a close comparison of the Sutras with the Abhidharma works of both the Theravada and Sarvastivada schools. Of these, only the Pali Abhidhamma works, together with their commentaries, have come down to us. The entire Abbidharma-pitaka of the Sarvastivadins, together with the Mahavibhasha, is lost in its original form and is preserved only in the Chinese and Tibetan translations. The few works of this school available to us, therefore, are the later works of Ghoshaka, Vasubandhu and Yasomitra, and our Dipa with its Vtitti. i See Masuda, J. op. cit. pp. 66-9. 4

Page #65
* SAUTRANTIKA AND ABHIDHARMIKA Both in the Pali and Sanskrit traditions the Abhidharma is grouped under a sub-section called Vyakarana, meaning exposition. But with the growth of the doctrine of bodhisattva, this term came to be used for prophecies or revelations. The Asm. defines the term as a class of literature which icontains the prophecies concerning the deaths or births of sravakas, or that which explains the import of the Sutras. In the course of time, the second function of the term vyakarana was transferred to a new anga called Upadesa. Asm. defines it as that which demonstrates the essence of all elements of existence in its true form. It further adds that the Upadesa class as a whole forms the Abhidharma code of both the Hinayana and Mahayana. The Abhidharma is defined as that by which the meanings of the Sutras is best understood.8 These explanations emphasize the relation of the Abhidharma to the Sutras. The latter is to be understood through the former, which alone gives the absolute meanings of the dharmas. The Atthasalini opens with a statement that the Abhidharma exceeds and is distinguished from the dhamma? (i.e. the Suttas). It says that in the Suttanta, the five aggregates (and similarly the twelve ayatanas, eighteen dhatus, Four Truths, twenty-two indriyas, etc.) are classified partially and not fully. In the Abhidhamma they are classfied fully by the methods of the Sutta-classification and catechism. It further states that the Suttas speak of conventional truth with reference to the circumstances and with a view of refuting the heretical views, whereas the Abhidhamma deals with reference to states, and aims at the analysis of mind and matter. 1 Asm. p. 78. 2 Ibid. p. 79. 3 abhigamyate sutratha anenely abhidharmah Msa. XI. 3. 4 Dhs A. I. 2. 5 Dhs A. I. 3. 6 Ibid. I. 52.

Page #66
Sautrantika and Abhidharmika 51 A somewhat similar distinction is drawn by the Dipa. Whenever a discrepancy is found between the Sutra and the Abhidharma, the Dipa holds that the statement of the Sutra is, in some cases abhiprayika (explanatory) and in some cases aupacharika (conventional), whereas the Abhidharma statement is lakshanika? or definitive and hence valid. 2 This distinction between the Sutra and Abhidharma is clearly presented in the Vibhangappakarana and vividly explained in its commentary by Buddhaghosa. The Vibhanga is the second book of the Abhidhamma-pitaka. It is devoted to an exhaustive investigation of the dhammas grouped in the style of Abhidharma. It consists of a series of eighteen independent treatises or Vibhangas dealing with topics like khandha, ayatana, dhatu, sachcha, indriya, pachchayakara, etc. Of these, thirteen Vibhangas consist of three parts: the Suttantabhajaniya, the Abhidhamma-Bhajaniya, and Panha.puchchhaka, i.e. a summary of the topic by way of questions and answers with reference to the one hundred and twenty-two headings of the Matika list. The division of the Vibhanga into Suttanta-bhajaniya 4 and Abhidhamma-bhajaniya(r) is significant. In the former, the dhammas are presented as they occur in the Suttas. Sometimes a brief commentary is also given here on the Sutta formulas. Thus, for instance, in the Sb. of the Khandhavibhanga, the five skandhas are presented in a manner of the Anattapariyaya-sutta where these are called past, present or future, personal or external, gross or subtle. low or lofty, far or near. These terms are not explained in the Suttas. A 1 The term lakshaaika should be derived from lakshana (definition), and not from lakshana (figurative sense of a word) 2 See Ado. pp. 104, 146, 221, 410. 3 For a brief summary of this work see Nyanatiloka's Guide through the Abhidhamma-pitaka, pp. 17-28. 4 Henceforth referred to as Sb. 5 Heneeforth referred to as Ab. 6 For a comparative study of the skandha, ayatana and dhatu classifi cations in the Theravada, Sarvastivada and Yogachara schools, see Manual of Buddhist Philosophy by McGovern, pp. 81-162.

Page #67
52 Introduction question, for instance, may arise regarding the nature of a gross or subtle nama-khandha, or about the precise meaning of the term atita. These explanations are given in the Sb. and expanded in the commentary, It is said here that an akusalavedana is gross compared to a kusala-vedana The letter is subtle compared to the former. Buddhaghosa gives several conflicting views on these explanations. Several controversies on this topic are also preserved in the Bhashya. The gross and subtle rupa are explained in both schools as sapratigha and apratigha. But in the case of nama-skandhas, where the concepts of gross or subtle are out of place, the explanations are different. The Vaibhashikas explain that in the case of nama-skandhas those which have the five organs as their base are gross; the mind-consciousness and its concomitants are subtle, or alternatively, the kamavachara nama-skandhas are gross .compared to the rupavachara skandhas, etc 3 The latter explanation agrees with the Pali Abhidhamma.. As regards the term atita and its precise meaning, the Atthakatha says that this term may refer to past in general (addhana) or to a particular unit consisting of a series of moments (santati) or to a certain period (samaya) or only to a single moment (khana). The first three meanings are obtained in a conventional preaching, i.e. in the Suttas. In the Abhidhamma, however, only the last explanation is valid as it is a 'paramattha-desana The Abhidhamma treatment of the same topic, there. fore, differs from the simpler and shorter Sutta exposition. Here the five khandhas are in the manner of the Dhammasangani, subjected to a minute analysis of their relations and functions in a momentary existence. They are presented here in several long categories grouped in their ascending numerical order combined with each heading of the 122 Matika list. 1 Vbh. p. 10. 2 Vbh. A. p. 15. 3 Sako. p. 44. 4 Vbh.jA. pp. 7-8.

Page #68
53 Sautrantika and Abhidharmika In theo Ayatana-vibhanga, the Sb. is very short. The twelve ayatanas are enumerated and described in a single line as impermanent, miserable, non-ego and subject to change. No further details or even definitions of the ayatanas are given, as it is not customary for the Sutras to furnish them. The Ab. is more exhaustive Here the twelve ayatanas are defined and presented in full detail. The term dhammayatana, for instance, is nowhere fully explained in the Suttas. It is a name given to dhammas which are exclusively the objects of mind. They are five : vedana, chetana, sanna, sankhara, anidassana-appatigha rupa and asarkhata dhatu (nirvana). Of these, the last two items are variously explained in different schools. The Theravadins and the Sautrantikas do not recognise a kind of matter called avijnapti, but the Vaibhashikas maintain its existence by referring to the term 'anidarsana-apratigha-rupa'. The skandha division does not include the nirvana but in the ayatana classification even that'non-phenomenal element is included. The Theravadins and the Vaibhashikas hold it a positive element, whereas the Sautrantikas, on the authority of several sutras, maintain that it is only a name for the cessation of passions. Both the Vibhanga-Atthakathaa and Bhashya: contain long controversies on this topic. It is quite possible that this was a later development introduced by the Abhidharmika schools. The Sb. of the Dhatu-vibhanga points to an important phase in the development of the dhatu classification. Three different sets of six dhatus are enumerated here. The first six consist of the elements of solid, liquid, heat, motion, space and consciousness. These are explained here as in the Rahulovada-sutta. The second six consist of five kinds of feelings with ignorance as the sixth element. The third six consists of three kinds of wrong thoughts and their three opposites. It may be noted here that the oft-repeated formula of the eighteen dhatus is not given under the suttanta explanation, 1 Vbh. p. 70. 2 Vbh. A. pp. 551-4. 3 See LVPAK, II. 55d.

Page #69
54 Introduction despite the fact that it occurs in the Bahudhatuka-sutta. Instead, it is found enumerated in the Ab. Such a discrimination in the treatment of these two sets points to a possibility of a later origin of the Bahudhatuka-sutta. The first set of six dhatus is most certainly the older one. It is repeated several times (even in the Bahudhatuka-sutta) in the Suttas. In the Kosa and the Dipa' they are called maula or basic elements as they constitute a personality. Buddhaghosa is not unaware of the precedence given to these six dhatus over the traditional eighteen. He says that they are virtually included in these six. This, however, appears to be an attempt by the Abhidharmikas to make their dhatu enumeration conform to the older sutra formulas. In the Ab. the eighteen psycho-physical elements are explained in full detail. The six organs, their corresponding six objects, and the resultant six kinds of consciousness constitute the Abhidharmika dhatu classfication. This is, no doubt, highly useful and scientific. It explains the Buddhist doctrine of perception and serves as a basis for the formation of the doctrine of chitta-vithi, a unique theory of the Theravada Atthakathas. A beginning of this doctrine is suggested in this Dhatu-vibhanga. S * The Atthakatha gives several details of the meaning, scope, number and sequence of the dhatus. Different sets of dhatus are spoken of in the suttas. Buddhaghosa collects them all together and tries to show that all these (they number 35) are idcluded in the traditional eighteen. There seems to be no unanimity on the meaning and nature of a few of these dhatus. For instance, the sanna-vedayita-nirodha-dhatu is once described as a non-entity, and again as a kind of kama or dhamma-dhatu.* It may be noted that the former explanation agrees with the Sautrantikas who also call it a mere notion, a prajnapti-dharma. The Yogacharas and the Vaibhashikas, however, enumerate this dhatu as a positive element in their list of the chitta-viprayukta-samskaras." 1 Ad, ka, 13. 2 Vbh. p. 72. 4 Vbh. A. p. 78. 3 See Vbh. pp. 89-90. 5 Ado. pp. 91-6.

Page #70
Sautrantika and Abhidharmika 55 In the Sb. of the Sachcha-vibhanga, the Four Noble Truths are given in the same words as in the Mahasatipatthana sutta. In the Ab. the same topic is presented with a few significant changes. Here the term ariya (noble) is dropped in order to extend the scope of the second Truth, viz., the samudaya.? In the Suttas the samudaya is described as tanha. In the Abhidhamma all kilesa s form the samudaya. In the Suttas the magga-sachcha is described as the Noble Eightfold Path. In the Ab. this Path is described exclusively in association with the lokuttara (supermundane) states of mind and hence only five angas are spoken of. In the Suttas the dukkha-sachcha is always presented first. In the Abhidhamma, however, the samudaya-sachcha is named in the first place. The theory of Two Truths, viz., the samvriti and paramartha which dominates the Idealistic schools of Buddhism, is not referred to in the Pali Abhidhamma-pitaka. But the Asm. explains it with reference to the Sutra-description of the duhkha-satya. In the Sutras it is described as birth, decay, death, etc., and also as the five upadana-skandhas. The Asm. says of this that the latter description is according to the paramartha-satya, the former description is a matter of samvriti-satya." It is interesting to note that there is no Sb. in the Indriya-vibhanga. This treatise opens with an Ab. Buddhaghosa explains that the twenty-two indriyas do not occur in their traditional order in any Sutta. Certain items of these occur here and there, but their arrangement in the given order is found only in the Abhidhamma. Yasomitra, however, quotes a Sutra passage enumerating the twenty-two indriyas in the same order as in the Abhidharma.4 In view of the above evidence of Buddhaghosa it will not be unfair to treat this particular Vaibhashika sutra as of late origin, composed by the Abhidharmikas to give credence to their enumerations. . 1 Vbh. A, p. 122. 2 p. 38. 3 Vbh. A. p. 125. Vide Adv. p. 44, n. 1. 4 Saku. p. 90. Vide Adv. p. 44, n. 1.

Page #71
56 Introduction The next Vibhanga called Pachchayakara (a treatise on the modes of 'conditionality') deals with the doctrine of patichcha-samuppada (dependent origin). The Sb. is simple. Here the twelve angas of the patichcha-samuppada (avijja to upayasa) are enumerated and explained in the manner of the Nidana-samyutta. The Ab. is, however, repetitive, tedious and complex. Here the twelve angas in their natural (anuloma) and reverse (patiloma) order are combined with the formula of the modes of 'conditionality' (pachchayas), and presented, each time with slight but important changes, in relation to their operation through various (kusala, akusala, avyakata, etc.) momentary states of consciousness. It is said in the Atthakatha that the patichcha-samuppada is preached in the Suttas with reference to a lifetime, whereas in the Abhidhamma it is preached with reference to a single moment. Consequently we find certain significant changes in the abhidharma formula of the patichcha-samuppada. In the Suttas it is 'avijja pachchaya sankhara'--plural. In the Ab. it is sankharo-singular. Similarly in the Suttas the fifth link is called. salayatana (six ayatanas), whereas in the Abhidhamma it is called chhatthayatana (sixth ayatana, i.e. the mind).: This is because in one single moment there is no possibility of more than one sankhara or one ayatana. In the Suttas the third link is called nama-rupa (mind and matter), whereas in the Abhidhamma it is only nama. It is explained that the Abhidharmika formula is universal, applicable to all existences. In the arupa-loka there is no matter and hence the term nama-rapa would not apply to it. Similarly, the last five words (soka, tharideva, dukkha, domanassa, upayasa) of the Sutta formula are dropped out in the Abhidhamma as they are not in operation simultaneously in a single moment. 5 The Bhashya also contains similar observation on the patichcha-samuppada. It is said there that this formula can be 1 Vbh. A. p. 199. 2 Ibid. p. 201. 3 Ibid. 4 Ibid. 5 Ibid.

Page #72
Sautrantika and Abhidharmika 57 viewed in four ways. It is applicable to a moment (kshanika) or many moments, i.e. three existences (prakarshika). Its links can be viewed only as a relation of the moments of cause and effect (sambhandhika) or as different states of the five skandhas (avasthika). In the Atthakatha the meaning of the term avijja and its place in the whole link is discussed in detail. According to the Sutras, avijja is ignorance of the Four Noble Truths, whereas according to the Abhidhamma, it is ignorance of not only the Four Truths but of the past, of the future, of both, and of the law of causality. In short it is ignorance and as such only the absence of knowledge, and hence is described as moha.* This view agrees with the Sautrantikas who also hold it to be only an absence (abhava)* of vidya or prajna. The Vaibhashikas, however, maintain that avidya is not just an abhava but a positive element, and cannot be included in any other dharmas.5 The Bhashya discusses this point in detail and examines the views of Bhadanta Srilata and Dharmatrata." The second link, viz., the sankhara (karma formation) is variously described in the Suttas. In some places like the Parivimamsana-sutta, it is described as meritorious, unmeritorious and imperturbable volitions. In the Vibhangasutta(r) or the Sammaditthi-suttalo it is explained as volitions manifested in bodily, verbal and mental actions. But these two meanings are put together only in the Abhidhamma explanation of the term. Commenting on this Buddhaghosa says : "Well, this Abhidhamma is not of recent composition, 1 Saku. p. 286. 2 Vm. XVII. 58. 3 Vbh. p. 144. 4 LVPAK. III. 28cd. 5 Ak. III. 28ab. 6 Saku. p. 302. 7 Ibid. 8 S. II. pp. 80ff. 9 S. II. pp. 2ff. 10 M. I. pp. 46-55.

Page #73
58 Introductian nor is it spoken by heretic sages or disciples or gods. It is a word of the Omniscient. The two interpretations are put together to show the identity of the treatment of this topic in the Sutta and Abhidhamma." This explanation reflects the anxiety of the Abhidharmikas to make their treatment conform to the Sutra preachings. It also reveals that the Abhidharma not only collects the dhammas scattered in the Sutras, but also compiles several Sutras on a given topic. This can be illustrated by one more example. In the Ab. in one place the formula of the patichcha-samuppada is presented with only eleven angas by the exclusion of the term solayatana. The Atthakatha explains that this is done to accommdate the enumerations given in the Mahanidana-sutta. The third link vinnana is explained in the Sb. as six vinnanas (chakkhu to mano) as in the Vibhanga-sutta. In the Mahanidana-sutta, however, the vinnana is spoken of as descending into the womb of the mother, 4 suggesting that the term referred only to the rebirth consciousness (patisandhichitta), which can only be the last, viz., the manovinnana. In the Abhidhamma, the more comprehensive meaning is accepted so as to embrace all states of consciousness. The Atthakatha division of the chitta-vithi (process of consciousness) into pavatti and patisandhi is based on the recognition of these two Sutta explanations of the term vinnana. The patisandhi process explains the moment of rebirth. The pavatti process is solely employed to explain the functions of the consciousness in all other moments. It is possible that the Sutra meaning of the term vijnana (in this formula) was confined only to the moment of rebirth, as the formula was primarily intended to explain the phenomena of rebirth in the absence of an abiding atman. The other meaning, viz., the six vijnanas, although occurring in Vibhanga-sutta of the Samyutta-nikaya, is most probably a 1 Vbh. A. p. 142. 2 Ibid. p. 203. 3 S. II. p. 1. 4 Ado. p. 46, n. 3.

Page #74
59 Sautrantika and Abhidharmika later addition introduced by the Abhidharmikas. This becomes evident from the attempt of the Vaibhashikas to apply this term not only to the moment of rebirth consciousness, but also to a long preceding period called antara-bhava (intermediate existence), where alone the six vijnanas could be understood to function. The sixth link called phassa is described in the Sb. as six kinds of contacts (chakkhu to mano-samphassa) as given in Vibhang-suttta. In the Ab. it is described in the manner of the Dhammasangaai : "Contact which is touching, the being brought into contact.... The term, however, is defined in the Madhupindika-sutta as the coming together of three (i.e. the organ, the object and the consciousness). 4 Here the phassa is a name given to the mere contact of the trio and not to a separate chetasika dhamma. The Sautrantikas also quote a similar sutras and hold sparsa to be mere contact. According to them the sparsa is contact, i.e. coming together of the trio in a causal relationship. In the Abhidharma, however, the sparsa is considered a separate dharma resulting from this contact. The Vaibhashikas hold this view on the authority of the Shatshatka-sutra, where the sparsa is enumerated in addition to the indriya, artha and vijnana.' This sutra corresponds to the Pali Chhachhakka-sutta. Buddhaghosa too describes phassa as (sensorial or mental) impression resulting from the contact of the trio. 8 Yogachara tradition also holds the sparsa as a distinct dharma. The Asm. defines it as that which determines the changes in the organs on account of the contact of the trio.' Thus we see that in all Abhidharma schools the sparsa is treated as a distinct dharma, 1 Sako. p. 299. 2 S. II. p. 2. 3 Dhs. 1. 2. 4 M. I. p. 111. 5 Saku. pp. 304-5. 6 sparsah shat sannipatajah. Ak. II. 306. 7 Sako. p. 304. 8 Vm. XIV. 134. 9 Asm. p. 6.

Page #75
60 Introduction although the sutras speak of it as mere 'contact. Vasubandhu says that certain schools read the sutra differently as 'sangateh instead of 'sangatih", which too appears to be an Abhidharmika modification of the sutra passage.? The next link is called vedana (feeling). In the Sb., the vedana is explained with reference to the six organs through which it is generated (e. g. chakku-samphassaja vedana, etc.). In the Ab, it is explained with reference to its qualities as pleasant, unpleasant, etc., as they are obtained in the eighty-nine kinds of the consciousness. In both the Pali and Sanskrit Abhidharma, the sparsa and vedana are treated as mahabhaumika dharmas. They occur simultaneously in all states of consciousness. In the pratityasamutpada formula, however, the vedana is placed after sparsa, as the latter is the cause of the former. As the cause must precede the effect, the Sautrantikas hold that on account of their causal relation they cannot operate simultaneously." The Vaibhashikas, however, hold that the sparsa and vedana are co-nascent. They quote a sutra+ in which these two dharmas are spoken of as being saha-jata. The Sautrantikas take the term saha-jata to mean samanantara.5 Although the Pali Abhidhamma holds them 'saha-jata', the Suttaso seem to support the Sautrantika view. The Vibhanga is followed by a series of five Vaibhangas dealing with the items of the thirty-seven bodhipakhiya-dhammas They are Satipatthana-vibhanga, Sam'mappadhanao, Iddhipada', Bojjhangao and Magga-vibhanga. Only two groups (indriya and bala) consisting of ten dhammas (viz., saddha, viriya, sati, samadhi and panna counted as indriya as well as bala) are not separately treated here as they are already dealt with in the Indriya-bibhanga. 1 Sako. p. 305. 2 LVPAK. III. 31cd. 3 Ibid. 4 Ibid. 5 Ibid. 6 M. I. p. 111.

Page #76
61 Sautrantika and Abhidharmika The Sb. of these five Vibhangas closely follow the Mahasatipatthana-sutta and read like commentaries on the latter. The satipatthana formula, for instance, is directly borrowed without any change. The formula begins as : idha bhikkhu ajjhattam kaye......etc. The mention of the term bhikkhu in a preaching given to the gods has not escaped the notice of the commentator. Buddhaghosa says : "Although the Lord spoke this in the world of gods and no monk was present there, the term bhikkhu is used to show that only monks practise the four satipatthanas. A question is naturally asked whether bhikkhus alone could practise them. Buddhaghosa concedes that even gods can practise them. He broadens the meaning of the term bhikkhu and says that whosoever practises them is a bhikkhu, no matter whether a woman or a god". This explanation once more demonstrates the determination of the commentators to prove the authenticity of the Abhidharma and the legends connected with its origin. The Ab. of these five Vibhangas do not much differ from the suttanta explanations. The same topics are presented here with reference to the supra-mundane (lokuttara) consiousness and in connection with various kinds of samadhis and patipadas. Consequently, there are a few changes, for instance, the enumeration of only five angas of the magga instead of the traditional eight. In the Magga-vibhanga, the magga is treated in the same manner as in the Sachcha. vibhanga. Here also the term ariya is dropped. Such changes appearing in the Abhidamma must have been repugnant to the followers of Sutras. Such changes might well have given rise to new doctrines unaceptable even to the Abhidharmikas. Even the commentator Buddhaghosa appears very uneasy about such changes. In his commentary on the Sachchavibhanga he explains the Abhidharmika formula of the panchangika-magga by quoting a Sutra passage. But in his commentary on the same formula in the Magga-vibhanga he attributes the panchangika-magga-vada to a vitanda-vadin and controverts his view by quoting a different Sutta. 1.Vbh. A. p. 216. 2 Vbh, A, p. 123, 3 Ibid. p. 319.

Page #77
62 Introduction The Patisambhida-vibhanga deals with four kinds of faculties of analysis, viz., attha, dhamma, nirutti and patibhana. The derivation of the term patisambhida is doubtful since in the Skt. tradition it is called pratisamvit. There also the same four kinds are enumerated, but the order of the first two is reversed. Although the Sb. of this Vibhanga gives several meanings of the four patisambhidas, it should be noted that neither the term nor the four kinds occur in the early Nikayas. They are found only in the Ang. nikaya, and there too they are not explained. The so-called Sb., therefore, is derived from the Patisambhida-magga, an Abhidhamma work (attributed to Sariputta) included in the Sutta-pitaka. The Ab. is also drawn from the same source, and hence differs very little from the Sb. The traditional meanings of these four terms, and particulrly those of the first two, viz., the atthao and dhamma' are given in detail by Mrs. Rhys Davids in her translation of the Kathavatthu, where she also gives views of Dr. Ledi Sadaw on this subject. But the difference between the sutra and abhidharma meanings of these terms is not clear from this exposition. With the help of the Vaibhashika interpretations, it is now possible to arrive at a plausible sutra meaning. The four patisambhidas in all probability stand for four branches of textual analysis. Dhamma meant the navanga preachings, i.e. the terms, and attha their verbal meanings. Nirutti meant derivations of the terms or definitions, and patibhana meant a specialised skill in all these in addition to a mastery in the art of composition, preaching and disputation. In the Sb., however, several meanings are given to the first two, viz., the attha and dhamma. Attha means dukkha, dukkha-nirodha, phala and finally the meanings of any speech, particularly that of the navanga preaching.2 Dhamma means dukkha-samudaya, dukkha-nirodha-gamini-patipada, hetu and the 1 Points of Controversy, Appendix, pp. 377-382. 2 Vbh. pp. 293-4.

Page #78
63 Sautrantika and Abhidharmlka contents of the navanga preaching. In short the attha and dhamma stand for the Four Truths and also for the meanings and contents of the Scriptures. This latter meaning is completely dropped in the Ab. of this topic. Here the first three meanings alone are repeated and demonstrated by aplying these terms to the mental concomitants of a given state of consciousness. While employing the formula of patisambhidas to represent the doctrine of Truths, the Ab. completely leaves out the more conventional, and perhaps the original, meaning of the dhamma and attha, viz., the Scriptures and their meanings. In the Ang. nikaya, in one place, Sariputta claims that he has mastered the four patisambhidas even when he was ordained only a fortnight, and that he explains it in various ways. Although the terms at tha and dhamma are not explained here, they appear more likely to refer to the expounding of Scriptures than to the doctrine of Four Truths. : This conjecture is strengthened by his demonstration of the patisambhidas in the Patisambhida-magga. In a chapter dealing exclusively with this topic, s the Dhammachakkappavattana-sutta is fully quoted, followed by an application of the four kinds of patisambhidas. A sentence like the following is selected : "idam dukkhan ariva-sachchanti pubbe ananussutesu dhammesu chakkhus udapadi, nanan........, panna ......, vijja...... aloko udapadi". This is followed by explanations of the terms chakkhu, nana, etc., e.g., chakkhus udapaditi dassanatthena. It is then explained that the chakkhu, nana, panna, vijja and aloka are dhammas; they are the objects of the dhamm-patisambhida. The dassanattha, nanattha, pajananattha, pativedhattha, obhasatthathese are atthas and are objects of the attha-patisambhida. The five dhammas and the five atthas become the object of nirutti; knowledge of these ten derivations is nirutti-patisambhida. Knowledge of the five dhammas, five atthas, and ten niruttis make twenty patibhana-patisambhidas. 1 Ibid. 2 Ang. II, p. 160. 3 Vol. II. pp. 147-158 (Patisambhida-katha).

Page #79
Introduction The same formula is applied to parinneya and parinnata formulas of the dukkha-sachcha. This gives fifteen dhammas (terms), fifteen atthas, thirty niruttis and sixty patibhanas. A similar number is obtained in the case of the remaining three Truths. Thus, according to these calculations, the discourse, on the Four Truhs in their ti-parivatta-dvadasakara formula has 60 dhammas, 60 atthas, 120 niruttis and 240 patibhanas." Similar calculations are given for the formulas of satipatthana, sammappadhana, etc. bringing the total of dhammas (terms) treated in the Patisambhida-katha to a number of 850.2 It is clear from this illustration that according to the Patisambhida-magga, the dhamma in the patisambhida formula stands for 'term' and attha for 'meaning'. Such a collection of dharmas (or terms) might well have received the designation dharma-skandha' or aggregates of dharmas. The Pali tradition speaks of 84,000 dhammakkhandhas learnt by Ananda. It is said that of these he learnt 2,000 from Sariputta, and the rest from the Buddha hinself. The Asphasalini explains that a sutta containing one theme constitutes a dhamma-khandha. In verses each query asked forms a skandha, and each answer forms another. In the Abhidhamma each duka or tika classification as well as each classification of states of consciousness, forms a dhamma-khandha. In the Vinaya the subjects, tables of contents, classification of terms etc. are considered as separate dhamma-khandhas. The Vaibhashikas speak of 80,000 dharma-skandhas. But there is no unanimity on what constitutes a dharma-skandha. Some hold that the term refers to an Abhidharma text called by that name. But this is said to contain only 6,000. Some hold that the term refers to discourses on such topics as skandha, ayatana, dhatu, pratitya-samutpada etc. The Dipakara holds that there are 80,000 kinds of people for whom the Buddha preaches dharma suitable to each one of them. 1 Ibid. p. 152. 2 Ibid. p. 158. 3 Ado. p. 11,-notes.

Page #80
65 Sautrantika and Abhidharmika All these explanations tend to give an impression that the original meaning of this term might have been something like a unit of a text commented upon, which comes very near to the 'dhamma' in the formula of the patisambhida. This is supported by the evidence of the Vaibhashika and Yogachara interpretations of these terms. In both schools the dharma precedes the artha-pratisamvit. Yasomitra is aware of the several meanings of the term dharma but specifically states that in the present context it means the Scriptures. The Vritti explains it as the contents of the dvadasanga-pravachanao corresponding to the navanga-satthu-sasana. The Asm. too explains the term as sarva-dharma-paryaya. The artha in all these schools means the meaning or purport of the Scriptures. The Vaibhashika and the Yogachara schools thus take the dharma and artha exclusively in the sense of the knowledge of Scriptures and their meanings. This, therefore, appears to be the original or the sutra meaning of these terms. The other meanings such as hetu and phala are found only in the Pali Abhidhamma. The patisambhida have little connection with the supermundane path. They are not attained by any traditional dhayanas4 but by the study of Scriptures and sciences useful in textural exegesis. It is a method adopted by the Abhidharma-pitaka and the Atthakathas to explain the Suttas. Texts like Dhammasangani, Vibhanga, their Asthakathas, Milindapanha, Visuddhimagga, the Asm. Bhashya and Vritti reveal an intensive and sustained application of their authors towards collecting the dharmas (terms) and explaining them by giving their derivations. This method of textual analysis helped the commentators to attempt a concordance of diverse Sutras spoken in different contexts and thus to present a consistent and coherent interpretation of the Scriptures. This is called abhisandhi. 1 Saku. p. 652. 2 Ado. p. 393. 3 Asm. p. 96. 4 Vm. XIV. 31.

Page #81
66 Introduction The Asm. repeatedly quotes conflicting Sutras and tries to reconcile their meanings. This proficiency in discovering the hidden meanings and giving a correct interpretation of the Sutras is held to result from a proper knowledge of the Abhidharma." In doing this, the commentators are guided by the consideration of the Doctrine. We have seen how the Abhidharma is claimed to be an absolute preaching in opposition to the conventional preaching of the Sutras. The same test is applied in judging the value of two or more conflicting Sutras. Already in the Ang. nikaya, we find a distinction drawn between neyattha (neyartha) and nitattha (nitartha) suttas. 8 The entire Kathavatthu may be taken as a demonstration of the application of this test to the Sutras put forward by the opponents. The first Puggala-katha, for instance, is devoted to showing the 'nitartha' of the Sutra term puggala to the Sammitiya. The foregoing study of the Vibhangappakarana amply justifies the claim that the Sutras are to be understood through the Abhidharma. It also reveals the Abhidharmika approach to Sutras and the Abhidharma : the Sutras are conventional, partial, explanatory, and at times of secondary import. The Abhidharma is absolute, comprehensive, definitive and of primary import. The subject matter of both is the same viz., the dharmas called variously as skandha, ayatana, dhatu, etc. but the Sutras deal with these as components of a personality, i.e. with reference to a lifetime, whereas the Abhidharma deals with them as unique dharmas of momentary existence. The pivotal doctrine of Buddhism, viz., anatmavada, although it pervades the whole range of Sutras, is deepened, emphasized and fully demonstrated only in the Abhidharma. But this could hardly have led even the early Sautrantikas to oppose the Abhidharma, for they too were, unlike the Sammitivas, equally committed to this doctrine. | Asm. pp. 56, 57, 84, 106, 107. 2 Ibid. p. 83. 3 Ang. I. p. 60.

Page #82
Sautrantika and Abhidharmika 62 Their main contention must have been against the manner in which their opponents sought to establish it. The Abhidharmikas not only claimed authenticity for their own Abhidharma works but also superiority over the Sutras--the words of the Buddha, and consequently over the Sautrantikas.? They claimed for their works the exclusive title of 'paramarthadesana", relegating the Sutras to the realm of vyavahara. They accepted the Sutra formulas of the dharmas but presented them with significant changes, as for instance the panchangikamagga, the ekadasangika-patichcha-samuppada or the panchakajhana. In the interpretation of formulas they made additions of dharmas which were most probably not warranted by the Sutras. For instance, the inclusion of the asamkhata-dhatu in the nama-khandha and in the dhammayatana. They extended the scope of terms, as for instance of the vinnana or sparsa in the patichcha-samuppada formula, or of the dhamma and altha in the formula of patisambhidhas. They invented new dharmas as, for instance the haduya-vatthu or such kinds of the rupaskandha as lahuta, muduta etc., not treated in the Suttas. The Suttas speak of only six kinds of vinnanas. The 89 classes of vinnanas (as iliustrated in the Dhammasangani) are found only in the Abhidhamma. The Suttas describe the sankhara-khandha as six kinds of chetana, but the Abhidhamma enumerates fifty dhammas under the term sankhara, The classification of these sankharas into sabba-chitta-sadharana and such other groups is also found only in the Abhidharma, and especially in the commentaries. The theory of chitta-vithi suggested in the Vibhanga was also fully developed only in the Atthakathas. These new formulas, novel interpretations and latter additions introduced by the Abhidharmikas might have been unwelcome to the early Sautrantikas, the contemporaries of the Pali Abhidhamma. This is proved by their sustained opposition to the inflated list of categories formulated by the Vaibhashika school. The Theravadins had included only the chaitasika dharmas in the arskara skandha, but the Vaibhashikas added See Dhs A. I. 72.

Page #83
68 Introduction thirteen new dharmas called chitta-viprayukta-sainskara. Indeed, a majority of the controversies raised in the Bhashya and the Vritti deal with these sanskaras which the Sautrantikas treated as mere notions (prajnaptimatra). They reduced the 46 samskaras of the Vaibhashika to a number of twenty," consisting of ten kusala and ten akusala chetanas, more agreeing with the Sutra meaning of the samskara-skandha. Even the Abhidharmika division of the samskaras as maha-bhaumika etc. was not recognised by them. They discarded this grouping when it went against the Sutras as is shown by their insistence on treating the sparsa and vedana (two maha-bhaumika dharmas) as cause and effect, and hence not operating simultaneously in one moment. In the Theravada Abhidharma nirvana alone is called asamskrita-dharma. The Vaibhashikas enumerated one more, viz., akasa. They also maintained the reality of past and future dharmas. The Sautrantika, on the basis of a sutra, rejected all these as prajnaptimatra and relegated them to the position of the pudgala. By his bold advocacy of the theory of prajnapti and its extension to a majority of reals (dravya) including the asamskrita dharmas of the Abhidharmika, the Sautrantika not only asserted his critical spirit but also established the superiority of the Sutras over the Abhidharma. From this theory flowed his doctrine of vikalpa (conceptual construction), his theory of perception and lastly the revolutionary theory of bahyanumeyavada, which was but one step towards the more critical subjective idealism of the Vijnanavada Buddhism. 1 For the dharmas enumerated by the Sautrantikas, see Appendix D of the Alambana.pariksha. 2 panchemani bhikshavah samjna-matram pratijna-matram vyavaharamatram samvriti-matram yad utatito' dhvanagato' dhvakasam nirvanam pudgalas cheti", quoted in the Madhyamika-karika-Vrini by Chandrakirti, p. 393. For details see The Central Philosophy of Buddhism, p. 82.

Page #84
IV SOME MAJOR CONTROVERSIES BETWEEN THE KOSAKARA AND THE DIPAKARA This struggle, stretching through several centuries of the history of Buddhism, between the Sautrantika and the Abhidharmika reaches its culmination in the Kosa-Bhashya and the Dipa-VIitti. The Dhammasangaai, Vibhanga and their Atthakathas reveal only the beginnings of these differences. It is not possible to say to what extent the seven Abhidharma Sastras of the Sarvastivada school opposed the Sautrantika doctrines. Their compilation perhaps led to the emergence of the Sautrantika as a distinct school. But it is certain that the Maha-Vibhasha, the encyclopaedic Commentary on the Juana-prasthana, which gave rise to the Vaibhashika school, contained opinions of several contemporary Sautrantika acharyas, notably of Kumarlata, Srilata, Dharmatrata and "Bhadanta". 1 The name Sautrantika, however, occurs only once in the Maha-Vibhasha." Instead, we find scores of references to Darshtantikas, whom Yasomitra describes as a section of the Sautrantika school.* Kumaralata is generally held to be the founder of this school. It is suggested that his followers were called darshtantika after his Dtishtanta-pankti. J. Przyluski connects the word doishtanta to doishti (Pali ditthi) in opposition to sutra (sruti) and maintains that the word Darshtantika was applied to the Sautrantika by the Vaibhashikas, as did the Mahayanists use the deprecatory term Hinayana to their opponents. In the Vaitti too they are called 'sthiti-bhagiya' and further abused as a kind of sakyas having a dog's 1 See J. Takakusu's article 'On the Abhidharma literature of the Sarvastivadin's, JPTS. 1905. 2 See LVPAk. Introduction, p. LII. 3 Darshtantikah Sautrantika-visesha ity arthah. Saku. p. 400, 4 See LVPAk. Introduction, p. LII, 5 Vide Ado. p. 47, note 4.

Page #85
70 Introduction tail". The term sthiti-bhagiya perhaps alludes to the Sautrantika theory of samkranti, santana or bija, severely criticised in the Vritti and also in the works of the Vaibhashika acharya Samghabhadra. Although these two words, viz., the Darshtantika and Sautrantika are used separately in the Bhashya, in the Vritti they are almost used as synonyms. Several Sautrantika views appearing in the Bhashya are attributed to the Darshtantika in the Vritti. It is, therefore, to be presumed that at the time of the Vtitti these two names were treated as almost identical referring to one and the same school. Although the Sautrantikas or the Darshtantikas like Kumaralata and Srilata played a major role in the period of the Maha-vibhasha, their activities appear to be directed only towards evolving their doctrines side by side with the Vaibhashikas, or towards submitting alternative interpretations of the sutras quoted by the Abhidharmikas, as is evident from the Sphutartha of Yasomitra. They are not yet hostile to the Vibhashika; the VIitti quotes' Kumaralata as an authority and seeks to support even the doctrine of three times (adhva-traya) by his doishtanta of the motes in the sunlight.* * The Sautrantikas found their chief exponents in the persons of Vasubandhu the author of the celebrated Abhidharma-Kosa-Bhashya, and his competent commentator Yasomitra, the author of the Sphutartha Abhidharma-Kosa-Vyakhya. Vasubandhu stands in a supreme position among the later Buddhist teachers. A Sautrantika by conviction he wrote a compendium on the Abhidharma and finally emerged as a great exponent of the Vijnanavada Buddhism. Although he claimed that the Kosa was composed in con. formity with the Kasmira-Vaibhashika school,' his Bhashya 1 sthiti-bhagiya nama Sakyah sva-langulika dvitiya-namanah... Adv. p.148. 2 See LVPAK, Introduction, pp. LII-LV. 3 Ado. p. 16. 4 Adv. p. 277. 5 Ak. VIII. 40ab.

Page #86
Some Major Controversies 71 reveals that his real affiliation was with the Sautrantika. He often uses the adverb 'kila' to show his disagreement with the Vaibhashika view. On almost all controversial points between the two, he openly favours the Sautrantika viewpoint. In his characteristically powerful style, Vasubandhu critically examined the dravya-vada of the Vaibhashikas, accused them of being literalists, 8 ridiculed their dogmatism,* and compared them with such heretical schools as the Samkhya and Vaiseshika. Yasomitra rightly observes that Vasubandhu belongs to the Sautrantika school. The Sautrantika leanings of Vasubandhu, professedly in a work dealing with Abhidharma, brought hostile reactions from his contemporary orthodox Vaibhashikas. Paramartha in his 'Life of Vasubandhu' relates that Samghabhadra, an eminent orthodox Vaibhashika composed two works in refutation of the Bhashya. In the first entitled "Conformity of the Truth" ("Nyayanusara"), he refuted the Bhashya in favour of the Vibhasha. Yasomitra, in his Sphutartha quotes several long passages from this work and at times refutes them in favour of the Bhashya. This work is not referred to in the Vtitti. But as will be seen from the comparisons given in the footnotes to our Text, 10 the Vtitti is in agreement with the views of Samghabhadra, particularly on such topics as vitarka-vichara, prapti, bija, karitra etc. The other work called "Samayapradipika" is an abridged version of the "Nyayanusara". 11 Although written in refutation of the Bhashya, these two works of Samghabhadra are, in a sense, commentaries on the Kosa. 1 See Saku. pp. 11, 27, 399, etc. 2 Vide Adv. p. 222, n. 4. 3 Vide Adv. p. 33, n. 2; p. 105, n. 2. etc. 4 Vide Adv. p. 88, n. 1; p. 107, n. 3. 5 Vide Adv. p. 90, n 6; p. 275, n. 1. 6 Sautrantika-pakshikastu ayam acharyah. Saku. p. 26. 7 J. Takakusu, T'oung Pao, Serie II, Vol. V, pp. 269-96.* 8 See 7PTS, 1905, pp. 134.39, and LVPAK. Introduction, p. XXII. 9 See Sako. Index Proper Nouns), where 35 entries are made under Samghabhadra, 10 See Ado. pp. 38, 65, 83, 87, 89, 162, 163, 170, 229, 233, 385, 398, 11 See LVPAk, Introduction, p. XXII. 399.

Page #87
72 Introduction The Karikas of the Kosa were taken as a basis, except for a few minor changes in a few places, for explaining the orthodox Vaibhashika viewpoint.1 These two works of Samghabhadra afford a striking parallel to our Dipa (and its Vritti). All the three works be. long to the Kasmira-Vaibhashika school. They are hostile to the Kosakara, and are primarily written to refute the Sautrantika views upheld in the Bhashya. In their contents and their presentation they take the Kosa as their model and retain those parts of the Bhashya which are not objectionable to them. They hold identical views on almost all controversial points. Their main difference, however, lies in the fact that the works of Samghabhadra are based on the karikas of the Kosa, whereas the Dipa has its own karikas, notwithstanding their correspondence to the Kosa. Neither the "Nyayanusara" (except for the extracts quoted in the Saku.), nor the "Samaya-pradipika" have come down to us in their original form. They are available only in Chinese translations. Nor are we aware of any other work written against the Kosakara. The Dipa, therefore, notwithstanding its fragmentary character, has a unique value in furnishing us with the orthodox Vaibhashika reactions to the Bhashya. The extant Vritti contains the following sixteen hostile references to the Kosakara : (1) Kosakaras tvaha--anusayanusayanat sasravah tad etad abrahma (p. 18). (2) tatra vad uktan Kosakarena 'kim idam akasam khadyate, samagryam hi satyan dsishtam ity upacharah pravartate, tatra kah pasyati'ti. tad atra tena bhadantena samagryanga-kriya[paharanam ?] kriyate. Abhidharma-sammohanka-sthanenatmapy ankito bhavaty ayoga-sunyta-pra patabhimukhyatvam pradarsitam iti (p. 33). (3) Kosaksid achashte--na hy atra kinchit phalam utpreksh yata iti. tam pratidam phalam adarsyate (p. 37). 1 See Takakusu, op. cit., JPTS, 1905, p. 135.

Page #88
73 Somd Major Controversies (4) idam idanim abhidharma-sarvasvam Kosakaraka-smriti gocharatitam vaktavyam (p. 40). (5) Kosakaradayah punar ahuh-svarthopalabdhav eva chak shuradinam panchanam adhi patyam'. tad etad Vaibhashikiyam eva kinchid glihitam. natra kinchid Kosa karakasya svaka-darsanam (p. 47). (6) Kosakaras tvaha--'sarvasukshmo rupa-samghatah para manur' iti. tena sanghata-vyatiriktam rupam anyad vaktavyam (p. 65). (7) tad idam ati-sahasam vartate yad viruddhayor api dvayor dharmayor ekatra chitte - samavadhanam pratijnayate....... iti Kosakarah....... tad idam andha-vilasini-kataksha gunotkirtana-kalpam chodyam arabhyate (pp. 81-3). (8) siddha sabhagata. Kosakarah punas tam Vaiseshika parikalpita-jati-padarthena samikurvan vvaktam payasa vayasayor varna-sadharmyam pasyatiti (p. 90). (9) atra punah Kosakarah pratijanite--sachittikeyam sama pattih iti.... .. tad etad abauddhiyam (pp. 93-5).. (10) 'samadhi-balena karmajam jivitavedham nirvartyayuh samskaradhisthanajam, ayur na vipakah iti Kosakarah. tatra kim uttaram iti ? na tatravasyam uttaram vaktavyam...tasmad Vaitulika-sastra-pravesa-dvaram arab dham tena bhadantenety adhyupekshyam etat (pp. 98-101). (11) tasmat purvokta-lakshana eva bhikshur na yathaha Kosa karah (p. 133). (12) abhidhyadaya eva karma-svabhavaniti Sthiti-bhagiyah.... Kosakarah ko "tra do shah ?... Samkhyiya-dacsantam abhyupagatam syat (p. 149). (13) 'sukshmam kusala-dharma-bijan tasminn akusale chetasy avasthitam yatah punah... kusalam chittam utpadhyate' iti Kosakarah. yuktyagama-virodhat tan na iti Dipa karah (pp. 168-9). (14) 'evam tu sadhu yatha Darshtantikanam' iti Kosa karah......tad etad Sautrantikair antargatan Buddhavachana-niti-sravana-kausidyam avirbhavyate (p. 222).

Page #89
Introduction (15) tad atra Kosakarah prasnayati--ko vighnah'......tatra vayam prativadmah......durbodha khalu dharmata (p. 279). (16) atra Sarvastivada-vibhrashtir Vaituliko niraha vayam api trin svabhavan parikalpayishyamah.. ity etad aparam adhva-sammohankana-sthanam Kosakarasyeti (p. 282). Of these Nos. 3 and 4 refer to omissions of certain topics by the Kosakara in his Bha shya. Nos. 2 and 5 deal with certain aspects of the Sautrantika theory of perception. No. 6 deals with the Kosakara's definition of paramanu. No. 7 refers to a controversy about the co-operation of vitarka and vichara in a single moment of consciousness. Nos. 8, 9 and 10 deal with certain items of the much debated Vaibhashika categories called chittaviprayukta-sanskara. Nos. 11 and 12 deal with certain aspects of karma. Nos. 13 and 14 have a bearing on the Sautrantika theory of bija. The last two references, Nos. 15 and 16 deal with the fundamental Vaibhashika doctrine of the reality of three Tiines, i. e. the sarvastivada. In the following pages we propose to deal in brief with a few of the major controversies in the light of the Bhashya and the Vitti. 1. Theory of Cognition : While deallng with a topic 'kati deishtih, kati na dsishtih ?', the Dipa says that there are eight kinds of daishtis. viz., the five wrong views and three right views. In addition to these the organ of eye is also called drishti on account of its function of seeing its object. A question then is raised whether vijnana should also not be included under this term. The Vritti points out that the function of apprehension (darsana) cannot be primarily attributed to vijnana. Four things can be said to perform the function of seeing. The eye or the eye-consciousness, or the prajna (one of the eight drishtis accompanying all states 1 Ado. p. 29, n. 4. 2 Ibid.

Page #90
1. Theory of Cognition 75 of consciousness), or finally the totality of all these and such other causes as the light, etc.? Of these, the eye alone, independent of the vijnana, cannot be said to apprehend, for at the same time other organs also will similarly be doing their actions (hearing, smelling, etc.) and this will result in a simultaneous activity of all sense organs in a single moment. The eye-consciousness alone cannot be said to 'apprehend', for being independent of the eye, it may 'see' even things screened from view. Furthermore, if the vijnana 'sees' (pasyati) the object, who else does the function of knowing (vijanati) it ? The prajna too cannot see, as it is mental concomitant common to all states of consciousness. The last, viz., the totality of causes is only a notion, since it is not different from the factors of perception examined above. After showing the invalidity of these four views the Dipakara sets forth the Kasmira-Vaibhashika theory : "The eye, apprehends and the consciousness knows (its object). There is a great difference between these two on account of their different functions, viz., the apprehension and comprehension.8 "The substance called eye is of the nature of that which sees (a 'seer'). In it is produced an action of seeing when its power is awakened on account of the emergence of the totality of its causes and conditions. The eye does not apprehend independent of the vijnana, nor does the eye-consciousness know the object unsupported by the active eye. The eye, as well as the eye-consciousness, with the help of such accessories as the light, etc. co-operate simultaneously towards bringing the perception of a given object. All these things happen in a single moment. The object, the eye, the eye-consciousness and the light, all manifest their power, i.e. become active and | These are the views held by different schools. See LVPAK., Vol. I, . p. 82. Vide Adv. p. 32, n. 1. 2 Ado. p. 31. 3 Ad. ka. 44.

Page #91
76 Introduction flash forth simultaneously. The object appears, the eye sees and the eye-consciousness knows it. This is called the direct knowledge of an object."! Therefore, although there are several conditions, still, since the condition of eye is prominent, it is said that the eye sees. The prominence of the eye is evident, since the clearer the eye-sight, the clearer the perception. It is, therefore, well said "(In fact) the eye sees, but we use such (metaphorical) expressions : 'the consciousness sees." The Kosakara in his Bhashya examines this Vaibhashika theory. He points out that, in this particular context, there is no real difference between 'seeing' and 'knowing', although we have such usages as the eye 'sees' or the mind 'knows'. The Vaibhashika seeks to support his point by referring to a sutra : 'chakshusha rupani drishtva". S The Kosakara maintains that this should not be taken literally. We do use such expressions as 'the cots cry', when in fact we mean the children (in the cots) cry. Similarly, the organ of eye is a seat or a door (dvara) through which the consciousness 'sees' an object, although we say the eye 'sees'. But even the expression 'consciousness knows is not to be taken literally, since there is no consciousness apart from knowing. The knowledge does not grasp, the eye does not see, the object does not offer itself to both. All dharma being momentary are incapable of any activity; what we call action is nothing more than their coming into existence in a sequence determined by the law of pratitya-samutpada. There is neither an actor, nor an action apart from the mere flash of dharmas.* 1 Ado. p. 32. 2 Ibid., p. 33. 3 This controversy is recorded in the Kathavatthu, where the Mahasanghika too quotes sutra. The Theravadin's interpretation is identical with that of the Kosakara. Buddhaghosa in his Vm. clearly states that it is chakkhuvinnana which 'sees' the rupa and not the chakkhu. See Adv. p. 33, n. 1. 4 See Buddhist Doctrine of Flux, pp. 71ff.

Page #92
77 1. Theory of Cognition After showing the real meaning of the sutra, the Kosakara turns his polemic against the 'dravyavada' of the Vaibhashika. The use of such words as dravya, kartli, sakti and 'kriya' by the latter echoed the views of the heretical Puggalavadin, who also maintained the reality of an 'actor doing an action. The Vaibhashika, however, uses these terms to show the reality of his 'dravya' in the three Times. The Kosakara points out that this 'kartsikriya-bheda' is repugnant to the spirit of Buddhism and puts the following words in the mouth of the Sautrantika : "What is this chewing of the empty space ? A visual consciousness arises conditioned by the organ of vision and the object. Here who sees and who is seen ? There is nothing else but the elementary factors appearing as cause and effect. In usage, however, such expressions are employed--'the eye sees' or 'consciousness knows'. One should not attach any importance to such expressions. Indeed the Buddha has declared, "Do not stick to the expressions used by common people, do not run after the worldly terms". The Kasmira Vaibhashikas, however, hold that "the eye sees, the ear hears, the nose smells, the tongue tastes, the body feels and the intellect knows."'! The Dipakara notes these provoking words of the Kosakara (identified with the Sautrantika) which repudiated the Sarvastivadin's theory of karitra (vyapara = activity of a dravya) and condemned the Vaibhashika as a literalist. He brings an accusation against the Kosakara of not only showing his ignorance of the Abhidharma but also of heading for the precipice of ayoga-sunyata." The term ayoga-sunyata, as will be discussed below, refers to a Mahayana doctrine attributed by the Vtitti to a Vainasika schools which repudiated the reality of not only the past and future but also of the present.. This Vaibhashika theory, i.e. 'the eye sees' etc. is again alluded to in the Vtitti in a discussion on the adhipatya of the 1 Adv. p. 33, n. 2. 2 Ibid. 3 Adv. p. 257.

Page #93
78 Introduction indriyas. The Dipakara holds that the five sense organs have supremacy over the action of illuminating their own objects, as for instance, the eye 'perceives' a path as even or uneven.' The Vritti also quotes a view of the Elder acharyasz who consider that the five organs have domination over the following four actions : (1) in making the body beautiful, (2) in withdrawing the body from undesirable objects, (3) in the production of their corresponding vijnanas, (4) and in being a special cause of such actions as darsana, sravana, etc. The Kosakara also quotes this view of the Elder acharyas and criticises it from the Sautrantika viewpoint:& The latter maintains that the withdrawing of the body is a function of the vijnana and not of the organs. As regards the actions like darsana or sravana, they are identical with vijnana. It is therefore, wrong to attribute these functions to the sense organs. The adhipatya of the sense organs (says the Sautrantika) consists only in perceiving (upalabdhi) their respective objects. * It may be noted that this view of the Sautrantika (i. e. Kosakara) is not different from the view of the Vaibashika Dipakara. The former describes it as Svarthopalabdhi, the latter calls it svarth-vyakti. This identity gives a further occasion for a criticism of the Kosakara. The Dipa accuses him of claiming to be a "pandita'. The Vritti comments that this view of the Kosakara is borrowed from the Vaibhashika. Nothing new is said; the Vaibhashikas themselves have held this view.5 The causal relation between the object and the consciousness forms one of the most intricate problems that confront the Buddhist theory of perception. The Buddhist is committed to a doctrine of radical momentariness of all things, both mind and matter. According to him all dharmas are particular, 1 Adv. p. 45. 2 Ibid. p. 46. 3 See LVPAK, II. p. 103. Vide Adv. p. 47. 4 Ibid. 5 Ibid.

Page #94
1 Theory of Cognition 79 unique and momentary. A perception involves the participation of at least three things, viz., an object, an organ of sense and a consciousness. It is said in the sutras that a visual perception arises, conditioned by an organ of vision and its object--a rupa. Since all these are momentary, it is difficult to establish a relation between them. Causality demands a temporal sequence. A cause must precede the effect. The object according to the Buddhist is a cause (alambanapratyaya) of its knowledge. Being a cause it must be antecedent to its cognition. The two cannot arise simultaneously and yet stand as cause and effect. But being momentary the object ceases befor its cognition can be produced. A perception of a momentary object is therefore an impossibility. This is well summed up in the following objection raised by the Darshtantika: "The organs and the objects of the five sense-consciousness, being causes of the latter, belong to a past moment. When the object (rapa) and the eye exist, the visual consciousness is non-existing. When the visual consciousness exists, the eye and the object (rupa) are not existing. In the absence of their duration in the moment of the (visual) consciousness there is no possibility of the cognition of the object". "Therefore," concludes the Darshtantika, "all (sense) perceptions are indirect". The object must precede and endure if it is to be available to its cognition, But this goes against the doctrine of momentariness. The Theravadin gets rid of this difficulty by partially abandoning the theory of momentariness. According to him a 'mind moment' (chittakkhana) consists of three ultimate moments, viz., the moments of origin, duration, and death.8 The whole process of cognition (chitta-vithi) takes seventeen such chittakkhanas. The number seventeen would appear arbitrary, but according to the Theravadin it corresponds to the life of a 1 See The Buddhist Doctrine of Universal Flux, pp. 76 ff. 2 Ado. pp. 47-8. 3 uppada-t!hiti-bhanga-vasena khana-ttayan eka-chitta-kkhanam nama. A. Sangaho, IV, 8.

Page #95
80 Introduction material object. One object-moment (rupakkhana) is equivalent to seventeen 'mind-moments'. The matter is born in the first moment, endures for fifteen moments and perishes in the seventeenth moment. It cannot become an object in its first (i.e. origin) moment, but can become one from its second moment onwards. 2 This theory apparently makes the object precede as well as endure a whole process of its cognition. This is indeed a very ingenious explanation. Both the object and the cognition are called khanika (momentary) but the speed of the perishing of the object is slowed down 17 times. Here we have a theory of two kinds of moments, put forth for the sake of convenience, regardless of the fundamental Buddhist hypothesis of universal impermanence. This theory of the Theravadins is shared by the Sammitiya. The latter also maintains that the mind and mental concomitants are momentary but that matter endures for a longer time.3 The Kathavatthu records a controversy on this assumption of two kinds of impermanence. The Pubba-seliyas and the Apara-seliyas hold that since all conditioned things are impermanent they must endure but one chitta moment. Having accepted the law of universal impermanence it is illogical to hold that one thing ceases quickly and other after an interval. 4 The Theravadin points out that if it were not so, the organ of eye and the resultant) visual consciousness would be sahajata" (born together). This would be contary to the Scriptures where it is said : "If the organ of sight within be intact, the object without comes into focus, and there be a co-ordinated application of mind resulting therefrom, then a corresponding state of cognition is manifested." 1 tani pana sattarasa chitta-kkhanani rupa-dhammanam ayu. Ibid. 2 eka-chittakkhanatitani va bahu-chittakkhanatitani, va thitippatta neva pancharammanani pancha-duare apathamagachchhanti. Ibid. 3 arya-Sammatiyah.....kalantar dvasthayi hi tasya rupam. chittachaittanam Kshanikatvam. Saku. p. 179. 4 Vide Adv. p. 107, n. 2. 5 chakkhayatanam chakkhuvinna nena sahajatan ti ? Kv. XXII, 8. 6 Ibid.

Page #96
81 1. Theory of Cognition In his attempt to make the cause preceede the result, the Theravadin abandons the theory of universal momentariness. The Vaibhashika takes an opposite course. He adheres to the doctrine of universal momentariness but admits the coexistence (saha-bhava) of the object and its cognition by discarding a temporal sequence between the two. He maintains that there is a peculiar relation called sahabhu-hetu between the object, organ and the cognition. All these rise simultaneously and yet operate as cause and effect like the lamp and its light or the sprout and its shadow. The objection that a causal relation demands temporal sequence does not frighten the Vaibhashika. According to him a causal relation consists in the invariable concomitance of two things. Since there is this relation between the object (and organ) and its cognition, these are related as cause and effect. But if the objeet, organ and the consciousness operate simultaneously, it is difficult to see why the knowledge is determined by the object and not by the eye. It may determine its character even without the object. The Vaibhashika here takes recourse to a theory of 'co-ordination', called sarupya. According to this theory "there is between two of them-consciousness and object a special relation called sarupya, a relation which makes it possible that the complex phenomenon-the resulting cognition-is a cognition of colour and not of the visual sense." The Sautrantika accepts the relation of sarupya ('coordination') between the subject and object, but criticises the sabhaga-heu or the simultaneity of the cause and effect. He examines the examples of lamp and light and points out that the lamp is not the cause of light. Both are results of a separate cause belonging to a past moment. 8 The problem of perception thus remains unsolved on account of the uncompromising I See LVPAk. Vol. I, pp. 248-54 and Saku. pp. 191-97. Vide Ado. p. 114, n. 4. . 2 The Central Conception of Buddhism, p. 56. See Stcherbatsky's notes there on further developments of the theory of sarupya in the works of Dignaga and Dharmakirti. Also see his Buddhist Logic, Vol. II, pp. 40ff. and S. Mookerjee's The Buddhist Philosophy of Universal Flux pp. 337-45. 3 See Saku. p. 197.

Page #97
82 Introduction nature of the doctrine of momentariness and the theory of causation. The Sautrantika theory of perception is not explained in the Dipa or in the Kosa. But we can gather it from later works like the Nyayabindu of Dharmakirti, its Tika by Dharmottara, the Tattva-sangraha of Santarakshita, the Panjika on it by Kamalasila, and finally from the Sarva-darsana-sangraha of Madhava. The Sautrantika is called a sakara-jnana-vadin. According to him the subject is, like a mirror, capable of receiving an impress of the likeness of its object. What is directly known in the cognition (which is 'self-revealing', sva-samvedaka) is this representation of the object and not the object itself. The object is only inferred to be existing as it corresponds to the impression perceived. This theory is known as bahyarthanumeyavada, the theory of the inferability of the external object. This is well explained in the Sarva-darsana-sangraha In his reply to an objection of the purva-paksha (Vijnanavadin) that a past object cannot be grasped by knowledge, the Sautrantika says that the object which has come into contact with an organ has a power of leaving its image on the following resultant knowledge, whereby the object is inferred. This peculiar efficiency of the sense-object determines the causal relation between the object and its cognition. The external object is only inferred, as for instance, good feeding'is inferred from a well-nourished appearance or affection is inferred from flurried movements." The Sautrantika by his theory of sakara-jnana-vada ('representative perception') paved the way for the emergence of the idealist Vijnanavada. The external object was pushed into the background by maintaining that what was directly perceived was the content of knowledge and not the object. "The object being always inferred, the content alone became real to the knowledge."2 The Vijnanavadin goes a step further and maintains that the objects are mere ideal projeetions ideas alone are real. 1 Sarva-darsana-samgraha, p. 36. 2 See The Central Phtlosophy of Buddhism, p. 82.

Page #98
83 2. Vitarka and Vichara The Dipakara does not enter into a full criticism of this Sautrantika theory of perception. He only points out that in the absence of a direct perception (pratyaksha) of the external objects, even the other two means of proper knowledge -- the anumana (inference) and the Scriptures (agama) are not possible, as the latter are dependent on the direct perception. 2. Vitarka and Vichara. We have seen above a predominant tendency of the Abhidharma-pitaka towards a minute analysis of the mind and mental concomitants (chaitta). The latter consists of three skandhas, viz., vedana, sanjna, and sanskara. Of these, the last is more complex as it covers a vast field of several constituents of consciousness recognised as ultimate real elements by all Abhidharmika schools. A major part of the Dhammasangani is devoted to an enumeration of samskaras that associate with each of the 89 kinds of consciousness. The first kamavacharakusala-chitta, for instance, is said to be accompanied by not less than 54 regular and nine supplementary (yevapanaka) sanskaras. A large number of factors in such lists are synonyms. The commentators are not unaware of the overlapping character of these factors. The Atthasalini puts into the mouth of a critic the comment : "It is a disconnected exposition, disorderly like booty carried away by thieves... ... it is done without an understanding of the matter." Although the Atthasalini tries to justify this inflated list, 8 the neo-Theravadins like Buddhaghosa and Anuruddha brought the number of real samskaras to fifty by removing the repetitions and attributing several functions to a large number of factors. The groupings of these samskaras as universal and particular etc., are also found only in the later works like the Abhidhammatthasangaho. This division of sanskaras in such groups4 not only | Adv. p. 32.. 2 Dhs A. III. 263 3 For a critical study of the classification of these factors see Addi dharmma Studies by Bhikkhu Nyapaponika. 4 For a comparative study of these divisions in the Theravada, Sarvastivada and Yogachara schools, see McGovern's Manual of Buddhist Philoscphy, Vol. I. pp. 137-162.

Page #99
84 Introduction necessitated detailed definitions of them but also an explaination of their relation to each other. The Atthasalini and the Visuddimagga offer good definitions of these dharmas but are rather laconic in dealing with their mutual relation. The latter task is more seriously taken up during the time of the Maha-vibhasha, and is carried further by the Kosakara in his Bhashya, as can be seen from the following discussion on the vitarka and vichara. In the Pali suttas the term vitakka is often used to denote a certain preoccupation of mind, a particular kind of thought, as for instance, kama-vitakka, vyapada-vitakka, vihimsavitakka (sensual, malign and cruel thought) and their oppo. sites : nekkhama, avyapada and avihimsa vitakka. In this particular sense the vitakka is a synonym of michchha-sankappa ('wrong thoughts or intentions') and samma-sankappa (right thoughts or intentions). In the formulas of jhana, the vitakka is often combined with vichara, where they mean respectively the initial and the sustained application of mind on the object. They are also said to provoke speech' suggesting thereby that every speech is preceded by a certain examination and judgment. In Atthasalini these two terms are explain ed at great length. The vitakka is described as uhana ('prescinding' of mind). It lifts the consciousness onto the object. By it the mind strikes at (ahanana) and around the object. Vichara is the discursive work of the mind upon or traversing (anusancharana) of the object. Threshing out (or contemplation--anumajjana) of the object is its characteristic. In the Milindapanha, vitakka is called appana ('application'). It is again called akotana (`knocking') and compared with the initial stroke on a drum. The vichara is compared to the after reverberation and continuous omission of sound. The commentators explain these two factors by the help of various similes. The vitakka is compared to the striking of a bell, the vichara is compared to the consequent reverberation. The vitakka is again compared to the flapping of the wings of a bird about 1 Vide Adv. p. 83, n. 1. 2 See Dhs A. III 198-201 3 Milinda, p 65

Page #100
2. Vitarka and Vichara to fly up in the air, and the vichara is compared to the planing movement of the wings of that bird in the sky. Or again the vitakka is like the thorn fixed in the middle in making a circle and vichara is like the revolving thorn outside.? From these explanations it is evident that the vitarka is an initial application of mind on the object and the vichara is a subsequent sustained application. The former is said to possess 'vibration' (vippharava) or a mental thrill and therefore called olarika (gross). The latter is of a calmer nature and hence called sukshma. Thus these two dharmas partake of two opposite characteristics, viz., audarika and sukshma. Yet they are held, both in the Theravada and the Vaibhashika schools, to operate simultaneously in all kinds of kamavachara consciousness and also in the first rupa-dhyana. The Vritti describes the vitarka" as having the characteristic of grossness (audarya) of mind. It is a synonym for samkalpa. It contains a "rudimentary synthesis' (vikalpa) of the differentiators of objects (vishaya nimitta) that produce it. Its activity is stimulated by the wind of ideas. It is a cause of the manifestation of the five gross sense-cognitions. The vichara is of the characteristic subtlety (saukshmya) of mind. It is conducive to the manifestation of the mind-consciousness. Both these dharmas invariably operate in all kinds of the kamavachara-consciousness. Thus here too the vitarka and vichara are described as sthula and sukshma respectively. The Kosakara raises an objecion to the Vaibhashika theory of their simultaneous operation. After quoting and criticising several views on this controversy from the Maha-vibhasha, the Kosakara explains the Sautra. intika view. According to the latter, the vitarka and vichara are two different names given to gross and subtle states of sanskaras that produce corresponding gross or subtle speech (vaksamutthapaka), and therefore, cannot operate togather. The 1 Dhs A. III, 200-1; Vm. IV. 88-92. 2 Ado. p. 81. 3 Adv. p. 82.

Page #101
86 . Introduction Kosakara, in consistency with this view, says that they do not operate simultaneously, but only alternatively, each to the first rupa-dhyana having both these factors, he maintains that here the two factors are to be taken to belong to the same plane (bhumitah) and not to the same moment (na kshanatah). The first dhyana appears now with vitarka and now with vichara, but cannot have both angas together.? The. Dipakara reproduces this controversy from the Bhashya, severely criticises the Kosakara for his heterodox theory, and puts forth the Vaibhashika viewpoint. The Vaibhashikas, he says, assert only the co-existence of the vitarka and vichara in one moment of consciousness, and not their simultaneous activity. These dharmas are comparable to vidya and avidya or doubt and decision, which also co-exist but do not manifest together. It may be noted that this view of the Dipakara is identical with the view of Samghabhadra, quoted and criticised by Yasomitra. Samghabhadra too maintains that the vitarka and vichara are associated with each thought, but do not reveal themselves by their action (udbhuta-vgitti) at the same time. His examples are however, different from those of the Dipakara. He compares these two dharmas with raga and moha, which are always co-existent but only one of them is active at one time.8 Yasomitra, who favours the view of the Kosakara, finds Samghabhadra's explanation unconvincing.* He says that he too accepts the principle that a certain factor of an aggregate alone manifests itself in a given condition, and not the other. But this does not apply in the case of the vitarka and vichara as their characteristics are not fully differentiated. The Vabhashika contention that they possess independent characteristics, 1 Ibid. p. 81, notes. 2 Adv. p. 83. 3 Vide Adv. p. 83, n. 3. 4 Ibid.

Page #102
2. Vitarka and Vichara viz., grossness and subtleness, is invalid, since these two do not establish any specific difference (jati-bheda) but only a difference of degrees of a single factor. In short, the vitarka and vichara are not two different dharmas but only different states of a single dharma. From this controversy it appears that originally the Vaibhashikas, like the Theravadins, held these two factors to be simultaneously active, but modified their view under the influence of the criticism of the Kosakara. The explanation given by Samghabhadra that they co-exist, but do not become active together, is consistent with the doctrine of Sarvastivada, according to which, all dharmas, irrespective of their mutual opposition, always remain in existence (sarvada asti) but become active only under certain circumstances. Samghabhadra chooses two complementary factors like raga and moha as his example. But form the Sarvastivadin's point of view, even vidya and avidya, or samsaya and nirnaya can 'co-exist. These examples given by the Dipakara, therefore, show his conviction in the specific difference (jati-bheda) between the vitarka and vichara and his attempt to accommodate them in a single moment of consciousness, in the framework of the Sarvastivada. Further speculations on the nature of these two dharmas are recorded in the Asm. of Asanga, in the Pancha-skandhaka? of Vasubandu, and in Sthiramati's Bhashya on the Trimsika of Vasubandhu. These are almost identical with the views of the old Masters (purvacharya) quoted by Yasomitra : "What is vitarka ? A mental murmur of enquiry ( tharyseshako manojalpah), which rests on the support of volition (chetana) or speculative knowledge (prajna), according as it does not or does include deduction (abhyaha). It is gross state of mind. What is vichara ? A mental murmur of judgment (pratyavekshaka) which rests on the volition, etc. (as above). That is the subtleness of mind."3 Here the vitarka refers to the state of enquiry of mind and vichara to the state of judgment. Sthiramati explains the 1 See Sako. p. 64. 2 Vide Adv. pp. 81-82, 3 lbid.

Page #103
88 Introduction terms sthulata and sakshmata : Vitarka is sthala as it seeks only the object (vastu-matra-paryeshanakaratvat). Vichara is sushma as it knows that object as 'this is that (evas tad iti purvadhigatanirupanat). From this explanation we can conclude that the Yogachara and the Vijnanavadins accepted a specific difference between these two dharmas by attributing to them respectively the functions of enquiry and judgment which can appear only. successively and not simultaneously. 3. Chitta-viprayukta-samskara After dealing with the vitarka, and vichara, the Kosakara turns his polemic against a whole body of dharmas, grouped by the Vaibhashikas under the name of chitta-viprayukta-samskara. In early Buddhism, samskara is described by a solitary term, chetana or volition. The sanskara skandha consisted of six volitions corresponding to the six sense objects. But as the Abhidharinikas analyse the mental factors and differentiated their characteristics, they formulated long lists of dharmas which had to be accommodated in this traditional formula of the five skandhas. Instead of postulating new skandhas, they included these new dharmas in the sanskara skandha. This addition of new dharmas in the group of chaitta is justified by showing a functional co-ordination (samprayoga) between them and the chitta. The A. Sangaho speaks of three kinds of uniformities that exist between a chitta and 52 kinds of chetasikas (one vedana, one sanjna, and fifty samskaras). They arise and disappear in one time, have the same object and depend on the same base. The Vaibhashikas also speak of five kinds of samata (uniformity). There is between the chitta and chaitta uniformity as regards time, basis, objects, essential qualities and function. 1 Vide Adv. p. 81, notes. 2 A. Sangaho, II. 1. 3 Vide Adv. p. 85, n. 1.

Page #104
3. Chitta-viprayukta-sanskara 89 Both the Theravadins and the Vaibhashikas arrived at almost identical lists of these sanskaras. The former enumerated 50, and the latter had 44 sanskaras. In the formulation of these samskaras, the early Buddhists appear to have been influenced by the Yoga school, which also analysed various states of mind with reference to several chitta-bhumis, samadhis, riddhis and dhyanas with their attendant yogangas or the means of yoga. In course of time, the Abhidharmikas, and particularly the Vaibhashikas seem to have been much influenced by their contemporary realists like the Samkhya, Vaiseshika, and Mimamsaka schools. Over a long period and particularly during the time of the Maha-vibhasha, the Abhidharmikas were engaged in studying and criticising the doctrines of these rival schools. Asvaghosha's poems reveal a profound study of the Samkhya system. Vasumitra, a leading Vibhasha-sastrin is extolled in the Vritti as the one who refuted the theory of 25 tattvas (of the Samkhya and demolished the (Vaiseshika) doctrine of the atomic structure of the cosmos.We learn from Paramartha's 'Life of Vasubandhu' that a Samkhya teacher Vindhyavasin defeated Buddhamitra, the teacher of Vasubandhu, in a debate, whereupon the latter composed the Paramarthasaptatika in refutation of the Samkhya. The Bhashya as well as the Vritti contains several criticisms of the Samkhya and Vaiseshika theories. A result of these criticisms and counter-criticisms was the acceptance of not only new theories but also of new dharmas and novel terms in the Vaibhashika school. The doctrine of the sarvastivada bears a close resemblance to the satkaryavada. The four traditional explanations of the sarvastivada can be treated as interpretations of the parinamavada of 1 See Poussin's article 'Le Bouddhisme et le Yoga de Patanjali', MCB, V. 223ff. 2 Adv. p. 260. 3 Toung Pao, Serie II, Vol. V, 269-96. 4 Vidc Adv. pp. 4, 31, 106, 149, 267, 268, 273, 416. 5 Vide Adv. pp. 4, 9, 10, 113, 274, 416. 6 Vide Adv. pp. 259-60.

Page #105
90 Introduction the Samkhya. The atomic theory of the Vaiseshika too played a great part in formulating the Vaibhashika theory of the dravya and samghata paramanus. The seven categories of the Vaiseshika greatly influenced the Vaibhashika analysis of the nama-rapa and even their theory of dharma. On account of their fundamental thesis of anatmavada (non-substantialism), the Buddhists did not recognise the Vaiseshika distinction of padarthas as dravja (substance), guna (quality), karma (action), etc., but reduced all things to the status of dharmas, i. e. unique, momentary ultimate elements. It is, therefore, not surprising to find that the term dravya is conspicuous by its absence from the Pali suttas and even from the Abhidhamma. In the Vaibhashika school, however, it almost replaces the Buddhist term dharma. Here all real dharmas are called dravya. Of the nine dravyas of the Vaiseshika, only five, viz., substances of earth, water, fire, air and mind have their corresponding dharmas in the Theravada Buddhism. The akasa was recognised by them only as a kind of matter (akasadhatu = parichcheda-rupa), and not as a mahabhata. In the Vaibhashika school the four mahabhutas came to be regarded as dravya-paramanus, as indivisible as the atoms of the Vaibhashika. The akasa-dhatu of the Theravada was raised here to the status of an asamskrita dharma, and made a nitya-dravya as in the Vaiseshika school. Of the remaining three dravyas of the Vaiseshika, viz., kala, dik and atman, the first two were recognised by the Yogacharas as prajnapti-dharmas. Thus with the sole exception of the atman, all the Vaiseshika dravyas came to be recognised in the later Abhidharmika schools. As in the case of the term dravya (substance), the term guna (quality) also is not found (in its technical sense)? in the Theravada canon. But one can detect an influence of the Vaiseshika theory of guna and dravya in their enumeration of the derived matter (upadaya rupa). 1 The word guna occurs in the Pali Scriptures only in the sense of a string, a cord or a strand (as in the case of pancha ka maguna). It is sometimes used to mean a virtue but never in its technical sense of a quality as in the Vaiseshika or the Jaina schools

Page #106
91 3. Chitta-viprayukta-sainskara The Visuddhimagga enumerates the following 24 kinds of derived matter : chakkhu, sota, ghana, jihva, kaya; rupa, sadda, gandha, rasa, itthindriya, purisindriya, jivitindriya; hadaya-vatthu; kayavinnatti, vachivinnatti; akasadhatu; rupassa lahuta, rupassa muduta, rupassa kammannata; rupassa upachayo, rupassa santati, rupassa jarata, rupassa anichchata, and kabalikaro aharo. According to the Theravadins, all these 24 upadaya rupas are 'dhammas' and hence ought to be recognised as ultimate elements. But a large number of these can be treated rather as aspects, modes or qualities than as separate entities. This is borne out by the commentarial description of some of these dhammas and a distinction drawn between the nipphanna and anipphanna--rupa. Thus, for instance, the akasa-dhatu (element of space = vacuum) is called parichcheda-rupa (`material quality of limitation'). The two vinnattis (intimation by body and speech) togather with the lahuta, muduta and kammannata (lightness, pliancy and adaptability of matter) are called vikara-rupas, i. e. material qualities signifying special conditions. The upachaya, santati, jara and anichchata (i. e. the integration, continuance, decay and impermanence of matter) are called lakkhana rupa, i. e. the characteristics of matter. These ten kinds of rupa are called anipphanna in order to distinguish them from the remaining 14 rupas (and the four mahabhutas) which are called nipphanna-rupa. Buddhaghosa explains the nipphanna-rupas as those which 'transcend limits, change, and characteristics and which are to be seized in their intrinsic nature (sabhava). 8 The anipphannas are contrary thereto. The Visuddhimagga-sika explains further that the nipphanna-rapas have their own nature (svabhava), whereas the anipphannas are devoid of them and are known only by relating them to the svabhava-rupas. * The anipphanna rupas are nowhere in the suttas enumerated as rupa-dhammas. Their inclusion in the Abhi1 Of these only 23 are enumerated in the Dhammasangani. The hadayavatthu is a later addition by the commentators. See Dhs A. IV. 112. 2 Aslo termed as parinipphanna and aparinipphanna in the Dhs A. IV. 119. 3 Vm. XIV. 73. 4 VmT. pp. 457-8,

Page #107
92 Introduction dhamma suggests an infiuence of the Vaiseshika school. It is certain that the commentators knew the theory of guna. Buddhaghosa criticises a (Vaiseshika) theory according to which the rapa and gandha are qualities of teja and prithivi, respectively. The words nipphanna-rupa and anipphanna-rupa do not occur in the canon. They are found only in the Atthakathas It is, therefore, possible that the commentators introduced this division in order to separate the 'real' upadaya rupas from 'qualities', which in the later Sautrantika terms could be designated as mere prajnapti (nominal) dharmas. A few of the so-called nipphanna rupas can also be placed in the category of the anipphanna. The jivitind: iya, for instance, does not consist of a separate rupa, but only a name given to the life of matter. The itthindriya and purisindriya, two 'material qualities of sex' can be treated as different aspects of the kaya. The last nipphanna rupa, called kabalikaro aharo (edible food) is also not a separate entity but only a name given to the material quality of nutrition. . Thus out of the 24 kinds of upadaya rupas, only nine, viz., the five sense organs and four sense objects (the photthabbatouch object-being included in the mahabhutas) can be considered as dharmas having intrinsic nature (svabhava) and therefore real." As a matter of fact, these ten are identical with the ten of the eleven dharmas enumerated in both the Vaibhashika and the Yogachara lists of the rupa-dharma. S Although the Vaibhashikas did not enumerate the 'qualities' of rupa in the rupa-dharma, they certainly knew some of them. They recognised, for instance, the four lakshanas, which were proclaimed in the sutras as being universal characteristics 1 Vm. XIV. 43. 2 The Sautrantikas go still further and enumerate only the four mahabhutas and the four objects as real rupa-dharmas. See Alambana pariksha, Appendix D. p. 116. 3 The Vaibhashikas enumerate one more rupa, viz., avijnapti (unmani fested matter) which the Yogacharins include in their 11th category of rupa, called dharma-dhatu parya panna (matter included under dharma-dhatu). For details, see Manual of Buddhist Philosophy, pp. 118ff.

Page #108
93 3. Chitta-viprayukta-samskara of not only the rupa but of all phenomenal elements. These were not enumerated as separate dharmas in the traditional formula of the five skandhas. If a large number of new chaitasikas could be added under the samskara skandha, there was no reason why these four lakshanas could not also be accommodated under the heading, particularly when these were specifically called 'samskrita-lakshanas' by the sutra. But these lakshanas were not exclusively chaitasika, and could not, therefore, be treated as purely mental factors, in as much as they covered even the rupa-skandha. The origin of a novel category called the (rupa-chitta-vi prayukta-samskara)? is perhaps to be traced to an attempt to include the lakshanas and such other aspects or qualities in the traditional formula of the panchaskandha. The term chitta-vippayutta is known to the Dhammasangani. But there it refers only to the rupa khandha and nibbana It is not recognised as a seperate category as in the Vaibhashika school. The Katharatthu contains a controversy8 where the opponet holds that the pariutthanas ('outbursts' of anusayas) are chitta-vippayutta dhammas. Buddhaghosa attributes this view to the Andhakas. 4 In his commentary on another controversy on the anusayas, he says that the Andhakas, Uttarapathakas, Mahasanghikas and Sammitiyas hold that the anusayas are chitta-vippayutta. According to Yasomitra, the Vatsiputriyas also maintained the same view. The jivitindriya was also, according to Buddhaghosa, considered as a chitta-vippayutta dhamma by Pubba-seliyas and Sammitiyas." The Yogachara 1 Yasomitra explains this term fully. These dharmas are disassociated from the chitta but are more akin to it than to the rupa-skandhas. Hence they are included in the nama-skandhas. The term viprayukta is used for excluding the chaittas which are samprayukta. The term Samskara is used to exclude the asamskrita dharmas. Thus the viprayukta samskaras are distinct from the rupa, chitta, chaitta and (asam. skrita) dharmas. Vide Adv. p. 85, notes. 2 Dhs. 1192. 3 kv. XIV. 6. Vide Adv. p. 223, n. 7. 4 Ibid. 5 See KvA. IX. 4, X.I. 1, XIV. 3. Vide Ado, p. 223, n. 7. 6 Saku. p. 442. Vide Adv. p. 220. the chaittas which ares. The term vipravukt: nskara is used to ct from thoskrita dharamprayukta. a piprayukta

Page #109
94 Introduction school of Asanga not only accepted this new category but added several dharmas of its own under that heading, Thus the category of the chitta-viprayukta-samskara was not necessarily a Vaibhashika invention; it was known as early as the time of the Kathavatthu and was accepted by several major and minor schools. There is no unanimity among different schools regarding the number of sanskaras that were enumerated under this category. The lists of only two schools, viz., the Vaibhashika and the Yogachara, have come down to us. Of the former, two lists are known. The older one is given in the Asm. of Ghoshaka, and the later ones are given in the Bhashya and the Vgitti. The Yogachara list is found in the Asm. of. Asanga. Ghoshaka enumerates the following 17 samskaras :-(1) praptih () asamjni-sama pattih (3) nirodha-samapattih (1) asamni-ayatanam (5) jivitendriyam (6) nikaya-sabhagata (7) sthana-praptih (8)vastu-praptih (9) ayatana-praptih (10) jatih (11) jara (12) sthitih (13) anityata (14) nama kayah (15) padukayah (16) vyanjanakayah (11) prithagjanatvam. Asanga in his Asm." drops Nos. 7, 8 and 9 of the above list and adds the following nine, bringing his total to 23:(1) pravrittih (2) pratiniyamah (3) yogah (4) javah (5) anukramah (6) kalah (7) desah (8) samkhya (9) samagri: The Kosa and the Dipa closely follow the list of Ghoshaka. They enumerate only 13, dropping Nos. 2, 7, 8, 9 and 17 from his list and adding one more item called aprapti. The last 9 samskaras of the Yogachara list are omitted by them. Of these three, Ghoshaka's list is undoubtedly the oldest as he represents the period of the Maha-vibhasha. The Yogacharins seem to have modified his list by including Nos. 7, 8 and 9 in No. 1 = (prapti). The neo-Vaibhashikas like the Kosakara modified it still further by including No. 2 in No. 4. They replaced the prithagjanatva (No. 17) by their new dharma, viz, aprapti, since the former is only an alabha (non-obtainment) of arya-marga. I Vide Ado. p. 97, n. 4. 2 Asm. p. 10.

Page #110
3. Chitta-viprayukta-samskara 95 At least five items in these list, viz., the four lakshanas and the jivitendriya, have corresponding dharmas in the upadayarupa of the Theravada. But the Theravadins enumerated the lakshanas as 'qualities' devoid of samsktita-lakshanas? like the Vaiseshika gunas which are agunavat. The Vaibhashikas enumerated them as 'dravya', i.e, having intrinsic nature, abiding in the three times and causing the origination, subsistence, decay and extinction of all phenomenal existence. A logical conclusion of such a step was to postulate upa-lakshanas (secondary characteristics) like jati-jati, sthiti-sthiti etc. to these lakshanas" which was ridiculed by the Sautrantikas as absurd and involving the fallacy of an infinite regress. The same rule is applied in the case of the first two sanskaras, viz., the prapti and aprapti. The former is a samskara ('force') which controls the collection or obtainment of certain dharmas in a given santana (stream of life), as for instance, in the case of an arhat there is a prapti of asaiksha dharmas. The aprapti is a 'force' which prevents this prapii, as for instance in the case of a prithagjana, there is a non-collection of the aryadharmas. As in the case of the lakshanas the Vaibhashika here postulates such additional dharmas as prapti-prapti and apraptiaprapti for explaining the obtainment of the prapti and the prevention of aprapti, respectively, again exposing his theory to the fallacy of regress. .. One can detect an influence of the Vaiseshika in this 'dravy-vada' of the Vaibhashika. This influence is unmistakably seen in a few other samskaras of this list. The Vaiseshika category of samanya (generality) for instance, is unknown to the Pali canon. The Buddhists being pluralists, non-substantialists and vibhajya-vadins always tended to oppose the reality of samanya, as the latter was a stepping-stone towards a unity, a substance or even to the theory of brahman of the Advaita school. Their formulas of the skandha, ayatana, dhatu, etc. were primarily aimed at removing false notions of unity (ekatvagraha). In the later works on Buddhist logic the samanya is 1 Vide Adv. p. 104, n. 2. 2 Ak. II. 46 ab. 3 Adv. p. 6.

Page #111
96 Introduction unanimously described as a mere conceptual construction (vikalpa) imposed on the discrete, unique and momentary dharmas, and hence unreal." But this samanya creeps up, in the Vaibhashika category of the viprayukta, under the guise of sabhagata. Like the para-satta and the apara-satta of the Vaiseshika sabhagata is also divided into sattva-sabhagata (which is common to all beings--abhinna) and dharma-sabhagata (which is found in smaller groups like men, women, layman, monk, etc.) 2 The Sautrantika Kosakara rightly observes that in recognising the sabhagata as a 'dramya', distinct from the skandha, ayatana or dhatu (which constitute a sattva or a dharma), the Vaibhashika has only supported the Vaiseshika category of samanya. The Vaibhashika seeks to support his sabhagata by a sutra passage where the word nikaya-sabhaga is mentioned, and asks for an explanation of the notion of generality. The Sautrantika points out that the sutra does not warrant any recognition of the sabhagata as a distinct dravya. The generality, is only a notion (prajnapti) and not a' real dharma. 3 "And if all notions were to be treated as real", continues the Kosakara, "why not assume distinct dharmas for the notions of number, magnitude, distinctness, conjuction, disjunction, remoteness, etc., which are treated as realities by the heretic schools ?"4 Indeed, the last nine viprayuktu-samskaras of the Yogachara list seem to represent these notions'treated as reals in the Vaiseshika school. Of these nine, the following six, viz., the pravsitti, java, kala, desa, samkhya and samagri correspond respectively to the pravritti (a kind of prayatna), vega (a kind of samskara) kala (a dravya), dik (a dravya), samkhya (a guna) and samyoga (a guna). The anukrama can be taken to correspond to the paratva and aparatva, two gunas of the Vaiseshika. The only two, viz., the pratiniyama and voga (manifoldness and conformity of hetu and phala) have no corresponding reals in the Vaiseshika list. 1 See Buddhist Philosophy of Universal Flux, Chapter VI. 2 Vide Ado. p. 89. 3 Vide Adv. p. 90, n. 6. 4 See LVPAK, II, 46ab; Saku. p. 180.

Page #112
97 3. Chitta-viprayukta-samskara The acceptance of these Vaiseshika reals exclusively by the Yogacharas did not, however, make them realists like the Vaibhashika. Unlike the latter, they treated all viprayuktaSamskaras as mere notions (prajnapti). And in the case of the last nine samskaras, which directly correspond to the Vaiseshika padarthas, they interpreted them merely as different names of the hetu-phala. The Sautrantikas also recognise these notions, but severely oppose the Vaibhashikas for accepting them as dravyadharmas or reals. They point out that the so-called viprayuktasanskaras have neither own nature (sva-bhava), nor are they preached in the sutras. The II Kosasthana of the Bhashya? constains long and lively controversies between the Sautrantika and the Vaibhashika on the validity of each and every item of the viprayukta-sanskara. The Kosakara examines the Scriptures quoted by the Vaibhashika, analyses their arguments, ridicules their dogrnatic realism and finally accuses them of supporting the heretic schools. A counter attack to this polemic of the Kosakara is found in our Vaitti. The Dipakara indirectly refers to the Kosakara as an infant, ignorant of the Abhidharma and boldly declares that he will prove the sva-bhavas of these samskaras, and will also quote sutras in his favour.4 Unfortunately, a large number of folios containing these lively controversies are lost. Discussions on prapti and aprapti are entirely lost. The controversies on the nirodha-samapatti are severely interrupted, since only a prima facie argument has survived which contains a view of the Kosakara condemned as 'unbuddhistic' by the Vtitti." The treatment of sabhagata and asamjnika is almost identical with the Vaibhashika explanations of these samskaras in the Bhashya. The Vpitli here borrows several passages from the latter. The Dipakara does not advance any new arguments but contents himself with a 1 Asm. p. 11. 2 LVPAK. II. 35-48. 3 Adv. p. 86. 4 Ibid. 5 Vide Adv. p. 95.

Page #113
98 Introduction remark that the Kosakara in comparing the sabhagata with the Vaiseshika samanya has only made a futile attempt to see a similarity of the kind which we find obtaining between payasa (milk-porridge) and vayasa (a crow). The only important discussions available to us, therefore, are on the jivitendriya, the four lakshanas and the last three samskaras called nama-kaya, pada-kaya and vyanjana-kaya. Even in the case of these topics, the Vaibhashika arguments of the Dipakara are not different from those given in the Bhashya, which are well known through Poussin's L'Abhidharma-kosa and Stcherbatsky's The Central Conception of Buddhism. 4. Manas-karma Three kinds of purely mental (evil) actions are spoken of in the sutras. The Sanchetaniya-sutra, for instance, says : "How are the three kinds of volitional acts committed through mind ? Here O monks, one becomes covetous (abhidhyalu), full of ill will (vyapanna-chitta) and holder of a wrong view (mithya-d'ishti)." According to this sutra, the abhidhya, vyapada and mithya-dsishti are purely mental acts. Since the Lord has said that karma is volition, the Darshtantikas maintain that these three being mental actions are identical with volitions (chetana). The Vaibhashikas do not agree with this Darshtantika view. According to them the abhidhya, vya pada and mithyadaishti are passions (klesas) that produce an evil volition (karma), and not actions by themselves. They are not manas-karma (mental actions) but only mano-duscharita." In the sutras these three are identified with chetana because the latter arises through them. The Kosakara as usual, favours the Darshtantika viewpoint. The Dipakara asserts the Vaibhashika position 1 Ado. p. 90. 2 See my article 'Buddha's Prolongation of Life', in the BSOAS. XXI. 2, 1958. 3 Lack of space has prevented the editor from dealing with these topics in this Introduction. See my article "The Vaibhashika theory of words and meanings', BSOAS. Vol. XXII Part 1, 1959. 4 Adv. p. 148. n. 5. 5 Adv. p. 148. 6 Adv. p. 149.

Page #114
4. Manas-karma 99 without advancing any new arguments in his favous, and criticises the Kosakara for favouring the Darshtantika interpretation of the Sanchetaniya-sutra.? The reason for the Vaibhashika treatment of abhidhya, vyapada and mithya-drishti as passions distinct from volitions is perhaps to be found in the Abhidharmika theory that two volitions (chetanas) cannot operate in one moment. According to the Abhidharma all evil volitions (like killing, theft, etc.) are prompted and sustained by one of the three, abhidhya, vyapada or mithya-drishti. In the case of an evil act like pranatipata, for instance, one of these three produces a vadhaka-chetana (a volition to kill) which is essentially accompained, till the accomplishment of the act of killing, by vyapada (ill will). If vyapada is also treated as a chetana then there will be two volitions (vyapada and vadhaka-chetana) operating in one moment. The Vaibhashika, therefore, maintains that these three are to be treated as klesas (passions) and not as volitions (karma). The Pali commentators also seem to recognise a similar theory. The Asthasalini states that of the ten evil karmas (viz. Pranatipata etc.) the first seven are chetana.dhamma (i. e. identical with volition), whereas the last three, viz., abhijjha vyapada and michchhaditthi are chetana-sampayutta-dhamma (i. e. factors associated with the first seven volitions). In the Bha'shya the Kosakara attributes the view of the volitional nature of these three dharmas to the Darshtantika. The Dipakara, however, attributes it to a kind of Sakyans (i.e. Buddhists) called "sthitibhagiya' whom he abuses as 'svalangulika' (having a dog's tail). 3 The significance of this abuse is not clear. It is common to compare an incurable person to a dog'g tail. For instance, in the Pancha-tantra it is said that it is as difficult to reform a rascal as it is to take the kink from a dog's tail. 4 By calling them sva-languilika the Dipakara also 1 Ibid. 2 Dhs. A. III, 158. Vide Adv. p. 149, notes. 3 Adv. p. 148. 4 Panchatantra, I, 78 (Edgerton's edition),

Page #115
100 Introduction seems to be abusing the Darshtantikas (i.e. the Sautrantikas) for their persistence in maintaining views repugnant to the Abhidharma. In a subsequent place the. Dipakara again rebukes them for their habit of repeatedly bringing forth (apparently inconsistent) sutras against the Vaibhashika.?: The term sthitibhagiya is not used, either by the Kosakara or by Yasomitra to indicate the Darshtantika. This term usually occurs with other three terms, viz., hanabhagiya, viseshabhagiya and nirvedhabhagiya,a where it means that which is conducive to enduring or lasting', of a particular state of mind. This meaning does not seem to be intended here. The word sthiti in this term most probably meams pravaha or santati. The Sautrantikas do not recognise sthiti (subsistence) as a separate samskrita-lakshana, because they consider that it is a name given to the series of momentary dharmas (santati ). S By sthitibhagiya, therefore, the Dipakara means one who belongs to or is heading for the (theory of) santati, a term which a Vaibhashika could use'as an abuse to the Sautran. tika. But the use of the term sthitibhagiya need not be taken as purely abusive. We learn from other sources that the Sautrantika school was also known by two other names, viz., Santanavada and Sankrantivada. Vasumitra in his Samayabhedoparachanachakra* attributes the following three doctrines to this school :-"(i) skandhas transmigrate from one world to the other: hence the name Sankrantivada. (ii) There are the mulantika-skandhas and also eka-rasa-skandhas. (iii) An average man (thrithagjana) also possesses the potentiality of becoming a Buddha (lit. in the state of average man there are also divine things, arya-dharmas)." Elucidating these doctrines and particularly the term skandha, J. Masuda says that commentary on Vasumitra's work, called 'Shu-chi interprets the term skandha as bijas. The eka-rasa 1 Adv. pp. 266, 268. 2 Vide Adv. pp. 384, 418-9. 3 Ibid. p. 105, n. 2. 4 J. Masuda, Asia Major, 2, 1925. See Lamottee's introduction to his translation of the Karmasiddhiprakarana, MCB. IV. pp. 170ff.

Page #116
101 5. Anusaya skaudhas are interpreted as bijas of one taste, which continue to exist from the time immemorial without changing their nature. The arya-dharmas stated in the last doctrine are interpreted as anasrava-bijas." Very little is known about these Sautrantika doctrines or about their theory of samkranti. The term sthitibhagiya used for the Darshtantika (i.e. the Sautrantika) in the Vtitti may refer not only to an ordinary santati but to the santati of the bijas or seeds of good and evil which form the next point of issue between the Kosakara and the Dipakara. 5. Anusaya We have seen above an Abhidharmika distinction between a volition (karma) and a passion (klesa). The klesas are like roots which produce as well as sustain an evil volition. Abhidhya, vyapada and mithya-dsishti are not called roots but are recognised as.intensive states of three roots of evil (akusalamula), viz., lobha, dvesha and moha respectively. All evil volitions are essentially rooted and spring from one or the other of these three basic passions (mula-klesa). Corresponding to these three roots of evil, the Buddhists recognise three roots of good (volitions), viz., alobha, advesha and amoha. All good volitions spring from these three kusalamulas, the intensive states of which are called anabhidhya, avyapada and samyak-d'ishti respectively. Thus the kusala-malas and the akusala-mulas are incompatible in nature and exclude each other in their operation in a single moment. Whereas their intensified states can be overcome by the attainment of the first three lokottara paths, the basic passions (akusala-mulas) are not completely annihilated until one attains arhatship. A srota-apanna, for instance overcomes mithya-drishti, but still possesses its root, viz., moha. A saknidagamin overcomes grosser forms of vyapada but still possesses its root, viz., dvesha. An anagamin completely overcomes vyapada but he is not free 1. J. Masuda, Asia Major, 2, 1925, pp. 67-9, notes. Also see Lamotte, MCB, IV. (1936), pp. 163ff.

Page #117
102 Introduction from the akusala-malas. Only an arhat brings an end to these roots of all evil volitions. If the akusala-mulas are not annihilated till the attainment of arhatship and if they are incompatible with the kusala-mulas, how are we to explain the operation of kusala-malas or of kusala volitions in a mundane (laukika) existence ? Being incompatible they cannot operate simultaneously. Nor can they operate successively, for succession demands a certain element of homogeneity between the preceding and succeeding moments. If a kusala chitta were to follow an akusala chitta, then it will depend for its nature on a heterogeneous cause. It will amount to an admission of an unacceptable position that good springs out of evil or vice versa. The Theravadins avoid this dilemma by postulating a theory that the akusala and kusala chittas never follow each other without an intervening avyaklita (indeterminate, i.e. vipaka) chitta. An akusala chitta-vithi can be succeeded by a kusala chitta-vithi only after an interyention of a bhavanga-chitta, which is necessarily a vipaka-chitta. The Vaibhashikas seek to avoid this difficulty by postulating a chitta-viprayukta sanskara called prapti, a force which controls the collection of particular kinds of elements, and another samskara called aprapti which prevents such a collection. Thus, for instance, when an akusala chitta is followed by a kusala chitta the latter is brought into operation by prapti of the kusala dharmas which is at the same time assisted by the aprapti which prevents the rise of akusala dharmas. The Sautrantikas reject both these theories. They do not accept the theory of the Theravadins, presumably on the grounds that an avyaksita chitta is not more helpful than the akusala chitta, in as mush as both are equally inefficient to produce a kusala chitta. They reject the Vaibhashika dharmas called prapti and aprapti on the grounds that these in turn need to be produced by another prapti and aprapti, a position, which leads only to an infinite regress.

Page #118
5. Anusaya 103 The Sautrantikas explain the operation of kusala and akusala dharmas by postulating a theory of seeds. There are three kinds of seeds : seeds of evil and seeds of good, and those which are indeterminate. The seeds of evil (akusala-bija) are called anusaya: the seeds of good are called kusala-dharmabija. Before we proceed to an examination of the latter we shall note here views of several Buddhist schools on the nature of the anusayas, a topic which holds a clue to the theory of seeds. The Pali Scriptures as well as commentaries contain several references to and controversies on the anusayas. The term anusaya is derived from si (saya), to lie, and means 'to live along with' or 'to cling to'. It is always used in the sense of a bias, a proclivity, a persistence of a dormant or latent disposition of mind leading to all kinds of evil volitions. Buddhaghosa says that a passion is called anusaya because of its pertinacity. It ever and again tends to become the condition to the arising of ever. new passions. The Kosakara calls it the root of existence,2 The Vritti describes it as that which follows through the series of mind.3 Seven such evil pre-dispositions are enumerated in the Scriptures. They are kamaraga, pratigha, drishti, vichikitsa, mana, bhava-raga and avidya. The three akusala-mulas as well as their accessory klesas are included in these seven anusayas. The outbursts of these dormant passions are called pariyutthana (Skt. paryavasthana). There are seven pariyutthanas corresponding to the seven anusayas, bearing the same names. In the Vaibhashika tradition different klesas are enumerated under the paryavasthana. The Vaitti enumerates ten, viz., mraksha, Irshya, ahri, anapatrapya, styana, middha, auddhatya, krodha, matsarya and kaukritya." But this seems to be an Abhidharmika tradition. The Sautrantikas do not treat these ten as paryavasthana. They agree with the Theravadin tradition 1 Vm. XXII, 60. 2 mulam bhavasyanusayah. Ak. V. 1. 3 sant ananugata ity anusayah, Adv. p. 220. 4 Vide Adv. p. 308, n. 1. 5 Ibid. karika 373.

Page #119
104 Introduction (based on sutra) in treating the paryavasthana as outbursts of the latent anusayas. The relation between an anusaya and a pariyutthana is made clear in the Maha-Malumkya-sutta. This sutta deals with samyojanas (bonds or fetters) like kama-chchhanda, vyapada, vichikitsa, etc., which chain all beings to the lower life. It is said there that heretic ascetics used to ridicule this theory of samyojanas by saying, "An infant is not conscious of lusts of the flesh (kama), much less can passion (kama-chchhanda) arise within it, its sensual propensities (kama-raga) being latent only (anuseti)." The implication of this criticism is not clear. According to the Atthakatha these ascetics believed that a person is associated with the passions (kilesa) only when they operate or beset him but at other times he is disassociated from passions. Apparently the hereties believed that an infant is free from klesas (passions). The Buddhists do not accept this position. According to them even an infant is in possession of klesas, because the latter are present in him in their dormant state (anusaya) and become active when there arise suitable conditions for their operation (pariyutthana). This implies that when the passions are not operating they always remain in a dormant state. If they are always present in mind then the latter is always akusala, for a kucala can neither co-exist nor operate simultaneously with an akusala. Consequently, there will be no kusala chitta as long as the latent passions are not removed, and they will not be removed without a kusala chitta. Different solutions are put forward by different schools to this problem. 4 The Theravadins (despite their objection to 1 M. I. p. 433. daharassa hi... kumarassa mandassa kama ti pi na hoti, kuto pan' assa uppajjissati ka ma-chchhando; anuseti tvevassa ka maraganusayo. Ibid. 3 ay hi tassa laddhi samudacharakkhane yeda kilesehi samyutto na ma-hoti. itarasmir khane asamyutto ti...MA., III. p. 144. 4 Vaibhashika-nayena paryavasthanam edanusayah. Vatsiputriya-nayena pruptir anu ayah. Sautrantika-nayena bijam. Saku. p. 442.

Page #120
5. Anusaya 105 the heretical view noted above) and the Vaibhashikas denied the existence of anusayas apart from the paryavasthanas. According to them a mind is akusala only when passions are in operation. There is no such thing as purely latent passions. The Vatsiputriyas maintained a difference between the anusayas and paryavasthanas. But they said that the anusayas are chitta-viprayuk ta-sanskaras, and hence could co-exist with kusala dharmas. But paryavasthanas are chitta-samprayukta-samskaras and therefore cannot operate with kusala dharmas. They include the anusayas in prapti, a viprayukta-sanskara of the Vaibhashika list. The Sautrantikas maintained that the anusayas as well as the kusala elements (bijas) co-exist side by side in the form of subtle seeds, but only one of them operates at one time. When the anusayas operate (i.e. become paryavasthanas), the mind is akusala. When the seeds of kusala operate the mind is kusala. All these views are well represented in a controversy on the meaning of a sutra passage preserved in the Bhashya, the Vgitti and also in the Atthakathas. A question is raised whether a term like raganusaya should be taken as a karmadharaya or as a genitive tatpurusha compound. The former (i.e. raga eva anusayah) goes against a sutra passage which says : "Here a person has a mind beset and (paryavasthita) by no sensuality (kama-raga); he knows the real escape thereform; * this obsession of sensuality (kama-raga-paryavasthana) if vigorously combated is destroyed together with its propensities thereto (sanusayam prahiyate)."1 By using the term 'sanusayam' the Sutra makes it clear that paryavasthana and anusaya are not identical. The Vatsiputriya here suggests that the term sanusayam means 'together with anusaya, i.e. a viprayukta-samskara called prapti. But this contention goes against Abhidharma where it is said that the raganusaya is associated with three kinds of feelings. Prapti being a viprayukta cannot associate with a chaitasika. Therefore, anusaya cannot be a viprayukta. S 1 Vide Adv. p. 221. . 2 Ibid. n. 4.

Page #121
106 Introduction Faced with this dilemma the Vaibhashika, regardless of the sutra, states that the term raganusaya should be taken as a karmadharaya compound. He resolves the sutra opposition by interpreting the term sanusaya as sanubandha,' i.e. together with its power of producing a new klesa. He also gives an alternative suggestion that the sutra identifies anusaya with prapti only figuratively; the Abhidharma is definitive when it says that raga (paryavasthana) is (identical with) anusaya. The Theravadins also identify pariyutthana with anusaya. Commenting on the sutra words 'sanusayo pahivati', 'Buddhaghosa observes that some people on the basis of this impression maintain that the samyojanas (here identical with pariyutthanas) are different from anusaya. They should be refuted, he says, by the simile of a person sleeping with his head covered. The person is not different from (his) head. Buddhaghosa takes note of an objection that if samyojanas and anusayas are identical then the Buddha's criticism of the heretic ascetics (for holding the view that an infant has no passions) is meaningless. 4 Buddhaghosa does not give any convincing answer to this criticism but asserts his position by repeating that the same passion is called samyojana because it binds, and is also called anusaya because it is not renounced (appahina).5 * The Kathavatthu records several controversies on the anusayas. The Andhakas held that the anusayas are different from pariutthana. The Mahasamghikas and the Sammitiyas maintained that the anusayas are indeterminate (abyakata), without good or bad roots (ahetuka) and therefore chitta-vippautta.? The arguments of these schools are the same as noted above that if the anusayas are akusala and chitta-samprayukta there will never be an occasson for the rise of kusala consciousness. 1 Adv. p. 221, n. 6. 2 Adv. p. 222. 3 Adv. p. 221, n. 3. 4 M. A. III, p. 145. 5 Ibid. 6 Kv. XIV, 5, (Adv. p. 308, n. 1). 7 Kv. X. 1. Adv. p. 223, n. 7).

Page #122
5. Anusaya 107 -Buddhaghosa's reply to these schools is the same, that anusayas are identical with pariyutthanas. He once more returns to this topic in his commentary on the Yamaka. There also he repeats the same arguments and adds that these passons are called anusaya not because they are different from pariyutthana but because they are strong passions (thamagata kileso) and because they arise on obtaining suitable conditions for their operation (anusentiti anurupam karanam labhitva uppajjantiti....... ).. It is clear from these discussions that the Theravadin as well as the Vaibhashika interpretation of the term sanusaya, and the subsequent identification of the anusayas with paryavasthana are contrary to the sutra quoted above. They show a determined effort to uphold the Abhidharma in preference to the Sutra. The Sautrantika takes strong exception to the Abhidharmika theories and puts forth his theory of bija. He says that the word raganusaya should be taken as a genitive tatpurusha, i.e. anusaya of raga. Asked further if this anusaya is a samprayukta or'a viprayukta, the Sautrantika says that it is neither, because it is not a separate dravya (reality)." When a klesa (like raga) is dormant, it is called anusaya. When it is awakened, it is called barvava sthana. 9 When it is dormant it does not appear but persists in the form of seed. This form of seed is nothing else but an inherent power of mind to produce a (new) passion which is itself born of a past passion. It is comparable to an inherent power of yielding rice found in a sprout which is also born of rice. 4 The Kosakara openly favours this Sautranitika theory of bija (attributed in the Vritti to the Darshtantika) in his Bhashya, The Dipakara borrows this whole controversy from the latter and remarks that he will expose this indolence of the Sautrantika Kosakara in properly grasping the words of the 1 Vide Ado. p. 223, n. 7. 2 na chanusayah samprayukto na viprayuktah, tasya adravyantaratvat. Adv. p. 222. 3 supto hi kleso' nusaya ity uchyate, prabuddhah paryavasthanam. Ado. p. 222. This statement supports the Theravadin tradition where the same klesas are enumerated under anusaya and pariyutthana. 4 Adv. p. 222.

Page #123
108 Introduction Buddha. He refers to his other work called Tattva-saptati, 1 where he says he has fully dealt with this topic, and adds that the bija imagined by the Sautrantika, which is described as a mere power (sakti) or application (bhavana) or impression (vasana) of mind cannot stand any scrutiny. For this bija could either be identical with or different from the mind. If the former, there is no point in speaking about it. If the latter, then it must be a samprayukta (associated) or viprayukta element, a position unacceptable to the Sautrantika. If it is maintained that the bija is neither identical with, nor different from the mind, and thus conforms to a middle course, then also it is denied, for such a middle course is impossible in the case of a bija which is an unreality like a stick made of sky-flowers. These brief arguments of the Dipakara are identical with Samghabhadra's criticism against the theory of bija. We have noted above a Vaibhashika theory that a viprayukta sanskara called prapti brings into operation a particular set of dharmas (to the exclusion of others) in a given moment, and thus determines the nature of a santati either as impure (akusala) or pure (kusala). While dealing with this topic, the Kosakara refutes the Vaibhashika on the grounds that the seeds (bejas) or kusala or akusala accumulated in a santati determine the character of the latter. He defines the bija as nama-rupa, i.e. the complex of the five skandhas capable of producing a fruft either immediately or mediately by means of a parinamavisesha of the santati, 8 This theory of bija advocated by the Kosakara is subjected to a severe criticism in the "Nyayanusara" of Samghabhadra. Yasomitra quotes a fairly long passage from the latter and defends the Sautrantika position. 4 Samghabhadra's main criticism of the theory of bija (i.e. sakti-visesha) is that it could be either different from or identical with the mind. If it is a separate 1 Vide Adu. p. 225, n. 2. 2 Adv. p. 225. 3 (kim punar idam bijam nameti)... (yan nam-rupam phalotpattau samar tham...) Sako. pp. 147-8. 4 Sako, pp. 148ff. Vide Adv. p. 170, n. 2.

Page #124
5. Anusaya 109 entity then it is prapti, for the dispute then is only on naming it. If, however, it is identical with mind, then it will result in the fault of mixture or confusion (sankarya-dosha) of good and bad seeds. For surely the Sautrantika will admit that a mind possesses seeds of both the good (kusala) as well as bad (akusala), of sastava as well as anasrava elements. If they are all accumulated in one chitta what is there to determine the nature of a particular chitta as kusala or akusala or avyaklita ? Yasomitra's reply to this criticism is that the sankarya-dosha would arise only if the bijas were to be identical with the mind. But we maintain, he says, that a bija is neither identical with, nor different from the mind, because a blia is not a separate entity (dravya) but only a prajnapti (nominal) dharma. Yasomitra further states that even if a bija is considered identical with chitta, there is no fault : for, a kusala chitta which has, arisen would in that case implant its seed in a (subsequent) chitta of its own santana, the latter chitta being either of the same kind (kusala) or of the opposite kind (akusala). Thereafter (tatah) the (second) chitta would arise as qualified (determined) by the first only in accordance with the principle that a specific effect arises from a specific cause (karanavisesha) [i.e. if the second chitta is anya-jatiya, the bija lies dormant) ... Nor does the fact that a specific sakti is implanted by a kusala-chitta in an akusala-chitta entail (iti) that the akusala becomes kusala or vice versa, since it is only a specific sakti [i. e. it cannot produce effects which, by its very nature, it is not competent to produce] also called bija or vasana. These are all synonyms.? Even the Vaibhashikas, he says, will have to resort to some such theory to explain the phenomena of succession of two heterogeneous chittas. They also believe that an akusala can be succeeded by a kucala. Do the Vaibhashikas here agree 1 Athapy anarthantarabharah, tathapy adoshah. Kusalena hi chittenotpannena sva-jatiye'nya-jatiye va sva-santana-chitte bijam adhi yeta, Tatah karanadiseshat karya-visesha iti visisht am tena tach chittan utpadyeta... ... Na cha kusalenakusale chitte sakti-visesha ahita iti tad akusalan, kusalatam apadyate kusalam va tad akusatatam saktivisesha-matratvat. Saktir bijam va sanety eko'yam arthah Saku. pp. 147-48.

Page #125
110 Introduction that the kusala is produced by an akusala? If they do not agree then they deny samanantara-pratyaya: If they agree then they must explain what kind of power (sakti) it is that produced a kusala chitta. If this power is akusala it cannot produce kusala. If it is kusala then it cannot remain in an akusala chitta. It is, therefore, wrong of the Vaibhashikas to accuse us of maintain. ing that an akusala seed would become the cause of kusala chitta. We never maintained that a kucala seed deposited in an akusala chitta transforms the latter. What we maintain is that this kusala seed remains there and produces either immediately or in succession a corresponding kusala chitta. This power of producing a new chitta is what we call a bija. It is. * not an independent entity but only a nominal thing (prajnaptimatra). It appears from Yasomitra's explanation that the theory of bija was employed by the Sautrantika primarily to replace the Vaibhashika dharma called prapti in explaining the phenomena of immediate succession (samanatarotpada) between two chittas of heterogeneous nature, and secondarily to reconcile the abiding nature of santati with the momentary flashes of dharma. Their theory that the bijas are neither identical with nor different from the mind bears a close resemblance to the Vatsiputriya theory of pudgala which is also described as neither different from nor identical with the five skandhas.? But whereas the Vatsiputriya claims reality for his pudgala, the Sautrantika insists on the nominality (prajnaptimatra) of the bijas and thus escapes the condemnation which he inflicts on the former for maintaining a heresy. On the other hand his theory that the mind is a depository of good and bad seeds capable of yielding new seeds in the series of mind foreshadows the theory of alaya-vijnana (also called mula or bija-vijnana) of the Vijnanavada Buddhism. 2 1 See Stcherbatsky's The Conception of Buddhist Nirvana, p. 30, n, l. 2 See J. Masuda, Asia Major, 2 (1925), p. 68, n. 1. Studies in the Lankavat arasutra, pp, 176ff. Vijnptima trata siddhi, I, pp. 100-123; Poussin's article Notes sur l 'Alayavijnana', MCB III (1935), " p. 151; 'Le Bouddhisme et le yoga de Patanjala,' MCB, V (1937), pp. 231 ff. Lamotte's 'L' Alayavijnana-samgraha (chap. ID), MGB, 11 (1935), pp. 208 ff.

Page #126
111 6. Kusala-dharma-bija 6. Kusala-dharma-bija Although the Theravadins do not recognise this Sautrantika theory of bija, there is substantial evidence pointing to its origin in the suttas. The Ang. nikaya contains a long sutta dealing with the operation of kusala and akusala-mulas in six kinds of persons. In the case of the first three of these persons a comparison is made with good or bad seed (bija) sown in a fertile or stony field. In the case of the first person for instance, it is said : "There is a person endowed with kusala as well as akusala dharmas. In course of time his kusala dharmas disappear, and akusala dharmas appear. But since his kusala-mulas are not completely annihilated, new kusala dharmas appear from that (unannihilated) kusala-mula. Thus this person becomes in future one who does not fall (from the holi life). His kusala is comparable to whole seeds (akhanda bija) sown in a cultivated fertile field, capable of yielding abundant fruit." 2 This Scripture is favourable to the Sautrantika theory of bija. It supports his contention that the kusala and akusala co-exist in the form of seeds which give rise in a subsequent time to their corresponding kusala or akusala thoughts, and thus determine the nature of a particular santati as subject to decay or subject to growth. The Vaibhashikas also read this sutra in their Scriptures. But they maintain that it refers not to the theory of bija but to their theory of prapti. When therefore the sutra says that a person is samanvagata (endowed) with kusala and akusala dharmas, it means that he has the prapti of these dharmas. According to them samanvagama and prapti are synonyms. 4 A person cannot be endowed with kucala and akusala in one moment, because these two are samprayukta dharmas. But their prapti being viprayukta can co-exist and thus cause the rise of kusala and akusala dharmas in favourable circumstances. 1 Ang. III. pp. 404-9. Vide Ado, p. 168, n. 1. 2 Ibid. 3 Adv. p. 166. 4 Adv. p. 87.

Page #127
112 Introduction In support of this contention the Vaibhashika quotes the following passage from the same sutra : "A person is endowed with kucala as well as akusala dharmas. His kusala dharmas disappear. But there is in him the root (mula) of kusala not destroyed. Even this kusala-mula is in course of time completely annihilated, whereupon he comes to be designated as a samuchchhinna-kusala-mula."I Here arises a problem regarding the rise of a new kusala chitta in the santati of such a person. The Vaibhashika solves it by postulating the theory of prapti which ushers in a new kusala-chitta independently of the seeds of kusala. But according to the Sautrantika a kusala chitta can arise only out of its seeds. In the absence of the latter, therefore, a samuchchhinna-kusala-mula will have no possibility of having a kusala chitta. Consequently he will be doomed to have only akusala chittas till enternity. Indeed the Theravadins, on account of their rule that a kusala cannot succeed an akusala, and because of their nonrecognition of the theory of prapti, arrived precisely at such a fateful conclusion. They maintained that a samucchchhinnakusala-mula was incapable of producing a kusala chitta, and sought to support this theory by the following Scripture : "Take the case, bhikkhus, of a person who is possessed with entirely black akusala states (ekanta-kalakehi akusala-dhammehi), he it is who once immersed, is immersed for ever."2 Commenting on this, Buddhaghosa says : "The term ekanta-kalaka means those grave wrong views (michchha-ditthi) which deny the result of karma : natthikavada, ahetukavada and akiriyavada. A person like Makkhali Gosala who is possessed with these grave wrong views becomes the food of the fire of lower hells. For such a person there is no emergence from wordly existence." But neither of these alternatives (viz. of prapti and of eternal doom) is acceptable to the Sautrantika. The Kosakara 1 Adv. p. 166. 2 Vide Ado. p. 169, notes. 3 Ado, p. 169. notes.

Page #128
6. Kusala-dharma-bija 113 here puts forth a bold and original solution to this problem. He says that we should distinguish between two kinds of kusala dharmas. There are some kusala dharmas which are innate, which do not presuppose any effort (ayatna-bhavi) but are always present in any given condition (upapatti-labhika). Then there are other kinds of kusala dharmas which are obtained only by effort or practice of meditations (prayogika). The for mer, i. e. the innate kusala dharmas are never completely annihilated. When a person on account of holding a grave mithyadoishti becomes samuchchhinna-kusala-mula, he destroys only his prayogika kusala-mulas. His innate kusala dharmas remain in the form of bijas intact in his santati from which arise new kusala dharmas in a favourable condition." The statement of the Kosakara that even a samuchchhinnakusala-mula possesses a subtle element of kusala is not free from contradiction. The Bhashya does not contain any criticism of this incompatible position. Even Yasomitra who defends the theory of bija against a criticism from Samghabhadra is silent on this contradictory statement of the Kosakara. Fortunately, a brief criticism of this major controversy has survived in our Vtitti, The Dipakara gives the meaning of the term samuchchhinna-kusala-mula as understood in the Vaibhashika tradition, and criticises the theory of bija as propounded by the Kosakara. .. According to the Vaibhashikas, the mithya-d'ishti and the kusala-mulas each consists of three basic grades, viz., mridu (subtle or slight), madhya (of medium nature) and adhimatra (extreme). Each of these three grades is further divided into these three, e. g. mridu-msidu........adhimatra-adhimatra. The kusala-mulas pertaining to the arupavachara and the rupavachara are destroyed by the maidu and madhya mithyadrishtis.* The adhimatra mithya-drishti destroys the prayogika kusala-mulas pertaining to the kama world, leaving in such a 1 Saku. p. 147. Vide Adv. p. 168. n. 1. 2 The Kosakara gives several views on the manner in wnich the kusala mulas are destroyed. Vide Adv. p. 167, n. 1. See LVPAK. IV. 79 ab.

Page #129
114 Introduction person only the innate or the upapatti-labhika roots of good. But when a person (like Maskari Gosaliputra for instance) comes to hold such extremely grave (adhimatra-adhimatra) wrong views as nastikavada, ahetukavada or akriyavada, then he destroys even these innate and the most subtle (upapatti-labhika) kusala-mulas pertaining to the kama loka, whereupon he is called a samuchchhinna-kusala-mula. After stating this Vaibhashika theory of the loss of kusala dharmas the Dipakara turns to the Kosakara's definition of a samuchchhinna-kusala mala. This he condemns as contrary to the Scriptures where it is specifically stated that the kusala-malas are completely annihilated. He then criticises the theory of bija with the argument that the kusala and akusala being incompatible like light and darkness cannot coexist at one time. Even if they coexist, in the case of a samuchchhinna-kusala-mula, the kusala elements are entirely lost. How can a new kusala arise in this person? If it arises from the akusala then one may as well argue that rice is obtained from barley seeds or that mithyaduishti is produced by right thinking. Thus the Kosakara's theory of bija and the consequent wrong definition of a samuchchhinna-kusala-mula do not stand the test of either the Scriptures or of reasoning. The Kosakara's definition of the term samuchchhinna-kusala. mula is identical with the Yogachara difinition of this terin. In the Mahayana-Sutralankara only the imminent liberation of a samuchchhinna-kusala-mula is denied. This suggests that he may attain parinirvana in the distant future. This would mean that according to the Yogacharas such a person is not completely devoid of a kusala-mula. The contention of the Kosakara that the innate kusala-malas are never entirely destroyed marks a still further departure from the orthodox Hinayana. In implies that unlike the akusala-bijas which are completely annihilated, the elements of kusala persist throughout the series of existence. This is a characteristically Mahayanist view in as much as it 1 Adv. pp. 169-71. 2 Msa. III. 11. See Studies in the Lankavatara-sutra, p. 220.

Page #130
6. Kusala-dharma-bija 115 holds an assurance of liberation even for a person like Maskari Gosaliputra who comes to hold the gravest of wrong views. : The Kosakara does not give further details of this incorruptible element of kusala. Unlike the elements of akusala which are only sasrava, the kusala elements are of two kinds, viz., sasrava and anasrava. The former pertains to the (kusala) kama, rupa and arupa bhavas. The anasrava kusalas are those which produce the lokottara (super-mundane) states like arhatship or Buddhahood. Is it possible that the incorruptible kusala-bija spoken of by the Kosakara represents the anasrava-kusala-bija leading to nirvana ? We have noted above the Sautrantika doctrines of "eka- tusa-skandha', 'arya-dharma' and the 'paramarthapudgala'. All these are described as existing from time immemorial without changing their nature, transmigrating from one birth to another. In the Shu-chi they are interpreted as 'extremely subtle and incomprehensible bija', The kusala-dharmabija propounded by the Kosakara, which is also described as subtle (sukshma) and incorruptible (na samudghato), offers a striking resemblance to the eka-rasa-skandha, the arya-dharma and the paramartha-pudgala. None of these could mean a sasravakusala-bija, for the latter is as much subject to destruction as are the akusalo-bijas. The sukshma-kusala-dharma-bija of the Sautrantika, therefore, should be understood as an anasrava kusalabija, variously called as nirvedha-bhagiya, or moksha-bhagiva kusala leadng to parinirvana. This conjecture is strengthened by the occurrence of such terms as moksha-bija in the Sanskrit Buddhist Scriptures. Of the ten extraordinary powers of the Buddha' one is his power of fathoming the innate capacities of all beings for liberation. Illustrating this power, Yasomitra quotes the case of a Person desirous of obtaining the pravrajya ordination. It is said that this person approached Sariputra, but the latter could not see any roots of kusala-mula leading to liberation in him (mokshabhagiya-kusala-mula), and therefore refused to admit him to the order. The Buddha, however, noticed it and said : 1. Vide Adv. pp. 382ff.

Page #131
116 Introduction moksha-bijam aham hy asya susukshmam upalakshayel dhatu-pashana-vivare nilinam iva kanchanam// (I see his extremely subtle seed of salvation like a seam of gold hidden in metal-bearing rock.) The use of the term moksha-bija and of the simile of hidden gold are of great significance. The simile of gold aptly describes an incorruptible element. The moksha-bija thus described as extremely subtle (susukshma) and incorruptible seems to be identical with the sukshma-kusala-dharma-bija propounded by the Kosakara. Even the word dhatu used in the above verse is significant. This word also occurs in the term nana-dhatujnana-bala (Pali aneka-dhatu-nana-dhatu-lokam pajanati) where it is understood as vasana, asaya or gotra." The sarvakara-jnata of the Buddha consists in knowing the gotra of all beings. The doctrine of gotra forms the starting point of Mahayana. It determines the family of a person as belonging to the comm. unity of a sravaka, pratyeka-buddha or a Buddha. Yosomitra describes this gotra as bija, 8 which could only be the mokshabija concealed in the midst of other dhatus or bijas such as of akusala and of Sasrava kusala. The theory of an innate, indestructible and pure (anas. rava) element existing in the midst of destructible, phenomenal and impure elements shows an affinity with Mahayana doctrine of prakriti-prabhasvara-chitta, according to which mind is essentially and originally pure but becomes impure by only adventitious afflictions. This praksiti-prabhasvara-caitta is further 1. Saku. P. 644. Vide Adv. p. 388, n. 2. See LVP Ak. II, 30cd; Sutra. lankara d' Asvaghosha (Huber's translation), p. 283. This story occurs in the Mahavagga, (Vinaya, I, p. 55) and the Dhammapada A. VI. 1 (Radhattheravatthu). In the Pali versions, however, Sari. putta ordains this person after recalling his charity of offering a spoonful of alms. 2. Vide Adv. p. 385. See Msa. I. 18. 3. Sautrantikah punar varnayanti-bljam sa marthym chetaso gotram iti. Saku. pp. 583-4. See The Bodhisattva Doctrine, pp. 51ff, AMBRH. pp. 84-7. See BHSD. p. 216.

Page #132
7. Sarvastivada 117 described as identical with the dharmata, tathata and therefore, with the dharma- kaya of the Buddha.1 The theory of a prabhasvara-chitta is not unknown to the Pali Scriptures. It is said in the Ang. nikaya: "pabhassaramidam bhikkhave chittam, tam cha kho a gantukehi upakkilesehi ubakkilittham and..."agantukehi upakkilesehi vippamuttam."2 But the Theravadins interpret it as a bhavanga-chitta, 2 i. e, a patisandhi-chitta causing a rebirth. Now a patisandhi-chitta can either be a kusalavipaka or an akusala-vipak a-chitta, accompanied by the kusala(vipaka)-mulas like alobha, adosa or amoha or akusala-vipaka-mulas like lobha-dosa-moha. But according to the Theravadin Abhidhamma only the kusala-vipaka chiltas are sahetuka, i. e. have the mulas. The akusala-vipaka-chitta is considered to be ahetuka, i. e. devoid of any mulas. No reason for such a discrimination is given either in the Atthakthas or in the later Tikas. Dharmanand Kosambi, who noted this, explains that the akusala-vipakachitta is considered ahetuka because the akusala-mulas do not strengthen each other. The real reason for such a discriminanation is perhaps, to be found in the Theravadin interpretation of the pabhassara-chitta, as a bhavanga-chitta. They must have throught that a pabhassara-chitta can have the kusala-mulas (which are pure) but cannot possess the akus ala-mulas, and hence formulated a rule that the akusala-vipaka-chitta is ahetuka. 7, Sarvastivada The last controversy between the Kosakara and the Dipakara is on Sarvastivada, a fundamental principle of the Vajbhashika school. The Kosakara's arguments against this Vaibhashika doetrine as contained in his Bhashya are well 1 matam cha chittam braksiti-prabha svaram sada tad a gantuka-dosha-dushitam na dharmata chittam tite 'nya-chetasah prabha svaratuan prakritau vidhiyatel/ Msa, XIII. 19. 2 Ang. I. p. 10. 3 Ang. A. I. p. 60. 4 akusala-vipakopekkha-sahagata-santiranam. A sangaho V. 10. 5 See A. sangaho, Novanita-tika (Benaras 1941) I. 8; V. 10.

Page #133
118 Introduction known through the pioneer works of Stcherbatsky and Poussin. An elaborate Vaibhashika reply to these arguments of the Kosakara as contained in the "Shun-cheng-li-lun" (Nyayanusara") of Samghabhadra is also available to us in Poussin's other monumental work called 'Sarvastivada.'? The Dipakara's treatment of this topic is essentially not different from that of Samghabhadra. But, unlike the latter, it is brief and appears like a restatement of the Vaibhashika position given in the Bhashya. The same Scriptures are quoted and the same arguments are advanced by the Dipakara. We shall, therefore, here summarise these arguments in brief and note such points that occur only in our Vpitti. The Dipakara opens his exposition by stating the four traditional theories on the Sarvastivada,* viz., bhavanyathatva (change of existence), lakshananyathatua (change in the aspect), avasthanyathatva (change of condition) and anyathanyathatva ( = apeksha = contingency) advocated respectively by Dharmatrata, Ghoshaka, Vasumitra and Buddhadeva Of these, he says, Vasumitra's view is authentic because it explains the doctrine of three times with the theory of karitra (activity). He then advances the traditional four arguments in support of the doctrine of three times or 'universal existence': (1) The reality of past and future dharmas is spoken of in the Scriptures. (2) There can be no production,of a result without an abiding past deed. (3) A perception depends on two things, viz., an object and a base. (8) There can be no cognition without an object. . After quoting several sutras (also quoted by the Vaibhashika in the Bhashya) in his support, the Dipakara takes note of a counter-scripture advanced by the Sautrantika. The latter maintains that a dharma cannot exist in past and future, 1 The Central Conception of Buddhism, pp. 76-91. 2 LVP:k. V. 25-28. 3 MCB. V. (1937), pp. 1-157. Poussin here gives a complete biblio graphy on this controversy (pp. 7-8). 4 Adv. pp. 259-60. .

Page #134
7. Sarvastivada 119 because it is said in the Paramartha-sunyata-sutra : "When the organ of vision (eye) is produced, it does not come from some other place; when it disappears, it is not going to be stored up in another place. (consequently, a thing becomes having not been before; having become it ceases to be."1 This sutra, says the Dipakara, was sopken of by the Buddha to refute the Vedic and the Samkhya doctrines of eternal substance. It is said, for instance, in the Veda (i e. Upanishat) : "When a person dies his eye returns to the sun from which it had originated; the ear to earth, the tongue to water, the body to air and the mind to the moon."2 The Samkhyas also maintain that an eye rises from the prakriti and merges back into the praksiti. It was in refutation of these theories that the Lord said : "When the eye is produced it does not come from somewhere, etc." The Lord wanted to show that the material elements of past and future have no location in space and, therefore, there is no coming and going of these elements (in a .pre-destined direction). He further wanted to refute the Samkhya theory of one eternal cause. The Samkhyas maintain that the praksiti, which is one and eternal, manifests itself as different effects by undergoing changes of its own aspects. The real purport of this sutra is that the eye not having performed its action (in the past), becomes active (in the present). Having once been active, it abandons its activity, and thus disappears in an inactive state (called future. The Sautrantikas, however, not knowing the true meaning of this sutra, repeatedly rise against us like an ill-subdued ghost, only to ruin their own position. The observation of the Dipakara that this sutra was directed against the Vedic and the Samkhya schools is significant. There is nothing improbable in such an assertion, for the theory of an eternal substance was chiefly advocated by these two pre-Buddhist schools. Although this explanation does not help the Vaibhashika theory of sarvastivada, it certainly shows, even on the part of the early Buddhists, an underst 1. Vide Adv. p. 267, note 1. 2. Ibid. 3. Adv. p. 268

Page #135
120 Introduction anding of the historical background in which the Buddha propounded his teachings. The second argument af the Vaibhashika is that the reality of a past dharma is proved by the doctrines of karma and karma-phala. If the past deeds were not to exist there will be no results which can appear only in a future time. The Sautrantika solves this problem by postulating his theory of bija." The Dipakara does not enter into a detailed criticism of this theory but reminds the Kosakara that this theory has been properly refuted (in his discussion on the kusala-dharmabija). The third Vaibhashika argument is based.ou the theory that a cognition depends on two things, viz., an object and a base. The past and future objects must be real, for otherwise there could not arise cognitions corresponding to these objects. The Sautrantika objection is that if every object of cognition were to be real, one may as well argue that even unreal things like a pudgala and a hare's horn are real and existing because they too become objects of our cognition. The Dipakara here points out that one should make a certain distinction between real and unreal objects. There are dharmas, termed as skandha, ayatana or .dhatu which on account of having their own eternal natures are called real in an absolute sense (paramartha-sat):2 There are objects such as a house, a pot or a personality (pudgala) which are results of mental constructions imposed on the paramartha dharmas. These objects exist only in a relative sense, and therefore are relatively real (samotiti-sat). When we maintain that all objects are real and existing, we bear in mind this distinction between real and nominal (or relatively real) objects. We follow a middle course (madhyama pratipat) and maintain that dharmas are sunya as well asunya. 1. Adv. p. 265, n. 3, 266, n. 1. 2. parainarthena yan nityam svathavena samgrihitan na kadachit svam atmanam jahati...Adv. p. 263. 3. ... madhyama-pratipat pradarsita. yad uta kenachit prakarena sunyah sams karah mithya-parikalpitena purushalaya-vijnanabhuta-parikalpadina. kena, chid asunyah, yad uta sva-lakshana-samanya-lakshanabhyam iti. Adv p. 270.

Page #136
7. Sarvastivada 121 They are sunya because they are devoid of such misconceived things as pudgala (personality), alaya-vijnana and abhutaparikalpa. They are asunya because they posses individual as well as general characteristics. Thus we steer clear of the two extremes of eternalism (asti = asanya) and annihilationism (nasti = sunya), and follow a middle path preached by the Buddha, and declare that the dharmas described as skandha, ayatana or dhatu, whether past or future, are as real as they are present. The middle path described by the Dipakara is not new. It is a reassertion of the pudgala-sunyata advocated by the Hinayana schools. Although the main attack on the Sarvastivada comes from the Sautrantika Kosakara, the Dipakara's reference to the alaya-vijnana and to the abhuta-parikalpa unmistakably shows that his real opponents were YogacharaVijnanavadins who not only rejected the reality of past and future objects but even the distinction between a subjeet and object. Indeed the Sautrantika employs his argument of an unreal object (asad-alambana) only as a prelude to his real theory of an objectless congition. The objects like the five skandhas or the twelve ayatanas are real. The constructions like a pudgala, a house or a pot may be relatively real. But these do not exhaust the world of objects. One may even have a cog* nition of absence (abhava) or a negation (pratishedha) of a sixth skandha, a thirteenth ayatana, or even of a hare's horn. This would mean that bhava as well as abhava can become objects. Since abhava is not a thing, it follows that cognition can take place even without an object. The Sautrantika, therefore, 1 This refers to the Yogachara theory of an imputed or illusory aspect of appearance. The entire world of objects is according to this school based on consciousness, and hence is unreal. The term abhuta-parikalpa occurs several times in the Lankavatara-sutra : ... skandha api Maha mate sva-samanya-lakshana-virahita abhuta-parikalpalakshana-vichitra-prabhavita balair vikalpyante na tv aryaih, p. 69. abhutaparikalpa-soubhava-vikalpitatvan Mahamate anutpannah sarva-bhabah. p. 62. This thought is fully developed in the Madhyantavibhaga-sutra of Asaiiga : abhuta-parikalpo'sti doayam tatra na vidyate, ka. 1. 1. 2 Vide Adv. p. 271, n. 2.

Page #137
122 Introduction concludes that the cognitions of past and future objects are to be explained as cognitions without corresponding objects. The Dipakara notes this argument and explains the nature of a negation. A negation, he says, does not negate an existing (sat) nor a non-existing (asat) thing. It does not negate a sat. For, if it could, then the kings would have destroyed their enemies by merely denying their existence. Nor does it negate an asat, for that would result only in (an affirmation of) an existence. The negation therefore negates only a known relation. When, for instance, a person says, "There is no hare's horn," he is aware of a certain relation existing between a cow and its horn. He is, therefore, not negating a nonexisting hare's horn but only an existence in the hare) of this relation found between a cow and its horn. It is, therefore. wrong to say that a negation has an abhava as its object. All objects are bhava (existing) and all cognitions have bhava as their objects. . Moreover, the existence of a dharma in its past condition is proved by the expression jayate' (is born). The five modifications of a dharma, viz., being (asti), changing (viparinamate), growth (vardhate), decay (kshiyate) and decease (vinasyati) anticipate the prior existence of a real subject (karta) who undergoes these modifications. Similarly the modification called birth (jayate) anticipates the existence of a subject which is born. A thing cannot be born out of nothing. Even the root jan (to be born) implies this meaning. * When we say a child is born we mean that is has come out of its mother's womb; it does not mean it comes into existence at the moment of its birth. It was existing but was not born. Similarly a dharma exists in past condition but assumes a present condition and passes into a future condition, the conditions change but the dharma survives these changes. The Sautrantika does not accept this difference between an actor and an act, and says that in reality there are only I Adv. p. 272. 2 Ado. p. 271, 3 Ado. p. 273. 4 Ado. p. 274.

Page #138
7. Sarvastivada 123 causes capable of producing an effect, which we metaphorically call an actor (kartni). The Dipakara's reply to this objection is that the Sautrantika cannot defend even the existence of causes or their capacity to produce an effect. According to the Sautrantika, a destruction is inherent in every dharma. Consequently, a dharma can be neither born, nor subsist, nor produce an effect. How does he then account either for a cause or for an effect ? A causal relation is possible only between two existing dharmas (like past and present and future) and not between two unreals or between a real and an unreal. This discussion on the reality of pratyayas (causes) brings the Dipakara to a criticism of the Vaitulika, also called vainasika (annihilationist) on account of his rejection of the reality of not only the past and future but also of the present dharmas. It is his contention that a samsklita dharma, being a result of pratyayas is devoid of an inherent nature, and, therefore, of a reality. Such a dharma cannot subsist either wholly or in parts in its causes, nor can it subsist anywhere else. That which is not found to subsist anywhere is devoid of its own nature. All dharmas, therefore, are illusory and empty like a circle of fire (alata-chakra). 4 The Vaitulika view given above is identical with the sunyavada of the Madhyamika. The arguments of the Vaitulika correspond to Nagarjuna's polemic against the reality of pratyayas and samsklita dharmas as contained in his Madhyamikakarikas. This is further confirmed by the Dipakara's description of the Vaitulika as a vainasika (annihilationist) and ayogasunyata-vadin. The term ayoga-sunyata is not found in the traditional lists of 18, 19 or 20 kinds of sunyatas, or in the Madhyamika 1 Ibid. 2 Adv. p. 276. 3 Vaitulikasyayoga-sunyat a-vadinah servam nastiti. Adv. p. 257. 4 Adv. p. 276. 5 See Pratyaya-pariksha, Samsksita-pariksha and Kala-pariksha, See The Central Philosophy of Buddhism, pp. 166ff. 6 See The Central Philosophy of Buddhism, Appendix.

Page #139
124 Introduction or the Yogachara treatises. It is found only in our Vtitti, where it is once attributed to the Vaitulika and once to the Kosakara. We have noted above an accusation brought against the Kosakara of heading for the precipice of ayoga-sunyata. The Kosakara had favoured a Sautrantika view that "there is no such thing as a seer or a seen. There are only dharmas called cause and effect which in reality are free from any activity."! The term ayoga-sunyata refers there to this theory of nirvyapara-dharma-matrata which effectually denied the theory of pratyayas and of their interdependent activities. The same idea is developed in the sunyavada of the Madhyamika which maintains that dharmas (both pratyaya and phala). are devoid of any activity because they are devoid of an inherent nature. This theory is also found in the Yogachara-Vijnanavada school. The Lankavatara-sutra, for instance, says that bodhisattvas by their descent (penetration) of the doctrine of pure mind and by heing free from (the thought of) the relation of production and action (utpada-kriya-yoga-virahitah) attain the body of the Buddha. The term utpada-kriya-yoga is followed by a similar phrase, viz., 'hetu-pratyaya-kriya-yoga.' It seems certain that the term yoga is used here for the causal relation between a pratyaya and pratyaya-samutpanna. The denial of which is ayoga. The term ayoga-sunyata can, therefore, be understood as ayoga eva sunyata, and thus can refer to the sunyavada of both the Madhyamika and Vijnanavada Buddhism. The Dipakara dismisses this as a piece of dialectic hardly to be taken seriously (brahmodyam etat). Since, he says, this polemic is applicable only to those dharmas which are produced by pratyaya." A thing like a forest, for instance, exists only 1 Vide Adv. p. 33, n. 2. 2 sva-chitta-nirabhasa-matravat arena...utpada-kriy a-yoga-virahitah...tatha. gatakayam... pratilapsyante. Lankavatara-sutra, p. 42. 3 tasmat tarhi ....bodhisattvaih....skandha-dhatvayatana-chitta-hetu-pratyayakriya-yogotpada-sthiti-bhanga-vikalpa-prapancha-rahitair bhavitavyam. Ibid. p. 43. The term yoga in this passage could hardly mean 'discipline as it is translated by Dr. D. T. Suzuki in his Studies in the Lankavatara sutra, (1930), p. 98. 4 Add. p. 277.

Page #140
7. Sarva stivada 125 in a conventional sense, because it is produced by a multitude of causes. But the dharmas like the skandha and ayatana have their innate eternal natures, which are not produced by any pratyayas." The pratyayas produce only different conditions, powers, forms and actions in these self-existing dharmas. Consequently the dharmas are real in an absolute sense, whereas the conditions like past, present and future are temporary, produced by causes, and, therefore, are relatively real. A dharma is like a crown prince. The pratyayas are like his ministers. The ministers do not produce a new person when they anoint him as a king, but only confer the royalty on him at a particular time. Similarly a dharma exists at all times but becomes present, i.e. active when it is assisted by the totality of causes and conditions. The Dipakara further supports this theory by quoting Kumaralata's example of motes in the sunlight. The'motes exist everywhere but only those are visible which are in the sunlight. Others are known only by inference. Similarly a dharma exists in present as well as past and future times. But only its present condition is visible, the other conditions are inferable. Confronted with a quotation from a Darshtantika teacher like Kumaralata, the Sautrantika amends his position and says that he does not dismiss the past and future dharmas as totally non-existing. They exist in a coventional sense as relatively real dharmas but they do not exist as dravya, as absolute reals.4. The Dipakara does not accept even this amended position. He says that such a theory will hold good only if one can prove that reality of present on which one can base the relative reality of the past and future. A prajnapti dharma cannot exist without a reference to some paramartha dharma. The reality of present cannot be established without the reality of past, 1. na khalu dravya-svabhava stitvam prati kinchid upakaram kurvanti, na cha svabhavasya pekshya prajnapti". Ibid. 2. Ibid. 3. rasmigatasya tu darsanam asya trute rasmi.parsvagas tv anumeyah. Ibid. 4. dravyatmana na vidyate, prajnapty-atmana tu sad iti, p. 278. 5. Ado. p. 279.

Page #141
126 Introduction for it will involve the production of something out of nothing, a thesis which has been properly refuted (in the discussion of the Paramarthasunyata-sutra). The Kosakara here points out the abusurdity in the Vaibhashika contention that a dharma exists in three times but is endowed with activity (karitra) only on obtaining the totality of conditions (pratyaya-samagri). For surely, hesays, even the pratyayas are dharmas, and must be considered as always existing. It is worng, therefore, to say that a dharma is past when it has ceased to be active, is present when it is active, and is future when it is not endowed with activity. Moreover, what is this karitra ? Is it identical with or different from the dharma ? If it is identical then it is always existing. Consequently there will be no distinction of times. If it is different, then it becomes a separate dharma and thus will require an explanation in its turn. If it requires another karitra then the whole process will result in an infinite regress. Thus the Vaibhashika contention of the sarvastivada is untenable whether judged by scriptures or by reason. Nevertheless, the Vaibhashikas maintain that the past and future exist because the nature of dharmas (dharmata) is deep; it cannot be explained. The Kosakara gives these arguments in a karikae consisting of questions and answers. The Dipakara also imitates this style and refutes the Kosakara,? Read together these two karikas appear like argumentations between two rivals engaged in a debate. After reminding the Kosakara that the depth of the words of the Buddha cannot be understood by mere speculation, the Dipakara sets forth the nature of karitra (activity). The projection of a result (phalakshepa) by a dharma endowed with a potency gained by the totality of internal and external canditions is called karitra. Since this happens only when a (future) dharma arrives in its present state, its activity in the present moment is called karitra3 1. Akb. V. 27. Vide Adv. p. 279. n. 1. 2. Ad, karika 320. 3. Ad karika 321:

Page #142
7, Sarvastivada 127 The Dipakara's definition of karitra is identical with Samghabhadra's definition quoted in the Tattva-sangrahaPanjika." The latter contains an elaborate examination of the doctrine of sarvastivada. The main arguments given there are not different from those found in the Bhashya. But it contains a detailed exposition of karitra, particularly on its relation to a dharma. The Dipakara says that karitra is not different from a dharma, but does not meet the questions of the Kosakara on the problems arising out of this position. Samghabhadra, however, gives the following explanation:* karitra is not different from the dharma, as it is not found to have any nature apart from that. Nor is it the dharma only; because even though it forms its very nature, it is non-existent at some time (i.e. in past and future). It is, therefore, like santati which is neither identical with nor different frorn the individual units of the five skandhas. Nor can it be said that it does not exist because its effects are found to exist. But it is not a dharma, for in that case even a single nioment will be called a santati. The same arguments apply to the existence of a karitra. For it has been said : it is admitted that there are effects of the santati, and yet the santati, as such is nowhere existent (by itself, apart from the entity); similar should be understood to be the case with karitra bringing about differences of times (states). It appears from this explanation that the neo-Vaibhashikas, under the influence of the criticism of the Kosakara considerably modified their theory of karitra, and thus compromised their position on the reality of the past and future dharmas. By comparing karitra with santati Samghabhadra virtually reduces the reality of the past and future dharmas, I dharmunam karitram uchyate phalakshepa-saktih.. ka 1793. 2 See Traikalya-pariksha (ka. 1786-1856). 3 Adv. p. 280. 4 na karitrari dharmad anyat, tad vyatirekena svabhavanupalabdh eh, napi dharmamatram, svabhava stitvepi kad achid abhavat... Tattva-Sangraha panjika, ka. 1806. 5 santati-karyam cheshtam, na vidyate sapi santatih kachit, tadvad avagachchha yuktya karitrena dhva-samsiddhim. Ibid

Page #143
128 Introduction and thus relegates them to the status of a prajnapti dharma like pudgala. The Dipakara, however, does not show any acquaintance with this development. He follows in his usual dogmatic manner a more orthodox position of the sarvastivada. Having thus examined the arguments of the Sautrantika Kosakara, and having criticised the views of the Vainasika (Sunyavadin) Vaitulika, the Dipakara once more turns to the Kosakara. "The Vaitulika, apostate from the Sarvastivada," says : 'We too advocate (imagine) three svabhavas'. To him we should reply : the world is full of such illusions which please only fools....these three svabhavas imagined by you have been rejected already. Such other illusions should also be thrown away. This is one more occasion where the Kosakara shows his ignorance of (the doctrine of) Time." The term Vaitulika in this passage most certainly refers to the Vijnanavadin Kosakara who formulated the theory of three svabhavas, viz., parikalpita, paratantra and parinishpanna. This doctrine found in the Lankavatara-sutra and in the works of Maitreya and Asanga is fully developed by Vasubandhu in his Tri-svabhava-nirdesa. The Dipakara's accusation that the Kosakara is heading for the precipice of ayoga-sunyata, his criticism that the Kosakara is entering the protals of the Vaitulika scriptures and finally his statement that the Kosakara having deviated from Sarvastivada advocates the doctrine of tri-svabhava confirms the traditional account preserved in Paramartha's 'Life of Vasubandhu' that the Kosakara Vasubandhu was converted to Mahayana and became a leading exponent of Vijnanavada Buddhism.8. 1 atra Sarvastiva da-vibhrashtir Vaituliko niraha--vayam api trin svabha van parikalpayishyamah...Ado, p. 282. 2 ity etad aparam adhva-sammoha nkana sthanan Kosakarakasyeti. Ibid. 3 On a controversy on the validity of this tradition, see my article 'On the theory of two Vasubandhus', BSOAS, XXI, 1, 1958, pp. 48-53, which contains a criticism of Professor Frauwallner's theory that the Kosakara Vasubandhu and the Vijna navadin Vasubandhu are two different persons. See Frauwallner's On the Date of the Buddhist Master of the Law Vasubandhu, Serie Orientale Roma, III, 1951.

Page #144
DATE AND AUTHORSHIP The controversies between the Dipakara and the Kosakara discussed in the foregoing chapter lead one to believe that the Dipa and the Vritti were written primarily with the ambition of presenting a rival treatise to the celebrated Kosa and the Bhashya, and at the same time with the aim of refuting the views of the Sautrantika Kosakara leaning more and more towords Mahayana. The Dipakara's declaration that he will propound the essence of Abhidharma forgotten by the Kosakara, his description of the latter as an apostate from the Sarvastivada, and his condemnation of him as a conceited person (pandita-manin)? ignorant of the Abhidharma (abhidharma-paroksha-mati-vsittinam)2 betray a certain rivalry entertained by him towards Vasubandhu the Kosakara. But calling the latter's views unbuddhistic (abauddhiya) based on the Vaitulika scriptures leading to the doctrine of ayoga-sunyata, he apparently tries to persuade us over and over again that the Kosa is not an authentic Vaibhashika treatise but only a mouth-piece of the Mahayanist Vasubandhu disguised as a Vaibhashika acharya. .. Unfortunately, the name of this rival has not survived either in the Dipa or in the Vtitti. In the Vtitti he is merely called Dipakara as Vasubandhu is called Kosakara. He is a Kasmira Vaibhashika as is evident from his criticism of the Bahirdesiyaka view of the four avyakrita-mulas in preference to the theory of three held by the Kasmira school. He is an orthodox Vaibhashika. Many of his views are identical with those of Samghabhadra, and in some cases they are expressed in almost identical terms. We can see this identity in their 1 Adv. p. 47. 2 Adv. p. 85. 3 Vide Adv. pp. 247-8. .. 9

Page #145
130 Introduction definitions of a drarya-paramanu," the samskaras like praptis and sabhagata, the terms like mata", mada, dhatu, in their views on the relation between vitarka and vichara,' riddhi and samadhi, 8 and on the nature of karitra, the three vidyas' and finally on the theory of bija. 10 Despite this identity of views, the Dipakara makes no direct or indirect reference to Samghabhadra or to the latter's famous works, viz., the "Nyayanusara and the "Samaya-pradipika." The Buddhist acharyas referred to by him, viz., (arya) Maitreya, Asvaghosha, (bhadanta) Kumaralata, Vasumitra, Ghoshaka, Dharma trata and Buddhadeva, and the non-Buddhist acharyas, viz., Kapila, Akshapada Uluka Kanada, Vyasa, Vtishagana and Vindhyavasin, all belong to a period prior to the compilation of the Kosa. Our main sources for the knowledge of the Dipakara, therefore, are all exernal. But even these are disappointing, because, to the best of our knowledge, neither the Dipa nor the Vritti seen to have been known to the contemporaries or to the successors of the Kosakara Vasubandhu. Tradition as preserved in Paramartha's 'Life of Vasubandhu' knows of only one (Vaibhashika) rival to the Kosakara, viz., Samghabhadra. and attributes to him only two works, viz., the "Nyayanusara" and the "Samaya-pradipika", which are commentaries on the Kosa and not entirely independent works like our Dipa. Yasomitra who quotes large passages from the "Nyayanusara" and criticises the views of Samghabhadra (and also several other acharyas like Anantavarman, Gunamati, Devasarman, Rama, etc.) makes not a single reference either to the Dipakara or to the Dipa, Vtitti, or to the Tattva-saptati which as noted above was also a work by the author of the Vritti. Neither the works of the post-Vasubandhu acharyas like Dignaga, Dharmakirti, santarakshita and Kamalasila (which contain an occasional criticism of the Vaibhashika), nor the works of the Chinese 1 Adv. p. 65, n. 4. 6 Adv. p. 385, n. 1 2 Adv. p. 87. n. 5. 7 Adv. p. 83, n. 3. 3 Adv. p. 89, n. 5. 8 Aav. p. 399, n. 1. 4 Adv. p. 162, n. ). 9 Adv. p. 397, n. 5. 5 Ade, p. 307, n. 5. 10 Adv. p. 170, n.-3.

Page #146
Date and Authorship 131 historians like Hsuan Tsang or the Tibetan historians like Taranatha and Buston, nor the extant collections of the Chinese and Tibeton Tripitaka show any acquaintance with these three works or with the name Dipakara. It is not possible, in these circumstances, to arrive at any decisive conclusions on the authorship of the Dipa, and consequently of the VIitti. For, as in the case of the Kosa and the Bhashya, the Dipa and the Vritti too appear to be the works of one and the same author. The karika text (Dipa) as well as the Vritti are both critical of the Kosakara. The former refers to him only indirectly by calling himn 'pandita-manin', 1 and by referring to the theory of tri-svabhava as an imaginaton capable of pleasing only fools.2 The VIitli makes direct references to the Kosakara. The Vaitti on the karika consisting of questions and answers on the Sarvastivada(r) (between the Kosakara and the Dipakara) amply proves the identity of the author of the Depa and the Vtitti. The author of the Vritti, commenting on the answer part of this karika refers to himself in the first person, e.g., vayam brumah, vayam achakshmah and vayam prativadmah. 4. In the absence of positive evidence we are left with only conjecture regarding the identification of the Dipakara. It is very tempting to identify him with Samghabhadra. Both belong to the orthodox Kasmira Vaibhaskika school. Both hold identical views on almost all controversial points between the Vaibhashika and the Sautrantika. Both were rivals of the Kosakara, and composed their works in refutation of the latter. Nevertheless, it is most unlikely that Samghabhadra could have been the author of the Dipa. Having composed two major works (viz. the "Nyayanusara and the "Samayapradipika") against the Bhashya, he could hardly have ventured on a third work. The tradition would have known it. The Vritti, instead of referring to the Tattva-saptati (or in addition to it would have referred to either or one of his better known 1. Ad. ka. 77cd. 2. Ad. ka. 324ab. 3. Ad. ka. 320. 4. Adv. pp. 279-80. Also see Adv. pp. 274, 295 and 303.

Page #147
132 Introduction works. It is, therefore, more likely that the Dipa was a work of one of Samghabhadra's followers who carried on the tradition of his opposition to the Kosakara. In this connection, Hsuan Tsang's account of achasya Vimalamitra, a disciple of Samghabhadra, is of great significance. After relating the disputes between Vasubandhu (the Kosakara) and Samghabhadra, Hsuan Tsang gives the following account of acharya Vimalamitra :1 "Samghabhadra having died, they burnt his body and collected his bones, and in a stupa attached to the saingharama, 200 paces or so to the north-west, in a wood of Amra trees, they are yet visible. "Beside the Amra wood is a stupa in which are relics of the bequeathed body of the master of sastras Vimalamitra (pi-mo-lomi-to-lo) (wou hau yau). This master of the sastras was a man of Kasmir. He became a disciple and attached himself to Sarvastivada school. He had read a multitude of sutras and investigated various sastras; he travelled through the five Indies and made himself acquainted with the mysterious literature of the three Pitakas. Having established a name and accomplished his work, being about to retire to his own country, on his way he passed near the stupa of Samghabhadra, the master of Sastras. Putting his hand (on it), he sighed and said, 'This master was truly distinguished, his views pure and eminent. After having spread abroad the great principles (of his faith), he purposed to overthrow those of other schools and lay firmly the fabric of his own. Why then should his fame be not eternal ? I, Vimalamitra, foolish though I am, have received at various times the knowledge of the deep principles of his departed wisdom; his distinguished qualities have been cherished through successive generations. Vasubandhu, though dead, yet lives in the tradition of the school. That which I know so perfectly (ought to be preserved). I will write, then, such sastras as will cause the learned men of Jambudvipa to forget the name of the Great Vehicle and destroy the fame of Vasubandhu. This will be an immortal work, and will be the accomplishment of my long-meditated design.' "Having finished these words, his mind became confused and wild ; his boastful tongue heavily protruded, whilst the hot blood flowed forth. Knowing that his end was approaching, he wrote the following letter to signfy his repentance :- "The doctrines of 1. S. Beal's Buddhist Records of the Western World, Vol. I, pp. 196-7. Cf. On Yuan Cnwang's Travels in India by T. Watters, Vol. I, pp. 327-8.

Page #148
Date and Authorship 133 the Great Vehicle...... contain the final principles... ... I foolishly dared to attack its distinguished teachers. The reward of my works is plain to all. It is for this I die... ...' Then the great earth shook again as he gave up life. In the place where he died the earth opened, and there was produced a great ditch. His disciples burnt his body, collected his bones, and raised over them (a stupa). "At this time there was an Arhat who, having witnessed his death, sighed and exclaimed, ......"Today this master of sastras yielding to his feelings and maintaining his own views, abusing the Great Vehicle, has fallen into the deepest hell (Avschi)" The account given above has several pointes of interest in our task of identifying the Dipakara. Vimalamitra is said to be a Kasmirian, a Sarvastivadin, a master of sastras (i.e, Abhidharma), who entertains an ambition to "destroy the fame of Vasubandhu"in favour of his (distant) teacher Samghabhadra. All these points are favourable in identifying him with the Dipakara. It is true that the account says nothing about his works. But this must have been forgotten by the Mahayanists in their zeal for condemning him for entertaining an ambition against Vasubandhu. Indeed, the latter part of Hsuan Tsang's account looks more like fiction than history. It may well bethat Vimalamitra repented his ill will towards Vasubandhu. But the account of the manner in which he meets his death, particularly the vomiting of hot blood, and his deseent into the "deepest hell" may be taken as a Mahayanist way of denouncing their opponents. The fact that a stupa was built over him and that his relics were enshrined near those of Samghabhadra is sufficient to point out some eminent part played by this acharya in upholding the orthodox Vaibhashika tenets as outlined by Samghabhadra. He may well have been our Dipakara whose works were forgotten in course of time partly, perhaps, in 1. In the Catalogue of the Tibetan Buddhist Canons (by Prof. H. Ui and others, Tohoku Imperial University, Japan, 1834) several works on dharant (see Nos. 2092, 2681, 3112, 3814, etc) are attributed to one Vimalamitra. But it is hardly possible that this person could have been the acharya Vimalamitra referred to by Hsuan Tsang. 2. Cf, atha kho Niganthassa Nathaputtassa bhagavato sakkaram asaha manassa tattheva unham lohitain mukhato ugganchht' ti. Majjhima, (sutta 56), Vol. II, p. 387,

Page #149
134 Introduction favour of Samghabhadra's monumental and more authoritative works against the Kosakara. The identification of the Dipakara with Vimalamitra could also be helpful in determining an approximate date of the Dipa. Vimalamitra is not a contemporary either of the Kosakara or of Samghabhadra, as he says that the latter's "qualities have been cherished through successive generations." It is not possible to determine the generations that separated Samghabhadra from Vimalamitra. But these could not have been many, for the memories of the dispute between the Kosakara and Samghabhadra are still fresh in the minds of (the generation of) Vimalamitra. Moreover, he must have flourished much earlier than Hsung's Tsang's visit to India, i.e. 629 A.D. The lower and upper limits of the date of Vimalamitra can thus be fixed between the dates of the Kosakara and of Hsuan Tsang. Tee date of the Kosakara) Vasubandhu is yet uncertain. Some place him in the middle of the fourth century and some in the fifth century A.D." But whether he is placed in the fourth or in the fifth century, it is unlikely that Vimalamitra can be placed beyond a hundred years after the Kosakara's death. The approximate date of Vimalamitra could thus be somewhere between 450 and 550 A.D. or even much earlier. The same date can hold good for the, composition of the Dipa. As we have noted above, all the acharyas referred to by the Dipakara belong to the pre-Kosakara period. No new doctrinal developments such as are found in the works of the post-Vasubandhu period are recorded in the Vritti. Indeed, the Dipakara's criticism of the Kosakara, and particularly his argumentations in defence of the Sarvastivada give an impression of their being contemporaries. We have no means of establishing any precise date, but one thing looks certain, that 1. Professor E. Frauwallner has given a complete bibliography on this problem in his monograph On the Date of the Buddhist Master of Law Vasubandhu (Serie Orientale Roma, III), Roma, 1951. Also see my article 'On the Theory of two Vasubandhus' in the BSOAS, XXI, 1, 1958, pp. 28-53.

Page #150
Restoration and Emeedation 135 the date of the Dipa could hardly be extended beyond a hundred years (or a few generations) after the Kosakara, a date which we have assigned to acharya Vimalamitra. Restorations and Emendations : The MS. is fairly correct and needed very little correction. In doubtful places and where the MS was erased or broken, and where the photographs were not clear, we have restored the text with the help of the the Saku, and the presscopy of Professor Pradhan's edition of the Bhasya. All these restorations are given in square brackets. A few letters (two or three) of the first line of a large number of folios are lost under the drawing pins used by the photographer in pinning the palm-leaves. The restorations of these letters are also given in square brackets. The emendations are given in round brackets. The majority of these emendations consist of a change of the letter na into na or vice versa. The rules of cerebralisation of na are not generally observed. We may note here a few cases of such irregularity : : (A) Words where the dental na is used instead of cere bral na :-apramana (p. 287), aprahina (p. 238), abhinishkramana (p. 274), avenika (p. 80), Airavana (p. 389), kriyamana" (p. 69), gauna (p. 367), Narayana (pp. 14, 101), nirvana (p. 364), paramanu (p. 65), prahanza (p. 238), prahinas (p. 28), lakshana (p. 417) lavana (p. 77), vakshyamana (p. 193), sonita (p. 274), sramanera (p. 130), sramanyaphala (p. 57), etc. (B) Words where cerebral na is used instead of dental na :--anarya (p. 89), anasrava (p. 365), abhilapana (p. 20), kirtana (p. 83), gagana (p. 13), nisraya (p. 12), mishyandaphala (p. 177), nirodha (p. 289), nirvana (p. 136), darshana, daurmanasya,* nirvartana (p. 136), parinirvana (p. 339), parinirvita (p. 426) pana (pp. 12, 1 Also kriyamana (p. 259). 2 Also prahana (pp. 146-7). 3 Also prahina (p. 147). 4. These two words are always spelt in this way.

Page #151
136 Introduction 128), pravartana (p. 50), mahayana (p. 358), yoaiso manasikura (p. 296), rachana (p. 192), vivarjana (p. 46), sravakayana (p. 358), hina (p. 384), etc. Similar irregularities are found in the case of inflexions:(1) Nominative case-trini (p. 23), dravyani (p. 405), namani (p. 120), balani? (p. 357), mauneyani (p. 150), visishtani (p. 45), sarvani (p. 54), etc. . (2) Instrumental case-atyayena. (p. 132), asaikshena (p. 23), upachayena (p. 374), kramena (p. 23), parivartina (p. 412), pratyayena (p. 412), margena(r) (p. 57), samgrahena (p. 8), etc. *(3) Genitive case-indriyanam (pp. 6, 34, etc.), karya nam (p. 38), Kauravanam (p. 91), pramukhanam (p. 86), murtanam (p. 15), yoginam (p. 20), shannam (p. 213), etc. It can be seen from these examples that there is a tendency to cerebralise the na when it is in the proximity of ra. This tendency can be fully observed in combinations like anayor nasti (p. 344), adibhir namabhih (p. 38), chatvaro nikayah (p. 288), chittayor anyatarat (p. 46), trayor aniyamah (p. 40), punar ete (p. 40), visuddhir anasravaih (p. 49), etc., and compounds like chanura-narayana (p. 389), dushta-nigraha (p. 154), dharmanirvachana (p. 44), vaira-siryatana (p. 154), svara-nirghosha (p. 189), etc. It is not possible to decide whether these irregularities are to be attributed to the Dipakara or to the scribe of our MS. Judging by the chatse and cultured language of our text and the knowledge of the Sanskrit grammar it exhibits in its discussions on the formation of several terms, 8 it seems unlikely that the Dipakara would commit such inconsistent violations of the rules of grammar. These irregularities appear to be the result of a faulty MS. tradition, possibly due to the scribes or scribes following the dialectal peculiarities of their native land. 1 Also balani (p. 358). 2 Also margena (pp. 58, 59). 3 Vide Adv. pp. 3, 111, 273-4.

Page #152
ACKNOWLEDGEMENTS In editing the Abhidhai ma-dipa I have received invaluable help from my colleagues both in India and in Britain. The work was undertaken at the instance of my revered teacher Pandit Sukhalalji Sanghavi. The late Acharaya Narendra Deva, who evinced a keen interest in Abhidharma studies, directed ine towards a comparative study of the Dipa with the Abhidharma-kosa-bhashya of Vasubandhu. This was made possible by the generosity of Professor Prahlad Pradhan who kindly gave me access to his press-copy of the Abhidharma-kosa-bhashya. I am deeply grateful to Professor A. S. Altekar, the General Editor of the Tibetan Sanskrit Works Series for his permission to quote and print passages from the above work in the present edition of Dipa. The editing and printing of the text was almost complete in 1956, when I left the Hindu University, Banaras to join the School of Oriental and African Studies, University of London, where I wrote the Introduction under the supervision of Professor J: Brough. In the course of these studies, I have received valuable help from many of my colleagues in the School, notably Professor W. Simon, Dr. D. Snellgrove, Dr. D. Friendman, Mr. J. E. B. Gray, and Dr. R. E. Asher. I have also received helpful suggestion from Professor T. R. V. * Murti of the Hindu University, Banaras, Professor J. W. De Jong of Leiden, and Dr. Edward Conze. To all these I offer my sincere thanks. . Finally I should like to express my deep sense of gratitude to my esteemed friend Pandit Dalsukh Malvania of the Hindu University, Banaras, who was associated from the beginning with the editing and without whose help the task would not have been brought to a successful conclusion. The whole work was submitted as a thesis for the Ph. D. Degree of the University of London. Lack of space has

Page #153
138 Acknowledgements Prevented me from publishing the whole Introduction. What appears here may be supplemented by the following articles in the Bulletin of the School of Oriental and African Studies: (i) 'On the theory of two V asubandhus' (Vol. XXI, Part, 1, 1958); (ii) "The Buddha's prolongation of life' (Vol. XXI, Part 3, 1958); (iii) 'The Vaibhashika theory of Words and Meanings' (Vol. XXII, Part 1, 1959). (IV) the Sautrantika theory of bija (Vol. XXII, Part 2, 1959), (V) The developrnent of the theory of Viprayukta samskaras (Vol. XXII, Part 3, 1959.) School of Oriental and African Studies University of London P.S. Jaini

Page #154
SELECT BIBLIOGRAPHY (Also see the Abbreviations) A. Text Abhidharma-kosa-karikas of Vasubandhu. Ed. G. V. Gokhale. JRAS. (Bombay), Vol. 22, 1946. Alambana-pariksha of Dignaga with the commentary of Dharmapala. Restored into Sanskrit from the Tibetan and Chinese by M. Aiasvamy Sastri. T'he Adyar Library, 1942. Chatuhsataka of Aryadeva, Part II. . Translated from the Tibetan by V. Bhattacharya Visvabharati Series 2, Santiniketana, 1931. Jnanabinduprakarana of Yasovijaya. Ed. S. Sanghavi. Singhi Jain Series 16, Calcutta, 1942. * Tattvasangraha of Santarakshita with Panjika of Kamalasila, Vols. I-II. Gaekwad's Oriental Series, Vols. XXX-XXXI, Baroda, i 223, Trisvabhava-nirdesa of Vasubandhu. Translated from the Tibetan into Sanskrit by S, Mukhopadhyaya. Visvabharati Series 4, Calcutta, 1939. Divyavadana. Ed. B. Cowell and R. E. Neil. Cambridge, 1886, Patisambhida magga. PTS., 1905-7 Patanjalasutrani with the scholiam of Vyasa and the Tattva-vaisaradi of Vachaspati. Ed. R. S. Bodas. Bombay Sankrit Series, 1892. Budhisattavbhumi. Ed. U. Woghihara Tokyo, 1930-36. Bhagavatisutra with the Vritti of Abhayadeva. Surat, Jamnagar, 1940. Madhyantavibhangatika of Sthiramati, Part I. Ed. S. Levi and S. Yama guchi. Nagoya, 1934. Mahakarmavibhanga et Karmavibhangopadesa Ed. S. Levi. Paris, 1932 Mahaparinirvanasutra, Vol. I. Ed. E. Waldschmidt. Akademieverlag, Berlin, 1950. Milindapanho. Ed. R. D. Vadekar. Bombay University Publications, 1940. Malamadhyamaka-karikas de Nagarjuna, avec la Prasannapada commentaire de Chandrakirti. Ed. L. de la Vallee poussin, Bibliotheca Buddhica IV, St. Petersbourg. 1913. Tamaka. PTS., 1911 and 1913. Yamaka Atthakatha. SHBS., Vol. XL, Part I, 1936. Lankavat arasutra, Ed. B. Nanjio. Bibliotheca Otaniensis, Vol. I., Kyoto, 1923. Lalitavistara. Ed. S. Lefmann. Halle, 1902. Vakyapadiya of Bhartsihari (Brahmakanda with Bhavapradipa commen tary). Ed. S. Sukla. The Kashi Sanskrit Series 24, Banaras, 1937.

Page #155
140 Select Bibliography Vigrahavyavartant of Nagarjuna. Ed. R. Sanksityayana. Appendix to BORS., Vol. XXIII, 1937. Also by E. H. Johnson and A. Kunst in MCB., Vol. IX, 1948-51 (pp. 99-152). Slokavarttika (Mimamsa) of Kumarila Bhatta with the commentary of Jayamisra. Ed. C. K. Raja Madras University Sanskrit Series 17, 1946. Saddharma.pundarika-sutram. Ed. N. Dutt. Bibliotheca Indica, Asiatic Society, Calcutta, 1953. Sarvadarsana sangraha of Madhava. Ed. V. S Abhyankara. Government Oriental Hindu Series, Vol. I, Poona, 1924. Syadvadamanjari of Mallishepa. Ed A. B. Dhruva. Bombay Sanskrit and Prakrit Series, No LXXXII, 1933. B, Translations L'Abhidharmakosa de Vasubandhu, Vols. I-VI. Tr. L: de la Vallee Poussin. Paris, 1931. Book of the Discipline (Vinaya Pitakam), Parts I-V. Tr. I. B. Horner. Sacred Books of the Buddhists, London, 1938.52. Buddhist Manual of Psychological Ethics (Dhammasangani). Tr. C. A. F. Rhys Davids. Oriental Translation Fund New Series, Vol. XII, Royal Asiatic Society, London, 1900. Compendium of Philosophy (Abhidhammatiha sangaho). Tr. S. Z. Aung. Prs. 1910. Dialogues of the Buddha (Digha-nikaya), Parts I-III. Tr. T. W. Rhys Davids. Sacred Books of the Buddhists, London, 1899-1912. The Expositor (Atthasalini), Vols. I-II. Tr. Maung Tin. PTS., 1920-21. History of Buddhism by Bu-Ston. Tr. E. Obermiller. Heidelberg, 1931-32. Mahayana-Satralankara of Asanga, Vol. II. Tr, S. Levi. Paris, 1911. Points of Controversy (Kathavatthu). Tr. S. Z. Aung and C. A. F. Rhys Davids. PTS., 1915. La Siddhi de Hivan Tsang, Vols. I-II. .Tr. L. de la Vallee Poussin. Paris, 1928-9. Siksha-samuccaya of Santideva. Tr. C. Bendall and W. H. D. Rouse, Indian Texts Series, London, 1922. . Sutralamkara of Asvaghosha. Tr. E. Huber. Paris, 1908. Taranath's Geschichte des Buddhismus in Indien. Tr. A. Schiefner. St. Petersburg, 1869. Tattvasangraha, Vols. II-I, Tr. G. Zha, Gaekwad's Oriental Series, Vols. LXXX and LXXXIII, Baroda, 1937-9. Traite de la Demonstration de l' Acte. Tr. E. Lamotte. MCB., Vol. IV, 1936, (pp, 207 ff;. Le Traite de la Grande Vertu de Sagesse de Nagarjuna (Mahaprajna-paramita sastra), Vols. I-II. Tr. E. Lamotte. Bibliotheque de Museon, Vol. XVIII, Louvain, 1944 and 1949. .

Page #156
Select Bibliography 141 C. Modern Works Banerjee, A. C. Sarvastivada Literature. Calcuita, 1957. Beal, S. Bnddhist Records of the Western World, Vol. I. Trubner's Oriental Series, London, 1906. Frauwallner, E On the Date of the Buddhist Master of the Law Vasubandhu. Serie Orientale Roma, III, 1951. Die Philosophie des Buddhismus. Berlin, 1956. Har Dayal. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London, 1932. Jaini, P. S. 'On the 'Theory of Two Vasuhandhus'. BSOAS, Vol. XXI, 1, 1958, (pp. 48-53). Lamotte, E. 'L'Alayavijnana dans le Mahayanasamgreha'. MCB., Vol. III. 1935, (pp. 169-255). 'Le Traite de l'Acte de Vasubandhu Karma siddhiprakarana'. MCB , Vol. IV; 1936, (pp. 151 ff). Masuda, J. 'Origin and Doctrines of Early Indian Buddhist Schools. Asia Major, 2, 1925, (pp. 1-78). Mc Govern, W. M. A Manual of Buddhist Philosophy, Vol. 1. London, 1923. Mookerji, S. The Buddhist Philosophy of Universal Flux. University of Cal cutta, 1935. Murti, T, R. V. The Central Philosophy of Buddhism. London, 1955. Narendradeva. Bauddha-dharma-darsana. Bihar Rashtrabhasha Parishad, Patna, 1956. Nyanaponika. Abhidhamma Studies. Island Hermitage Publication No. 2, * Colombo, 1919. Nyapatiloka Guide through the Abhidhamma-Pitaka. Colomobo, 1938. Przyluski, J. 'Darshtantika, Sautrantika and Sarvastivadin', IHQ, Vol. XVI. 2, 1940. Rockhill. W. W. The Life of the Buddha and the Early History of His Order. London, 1884. Sanksityayan, 'R 'Second Search of Sanskrit Palm-leaf MSS. in Tibet. JBORS, Vol. XXIII, 1, 1937, (pp. 1-57). Sojen, Y. Systems of Buddhist Thought Calcutta, 1912. Stcherbatsky, Th. The Soul Theory of the Buddhists. Bulletin de l'Academie des Sciences de Russie, Petrograd, 1920. The Central Conception of . Buddhism. Prize Publication Fund, Vol. VIT, London, 1923. The Cona ception of Buddhist Nirvana. Leningrad, 1927. Buddhist Logic. Vols. III. Bibliotheca Buddhica, XXV-VI, Leningrad, 1930. Suzuki, D. T. Studies in the Lankavatara-Sutra. London, 1930. Takakusu, J. 'On the Abhidharma Literature of the Sarvastivadins', FPTS, 1904-5, (pp. 67. 145). "Life of Vasubandhu by Paramartha', T'oung Pao, Serie II, Vol. V, 1904, (pp. 269-96). de la Vallee Poussin, L. 'Notes sur l'Alaya-vijnana'. MCB, Vol. III, 1945, (pp. 145-168). 'Sarvastivada (Documents d'Abhidharma)'.

Page #157
142 Select Bibliography MCB., Vol. V, 1937, (pp. 1-157). 'Le Buddhisme et le Yoga de Patanjali'. MCB., Vol. V, 1937, (pp. 223-242). Watters, T. On Yuun chwng's Travels in India. Oriental Translation Fund New Series, Vol. XIV, London, 1904. Winternitz, M. A History of Indian Literature, Vol. 11. University of Calcutta, 1933.

Page #158
APPENDIX 28 73 14 31 34 42 88 38 40 A table showing correspondence between the karikas of the Dipa and the Kosa. Numbers on the left refer to the karikas of the Dipa, and on the right refer to the karikas of the Kosa. Kosasthana I. 110 II 22 186-7 V 61-2 1 I 1 II 23 188 IV 64-5 5-6 I 20 U2 I 24 189 IV 66 7-8 I 17-18 113 II 25 190 IV 67 I 27 114 II 26 191 IV 68 I 22 115 II. 27 192-4 IV 70-1 I 25 122-3 195 IV I 26 1 24 30 196 IV 74 I 28 125 197 IV 75 23 126 198-9 IV 76-8 29 128 35 200-2 IV 81-2 30 129 36 203 IV 83-4 I 31-32 134 II 41 204-5 IV 85 I 33. 135 II 206 IV 87 34-5 136 II 43 207 IV I 36 . 138-9 45 208 IV 89 I 37 142 II 47ab 209 IV 90 I 38 149 II 47cd 48 210 IV 91 211 IV 92 * 41 Kosasthana III 39 I 212 IV 93 42 I 41 150 III 101 213 IV 94-5 44 I 42 151 III 102 222 IV 94 45 I 43 Kosasthana IV IV 108-9 48-9 I 46 231 IV 112 50I 47 154-5 IV 1 242-3 IV 109-110 51-2. I 7-8 158 IV 2 IV 113 53 I 19 164 IV 33-4 245 IV 114 54 I 45 165 IV 33 246 IV 115 I 44 166 IV 36 247 IV 116 71 I 48 167 IV 37 248-50 IV 117-8 168 IV 38 IV 120 Kosasthana II 169 IV 39 252 IV 121 II 1 170-1 IV 40-1 253 IV 125 II 2 172 IV 42 254 IV 122 78 II 3-4 173 IV 43 255-6 IV 123-4 II 5 174 IV 45 257 IV 125 II 6 175 IV 46 258 IV 126 II 7 176 IV 11 13 Kosasthana V 177 IV 48 II 14 178 IV 50 261 V 1 II 15 179 IV 51 262-3 V 2 92 II 16 180 IV 52-3 264 V 3 99 II 17-8 181 IV 54 265 V 4 100 II 19 182-3 55-6 266-7 101-7 II 21 184 IV 57-8 268 V 6 108-9 II 20 185 IV 59-60 269-72 7-8 225 244 251 47 91 IV

Page #159
144 Appendix V V V V V 9 10-11 12 13 14 273.4 275-6 278 281 282 . 283 284 285 . 286 287-8 28.9 290-2 294 296 297 299 301-2 V V V V 18 39 19 20-1 22 430 V 23 V V 205 V V 320 325 328 329 330 356 357-8 359 360 361 v v V V V V 24 25cd 25 25ab 27 28 29 30 31 32 32-3 Kosasthana VI 384 VI 16 393-5 VI 17 421 VI 20 424 VI 26-8 426 VI 37-8 427 VI 39 428 VI 40 429 VI 41 VI 42 431-3 VI 43-4 434 VI 45 435 VI lcd 437 VI 45cd 438 VI 62, 64 439 VI 65 440 VI 66 411 VI 67 442-3 VI 68-9 457-8 VI 71 459 VI 72 462-3 VI 73-4 466.7 VI 75-6 468-9 VI 77 471 VI 78 472 VI 79 Kosasthana VII 479 VII 7 480 VII 9 482 VII 13 483 VII 16 484 VII 17 485 VII 18 VII 19 489 VII 20 490 VII 21 491 VII 22 492 VII 23 493 VII 28-9 504 VII 30 505 VII 31 506-7 VII 32 508 VII 33 509 VII 35 511 VII 36 512-4 VII 37-8 515 VII 39 516 VII 40 517 VII 42 518 VII 43 519-10 VII 41 521-2 VII 45 523 VII 46 524- 5 VII 48 526-7 VII 49 528-9 VII 50-51 530-1 VII 52-53 Kosasthana VIII 534 VIII 1. 536 VIII 2 539 VIII 5 541 VIII 6 542-3 VIII 7 544-5 VIII 8 546 VIII 9 548 VIII 11 . 549 VIII 12 550 VIII 13 551 VIII 2, 3 552-3 VIII 4 554 VIII 22 568 VIII 19, 20cd 578. VIII 20ab, 2lab VIII 23cd 581-2 VIII 24 583-5 VIII 25-7 586-7 VIII 28 588 VIII 29 591 VIII 30 592 VIII 31 593 VIII 32 594-5 VIII 33 596 VIII 34 597 VIII 35 34 362 363-4 365 369 V 35 V 36 V 38 V 41 V 43 V 45 V 46 49-50 47 V 48 V 49 371 372 580 373 374 486 375 V 55 V 60 376 377 378 379 380-1 382 383 V V V 57 58 52

Page #160
abhidharmadIpaH vibhaassaaprbhaavRttishitH| prthmo'dhyaayH| prathamaH pAdaH / [I. B, 1; Fol. la] OM svasti / namaH sarvajJAya / [1] yo duHkhahetuvyupazAntimArga pradarzayAmAsa narAmarebhyaH / atra SaSThIsamAsaparigrahe sati mArgasatyaM prdhaanm| tathA coktam"mArgavido(da)haM mArgasya.............'' [iti] vistaraH / taduktaM bhavati-yo devamanuSyebhyo mArga pradazitavAniti / samAhAralakSaNadvandvaparikalpe [tu caturNAmapyAryasatyAnAM prAdhAnyam / tathA coktam- "idaM duHkhasatyamiti bhikSavaH pUrvamananuzruteSu dharmeSu dharmacakSurudapAdi" iti vistaraH / taduktaM bhavati-yo devamanuSyebhyazcatvAryasatyAni pradarzitavAniti / tatra duHkhasatyamekavidhamabhinirvattisvAbhAvyAt / tathA coktam- "duHkhA hi bhikSavo bhavAbhinirvRttiH" iti / jAtyAdyaSTa prakAraM vA phalabhUtA vA paJco ? A blank space of about five letters in the MS. 2 Cf. idaM dukkhaM ariyasaccaM ti me bhikkhave, pubbe ananussutesu dhammesu cakkhu uda. pAdi, ANaM udapAdi, vijjA udapAdi, Aloko udapAdi Vinaya, I. p. 11. . Cf. also, iti duHkhamiti me bhikSavaH pUrvamazruteSu dharmeSu yoniso manasikArAdvahulIkArAjJAnamutpannaM cakSurutpannaM medhotpannA prajotpannA mAlokaH prAdurbhUtaH / Lalita-vistara, 'p. 417. 3 Cf. idaM kho pana bhikkhave, dukkhaM ariyasaccaM-jAti pi dukkhA, jarA pi dukkhA, vyAdhi pi dukkhA maraNaM pi dukkhaM, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaM pi icchaM na labhati taM pi dukkhaM, saGkittena paJcupAdAnakkhandhA pi dukkhA / Vinaya, I. p. 10. Cf. also, Lalita-vistara, p. 417.

Page #161
abhidharmadIpe [1. pAdAnaskandhAH / athavA paurvAntikaM paJcAGgamaparAntikaM [dvayaGga] tadubhayamabhisamasya saptAGgam / samudayasatyamekavidhaM tRSNAnirdezAt / dvividhaM karmaklezAtmakatvAt / paJcAGgAni vA paurvAntikAparAntikAGgasaMgrahAt, hetubhUtA vA paJcopAdAnaskandhAH / / nirodhasatyamekaprakAramapratisandhijanmanirodhAt / satyadvayaprahAna (Na) bhedAd dvividham, sopdhinirupdhishessdhaatubhedaadvaa| tR (tri)prakAraM vA prahAna (Na)virAganirodha dhAtubhedAt / catuSprakAraM vA catuSphalabhedAt' / mArgasatyamekaprakAraM samyagdRSTinirdezAt / dviprakAraM vA sAsravAnAsrabhedAt, darzaNa (na) bhaavnaabhedaadvaa| triprakAraM zIlasamAdhiprajJAskandhabhedAt catuSprakAraM vA prayogAmArgAdibhedAt / pratipadbhedAdvA / aSTaprakAraM samyagdRSTayAdyaGgabhAvAt / / ityetAni catvAryAryasatyAni parizeyaprahAta vyasAkSAtkartavyabhAvayitavyAnIti bhagavAn pradarzayAmAsa narAmarebhyasteSAM satyadarzaNa (na) bhavyatvAttadarthamudbhUtatvAt / atastAneva mArgapradarzaNa (na)karmaNAbhipretA[n] / atasteSu saMpradhA(dA)nAbhidhAyinI cturthii| $ The seven augas refer to the seven links of the formula of Pratilyasamutpada, viz., rupa, sal-yatana, sparsa, vedana, jati and jara-marana. Of these the first five are the effects of avidya and the last two of trsnaupadana and bhava. The five angas refer to the five links of the formula of Pralilyasamutpada, viz., avidya, samskara, trsnd, upadana and bhava. This refers to the four kinds of lokottara-phalas, i e. the fruitions of supermundane path, viz., the srot apatti-phala, sakrdagami-phala, andgami-phala and the arhat-phala.. This refers to the four kinds of marga, viz. prayogamarga anantaryamarga, vimuktimarga and visesamarga. The four pratipats are : sukha-dandhabhijna; sukha-ksiprabhijna, duhkha-dandhabhijna and duhkha-kshiprabhijna. 6 This refers to the Arya-ashtaigika-marga. 7 Cf. taM kho panidaM dukkhaM ariyasaccaM pariyaM""idaM dukkhasamudayaM ariyasaccaM pahAtamba... idaM dukkhanirodhaM ariyasaccaM sacchikAtabbaM""idaM dukkhanirodhagAminI . paTipadA ariyasaccaM bhAvetabba ti me bhikkhave"Aloko udapAdi / Vinaya, I. p. 11. See Lalita-vistara p. 418.

Page #162
1.] prathamo'dhyAyaH taM satpathamaM praNipatya buddhaM zAstraM kariSyAmyabhidharmadIpam // 'tam' iti yaH prativiziSTavizeSaNaparichinnaya cchabdacodanayo (yA) parigRhItaH sa tacchabdena pUrvaprakRtApekSopajanitayacchabdasaMbandhena saMspRzyate / saMzcAso panthAzca satpathaH / athavA satAM panthAH satpathaH / taM satpathaM jAnIta iti satpathajJaH / 'taM satpathazaM prati (Ni) patya' iti kAyavAGmanaskarmabhirabhyarkhetyarthaH / 'buddham' iti viziSTa vizeSaNaparicchinno'pi buddhAnusAripudgalaprati pattyarthaM sAkSAtpratItapadArthakena nAmnApadizyate buddha iti / atra buddhazabdasya prasiddhiH budherakarmakatvavivakSAyAM kartari kto bhavati / sarve vA jJAnArthA gatyarthA iti karmakartari ktavidhAnam / abhidhAnalakSaNatvAcca kRttaddhitasamAsAnAmacodyam / dRSTaM cedaM buddha ityabhidhAnaM kartari loke prayujyamAnam / tadyathA nidrAvigame padArthAnabodhe 'vidyAnirAse ca vibuddhaH prabuddho devadatta iti / evaM bhagavAnapyavidyAnidrAvigamAt, sarvArthAvabodhAcca buddho vibuddha : prabuddha ityucyate / yathA vA paripAkavizeSAt svayameva buddhaM padmamevaM bhagavAnapi prajJAdiguNaprakarSaparipAkAd buddho vibuddhaH prabuddha iti / sarvaziSTaprayogAcca / dRSTo patra ziSTaprayogaH / yathoktaM vyAsena ""etabuddhA (vA) bhA (bha) ved buddhaH kimanyad buddhalakSaNam" iti / tasmAdaziSTacodyeSvanAdaraH / atra puNaH (naH) zlokasya pUrvArdhe parArthasaMpAdakaM vaizAradyadvayaM pradarzitam / tRtIye pAde svArthasampa[d ] dyotakaM vaizAradyadvayamAviSkRtam / na hyakSINAsravaH 1 Cf. yaH sarvathA sarvahatAndhakAraH saMsArapaGkAjjagadujjahAra / ' tasmai namaskRtya yathArthazAstre zAstraM pravakSyAmyabhidharmakozam | Ak. I. 1 2 sarvasmin jJeye dvAdazAyatanalakSaNe / sarvaM sarvamiti brAhmaNa yAvadeva dvAdazAyatanAnIti sUtre vacanAt / Saks. p. 4. Cf. S. IV. p. 15. 3 vinayavibhASAkArAstu catuSkoTikaM kurvanti / asti buddho na bhagavAn / pratyekabuddhaH svayaMbhUtatvAd buddha iti zakyate vaktum / na tu bhagavAnaparipUrNadAnAdisambhAratvAt / yo hi mAhAtmyavAn sa bhagavAnucyate / asti bhagavAna buddhazcaramabhaviko bodhisattvaH paripUrNadAnAdipAramitatvAdanabhisambuddhatvAcca / astyubhayathA buddho bhagavAn / asti nobhayathA etAnAkArAnsthApayitveti / Sakv, p. 3.

Page #163
abhidharmadIpe [2. zakto mArgamAkhyAtumiti / na cAsamyaksaMbuddhaH sarvadharmAnabhisaMbodhumalamiti / kathaM puNa (na) reta [Fol. 2-30 lost]' ___ [I. B. 2. Fol. 31a] 'digAtmAno vaizeSikaparikalpitA asattvAdeva naiva nityAH nAnityAH / asattvaM pUrvamA [vi]SkRtam / sAMkhyIyamapi pradhAnaM na nityam / kutaH ? vaiguNyasya [2] satvAdyananyathAbhAve vyaktAbhAvaH prasajyate / - tadvikArAdvikAritvaM prakRtestadabhedataH // . yadi sattvAdayo [guNAH] nAnyathA bhavanti hrAsavRddhibhAvena, na tarhi kiJcittebhyo vyakta mutpadyate / athAnyathA bhavanti, anityAstahi prApnuvanti / karmavazAdadoSa iti cet, atra brUmaH / [3] na karma svakatotsargAta yadi pratipuruSaM karmANi buddhipUrvANyabuddhikRtAni vA pradhAne vidyante sAdhAraNapradhAnakalpanAvaiyarthya tahi prAptamiti / kiJca, jJavyaktAtmakatA malAH / prAkpakSe muktyabhAvazca dvitIye'nye'pyupaplavAH / / yadi tAni karmANi puruSAtmakAni natve(nve)vaM sati mokSAbhAvaH prApnoti / puruSanityatve karmaNi (ni)tya [tva] prasaGgAt / 'ca'zabdAt puruSakatatvAdidoSa (SA)zca / dvitIye'nye'pyupaplavAH / ' prAdhAnAtmakapakSa ete ca doSAH prasajantyanye'pi copaplavAH sAdhAraNatvAdakRtAbhyAgamAnirmokSaprasaGgAt / tasmAt trINyeva ca sarvajJAbhihitAnyasaMskRtAni nityAnIti siddham / vyAkhyAtAH aSTau padArthA:-saMskRtAH paJca, trayazcAsaMskRtAH / etAvaccatatsarvaM yaduta saMskRtaM cAsaMskRtaM ceti / ' taccatadAyatanadhAtuvyavasthAnena vyavasthApyate / 1 A major portion of the First chapter (Fol. 2-30) is lost. In these lost folios the Adv. has discussed the samskrta and samskyta-dharmas, as is evident from a subseqnent statement: vyAkhyAtA aSTau padArthAH-saMskRtAH paJca, trayazcAsaMskRtAH / The Akb. 1.2-15 also deals with the same topics. These refutations are not found in Akb. 3 See note 1. 4 Cf. rAzyAyadvAragotrArthAH skandhAyatanadhAtavaH / AL. I. 20 ab.

Page #164
5.] . prathamo'dhyAyaH dvAdaza khalvAyatanAni / cakSu'dIni dharmAyatanAntAni / ' 'aSTAdaza dhaatvH| cakSurdhA tU rUpadhAtuzcakSurvijJAnadhAturyAvanmanodhAturdharmadhAturmanovijJAnadhAturiti / tatra tAvat [4] rUpaskandho hi netrAdyA dazAyatanadhAtavaH / dharmasaMjJe trayaskandhAH sA'vijJaptidhaMvatrayAH / / [5] manaHsaMjJakamanyo'pi saptavijJAnadhAtavaH / iti / kaH punarAyatanadhAtvarthaH ? tducyte| AyadvAraM hyAyatanaM dhAtu rgotraM nirucyate / / taduktaM bhavati-cittacaitasikAkhyamAyametAni tanvantItyAyatanAni / ' yasmAtsapta cittadhAta vazca tvArazcArUpiNaH skandhA ebhyazcatuSpratyayAtmakebhyaH pratAyante tadutpatti vA pratyAyante tasmAdAyatanAni / dhAtvarthastu gotrArthaH / taduktaM bhavati-ekasmiJccharIraparvate'STAdaza 1 dvAdasAyatanAni-cakkhAyatanaM, sotAyatanaM, ghANAyatanaM, jihvAyatanaM, kAyAyatanaM, manAyatanaM, rUpAyatanaM, saddAyatanaM, gandhAyatanaM, rasAyatanaM, phoTubbAyatanaM dhammAyatanaM / Vbh. p. 70. 2 aTThArasa dhAtuyo-cakkhudhAtu, rUpadhAtu, cakkhuvicANadhAtu, sotadhAtu, saddadhAtu, sotavijJANadhAtu, ghANadhAtu, gandhadhAtu, ghANavijJANadhAtu, jihvAdhAtu, rasadhAtu, jihvAviANadhAtu, kAyadhAtu, phoTabbadhAtu, kAyaviANadhAtu, manodhAtu, dhammadhAtu, manovijJANadhAtu / Vbh. p. 87. 3 Cf. avisesato pana Ayatanato, AyAnaM tananato, Ayatassa ca nayanato AyatanaM ti daTubbaM / Vm. xv. 4. . 4 Cf. gotrArtho dhaatvrthH| yathaikasmin parvate bahUnyayastAmrarUpyasuvarNAdigotrANi dhAtava ucyante, evamekasminnAzraye santAne vA aSTAdaza gotrANi aSTAdazadhAtava ucyante / AkarAstatra gotrANyucyante / ta ime cakSurAdayaH ksyaakraaH| svasya jAteH / sabhAgahetutvAt / asaMskRtaM tarhi na dhAtuH syAt / cittacaittAnAM tahi jAtivAcako'yaM dhAtuzabda ityapare / Akb. I. 20 ab. ___Cf. also, yathA loke vicittA haritAlamanosilAdayo selAvayavA dhAtuyo ti vuccanti, evametA pi dhAtuyo viya dhaatuyo| yathA vA sarIrasaGghAtassa samudAyassa avayavabhUtesu

Page #165
abhidharmadIpe [6. dharmagotrAni (Ni)- iti / " dhra vaM(va) dvayasyApyatra pratinidhisthAnIyAH prAptayo gotrabhUtA vidyante / AkAzaM ca sarvabhUtabhaumikarUpAdhAramiti tadapyatrAstIti / svalakSaNadhAraNAdvA taddhAtutvam / ' atha kasmAdvAdazAyatanAnyaSTAdaza ca dhAtavaH pRthanirucyante ? natva(nva)nyataraNi (ni)rdezAdgatArthametaditi / atrocyate / [6] yogarUpyAnukUlyAdedizA yatanI muniH| buddhacAyekatvadhIhAnya dhAtUMzcASTAdazoktavAn / / skandheSu hi dRzyamAneSu yoginorasarvajJeyaprativimbakAnyupatiSThanti / dhAtuSvapi saptacittadhAtupratibimbakAni sAdRzyAd duravadhArANi bhavanti / dhAtuskandhavyavasthA cAyataneSUkteSvabhihitakAraNA bhavanti sulakSA ceti dhAtudeza - naa| tadUrva skndhprjnyptiH| yathoktam-"cakSuH pratItya rUpaM cotpadyate cakSurvijJAnam / trayANAM sannipAtAt sprshH| sahajA vedanA ceti (ta)nA" iti / tasmAdAyatanAni dhAtUnAM yoniH, dhAtavaH skandhAnAmiti / 'buddhayAde(ye)katvadhIhAnya dhAtUMzcASTAdazoktavAn / ' sapta vijJAnadhAtavo hi dezyamAnA [I. A, 1. Fol. 31b.]1 buddhyaikatvagrAhaM nivartayanti / piNDe. kAtmagrAhaM ca nivartayanti / vaibhASAH punarAhuH- "ruupsNmuuddhaanaamaaytndeshnaa| cittace (ca) ttasaMmUDhAnAM skndhdeshnaa| rUpacittasaMmUDhAnAM dhaatudeshnaa| tIkSNendriyAnAM (NAM) vA skandhadezanA / madhyendriyAnA (NA) mAyatanadezanA / mRdvindriyAnAM (NAM) dhAtudezanA / evaM saMkSiptama pyavistararucInAm / " . athavA 'buddhyakatvAdidhIhAnya dhAtUMzcASTAdazoktavAn / ' ye khalu buddhyairasasoNitAdisu dhAtusamA, evametesu pi paJcakkhandhasaGghAtassa attabhAvassa avayavesu dhAtusamA veditabbA / Vm. xv. 21. 1cf. api ca, yathA titthiyAnaM attA nAma sabhAvato natthi, na evmetaa| etA pana, attano sabhAvaM dhArentIti dhaatuyo| Ibid. 2 Cf. mohendriyarucitredhAttisraH skandhAdidezanAH // Aks. I. 20 cd. 3 Cf. cakkhuJca paTicca rUpe ca uppajjati cakkhaviANaM / tiNNaM saMgati phasso / phassapaccayA vedanA..... I S. II. p. 72. 4 SeeLVPAR. I. p. 40.

Page #166
7.] . prathamo'dhyAyaH katvamadhyavasitA manasazcetanAyAM vA rUpacittaikatvaM vA teSA(SAM)mamad (tva) buddhinirAsArthamaSTAdazadhAtUnuktavAniti / ' kaH punarayaM SaDbhyo vijJAnakAyebhyo'nyo manodhAtuH ? na khalu kazcidanyaH / kiM tahi ? [7] SaNNAmanyonyatantratvAtkAraNaM yaddhi tanmanaH / 1. Cf. api ca, dhAtU ti nijjIvamattassevetaM adhivacanaM / tathA hi bhagavA "cha dhAtuko ayaM bhikkhu, puriso" ti Adisu jIvasAsamUhananatthaM dhAtudesanaM akAsI ti / Vm. XV. 22. 2 Cf. nanu ca SaDvijJAnakAyA vijJAnaskandha ityuktam / atha ko'yaM punastebhyo'nyo manodhAtuH ? na khalu kazcidanyaH / kiM tarhi ? teSAmeva . SaNNAmanantarAtItaM vijJAnaM yaddhi tanmanaH / yadyatsamanantaraniruddhaM vijJAnaM tanmanodhAturityucyate / tadyathA sa eva putro'nyasya pitA bhavati tadeva phalamanyasya bIjamiti / Akb. I. 17 ab. ___Cf. also, - manodhAtu pana yathAsambhavato cakkhuviANadhAtu AdInaM purecarAnucarA viya daTTabbA / Vm. Xv. 42. The Vibhanga gives a long difinition of these two terms : tattha katamA manodhAtu ? cakkhuviANadhAtuyA uppajjitvA niruddhasamanantarA uppajjati cittaM mano mAnasaM hadayaM paNDaraM mano manAyatanaM manindriyaM vijJANaM vijJANakkhandho tajjA manodhAtu; sota ghANa"jihvA * kAyaviANadhAtuyA uppajjitvA tajjA manodhAtu; sabbadhammasu vA pana paThamasamannAhAro / ayaM vucnati manodhAtu / Vbh. p. 88.-'tajjA manodhAtU'ti tasmi ArammaNe jAtA kusalAkusalavipAkato duvidhA manodhAtusampaTicchanakiccaM / 'sabbadhammasu vA pana paThamasamannAhAro'ti etesu cakkhuviANAdIsu sabbadhammesu uppajjamAnesu paThamasamannAhAro,""etena paJcadvArAvajjanakiccA kiriyamanodhAtu gahitA ti veditbbaa| Vbh A. pp. 81-2. tatya katamA manovijJANadhAtu ? cakkhuviANadhAtuyA uppajjitvA niruddhasamanantarA uppajjati manodhAtu, manodhAtuyA pi""uppajjati cittaM mano mAnasaMpe'tajjA manovijJANadhAtu,"manaJca paTicca dhamme ca uppajjati cittaM mano mAnasaM "pe "viJa Nakkhandho tajjA manovijJANadhAtu / Vbh. p. 89 fol.-'manodhAtuyApi uppajjitvA "samanantarA' ti ettha pikAro sampiNDanattho, tasmA manodhAtuyApi manovijJANadhAtuyApIti ayamettha attho veditbbo| tena' 'santoraNakiccA vipAkamanovijJaANadhAtu "votthapanakiccA kiriyA manovijJANadhAtu 'javanakiccA manoviANadhAtu, tA sabbApi gahitA hotIti beditabbA / 'manaJca paTiccA' ti bhavaGgamanaM, 'dhamme cA' ti catubhUmikadhammArammaNaM, 'uppajjati manovijJaANaM' ti sahAvajjanakaM javanaM nibbattati; imasmi pana ThAne hatthe gahitapaJhaM nAma gahisu / mahAdhammaravikha

Page #167
abhidharmadIpe [7. .: svaviSayAlambanakriyApekSayA vijJAnAntarotpAdanAdizaktyapekSayA caikasya vijJAnasya tridhA nirdezaH kriyate-'manazcittaM vijJAnaM ca' ityanAgatasyAtItasyApi bhUtabhAvinyA saMjJayA vypdeshH| evaM sati "aSTAdazadhAtavastrayavikAH" ityabhidharmagrantho'pyanulomito bhvti| sUtre'pi coktam-"yatpunastadbhavati cittamiti vA mana iti vA" iti vistaraH / tadevaM vyAcakSANena bhavatA nityaM karaNaM mano 'nityazcAtmA kartA' iti pratiSiddhaM bhavati / atha kasmAttadeva cakSurvijJAnAdInAM paJcAnAmapyAzrayatvena noktamiti ? atra brama :rUpyarUpAzrayAstitvAtpaJcAnAM rUpyudAhRtaH / .2 cakSurAdInAmasAdhAraNatvAditi / atha yaduktam-'sasaMprayogA sahasaMgrahena (Na) iti / ko puNa (na) rimau saMgrahasaMprayogAvityetadapadizyate / [8] skandhAyatanadhAtUnAM svAtmanA saMgrahaH smRtH| tatthero kira nAma dIghabhANakAbhayattheraM hatthe gahetvA AhaH-paTiccA ti nAma AgatahAne AvajjanaM na kAtabbaM, bhavaGganissitakameva kAtabba' ti / tasmA idha mano ti sahAvajjanaka bhavaDaM. manovijJANaM ti jvnvijnyaannN| Vbh App. 81-2.. 1Cf. vijJANaM, cittaM, mano ti atthato ek| Vn XIV. 82. 2 Cf....yadyapyevaM tathApi SaSThayAzrayaprasiddhayarthaM dhAtavo'NTAdaza smRtAH / - paJcAnAM vijJAnadhAtUnAM cakSurdhAtvAyatanAdayaH pnycaashryaaH| SaSThasya manovijJAnadhAtorAzrayo'nyo nAsti / atastadAzrayaprasiddhayarthaM mnodhaaturupaadissttH| Akb. I. 17 cd. AzrayAdiSaTkavyavasthAnenASTAdaza dhAtavo bhavanti / AzrayaSaTkaM cakSurAdimano'ntam / AzritaSaTkaM cakSurvijJAnAdimanovijJAnAntam / yogAcAradarzanena tu SaDvijJAnavyatiriktopyasti mnodhaatuH| tAmraparNIyA api hRdayavastu manovijJAnadhAtorAzrayaM kalpayanti / Saks. p. 39. For the Yogachara view, See Trimsika,5. For the view af the Tamraparniya, cf. manodhAtu-manovijJANadhAtUnaM nissayalakkhaNaM hadayavatthu / Vm. XIV.60. 3 Cf. sarvasaMgraha ekena skandhenAyatanena c| dhAtunA ca svabhAvena parabhAvaviyogataH // Ak. I. 18. For a controversy on sangraha, see Kv. VII. 1.-idAni saGgahakathA

Page #168
19.1 . prathamo'dhyAyaH / kSaNaparamAMnu (Nu) jAtisaMkhyAnAM pratyekaM yathAyogaM saMgraho veditavyaH / kasmAt ? svAtmanA nityamaviyogAt tasmAd dravyAtmasaMgrahaH / sacchabdanimittaM hi sato bhAvaH sattA dravyaM prakRtyarthaH / dravyAtmasaMgrahaH pratyayArtha[:], satkR (kri)yA vopacArasattArUpA / vaizi (zeSi)kasattA tu nobhayamarthAntaratvAt / na hyarthAntaraM svAtmopapadyate / kiJca, svAtantryAt / niruktyapabhraMzAcca / nahi ghaTena sattotpAdyate / AvaraNAbhAvAttani(na)tyatvAbhyupagamAcca / niruktyapi bhrazyate-sattAyogAtsantI[ti] / syAnmAlyAdivatsatAvAnvA kriyAvaditi / yastvayaM saMgravastvAdiSu saMgrahaH proktaH sa kAdAcitkatvAd gauNo mantavyo na mukhyaH / / saMprayogastu samatvaM cittacetasAm // paJcabhiH samAlambane prayujyanta iti / samprayuktAzcittacaitasA eva dharmA * nAnya iti // ' .. atha ya ete sUtrAntareSu skandhAyatanadhAtusaMzabditA dharmAH zrUyante te kimeSveva saMgrahaM gacchanti, Ahosvinneti ? atrocyte| [9] tadAkhyA ye'nyasUtroktAsteSAmeSveva saMgraham / brU yAcchAstranayAbhijJo buddhayApekSya svalakSa[Nam // tatra tAvacchIlaskandhAdInAM paJcAnAM skandhAnAM zIlaskandho rUpaskandhena sNgRhiitH| zeSAH saMskAraskandhena / daza kRtsnAyatanAnyapyalobhasvAbhAvyAdaSTAnAM dhrmaaytnen| saparivANANi tu manodharmAyatanAbhyAM paJcaskandhasvanAma hoti / tattha yasmA dAmAdIhi balivahAdayo viya keci dhammA kehici ghammehi saGgahItA nAma natthi, tasmA "nathi keci dhammA kehici dhammehi saGgahItA, evaM sante 'ekavidhena rUpasaGgaho' ti Adi niratthaka" ti yesaM laddhi, seyyathApi rAjagirikAnaJca, siddhatyikAnaJca / Ko A, VII. 1. For sangraha, see Asm. p. 32. . 1 See Asm. p. 33. For a controversy on samprayoga, see Kv. vii. 2 2 Cf. tathAnye'pi yathAyoge skndhaaytndhaatvH| pratipAdyA yathokteSu sampradhAyaM svalakSaNam || AK. I. 27. See Vm. xv. 25. 3 zIla-samAdhi-prajJA-vimukti-jJAnadarzanAni / .4 pRthivyaptejovAyunIlapItalohitAvadAtakRtsnAyatanAni /

Page #169
10 abhidharmadIpe . [10. bhAvatvAt / antye dve' kRtsnAyatane catuHskandhasvabhAvatvAt, manodharmAyatanAbhyAm / dhAtUnAmapi SaD dhA[L. B, 3. Fol. 32a] tavaH / tebhyazcatvAraH spraSTavyadhAtUnAm, paJcamo rUpadhAtUnAM, SaSThaH saptabhi[zcittadhAtubhiH / / 2 / / [10] anyonyasaMgraho jJeyaH skandhAdInAM yathAyatham / rUpaskandhasya dazasvAyatanadhAtuSu rUpiSu saMgraho veditvyH| dharmAyatanadhAtupradezena [tra]yAnA (NA))mapi skandhAnAM yathAyogadharmAyatanadhAtubhyAm / antyasya tu manaAyatanasya saptabhizcittadhAtubhiriti / / atha kasmAdasaMskRtaM skandharasaMgRhItam ? brUmaH / nAdhvasvapatanAdibhyo nityAnAM skandhasaMgrahaH // ' AdizabdAniSkriyatvaskandhalakSaNaviyuktatvAcceti / / [11] dharmaskandhasahasrANAmazIterapi saMgrahaH / / jJeyo'vataraNeSveva taH sanmArgAvatAraNAt / / azI tiH khalvavataraNasahasrANi" yaviNe (ne)yAH sanmArgamavatAryante / 1 AkAzAnantyAyatana-vijJAnAnantyAyatanakRtsne / 2 yatra pRthivIdhAtvAdayaH SaT / teSAmAdyAnAM caturNAM spraSTavyadhAtau sNgrhH| AkAzadhAto rUpadhAtI, AlokatamaHsvabhAvatvAt / vijJAnadhAtoH saptasu cittadhAtuSu saMgrahaH / Saks. p. 56. In Pali tradition the apodhatu and the akasadhatu are included in the dhammadhatu. pathavItejo-vAyodhAtuyo phoTubbadhAtu yeva / ApodhAtu AkAsadhAtu ca dhammadhAtu yev| vijJANadhAtu caMkhuvicANAdisattaviANadhAtusaGkepo yeva / Vm. xv. 30. 3 Cf. skandheSvasaMskRtaM noktamayogAt kramaH punaH / AF. I. 22 ab. 4 Cf. dharmaskandhasahasrANi yAnyazIti jagau muniH / Ab. I. 25 ab. 5 The Pali tradition has 84000 dharma-skandhas: kathaM dhammakkhandhato caturAsIti dhammakkhandhasahassAnI ti ? sabbameva hi'daM buddhavacanaM dvAsIti buddhato gaNhi dve sahassAni bhikkhuto| .... caturAsIti sahassAni ye' me dhammA pavattino ti // evaM paridIpitadhammakkhandhavasena caturAsItisahassappabhedaM hoti / tattha ekAnusaMdhikaM eko dhammakkhandho, vissajjanaM eko| abhidhamme ekamekaM tikadukabhAjanaM ekamekaM ca citta

Page #170
12.] prathamo'dhyAyaH / kiM punasteSAmekaikasya pramAna(Na)m ? brUmaH / atrAcAryANAM bhedaMgatA buddhayaH / kecidAhuH [12] dharmaskandhapramAnaM (NaM)tu satyAderekaza : kathA / ' satyadhyAnasamAdhisamApattivimokSapratItyasamutpAdaskandhAdInAmekazaH kathA dharmaskandhaH / *rAgAdicaritapratipakSo dharmaskandha ityAcAryakam / tatsatattvaM tu keSAJcidvAGnAmApISyate paraiH / / yeSAM tAvadvAksvabhAva buddhavacanaM teSAmazItidharmaskandhasahasrANi rUpaskandhakadezena saMgahItAni / yeSAM punarNA ( ) masvabhAvaM teSAM saMskAraskandhasaMgRhItAni / ayaM svAgama:--"jIvato bhagavato vAGnAma svabhAvaM buddhavacanaM gauNamukhyanyAyena / pariNi (ni)va'tasya tu nAmasvabhAvameva, na vAksvabhAvam, brahmasvaratvAnmunIndrasya, lokavAcAM tatsAdRzyAnupapatteH / / " kasmAtpunarete SaD dhAtavaH pRthagucyante ? yasmAdete vArabhAjanaM eko dhmmkkhndho| vinaye asthi vadhu, asthi mAtikA, asthi padabhAjaniyaM, asthi Apatti, atthi anApatti, atthi antarApatti, atthi tikcchedo| tattha ekameko koTThAso ekameko dhammakkhandho ti. veditbbo| evaM dhammakkhandhato caturAsIti dhammakkhandhasahassAni / Dhs A, I. 67. See LVPAR. I. p. 46. 1.Cf, zAstrapramANa ityeke eke tAvadAhuH / dharmaskandhasaMjJakasyaiva abhidharmazAstrasya pramANamiti / tacca SaTsahasrANi / apare punarAhuH skandhAdInAM kathaikazaH / skandhAyatanadhAtupratItyasamutpAda araNAdInAM kathA pratyekaM dharmaskandha iti / caritapratipakSastu dhrmskndho'nuvrnnitH|| . evaM tu varNayanti / azIticaritasahasrANi sattvAnAm / rAgadveSamohamAnAdicaritabhedAt / teSAM pratipakSeNa bhagavatA'zItidharmaskandhasahasrANyuktAni / Akb. I. 26. - 2 yeSAM vAksvabhAvaM buddhavacanamiti / yeSAM sautrAntikAnAM vAgvijJaptisvabhAvaM teSAM tAni rUpaskandhasaMgRhItAni / yeSAM nikAyAntarIyANAM cittaviprayuktaM nAmAsti teSAM saMskAraskandhena saMgRhItAni / sNskaarskndhsNgRhiittvaannaamnH| abhidhArmikANAM tUbhayasvabhAvamiSTam |...cturshiitidhrmskndhshsraanniiti nikAyAntare suutrpaatthH| Saks p52. The last line obviously refers to the Pali tradition quoted above.

Page #171
[13. abhidharmadIpe [13] sattvajJaptyupAdAnaM maulaM SaDdhAtavo mtaaH| proktAstabhedato yasmAdasminmAro(smimAno) nivartate // ete hi SaDdhAtavo garbhAvakrAntikAle maulaM sattvadravyaprajJaptyupAdAnam / ' katham ? yasmAdayaM kAyAkhyaH samucchrAyaH pRthivIdhAtunA khakkhaTalakSaNena sandhArito bhuutaantrvRttyudreko'sthisnaayunkhdntromaadisNcyH| abdhAtunA dravasnehalakSaNena zleSmarudhirAdimayenAbhiSyanditasaMzleSita bhuutaantrH| tejodhAtunoSNasvabhAvena pripaacitkleddaurgndhH| vAyunA ca preraNAtmakena saMcAritabhojanarasadhAtuvimatrazleSmapittasaMcayaH / nabhodhAtunA ca mukhanAsikAkarNAdicchidrajanitabhojanapANA(nA)dipravezaniSkramaNakriyaH / vijJAnadhAtunA vastUpalabdhilakSaNena vAyudhAtukriyA-. dhyAsinotpAditasaMjanitAGgapratyaGgaceSTo maulaM sattvadravyamityupacaryate / indriyAni (Ni) cakSurAdIni khalvatra bhUtagrahaNena gRhyante, caitasikA vijJAnagrahaNeneti prAdhAnyAd bhUtacittagrahaNam / kimarthaM puNa (na) reta eva dhAtuSaTkamupadiSTam ? yasmAdasya bhedAt 'asmimAno nivartate / katham ? SaDdhAtuprabhedAdAtmadRSTinirAsaH / tannirAsAdasmimAnasamuddhAtaH / / 'satkAyadRSTipuSTatvAt' ityatra puNaH (naH) [14] kliSTameva hi vijJAnaM vijJAnadhAturabhipretam / kasmAt ? [draSTavyaM] janmaNi (ni)zrayAt / yasmAdete SaDdhAtavo janmano nizrayabhUtAstasmAt / 'kliSTameva vijJAnaM' [I. A, 3. Fol. 32 b.] atra draSTavyam / / 1cf. channaM bhikkhave dhAtUnaM upAdAya gabbhassAvakkanti hoti / Ang. I. p. 176. This is a part of a karika of the last portion of the Ad. 3 . vijJAnadhAtuvijJAnaM sAsravaM jnmnishryaaH| Ah. I. 28 cd; also cf. yo nAmarUpamabhinivartayati naDakalApayogena paJcavijJAnasaMprayuktaM sAsravaM ca manovijJAnam, ayamucyate vijJAnadhAtuH / siksa. p. 221.

Page #172
13 15. ] . prthmo'dhyaayH| kaH puNa (na) rayamAkAzadhAturanyaH puNa: (naH) pRthaNAkAzAt ?' taducyate / - khadhAtuH pRthagAkAzAdrUpAyatanasaMgrahAt / AkAzaM hi dharmAyatanasaMgRhItaM nityaM ca / AkAzadhAtustu cAkSuSo rUpAyatanasaMgRhItaH, AlokatamaHsvabhAvo varNavizeSo vAtAyanacchidrAdyabhivyaktarUpaH / tatpunaH [15] nabhaH khalu nabho dhAtorAsanno hetureSa tu / bhUtAnAM tAni tajjasya rUpasyatattu cetasaH // uktaM hi bhagavatA-"pRthivyapsu nishritaa| Apo vAyau / vAyurAkAze / prAkAzaM tu nityatvAtsvapratiSThitam" iti / ' yadi khalu svapratiSThA (STha)mAkAzaM kasmAttoktam-AkAzamAloke sati prajJAyate / " bramaH / naiSa dossH| AdheyenAdhAraprajJApanAt / sarvasya khalu saMskRtasya mUrtikriyApratilambhe gagaNa (na) mAdhAraH / athvaa''kaashdhaaturtraakaashshbdenoktH| sa hi brAhmaNaH praSTA tasminnAkAzadhAtAvAkAzasaM. jJotyata evoktamAloke sati prajAyate / na cAkAzamAloke sati prajJAyate, 1Cf. chidramAkArAdhAtvAkhyamAlokatamaso kila / Ab. I 28 ab. ___'AlokatamasI kila' iti kilazabdaH paramatadyotanArthaH / svamataM tu sapratidhadravyAbhAvamAtrabhAkAzamityabhiprAyo lkssyte| Sake. p. 57. 2 Cf. rUpaparicchedalakkhaNA AkAsadhAtu-"asamphuTThabhAvacchiddavivarapaccupaTTAnA vA paricchinnarUpapadaTThAnA, yAya paricchinnesu rUpesu, idamito uddhamadho tiriyaM ti ca hoti / Vm. XIV. 63. See also, Dhs A. IV. 76 and Asm. p. 13. This passage is referred to and criticised in the Brahmasutra-sankara-Bhasya, II. 2, 24. Cf. ayaM Ananda mahApaThavI udake patiTThitA, udakaM vAte patidvitaM, vAto AkAsaTTho hoti / Digha. XVI. 3. 13. ___Cf. also, tadevaM kharapRthivI paGkapratiSThA, paGko ghanodadhivalayapratiSThaH, ghanodadhivalayaM dhanavAtapratiSTham, ghanavAtavalayaM anuvAtavalayapratiSTham, tato mahAtamobhUtamAkAzam / sarva caitat pRthivyAditanuvAtavalayAntamAkAzapratiSTham / AkAzaM tvAtmapratiSTham / TattvarthaBha sya, III, 1. 4 Cf. seyyathApi rAhula, AkAso na katthaci patidvito, evameva kho tvaM rAhula AkAsasamaM bhAvanaM bhAvehi / M sutt 62.

Page #173
abhidharmadIpe [ 16. anidarzaNa (n)tvaat| eSa akAzadhAtu *tAnAmAsanno nishryH| tAni tu tajjasyopAdAyarUpasya / tadapi vijJAnasya / vijJAnamadhicaitasikAnAM viprayuktAnAM ca dharmANAm / ata AkAzaM trailokyapratiSThA / tadabhAve trailokyamapratiSThitamanAdhAraM, Na (na) prajJAyeta / tasmAdAkAzaM jagadutpattipralayanimittaM nA(na) nArAyana (Na) iti siddham / gatametat / / idAnIM vaktavyam / SaSNAmadhyAtmikAnAM dhAtUnAM ko'nukramaH ? bruumH| [16] pratyakSavRttiryattatprAgaprAptagrAhyato'pi yat / tato'pi yaddavIyo'thaM paTiSThamitarAdapi // ' pratyakSavattIni khalu cakSarAdIni paJca prAguktAni / tebhyo'pyaprApta grAhiNI dve prAgukta / tayorapi yadya (6)vIyo'thaM tatprAgu ktam / prAptagrAhinA (NAM) tu 'paTiSThabhitarAdapi' yatpaTutaraM tatprAguktamiti // abhidharmadIpe vimASAprabhAyAM vRttau prathamA(mA)dhyAsya dvitIyaH pAda: // 1 For a controversy on the anidarsanatva of Akasa, see Ky. VI. 7.idAni AkAso sanidassanoti kathA nAma hoti / tattha yesaM tAlacchiddAdIsu ANappatti nissAya sabbopi ajaTAkAso sanidassanoti laddhi, seyyathApi andhakAnaM / Ko A. VI. 7. 2 Cf. kAtivihA NaM bhante ! lokaTTitI paNNatA ? goyamA ! aTTavihA logar3hiI paNNattA, taMjahA -- AgAsapatiTTie vAe, vAtaMpatiTTie udahI, udadhipatiTThiyA puDhavI, puDhavIpatiTTitA tasathAvarA pANA, ajIvA jIvapatiTThiyA, jIvA kammapaiTTiyA, ajIvA jIvasaMgahItA, jIvA kmmsNghiitaa| Bhagavati-sutra, I. 6, 54. 3 Cf. prAk paJca vartamAnArthyAd bhautikArthyAccatuSTayam / dUrAzutaravRttyA'nyad yathAsthAnaM kramo'ya vA // Ak. I. 23. Cf. also, Vm. XV. 24 and Asm. p. 14. XV. supra, p. 4. n. I. These lost folios (2--30) must have contained the remaining portions of the pada and the beginning portions of the second pada.

Page #174
prathamAdhyAye tRtiiypaadH| idamidAnIM vaktavyam / ya ete'STAdazadhAtavaH, eSAM kati sanidarzaNAH(nAH) katyanidarzaNAH (nA:) ? kati sapratighA: katya' pratidhAH ? kati vyAkRtAH katyavyAkRtA iti ? aMta idaM pratAyate // . [17] sanidarzaNa (na) AdyArthaH Adyasya cakSurdhAtoryooM rUpadhAtvAkhyaH sa sanidarzaNaH (nH)| saha nidarzaNe (ne) na nirdiSTa iti kRtvA / nidarzanaM vAsya saMbandhi vidyata iti sanidarzaNaH (naH) / . mUrtAH sapratighA daza / ' sapta cittadhAtUndharmadhAtuM ca hitvA dazAnye mUrtA dhAtavaH 'sapratighA dsh'| pratigho nAma pratighAtaH / sa ca trividhaH / AvaraNaviSayAlambanapratighAtaH / tatrAvaraNapratighAtaH svadeze prsyotpttiprtivndhH| sa tu mUrtANA(nA)meva saMsthAnavatAM paramANUnAM digdeza nirdezyAnAM dharmANAm / yathA hasto hastena pratihanyate upalo vopale [na] / viSayapratighAtazcakSurAdInAM viSayiNAM rUpAdiSu sveSu viSayeSu pratighAtaH / yasya yasmin vRttiH sannipAtalakSaNA kAritrAkhyA ca sa tasmin pratihanyate tato'nyatrAvRtteH / AlambanapratighAtazcittacaittAnAM sveSvAlambaneSu pratighAtaH / / [I. B, 4. Fol. 33a.] 'kaH punaviSayAlambanayovizeSaH ? yasminyasya kAritraM sa tasya viSayaH / yaccittacaittairguhyate tadAlambanam / tadihAvaraNapratighAtena dazAnAM sapratighatvamanyonyAvaraNAt / 1f. sanidarzana eko'tra rUpaM sapratighA daza / Ak. I. 29 ab. . . Cf. also, Dhs. 1421 and Asm. p. 17. 2 This whole passage is almost identical with Akb. I. 29 ad. The latter quotes a passage from Prajnapti after defining the visaya-pratighata. 3 This whole passage, from kaH punaviSayAlambanayovizeSaH to iti bhavantakumAralAtaH is almost identical with Akb. I. 29 ab.

Page #175
abhidharmadIpe [18. 'ye dharmA viSayapratighAtena sapratighA AvaraNapratighAtenApi te' iti ? catuSkoTikaH / prathamA koTi:-saptacittadhAtavo dharmadhAtupradezazca yaH saMprayuktaH / dvitIyA-paJca vissyaaH| tRtiiyaa-pnycendriyaanni| caturthI-dharmadhAtupradezaH sNpryuktkvrjH| . 'ye viSayapratighAtena sapratighA AlambanapratighAtenApi te' iti pazcAtpAdakaH- ye tAvadAlambanapratighAtena viSayapratighAtenApi te syuH| viSayaprati ghAtena, nAlambanapratighAtena paJcendriyANi / "yatrotpitsormanasaH pratighAtaH zakyate paraiH kartum / tatsapratighaM jJeyaM viparyayAdapratighamiSTam // " iti bhadantakumAralAtaH / uktAH sapratighAH / / kuzalAdayo'bhidhIyante / anyatra rUpazabdAbhyAM ta evAvyAkRtA matAH // ta eva dazAvyAkRtA rUpazabda dhAtuvarjAH / tau hi triprakArau kuzalAkuzalA. vyAkRtau // [18] zeSAstridhA 1tatra viSayAlambanapratighAtAbhyAM cittacaittAnAmapi sapratighatvaprasaGgAccatuSkoTikaH praznaH | Salo p. 59. 2 pazcAtpAdaka iti / yadi praznasya pazcAdbhAgaM gRhItvA visarjanAyottiSThate sa pshcaatpaadkH| lbid. See. Dhs. 1089 and Asm. p. 18. 4Cf. rupiNo'vyAkRtA aSTau ta evaaruupyshbdkaaH| Ak I. 29 cd. 4 According to the Pali tradition rupa is avyakyta, i.e., karmically un-moral. There is a controversy about this:-na vattabbaM 'rUpaM kusalaM pi asalaM pIti ?' AmantA / Ko. viii. 9. -idAni rUpaM kamma ti kathA nAma hoti / tattha yesaM kAyavacIvijJattisaMkhAtaM rUpameva kAyakammaM vacIkammaM nAma, taJca kusalasamuTTAnaM kusalaM, akusalasamudrAnaM akusalaM ti laddhi, seyyathApi mahIsAsakAnaJceva sammitIyAnaJca / Ko A.viii. 9. Cf. also, Dhs. 431 and Asm. p. 55.

Page #176
15 18.] prathamo'dhyAyaH saptacittadhAtavo hi triprkaaraaH| dharmadhAtuzca / saMprayuktasvikAraH, viprayuktA'saMskRtazca / ' yathAzAstraM kazcit triprakAraH kazcidekaprakAraH saMbhavato. drssttvyH| kaH punaH kuzalArthaH ? zikSitArthaH kuzalArthaH pravINavat / vipAka hetAvopamiko draSTavyaH / evamakuzalo'pi / avyAkRtastUbhayapakSAdhyAkaraNAdakyAkRta ityabhiprAyaH // . kati kAmadhAtupratisaMyuktAH kati yAvadapratisaMyuktA iti / tadidamAramyate / - iha sarve'pi kAmadhAtau sarve'pyaSTAdaza vidyante / rUpadhAtau cturdsh| rasagandhau savijJAnau dhAtU hitvA' gandharasadhAtU tadvijJAnadhAtU ca hitvA / ArUpye tryontimaaH|| 1 dharmadhAturalobhAdisvabhAvasaMprayuktasamutthaH pratisaMkhyAnirodhazca kuzalaH / lobhAdisvabhAvasaMprayuktasamuttho'kuzalaH / anyo'vyaakRtH| Akb I. 30 a.-'dharmadhAtu'ritivistaraH / alobhAdisvabhAvo yo'yamuktaH, alobhAdisaMprayukto vedanAdiH, alobhAdisamuttho viprayuktaH prAptijAtyAdiH, avijJaptizca / pratisaMkhyAnirodhazcApara iti caturvidhaH kuzalo dhrmdhaatuH| Saku p. 60 See Asm. p. 22 and Aam. p. 55. 2 Cf. tridhA'nye kAmadhAtvAptAH sarve rUpe caturbaza / - vinA gandharasaghrANajihvAvijJAnadhAtubhiH // Ab. I. 30. The Akb. I. 30 contains a long discussion on a controversy about the non-existence of the ghrana-and-jihvendriya in the Rupa-loka. The views of the Vaibhasika and Bhadanta Srilata are given. This contro. versy is also to be found in the Ko VIII 7.-tattha yesaM "rUpI manomayo sabbaGgapaccaGgI bahInendriyo" ti suttaM nissAya brahmakAyikAnaM ghAnAdinimittAnipi AyatanAnevAti kappetvA saLAyataniko tesaM attabhAvoti laddhi, seyyathApi andhakAnaJceva sammitIyA757 I kv A. VIII. 7. See Aam. p 36. 3Cf. prArUpyAptA nodharmamanovijJAnadhAtavaH | AR. I. 31 ab.

Page #177
abhidharmadIpe [19. agrapazcAntima[:] smRtaH / antaashcetyupsNkhyaanm| pazcimA manodhAtumanovijJAnadhAtudharmadhAtava evamArUpyadhAtau santi / / kati sAsravAH katyanAsravAH [ 19 ] sAlavANA (nA) navA antyAstrayaH anantaroktAstatra sAsravAH duHkhs'mudystysNgRhotaaH| anAsravAstu maargstyaasNskRtsNgRhiitaaH| zeSAstu saastrvaaH|' paJcadazadhAtavaH sAsravAH, AsravasaMyogitvavyavakIrNatvAGgabhAvebhyaH / kozakArastvAha -- "anuzayAnuzayanAtsAsravAH / 2. tadetadabrahmam (hm)| na' / niruktAnuzayArthAparijJAnAt / niruktAparijJAnaM tAvat / anuzayAnuzayanAt sAnuzayAH / na sAsravA na yAvadoghAH / AsravA* hi AbhavAgrAdyAvadavIcimupAdAya cittasantati srAvayanti svayaM ca sravantItyAravAH / anuzayAstvanuzerate / klezAH kliznanti / granthA athnanti / saMyojanAni saMyojayanti / AghAH apaharanti / iti svakriyAdvAre NateSu vargeSvetA nai ruktyasaMjJA nivizanta ityeSA vyaakhyaaniitiyaa'ysii| 1 Cf. sAsravAnAnavA ete trayaH zeSAstu saasrvaaH| Ak. I. 31 cd; cf. also, Dhs. 1103, Asm. p. 18. and Aam. p. 56. 2 Cf. sAnavA pAnavAsteSu yasmAtsamanuzerate / Ak. I. + ed. 3 This na is not required. 4 Cf. anusayA ti thAmagatachaina "kAmarAgAdayo satta / te hi thAmagattA punappunaM kAmarAgAdInaM uppattihetubhAvena anusentI yevA ti anusayA / Vm. XXII. 60. 5 Cf. AsavantI ti aasvaa| cakkhuto pi' 'pe' 'manato pi sandanti pavattantI ti vuttaM hoti / dhammato yAva gotra , okAsato yAva bhavaggaM savantIti vA AsavA / "cirapArivAsiyachaina madirAdayo AsavA viyA ti api AsavA ) Dhs A. II. 43. . Cf. also, zubhAzubhayoH karmaNorAsravaNAdAsravaH, sarasaH salilAvAhinirvAsriotovat / Tattvartha-Bhasya, VI. 2. See Asm. p. 18.

Page #178
20.] . prathamo'dhyAyaH _ anuzayArtho'pi yadi puSTyarthastena' mANi (ni)NiAlambaneSu mithyAdRSTayAdiSu poSotkarSadarzaNA (nA)t, nirvANamArgayopi rUpAdivat sAsravatvaprasaGga iti / gatametat / / kati savitarkA[:]kati savicArA iti vi[I. A, 4. Fol. 33b]staraH / sAlambaprathamAH paJca sopacArAstrayastridhA // sAlambanAnAM dhAtUnAM ye prathamAH paJca te savitarkAH svicaaraaH| 'trystridhaa'| ye tvantyAstrayaste tredhA / savitarkAH savicArAH / vicAramAtrAzcAvitarkAH / avicArAzca / kAmadhAtau prathame ca dhyAne vitarko (ne)Su triSu prakAreSu pravizati / sa khalvavitarko vicAramAtrazca // atrAha-yadi 'paJcavijJAnakAyAH savitarkAH savicArAH kathaM tahi [a] vikalpA ityucyante ? brUmaH [20] nirvikalpaguNasvArthAH guNaH svArtho yeSAM te bhavanti 'guNasvArthAH' / ete hi asmArAdanirUpaNAt / ' avikalpA ityucyante / etau hi pradhAnau vikalpo' traiyadhvikadharma - 1 'AsravAsteSu yasmAtsamanuzerate' iti / tasmAtsAsravA iti| anuzerata iti puSTi labhanta ityarthaH / pratiSThAM labhanta ityartho vaa| puSTilAbhe pratiSThAlAbhe vA te rAgAdayaH saMtAyante / apare vyAcakSate / yathAnuzete mamAyamAhAra iti pathyo'nuguNIbhavatItyarthaH, tathA rAgAdayo'pi teSu dhrmessvnusherte'nugunniibhvntiityrthH| rAgAdyabhiSyanditakarmanirvatitA hi sAsavA dharmAH |....prtyyaanugunnyenaanusherte puSTiM labhanta ityanuzayAH / anuzerate'nuguNA vartante pratyayA eSviti vaanushyaaH| anuzayanaM caiSAmAlambanataH saMprayogato vA draSTavyam / Sakv. p. 13. 2 Cr. savitarkavicArA hi paJcavijJAnadhAtavaH / antyAstrayastriprakArAH zeSA ubhayajitAH // Ak. I. 32. See Dhs. 996-998, Aam.p. 58 and Asm. p. 15. 3 Cf. nirUpaNAnusmaraNavikalpenAvikalpakAH Ah. I, 33. ab. 4 trividhaH kila vikalpaH-svabhAva-abhinirUpaNa-anusmaraNavikalpaH / tadeSAM svabhAva-... vikalpo'sti netarau / tasmAdavikalpakA ityucyante / Akb. I. 33 ab. 'trividhaH kila vikalpaH' iti / kilazabdaH paramatadyotanArthaH / svAbhiprAyastu cetanAvizeSa eva vitarka iti / na svabhAvavikalpo'nyo dharmo'stIti / Sahy. p. 64.

Page #179
abhidharmadIpe vissyo| yogiNAM (nAM) kRtAkRtakarmAntapratyavekSaNA cittarakSaNe smRtiH pradhAnI bhvti| dharmasvasAmAnyalakSaNahetuphalasaMbandhAdiSu pravicayAkhyaH prajJAsvabhAvaH prAdhAnyamanubhavati / atra tu manobhaumI smRtiH pUrvo dvitIyo dhoNi (ni) rUpikA' / 'manobhaumI ti vartate / paJcAnAM vijJAnakAyAnAM jaatibdhirpurussruupdrshnvdvttiH| tatrApi ca smRtiH samAhitA cAsamAhitA ca anusmRtivikalpaH, AlambanAbhilapaNa (na)tulyatvAt / prajJA tvasamAhitaivA'bhinirUpaNA vikalpaH, samAhitAyAH prakAravizeSaNi (ni) rUpaNAbhAvAt, pUrvanirUpitopalakSaNamAtra. vRttitvAcca // athaiSAM SaNNAM vijJAnakAyAnAM kataradvijJAnaM kiyadbhiH savikalpakam ? tavidamAviSkriya te| [21] vijJAnapaJcakaM kAmeSvekena savikalpakam / svabhAvavikalpena / tasmAdanyat tribhiH manovijJAnaM kAmeSu tribhiH savikalpakam / / dhyAne prathame cAsamAhitam // prathame hi dhyAne yadasamAhitaM manovijJAnaM tat tribhireva / [22] dvAbhyAmavyagraM yatpunaH samAhitaM [ta] dvAbhyAmevAbhinirUpaNavikalpamapAsya / ekena cakSuHzrotratvagAzraya[m] / yatpunazcakSuHzrotratvagAzrayaM vijJAnaM prathame dhyAne tdekenaiv| . dvAbhyAM taduparivyagraM dvitIyAdiSu dhyAneSu dvAbhyAM vyagramiti vartate / 1 cf. to prajJA mAnasI vyagrA smRtiH sarvaiba mAnasI | As. I. 33 cd. . The topics discussed here under the karikas 21-34 are not found in Akb.

Page #180
27.] ... prthmo'dhyaayH| ephenaiva samAhitam / / anusmRtivikalpenaiva / evaM yAvadbhavAgram // idamidAnI vaktavyam / kutra kasya SaTprakAraM vijJAnaM kuzalAdivikalpaka bhavati ? tadidamabhidharmagahvaraM prastUyate / [23] ucchinnazubhabIjasya dazaNaM (naM) savikalpakam / kuzalaM nAsti vijJAnamanyatra pratisandhitaH / / iha tAvaducchinnakuzalamUlasya paJca rUpondriyAzrayabalotpannaM darzakaM vijJAnaM kuzalaM na vidyate, anyatra kuzalamUlapratisandhAnAt / [24] kAmebhyo vItarAgasya bAlasyAhAnirmiNaH / dvidhApyakuzalaM nAsti darzakaM ca manovijJAnaM ca yadyaparihAna (Na) dharmA bhavati / . kliSTaM cAryasya nottamam // na cAryasyordhvabhUmyAlambanaM kliSTaM vijJAnaM vikalpakamasti / / kiJca, [25] nAkliSTAvyAkRtaM kiJcidUrdhvamUmivikalpakam / .na cAnivRtAvyAkRtaM kiJcidUrdhvabhUmivikalpakamasti / kliSTaM vikalpakaM cApi nAstyadhobhUmigocaram // na ca kliSTaM vijJAnamadharabhUmyAlambanaM vikalpakamasti / [26] vidheha dvayamAryasya iha kuzalAkuzalAvyAkRtaM darzakaM ca manovijJAnaM ca vikalpakamasti / rAgiNaH sazubhasya c| avItarAgasyApyanucchinnakuzalamUlasya pRthagjanasya trividhaM [I. B, 5. Fol. 34 a.]' dvayamasti / . na zubhaM nApi ca kliSTaM dvitIyAdiSu darzakam //

Page #181
abhidharmadIpe [28 vijJAnamastIti / / idamidAnIM vaktavyam / kathamasatyAtmani zAzvate tadguNe ca saMskAre smatihetAvasati pratikSaNavinazvareSu ca vijJAneSu ca parasparAkRtasaMketeSu pUrvAnubhUto'rthaH smaryate ? [tada]padizyate / yadyapi dattottara eSa vAdaH,' tathApIdaM shaastraanugtmaarbhyte| [27] prayogAdaGgasAnnidhyAtsabhAgatvAcca santateH / prAgvijJAnAnubhUte'rthe cetasyutpadyate smRtiH|| praNidhAnAnubhavajJAnapATavasAtatyakAritvAbhyAmasahakAritvAbhyAmasahakArikAraNasAnnidhye santatyAnukalebhyaH pUrvavijJAnAnubhUte rUpAdau vastuni smRtirutpadyate / Atmama naHsaMyogAtsaMskArApekSA tadutpattiriti cet / n| prAtmamanaHsaMyogaH saMskArANAM zazaviSANavadasiddhatvAnnityasyAsyAtmanaH sNskaaraannaamnupptteH| saMskArasaMyogazca sakalAtmavyApitva (tve) pradezavRttyabhyupagamadoSAcca / tasmAt suSThaktaM prayogAdaGgasAnnidhyAdibhyaH smatirutpadyate paramArthasaMvativiSa yA // [28] etadviparyayAt mAndyAtklezarogAbhibhUtita: / jJAtapUrveSu vismRtiH saMprajAyate // ,. idamidAnIM vicAryate / duHkhadarzaNa (na) heyAdinA paJca prakAreNa vijJAnena yadanubhUtaM tatkatamena smaryate ? tadidaM prastUyate / [29] dRSTaM dvitricatuHpaJcaprakAreNApi cetasA / . smaryate sattadanyaizca nAnyo'nyaM vyoghadRkkSaye // sarvAni (Ni) khalu duHkhadarzaNA (nA) diheyAni paJcaprakArANi paramparAnubhUtaM smarati (nti)| ayaM tva[tra]niyamaH--'nAnyo'nyaM vyoghadakkSaye / ' nirodhamArgadarzaNa (na) prahAtavyAnubhUtaM tu nAnyo'nyaM smRtipratiniyatAlambanatvAt / zeSAstu trayaH prakArAH sambhinnAlambanatvAnna pratiSidhyante / / [30] vijJAnAnAM tu paJcAnAM yadekenAnubhUyate / tatsmaryate'pi cAnyena 9 It appears that this topic was discussed in Adv. in its lost portion (V. supra, p.4, n. 1).

Page #182
31] . prathamo'dhyAyaH / mnovijnyaanenetyrthH| tena khalvitarairapi // manovijJAnenApi yadanubhUtaM tat SaDbhirapi smaryate / / atha dvAdazAnAM cittAnAM ko'rthaH kenAnubhUtaH katibhiH smaryate ? dvAdazacittAni' / kAmAvacarANi kuzalAdIni ctvaari| rUpAvacarANi trInya (Nya)'nyatrAkuzalAt / evamArUpyAvacarANyetAnyeva trINi / zaikSamazaikSaM ca / smRtirapi tatsaMprayuktA dvAdazavidhaiva / tatra kiM kenAnubhUtaM ta[d] dvAdaza bhirapi smaryate ? kAmAvacarakuzalAnubhUtaM tad dvAdazavidhayA smarati / evamakuzalena / tannivRtAvyAkRtAnubhUtamaSTavidhayA smrti| kAmAvacaryA sarvayA / rUpArUpyAvacaryayA'nyatra nivRtAvyAkRtAnivRtAvyAkRtAyAH zaikSAzaikSAbhyAM ca / evamanivRtAvyAkRtena / rUpAvacarakuzalAnubhUtaM sarvAbhiH smarati / tannivRtAvyAkRtAnubhUtaM dazabhiranyatra kAmAvacaraNi (ni)vRtAvyAkRtAnivRtAvyAkRtAbhyAm / tadanivRtAvyAkRtAnubhUtaM dazabhiraNya (nya)"trArUpyAvacaraNi (ni) vRtAvyAkRtAnivRtAvyAkRtAbhyAm / ArUpyAvacaraH kuzalAnubhUtaM dazabhiraNya (nya)tra kAmAvacaraNi (ni) vRtAvyAkRtAnivRtAvyAkRtAbhyAm / tannivRtAvyAkRtAnubhUtaM navabhiraNya (nya)tra kAmAvacaraM nivRtAvyAkRtAnivRtAvyAkRtAbhyAm / rUpAvacarAccAnivRtAvyAkRtAt / evamanivatAvyA[I. A, 5. Fol. 34 b.] kRtena / zaikSAnubhUtamekAdazabhiranyatrakAmAvacaraNi (ni)vatAvyAkRtAdevamazaikSene (NaM)ti / saMkSepArthastvayaM zlokaiH prdrshyte| ___ [31] dvacavyAkRtAnubhUtaM yaccitta dvAdazakAdiha / vyArUpyarUpaNi (ni)vRteH smayate'STAbhireva tat // kAmadhAtau nivRtAvyAkRtA'nivRtAvyAkRtAbhyAM yadanubhUtaM tadaSTAbhiH smryte| rUpArU pyAvacare dve nivate hitvA / zekSamazaikSaM caivmnivRtaavyaakRten| [32] rUpArUpyAptanivRtazubhAbhyAM tu kramena (Na) yat / kAmAptAvyAkRte hitvA smaryate dazakena tat // kAmAvacaraNi (ni)vRtAvyAkRte hitvA / .1 See Adv. karika 120 and Saks. p. 134.

Page #183
abhidharmadIpe [ 33 ] rUpe tvanivRtAkhyena dRSTamavyAkRtena yat / ____ ArUpyAvyAkRte hitvA tadanyaiH smaryate punaH // yatkhalu rUpa dhAtau anivRtAvyAkRtenAnubhUtaM tadArUpyAvyAkRte hitvA tadanyairdazabhiH smaryate // [34] prArUpyAvyAkRtajJAtaM yazceto navakena tat / kAmAptAvyAkRte hitvA rUpAptAnivRtaM tathA // gatametadIpodghAtikaM prakaraNam / prakRtamevAbhidhIyatAm / / ya ete'STAdazadhAtava eSAM kati sAlambanAH katyanA lambanAH katyupAtAH katyanupAttAH kati saMcitAH katyasaMcitAH ? tdidmaarbhyte| . [35] cittAkhyAH sapta sAlambA dharmAkhyaH saMprayuktakaH / sAlambanA iti vartate / zeSAstvanAlambanA viSayAgrahaNAt / / amUrtA dhvaninA sArdhamanupAttAH ya ete saptacittadhAtavo dharmadhAsvardhana sahoktAste zabdena sahAnupAttAH / ato'nye nava dvidhA / ' ye santAnAdhirohinaH (NaH) pratyutpannAzcakSurAdayastadavini giNazca ruupaadyH| zeSAstvanupAttAH / nizcetanatvAdanAtmabhAvaparyApanna [tvA]cca / zeSA ye bAhyAH kAyendriyasatAnavyatirekavatinaste'nupAttA iti siddham / / kati bhUtAni kati bhautikAH ? tatrApyucyate / [ 36 ] "spRzyaM dvidhA atra bhUtAni catvAri bhautikaM ca gurutvAdisaptaprakAram / 1 Cf. sapta sAlambanAzcittadhAtavo'ddhaM ca dharmataH / navAnuSAttAste cASTau zabdazcAnye nava dvidhA / . 'sAlambanaM yaccaitasikasvabhAvam / upAttamiti ko'rthaH ? yaccittacaittairadhiSThAnabhAvenopagRhItamanugrahopaghAtAbhyAmanyonyAnuvidhAnAt / yalloke scetnmityucyte| Alb. I. 34. See, Dhs. 1185-1186 and Aam. p. 58. 2 shlkssnn-krksh-gurutv-lghutv-shiit-bubhukssaa-pipaasaaH|

Page #184
38.] - prthmo'dhyaayH| sadharmAzAH saha tA nava bhautikAH / ' saha dharmadhAtvaMzenAvijJaptyAkhyena 'sa[ha] tA nava bhautikAH' / evaM kati mUrtAH ? . daza sAvayavA mUrtAH zeSAstvamUzcikSurvijJAnadhAtvAdayaH / . ta evaM daza saMcitAH // paramAnu(Nu) saMghAtA' ityarthaH / ta evASTau cakSurvijJAnadhAtvAdayo [hitva: shess| daza] saMcitAH // kati cchettAraH kati cchedyAH, kati dagdhAraH kati dAhyAH, kati tolayitArA kati tolyAH ? tadidamatrocyate / [37] rUpagandharasasparzAzcchetRcchedyAtmakA matAH / dAhakAstolakAzcaite dAhyAstolyAsta eva vaa||' 'vA' zabdo matavikalpArthaH / keSAJcittejodhAtureva dagdhA gurutvamevA (va) tolyam // kati vipAkajAH katyaupacayikAH ?" * . [ 38 ] paJca rUpIndriyAtmAno vipaakopcyaatmkaaH| 1cf. spraSTavyaM dvivighaM zeSA rUpiNo nava bhautikaaH| dharmadhAtvekavezazca / paJcendriyadhAtavazca catvAro viSayAH / ete nava dhAtavo bhautikA eva / Akb. I. 35 abc. The Akb. I. 35 c contains a discussion on the bhuta-bhautikavada : bhUtamAtraM dazAyatanAnIti bhadantabuddhadevaH / tacca naivam""| This view of Buddhadeva . is referred to in the Adv.karika 116. 2 Cf. saJcitA daza rUpiNaH / Ah. I. 35d. 3 Cf. chinatti cchidyate caiva bAhya dhAtucatuSTayam / bAte tulayatyevaM vidhAko nagdhRtulyayoH // AL. I. 36. 4 kecidAhuH / tadeva dhAtucatuSTayaM dAhakaM ca tulyam / keciMdAhastejodhAtureva dayA gurutvameva ca tulyamiti / Akb. I. 36.

Page #185
abhidharmadIpe vipAkakAraNahetvadhInajanmatvAt naiSyandikAni cakSarAdIni paJca na vidyante / mRtasya vipAkajavyatiriktataniSyandAbhAvAt / tatra vipAkaheto rjAtA vipAkajAH, madhyapadalopaM kRtvA gorathavat / ' amUrtA naupacayikAH saptacittadhAtavo dharmadhAtuzcAmUrtI naiSyandikavipAkajAstu vidyante sbhaagvipaakhetuvlotptteH| vidhA zeSAH rUpadhAtvAdyAzcatvArastriprakArA ye kAyendriyasahavartiNa (na) ste vidhaa| bAhyAH [1. B, 6. Fol. 35a.]'te dvidhaa| dhvanirdvidhA' / ' zabdastu vipAkajo nAstItyAgamaH / yuktirpiicchaatsttprvRtteH|| idAnomidamucyate / yazcakSItunA samanvAgataH samanva gamaM pratilabhate cakSurvijJAnadhAtunApi saH ? yo vA cakSurvijJAnardhAtunA cakSudhAtunApi saH ? Aha / nAtraikAMzaH / yasmAt [ 39 [ cakSustadupalabdhizca pRthagvA saha vA'pnuyAt / / 1. vipAkajaupacayikAH paJcAdhyAtma vipAkajaH / na zabdo'pratighA aSTau neSyandikavipAkajAH // ...phalakAlaprAptaM vA karma vipAka ityucyate / tasmAjjAtA vipAkajAH / phalaM tu vipaktireveti vipAkaH / .."AhArasaMskArasvapnasamAdhivizeSairupacitA aupacayikAH / Akb. I. 37. 2 icchAtaH pravRtteriti / zabdo me syAditIcchayA zabdaH pravartate / anicchayA na pravartate / vipAkajazca dharmo'nicchato'pi pravartate / tasmAnna vipAkajaH zabdaH / Saks. p. 70. For a controversy on this see Kv. XIII. 3-garfat agt fagraifa kathA nAma hoti / tattha 'so tassa kammassa katattA upacitattA ussannattA vipulattA brahmassaro hotI' ti AdIni ayoniso gahetvA saddo vipAko ti yesaM laddhi, seyyathApi mahAsaGghikAnaM / tesaM, kammasamuTThAnA arUpadhammAva vipAkoti nAmaM labhanti, rUpadhammesu panAyaM vohAro natthIti dassetuM pucchA sakavAdissa"| KvA. XIII. 3. It is interesting to note that the Frajnapti too contains a similar passage: yattahi prajJaptizAstre uktam-'pAruSyavirateH subhAvitatvAdbrahmasvaratA mahApuruSalakSaNaM mirvartate' iti ?:"Abb. I. 37 a. 3 Cf. cakSurvijJAnadhAtvoH syAt pRthaglAbhaH sahApi ca / Ak. I. 38 cd.

Page #186
prathamo'dhyAyaH / 'cakSardhAtuM tAvallabhate na cakSurvijJAnadhAtum / kAmadhAtI kramena (Na) cakSurindriyaM pratilabhamAnaH, prArUpyadhAtucyutazca dvitIyAdiSu dhyAneSupapadyamAnaH / syAccakSurvijJAnadhAtunA na ckssurdhaatunaa| dvitIyAdiSu dhyaanessppnnshckssurvijnyaanmsNmukhiikurvaannH| tatazcyutazcAdhastAdupapadyamAnaH / ubhAbhyAmapi-ArUpyadhAtucyutaH kAmaghAtI brahmaloke coppdymaanH| nobhAbhyAm etAnAkArAn sthApayitvA / yazca [kSa]rdhAtunA samanvAgataH cakSurvijJAnadhAtunApi saH ? catuSkoTikAH / / prathamA-dvitIyAdiSu dhyaanessuuppnnshckssurvijnyaanmsNmukhiikurvaannH| dvitIyAkAmadhAtAvalabdhi (bdha) vihI naM (na) cakSuH / tatIyA-kAmadhAtau labdhAvihInazca (naca)kSuH prathamadhyAnopapanno dvitIyAdidhyAnopapannazca pshyn| caturthIetAnAkArAn sthApayitvA / / ' gatametat / prakRtamidAnImanuvartyatAm / katyAdhyAtmikAH kati bAhyAH ?' ____ dvAdazAdhyAtmikA jJeyAH paJcendriyAtmikaH saptacittadhAtu (ta) vazca, ahaMkArasanni zrayatvAt / "AtmanA hi sudAntena svargaM prApnoti paNDitaH / " iti / bAhyASSaDviSayAtmakAH // kati darzana (na) heyAH kati bhAvanAheyAH katyaheyAH ? tadArabhyate / [40] trayo'ntyAstrividhAH manodhAturmaNo(no) vijnyaandhaaturdhrmdhaatvstriprkaaraaH| aSTAzItyanuzayasahacariSNavastatprAptayazca darzaNa(na) heyAH / 1 This whole Adv. (from cakSurdhAtuM tAvallabhate to caturthI--etAnAkArAn Furnfucar) is almost identical with Akb. I. 38 cd. 2 prathame catuHkoTike pratilambho'dhikRto dvitIye tu prAptimAtram / Saks. p. 73. 3. See Dhs. 1207, 1208 and Aam p. 58. 4 Cf. dvAdazAdhyAtmikA hitvA rUpAvIn Atmanyasati kathamadhyAtmikaM bAhyaM vaa| ahaMkArasannisrayatvAccittamAtmetyupacaryate / "AtmanA hi sudAntena..." ata AtmabhUtasya cittasyAzrayabhAvena pratyAsannatvAt / Abb. I. 39ab. 4 Cf. terara garda apei arafa gravi i Dhammapada, XII. 4. 6 See Dhs 1002-1008 Asm, p. 26.

Page #187
abhidharmadIpe zeSA bhAvanApathasaMkSayAH // ye sAsravAH / ye tvanAsravAste'praheyA nirdoSatvAt // ma rUpamasti dagdheyaM nAkliSTaM nAvikalpakam / / pathagjanatvamiti cet / 2 n| tasyAnivRtAvyAkRtatvAta, samucchinnakuzalamUlavItarAgANAmapi ttsmnvaagmaat| pApAyikaM ca kAyavAkkarmarUpasva bhAvaM tadapyAryamArgavirodhitvAdvihInaM na tu prahInaM(NaM) tasmAdubhayaM na darzaNa(na)heyaM satyeSvavipratipatteH / duHkhadharmajJAnakSAntau pRthagjanatvaprasaMgAcca / paJcavijJAnakAyA [a] vikalpakAste'pi na darzaNa (na) heyAH // kati sabhAgAH kati tatsabhAgAH ? [14] sabhAga eva dharmAkhyaH zeSAstUmayathA smRtAH // ' dharmadhAtuvA anye dhAtavo dvidhA / sabhAgAstatsabhAgAzca / / kaH punaH sabhAgArthaH ko vA tatsabhAgArthaH ? sabhAgastatsamAgatve svakriyAbhAktu tulyate // 1 cf. daza bhAvanayA heyAH paJca caantyaastrystridhaa| . na dRSTiheyamakliSTaM na rUpaM nApyaSaSThajam // Ak I. 40. 2 manu cAnyadapi darzanaprahAtavyamasti pRthagjanatvamApAyikaM ca kAyavAkkarma / AryamArgaviroSitvAnna tad darzanaprahAtavyam / Akb. I. 40a. nanu cAnyadapIti vistaraH / pRthagjanatvamanivRtAvyAkRtasaMskArasvabhAvatvAd bhaavnaaheymdhyptm| aMpAyasaMvartanIyaM ca kAyavAkkama rUpasvabhAvatvAd bhAvanAheyamuktamiti / atazcodayanti vAtsIputrIyAH / AryamArgavirodhitvAditi / pRthagjanatvamAryamArgotpAde na bhavati / niyate cApAyike karmaNi satyAryamArgoM notpadyate / AryamArgotpAde ca satyApAyika karma notpadyate / tasmAt satkAyadRSTayAdivattadubhayaM darzanaheyamiti varNayanti / tatpratiSedhArthamuktamapyetat / samucchinna kuzalamUlAH kuzalairdharmerasamanvAgatA iSTAH / pRthagjanatvena tu samanvAgatAH / yasmAt te pRthagjanA iSyante / tasmAnna kuzalaM pRthagjanatvam / kliSTamapi tatra bhavati / vItarAgANAmapi tena samanvAgamAt / Saks. pp. 77-8.. 3 Cf. sabhAgastatsabhAgo'pi zeSo yo na svakarmakRt / yo hi viSayo yasya vijJAnasya niyato yadi tatra tadvijJAnamutpannaM bhavatyutpattimi vA evaM sa viSayaH sabhAga ityucyate / na ca so'sti kazciddharmadhAturyatra nAnantaM manovijJAnamutpannamutpatsyate vA / "tasmAddharmadhAtunityaM sbhaagH| Akb. I. 39 cd.

Page #188
43.] . prthmo'dhyaayH| yaH svakriyAM bhajate sa sabhAga ityucyte| yaH svakriyAvirahitaH sa tatsAdRzyamAtrabhajamAnatvAt tatsabhAga ityAkhyAyate / ' atra sabhAgastrividhaH / adhvasu svakriyAbhedena vAcyaH / evaM tatsabhAgaH kriyAvirahito vAcyaH / anutpattidharmakaM caturthamiti kAzmIrAH // kati dRSTiH kati na dRSTiH ? [ 42 ] cakSuH sadharmadhAtvaMzaM navadhA dRSTirucyate / ' cakSustAvalloke'pi dRSTiriti pratItam / dharmadhAtorapi pradezo [I. A, 6. Fol. 35 b.] dRSTisvabhAvo'STavidhaH klissttaaklittprjnyaatmkH| zeSastu na dRSTiH / pAJcavijJAnakI prajJA na dRSTiraNi (ti) toraNAt // " nitIrikA hi dRSTayo vicAraNAzrayAt / sA tvavikalpikA jddsvbhaavaa| atyalpamidamucyate / manovijJAnabhaumyanirAsAdisaMprayuktA' na dRSTiR (ri)tyupasaMkhyAtavyam / . kathaM puNa (na) retAH prajJAH pazyanti ? tadidamAviSkriyate / [ 43 ] sameghAmegharAjyahordazyaM cakSuryathekSate / kliSTAkliSTadRzau tadvacchekSAzaikSe ca pazyataH // ' 1f. sabhAga iti ko'rthH| indriyaviSayavijJAnAnAmanyonyabhajanaM kAritrabhajanaM vA bhaagH| sa eSAmastIti sbhaagH| sprshsmaankaarytvaadvaa| ye punarasabhAgAste teSAM sabhAgAnAM jAtisAmAnyena sabhAgatvAt ttsbhaagaaH| Akb. I. 39 cd. 2 Cf. tatsabhAgaM cakSuH kAzmIrANAM caturvidham / yad dRSTavA rUpANi niruddhaM nirudhyate nirotsyate vA yaccAnutpattimi / pAzcAtyAnAM punaH paJcavidham / tadevAnutpattimi dvidhA kRtvA vijJAnasamAyuktaM cAsamAyuktaM ca / Ibid. See Asm. p. 29. 3 Cf. cakSuzca dharmadhAtozca pradezo dRSTiraSTadhA / Ak. I. 41 ab, 4 paJca satkAyadRSTyAdikA dRSTayaH, laukikI samyagdRSTiH zaikSI dRSTirazaikSIdRSTirityamaSTaprakAro dharmadhAturdRSTiH / Cf. Abb. I. 41 ab. 5 Cf. paJcavijJAnasahajA dhorna dRSTiratoraNAt // Ak. I. 41 cd. 6 Cf. laukikI punaH samyagdRSTimanovijJAnasaMprayuktA kuzalasAsavA prajJA / zaikSasyAnAsravA dRSTiH zaikSI, azaikSasya ashaikssii| sameghAmegharAtriMdivarUpadarzanavat kliSTAkliSTalaukikIzaikSyazaikSIbhirdRSTibhirdharmadarzanam / Abb. I. 41 cd.

Page #189
abhidharmadIpe [+3. ... yathA sameghAyA (yAM) timirapaTalAvaguNThitacandranakSatracakrA (ka)prAyAM rajanyAM rUpANi dRzyante tathA kliSTAH paJcadRSTayo jJeyaM pazyanti / yathA tu vigatarajAMsi nizAkarakiraNAMzukAvaguNThitAyAM triyAmAyAM rUpANi dRzyante, tathA laukikI samyagdaSTiH pazyati / yathA tu meghapaTalAvaguNThite divAkarakiraNAnudbhAsite divase rUpANi dRzyante tadvacchaikSI dRSTiH pazyati / yathA tu dravyakanakarasAvaseka pijaradinakarakiraNaprotsAritatimirasaMcaye divase . cca (cakSuSmato devadattasya rUpaM cakSurIkSate, tathA buddhAnAmahatAM prajJAcakSuravidyAklezopaklezamaladUSikAtimirapaTalavajitaM jJeyaM pazyatIti / abhidharmadIpe vibhASAprabhAyAM vRttau prathamasyAdhyAyasya tRtIyaH pAdaH /

Page #190
prathamAdhyAye cturthpaadH| Aha / yaduktam-cakSurdarza (na)maSTaprakArA ca prajJA dRSTiriti / atha vijJAvaM pazyatyatha na pazyati ? yadi pazyati dazadharmA dRSTisvabhAvA bhavanti / atha na pazyati dArTAntikapakSastamu jjhito bhavati / devA enaM grahISyanti grahItavyaM cenmasyante / yattaktaM dazadharmA dRSTisvabhAvAH prApnuvantItyatra vijJAnasya mukhyadarzanakalpaNA (nA)pratiSedhamupariSTAt kariSyAmaH / idaM tu vaktavyam / cakSuzcakSuvijJAnaprajJAsAmagrINAM kaH pazyati ? kutaH saMzaya iti cet / sarvatra doSadarzaNA (nA)t / yadi tAvaccakSuH pazyati yAvatkAyaH spRzati tato yugapat sarvaviSayopabhogaprasaMgaH' / atha cakSurvijJAnaM pazyati kastahi vijAnAti ? vyavahitamapi kiM na pazyati, apratighatvAt ? atha prajJA pazyati zrotravijJAnAdiSvapi prajJA vidyata iti tatrApi darzaNa (n)prsNgH| atha cakSurAdisAmagrI pazyati sApi khalu cakSurAdisAmagrayaGgavyatiriktA svabhAvakriyA [s] bhAvAnna vidyate / ___cakSurAdisAmagrayaGgANA (nA) mapi pratyekaM darzaNa (na) zaktikriyA'bhAvo[s]ndhazaM (za) tvditysttvm| sarvasAmagrINA (gAM) sarvakAryakaraNApattitvA[t], vizeSAbhAvAt / . hetupratyayasAmagrI pratItya kriyAmAnaM vijJAnamutpadyata iti cet / na / janikartRbhAve janmakriyAsvAtantryAnupapatteH, nazyAdivat / hetupratyadegyAnAM paratantrANAM svAtmanyavasthitAnAM nirAtmakAnAM nirAtmakakaraNazaktyayogAt / kiJca, vijJeyAbhAve vijJAnAnupapatteH, dAhyadahanavat / kiJca, vijJAnakriyAzR(zri)tAbhAve tadabhAvAccitrakuDyavat / janmanAzayorddhamidharmatve viruddhAnAmanyataropapattiviNA(nA)zasya vA sajAtihetutvapra[I. B. 7 Fol. 36a.] saMgaH / yajjAtyanuvRttistadbIjamiti cet / na / kuzalAkuzalAdicittanirodhe [bIja] tvAnupapatteH, sAmagrIpakSotsargAtsAMkhyamatAbhyupagamadoSAcca / teSAmapi pradhAnAkhyAdbIjAdekasmAnirapekSAtsarvaM saMbhavati / nimittAntarApekSA zaktazakteriti cet / n| akSaNikatvado[SAt / sarvasAmagrayaGgabIjAbhyupagame kaarysvbhaavaadivaicitryprsNgH| tasmAnirdoSa: pakSo vaktavyaH / so'yaM prkrmyte|

Page #191
abhidharmadIpe [44] cakSuH pazyati vijJAnaM vijAnAti svagocaram / AlocanopalabdhitvAdvizeSaH sumahAMstayoH // ' cakSurdravyaM hi draSTasvabhAvam / tasya hetupratyayasAmagrIparigrahaprabodhitazakteH ruupdrshnkriyaamaatrmutpdyte| dravyakriyayozcAnyatvaM siddhamAdhyamAnarUpatvA nirapekSasApekSavyapadezitvAcca draSTavyam / tatra cakSurmUrtikriyAvadvijJAnAdhiSThitaM darzaNa (na) kriyAmArabhate / na vijJAnazUnyam / yathaiva cakSurvijJAnamAlocanAdhiSThitakriyaM vijAnAti, na kevalam, paramparAnugrahabalAddhadhanayoH pradIpAdipratyayAntaraparigRhItayoryugapadekasmin viSaye vRttilAbho bhavati / yastvetadatipatye (tya)vaM kalpayati-'kAraNabhUtAbhyAM prAgutpannAmyAM cakSurUpAbhyAM kAryabhUtaM vijJAnaM sahaikasmin kAle nAvatiSThate' iti tasya skssaadvissyaanubhvnaabhaavaadnumaanaagmaabhaavprsNgH| anubhavajJAne cAsati. mnovijnyaansmRtigocraabhaavaadnutpttiprsNgH| niyataviSayasmaraNAbhAvAcca / tasmAdvijJAnaM ni yatAzrayAlambanalabdhapratiSThaM sahakArikAraNasAmagrIsannipAtopajanitakriyaM saakssaadvissymuplbhte| cakSurapyAlocayati pradIpastatkAlamevAvabhAsayati / ya ete vijJAnacakSurUpAdayaH svahetusAmagrIprabodhitazaktayaH [te] viSayaprativijJaptyAlocanAvabhAsanAkhyAM yugapat saudhIM saudhI vRtti prati padyanta iti yuktimatI niitiH| / tasmAtsatsvapyanyeSu pratyayeSu darzaNa(na)kriyAyAzcakSuSaH prAdhAnyAt, tadevAjasA pshytiityucyte| yathA vA devadattaH sthAlIjalajvalanataNDulAdiSu satsvapi pAke pravartamAne svasyAmadhizrano(No)dakAsecanataNDalAvapanadarvI. parighaTTanAcAmanisrAvaNakriyAyAM labdha"sAmarthyaH / sAdhanasanniyoge ca para, prAptaizvaryo devadattaH prAdhAnyAtpacata tyucyte| yadA puNa (na)staNDulAnAM 1 cakSuH pazyati rUpANi sabhAgaM na tadAdhitam / vijJAnaM dRzyate rUpaM na kilAntaritaM yata: // Ak I 42.. The Akb. I. 42 contains a long discussion on this controversy. LVP. gives the following four views : Dharmatrata dit que la connaissance visuelle (caksurvijnana) voit les visibles. Ghoshaka dit que la prajna assciee a la connaissance visuelle voit les visibles. Le Darstantika dit que le 'complexe' (sa magri) voit les visibles. Le Vatsiputriya dit qu'un seut ceil voit les visible LVPAK. I. p 82. - 2 This is a view of the Darstantika, cf. vASrTAntikasya hi sarvamapratyakSam / paJcAnAM vijJAnakAyAnAmatItaviSayatvAdyadA khalu cakSUrUpe vidyate tadA vijJAnamasat / yahA vijJAnaM sat cakrUpe tadAsatI, vijJAnakSaNasthityabhAve svArthopalabdhyanupapattazca / V. infra, Adv. karika 77 cd.

Page #192
44.] prthmo'dhyaayH| 33 vikledo vivakSitaH pAko vA tadA jalAnalayoH prAdhAnyAdvayapadezo bhavatyambU kledayatyagniH pacatIti / tasmAtsAmagrayAM satyAM darzaNe (ne) pravartamAne prAdhA. bhyAccakSuH pshytiityucyte| kathaM prAdhAnyamiti cet ? tatprakarSe darzaNa (na)prakarSAt / tulye hi prathamadhyAnacakSavijJAne dvitIyAdiSu cakSuSprakarSAdarzanaprakarSa dRzyata iti / tasmAdyuktam-"cakSuH pazyati nayanaH(nam) pazyati manasi tu bhaktyA prajJAvRttirupacaryate manasA pazyati" iti / ' ___ tatra yaduktaM kozakAreNa --"kimidamAkAzaM khaadyte| sAmagrayAM hi sanyAM dRSTamityupacAraH pravartate / tatra kaH pazyati ?" iti / tadatra teta bhadantena sAmagrayaGgakriyA [paharaNaM ?]" kriyate / abhidharmasaMmohAGkasthAnenAtmApyaGkito bhavatyayogazUnyatAprapAtAbhimukhyatvaM pradarzitamiti // ' [I. A. 7. Fol. 36b.] kiM puNa (na) rekenApi cakSaSA pazyati, Aha". svid dvAbhyAmeveti ? nAtra niyamaH / yasmAt 1 eSa tu kAzmIravaibhASikANAM siddhaantH| cakSuH pazyati, zrotraM zRNoti. prANa jighrati, jihvA AsvAdayati, kAyaH spRzati, mano vijAnAtIti / Akb. I. 42. _For this controversy, see Ko. XVIII, 9.-ivAmi cakkhUnA kapa passatIti kathA hoti / tattha "cakkhunA rUpaM disvA"ti vacanaM nissAya pasAdacakkhumeva kA passatIti yesaM laddhi; seyyathApi mahAsaMghikAnaM / "idha bhikkhave bhikkhu cakkhunA rUpaM passanI ti sasambhArakathAnayena vuttaM / yathA hi usunA vijjhanto'pi dhanunA vijjhatIti vuccati / eva cakkhavitrANena passantopi cakkhunA passatIti vutto| tasmA asAdhakameta | KoA.XVII.. Cf. cakkhunA rUpaM visvA ti kAraNavasena cakkhU ti laddhavohArena rUpadassanamatta na cakkhuvijJANena rUpaM disvaa| porANA panAhu-"cakkhu rUpaM na passati acittakattA, cittaM na passati pracaknukattA, dvArArammaNasaMghaTTa pana cakkhuppasAvavatthukena cittena passati / Idiso panesA, dhanunA vijjhatI ti Adisu viya sasambhArakathA nAma hoti / tasmA cakkhuvicANana rUpaM disvA ti ayamevettha attho ti / Vm. I. 53. For other referenees, see LVPAk. I. p. 82. 2 Cf. atra sautrAntikA aahuH| kimidamAkAzaM khAdyate / cakSuhi pratItya rUpANi cotpadyate cakSurvijJAnam / tatra kaH pazyati ko vA dRzyate / nirvyApAra hIdaM dharmamAtraM hetuphalamAtraM ca / tatra vyavahArArtha cchandata upacArAH kriyante / cakSuH pazyati vijJAnaM vijAnAtIti / nAtrAbhiniveSTavyam / uktaM hi bhagavatA "janapadanirukti nAbhinivezeta, saMjJA ca lokasya nAbhidhAvediti / " Akb. I. 42. It is interesting to note that the Adv. here identifies the Kosakar. with the Sautrintika. For an elucidation of this view of Sautrantika, ste Th. Stcherbatsky: The Central Conception of Buddhism, p. 6%. 3 This statement is very significant. It proves the authenticity of a tradition that the Kosakara was a Vaibhasika before he became a Mahayanist. 3

Page #193
abhidharmadIpe [46] ekasya cakSuSaH kArya vijJAnamathavA dvyoH|' iti dvicandradarzaNA (nA)devijJAnasya... || [prAptagrAhI] ni(Ni) AhosvidaprAptagrAhINIti ? taducyate / aprApyAtha manazcakSuH zrotraM ca trINyato'nyathA // ghrANarasanakAyendri yAni (Ni) prAptagrAhINItyarthaH // atra kANAdaH pshyti| nAprAptagrAhInI (NI)ndriyANi / cakSuSo hi razmirgatvA pazyati / zrotraM tra sarvagataM prApyeva sarvaM zRNoti / taM prtiidmucyte| [45] aprAptagrAhiNaH siddhA dUrAsannasamagrahAt / yAvatA hi kAlena devadattaH svapANitalalekhAM pazyati tAvataiva candralekhAm / na cAyaM gatimatAM dhrmH| gatimanto hi devadattAdayo dUraM cirAdgacchantyAsannaM kSipramiti / na / pradIpavat ttsiddheH| pradIpAdiprabhAvazcet yathA khalu yAvatA kAlena pradIpo nediSThaM rUpamabhivyanakti tAvatA daviSThaM tadvaditi / tatra pratyavasthAnam ___ na samaM tatsamudbhavAt // 1cf. ubhAbhyAmapi cakSu| pazyati vyaktadarzanAt / ubhAbhyAmapi cakSubhyAM pshytiityaabhidhaarmikaaH| Akb. I. 43 ab. 9 Here the Ms. is broken. This line seems to refer to the view of Vasubandhu. See LVPAk. I. p. 86. Yasomitra gives following comment:'ubhAbhyAmapi' ityapizabdAdekenApi nAtra niyama: / 'dvayovivRtayoH parizuddhataraM darzanam' itiuktaM bhavati naikatarAnyathIbhAvAditi / 'unmIlitArdhanimIlitayorakSNorekasyAnyathIbhAvAd' dvayorekataratvAdyadyanyathIbhavati, yadi yadunmIlitaM tadardhanimIlitaM kriyeta sarvanimIlitaM vA tavA dvicandradarzanaM na bhavati / ato'vagamyate dvayorapi cakSuSoratra vijJAnotpatto vyApAro'Fertfat i Saku. p. 83. 3Cf. cakSuH zrotramano'prAptaviSayaM trayamanyathA / praaptvissymityryH| ghrANaM kathaM prAptaviSayam / nirucchvAsasya gandhAgrahaNAt / Akb. I. 43 cd. For details on this topic, see LVPAk. I. pp. 88--9. The Akb. I. 43 d. contains a discussion: kiM punaH paramANavaH spRzantyanyo'nyamAhosvinna? This discussion is not found in the Adv.

Page #194
47.] prthmo'dhyaayH| yadi pradIpo gaccheta, tatrApyeSa doSaH prasajyeta / prabhAdimadhyAnteSu ca tApavizeSadarzaNA(nA)t tdektvaasiddhiH| tasya puNa(naH) pratItya yugapat sarvapradIpaprabho (bhAmu)pAdAya rUpaparamANUnAmutpattistasyaiSa doSo nAsti / / [47] sarvagrahaprasaMgazcennAyaskAntAdidarzaNA (nA)t / - yadyaprAptagrAhi cakSuH brahmaloke brahmANaM kasmAnna pazyati ? tatredamucyate / naayskaantvtttsiddheH| yathA tulye'pyaprAptAkarSaNe na prAcIno'yaskAnto maNirudIcInamayaH samAkarSati tadvaditi // atra puNa (na)vindhyavAsI pazyati sarvagatatvamindriyAnA (NA)m / taM pratIdamucyate / ' sarvagatvAdadoSazcennAyogAttilatalavat // ko hyanunmatto bra yAttileSu tailaM sarvagatamastIti ? tadvakcakSuHzrotrAdyadhiSThAnebhyo bahirindriyANi kaH kalpayedamUDhacetA: ? ___ idaM vaktavyam / 2yatra kAye sthitazcakSuSA rUpANi pazyati kiM tAni kAyacakSurUpavijJAnAni ekabhaumAni, ' Ahostidanya bhaumikAnyapi ? srvessaamniymH| tatra kAmadhAtUpapannasya tAvat svena cakSuSA svAni rUpANi pazyataH sarvaM svabhaumam / tasyaivAsya dhyAnacakSuSA svarUpANi' pazyataH kAyarUpe svabhUmike dvayaM prathamAdhyAnAt / prathamadhyAnabhUmIni pazyato rUpANyapi tatratyAni / dvitIyadhyAnacakSuSA samIkSamANasya kAyarUpe svabhUmike, cakSudvitIyAd dhyAnAt, vijJAnaM prathamAt / prathamadhyAnabhUmIni pazyato vijJAnarUpe prathamAdhyAnAt, kAyaH kAmAvacaraH, cakSudvitIyAd dhyAnAt / dvitIyadhyAnabhUmIni pazyatazcakSarUpe dvitIyadhyAnabhUmike kAyaH kAmAvacAro vijJAnaM prathamadhyAnAt / evaM tRtIyacaturthadhyAnabhUmikena cakSuSA tadbhamikAdharabhUmikAni rUpANi pazyato vijJAtavyam / prathamadhyAnopapannasya svena cakSuSA svANi (na) rUpANi pazyataH sarvaM svabhUmikam / adharANi rUpANi pazyatastrayaM svabhUmikaM rUpANi kAmAvacarANi / dvitIyadhyAnacakSuSA svAni rUpANi pazyatastrayaM svabhUmikaM cakSuddhitIyAt / kAmAvacarANi pazyataH kAyavijJAne svabhUmike, kAmAvacarANi rUpANi, cakSudvitIyAt / dvitIyadhyAnabhUmIni pazyatazcakSUrUpe tadbhUmike zeSaM svabhUmikam [I. B, 8. Fol. 37a] 'evaM tRtIyAdidhyAnacakSuSA yojym| dvitIyAdidhyAnopapannasya svaparacakSAM svaparabhUmikAni rUpANi pazyato yathAsaMbhavaM draSTavyam / / 2 9 This refutation is not found in the Akb. 2-2 This whole passage (from yatra kAye sthitaH to yathAsaMbhavaM draSTavyam / ) is almost identical with Abk, I. 45 cd. Cf. Asm. p. 14.

Page #195
abhidharmadIpe niyatastvayam [48] ma hya dhvaM cakSuSaH kAyo na rUpaM nAkSijaM mnH| __vijJAnasya tu netrArthastau ca kAyasya savaMtaH // ' paJcabhaumAni kAyacakSurUpANi dvayoH savitarkasavicArayo myozcakSu'. vijJAnam / tatra yamika: kAyastadbhUmikamUrdhvabhUmikaM vA cakSurbhavati na. tvadhobhaumikam / yadbhamikaM cakSustadbhUmikamadharabhUmikaM vAsya rUpaM gocarI bhavati norzvabhUmikam / evaM cakSurvijJAnaM nAdharime cakSuSi saMmukhIbhavati / asya tu cakSurvijJAnasya rUpaM sarvato viSayIbhavati / kAyasyApyubhe rUpavijJAne sarvato bhavata iti // evaM 149] nopariSTAccha teH kAyo na zabdo na svakaM mnH| vijJAnasya tu nihAvastau ca kAyasya sarvataH / / ghrANAdInAM punaH [50] trayANA(NAM) trINyapi svANi (na) kAyagandhAdiviSayavijJAnAni svabhUmikAnyeva / utsargasyAyamapavAdaH kriyte| tanovijJAnamapyadhaH / / kAyaspRSTavye svabhUmike eva / kAyavijJAnaM tu , keSAJcidadharabhUmikam / yA dvitIyAdidhyAnopapannAnAmiti / ' manastvaniyataM . samApattyupapattikAleSu kAyasya sarvato bhAvAt / kAlikAdhvanirmuktasarvadharmaviSayitvAt // kimarthaM puNa (na) rayamalpArthaH sumahAgranthasandarbhavidhirArabhyata iti ? 1 cf. na kAyasyAdharaM cakSurUdhvaM rUpaM na cakSuSaH / / vijJAnaM cAsya rUpaM tu kAyasyobhe ca sarvataH // Ab. I 46, 3 Cf. tayA zrotraM pANAM tu sarvameva svabhUmikam / kAyavijJAnamadharasvabhUmyaniyataM manaH // AR. I. 47.

Page #196
32.] .. prthmo'dhyaayH| kozakRdAcaSTe-natra kiJcitphala mutprekSyata iti / ' taM pratIdaM phalamAdarzyate / tatra khalu. ____yogivazvarUpyaM pradarzitam // etadvezvarUpyaM yogiNAM (nAM) yadanyataH kAyo'nyatazcakSuratyataH rUpamanyato vijJAnaM gRhItvA pshynti| vibhUni ca zarIrANi nirmAya manojavayA ri(R) yA gatvA buddhA bhagavanto yathecchaM lokadhAtvA (tva)ntareSu vineyAnAM buddhakArya "kurvati / divyAbhyAM cakSuHzrotrAbhyAM rUpANi dRSTvA zabdAMzca zrutvA yathecchaM yugapadanekAni pAJcagatikAni zarIrANi nirmAyAnekayatidhAtvA (tva)ntareSu vineyakAyaM kurvantIti / gatametat prAsaGgikaM prakaraNam / / . idamadhunA vAcyam / skandhopAdAnaskandhayoH kaH prativizeSa: ?2 taducyate / skandhAstribhiH satyaH saMgRhItAH" / yasmAt [51 ] sAlavAnAlAH skandhA ye tUpAdAnasaMjitAH / sAlavA eva te jnyeyaasttsaacivykriyaadibhiH|| kAraNairiti vaakyaadhyaahaarH| tasmAdupAdAnaskandhAH stydvysNghiitaaH| nirodhasatyaM tu skandhalakSaNAnupapatteH skandhalakSaNavyatiriktamiti draSTavyam // [ 52 ] adhvAdyAH skandhaparyAyAH adhvAna skandhAH saMskRtAH kathAva stvityevmaadyH| dharmAdyA vastunaH stH| 1 Cf. aniyataM manaH kadAcit kAyamanovijJAnadharmaH samAnabhUmikaM mano bhavati / kadAcidUrdhvabhUmikam / paJcabhUmike'pi hi kAye sarvabhUmikAni manaAdoni bhavanti samApattyupapattikAle yathAyogamiti vistareNa samApattinirdeze kozasthAna etdaakhyaayissyte| atibahugranthabhAraparihArArthantu nedAnI punarAkhyAyate / alpaM ca prayojanaM mahAMzca zrama iti"| Akb. I. 47 d. 2 See Asm. p. 3. and Vm. XIV 214. 3 Cf. sAsavAvAnavA dharmAH Ak. I. 4a. . 4 Cf. paJcUpAdAnakkhandhA ti tathA tebhUmakA mtaa| .. . bhevAbhAvena nimbAnaM khandhasaGgahanissaTaM // A. Sangaho. VII. 42.

Page #197
38 / abhidharmadIpe sat vastu dharmo dravyamAyatanaM dhAturityevamAdayaH / . ye tu sAnavasaMjJAste proktA duHkhAdinAmabhiH // ' duHkhaM loko bhavaH samudaya ityevamAdibhirNA(nA)mabhiH zabdayante / / atha kasmAccakSuHzrotraghrANAnAM dvitve satyekadhAtutA ? "tadArabhyate[53 ] svAtmyagocarakAryAnAM (NA) mektvaadekdhaatutaa| cakSurAdidvibhAve'pi trayAnA(NA)mapi khilveteSAmekasvabhAvatvAdekagocaratvAdekakAryatvAcca dvitve'pi sa['tyekAdhipatyaM cakadhAtutA ca] nivarta(ta)te / dvayutpattiH karmata (tri)tvazAt // ye tu kathayanti "zobhAyaM tu dvayodbhavaH' iti teSAM zlIpada-[I. A, 8. Fol. 37 b.] gantra (nDa)prabhRtInAm a(ti) zobhArthamutpattirityApannam / / 6 / / 1cf. te punaH saMskRtA dharmA rUpAdiskandhapaJcakam / ta evA'dhvA kathAvastu sani:sArAH savastukAH // _ ye sAsravA upAdAnaskandhAste saraNA api| duHkhaM samudayo loko dRSTisyAnaM bhavazca te // . Ab. I. 7-8 2 Cf. jaatigocrvijnyaansaamaanyaavekdhaatutaa| dvitve'pi cakSurAdInAM Ak. I. 19 abc. 3 Here the Ms. is broken. Only the avagraha on sya is visible. For the restoration-adhipatyam etc. see below, note 6. 4 This should be tritva-vazAt / 5 Cf. zobhArtha tu dvayodbhavaH / ekadhAtutve'pi tu cakSurAdInAM dvayoH saMbhava Azrayasya zobhArtham / anyathA hyekacakSuHzrotrAdhiSThAnakanAsikAbilasaMbhavAt mahadvairUpyaM syAditi / Akb. [ 19 d.. Yasomitra gives various viewpoints on this controversy! AcAryasaMghabhadrastvasya sUtrasyArthaM vivave / zobhArthamityAdhipatyArthamityarthaH / AdhipatyasaMpanno hi loke zobhata ityapadizyate / yeSAM cendriyANAmamUnyadhiSThAnAni teSAM parizuddhadarzanazravaNaghrANAdyAdhipatyaM syAt / na hi yathA dvAbhyAM cakSubhyAM parizuddha darzanaM bhavati tathaikena / evmitryorpi| evaM caiSAmindriyatvaM hIyeta tadarthametaduktaM syAditi / sphuTopalabdhyarthamityarthaH / ihApi zakyamevaM vaktum / ekameva parisphuTopalabdhyAzrayabhUtaM vistIrNa karmaNotpadyatAm / kimAdhayavicchedeneti / vibhASAyAM tu likhitametat pakSadvayam / zobhAyaM dvayodbhava ityeko vyaktyartha

Page #198
55.] . prathamo'dhyAyaH / idamidAnI vAcyam / cakSurAdikAraNasAmagrIsannidhAne sati cakSuvijJAnotpatto kasmAccakSuHzrotrAdivijJAnamityucyate ? tatra [visarjanaM kriyate][54] [asAdhAraNa] vaiziSTayAdezvaryAdAntaraGgayataH / satyapyaNe (ne) kahetutve vijJAnaM tairvizeSyate / / ' cakSurAdIndriyavizeSAdvijJAna vizeSo dRSTaH / cakSurAdInAM ca catubhiH kAraNairIzitvaM dRSTam / asAdhAraNakAraNatvena cAntaraGgaya iti / / atrAha / atha kasmAt sarvapadArthA [nAM] dravyasvabhAve(vatve) nirvANameva paramArthato dravyamityucyate yato dharmadhAtureva tadyogAdravyavAnityAkhyAyate / / kasmAcca sarvasaMskRtAnAM kSaNikatve sati traya evAntyA dhAtavaH kSaNikA ityucyante ? tadubhayaM pradarzyate / [55] nityatvAtkuzalatvAcca nirvANaM dravyamaJjasA / sAradravyena tenaiko dharmAkhyo dravyavAnmataH / / mityapara ityalaM prsn| nanu na karmavazAdindriyadvayotpattiH, kimanyadevocyate zobhArtha vyaktyartha ceti / karmavazAdevAnendriyadvayoGgava uktaH / kathamiti / evaM vibhaktAvayavAzrayeNAnAdikAlAbhyastaH zobhAbhimAnaH sattvAnAM pravartate / atastadabhilASapUrvakeNa sphuTopalabdhyabhilASapUrvakeNa ca karmaNA tadindriyamabhinivartyamAnaM zobhAyaM vyaktyarthaM codbhavatItyucyate / Saks. p. 42. 1Cf. tdvikaarvikaaritvaadaashryshckssuraadyH| ato'sAdhAraNatvAcca vijJAnaM tainirucyate // Ak. I. 45 2 See Adv. karika 77. . . 3 See Asm p. 16. 4 Cf triSA'nye dravyavAnekaH kSaNikAH pshcimaastryH| Ak. I. 38 ab.. . asaMskRtaM hi sAratvAd dravyam / Akb. 1. 38 ab. . u For a controversy on the use of the word kusala for Nirvana, see Kv. XIX 6-idAni kusalakathA nAma hoti / tattha anavajjampi kusalaM iTThavipAkampi / anavajaM nAma kilesavippayuttaM / ayaM nayo ThapetvA akusalaM sabbadhamme bhajati / iTTa vipAkaM nAma Ayati uppattipavattesu iTThaphalanipphAdakaM puc| ayaM nayo kusalattike Adipadameva bhajati / yesaM pana imaM vibhAgaM aggahetvA anavajjabhAvamatteneva nibbAnaM kusalaM ti laddhi, seyyathApi andhakAnaM"KvA. XIX 6. Cf. also, sa evAnAsravo dhAturacintyaH kuzalo dhruvaH / __ sukho vimuktikAyo'sau dharmAkhyo'yaM mahAmuneH / / kuzalo vizuddhAlambanatvAt, kSematvAt, anAsravadharmamayatvAcca / Trimsika, 29..

Page #199
abhidharmadIpe [56. | 56 ] prathamaM nirmalaM cittamasAmAgyAtkSaNaH smRtaH / tenAdbhutakSaNenaite kSaNikAH pazcimAstrayaH // ' kiM puNa(na)rete cakSurAdayastulyaM viSayaM gRhNanti, AhosvinnyUnama vika vA tadAviSkriyate-- [57 ] prANaM jihvA ca kAyazca tulyArthagrAhyavastrayam / dvayozcakSuHzrotrayoraNi (ni)yama ityAkhyAtaM bhavati / / kiMpuNa(na)reSAM cakSurvijJAnAdInAM sahaja evAzrayaH, AhosvidatIto'pi ? taducyate / ... pazcimasyAzrayo'tItaH manovijJAnasya kriyAvato nitymaashryo'tiitH| paJcAnAM taiH sahApi ca // paJcAnAM vijJAnakAyAnAM taiH sahApi cAtItazceti 'ca'zabdAt / evaM catuSkoTika aarbhyte| ye dharmA vijJAnanizrayAH samanantarA api te ? praznazcatuSkoTikaH / nizraya eva cakSurAdayaH / samanantarA eva vedanAdayaH / ubhayaM samanantaravi(ni)ruddhaM vijJAnam / nobhayametAnAkArAn sthApayitvA / ida midAnImabhidharmasarvasvaM kozakArakasmRtigocarAtItaM vaktavyam / arthaSAmaSTAdazAnAM dhAtUnAM katamaM nizrayaM nizR(zri)tyAnAsraveNa mArgeNa katamo dhAtuNi(ni)rudhyate ! 1Cf. kSaNikAH pazcimAstrayaH / / manodhAturdharmadhAtunovijJAnadhAtuzca pAThakrameNa pshcimaaH| te prathamAnAsrave duHkhe dharmajJAnakSAntikAle kSaNamekanaiHSyandikA bhavantyataH kSaNikA ityucyante / anyasaMbhUtasaMskRto nAsti kshcidnaissyndikH| tatra duHkhe dharmajJAnakSAntisaMprayuktaM cittauM manodhAturmanovijJAnadhAtuzca / zeSAstatsahabhuvo dharmadhAtuH / Akb. I. 38 ab. The Pali tradition has also used the word ksana to describe a similar unique moment : eko va bhikkhave khaNo ca samayo ca brahmAcariyavAsAya / Ang. IV. p. 227. 2 Cf. tribhirghANAvibhistulyaviSayagrahaNaM matam / gharamasyAzrayo'tItaH paJcAnAM sahajazca taH // Ab. I. 44. These topics (from Ad. karikas 58-70) are not discussed in the Akb.

Page #200
62.1 prathamo'dhyAyaH / [58 ] nizritya khalvanAgamyaM nizrayAMzcaturo'tha vaa| anAsravena (Na) mAgaMNa cakSurdhAtunirudhyate / / navasu bhUmiSu khalvanAsravo maargH| cakSurdhAtustu paJcabhUmikaH / tatra prajJAvimuktasyAlabdhadhyAnasyAryasya (syA) nAgamyaM nizritya cakSurdhAtunirudhyate / nirodhamArgajJAnAtmakasya tridhAtupratipakSatvAddhayAnalAbhinaH puNa (na) zcaturo Ni(ni)zrayAnizritya dhyAnAntarikAyAH prathamena grahaNAt / / [59 ] anAgamyaM tu nizritya gandhadhAtuNi (ni)rudhyate / dhyA nAlAbhinastannirodhAt / manodhAturaNA (nA)gamyaM yadi vA saptanizrayAt // catvAri dhyAnAni trIMzcArUpyAn, tasya traidhAtukatvAt / / [ 60 ] anAgamyaM tathaivAdyaM cakSuvijJAnasaMjJakaH / nirudhyata iti vartate / tasya kAmaprathamadhyAnasamApannatvAt / . dharmadhAtovicitratvAdyathAyogaM vinirdizet // dharma dhAtuH khalu kazcitkAmAvacara eva yathA pratighAdayaH / kazcitkAme prathamadhyAnayoryathA vitarkavicArAdaya: / kazcitkAme prathama dvitIyadhyAnayoryathA prItiH / kazcitkAme tRtIyadhyAnayoryathA sukhendriyam / kazcittradhAtuko yathA jiivitendriyaadyH| ata ucyate 'yathAyogaM vinidi [II. B, I. Fol. 38a]. 'zet / evamanyAnapi dhAtUnanenaiva yathoktena nyAyena 'yathAyogaM vinirdizet iti // ___ idamidAnImanyadvaktavyam / yadA pRthagjanazcakSurdhAta rUpAptaM parijAnAti tadA katamAddhAtorvairAgyamApnoti ? kati ca kutratyAnanuzayAn jahAti ? kA[ni ca] saMyojanAni paryAdAya jahAti ? tadAviSkriyate[61 ] cakSurdhAtuM hi rUpAptaM parijAnan pRthagjanaH / kRtsnAdrUpamayAddhAtorvairAgyamadhigacchati / / [62 ] tasmAdanuzayAndhAtorekatriMzajjahAti c| paryAdatta na kiJcitta saMyojanamasau tadA // anuzayAnAM hi dhAtuparicchedo na saMyojanAnAm /

Page #201
12 abhidhrmdiipe| [63. [63 ] rUpavairAgyamApnoti jahAtyanuzayatrayam / satkAyadRSTizIlavrataparAmarzavicikitsAkhyaM ruupdhaatupryaapnnm| tadA saMyojanaM tvAryaH paryAdatte na kiJcana / / anuzayatrayaM kataradAryo jahAti bhavarAgamAnAvidyAkhyam ? bhAvanAprahAtavyaM saMyojanaM tu na dhAtuparicchinnamiti na kiJcittadA jahAti // [64 ] cakSurvijJAnadhAtu tu parijAnaMstameva ca / parijAnAtyavazyaM ca brahmalokAdvirajyate / / [65 ] na tu saMyojanaM kiJcitparyAdatte tadA hysau| ___ gandhadhAtu rasAkhyaM ca parijAnan pRthgjnH|| [66 ] kAmavairAgyamApnoti dhruvaM hanuzayAnapi / _____ tadA jahAti SaTtriMzadvartisaMyojanatrayam // kAmAvacarAcchatriMzadanuzayAjahAti / trINi ca saMyojanAni pratigha. saMyojanamAmAtsaryasaMyojane ca / gandharasadhAtU parijAnan pRthagjanaH / / [67 ] prAryastu kAmavairAgyaM krotynushyaanpi| .. caturaH parijAnAti pratighakAmarAgamAnAvidyAkhyAna (n) bhAvanAheyAn / / paryAdatte'pi ca trayam / / pratiAmAtsaryasaMyojanAkhyam / / .. [68 ] parijAnanmanodhAtumArUpyebhyo virajyate / Arya iti vrtte| jahAtyanuzayAstrIMzca 'rAgamAnAvidyAkhyAn / paryAdatte trayaM tathA // etadeva / /

Page #202
71] . prthmo'dhyaayH| [69] parijAnankhalu prIti tAmeva prjhaatysau| prAmAsvarAcca vairAgyaM yAti hanti tu nAsravAn / / tasyAstaduparyabhAvAt / [70] parijAnansukhaM yogI prajahAti tadeha ca / zubhakRtsnAcca vairAgyaM yAti klezAna hanti tu / / sukhendriyasya tRtIyAdhyAnA'duparyabhAvAdakRtsnadhAtUna klezAjahAti / / gamatetatprayojanAgataM prakaraNam / prakRtamevocyatAm / athaiSAM dhAtUnAM ke kati vijJAnavijJeyAH ? tadArabhyate [71 ] dvivijJeyAH guNAH paJca paJcarUpAdiguNAkhyA dhaatvshckssuraadivijnyaanmnovijnyaanvijnyeyaaH| zeSA manovijJAnavijJeyAH // ___ kati he tuH kati na hetuH ? tadAkhyAyate . hetuH sarve kSarAkSarAH / ' sarvadharmA hi kAraNahetusvabhAvAH / kSarAstu yathAyogaM cintyAH / / katIndriyAtmakAH ? kati nendriyasvabhAvAH ? tadAviSkriyate anyatra dharmadhAtvarthA (dhI)cchaDbAhyA nendriyAtmakAH / / arthAdAyAtamAdhyAtmikAH sarve dhaatvH| bAhyAH paJcarUpazabdagandharasaMsparzadharmadhAtozcA, nendriyasvabhAvaM jIvitendriyazraddhAdisukhAdipaJcakavarjamiti / abhidharmadIpe vibhASA[prabhAyAM vRttau prathamo'dhyAyaH / ] 1. Cf. paJca bAhyA dvivijJeyA nityA dharmA prsNskRtaaH| Ak. I. 48 ab. 2 Cf. dharmArSamindriyaM ye ca dvAdazAdhyAtmikAH smRtAH |As. I. 48 cd.. -

Page #203
dvitiiyo'dhyaayH| ..... prathamaH paadH| [72 ] dvAviMzatiprakArasya kRtsnasyendriyaparvaNaH / [72 J TAMITAnta dharmA Ni(ni)vacanAdayaH / / cakSa[II. A, 1. Fol. 38b.]rAdInyAjJAtavatadi(AjJAtAvI)ndriyaparyantAni khalvindriyAni(Ni) etAvAnindriyagrAmo na bhUyAnnAlpIyAn / uktaM hi bhagavatA-"dvAviMzatirindriyAni (Ni) katamAni dvAviMzatiH ? cakSurindriyaM zrotrendriyaM [yAvadAjJAtAvI] ndriyam" iti'| . tasyendriyarAzenirvacanAnukramadhAtubhUmyAdiprakArabhedAH saMkSepeNAbhidhAyiSyanta iti // kiM puNa (na) dravyato dvAviMzatirindriyANyatha nAmataH ? tadidamA khyAyate [73 ] nAmnA dvAviMzatistAni dravyato daza sapta ca / yasmAnnAnyadvayaM kAryA(yA)tsukhAdinavakatrayam / / kAyendriyapradeza eva hi kazcitstrIpuruSendriyAkhyaM labhate, viziSTakliSTavijJAnasaMnizrayabhUtatvAt / zraddhAdInAM ca navAnAM samudAyeSu viSva nAjJAtamAjJAsyAmIndriyAditrayAkhyAH // anye puNaH (naH) pazyanti 1. The 22 indrivas are :-cakSurindriyaM zrotrendriyaM ghrANendriyaM jihvendriyaM manaindriyam, strIndriyaM puruSendriyam, jIvitendriyam, sukhendriyaM duHkhendriyaM saumanasyendriyaM daurmanasyendriyaM upekSendriyam, zraddhendriyaM vIryendriyaM smRtIndriyaM samAdhIndriyaM prajJendriyam, anAjJAtamAjJAsyAmIndriyamAtendriyamAjJAtAvIndriyam / See Vbh. p. 124 and Aam. p. 74. While discussing the indriyas, the Vbh A. makes a very interesting comment:-."indriyavibhaGge dvAvIsatIti; gaNanaparicchedo, ''idha suttantabhAjaniyaM nAma na gahitaM / kasmA ? suttante imAya paTipATiyA dvAvIsatiyA indriyAnaM anaagtttaa| suttantasmi hi katyati indriyAni kaSitAni, katthaci tINi, kasyaci paJca, evaM pana nirantaraM dAvIsati vAgatAni nAma natyi / Vbh A. p. 125..

Page #204
76.] dvitIyo'dhyAyaH / [ 74] nAmasallakSaNAbhAvAttannAmnaH . saarthktvtH| . trayAnA(NAM) vargavRttitve'pyarthamabhyeSyate paraiH / / yatkhalu saMvatisatyasya lakSaNaM tatteSAM nAsti kriyApauruSyadvAreNa tacchabdapravRtteH, laukikAgradharmavat / sArthakatvAttannAmno'rthavattatkhalvetannAmneti // *strIpuruSendriyasyApi[75] viziSTabuddhihetutvAdAdhipatyavizeSataH / __ kAyendriyAdviziSTatvaM dvayoNe(na)trendriyAdivat / / yathaiva hi cakSurAdIni kAyendriyaviziSTANi (ni) viziSTabuddhijanakatvAdAdhipatyavizeSAcca, tadvadanayorapoti / / kaH punarindriyArthastadArabhyate[76 ] aizvaryArthI vipshcidbhirindriyaartho'bhidhiiyte|' keSu puNa (na) rartheSu keSAmIzitvam ? vayaM tAvatpazyAmaH- svArthavyaktiSu paJcAnAM cakSurAdInAM paJcAnAM svArthaprakAzanakriyAyAmAdhipatyaM smvissmmaargaalocnaadityrthH| caturNAM tvarthayordvayoH / jIvitamanastrIpUruSendriyAnAM (NAM) prtyekmrthdvye| tatra tAvajjIvitendriyasya - ni kaaysbhaagsNbndhsndhaarnnyoH| manaindriyasyApi saMklezavyavadAnayoH / yathoktam-"cittasaMklezAt sattvAH saMklizyante cittavyavadA 1Cf. viSayagrahaNAdhipatito'pi kuzalaprabandhAdhipatito'pi zubhAzubhakarmaphalabhogAdhipatito'pi laukikavairAgyAdhipatito'pi zubhAzubhakarmaphalabhogAdhipatito'pi lokottaravairAgyAdhipatito'pi indriyaM draSTavyam / Asm. p. 30. Cf. also, indriyArthaH katamaH / balavattvaM paTutvaM ceti indriyArthaH / Aan. p. 75. 2 Cf. caturvartheSu paJcAnAmAdhipatyaM dvayoH kila / caturNA paJcakASTAnAM saMklezavyavadAnayoH // Ak. II. 1. .. 3 Cf. nikAyasabhAgasthitI jIvitendriyasyAdhipatyam / na tu vaibhASikavat nikAyasabhAgasambandhe, tatra manasa evAdhipatyAt / Saks. p. 97.

Page #205
abhidharmadIpe [77. nahetovizuddhayante" iti / ' puNa (na) bhavasaMbandhavazibhAvAnuvartanayorvA / punarbhavasaMbandhe tAvadyathoktam-"gandharvasya tasmi (smin) samaye dvayozcittayoraNya(nya)taratsaMmukhIbhUtaM bhavatyanunayasa'hagataM vA pratighasahagataM vA / "2 tathA "vijJAnaM cedAnanda mAtuH kukSi nAvakrAmet" iti / vazibhAvAnuvartane yathoktam"cittenAyaM loko nIyate" iti vistrH| strIpuruSendriyayorapi sattvotpattivikalpanayorAdhipatyam / sattvotpattI tAvat, prAyastadadhInatvAttadutpatteH / sattvavikalpe'pi tadva zAt / prAthamakalpikAnAM ca sattvAnAM ceSTA strIpuruSasvarAcArAdivikalpabhedAt / [77 ] svagocaropalabdhyAdAvISi (zi)tvamapare viduH / paurANAH punarAcAryAH kathayanti-5"cakSurAdInAM paJcAnAM pratyeka caturvartheSvAdhipatyam / cakSuHzrotrayostAvadAtmabhAvazobhAyAmandhabaMdhirayorakAntarUpatvAt / AtmabhAvaparikarSaNe, dRSTvA zrutvA ca vissyvivrjnnaa(naa)t| cakSuHzrotravijJAnayoH ssNpryogyorutpttau| rUpadarzaNa (na) shbdshrvnnyoshcaasaadhaarnnkaarnnve|6 ghrANajihvAkAyAnAM tvAtmabhAvazobhAyAM 1cf. cittasaMkilesA bhikkhave sattA saMkilissanti, citta vodAnA visujjhanti / S. III. p. 51. 2 Cf. evaM paThyate prajJaptau "gandharvasya""pratighasahagataM vaa|" Akb. III. 15. ab. This is not found in the Pali Pitakas But the idea of a gandharva is known to the Pali tradition : yato ca kho bhikkhave mAtApitaro ca sannipatitA honti, mAtA ca utunI hoti, gandhabbo ca paccupaTTito hoti; evaM tiNNaM sannipAtA gabbhassa avakkanti hoti / M. sutta 38, 3 Cf. vijANaM ca hi Ananda mAtukucchismi na okkamissatha, api nu kho nAmarUpaM mAtukucchismi samucchissathAti / Digha xv. 21. 4 Cf. cittena kho bhikkhu loko niyyati""| Ang. p. II. 177. also, cf. cittena niyyati loko cittena parikassati / cittassa ekadhammassa sabbeva vasamanvagU / / S. III, p. 151. . See Siksa p. 121. 5 This whole passage (from cakSurAdInAM paJcAnAM to kabaDIkArAhAraparibhogAt) is identical with Akb. II. 1 ab. But the latter does not say this to be a view of Pauranacaryas. 6 rUpadarzanazabdazravaNayozceti / cakSuH pazyati zrotraM zRNotItyAdi vaibhASikANA siddhAntaH / tenAlambanavizeSalakSaNayordarzanazravaNayorasAdhAraNakAraNatve cakSuHzrotrayorAdhipatyam / Saks. p. 93.

Page #206
17.] . prthmo'dhyaayH| pUrvavat / AtmabhAvaparikarSaNe, taiH . kabaDIkArAhAraparibhogAt / ' [II. B, 2. Fol. 39 a] 't prAgvat / anya caturNA puNaH (naH) strIpuruSajIvitamanaindriyANAM dvayorarthayoH / strIpurale ndriyayostAvat-sattvabhedasattvavikalpayoH / sattvabhedaH strIpuruSa iti / vikalpabhedo'pi saMsthAnavacanagamanAdi prAgvat / saMklezavyavadAnayorvA / tadviyutavikalA (lpA)nAM saMvarAsaMvarAdIni na bhavanti / ' tadvatAM tu sNvrphlpraaptiH| "jIvitendriyamanaindriyayorapyarthadvaye pUrvavat // svArthavijJAna evAnya AhuH paNDitamAninaH // . . kozakArAdayaH punarAhaH-"svArthopalabdhAveva cakSurAdInAM paJcAnAmAdhipatya [m] / "4 tadetadvaibhASikIyameva kiJcidgRhItam / nAtra kiJcit kozakArakasya svakarSa [svakaM darza] Na (na)m / vaibhASaireva svArthopalabdhirukteti // dArTAntikasya" hi srvmprtykssm| paJcAnAM vijJAnakAyAnAmatIta 1cf. sNkleshvyvdaanyoritypre| tathA hi tadviprayukta vikalpAnAM SaNDhapaNDakobhayavyaJjanAnAmasaMvarAnantaryakuzalamUlasamucchedA na bhavanti saMvaraphalaprAptivairAgyANi ceti / Akb. II. 1a. 2 Cf. yathA SaNDapaNDakAnAm / teSAmupAsakasaMvaro na pratiSidhyate / kevalaM teSAmupAsakatvaM pratiSidhyate / bhikSubhikSuNInAmubhayapravrajitAnAM saMghasya pakSasya saMsevopAsanA'yogyatvAt / Asm, p. 57. 3 svArthopalabdhyAdhipatyAt sarvasya ca SaDindriyam / cakSurAdInAM paJcAnAM svasya svasyArthasyopalabdhAvAdhipatyam / manasaH punaH sarvArthopalabdhAvAdhipatyam / ata etAni SaT pratyekamindriyam / nanu cArthAnAmapyatrAdhipatyam / nAdhipatyam / adhikaM hi prabhutvamAdhipatyam / cakSuSazcacakSUrUpopalabdhAvadhikamaizvaryam / sarvarUpopalabdhI sAmAnyakAraNatvAttatpaTumandatAdyanuvidhAnAccopalabdheH / na rUpasya / tadviparyayAt / evaM yAvat manaso dharmeSu yojyam | Akb. II. 2 ab. LVP. gives the following note:--Les Karikas II. 2-4, oa Vasubandhu expose la doctorine des Sautrantika, sont omises dans is Samayapradipika. LVPAK. II. p. 103, n. 2. 4 vASrTAntikaH sautrAntikavizeSa ityrthH| Saks. p. 400. See Jean Przyluski :-"Darstantika, Sautrantika and Sarvastivadin" in theI.H. 1940. Vol.XVI, no.2

Page #207
48 abhidharmadIpe [78. viSayatvAdyadA khalu cazUrUpe vidyate tadA vijJAnamasat / yadA vijJAnaM sat, cakSarUpe tadAsatI, vijJAnakSaNasthityabhAve svArthopalabdhyanupapattezca / / ' [78 ] klezotpattau sukhAdInAM zraddhAdInAM guNAptiSu / ' sukhAdInAmapi paJcAnAmindriyANAM rAgAdiklezotpattAvAdhipatyam / ' yathoktam- "vedanApratyayA tRSNA" iti| "sukhAyAM vedanAyAM rAgo'nuzete" iti vistaraH / zraddhAdInAM puNa (na)raSTAnAM sarvaguNotpattau prabhutvamiti / vaibhASA: puNa (na)rAhuH "sNkleshvednaabhiH"5| tathA yuktam--"sukhAyAM vedanAyAM rAgo'nuzete" iti vistaraH / vyavadAne zraddhAdInAM paJcAnAM taiH klezAn viSkambhya mArgotpAdanAla / yathoktam-"zraddheSIkAsaMpanno baladhairyasmRtidauvArikasaMpannaH . samAhitacitto vimucyate prajJAzastreNAryazrAvakaH sarvANi saMyojanAni saMchinatti' ityAdi / 1Cf. apare punarAhuH / naiva cakSuHzrotrAbhyAmAtmabhAvaparikarSaNaM vijJAya viSamaparihArAt / vijJAne tu tayorAdhipatyam / nApi vijJAnAdanyadrUpadarzanaM zabdazravaNaM vA'sti / yatastayorasAdhAraNakAraNatve pRthagAdhipatyaM yujyeta / tasmAnnaivameSAmindriyatvam / kathaM tahi ? . svArthopalabdhyAdhipatyAt sarvasya ca ssddindriym| Akb. JI 2 ab 'apare punarAhuH 'iti sautrAntikAH / vijJAnena viSamaparihAraH kriyate na cakSuH zrotraNetyabhiprAyaH / 'na rUpadarzanaM grahaNavyatiriktaM vicAryamANaM labhyate / grahaNaM ca vijJAnameveti nAnyadbhavati / Saks. p. 96. Also cf. artho jJAnAvito vaibhASikeNa bahu manyate / sautrAntikena pratyakSagrAhyo'rtho na bahirmataH // Sarvadarsanasangraha, II. 42. 2 Cf. nikAyasthitisaMklezavyadAnAdhipatyataH / jIvitaM vedanAH paJca zraddhAdyAzcendriyaM mtaaH|| Ak. II. 3. 3 Cf. paJca vedanendriyANi klezotpAde balavanti paTUni ca / Aan p. 75. 4 The Abb. gives one more view : vyavadAne'pi sukhAdInAmityapare / yasmAta "sukhitasya cittaM samAdhIyate / duHkhopaniSacchraddhASaNNaiSkramyAzritAH saumanasyAdayaH" iti vaibhaassikaaH| Akb. II 1 ab.-'vyavadAne'pi""apare iti |""aabhissaamikaaH kecidevamAhaH / Sako p95. ___ 5 'saMkleze vedanAnAm' iti / atra vaibhASikaH sArdhamaikamatyam / Sakv p 97. ___6 Cf. yo sukhAya vedanAya rAgo'nusayo so anuseti / S. IV. p. 208. tattha yA rattassa vedanA ayaM sukhA vedanA / Netti. p. 65. Also, cf. sukhAnuzayI raagH| duHkhAnuzayI dveSaH / rogashtra, II. 7-8.

Page #208
79.] . dvitIyo'dhyAyaH / 49. anAjJAtamIjJAsyAmIndriyAdInAM tu trayAnA (NA) muttarottarAGgabhAve Ni (nirvANe caadhiptymiti|| kaH puNa (na) reSAmindriyANAmanukramaH ? 2 bama: phlsNkleshsNbhaarvishuddhitvaadnukrmH|| prAkkarma phalaM tAvadaSTau vipAkajatvAttasmAttAni pUrvamuktAni / tasmina vipAke sati sNkleshsukhaadibhiH| pnycbhirmaargsNbhaarshrddhaadibhiH| vizuddhiraNA (nA) sarvastrimiH // kasmAt punaviMzatireva yathA parikIrtitAnyuktAni na bhUyAMsi nAlpIyAMsIti ? tadapadizyate[79] sattvAkhyA sattvavaicitrya(tryaM)ti (tiH) klezodbhavazva yaH / mArgopAyaH phalaprAptisteSAmindriyatA matA // 2 sattvAkhyA khalu pravartate cakSurAdiSu manaHparyanteSu SaTsu / etaddhi maulasattva. dravyama / sattvavaicitryaM dvAbhyAM strIpuruSendriyAbhyAm / dhRtirjIvitendriyena (nn)| klezodbhavaH pnycbhirvednaabhiH| mArgopAyaH shrddhaadibhiH| phlpraaptistribhirntyH| ityetasmAdeSAmindriyatA matA // . 1. Cf. AjJAsyAmyAkhyamAjJAyamAjJAtAvIndriyaM tthaa| uttrottrsmpraaptinirvaannaadyaadhiptytH|| Adizabdo'nyaparyAyadyotanArthaH / katamo'nyaH paryAyaH / darzanaheyaklezaprahANaM pratyA. jnyaasyaamiindriysyaadhiptym| bhAvanAheyaklezaprahANaM prtyaashendriysy| dRSTadharmasukhavihAra pratyAjJAtAvIndriyasya / Akb. II. 4. See Vm. XVI. 10, Dhs, 296, 505, 553 Aam. p. 75, and Asm. p. 75. 2. Cf. Vm. XVI 8. Cf. cittAzrayastadvikalpaH sthitiH saMkleza eva ca / saMbhAro vyavavAnaM ca yAvatA tAvadindriyam // Ak. II. 5. 3, etacca 'SaDAyatanaM maulaM sattvadravyam' iti / taditareSAM tadAzritatvAt / tathA hi SaDindriyAdhipatyasambhUtamindriyAdhiSThAnam / SaD vA viSayA vijJAnakAyAzca / tadetadapi satvadravyAmiSyate na tu maulam / na hyadhiSThAnAdhAdhipatyasaMbhUtaM SaD prAyatanamiti / Saku. p. 98. Also cf. tattha ajjhattadhamme parijJAya ariyabhUmipaTilAbho hotI ti prattabhAvapariyApAni cakkhundriyAdIni paThamaM desitAni / Vm. XVI. 8. 4. See Vbh A. p. 126.

Page #209
50 . abhidharmadIpe [80. [80] sparzAzriyodbhavAdhArasaMbhogatvAccaturdaza / svargApavargahetutvAt tadanyadvendriyASTakam // ' tatra sparzAzrayazcakSurAdIni ssddindriyaani(gi)| prAdurbhAvaH strIpuruSendriyAmyAma / AdhAro jIvitendriyeNa / saMbhogo vedanAbhiH pnycbhiH| atastAvaccaturdazoktANi (ni)| svargopapattinimittAni zraddhAdIni paJca / apavargakAraNAni [trINyanAjJAtamAjJAsyAmIndriyAdIni ata etAvantyeva // ] yadyAdhipatyArtha indriyArthaH kasmAcchandasparzamanaskArasaMjJAcetanAmahAbhaumAnAM [II. A, 2. Fol 39 b.] 'satyAdhipatye nendriyatvam ?2 uktaM hi bhagavatA-"chandamUlakAH sarvadharmAH sparzajAtIyAH mnskaarprbhaavaaH|" saMjJAcetanayozca saMklezavyavadAnayorAdhipatyamuktameva kuzala [cetanAyAzca / evaM] klezAnAmapi saMsArahetupravartaNa (ne) Adhipatyam] / nirvANasya ca dharmAgryatve kasmAnnendriyatvam ? tadidamucyate[81] chandaM vIGgibhUtatvAt sparzo vittyanuhaNAt / saMjJA prajJAbhibhUtatvAnnendriyaM munirabhyadhAt // chando hi kartukAmatA sA ca vIryAGgabhUtA / vIryaM tu sAkSAt kriyayA'bhi- . sNbdhyte| tadevendriyamuktam / sparzo'pi * "sparzapratyayA vedanA" iti tadutpattau prikssiinnshktiH| saMjJApi prAyo'pi (prAyo) lokvyvhaarptitaa| sA prajJayA paramArthaMkara sayA'bhibhUteti nendriyamuktA / ' * [82] zraddhAdInAM vidAM caiva doSaH zuddhau mlodye| pradhAnatvAnmanaskAro nendriyaM samudAhRtam // 1. Cf. pravRtterAzrayotpattisthitipratyupabhogataH / caturdaza tathAnyAni nivRttarindriyANi vA // matavikalpArtho vA zabdaH / apare punraahuH| pravRtterAzrayaH SaDindriyANi "tenaiva prakAreNa nivRtteranyAni / zraddhAdIni hi nivRtterAzrayAH / AjJAsyAmIndriyaM prabhavaH, sthitirAjendriyam, upabhoga AjJAtAvIndriyeNa / Akb. II. 6. 2. This topic (Ad. karikas 81-85) is not discussed in Akb. But, it deals in brief with other dharmas : AdhipatyAdindriyatve'vidyAdInAmupasaMkhyAnaM kartavyam / avidyAdInAmapi hi saMskArAdiSvAdhipatyamata eteSAmapIndriyatvamupasaMkhyAtavyam / vAgAdInAM ca vAkpANipAdapAyUpasthAnAmapi cendriyatvamupasaMkhyAtavyam / "na khalUpasaMkhyAtavyam / Akb. II. 4. 3. Cf. ime kho bhante paJcupAdAnakkhandhA kimmUlakA ti ? ime kho bhikkhu paJcupAdAnakkhandhA chandamUlakA ti / S. III. p. 100.

Page #210
85] . dvitiiyo'dhyaayH| yonizo manasikAra H khalu zraddhAdInAM saGgIbhavati / ayonizo manasi__ kAro'pi vedanAdInAM rAgAdisaMprayuktAnAmiti so'pi nendriyam // [83] saMbhAvanAnukUlatvAdadhimokSo'pi nendriyam / adhimokSo'pi zraddhopakArIti nendriyam / / kAlAntaraphalotpAdasaMdehAbhyAM na cetanA // cetanAyAH khalvapi kAlAntareNa phalamiti tasyA nAsati phale zaktirAvirbhavati / lokopi tasyAH phalasattvAvinAzaM dRSTvA vipratipannaH / kazcid brate nirhetukaM phalamiti kazcidozvarakRtaM kazcidadRSTAdihetukamiti / ' cetanAyAH phalamanabhivyakta miti / IzitvaM bhagavatA jAnAnenApyatastasyAstrailokyakAraNatve'pi sati cetanA nendriyeSu vyavasthApitA // kuzalamahAbhaumebhyo'pi [84] nApramAdo'pyasau vIryAt, na hrIH prAgalbhanigrahAt / nopekSA nApi cAlobho vIryazraddhAbhibhUtitaH // . apramAdastAvadvIryasya bhaannddaagaariksthaaniiyH| vIrya kuzalAn dharmAnupArjaya ti satAn rakSati / hrIrapi vaizAradyasapatnabhUtA navavadhUrivApragalbhA / tasyAH kuta prAdhipatyam ? upekSApi shrddhaabhibhuutaa| alobhazva vIryavirodhIti nendriyam / / [85] na prasrabdhividotkaTyAdvinindyatvAcca nAsravAH / .. ' prasabdhiH khalu vedanAyAH vttipraadhaanyenaabhibhuutaa| sApi nendriyam / akuzalAnAmI dharmANAM vinindya tvAttu nAsravAzcaNDAla rAjavat // viprayuktAnAmapi jAtyAdayo na pArArthyAt paratantrA hi jAtyAdayo dharmAH paricArakavat teSAM kutaH prabhutvam ? 1. Cf. santi bhikkhave eke samaNabrAhmaNA evaMvAdino"yaM kiJcAyaM purisapuggalo paTisaMvedeti""sabbaM taM. pubbekatahetU ti / santi 'eke""sabbaM taM issaranimmANahetU ti / .."eke 'sabbaM taM ahetu-appaccayA ti / Ang. I. p. 173. 2. v. infra Adv. karika 112. 3. v. infra, Adv. karika 127.

Page #211
abhidharmadIpe niSkriyatvAnna nirvRtiH // nirvANamapi niSkriyamasatphalaM satkriyAzca dharmAH phalavanta AdhipatyayuktA iti bhagavatA nivINaM nendriyaM vyavasthApitamiti / nAtra kiMJcidupasaMkhyeyaM NA (nA)pyapaneyamiti // lakSaNamidAnImindriyANAM vaktavyam / tatra cakSurAdInAmuktam / jIvitazraddhAdInAM saMprayuktaviprayukteSUcyamAneSu vakSyate / duHkhAdInAM tvadhunocyate / [86] kAyasya bAdhanaM duHkhaM daumanasyaM tu cetasaH / bAdhana[miti vrtteN]| sukhaM ca sumanastA ca sAtaM shaariirmaansm||' .. sAtamiti prhlaadnaapryaayH| [87ab] vaiziSTayAnmAnasaM sAtaM sukhaM kvacidudAhRtam / tRtIye dhyAne mAnasaM sAtaM sukhamityudAhRtaM bhagavatA paJcendriyasukhAtizayatvAt / ' saumanasyaM tu protisvabhAvaM' sA ca tRtIyadhyAne nAstoti sukhaM ca tatroktamiti / [Fo1.40 lost] 4...." . [II B, 3. Fol. 41 a] 'bhaumam tadapadizyate[88] SaTsu bhUmiSu vijJeyaM nIrajaskAdyamindriyam / 1. Cf. duHkheMndriyamasAtA yA kAyikI vedanA sukham / sAtA dhyAne tRtIye tu caitasI sA sukhendriyam // Ak. II. 7. 2. Cf. tRtIye tu dhyAne saiva sAtA vedanA caitasI sukhendriyam / nahi tatra kAyikI vedanA'sti / paJcavijJAnakAyAbhAvAtR Akb. II. 7. .. 3. Cf. anyatra sA saumanasyaM ."tRtIye tu dhyAne prItivirAgatvAt sukhendriyameva sA na saumanasyendriyam / prItirhi saumanasyam / Akb. II. 8. a. 4. In this lost folio, the Adv. might have discussed the following topics, which are dealt with in Akb, II. 8-11. (1) katIndriyANi vipAkaH kati na vipAkaH ? (2) katIdriyANi savipAkAni, katyavipAkAni ? and (3) kati kuzalAni, katyakuzalAni, katyavyAkRtAni ? -

Page #212
89] .. dvitiiyo'dhyaayH| __ anAjJAtamAjJAsyAmIndriyaM SaTSu bhUmiSu, caturdA dhyAneSvanAgame (mye) dhyAnAntarikAyAM ca / tadanye nirmale tvakSe draSTavye nvbhuumike|| AjJendriyamAjJAtavata (ajJAtAvi)indriyaM ca navasu bhamiSu-Asveva SaTSu triSu cAdyAsvArUpyabhUmiSu / atha kA ni dvAviMzatirindriyAni(Ni) kAni ki prahAtavyAni / dudAhriyate' [89] dormaNa (na) syaM dvihAtavyaM darzanabhAvanAprahAtavyam / manovittitrayaM tridhA / manaindriyaM sukhasaumanasyopekSAzca darzaNa (na) bhAvanAheyAzvAheyAzca / navAbhyAsAheyAni (Ni). cakSurAdIni jIvitAvasAnAnyaSTau duHkhendriyaM ca / dvidhA [paJca]" zraddhAdoni bhAvanAheyAnyaheyAni ca / sAsravAnAsravAt / na tu trayam // ... trINyanAsravANyapraheyAnyeva nirdoSatvAt // .. yadi tahi zraddhAdIni sAsravAnAsravatvAtpraheyAni cApaheyAni ca dvidhA bhavanti, trayamevAnAsravam / idaM tahi sUtraM kathaM nIyate ? yaduktaM bhagavatA 1. Sec Aam. p. 76. 2. Cf. manovittitrayaM shress| viheyA durmnsktaa| nava bhAvanayA paJca tvaheyAnyapi na trayam // Akb. II. 13. 3. Cf. dvidhA nv| manaHsukhasaumanasyopekSAH zraddhAdIni ca paJca etAni navendriyANi sAsravAnAsravANyapi / anAsravANyeva zraddhAdInItyeke / uktaM hi bhagavatA "yasyemAni"vadAmi" iti / Akb. II. 9d. See Aam. p. 76.. . 4. For this controversy, see Kr. xix 8.

Page #213
54 abhidharmadIpe [89 "tasyaitAni (yasyemAni) paJcendriyAni (Ni) sarveNa savaM na santi tamahaM bAhya pRthagjanapakSAvasthitaM vadAmi" iti ?' ___ anAsravAdhikA sadajJApakametat / anAsravANi khalvadhikRtyaitaduktam / yasmAdAryapUdagalavyavasthAnaM kRtvA "yasyemAni" iti bhagavAnavocata / pRthagjano vA dvividhaH / ' prAbhyantarazvAsamucchinnakuzalamalaH, bAhyazca samucchinnakuzalamUlaH / tamadhikRtyoktam--"bAhyaM pRthagjanapakSAvasthitaM vadAmi" i[ti] / "sarveNa sarvAni (Ni)" iti vacanAdvA 'yasya laukikAnyapi na santi' ityaakRtm| bAhyamityazAkyaputrIyaM pRthgjnpkssaavsthitmityaarydhrmvipkssaavsthitm| anyathA hyevamavakSyat-'yasyamAni paJcendriyA (Ni) na santi tamahaM pRthagjanapakSAvasthitaM vadAmi' iti / uktaM hi--"santrasanti sattvA loke jAtA loke vRddhAstIkSNendriyA api madhyendriyA api madvindriyA api" ityapravartita eva dharmacakre / punazcoktam- "yAvaccAhameSAM paJcAnAmindriyAnAM (NAM) samudayaM cAstaGgamaM cAsvAdaM cAdInavaM ca niHsaraNaM ca yathAbhUtaM 1. See LVPAK II. 119, n. 1. Cf. "paJcimAni bhikkhave indriyAni / katamAni paJca ? zraddhendriyaM paJiAndriyaM imAni kho bhikkhave paJcindriyAni / imesaM kho bhikkhave paJcannaM indriyAnaM samattA paripUrattA arahA hoti, tato mudutarehi arahattasacchikiriyAya paTipanno hoti; tato mudutarehi anAgAmI hoti, tato mudutarehi anAgAmiphalasacchikiriyAya paTipanno hoti; tato mudutarehi sakadAgAmI hoti, tato mudutarehi sakadAgAmIphalasacchikiriyAya paTipanno hoti; tato mudutarehi sotopano hoti, tatA mudutarehi sotApattiphalasacchikiriyAya paTipanno hoti / yassa kho bhikkhave imAni paJcindriyAni sabbena sabbaM sabbayA sabbaM natthi, tamahaM 'bAhiro puthujjanapakkhe Thito' ti vadAmIti / S. v. p. 194. . Also cf. Saku. p. 103. 2. This whole passage, from anAsravAdhikArAdAjJApakametat to na cAyamanAsravANAM dharmANAM parIkSAprakAraH, is almost identical with Akb. II. 9d. 3. Cf. duve puthujjanA vuttA buddhnaadiccbndhunaa| ___ andho pRthujjano eko kalyANako puthujjano // Digha. A. I. p. 59. 4. Cf. addasa kho bhagavA buddhacakkhunA lokaM volokento satte apparajakhkhe mahArajakkhe tikkhindriye mudindriye svAkAre suvijJApaye appekakce paralokavajjabhayadassAvino biharante / Vinaya. I. p. 6. It is interesting to note that the Sthavirvadin quotes precisely the same agama , while dealing with a controversy : natthi lokiyAni paJca indriyAnIti ? Ko. xix. 8.-idAni indriyakathA nAma hoti / tattha 'lokiyA saddhA saddhA eva nAma na saddhindriyaM / tathA lokiyaM viriyaM sati samAdhi paJcA paJcA eva nAma, na paJcindriyaM' ti yesaM laddhi, seyyathApi hetuvAnAnaJceva mahisAsakAnaJca / KvA. xix. 8.

Page #214
90.] dvitiiyo'dhyaayH| nApyajJAsiSaM na tAvadahamasmAtsadevakAllokAt" iti vistaraH / na' cAyamanAsravAnAM (NAM) dharmANAM parIkSAprakAraH / - vayaM tvatremamAgamaM bramaH ..-"troNomAni zrAddhasya zrA(zra)ddhAliGgANi(ni)" iti vistaraH / kathaM kRtvA jJApakam ? zraddhAyAM hyasatyAmAryANAM darzaNa(na) kAmatA na bhavet / saddharmazrotukAmatA ca, vigatamAtsaryeNa cetasA agAramadhyavastukAmatA [c]| yasya ca pRthagjana syaitAnIndriyANi na santi sa sarva[thA bAhyapRthagjano] bhavati kuzaladharmopaNi(ni)SaddhaturvakalyAt / tasmAtsAsravANIti siddham // 4 uktaH prakArabhedaH / lAbha idAnIM vktvyH| katIndriyAni (Ni) kasmin dhAtau vipAkaH prathamato labhyate ? tadidamArabhyate / [90] pUrva kramodbhavaiH kAme vipAko ['labhya]te dvayam / / kAmadhAtau kra[modbhavaH -aNDajajarAyujasaMsvedajaH pUrvaM] . indriyadvayaM labhyate / kAyendriyaM jIvitendriyaM ca / etaddhi dvayaM tasmin zukrazoNitabindau prathamaM vipAkajaM bhavati / kliSTatvAttu na manaupekSendriye vipAkaH / anyaH SaT sapta vA'STau vA 1. f. paJcimAni bhikkhave, idriyAni, katamAni paJca ? saddhindriyaM"pazcindriyaM / yato kho bhikkhave, bhikkhu imesaM paJcannaM indriyAnaM samudayaJca atthaMgamaJca prassAvaJca prAdInavaJca nissaraNaJca yathAbhUtaM viditvA anupAdA vimutto hoti, ayaM vuccati bhikkhave, bhikkhu 'arahA khINAsavo * sammadajJAvimutto' ti / S. v. p. 205. 2. The Kosakara closes this controversy with the remarkna coyamanAsravANAM dharmANAM parIkSAprakAraH | Akb. II. 9d. - 3. Immediately after dealing with this topic, the Akb. II. 10. deals with 'katIndriyANi vipAkaH kati na vipAkaH? This is lost in our text. V. supra, p. 52 n. 4. 4. Cf. kAmeSvAdau vipAko dUlabhyete noppaadukaiH| AR. II. 14 ab. 5. For a controversy on the Development of Sense-organs, See Ko. XIV 2.-idAni saLAyatanappattikathA nAma hoti / tattha upapattesiyena paTisandhicittena saheva opapAtikAnaM saLAyatanaM uppajjati / gambhaseyyakAnaM ajjhattikAyatanesu manAyatanakAyAyatanAneva paTisandhikkhaNe uppajjanti, sesAni cattAri sttsttrittimi| tAni ca kho yena kammunA paTisandhi gahitA, tasseva aJassa vA katattA ti ayaM sakasamaye vaado| yesaM pana ekakammasambhavattA saMpannasAkhAviTapAnaM rukkhAdInaM akuro viya bIjamattaM saLAyatanaM mAtUkUcchismi paTisandhikkhaNe yeva uppajjatIti laddhi, seyyathApi pubbeseliyAnaM / KA. XIV. 2.

Page #215
abhidharmadIpe [91. aupapAdukaiH punaH SaT / cakSu[II. A. 3. Foll. 41b.] rAdIni paJca jIvitendriyaM c| [yadyavyaJjanA bhavanti yathA praathm]klpikaaH| sapta puNa(na)ryokavyaJjanA yathA devAdiSu / aSTau vA yadyubhayavyaJjanA bhavanti yathA'pAyeSu / evaM tAvat kaamdhaatii| SaD rUpe - rUpadhAtau punaH SaDindriyANi vi[pAka]: prathamato labhyante / cakSurAdoni paJca jIvitendriyaM ca / antye *tu jIvitam // [ArUpye jIvitendriyaM] vipAko labhyate / ukto lAbhaH // .. tyAgo vaktavyaH / so'yamAviSkriyate[91] priyamANe (ni) rodhyante trINyante jIvitam, mana:, upekSA ceti / aSTau tu mdhyme| ___rUpadhAtau mriyamANairaSTau nirudhyante / tAni ca trINi, cakSarAdIni ca paJca / dazASTau nava catvAri' kAme paJca zubhAni vA // ubhayavyajanairdaza nirodhyante / tAni cASTau strIpuruSendriye ca / ekavyaJjanairNa (na)va / avyaJjanairaSTau / sakRnmaraNe khalveSa nyAyaH / kramena (Na) tu niyamAna (Na)zcatvAri Ni (ni) rodhyante kAyajIvitamana upekSendriyAni (Ni) / na hyeSAM pRthanirodhaH / epa ca vidhiH kliSTAvyAkRtacittasya maraNe draSTavyaH / *kuzale tu citte sarvatra zraddhAdIni pnycaavikaani| evamArUpyeSvaSTI, rUpeSu trayodaza / ityevaM vistareNa gaNayitavyAni // abhidharmadIpe vibhASAprabhAyAM vRttau dvitIyasyAdhyAyasya prathamaH pAdaH // 1. Cf, taH SaD vA sapta vA'STau vA ssddpessvekmuttre| AR. II. 14. 2. Cf. nirodhayatyuparamAnArUpye jIvitaM manaH / upekSA caiva rUpe'STau kAme daza navASTa vA // Ak. II. 15. 3. Cf. kramamRtyau tu catvAri zubhe sarvatra paJca c| Ak. II. 16 ab. See Aam. p. 76. 4. This passage is identical with Akb. II. 16.ab. .

Page #216
dvitIyAdhyAye dvitiiypaadH| indriyaprastAve' sarva indriyadharmA vicAryanta ityataH pRcchati / athaiSAM kuzalAnAmindriyAnAM (NAM) katareNendriyena (Na) kataracchAmanya (Nya)phalaM prApyata iti ? tadidaM prastUyate [92] prAdyantalAbho navabhiH saptASTAbhizca madhyayoH / / yA khalveSA catuSphalamayI mAlA tasyAH prathamaM srotaApattiphalamantyamahattvaM madhye sakadAgAmyanAgAmiphale / tatrAdyAntayoH phalayoNa (na)vabhirindriyairlAbhaH / srota Apattiphalasya tAvat-zraddhAdibhiH paJcabhirAjJAsyAmIndriyAjJendriyAbhyAmekamanayorAnantaryamArgAd, dvitIyaM vimuktimArgAveditavyam / prathamena klezaprApticchedo dvitIyena visaMyogaprAptyAkarSaNam / manaupekSendriyAbhyAM ceti / arhattvasya punaH zraddhAdibhirAjJAsyAmIndriyavajaiH, manaindriyena (Na) sukhasaumana" syopekSendriyAnAM (NAM) cAnyatamena / ___ "saptASTAbhizca madhyayoH / ' sakRdAgAmyanAgAmiphalayoH punaH saptabhiraSTAbhirNa (na)vabhizceti 'c'shbdaat| tatra sakRdAgAmiphalaM tAvadyadyAnupUrviko' labhate, sa ca laukikena mArgena (Na) tasya saptabhilAbhaH / paJcabhiH 1. indriyaprakaraNe in Akb. II. 16 cd. See LVPAK II. p. 134. n. 1. 2. Cf. navaraptirantyaphalayoH saptASTanavabhirdvayoH / Ak. II. 16 cd. ..3. Cf. . navabhirindriyaH prAptirantyaphalayoH / ke punarantye / srotaApattiphalamahattvaM ca / ke mdhye| sakRdAgAmiphalamanAgAmiphalaM c| tatra srotaApattiphalasya zraddhAdibhirAjJAtAvIndriyavarmanaupekSendriyAmyAM ceti nvbhiH| AjJAsyAmIndriyamAnantaryamArge veditavyamAjendriyaM ca vimuktimArge / ubhAbhyAM hi tasya prAptirvisaMyogaprApterAvAhakasannizrayatvAdyathAkramam / Akb. II. 16 c. . 4. AnantaryamArgeNAjJAsyAmIndriyasvabhAvena vimuktimArgeNa cAzendrisvabhAvena tasya prAptiH / Saks. p. 113. 5. The following Adv. upto tasya navabhirAjJendriyaM navamaM bhavati, is almost identical with Akb. II. 16 d. 6. tatrAnupUrviko yaH srotApattiphalaM prApya kramAt sakRdAgAmiphalaM prApnoti / Saky. p. 114. . 7. laukiko mArgaH shaantaayudaaraadyaakaarH| Ibd.

Page #217
58 abhidharmadIpe [92 zraddhAdibhiH, manaupekSendribhyAM ca / atha lokottareNa mArgeNa tasyASTAbhiH, AjJendriyamaSTamaM bhavati / atha [bhUyo]vItarAgaH prApnoti, tasya navabhireva srotaApattiphalasya / anAgAmiphalaM yadyAnupUrvIkaH prApnoti, sa ca laukikena mArgeNa, tasya saptabhiryathA sakRdAgAmiphalasya / ___ atha lokottareNa, tasyASTAbhistathaiva / atha vItarAgaH prApnoti, tasya navabhiryathA srotamApattiphalasya / tasya tu nizrayavizeSAt sukhasaumanasyopekSendriyANAmanyatamadbhavati / yadApyayamAnupUrviko navame vimuktimArge dhyAnaM pravizati laukikena mArgeNa, tadApyaSTAbhirindriyairaNA (nA)gAmiphalaM labhate / tasya navame vimuktimArge saumanasyamaSTamaM bhavati, AnantaryamArge tUpekSe[II. B, 4. Fol. 42 a.] 1ndriyameva / nityamubhAbhyAM hi tasya prAptiH / atha lokottareNa pravizati, tasya navabhirAjJendriyaM navamaM bhavati // .. yattamubhidharma paThyate-"arhatphalasyaikAdazabhiH" iti / tatkathamucyate 'navabhistasya prAptiH' iti ?' naiva doSaH / yasmAt 1. bhUyovItarAgaH in Akb.- bhUyovItarAga iti / yo laukikena mArgeNa pRthagjanAvasthAyAM SaTprakAropalikhito'bhUt, so bhUyovItarAga ityucyate / "ayaM hi srotaApattiphalamaprApyeva SoDaze kSaNe sakRdAgAmI bhavati / Saks. p. 115.. 2, atha vItarAga iti / kAmadhAtumAtravItarAgo laukikena mArgeNa navame prakAre prahINe prathamAdapi vA dhyAnAdyAvadAkiJcanyAdapi vA vItarAgo yo'nAgAmiphalaM, prApnoti |""srotaapttiphlsy hi darzanamArgeNa prApti:"", asya ca darzanamArgeNava prAptiriti tulyatvam / Saks. p. 175. __For a controversy on this point, see K. I. 5.-jahati puthujjano kAmarAgavyApAdaM ti?-idAni jahati kathA nAma hoti / tattha yeyaM jhAnalAbhI puthujjano saha saccAbhisamayA anAgAmI nAma hoti, tassa puthujjanakAle yeva kAmarAgavyApAdA pahInA ti laddhi, sepyathApi etarahi sammitatIyAnaM / tesaM taM laddhi bhindituM jahati puthujjano ti pucchA sakavAdissa | KA. I. 5. 3. nizrayavizeSAditi / yadi tRtIyaM dhyAnaM nizritya niyAmamavakrAmati / sukhendriyaM tatra bhavati / atha prathamadvitIye dhyAne nizritya, saumanasyendriyaM tatra bhavati / athAnAgamyadhyAnAntaracaturthadhyAnAnAmanyatamaM nizritya, upekSendriyaM bhavatIti / Sakv. p. 115. 4. tIkSNendriyatvAd dhyAnaM in Abb. 5. AnantaryavimuktimArgAbhyAm / Saks. p. 115. 6. V. supra, p. 57. n. 5. 6. Jnana prasthana, p. 57 1. See Saku. p. 116. 8. Cf. yattA bhidharma uktam "katibhirindriyarahattvaM prApnotItyAha ekAdazabhiH" iti, tatkathaM navabhirityucyate ? navabhireva tat praapnoti| Ans. In 16 cd. .

Page #218
95:] dvitIyodhyAyaH / ekAdazamirAptistu phalasyAntya[sya] hAnitaH // ' parihAya parihAyA'yaM samayavimukto'hanizrayavizeSAtpunarlabhate / kadAcit tRtIyaM dhyAnaM nizritya / kadAcid dvitIyaM prathamaM vaa| kadAciccaturthamanAgamyaM vA / ityatastisRNAM vedanAnAM saMbhavAdekAdazabhiruktam // 2 athaiSAM trayAnAM (NAM) kAmarUpArUpyadhAtUnAM kataradhAtubhUmyAlambanena mArgeNa katarasya dhAtoH parijJAnaM bhavatIti ? tadAvirbhAvyate / [93 ab.] svasya dhAtoH parijJAnaM sva vipakSadRzA pthaa| svavipakSadazA ca mArgaNe (mArgeNA)nAsraveNa parijJAnaM bhavati / tatra svadhAtudazA tAvad duHkhasamudayAlambanena, svavipakSadRzA nirodhamArgAlambanena dhAtukaparijJAnaM bhavati / sAsraveNa tvAnantaryamArgeNa saMgRhItena sannikRSTAsdhobhUmiviSayeNordhvasanikRSTabhUmyAlambanena ca vimuktimArgasaMgahItenAdhobhUmiparijJAnaM bhavati / Ananti]ryamArgANAmadhobhUmi viSayatvAdvimuktyAkhyAnAmUdhrvabhUmyAlambanatvAcca / anAsravAnAM (NAM) tUbhayeSAmekabhUmigocaratvAditi / / atha katibhi(bhI) rindriyaiH kAmadhAtuparijJAnaM katibhi(bhI) rUpArUpyadhAtuparijJAnamiti ? tadidaM pratAyate[94] kAmayAtuparijJAnaM prAyaH saptabhiri Syate / samalaiMnirmalastvarthairaSTAbhirabhidhIyate // kAmadhAtostAvat-sAsravaiH saptabhiH parijJAnaM bhavati prahANamityarthaH / paJcabhiH zraddhAdibhiH manaupekSendriyAbhyAM ca / prAyograhaNAtsaumanasyendriyenA(NA)pi kasyacitsamApattyabhiprAyasya yogino maulabhUmipravezAt / anAsravaistvindriyaraSTAbhiH / ebhireva saptabhi rAjJedriyeNa c| prAyo vacanAtsImanasyendriyena (Na) ca navamena / / __ [95] rUpadhAtuparijJAnamiSTaM dazabhirindriyaH / .. t|| 1. Cf ekAdazabhirahattvamuktaM tvekasya saMbhavAt / Ak. II 17 ab. 2. Cf asti saMbhavo yadekaH pudgalaH parihAya parihAya sukhasaumanasyopekSAbhirahattvaM prApnuyAvata ekAdazabhirityuktam / na tu khalu saMbhavo'sti sukhAdInAmekasmin kAle / kathamanAgAmino'pyeSa prasaMgo bhavati ? na hyasau parihINaH kadAcitsukhendriyeNa prApnoti na ca vItarAgapUrvI parihIyate / tadvairAgyasya dvimArgaprApaNAt / Akb. II. 17 ab. 3. This topic is not discussed in Akb. __ 4. The cd of the karika 93 is missing.

Page #219
6. . abhidharmadIpe [.96. paJcabhiH zraddhAdibhiH, mana indriyena(Na), tisRbhirvedanAbhiH, nizrayaH vizeSAdAjJendriyena (Na) ca // antyadhAtuparijJAnamekAdazabhirucyate // yathoktairdazabhirAjJAtavadindriyena (Na) c| ubhAbhyAM tasya parijJAnamekaM vastropamasamAdhisahacaram, dvitIyaM kSayajJAnasahagatamiti // idamidAnIM vaktavyam--ka: katibhirindriyaH samanvAgata iti ?' tatra tAvadayaM niyamaH [96] sarvasatvAstridhAtusthA upekSAyurmaNo (no)'nvitAH / ebhistribhiH sarvasattvAH smnvaagtaaH| tvakstrItvavyaJjanaH kAme kAmAvacarAH sattvAH kAyapuruSastrIndriyarebhiH pUktizca / ruupinnshckssuraadibhiH|| rUpiNaH khalu sattvAzcakSurAdibhistribhizcIpekSAyurmanobhiH // [97] kAminaH khalu duHkhena tadrAgI durmaNa (na) styaa| avItarAgaH kAmadhAto duHkhadaurmaNa(na)syAbhyAM samanvAgataH / Urdhvajastu sukhenAryaH zubhAhvAdharajau tathA // Urvajo rUpArUpyadhAtuja prAyaH sukhena smnvaagtH| anAsraveza zubhakRtsnaparIttazubhApramANazubhAH] kliSTAkliSTena / [98] pratItyA (prItyA) mAbAdhodbhUto AbhAsvareSUpapannastadadharajazca prItyA samanvAgataH / zubhaiH sa shubhmuulkH| zraddhAdibhiH paJcabhiH kuzalaraNu (nu)cchinnakuzalamUlaH sarvatra smnvaagtH| zaikSAmyAM mokSamArgasthI 1. This topic is not discussed in Akb.

Page #220
99.j. dvitiiyo'dhyaayH| ___dvA [II. A, 4. Fol. 42b.] 'bhyAM zaikSAbhyAM [indriyAbhyAM darzanabhAvanAmArgasthau] // [azaikSo'rhan] svamArgagaH // atha niyamena kaH katibhirindriyaiH samanvAgata iti ? tadidamupadaryate[99] upekSAyumaNo(no) yukto'vazyaM trysmnvitH|' [e] bhireva tribhiH / na hyeSAmanyonyena vinA smnvaagtH| zeSe. raNi (ni)yamaH / __ tatra tAvaccakSurAdibhiH saptabhirArUpyopapanno na smnvaagtH| kAmadhAtI ca yenApratilabdhavihInAni / ' sukhendriyeNa caturthadhyAnAdyupapannAH' pRthagjanAH, saumanasyena tri(tRtIyAdyupapannAH pRthagjanAH, sukhendriyena (Na) rUpArUpyopapannAH, daurmaNa (na)syena kAmavItarAgaH, zraddhAdibhiniHzubhaH, anAsravastribhiH pRthagjanA' na samanvAgatAH / catubhiH kAyasukhavAn yaH kAyendriyeNa so'vazyaM catubhistaizca tribhiH kAyendriyena (Na) ca / yo'pi sukhandriyeNa sa catubhiH-taizca tribhirupekSAdibhiH sukhendriyena (Na) ca / cakSuSmAnapi paJcabhiH // 1. Cf. upekSAjIvitamanoyukto'vazyaM trayAnvitaH // Ak. II. 17. cd. 2. Cf.." zeSastvaniyamaH / syAtsamanvAgataH syAdasamanvAgataH / tatra tAvat""Akb. - Ii. 17cd. 3-3. This whole passage substantially agrees with Akb. II. 18ab. 4. cakSuHzrotraghrANajihvendriyairArUpyopapanno na samanvAgataH / Akb. II. 18ab. 5. after this Akb. has : kAyendriyeNArUpyopapanno na samanvAgataH / strIndriyeNa rUpArUpyopapannaH / kAmadhAto yenApratilabdhavihInam / evaM puruSendriyeNa / Ibid. 6. cturthdhyaanaaruupyoppnnH| Ibid. 7. tRtIyacaturthadhyAnArUpyopapannaH / lbid. 8. zraddhAdibhiH smucchinnkushlmuulH| Ibid. 9. AjJAsyAmIndriyeNa pRthagjanaphalasthA na samanvAgatAH / AjJendriyeNa pRthagjanadarzanAzaikSamArgasthAH / ajJAtAvIndriyeNa pRthagjanAzaikSyA asmnvaagtaaH| Ibid. .. 10. Cf. catubhiH sukhakAyAbhyo paJcabhizcakSurAdimAn / Ak. II. 18ab.

Page #221
abhidharmadIpe [100 'api'zabdAcchotraghrANajihvendriyarveditavyam / yazcakSurindriyeNa so'vazyaM paJcabhiH-upekSAjIvi tamanorUpendriyaMzcakSuSA ca // [100] strIndriyAnvito'STAmiH' taizca saptabhiH strIndriyeNa (Na) ca / 'Adi'grahaNAta puruSendriyadaurmaNa (na). syazraddhAdInAM grahaNaM veditvym| tadvAnapi pratyekamaSTAbhiH-tazca saptabhiH puruSendriyena (Na) caassttmen| ebhizca kAyajIvitamanobhizcatasRbhirvedanAbhiH; daurmaNa (na)syendriyeNa ca / zraddhA di[bhi]staizca paJcabhirupekSAjIvitamanobhizca / duHkhI yuktastu saptabhiH / . yo duHkhena sa saptabhiH-kAyajItimanobhizcatasRbhirvedanendriyaidauMmaMNa (na)syaM hitvA, tadvItarAgasya nAstIti / ekAdazabhiratyAbhyAM dvAbhyAmantyAbhyAM yukto'vazyamekAdazabhiH, pratyekaM sukhasaumanasyopekSAjIvitamanaHzraddhAdibhi rAjendriyeNa ca / evamAjJAtavadindriyeNa tena taizceti / sapta SaDbhistadAdyavAn // prathamena tvanAsraveNa yaH samanvAgataH so'vazyaM trayodazabhirmanojIvitakAyendriyazcatasRbhirvedanAbhiH zraddhAdibhistena ceti / / . atha sarvabahubhiH kiyadbhiH samanvAgatAH' ? taducyate- . [101] tridvIpanarakotpannA mithyAtvaniyatA praapi| [bahubhiH] hyekAnaviMzatyA svalpairaSTAbhiranvitAH // [102] antarAbhavikapretatiryazraddhAnusAriNa[:] / dhyadhikairdazabhiryuktA dazabhirvA navAdhikaiH / / 1. Cf. strIndriyAdimAn / Ak. II. 18d. 2. Cf. saumanasyI ca duHkhI tu saptabhiH | Ak. II. 18 cd. 3. Cf. aSTAbhirekAdazabhistvAjAtendriyAnvitaH / Ak. II. 19 ab. 4. Cf. AjJAsyAmIndriyopetastrayodazabhiranvitaH / Ab. II. 19 cd. 5. Cf. yaH sarvabahubhirindriyaiH samanvAgataH sa kiyadbhiH ? bahubhiryukta ekaanviNshtyaa'mlvjitH| dviliGga AryarAgyekaliGgavacamalavajitaiH // Ak. II. 21. The Adv. deals with this topic in detall.'

Page #222
106.] dvitIyodhyAyaH / svalpaistrayodazabhI rUpabhiH paJcabhiH zraddhAdibhizca jIvitamanaupekSAbhizca / NA(nA) rakasya tUcchinnazubhabIjasya cakSurAdIni paJcaikaM vyaJjanaM vedanAzca paJca jIvitaM manazca / tirazcAM nAstyucchedaH / ya ihocchinatti so'vazyamavociM gacchati / tena natra narake zraddhAdyA na santi / paJca cakSarAdIni paJca ca veda I, eka vyaJjanaM jIvitaM manazceti trayodaza bhavanti / syurbahubhizcAntarAbhavikAdyAH pRthagjanAstrINyamalAni hitvaMkAnaviMzatibhiH, AryAstu zraddhAnusAriNo dve amale hitvaikaM ca vyaJjanamityekAnaviMzatibhireva samanvAgatAH // [103] samyaktvaniyatA ye tu ye ca shrddhaadhimuktikaaH| ta ekAdazabhiryuktA dazabhirvA navAdhikaH // tatra samyaktvaniyatA AryA ityarthaH / te paJcabhiH zraddhAdibhirmanojIvitAbhyAM ca tisRbhirvedanAbhirekena cAnAsravena (nn)| sarvaprabhUtaiH punarekAna[II. B, 5. Fol. 43a.] 'viMzatibhirekaliGgadvayamalavajitaH / / [104] prajJAvimuktanAmAhat kAyasAkSyubhayAhvayAH / akSakAdazakopetA yadi vA'STAdazAnvitAH / / : sarvAlparekAdazabhiH zraddhAdibhiH sukhasaumanasyopekSAjIvitamanobhirekena cAnAsraveNa / bahubhistvaSTAda[za]bhiH, dve anAsrave daurmaNa (na) syamekaM ca vyaJjanaM hitvA / [105] kAmadevA mRtAH svalpairdazabhiH saptakAdhikaH / anAsravatrayaM hitvA daurmaNa (na)syaM ca / tatratyaH pRthagjano yadi vairAgyaM gacchati sa devarSirbhavati / ekaM ca vyaJjanaM hitvA pariziSTaH saptadazabhiH samanvAgataH / . . ___ta evaikonaviMzatyA yuktA bahubhirindriyaH // dve anAsrave hitvaikaM ca vyaJjanam / atrApi hi satyAni dRzyante / / .. [106] [dviAna] jAstu sarvAlpairdazabhiH paJcakAdhikaiH / prathamadvitIyadhyAnopapannAnAM pRthagjanAnAM duHkhadaurmaNa (na)sye hitvA dve ca vyaJjane trINi cAmalAni, paJcadazabhiH samanvAgamaH / dazabhiH sacatuSkaistu zubhakRtsnAH samanvitAH // zubhakRtsneSu pRthagjanasya saumanasyaM ca hitvA caturdazabhiH samanvAgamaH /

Page #223
amidharmadIpe [107 [107] bRhatphalA hi* atyalpaistrayodazabhiranvitAH / ...... bRhatphaleSu pRthagjanasya sukhaM ca hitvA duHkhAdIni pUrvoktAni trayodaza bhavanti / yuktAH SoDaSa (za) bhistvete sarvabhUribhindriyaH / / yadyAryA bhavanti teSAM sukhasaumanasyAbhyAmanAsravAbhyAM samanvAgama iti SoDaza bhavanti / [108] aSTAbhirdazabhiH saikarArUpyAH svrupbhuuribhiH'| svalpairaSTAbhiH / pRthagjamasyASTA [:] svalpAni bhavanti / paJca zrA(zra)dvAddhI (dI)ni, jIvitaM manaupekSA ca / bahubhirekAdazabhirAryasya samanvAgamaH / paJcabhiH zraddhAdibhiH, dvAbhyAM sukhasaumanasyAbhyAmanAvIbhyAma, jIvitamanaupekSendriyazcatubhiraNA(nA)sravaNa caiken| sadevakauravAH sttvaastryodshbhirnvitaaH|| paJcabhiH zraddhAdibhiH paJcabhiH sunAdibhiH, kAyamanojovitazca tribhiH|| [109] aSTAbhiniHzubho yukto dazabhirvA trayAdhikaH / ' ucchinnazubhamUlo niHzubhaH sarvAlpairaSTAbhiH smnvaagtH| sukhAdibhiH paJcabhiH kAyajIvitamanobhizca / sarvaprabhUtaistu trayodazabhiryathoktairaSTAbhizcakSa. rAdibhizcatubhirekena ca vynyjnen| dviliGgAH 'pazcimaH svalpavizatyApyekayA param // ubhayavyaJjanastrayodazabhiH svalpaiH sukhAdibhiH kAyajIvitamanobhiH zraddhAdibhizca paJcabhiH / ckssuraadiinaamlbdhvihiintvaadniymH| sarvabahabhistvekonaviMzatibhistrINyamalAnyapAsya / samApto'yaM matsyakagranthasamudraH / / 1. Cf. yukto bAlastathArUpye upekSAyurmanaH shubhaiH| Ak. II. 20 cd. 2. Cf. atha yaH sarvAlpaH samanvAgataH sa kidbhirindriyaiH ? ___sarvAlpaniHzubho'STAbhivinmanaH kAyajIvitaiH / AK II. 20 ab. 3. samucchinnakuzalamUlo niHshubhH| Akb. II. 20 ab.

Page #224
110.] . dvitIyo'dhyAyaH / 'vyAkhyAta indriyAnAM (NAM) dhAtugatiprabhedapradarzanAgatAnAM vistareNa prabhedaH / adhunA tu momAMsyate / kimete saMskRtA dharmA yathA bhinnasvabhAvAH, evaM bhinnotpAdA atha niyatasahotpAdA api kecidvidyanta iti ? vidyanta ityaah| tatra saMkSepeNa paJcemA dharmajAtayaH-rUpaM cittaM caitasikAzcittaviprayuktA prasaMskRtaM c| tatrAsaMskRtaM nodeti na ca vyeti / ' rUpiNAM tu dharmANAmayaM niyamaH[110] saptadravyAvinirbhAgI prmaannurbhirgtH| kAmeSvekAdhikaH kAye dvayadhikazcakSurAdiSu // sarvasUkSmaH khalu rUpasaMskAropAdAnasaMcayabhedaparyantaH paramANuriti prajJApyate / sa tu saptadravyAvinirbhAgI catubhirbhUtai stribhizcopAdAyarUpastribhistribhirvA bhUtaizcatubhizno[II. A . 5. Fol. 43b]pAdAyarUpairavinirbhAgavayaMsAvaSTama iti / kozakArastvAha- "sarvasUkSmo, rUpasaMghAtaH paramAnuH (NuH)" iti / ' tena saMghAtavyatirikta rUpamanyadvaktavyam / yadi nAsti saMghAto'pi nAsti / ataH siddhaM 'savasUkSma rUpaparamAnu: (NuH)" iti / / 1-1 This Adv.. (from vyAkhyAtaH to na ca vyeti) is identical with Akb. II. 21. 2 Cf. kAme'STadravyako'zabdaH paramANuranindriyaH / ___ kAyendriyo navadravyo dazadravyo'parendriyaH // Ak. II. 22. 3.Cf. sarvasUkSmo rUpasaMghAtaH paramANu rityucyate / yato nAnyataro vijJAyeta / sa kAmadhAtAvazabdako anindriyazcASTadravyaka utpadyate nAnyatamena hiinH| aSTau dravyANi / catvAri mahAbhUtAni catvAri copAdAyarUpANi rUpagandharasaspraSTavyAni / sendriyastu paramANurazabdako navadravyaka utpadyate dazadravyako vA / Akb II. 22ab. -sarvamUkSmo rUpasaMghAtaH paramANuriti / saMghAtaparamANuna dravyaparamANuH / yatra hi pUrvAparabhAgo nAsti tatsarvarUpApacitaM dravyaM dravyaparamANuritISyate / tasmAdvizinaSTi saMghAtaH paramANuriti / Saks. p.. 123. Compare this view with the view of Samghabhadra :-D'apres Sarnghabhadra (XXIII. 3. Fol. 52a): Parmil les rupas 'susceptibles de resistance (sapratigha), la partie la plus subtile, qui n'est pas susceptible

Page #225
66 . abhidharmadIpe [111 kAyedriyasahagastvaSTAbhizcakSurAdisahitA(to) navabhiH / / [111] evaM rUpe'pi vijJeyo hitvA gandharasadvayam / rUpadhAto bahirgataH paJcadravyAvinirbhAgI gandharasau hitvaa| phAyasahagatastu SaDbhizcakSurAdiSu saptabhiravini gibhiH| yadA punassazabdakA sa saMghAto' jAyate, tadA sarvatra yathokteSu zabdo'dhiko gaNayitavyaH / atra punarmahAbhUtAni sarvopAdAyarUpAzrayabhAvaprAdhAnyAccatasro dravyA jAtayo vivakSyante / upAdAya rUpadhAtucatuSTayaM tu ghaTAdidravyaprajJaptinimittatvAdAyatanagaNanayA gaNyata iti vivakSitAparijJAnAnAsti codyaavkaashH|| d'etre scindee a nouveau, s'appelle paramanu. C'est-a-dire : le parama nu n'est pas susceptible d'etre divise en plusieurs par un autre rupa, par la pensee. C'est ce qu'on dit etre le plus petit rupa; comme il n'a pas de parties, on lui donne nom de 'plus petit.' De meme un kshana est nomme le plus petit temps et ne peut etre divise en demi-kshanas. (iii. 86). LVPAK. II. p. 144, n, 3. Also cf. yatpunarucyate rUpasamudAya iti tatra niHzarIraH paramANurveditavyaH / buddhyA paryantaprabhedatastu paramANuvyavasthAnaM piNDasaMjJAvibhAvanatAmupAdAya rUpe dravyApariniSpattipravezatAM copAdAya | Asm. pp. 41-2. On the Buddhist theory of Atoms and Molecules, See W. M. Mc Govern ; A Manual of Buddhist Philosophy, vol. I. pp. 125--128; S.Z. Aung: Compendium of Philosophy, pp. 268-273. and Th. Stcherbatsky: The Central Conception of Buddhism, pp. 11-14. 1 The Kosakara deals here with one more topic:-'kathamihAvinirbhAge bhUtAnAM kazcideva saMghAtaH kaThina utpadyate kazcideva drava uSNo vA samudIraNo vA / Akb. II. 22d. 2 Cf. kiM punaratra dravyameva dravyaM gRhyate AhosvidAyatanam / kiJcAtaH yadi dravyameva dravyaM gRhyate, atyalpamidamucyate 'aSTadravyako navadazadravyaka' iti / avazyaM hi tadravyasaMsthAnenApi bhavitavyam / tasyApi paramANusaMcitatvAt / athApyAyatanadravyaM gRhyate, atibahvidamucyate-aSTadravyaka iti / caturdravyako hi vaktavyo yAvatA bhUtAnyapi spraSTavyAyatanam / kiJcivatra dravyameva dravyaM gRhyate yadAzrayabhUtaM kiJcidatrAyatanaM dravyaM gRhyate yadAzritabhUtam / atra punarjAtidravyaM gRhyate / bhUtacatuSkAntarANAM svajAtyanatikramAt / kaH punaryatsa evaM vikalpena vaktum / cchandato'pi vAcAM pravRttirarthastu parIkSyaH | Akb. II. 22cd. . .."mukhyavRttyA yad dravyaM yasya svalakSaNamasti tad dravyaM gRhyate / 'AhosvidAyatanam' dravyamityadhikRtam / Ayatanamapi hi dravyamiti zakyate vaktuM sAmAnyavizeSalakSaNasaddhAvAt /

Page #226
- dvitiiyo'dhyaayH| 111.] arUpiNAM punaH cittaM caitasikaH sAcaM avinirbhAgena (Na) jAyata iti vartate / ___ saMskRtaM tu svalakSaNaH // ' sarva hi saMskRtaM svalakSaNaiH saha jAtyAdibhirutpadyata iti veditavyam // abhidharmadIpe vibhASAprabhAyAM vRttau dvitIyasya[adhyAyasya] dvitIyaH pAdaH // "yadbhUtacatuSkamAzraya ekasyopAdAyarUpasya""na tadevAnyasyopAdAyarUpasya gandhasya rasasya vAzrayaH / kiM tarhi ? 'anyadeva bhUtacatuSkaM tasyAzrayaH' iti vaibhASikasiddhAntaH / Sakv. p. 125. For the term dravya, see Asm p. 16. 1. Cf. cittacaMttAH sahAvazyaM sarva sNskRtlkssnnH| Ab. II. 23ab, P. See Asm, p. 19,

Page #227
dvitIyAdhyAye tRtiiypaadH| yaduktaM caitasikAstu sahotpadyanta iti tadabhidhIyatAm / ke punaste caitasikA dharmAH ?' te paJcaprabhedAH-mahAbhImAH, kuzalamahAbhaumAH, klezamahAbhaumAH, akuzalamahAbhImAH, parIttaklezamahAbhaumikAzca / mahatI citta bhUmireSAmiti ta ime mahAbhImAH / bhUmirgatirityarthaH / evaM sarvatra vigrahaH kAryaH / tatra tAvanmahAbhaumA nirdizyante / / [112] dazadharmA mahAbhaumA vitsNjnyaacetnaasmRtiH| chanda: sparzo'dhimokSazca dhIH samAdhirmanaskRtiH // ' ete dazadharmAH sarvasyAM cittabhUmau traidhAtukyAmanAsravAyAM ca samagrA bhavanti / 1 For the Sarvastivadins' list of the Chaitasika-dharmas, see Th. Stcherbatsky: The Central Conception of Buddhism, pp. 100-105 and LVPAK. II. p. 150 n. 2. For the Sthaviravadins' list, see S. Z. Aung : Combendium of Philosophy, pp. 14 fol. and Nyanaponika: Abhidhamma Studies, pp. 10-14. For the Yogacharas' list; see N. A. Sastri : Alambanapariksha, pp. 113-5 (Appendix) and Asm. pp. 5-11. The Vigrahavyavartani (pp. 4-5) gives a list of 119 Kusaladharmas. For a detailed account of this topic, see W. M. Mc Govern : A Manual of Buddhist Philosophy, vol. I. pp. 137 162. 1 Cf. prAptyA vA paJcadhA caitA mahAbhUmyAdibhedataH / Ak. II. 23 cd. 2 Cf. vedanA cetanA saMjJA cchandaH sparzo matiH smRtiH / manaskAro'dhimokSazca samAdhiH sarvacetasi // Ak. II. 24. 4 Cf. ime kila daza dharmAH sarvatra cittakSaNe samagrA bhavanti / Akb. II. 24. But Vasubandhu holds a different view : 'ime kila' iti / kilazabdaH paramatadyotane / svamataM tu cchandAdayaH sarvacetasi na bhavanti / tathA hyanenaivAtrAryeNa paJcaskandhake likhitm| Salv. p, 127. seo LVPAR. JI. pp. 150, n. 2. According to the Sthaviravadins only seven chaitasikas are sarvachittasadharana : phasso vedanA sajhA cetanA ekAggatA jIvetendriyaM manasikAro ceti sattime sabbacittasAdhAraNA nAma | A Sangaho II. 2. The Yogacha ra list has only five :savA sparzamanaskAravitsaMjJAcetanAnvitam / Trimsika, 3 cd. .

Page #228
112.] dvitIyo'dhyAyaH / tatra vedanA sukhAdistrividho'nubhavaH / trividhaM saMvaditamiti paryAyaH / iSTAniSTobhayaviparItaviSayendriyavijJAnasannipAtajA dharmayoniH kAyacittAvasthA vizeSa: prahlAdyapatApI tadubhayaviparItazca tRSNAheturvedi(da) netyucyte|' nimittanAmAkyajJA saMjJA vitarkayoniH / cittaabhisNskaarshcetnaa| "cittavyApArarUpA smRtiH / cittasyArthAbhilapanA kRtakartavyakriyamAna (Na) karmAntAvipramoSalakSaNAH (nnaa)| ccha (cha)nda: kartu kAmatA vIryAGgabhUtaH / viSayendriyavijJAnasannipAtajA cittasya viSayaspRSTiH, caitasikadharmo' jIvanalakSaNaH sprshH| 1. Cf. vedanA. anubhvsvbhaavaa| sA punarviSayasyAhlAdakaparitApakatadubhayAkAraviviktasvarUpasAkSAtkaraNabhedAt tridhA bhvti| evaM tvanye mnynte| zubhAzubhAnAM karmaNAM phalavipAkaM pratyanubhavantyanubhavaH / Tob. 3 cd. 2. Cf. nIlAdibhedaM ArammaNaM saJjAnAtI ti sjnyaa| sA sajAnanalakkhaNA paccAbhiJANarasA / aparo nayo- sabbasaMgAhikavasena hi saJjAnanalakkhaNA scaa| Dhs A. III. 188-9. Also cf. saMjJA viSayanimittodgrahaNam / viSaya Alambanam / nimittaM tadvizeSo nIlapItAdyAlambanavyavasthAkaraNam / tasyodgrahaNaM nirUpaNaM nIlamatanna pItamiti / Tob. 3 cd. For the different functions of sanjna, vijnana and prajna, see Vm. xiv. 3-6. 3. Cf. cetanA cittAbhisaMskAro manasazceSTA / yasyAM satyAmAlambanaM prati cetasaH prasyanda iva bhavati ayaskAntavazAdayaHprasyandavat / Tob. 3 cd: Also cf. cetayatIti cetanA, saddhi attaMnA saMpayuttadhamme ArammaNe abhisandahatI ti attho / Dhs A. III. 190. For chetana and its relation to the Samskara skandha, see A Manual of Buddhist Philosophy, Vol. I pp. 86-89, 4. Cf. smRtiH saMstute vastunyasaMpramoSazcetaso'bhilapanatA / Tvb. 3 cd. pittasaMskAre caitasikadharmasaMtAnasya satatamavicchinnaM cintanaM nAma smRtiH| Aam. p. 123. For the omission of Smriti in the Sthavira-vadins' list of sabba-chitta-sadharana, - see Abhidhamma Studies, p. 39. 5 Cf chanbo ti kattu kamyatAyetaM adhivacanaM / Dhs A. III 254. * chando'bhiprete vastunyabhilASaH / Tob 3 cd. 6. Cf. phusatI ti phsso| svAyaM phusanalakkhaNo, saMghaTanaraso, saMnipAtapaccupaTTAno, ApAthagatavisayapadapaTTAno / ayaM hi arUpadhammo samAno pi ArammaNe phusanAkAreneva pavattatI ti phusnlkkhnno| Dhs A. III. 197, Also cf. sparzastrikasaMnipAte indriyavikAraparicchekA

Page #229
70 abhidharmadIpe [112 cittasya viSaye'dhimuktiravi (dhi) mokSo' rucidvitIyanAmA cittasya' vissyaaprtisNkoclkssnnH| dhIH prajJA dhrmsNgrhaadyuplkssnnsvbhaavaa'| cittasyaikAgratA samAdhizcittasthitilakSaNaH / cittasyAbhogo manaskAraH puurvaanubhuutaadismnvaahaarsvruupH| sUkSmaH khalu cittacattAnAM vizeSo duravadhAro rUpinI(NI)nAmeva tAvadoSadhInAM bahurasAnAmindriyagrA hyo'pi rasavizeSo duravadhAraH, kimaGga punara vedanAsaMnizrayakarmakaH / indriyaviSayavijJAnAni trINyeva trikaM tasya kAryakAraNabhAvena samavasthAnaM trikasaMnipAtaH / tasmin sati tatsamakAlamevendriyasya sukhaduHkhAdivedanAnukulo yo vikArastena sadazo viSayasya sukhAdivedanIyAkAraparicchedo yaH sa sparzaH / indriyaM punaryena vizeSeNa sukhaduHkhAdihetutvaM pratipadyate sa tasya vikAraH / sparzaH punarindriyavikArasAdRzyenendriyaM spRzatIndriyeNa vA spRzyata iti sparza ucyate / Tvb. 3 cd. 1. f. adhimokSaH katamaH / nizcite vastuni yathAnizcayaM dhaarnnaa| asNhaarytaakrmkH| Asm. p. 6. adhimokSo nizcite vastuni tathaivAvadhAraNam / nizcitagrahaNamanizcitapratiSedhArtham / yuktita Aptopadezato vA yadvastu asaMdigdhaM tanizcitaM yenaivAkAreNa tanizcitamanityaduHkhAdyAkAreNa tenaivAkAreNa tasya vastunazcetasyabhinivezametannAnyathetyavadhAraNamityadhimokSaH / Tvb. 10 c. adhimuktinizcayAdhadhAraNam / Aaa. p. 353. - 2.. Cf. 'adhimuktistadAlambanasya' guNato'vadhAraNam nnaat| rucirityanye / yathAnizcayaM dhAraNeti yogAcAracittA: / Saks. p. 128. For various interpretations of this term, see LVPAR II. p. 154. ___Also cf. adhimuccanaM adhimokvo| so sanniTThAnalakkhaNo, asaMsappanaraso, nicchayapaccupaTTAno"ArammaNe niccalabhAvena indakhIlo viya daTTabbo / Dhs A III. 254. 3. Cf. tena tena vA aniccAdinA pakArena dhamme jAnAtI ti paJcA""catsaccadhamme vicinAtIti dhammavicayo / Dhs A. III 287 4. Cf. kiriyA kAro, manasmikAro 'manasikAro' / purimamanato visadisaM manaM karoti ti pi mnsikaaro| svAyaM ArammaNapaTipAdako vIthipaTipAvako javanapaTipAdako ti tippkaaro|" Dhs A. III 254. ___Also cf. manaskArazcetasa aabhogH| AbhujanamAbhogaH / Alambane yena cittamabhimukhIkriyate / sa punarAlambane cittadhAraNakarmA / cittadhAraNaM punastatra Alambane punaH punazcittasyAvarjanam / etacca kama cittasantaterAlambananiyamena viziSTaM manaskAramadhikRtyoktaM na tu yaH praticittakSaNaM tasya hi pratikSaNameva vyApAro na kSaNAntare / Tvb, 3 cd. Also cf. manaskAraH katamaH ? cetasa AbhogaH / AlambanacittadhAra gakarmakaH / Asm p. 6. .

Page #230
113.. dvitiiyo'dhyaayH| mUrtANAM(nAM) cittacaitasikAnAM dharmANAmekakalApavartinAM buddhigamyaH ? sa tu hetuphalasvabhAvairmatimadbhirabhyUhya iti / / 2 / / kuzalamahAbhaume bhavAH kuzalamahAbhaumAH / te puNaH(naH) [113] zraddhApekSA'pramAdazca prsrndhirbiirptrpaa| mUlavIryamahiMsA ca zubha [II. B. 6. Fol. 44a] bhUkA dshsmRtaaH|| tatra zraddhA cetasaH prasAdo guNiguNAthitvAbhisaMpratyayAkAraH, cittkaalussyaapnaayii| tadyathodakaprasAdako maNiH sarasi prakSiptaH sarvaM kAluSyamapanIyAcchatAmutpAdayati tadvaci (ccittasarasi jAtaH zraddhAmaNiriti / " a[pramAda: kuzaladharmabhAvanA tadavahitatetyarthaH / / 1. Cf. sammAsambuddhena pana imesaM arUpInaM cittacetasikAnaM dhammAnaM ekArammaNe pavattamAnAnaM pATiyevakaM vinibbhIgaM katvA paJcati uddharamAnena atidukkaraM kataM / tenAha AyasmA nAgasenatthero---'dukkaraM mahArAja bhagavatA kataM.'yaM imesaM arUpIna""vavatthAnaM akkhAtaM ayaM phasso''idaM cittaM' ti / (Milinda p_87) Dhs A. III. 277. ___2. Cf. sUkSmo hi cittavRttAnAM vizeSaH / sa eva duHparicchedaH pravAheSvapi tAvat ki punaH kSaNeSu / rUpiNInAmapi tAvadoSanInAM bahurasAnAM kAsAMcindriyagrAhyA rasavizeSA duravadhArA bhavanti kiM punarye dharmA arUpiNo buddhigrAhyAH / Akb. II. 24. 3. Cf zraddhA'pramAdaH prazrandhirupekSA horptrpaa| - mUladvayamahisA ca vIryaJca kuzale sadA // Ak. II. 25. Also cf. zraddhAtha hriirptrpaa|| alobhAditrayaM vIyaM prazrabdhiH saaprmaadikaa| afgAT TAT: 1 Trimsika, 10 d, 1labc. 4. Cf, tatra zraddhA cetasaH prsaadH| satyaratnakarmaphalAbhisaMpratyaya ityapare / Abb. II. 25. tatra zraddhA karmaphalasatyaratneSvabhisaMpratyayaH prsaadshcetso'bhilaassH| Tob. 11 abc. zraddhA katamA / astitvaguNavattvazaktatveSvabhisaMpratyayaH prsaado'bhilaassaa| Asm. p. 6. 5. Cf. saddhAsA panesA sampasAdanalakkhaNA ca saddhA pakkhandanalakkhaNA ca / yathA hi"udakappasAdako maNikaddamaM sannisIdApati evameva saddhA uppajjamAnA nIvaraNe vikkhaMbheti, kilese sannisIdApeti, cittaM pasAdeti / Dhs A. JII. 213. 6. cf. apramAdaH kuzalAnAM dharmANAM bhaavnaa| kA punastebhyo'nyA bhAvanA ? yA tessvvhittaa| cetasa ArakSeti nikAyAntarIyAH sUtre paThanti / Akb. II. 25. apramAdaH katamaH / savIryakAnalobhAdveSAmohAnizritya yA kuzalAnAM dharmANAM bhAvanA sAsravebhyazca dharmebhyazcittasyArakSA / Asn p. 6. katamo'pramAdaH cittasya kuzaladharmapratisaMyogaH / Aam p. 68. apramAdaH pramAdapratipakSaH / alobhaadyaaviirymprmaadH| yairalobhAdInizrityAkuzalAndharmAnprajahAti tatpratipakSAMzca kuzalAndharmAn bhAvayati te'lobhAdayo'pramAdaH / Tob. 11. abc.

Page #231
72 abhidharmadIpe 113 prsrbdhishcitkrmnnytaa| kAyaprasragghirapyasti / ' sA tu tadAnukUlyAdbodhyaGgazabdaM labhate / tadyathA priitiH| prItisthAnIyAzca dharmAH prItibodhyaGgamuktaM bhgvtaa| samyagdRSTisaMkalpavyAyAmAzca prajJAnukalyAt prajJA. skandha ityuktaaH| tadvatkAyakarmaNyatA cittakarmaNyatA bodhynggaavaahktvaattcchbdenoktaa| upekSA cittasamatA cittAnAbhogaH2 saMskArANi (ni)mittAbhogamadhyu. pekSAnimittapravana (Na)tA / 1. cf. prazrandhirdoSThulyapratipakSaH kaaycittkrmnnytaa| dauSThulyaM kAyacittayorakarmaNyatA sAMklezikadharmabIjAni ca / tadapagame prazrabdhisadbhAvAt / tatra kAyakarmaNyatA kAyasya svakAryeSu laghusamutthAnatA yato bhavati / cittakarmaNyatA samyaGa manasikArasaMprayuktasyAhlAdalAghananimittaM yaccaitasikaM dharmAntaraM yadyogAccittamAlambane pravartate'tastaccittakarmaNyatetyucyate / kAyasya punaH spraSTavyavizeSa eva prItyA hRtaH kaayprshrbdhirveditvyaa| prItamanasaH kAyAH prazrabhyata iti sUtre vacanAt / iyaM tadvazenAzrayaparAvRttito'zeSaklezAvaraNaniSkarSaNakamikA / saaprmaadikaa"| kA punrsii| upekSA Tob. 11. abc. prazrabdhiH katamA / kAyacittadoSThulyAnAM pratiprazrabdheH kAyacittakarmaNyatA / Asm. p. 6. Also cf. nanu ca sUtre kaayprshrbdhirpyuktaa| na khalu noktaa| sA tu yathA kAyikI vedanA tathA veditavyA / kathaM sA bodhyaGgeSu yokSyate / tatra tarhi kAyakarmaNyataiva kAyikI prazrabdhirveditavyA / kathaM sA bodhyaGgamityucyate / bodhyaGgAnukUlyAt / Abb. II, 25. The Sthaviravadins, however, take the word kaya to mean the namaskandhas :-kAyapassambhanaM kAyapassaddhi, cittapassambhanaM cittapassaddhi / kAyo ti cettha vedanAdayo tayo khndhaa| ubho pi panetA ekato katvA' kAyacittAnaM avUpasamakarauddhaccAdikilesapaTipakkhabhUtA ti daTThabbA / Vm XIV 14+ For the sanbodhi-anga, cf. potimanassa kAyopi pasambhati / ayaM vuccati passaddhisambojjhaGgo / Vbh. p. 227. 2. Cf. upekSA cittasamatA cittaanaabhogtaa| kathamidAnImetadhokyate / tatrava citte AbhogAtmako manaskAro pranAbhogAtmikA copekSA' iti / nanu coktaM- 'durjAna eSAM vizeSaH' iti / asti hi nAma durjAnamapi jJAyate / 'idaM tu khalvatidurjAnaM yadvirodhe'pyavirodha' iti / anyatrAbhogonyatrAnAbhoga ipi ko'tra virodhaH / na tIdAnImekAlambanAH sarve samprayuktAH prAptavanti / evaMjAtIyakamatrAnyadapyAyAsyatIti [V. infra, Adv. karikaa 123.] yastasya nayaH so'syApi veditavyaH / Akb. II 25. Also cf. upekSA cittasamatA cittaprazaThatA cittaanaabhogtaa| ebhistribhiH padairupekSAyA AdimadhyAvasthAnAvasthA dyotitA | Tob. A. 11. abc. For ten kinds of upeksha see Dh: A. III. 348-354. 3. Cf. tatramajjhattatA-sA cittacetasikAnaM samavAhitalakkhaNA, UnAdhikanivAraNarasA pakSapAtupacchedanarasA vA; mjjhttbhaavpccupttttaanaa| cittacetasikAnaM ajjhupekkhanavasena samappavattAnaM AjAneyyAnaM ajjhupekkhanasArathi viya daTThabbA / Dhs A. III. 254.

Page #232
114.] dvitiiyo'dhyaayH| hrIH svAtmApekSA / akAryakaraNe ljjaa|' apatrApyantu parApekSAH (kssm)|' dve tu kuzalamUle alobhAdveSau / amohastu prajJAsvabhAvatvAnmahAbhaumeSUkta iti na gaNyate / salamUla vIrvaM kuzalAkuzaladharmotpAdanirodhAbhyutsAhaH, saMsAranimagnasya ceta. so'bhyunnatirityarthaH / avihiMsA sttvaavihetthnaa| . uktAH kuzalamahAbhaumAH // . [114] styAnaM pramattirAzradhyamAlasyaM mUDhiruddhati[:] / ' kliSTe SaT tatra 1. Cf. kAyaduccaritAdIhi hiriyatI ti hiri; lajjAyetaM adhivacanaM / tehi yeva ottappatI ti ottappaM; pApato unbegassetaM adhivacanaM / tesaM nAnAkaraNadIpanatvaM..."prayaM vitthArakathA vuttA-ajjhattasamuDhAnA hiri nAma; bahiddhAsamuTAnaM ottappaM nAma / attAdhipati hiri; lokAdhipati ottappaM nAma / lajjAsabhAvasaNThitA hiri nAma; bhayasabhAvasaSThitaM mottappaM nAma / sappaTissavalakkhaNA hiri nAma; vajjabhIrukabhayadassAvilakkhaNaM ottappaM nAma / DAs A. III. 234. ... Also cf. hrIrAtmAnaM dharma vAdhipati kRtvAvadhana lajjA |"aptraapyN lokamadhipati kutyAvadyena lajjA | Tob. 11. abc. ... 2. See DhsA. III. 241-245. . 3. Cf. vIrya kauzIdyapratipakSaH / kuzale cetaso'bhyutsAhaH / na tu kliSTe / kliSTe tUtsAhaH kutsitatvAtkauzIdyameva / Tob: 11. abc. Also cf. upatthambhanalakkhaNaM ca viriyaM paggahanalakkhaNaM ca |"apro nayo-utsAhanalakkhaNaM viriyaM sahajAtadhammAnaM upatthambhanarasaM / Dhs A. III. 217-9. . 4. Cf. mohaH pramAvaH kozIdyamAzraya styAnamuddhavaH / kliSTe sadaiva AR. II. 26 abc. Also cf. klezA rAgapratighamUDhayaH // faf campai Trimsika 11. d, 12a,

Page #233
74 abhidharmadIpe [114 styAnaM kaaycittaakrmnnytaa|' pramAda: kuzalAnAM dharmANAmabhAvanA / bhAvanAvipakSabhU to dharmaH / Azraddhaya cittAprasAdaH, cittkaalussymityrthH| guNeSu guNavatsu cAsaM. pratyayo'nathitvaM c| kausIdyaM cittasyAnabhyutsAhaH / muuddhirvidyaanukaaraa'sNprkhyaanruupaa| auddhatyaM cittasyAvyupazamaH / uktAH SaT klezamahAbhaumAH / 1. Cf. styAnaM katamat / yA kAyagurutA cittAkarmaNyatA / 'kAyikaM styAnaM caitasikaM styAnamiti' uktmbhidhrme| [Jhanaprasthana, 2, 9.]kathaM caitasiko dharmaH kAyika ityucyate / yathA kAyikI vedanA | Akb. II. 26. The Sthaviravadin's definition of styana (thina) is : tattha katamaM thInaM ? yA cittassa akalyatA akammaJatA, olIyanA sallIyanA, 'thIyitattaM cittassa, idaM vaccati thInaM / Dhs. 1156. The thina is always accompanied by middha It is defined as: tattha katamaM middhaM ? yA kAyassa akalyatA akammaJatA"middhaM soppaM pacalAyikA, soppaM idaM baccati mirddha | Dhs. 1156 The Dhs A. discusses in detail the controversy whether middha is rupa. The word kaya here means na makaya and not the rupa-kaya:na vattabbaM etaM rUpaM middhaM ti| nAmakAyo hi ettha kAyo nAma | DhsA. II 80-94. See P. V. Bapat : "Middha' and Middhavadins" in A Volume of Eastern and Indian Stu dies, pp. 4--18. The Yogachara-definitions of these two terms are : styAnaM cittasyAkarmaNyatA stamityam |'"ydyogaaccittN jaDIbhavati stimitaM bhavati nAlambanaM pratipattuM / samutsahate / "mohAMze prajJaptatvAcca mohAMzikameva, na pRthagvidyate / middhamasvatantravRtticetaso'bhisaMkSepaH / "kAyacittadhAraNAsamarthA vA vRttizcetaso'svataMtratA sA yato bhavati tanmiddham / abhisaMkSepazcetasabhakSurAdIndriyadvAreNApravRttiH / etacca mohAze prajJApanAnmohAMzikaM kRtyAtipattisaMnizrayadAnakarmakam / Tob. 14. Also cf. styAnaM katamat ? mohAMzikA cittaakrmnnytaa| sarvaklezopaklezasahAyyakarmakam / Asm. p. 9. middhaM katamat ? middhanimittamAgamya mohAMzikazcetaso'bhisaMkSepaH kuzalaH akuzalaH avyAkRtaH kAle vA akAle vA yukto vA ayukto vA / kRtyAvipattisannizrayadAnakarmakam / Asm. p.10. dadhyAdhupayoganimittamAgamya mohAMzikazcetaso'bhisaMkSapo middham / Aaa.. p. 248.

Page #234
115.1. dvitiiyo'dhyaayH| _abhidharme tu daza paThyante- "Azraddhayam, kausIdyam, muSitasmatitA, cetaso vikSepaH,' avidyA, asaMprajanyam, ayonizo manasikAraH, mithyAdhimokSaH, prauddhatyam, pramAdazca" iti / ' tatra muSitasmativikSepAsaMprajanyAyonizomanasikAramithyAdhimokSAH paJcamahAbhaumeSu ptthitaaH| kliSTA'kliSTAnAmubhayeSAM smRtyAdisvAbhAvyAditIha na pRthaggaNyante / tasmAt SaDeva klezamahAbhaumAH / prazubhe tu dve paahriikymnptrpaa||' akuzale tu cetasi AhrIkyamanapatrApyaM ca dvau dharmAvakuzalamahAbhaumiko bhvtH| tatrAhIkyaM hrIvipakSabhUto dharmaH / anapatrApyamapatrApyasyeti / akArya kurvANasyAlajjA svAtmano[5] hrIH / parebhyo [s] lajjA anapatrApyamityapare / ' parIttaklezamahAbhaumA nidizyante / [115] mAyAzAThyamadanodhavihiMsApradaSTayaH / 1. Cf. vikSepa: katamaH / rAgadveSamohAMzikazcetaso visAraH / sa punaH svabhAvavikSepaH bahirdhAvikSepaH adhyAtmavikSepaH dauSThulyavikSepaH manasikAravikSepazca / Asn p. 9. 2. Cf. nanu cAbhidharme daza klezamahAbhUmikAH paThyante / "AzraddhyaM pramAdazceti / " prAptijJo devAnAMpriyo na vissttijnyH| kA punaratreSTiH / muSitasmRtivikSepAsaMprajanyAyonizomanasikAramithyAdhimokSA mahAbhUmikatvAt na klezamahAbhUmikA evAvadhAryante / ""ata evocyate 'ye mahAbhUmikAH klezamahAbhUmikA api te' iti| catuSkoTikaH / "styAnaM punariSyate sarvaklezasaMprayogIti klezamahAbhUmikeSu tasyApAThe kasyAparAdhaH / evaM tvAhuH / paThitavyaM bhavetsamAdhyanuguNatvAttu na paThitam / kSiprataraM kila styAnacaritaH samAdhimutpAdayennoddhatyacarita iti / 'na hyete jAtu sahacariSNutAM jhiitH| ataH SaDeva klezamahAbhaumikAH siddhyanti / Akb. II. 26... -'styAnaM punariSyate' iti vistaraH / 'tasyApAThe kasyAparAva' iti / kimasya styAnasyApAThe mamAparAdhaH / kimAbhidhArmikasyeti / abhidharmakArasyAyamaparAdho na mametyabhiprAyaH / styAnasya sarvaklezasaMprayogitvenAbhimatatvAt / 'evaM tvAH' iti / tatra zAstre styAnasyApAThe kAraNamAhurAbhiSAmikAH / "kathaM hi nAma kliSTo dharmaH zuklasya samAdheranuguNo bhaviSyati / "Saks. p. 131. See LVP Ak. II. pp. 151 and 161 and Asm. p. 9. 3. Cf. akuzale tvAhIkyamanapatrapA / Ak. II. 26 d. 4. The Pali Abhidharma has four:-akusalesu pana moho, ahirikaM, anottappaM uddhaccaJceti cetasikA akuzalasAdhAraNA nAma / A Sangaho. II. 13. ___5. V. supra, p. 73. n. 1. 6. This should be pradAza and prakSa.

Page #235
[ 115 abhidharmadIpe sUkSmopaNA (nA) hamAtsaryANyalpaklezabhuvo daza // ' ete hi klezA bhAvanAheyenAvidyAmAtreNa manobhUmikenaiva saMprayujyante / / eSAM tu lakSaNamupaklezacintAyAM paJcame'dhyAye'bhidhAyiSyate // . ____kathaM puNa(na)ridaM vijJAyate cittAdarthAntarabhUtAzcaitasi "kA: ? citta... meva hi tadvedanAdinAmabhirvyapadizyata ityevaM ceSyamAne buddhasUtramanulomitaM bhavati / yaduktaM bhagavatA--'SaDdhAturayaM bhikSavaH puruSapudgalaH"5 ityatra vijJAnadhAturevoktaH / tasmAnnArthAntarabhUtAzcaitasikA iti bhadantabuddhadevaH / taM pratIdamabhidhIyate 1. cf. krodhopanAhazAThayeApramAdamrakSamatsarAH / mAyAmadavihiMsAzca parIttaklezabhUmikAH // Ak. II. 27... Also cf. krodhopanahane punaH / mrakSaH pradAza IrSyAtha mAtsaryaM saha mAyayA // zAThyaM mado vihiMsA'hrIratrapA styAnamuddhavaH / Azraddhayamatha kozIdyaM pramAdo muSitA smRtiH // vikSepo'saMprajanyaM ca kokRtyaM middhameva c| . vitarkazca vicArazcetyupaklezA dvaye dvidhA // Trinisika, 12 cd-14.. 2. avidyeva kevaletyarthaH / nAnyena rAgAdinA klezena / bhAvanAheyeneti na darzanaheyena / manobhUmikenaiveti na paJcavijJAnakAyikena / yasmAdime krodhAdaya upaklezA manobhUmikA eva bhavanti / Saku. p. 132. For details, see LVPAK II. p. 164, n..4. 3. v. infra, Ad. karika 371. 4. V. supra, p. 25, n. I. This topic is discussed in Akb. I. 35 c. This controversy is also found in the Kv. VII. 3.-idAni cetasikakathA nAma hoti / tattha yasmA phassikAdayo nAma natthi, tasmA cetasikenApi na bhavitabbaM, iti natthi cetasiko dhammoti yesaM laddhi, seyyathApi rAjagirikasiddhatthikAnaM / Ko. A. VII. 3. 5. Cf. chadhAturo ayaM bhikkhu, puriso| M. sutta 140. 6. The Kosakara points out that this is wrong :-'SaDdhAturayaM bhikSo puruSa' iti garbhAvakrAMtI maulasattvasaMdarzanArtham / Akb. I. 35 c. This interpretation of the Kosakara agrees with the Pali passage :-cha imA bhikkhave dhAtuyo paThavIdhAtu ApodhAtu tejodhAtu vAyodhAtu AkAsadhAtu vijJANadhAtu / "channaM bhikkhave ghAtUnaM upAdAya ganbhasAvakkanti hoti / Ang. I. p. 176. 0. LVP. gives the following note :--Le commentaire du Vijnaptimatras astra dit que les Sautrantikas ont deux systemes. Les uns, les Darshtantikas, soutiennent que la pensee seule existe, que les mentaux

Page #236
118] dvitiiyo'dhyaayH| [[16] pRthivyAdi yathA dravyaM [ II. A, 6. Fol. 44b ]' niilaadigunnyogtH| taistavizeSyate zabdaizcaittayogAnmanastathA // yathA hi pRthivIdhAturabdhAturvA ruuprsgndhaadhupaadaayruupaivishessyte| nIlA gra (grA)vANaH, nolamudakaM madhurA drAkSA madhurAH khajUrA madhurataro guDa ityevaM sukhitaM cittaM duHkhitaM cittaM samAhitaM cittaM sotsAhaM kusIdaM mUDhaM rakta dviSTamityeva, mAdibhiH zabdezcaitasikaimogAdvizeSyate / ' sAdhyasamatvAdayuktamiti cet / n| uktottaratvAt / vihitamatra -- bhUtabhU(bhau) tikaanytvcintaayaamuttrmiti| tasmAdvizeSapratyayAnAmanAkasmikatvAtsiddhamanyatvaM caitAsikAnAmiti // itazca cittacaitasikAnyatvam[117] bhUtabhautikanAnAtvaM svarUpehAkRtaM ythaa| tathaiva citta caittAnAM pRthaktvamupadhAryatAm / / yathA khalu bhUtAnAM bhautikasya ca rUpasya svabhAvabhedAt, kriyAbhedAccAnyatvam; tathA cittasya caittAnAM ca svabhAvakriyAbhedAdanyatvaM draSTavyam // [118] yathA saMbandhisaMbandhAdvikAro'mbhasi lakSyate / tathA saMsagisaMsargAccetovikRtirIkSyatAm / / yathA khalu vahniharItakIguDalavaNAdidravyasaMbandhA dvikAro'mbuni dRzyate, uSNamamblaM kaSAyaM madhuraM lavana(Na)miti / tadvaccaitasikasaMbandhAccittamapi sukhitaM duHkhitaM prasannamabhyunnataM sAlokaM sAndhakAramiti / n'existent pas, d'accord avec Buddhadeva.. les autres admettent l'existence des mentaux et se divisent en plusieurs opinions***en outre certains Sautrantikas admettent tous les mentaux des Sarvastivadins. LVP Ak. II. p. 150 n. 2. 9. The Ku. quotes a similar agama in this context: nanu vuttaM bhagavatA - idha kevaTTa bhikkhu parasattAnaM parapuggalAnaM cittaM pi Adisati, cetasikaM pi Adisati, vitakkitaM pi Adisati vicAritaM pi Adisati, "evaM pi te mano itthaM pi te mano, iti pi te cittaM ti," atthe' va suttanto ti ? (Digha. I. p. 213.) aamntaa| tena hi asthi cetasiko dhammo ti / Kv. VII. 5. 2. v. supra, p. 25, n. 1. This topic belongs to some lost portions of the Adv. first Adhyaya. V. supra, p. 4. n. 1.

Page #237
abhidharmadIpe [119 sUtre'pi cAnyatvamuktam-"saMjJA ca vedanA ca cetasika eSa dharmaH" iti // ' idamidAnIM vaktavyam / yugapadutpannAnAM cittacaitasikAnAM dharmANAM kathaM caitasi kA dharmA ityucyante ? ko vA dharmArthaH ? tadapadizyate[119] guNo vizeSaNaM dharmo maatraavttistthaashryo| __ityevamAdayaH zabdAH pradhAnApekSavRttayaH // pradhAnaM hi dravyaM vizeSyabhUtamapekSyaH(kSya) guNadharmavizeSeNa mAtrAvRttayaH zabdAH pravartante / ka puNa(na)ratra pradhAnam ? [120] cittaM pradhAnameteSAM kuta iti cet| vastu maatrgrhaadibhiH| .. vastUpalabdhimAtraM hi cittaM tenopalabdhe vastuni saMjJAsmaraNe lakSaNAnusmaraNAbhinirUpaNAdayo vizeSAH saMjJAprajJAsmatyAdibhirguhyante / 2 'Adi'grahaNAdatrAtmAbhinivezAdrAjasthAnIyatvAcca / kiJca, bIjaM caitatpravRttInAM zuddhisaMkarayorapi // ukta hi bhagavatA-"cittasaMklezA sattvAH saMklizyante / cittavyavadAnahetovizudhyante" iti / 3 tasmAtpradhAnaM cittam / yathoktam -.' "dUraGgamamekacaramazarIraM guhAzayam / ye citta (taM) damayiSyanti te mokSyante mArabandhanAt // "4 1. Cf. na ca yuktaM cittameva caittA ityamyupetum / "saMjJA ca vedanA ca caitasika eSa dharmazcittAnvayAccittanizrita" iti sUtre vacanAtsarAgazcittAdivacanAcca / Akb. I. 35c. Also Cf. sA ca vedanA ca cetasikA ete dhammA, cittapaTibaddhA, tasmA saJjA ca vedanA ca cittasaMkhAroti / M. sutta 4+. 2. Cf cetasi bhavaM tadAyattavRttitAyAti cetasikaM; na hi taM cittena vinA ArammaNagahaNasamatthaM / asati citte sabbena sabvaM anuppajjanato; cittaM pana kenaci cetasikena vinApi ArammaNe pavattatI ti taM cetasikameva cittAyattavRttikaM nAma / tenAha bhagavA "manopubbaMgamA dhammA"ti / A. Vibhavint. p. 40. 3. Cf. cittasaMkilesA bhikkhave sattA saMkilissanti cittavodAnA visujjhanti / S. III. p. 151. .. 4. Cf. dUraGgamaM ekacaraM asarIraM guhaasyN| ye cittaM sacamessanti mokkhanti mArabandhanA // Dhannahada, III. 4.

Page #238
120.] dvitiiyo'dhyaayH| 79 ____ 'tatra dUraGgamaM zAstuH sarvalokadhAtusthavineyakAryakaraNAt / ekacaraM yugapada dvitIyacittAbhAvAt / azarIraM mUrtyabhAvAt, kri'yAmAtrAnumeyasvabhAvatvAcca / guhAzayaM zarIrabalena / tavRttivyakteriti / ' tasya dharmAH rAMprayogiNazcaitasikA iti / vyAkhyAtAH pnycprkaaraashcttaaH| anye'pi cAniyatAH paThyante-vitarkavicArakokRtyamiddhAdayaH / / tatredaM vaktavyam / kasmizcitte kati cattA bhavanti ? kAmAvacaraM tAvat paJcaprakAraM cittam / kuzala ma, akuzalaM dvivighamAveNikamanyatklezasaMprayuktaM c| avyAkRtaM dvividhaM nivRtAnivRtAvyAkRtAkhyam // . 1-1. Cf. tattha dUraGgamaM ti cittassa makkaTasuttamattakampi purathimAdidisAbhAgena gamanaM nAma natthi, dUre santampi pana. ArammaNaM sampaTicchatIti dUraGgamaM nAma jAtaM / sattaTThacittAni pana ekato kaNikAbaddhAni ekakkhaNe uppajjituM samatthAni nAma natthi / utpattikAle ekameva cittaM uppajjiti tasmA ekacaraM nAma jAtaM / cittassa sarIrasaNThAnaM vA nIlAdippakAro vaNNabhedo vA natthIti asarIraM nAma jAtaM / guhA nAma catumahAbhUtaguhA, idaM ca hadayarUpaM nissAya vattatIti guhAsayaM nAma jAtaM / "Dhammapada A. p. 304. 2. middhAdaya iti / AdizabdenArativijRmbhikAtandrIbhakte'samatAdaya upaklezAH klezAzca rAgAdayo'pyaniyatatvena gRhyante / na hyete rAgAdayaH paJcAnAM prakArANAM anyatamasminniyatA bhavanti |""aacaaryvsumitrH saMgrahazlokamAha vitarkacArakokRsyamiddhapratighasaktayaH / . mAnazca vicikitsA cetyaSTAvaniyatAH smRtAH // iti / tadidamaSTAniyamavacanaM na budhyAmahe / dRSTayo'pi kasmAnAniyatA iSyante / na hi sapratidhe savicikitse vA citte mithyAdRSTiH pravartate / tasmAdyadvA tadvedamuktamiti pazyAma: / Saks. p. 132. See Tvb. 14. 3. avyAkRtabhAvo dvividhaH / sanivRtaH anivRtazca / saMyojanAvRtaH sanivRtaH / . anAvRto'nivRtaH / katame sanivRtAvyAkRtA dharmAH / kAmadhAto satkAyadRSTiH antagrAhadRSTiH tatsaMprayuktA avidyAsahabhuvo dharmAH / rUpArUpyadhAtvoH sarvasaMyojanAni rUpadhAtukAyavAkkarmANi / iti sanivRtAvyAkRtA dhrmaaH| katamai anivRtAvyAkRtA dhrmaaH| AsanaM zayanaM sthAnaM caMkramaNaM vipAkadharmAH nairmANikacittaM AkAzaM ajJAnaM pratyayocchedaH / ityanivRtAvyAkRtA dharmAH / Aam. pp. 47-8 Also cf. kvezAcchAditaM kuzalAkuzalatvenAvyAkRtaM yat tannivRtAvyAkRtam / anAcchAditaM tvanivRtAvyAkRtaM vipAkajaryApathikazailpasthAnakanarmANikasvabhAvam / Saks. p. 134.

Page #239
abhidharmadIpe [121. tatra tAvatkAmAvacaraM cittamavazyaM savitarkasavicAram / atastat [121] abhyudgacchati kAmAptaM dharmeMdizabhiH sh| akliSTAvyAkRtaM cittaM razmivAniva razmibhiH // ' kAmAvacaramanivRtAvyAkRtaM cittaM da[u. B. 7. Fol. 45a]zabhirmahAmomaivitarkavicArAbhyAM ca sahAvazyamudeti // ' [122] tathASTAdazabhizcittanivRtaM jAyate manaH / satkAyAntagrAhadRSTisamprayuktaM cittaM kAmadhAtau nivRtAvyAkRtam / tatrASTAdaza caitasikA bhavanti / dazamahAbhaumAH[SaT klezamahAbhImAH] vitarkavicArI ca / dRSTirnAdhikA pUrva [vata] / dvAviMzatyA sahAvazyaM zubhaM bhavati mAnasam / / ' dazamahAbhau mAH dazakuzalamahAbhaumA: vitarkavicArau ca // [123] cetasossaha viMzatyA cittamutpadyate'zubham / / yadakuzalaM cittamAveni (Ni) ke tatra vizatizcattAH-dazamahAbhaumAH SaDle (kle)zamahAbhaumA dvAvakuzalamahAbhaumau vitarko vicArazca / AveNikaM nAma cittaM yatrAvidyeva kevalA nAnyaH klezo'sti rAgAdiH / , ... damohamAtrayuktaM yat klezA api dvividhaaH| akuzalA nivRtAvyAkRtAzca / akuzalebhyo vizeSArthamAha nivRtAvyAkRtairiti / na hi nivRtena vijJAnenAkuzalAnAM saprayogaH saMbhavati / nivRtAH kliSTatvAt / avyAkRtAH kuzalAkuzalatvenAvyAkaraNAt / Tob. 6 ab. 1. Cf. anyatra dvAdazAvyAkRte matAH / / nivRtAdanyadavyAkRtamanivRtAvyAkRtam / tatra dvAdaza caitA iSTAH / "bahirdezikA avyAkRtamapi kaukRtyamicchanti / teSAM tatsaMprayukte cetasi trayodaza bhavanti / Akb. II. 30 ab. 2. Cf nivRte'ssttaadsh| Ab. II. 30a. 3. Cf. savitarkavicAratvAt kuzale kAmacetasi / dvAviMzatizcaitasikAH kokRtyamadhikaM kvacit // Ab. II. 28. The Akb. II. 28 d. deals in detail with the nature of kaukrtya. . 4. Cf. prAveNike svakuzale dRSTiyukte ca vizatiH / klezazcatubhiH kroSAca : kokRtyenakaviMzatiH // As. II. 26, .

Page #240
123.] . dvitIyo'dhyAyaH / dRSTiyukte'pyakuzale viMzatirya evaaveni(nn)ke| nanu ca dRSTiradhikA ? nAdhikA, prajJAvizeSa eva hi kazcid dRSTirityucyate / sa ca mahAbhaumeSu ptthitH|' __kaH puNa (na)rayaM vitarkaH ko vA vicAraH ? vitarko NA(nA)ma cittaudAryalakSaNaH saMkalpadvitIyanAmA viSayanimittaprakAravikalpI saMjJApa vanoddhatA vRttiH, audaarikpnycvijnyaankaayprvRttihetuH| vicArastu cittasaukSmyalakSaNo manovijJAnapravRttyanukUla (lH)| ityeto dvau dhau kAmAvacare cetasi sarvasminiyamenotpadyate / tadidamatisAhasaM vartate yadviruddhayorapi dvayodharmayorekatra cittai samavadhAnaM pratijJAyate / na hyetalloke dRSTaM yadviruddha yorekatra sahAvasthAnamiti koshkaarH| 9. After this Akb. II. 32 discusses ahri-anapatrapya and prema gaurava. 2. Cf. vitakketIti vitakko"UhanaM ti vuttaM hoti / svAyaM ArammaNe cittassa abhiniropnlkkhnno| nAgasenatthero panAha-AkoTanalakkhaNo vitkko| "yathA mahArAja bherI AkoTanA evaM vitakko dttttbbo| yathA pacchA anuravanA""evaM vicAro Tubbo"ti / .... ArammaNe tena cittaM vicaratI ti vicAro""anusaJcaraNaM ti vuttaM hoti / Dhs A. III. 198-9. Also. cf, vitarkazcittasyAlambane sthUla AbhogaH / sUkSmo vicaarH| Toga-sutra bhashya, I. 17. 3. V. supra, p. 72. n. 2 4. Cf. vitarkacArAvaudAryasUkSmate citaudArikatA vitrkH| cittasUkSmatA vicaarH| kathaM punaranayorekatra citte yogaH ? "naiva hi vitarkavicArAvekatra citte bhavata ityapare / kathamidAnI prathamaM dhyAnaM paJcAGgamuktam / bhUmitastat paJcAGgamuktaM na kSaNataH / Akb. II. 33 a. ___ 'naiva hi vitarkavicArAvekatra citte bhavata ityaparaH' ityAcAryamatam / asminmate yathoktadoSaprasaGgo na bhavati / kastvanayoH paryAyavartinovizeSa: ? atra pUrvAcAryA AhuH - "vitarkaH katamaH / cetanAM vA nizritya prajJAM vA paryeSako manojalpo'nabhyUhAbhyUhAvasthayoryathAkrama sA ca cittsyaudaariktaa| vicAraH katamaH / cetanAM vA nizritya prajJAM vA pratyavekSako manojalpo'namyUhAbhyUhAvasthayoryathAkramam / sA ca cittasUkSmatA" iti / .. asmin pakSe vitarkavicArAvekasvabhAvI samudAyarUpau paryAyavartinI paryeSaNapratyavekSaNAkAramAtreNa bhinnAviSyate / 'bhUmitastatpaJcAGgamuktaM na kSaNataH' iti / prathamadhyAnabhUmiH kadAcidvitarkeNa vyavakIrNA, kadAcidvicAreNa / tadevaM santAnamadhikRtya paJcAGgamuktam, na kssnnmdhikRtyetydossH| Saku p. 138. The view of the Purvacharyas as quoted by Yasomitra, is found in Asm. Cf. vitarkaH ktmH| cetanAM vA nizritya prajJAM vA paryeSako mnojlpH| sA ca cittsyaudaariktaa| vicAraH ktmH| cetanAM vA nizritya prajJAM vA pratyavekSako manojalpaH / sA ca

Page #241
2 abhidharmadIpe [ 123 'tatra kecidAhuH-sapiryathA'psu niSThyUtaM nAtizyAyate nAtivilIyate, evaM vitarkavicArayogAccittaM nAtisUkSmaM bhavati nAtyudAramityubhayorapi tatra vyaapaarH| evaM tarhi Ni(ni)mittabhUtI vitarkavicArAvaudAryasUkSmatayoH prApnuto yathA''pazcAtazca sarpiSa: zyAnatvavilInatvayoNa (na) puNa(na)stasvabhAvau / ' anye puNa (na)rAhuH-vAksaMskArA vitarkavicArAH sUtre'bhihitAH / / cittasya Har I Asm. p. 10. For an examination of this passage, see E. Frauwallner : On the Date of the Bundhist Master of the Law Vasubandhu, . pp. 21-2, Orientale Roma, 1951. ___Also cf. vitarkaH paryeSako manojalpaH prajJAcetanAvizeSaH / paryeSakaH kimetaditi nirUpaNAkArapravRttaH / manaso jalpo mnojlpH| jalpa iva jlpH| jalpo'rthakathanam / cetanAprajJAvizeSa iti / cetanAyAzcittaparispandAtmakatvAt / prajJAyAzca guNadoSavivekAkAratvAttadvazena cittprvRttH| kdaaciccittcetnyovitrkprjnyptiH| kdaacitprjnyaacetsorythaakrmmnbhyuuhaavsthyoH| atha vA cetanAprajJayoreva vitarkavijJaptistadvazena cittasya tathApravRttatvAt / sa eva cittsyaudaariktaa| audArikateti sthUlatA vastumAtraparyeSaNAkAratvAt / eSa ca nayo vicAre'pi draSTavyaH / vicAro'pi hi cetanAprajJAvizeSAtmakaH pratyavekSako manojalpa eva / idaM taditi pUrvAdhigatanirUpaNAt / ata eva ca cittasUkSmatetyucyate / etau ca sprshaasprshvihaarsNnishrydaankrmko| anayozcaudArikasUkSmatayA vyavasthApanAtpRthakkaraNam / Tob 14. 1. Cf. kecidAhuH / yathApsu niSThyUtaM sapiH sUryarazmibhirupariSTAt spRSTaM nAtizyAyate nAtivilIyate / evaM vitarkavicArayogAccittaM nAtisUkSmaM. bhavati nAtyaudArikamityubhayorapi tatrAsti vyaapaarH| evaM tarhi nimittabhUtau vitarkavicArAvaudArikasUkSmatayoH prApnuto yathA payazcAtapazca sapiSaH zyAnatvavilInatvayorna punsttsvbhaavau| ApekSikI caudArikasUkSmatA bhUmiprakArabhedAdityAbhavAnAdvitarkavicArau syAtAm / na caudArikasUkSmatayA jAtibhedo yuktaH / Akb. II. 33 a. 2. LVP. says that this is an opinion of the Vibhasha. See LVP Ak. 9. 173, n. 2. ____3. This whole passage (upto mRdvadhimAtratvAt) is identical with the Akb. II. 33 a. After yadi jAtibhedaH syAt, the Akb. has vedanAsaMjJAvat / 'anye punarAhuH' iti sautrAntikAH / 'vAksaMskArAH' iti vAksamutthApakA ityarthaH / " etasyAM kalpanAyAM samudAyarUpA vitarkavicArAH paryAyabhAvinazca bhavanti, cittacaittakalApasya vAksamutthApakatvAt / kathaM punaranayorekatra citte yoga ityuktam / ato vaibhASika Aha 1 'yadi cakatra citte'nyo dharma audArika' iti vistaraH |""n mRdvadhimAtratayA jAtibhedo vyakto bhavatItyarthaH / Sakv. p. 139.

Page #242
123.] dvitiiyo'dhyaayH| 83 "vitayaM vicArya vAcaM bhASate nAvitAvicArya"iti / ' tatra ya audAryAste vitrkaaH| ye sUkSmAste vicArAH / yadi caikatra citte'nyo dharma audAriko'nyaH sUkSmaH ko'tra virodha iti ? na virodho yadi jAtibhedaH syAt / ekasyAntu jAtI mRdvadhimAtratA yugapanna saMbhavati / jAtibhedo'pyasti sa tarhi vaktavyaH / durvaco hysau| ato mRdvadhimAtratayA vyjyte| naivaM vyakto bhavati / pratyekaM jAtInAM mRdvadhimAtratvAt / tadidamandhavilAsinIkaTAkSaguNotkIrtaNa (na)kalpaM codyamArabhyate / yadanavabudhya tallakSaNaM codyavidhiH mithyA pratArya (y)te| tayohi yathoktalakSaNayorekasmizcetasi sadbhAvamAtraM pratijJAyate na yugapad vRttyu drekatAlAbhaH / / yathA vidyavidyayoH saMzayanirNayayozceti tUSNImAsva / mA vidvadbhiravagIhasaH svamAtmAnam / sA punadRSTistriprakArA mithyAdRSTyAdyA veditavyAH / krodhAdyastvadhikaM vadet // 1. Cf. pubbe kho, Avuso visAkha, vitaktvA vicAretvA vAcaM bhindati, tasmA vitakkavicArA vciisNkhaaro| M. statta 44. 2. The Sthavirava din takes this standpoint as is evident from the following :-sante pi ca nesaM katthaci Aviyoge oLArikaThena ca pubbaMgamachena ca ghaNTAbhighAto viya abhiniropanaThena cetaso paThamAbhinipAto vitkko| sukhumaThena anumajjanasabhAvaThena ghaNTAnuravo viya anuppabandho vicaaro| vipphAravA cettha vitakko, paThamuppattikAle paripphandabhUto cittassa / AkAse uppatitukAmassa pakkhino pakkhavikhepo viya / "santavRtti vicAro nAtiparipphandanabhAvo cittassa, AkAse uppatitassa pakkhino pakkhappasAraNaM viya tathA maNDalaM karontassa majjhe sannirujjhitvA ThitakaNTako viya abhiniropano vitakako, bahiparinbhamanakaNTako viya anumajjano vicAro Dhs A. III. 200 and 201. 3. This view agrees quite well with the view of Samghabhadra as quoted and criticised by Yasomitra : atra saMghabhadra AcArya Aha -'ekatraca citte pauvArikasUkSmate bhavataH / na ca viroSaH prabhAvakAlAnyatvAt / yadA hi cittacaittakalApe vitarka udbhUtavRttirbhavati tadA cittamaudArikaM bhavati / yadA vicArastadA sUkSmam / rAgamohacaritavyapadezavat / rAgamohayogapo'pi hi tayoranyatarobhUtavRttiyogAd rAgacarito mohacarita iti vA vyapadizyate / tadvadihApi draSTavyam' iti / ___ atra vayaM bruumH| bhavati kasmizcitkalApe kasyaciddharmasyodbhUtavRttitvam / kiMtvanayorna lakSaNaM vivecitamiti na kiJcidetat / nanu ca cittaudArikatAsUkSmatAlakSaNo vitkvicaaraavukto| stymukto| pratyekaM tu jAtInAmaudArikasUkSmate iti tAvaudArikasUkSmatAlakSaNI bhavitumarhato yathoktamiti naitadasmAnArAdhayati / Saks. p. 140.

Page #243
abhidharmadIpe [ 124 krodhAdyaistUpaklezaradhikaM bhavati / sa ca krodhAdirupaklezo'dhikaH / klezaMzca saMprayuktaM rAgapratighamAnavicikitsAbhizca yuktaM cittaM tena ca klezAdhikaM bhavatItyekaviMzatirbhavanti / [124] sarvatra saMbhavAnmiddhaM' yatra syAttatra nidizet / tadvadeva ca kaukRtyamadhikaM gaNayetkvacit // 2 yatra middhaM tatra ta[.II A, 7. Fol. 45b] devAdhikaM gaNayet / yatrApi tadevAdhikamiti ya eSa kAmadhAtau caittAnAM niyama u[ktastataH / / [125] sAzubhaM middhakaukRtyaM rUpadhAtau na vidyte| dhyAnAntare vitarkazca vicArazcApi nopari // ' "na kiJcidakuzalaM middhaM kaukRtyaM ca prathamadhyAnAdau vidyate / tena tatra pratighazAThyamadamAyAvAzca krodhAdayaH, AhrokyAnapatrApye ca na santi / ya eva prathame dhyAne santi ta eva 'dhyAnAntare', 'vitarkazca na vidyate / pUrvoktAzca na santIti 'ca'zabdAt / vicArazcApi nopri|' dhyAnAntarAttapari vicArazcApi nAsti pUrvoktAzca / 'ca'zabdAt mAyA zAThyaM ca nAstIti gmyte| brahmano (No) hi yAvacchAThyaM paThyate, prsstsNbndhaat| sa hi svasyAM parSadi azvajitA bhikSuNA praznaM pRSTa: "kutra tAni catvAri mahAbhUtAnyaparizeSa nirudhyante" ityaprajAnan kSepamakArSIt-"ahamasmi brahmA mahAbrahmA IzvaraH kartA nirmAtA sraSTA sRjaH pitRbhUto bhAvAnAm" iti / " gatamidam // 1. On middha, v. supra, p. 74, n. 1. 2. middhaM sarvAvirodhitvAdyatra syAdadhikaM hi tat / A. II. 30cd. 3. kokRtyamiddhAkuzalAnyAdya dhyAne na sntytH| dhyAnAntare vitarkazca vicArazcApyataH param // Ak. II. 31. X. The Adv. karika 125 is almost identical with Akb. II. 31. 5. Cf. kattha nu kho Avuso ime cattAro mahAbhUtA aparisesA nirujjhanti seyyathIdaM paThavIdhAtu-pe-vAyodhAtU ti ?" evaM vutte kevaTTa, so mahAbrahmA taM bhikkhu etadavoca "ahamasmi bhikkhu brahmA mahAbrahmA abhibhU anabhibhUto anadatthudaso vasavattI issaro kattA nimmAtA seTho saJjitA vasI pitA bhUtabhavyAnaM"ti / " Digha. XI. 81. 6. After this the Akb. (II. 32 and 33) deals with the following topics, which are not discussed in Adv : (1) AhrIkyasyAnapatrApyasya kiM nAnAkaraNam / (2) mAnamadayoH kiM nAnAkaraNam /

Page #244
128.] . dvitiiyo'dhyaayH| idaM vaktavyam / saMprayuktAH saMskArAH kasmAducyante ? tadAramyate / [126] saMprayuktaH saMskAraH samatA yasya paJcadhA / viprayuktazca boddhavyaH samatA yasya nAstyaso / ' paJcabhiH samatAbhiH saMprayuktAH sNpryuktaaH| tAH punraashryaalmbnaakaarkaaldrvysmtaakhyaaH| "yathaiva hya kaM cittamevaM caittA apyekaikAH" iti vistaraH / yasya puNa (na)retAH samatA na vidyante sa viprayukta iti // ___codakaH - kazcidrUpaM tahi viprayuktaM3 prApnoti, asaMskRtaM ceti ? sNprtyucyte| [127] viziSTANA (nA) masadbhAvAtprasaMgo nAsti rUpiNAm / saMskAragrahaNAccaiva khAdInAM Na(na) prasajyate // viziSTena khalu nirogeNa (niyogena) rUpiSu saMjJA sannivizanta iti teSvaprasaMgaH / saMskAragrahaNAMcca khAdiSu viprayuktasaMjJA na pravartata iti siddham / / ke punaste viprayUktAH saMskArAH ? kiyanto veti ? nahi vayameteSAM svabhAvamupalabhAmahe / nApi kRtyam / nacaite dharmA loke prasiddhA nApi buddhavacane / na vedAdiSu zAstreSviti / tadatropavyAhIyate - [128] prAptyAdayastu saMskArA viprayuktAstrayodaza / 4. prAptoktisvakriyAliGgA liGgameSAM gadiSyate // / 1. Cf. citaM mano'tha vijJAnamekArthaM cittacetasAH / sAzrayAlambanAkArAH saMprayuktAzca paJcadhA // Ak. II. 34. 2. Cf. 'paJcabhiH samatAprakArairAzrayAlambanAkArakAladravyasamatAbhiH / keyaM samatA / yathaiva hyekaM cittamevaM caittA apyekaikA iti / Akb. II 34 d. 3. cittaviprayuktA iti cittagrahaNaM cittasamAnajAtIyapradarzanArtham / cittamiva cittena ca viprayuktA ityrthH| kiM ca teSAM samAnajAtIyatvam / yadarUpiNo'mI bhavanti / rUpitvAdeva hi viprayuktatve'pi rUpaM na viprayuktatve nAma labhate / yadvAmISAM nAmarUpamiti nAmattvam / tatteSAM cittena samAnajAtIyatvam / caittA api cittena tulyjaatiiyaaH| te tu cittena sahAlambane saMprayuktAH / tadvizeSaNArthaM viprayuktagrahaNam / asaMskRtamapi tatsamAnajAtIyamanAlambanatveneti tatparihArArtha saMskAragrahaNam / Sakv. p. 142. 4. The thirteen Viprayukta samskaras are : prAptiH , aprAptiH, sabhAgatA, AsaMjJikam, nirodhasamApattiH jIvitendriyam, jAtiH, jarA, sthitiH, anityatA, nAmakAyaH, padakAyaH, vyaJjanakAyaH /

Page #245
abhidharmadIpe [ 129. yattAvat svbhaavkriyaabhaavaaditi| tadatrobhayamabhidhAyiSyate / yadapi buddhavacane na paThyanta iti / tatrApyAptavacanaM sArvajJaM vyAhariSyate / yatta loke na vedAdiSu paThyanta iti tccodym| ye khalu sarvajJaviSayA dharmAH pratisaMvillAbhinAM buddhivattiviSayamAyAntyAryamaitreyasthaviravasumitra:cAryAzvaghoSapramukhANAM (nAM) ca bodhisattvAnAM buddhiprasAdavidhAyina'stejolpAnAM stanandhayabudvInAmabhidharmaparokSamativRttInAM ca kathaM sAndhakAreSu manassu gocaratAmAyAntIti / / tatra tAvat [ 129ab.] prAptiH samanvitirlabdhi'dharmavattA vyavasthitiH / smaagtaa| . .. Cf. viprayuktAstu saMskArAH prAptyaprAptI sbhaagtaa| AsaMjJikasamApattI jIvitaM lakSaNAnyapi // nAmakAyAvayazceti / Ak. II. 35 and 36 a. Also cf. katame cittaviprayuktAH saMskArAH / prAptiH jAtiH sthitiH jarA anityatA asaMjJisamApattiH AsaMjJikAyatanaM vividhA dezaprAptiH vastuprAptiH nAmakAyaH padakAyaH vyaJjanakAyaH pRthagjanatvam ityevaM vividhA dharmAzcittaviprayuktAH saMskArAH / Aam. p. 61. cittaviprayuktAH saMskArAH ktme| prAptirasaMjJisamApaninirodhasamApattirAsaMjJika jIvitendriyaM nikAyasabhAgatA jAti rA ithatiranityatA nAmakAyAH padakAyAH vyaJjanakAyAH pRthagjanatvaM pravRttiH pratiniyamo yogaH javo'nukramaH kAlo dezaH saMkhyA sAmagrI ca / Asm. p 10. For the different lists of the Chitta-viprayukta-dharmas, see (1) W. M, Mc Govern : A Manual of Buddhist Philosophy, vol. I pp. ___161-162, (2) Th. Stcherbatsky : The Central Conceptton of Buddhism, pp. 105 106. (3) LVPAR. II. p. 178. and (4) N. Aiyaswami Sastri : Alambanapariksha, (Appendix) p. 114. 1. Cf. prAptiAbhaH samanvayaH / / prAptyaprAptI svasantAnapatitAnAM nirodhayoH // .."prApti mAsti kiJcidbhAvAntaramiti kuta etat ? Aha sUtrAt / sUtre hyaktaM"sa eSAM dazAnAmazaikSANAM dharmANAmutpAdAt pratilambhAt samanvAgamAdAryoM bhavati paJcAGgaviprahINaH" iti vistaraH / . "tasmAdvIjamevAtrAnapoddhRtamanupahataparipRSThaM ca vazitvakAle samanvAgamAkhyAM labhate nAnyat dravyam / "evamayaM samanvAgamaH sarvathA prajJaptidharmo na tu dravyadharmaH / tasya ca pratiSedho'samanvAgama iti / dravyameva tu vaibhASikAH ubhayaM varNayanti / kiM kAraNam ? eSa hi naH siddhAnta iti / Ab. II. 36 bed. Also cf. prAptiH ktmaa| kuzalAkuzalAnAM dharmANAmAcayApacaye prAptiH pratilambhaH samanvAgama iti prajJaptiH / Asm. p. 10.

Page #246
131.] dvitIyo'dhyAyaH / prAptarNA( )ma samanvAgamo lAbha iti paryAyaH / sarvathA bhAvAJchabdareva zabdAnAcaSTe / yathaiva khalu prAptirityetacchabdagaDamAtraM zrUyate tathaiva samanvAgamo lAbha ityetadapi padadvayaM vAgvastumAtramiti na paryAyanAmnA lakSaNamudyotitaM bhavati / tasmAdavyabhicAri tatprasAda(dha)kaM liGgamucyatAm / ime bramaH / zrota(tra)mavadhatsva manazcakAgratAyAM sanniyuktvA / 'dharmavattA vyavasthitiH / dharmAH khalu tridhA kuza[lAH] "[Fol. 46 lost] 4..." ........ [II, B, 8. Fol. 47a]1 rUpe'pi kuzalayA vijJaptyA vartamAnayA yAvadvijJApayati, atItayA ca smnvaagtH| [130cd] zrutacintAmayAnAM ca samApatidvayasya ca / zrutacintAbhayAnAmapi / sahajA pazcAd bhavati dvayozcAzci (citta samApattyossaha pazcAd bhavatIti / [131] ni[:]klezasaMskRtApUrva(va) zubhAnAM tu rajasvatAm / . 'prAdilAbhe saha prAkca tadUdhvaM vA tri'dheSyate / / anAsravAnAM(NAM) ca skandhAnAM, anucitAnAM ca kuzalasAsravAnAM(NAM) na puurvjaa| eSAmeva yattoktAnAM 'tadUrdhvaM tu tR (tri) dheSyate / ' yadA tena saMmukhIbhUtA tadA dvivaiveti vartate / / .. . Though the Pali tradition does not recognise the prapti as an element, the use of such terms as samannagama and labha indicate the knowledge of such force as Prapti Vide Kv. IX.12. The Kv A. refers to the two pannattis, viz. samanna gata-pannatti ' and patilabha-padiatti :-idAni atItAnAgatehi samannAgatakathA nAma hoti / tattha samannAgatapaJatti paTilAbha-paJcattIti dve pacattiyo veditbbaa| tAsu paccuppannadhammasamaGgI samannAgatoti vuccati / "paTivijjhitvA aparihInatAya pana lAbhIti / Ko A. IX. 12. 2. Cf. kathamayaM lakSaNanirdezaH / na hi bhedavivakSAyAmapi paryAyavacanena lakSaNanirdeza: kalpate / prApti ktmaa| yaH pratilambho yaH samanvAgama iti / paryAyavacanamapi kadAcit lakSaNAya kalpate / analo jAtavedA agniriti Skv. P. 143. 8. This definition of Prapti agrees quite well wih Samghabhadra's definition as quoted by Yasomitra - idamasyeti jJAnacihna pratilabdhadharmAvipraNAzakAraNaM ca praaptirityaacaarysNghbhdrH| Saks. p. 148. 8. This lost folio must have contained a valuable discussion on@ prapti-aprapti and also an examination of the arguments forwarded by th Kosakara, V. infra, A do. karika 199.

Page #247
88 abhidharmadIpe [ 132. [132] kliSTANAM kuzalAnAM ca tadanyeSAM tridhA mtaa| kliSTANAM ca skandhAnAM traiyadhvikI prAptiH / 'kuzalAnAM ca tadanyeSAM' tebhyo'nAsravebhyastebhyazcAnucitebhyaH kuzalasAsravebhyo'nyeSAM kuzalasAsravAnAM (NA) yadhvikyeva / nivRtAvyAkRtA jJAnanirmANamanasAM tathA / yadhvikIti vartate // [133] nirvANasyAdito lAbhe nityasyAnyasya srvdaa| nirvANasya tatprathamato lAbhe dvaiyadhvikyeva / anAgatavartamAnAlabdhasyAtItA'pi / 'nityasyAnyasya srvdaa|' prajA tavartamAnA ca apratisaMkhyAnirodhasyAnAgatavartamAnaiva nityam / kadAcittu vidheSyate // yena labdhastasya traiyavikItyuktametat / / vyAkhyAte prAptyaprAptI // ' 1. Cf. sA kilaiSA prAptiH yavikAnAM trividhA zubhAdInAM shubhaadikaa| svadhAtukA tadAptAnAmanAptAnAM caturvidhA / tridhA na zaikSA'zakSANAmamaheyAnAM dviSA mtaa| macyAkRtAptiH sahajA'bhijJAnarmANikAvRte / / nivRtasya ca rUpasya kAme rUpasya naagrjaa| kimaprApterapi prAptivatprakArabhedaH ? na / akliSTAvyAkRtA'prAptiH saatiitaajaatyostridhaa|| kAmAdyAptAmalAnAM ca maargsthaapraaptirissyte| pRthagjanatvaM tatprAptirbhUsaMcArAdvihIyate // Ak. II. 37-40. The Kosaksra discusses one more point:-kiM punaraprAptiprAptyorapi prAptyaprAptI bhavataH ? ubhayorapyubhayaM bhvtiityaahuH| nanu caivamanavasthAprasaMgaH ? naanvsthaaprsNgH| parasparasamanvAgamAt / "evamuttaravRddhiprasaMgenaitAH prAptayo visaryantyaH sarveSAmatItAnAgatAnAM klezopaklezakSaNAnAmupapattilAbhikAnAM ca kuzalakSaNAnAM ""anantA ekasya prANinaHkSaNe kSaNe upajAyante / ityanantadravyAH prtisntaanmaatmbhaavkssnnaa| satsvAnAM bhavanti /

Page #248
134.] dvitiiyo'dhyaayH| sabhAMgatA vktvyaa| keyaM sabhAgatA nAma ? nahIha pravacane tiirthypriklpitsaamaanyvishesspdaarthgndho'pysti| tatkeyaM tadabhyAsagateti ? tadidaM pratArya (y)te| [ 134 ] ekArtharuciheturyaH sattvAnA sa sbhaagtaa|' sabhAgatA nAma dravyam / sattvAnAmekArtharuciH sAdRzyahetubhUtam / nikAyasabhAga ityasya shaastrsNjnyaa| sA punarabhinnA bhinnA ca / abhinnA sarvasatvAnAM sttvsbhaagtaa| sA pratisattvaM sarveSvAtmasnehAhAraratisAmyAt / bhinnA punasteSAmeva sattvAnAM dhaatubhuumigtiyonijaatistropurussopaaskbhikssushaikssaashaikssaadiinaamekaarthrucitvbhedprtiniymhetuH| tasyAM khalvasatyAM sarvAryANA(nA)ryalokavyavahArasaMkaradoSaH prasajyeta / tasyAM tu satyAmeSa doSo na bhavatItyasti sabhAgatA nAma dharmaH, 'ekArtharucihetuH' iti / ' pratyutsavo batAyaM prAptInAM vartate / kevalaM tu apratighAtinyo yato'vakAzamAkAze labhante / itarathA hyAkAze'pyavakAzo na syAt dvitIyasya prANinaH | Akb. II. 40 d. For the. Viprayuktatva of Prapti, see an allied controversy :"na vatabbaM patti asaGghatA ti" ? aamntaa| patti rUpaM vedanA sA saGghArA viANaM ti ? na hevaM vttbbe| tena hi patti asaGkhatA ti / Kv. XIX. 4. .. idAni pattikathA nAma hoti / tattha yaM yaM paTilabbhati tassa tassa paTilAbho patti nAma / sA ca asaGkhatA ti yesaM laddhi, seyyathA pi pubbaseliyAna va / "na hi patti nAma koci dhammo asthi"KA.XIX. 4. 1. Cf. sabhAgatA sattvasAmyam / Ak. II. 41 a. 2. Cf. sabhAgatA nAma dravyam / sattvAnAM sAdRzyaM nikAyasabhAga ityasyAH zAstre sNjnyaa| sA punarabhinnA bhinnA ca / abhinnA sarvasattvAnAM sattvasabhAgatA / pratisattvaM sarveSu bhAvAt / bhinnA punasteSAmeva sattvAnAM dhAtu 'azaikSyAdibhedena pratiniyatA dharmasabhAgatA / punaH skandhAyatanadhAtutaH yavi sattvasabhAgatA dravyamaviziSTaM na syAt, anyonyavizeSabhinneSu sattveSu 'sattvasattva' ityabhedena buddhirna syAt prajJaptizca / evaM skandhAdibuddhiprajJaptayo'pi yojyAH / * Akb. II. 41a. 3. 'nikAyasabhAga ityasyAH zAstre saMjJA' iti jJAnaprasthAnAdike zAstre nikAyasabhAga ityanayA saMjJayAyaM cittaviprayukto nidizyate / Sakv. p. 157. 4. 'sA.punarabhinnA bhinnA ca' iti / "nahi sA yathA vaizeSikANAmekA nityA ceti / Sakv. p. 157. 5. Compare with Samghabhadra's definition as given by Yasomitra : zarIrendriyasaMsthAnaceSTAhArAdisAbhAgyakAraNam, anyonyAbhirabhisambandhanimittaM ca sabhAgatetyAcAryasaMghabhadraHSaks. p. 159.

Page #249
90 abhidharmadIpe [134. 'syAccyavetopapa' gheta na ca sva[sa] bhAgatAM vijahyAt, na [ca] pratilabheteti ? ctusskottikH| prathamA kauTi:-yatazcyavate tatravora [pa]dyamAnaH / dvitIyA-niyAmamavakrAman, sa hi pRthagjanasabhAgatAM vijahAtyAryasabhAgatAM prtilbhte| tRtIyA-gatisaMcArAt / caturthI-etAnAkArAn sthApayitvA / ' atha pRthagjaNa (na) tvasyAsyAzca kaH prativizeSaH ? pathagjanasabhAgatA khluuktruupaa| pRthagjanatvaM tu sarvAnarthakarabhUtamiti sumahAMstadvizeSaH / / AptavacanenApi tadanyatvasiddhiH / uktaM hi bhagavatA-"sa ceditthatvamAgacchati manuSyAnAM (NAM) sabhAgatAM pratilabhate" iti / na caivaM pathagjanatvaM pratilabhyate vA tyajyate vaa| . "siddhA sbhaagtaa| kozakAraH punastAM vaizeSikaparikalpitajAtipadArtheNa (na) samIkurvan vyaktaM pAyasavAyasayorvarNasAvayaM pazyatIti // 6. .. 1-1 This passage is identical with Akb. II. 41 a. 2. sattvasabhAgatAM in Akb. ibid.-'sattvasabhAgatAm' iti / sattvAnAM sabhAgatA sattvasabhAgatA manuSyatvAdilakSaNA / sattvagrahaNaM hi dharmavizeSaNArtham / sattvasabhAgatA hyatra catuSkoTike vivakSitA na dharmasabhAgateti / Saks. p. 157. 3. Cf. pRthagjanatvam "pRthagjanatvaM katamat / AryadharmANAmalAbhaH". iti zAstrapAThaH / alAbhazca naamaapraaptiH|""duHkhe dharmajJAnakSAntitatsahabhuvAmalAbha ityapare / "evaM tu sAdhu yathA sautrAntikAnAm-'anutpannAryasantatiH pRthagjanatvam" iti / Akb. II. 40 c. . Also cf. pRthagjanatvaM katamat / AryadharmANAmapratilAbhe pRthagjanatvamiti prajJaptiH / Asm. p. 11. 4. This seems to be a rejoinder to the Kosakara: yadi pRthagjanasabhAgatA nAma dravyamasti kiM punaH pRthagjanatvena / nahi manuSyasabhAgatAyA anyanmanuSyatvaM kalpyate / naiva ca lokaH sabhAgatAM pazyatyarUpiNItvAt, na cainAM prajJayA paricchinatti / pratipadyate ca sattvAnAM jAtyabhedamiti satyA api tasyAH kathaM tatra vyaapaarH| api cAsattvasabhAgatApi ki neSyate / ... Akb. 11. 4la. 4. V. infra, Adv. karika 204 ed. For other references, see LVPAk. II. p. 198. n. 1. 6. Cf. vaizeSikAzcaivaM dyotitA bhavanti / teSAmapi hyeSa siddhAntaH / sAmAnyapadArtho nAmAsti yataH samAnapratyayotpattiratulyaprakAreSvapIti / ayaM tu teSAM vizeSaH / sa eko'pyanekasmin vartate / yadi dyotitA yadi na dyotitaa| astyeSA tu sabhAgatA sUtre vacanAditi vaibhASikAH / uktaM hi bhagavatA "sa ceditthatvamAgacchati manuSyANAM sabhAgatAm" iti / uktametanna tUktaM dravyAntaramiti / kA tarhi saa| ta eva hi tathAbhUtAH saMskArA yeSu manuSyAvijJaptiH zAlyAviSu sabhAgatAvat / tattvatanna varNayanti / Akb. II. 41 a. .

Page #250
134.]. dvitIyo'dhyAyaH / atha kimidamAsaMjJikaM nAma ? tadapadizyate / . prAsaMjJikaM vipAko yaccittopacchedyasaMjiSu / ' ___asaMjJisattveSu deveSupapannAnAM yaccittopacche [ II. A, 8. Fol. 47b.] 1didharmAntaraM viprayuktaM vipAkajamutpadyate tadAsaMjJikaM nAma / yena tatropapannAnAM cittamanAgatve (te)'dhvani kAlAntaraM sannirudhyate, notpattuM labhate / tatpunarekAntena vipAkajasvabhAvam : kasya vipAkaH ? asaMjJisamApatteH pUrakasya krmnnH| keSu pu[nastat ] ? devanikAyeSu bhavati / tadAha--"asaMjJiSu / asaMjJisattvA' nAma devA bRhatphaladevanikAyasaMgRhItA dhyAnAntarikAvat / "3 kiM punaste naiva kadAcit saMjJino bhavanti ? bhavantyutpattikAle cyutikAle c| "prakRSTamapi kAlaM [sthitvA saha] saMjJotpAdAtteSAM sattvAnAM tasmAt sthAnAccyutirbhavati" iti sUtrapAThaH / te ca tato dIrghasvapnavyutthitA iva cyutvA kAmadhAtAvupapadyante, nAnyatra / tadupa pannAnAmavazyaM kAmAvacarA' paraparyAyavedanIyakarmasadbhAvAt / yathottarakauravAnAM (NAM) devopapattivedanIyaM karmeti / / This view of Kosakara is identical with the Yogachara view :nikAyasabhAgaH katamaH ? teSAM teSAM sattvAnAM tasmistasmin sattvanikAye AtmabhAvasadRzatAyAM nikAyasabhAga iti prajJaptiH / Asm. p. 11. 1. Cf. AsaMjJikamasaMjiSu / . . nirodhazcittacattAnAM vipAkaste bRhatphalAH // Ak. 41. bed. See Tub. 16. 2. Cf. asaMjJisattveSu deveSUpapannAnAM yazcittacaittAnAM nirodhastadAsaMjJikaM nAma dravyaM yena cittacaittA anAgate'dhvani kAlAntaraM sannirudhyante notpattuM labhante / nadItoyasannirodhavat / tatpunarekAntena vipAkaH / kasya vipAkaH / asaMjJisamApatteH / katame te sattvA yeSvasaMjJisattvAH ? te bRhtphlaaH| bRhatphalA nAma devA yeSAM kecidasaMjJisattvAH pradeze bhavanti dhyAnAntarikAvat / kiM punastenaiva...ditto...nAnyatra / pUrvasamApattisaMskAraparikSayAt apUrvAnupacayAcca kSiptA iva kSINavegA iSavaH pRthavIM patanti / yena ca tatropapattavyaM tasyAvazyaM kAmAvacaraM karmAparaparyAyavedanIyaM bhavati / yathottarakauravANAM devopapattivedanIyam / Akb. II. 41 cd. Also cf. 'asaJIsu nibbattanti / cittamassa cuticittanirodhena idheva nivattati; ' rUpakkhandhamattameva tattha pAtubhavati / te tattha yathA nAma jiyAvegakkhitto saro yattako jiyAvego tattakameva AkAse gacchati, evameva jhAnavegakkhittA upajjittvA yattako jhAnavego tattakameva kAlaM tidvanti / jhAnavege pana parihaNe tattha rUpakkhandho antaraSAyati / idha paTisandhisaJjA uppajjati / Digha A. I. 2.. 30. 3. Vibhasha, 194.8. 4. Cf. santi bhikkhave, asaJjasattA nAma devaa| saJchuppAdA ca pana te devA tamhA kAyA cavitvA itthattaM Agacchanti / Digha. XXIV. 2.20. Also cf. K.III. 11.

Page #251
abhidharmadIpe [135 kA punarasAvasaMjJisamApattiriti ? tadapadizyate[135] zubhA'saMjJisamApattiAne'ntye cittrodhinii|' prAsaMjJikamavyAkRtam / vipAkaphalatvAt / iyaM tu zubhAH (bhaa)| sA punariyaM 'dhyAne'ntye' caturthadhyAnasaMgahotetyarthaH / 'cittarodhinI', yathaiva tatphalaM cittasannirodhi tathaiveyamapi cittsNrodhinii| cittagrahaNAcca caittAnAmanuktasiddhirAdityAstagamane kiraNAstagamanavat / kimarthaM puNa (na) retAM yogiNaH (naH) samApadyante ? niHsRtIcchApravRttitvAt te hi nissaraNasaMjJApUrvakeNa manaskAreNa tAM samA padyante mokSakA- . kSayA / sA punariyam nAryasya AryA hi tAmapAyasthAnamiva manyante / pRthagjanAstu kecinmoksssthaanmiti| kiM puNa (na)riyamupapattyA vA vairAgyeNa , vA labhyate ? netyaah| kiM tarhi ? 1. Cf. tathA'saMjJisamApattiAnentye niHsRtiicchyaa| zubhopapadyavedya va nAryasyakAdhvikAptaye // Ak. II. 42. Also cf. asaMjisamApattiH katamA ? zubhakRtsnavItarAMgasya niHsaraNasaMjJApUrvakeNa manasikAraNAsthAvarANAM cittacaitasikAnAM dharmANAM nirodhe asaMjJisamApattiriti prajJaptiH / Asm. p. 10. For various controversies on this Samapatti, see Ku. XV. 7-10. The KvA. gives some very valuable information about this Sama patti and shows the distinction between this and the next one, viz., the Nirodhasamapatti : idAni sajAvedayitakathA nAma hoti / tattha sajAvedayitanirodhasamApatti nAma na koci dhammo, catunnaM pana khandhAnaM nirodho, iti sA neva lokiyA, na lokuttraa|" idAni asaJasatapikAkathA nAma honi / tattha saJjAvirAgavasena pavattabhAvato asaJasamApatti pi nirodhasamApatti pi saJaAvedayitanirodhasamApatti nAma / iti dve saJjAvedayitanirodhasamApattiyo lokiyA ca lokuttarA c| tattha lokiyA puthujjanasseva asaJasattUpikA hoti lokuttarA ariyAnaM / sA ca nAsaca pattUpikA / imaM pana vibhAgaM akatvA . aviseseneva saJcAvedayitanirodhasamApatti asaJjasattUpikAta yesaM laddhi, seyyathApi hetuvAdAnaM / KA.XV.7and 10.

Page #252
136.] . dvitiiyo'dhyaayH| ApyA prayogataH // ' yatnena tAmutpAdayatIti / / [136] nirodhAkhyA tu vijJeyA vijihIrbhavAgrajA // ' nirodhasamApatti rapi cittacaittAnAM dharmANAM knycitkaalmutpttisnnirodhinii| sA punariyaM vihArasaMjJApUrvakena (Na) manasikAreNa nirvANasadRzaM sukhamamubhavitukAmairyogibhiH saMmukhIkriyate / 'bhavAgrajA' ceyaM samApattiH / . zubhA'yaMsya prayogApyA dvivedyA'niyatA matA // dvayoH kAlayorvedyA 'dvivedyaa'| upapadyaveda"nIyA cAparaparyAyavedanIyA ca / aniyatavedanIyA ceyam / yo hyatAmutpAdya pariNi (nirvAti sa nAsyA vipAkaM pratisaMvedayate / tasyA hiM bhavAne catuskandhako vipAko vipacyate / AryazcaitAmutpAdayituM zaknoti naanaaryH| ucchedabhIrutvAcchAzvatadRSTiprahAnA(NA) dAryamArgavalotpAdanAcca / AryasyApi ceyaM prayogalabhyA na vairAgyalabhyeti / .. .. atra punaH* kozakAraH pratijAnIte-"sacittikeyaM samApattiH" iti / - 1. Cf. nirodhAkhyA tathaiveyaM vihArArtha bhvaagrjaa| Ak. II. 43ab. Also cf. nirodhasamApattiH katamA ? AkiJcanyAyatanavItarAgasya bhavAgrAduccalitasya zAntavihArasaMjJApUrvakeNa manasikAreNAsthAvarANAM cittacaitasikAnAM. dharmANAM nirodhe nirodha. samApattiriti prjnyptiH| Asm. p. 10. 2. Cf. zubhA dvivedyA'niyatA cAryasyApyA pryogtH| Ak. II. 43 cd. 3. The Akb. (II. 43-44) deals with this topic in great detail. In verse 44, it discusses a controversial point, viz., fi raatsfa srutforkit ? and gives the views of the Bahirdesika and Kasmira Vaibhashikas on this point. The Adv. is silent on this topic. The Adv. might have dealt with this topic in folio no. 48, which is lost. 4. The whole controversy centres around a question : kathamidAnIM bahukAlaniruddhAccittAt punarapi cittaM jAyate / Akb. II. 44. The Kosakara gives following views :-(i) galacgrcafeacara gozat vaibhASikaH samanantarapratyayatvam / (ii) apare punarAhuH kathaM tAvadArUpyopapannAnAM ciraniruddhe'pi rUpe punarapi rUpaM jaayte| cittAdeva hi tajjAyate na rUpAt / evaM cittamapyasmAdeva sendriyAtkAyAjjAyate na cittAt / anyonyabIjakaM hyetadubhayaM yaduta cittaM ca sendriyazca kAya iti pUrvAcAryAH / (iii) bhavantavasumitrastvAha paripRcchAyAM-'yasyAcittikA samApattistasyaiSa doSo mama tu sacittikA samApattiriti" /

Page #253
abhidharmadIpe [136. "samApatticittameva hi taccittAntaraviruddhamutpadyate / yena kAlAntaramanyasya cittasyApravRttimAtraM bhvti| tadviruddhAzrayApAdanAt sA'sau samApattiriti prajJApyate / / (iv) bhadanta ghoSaka Aha-."tadidaM nopapadyate / sati hi vijJAne trayANAM sannipAtaH sparzaH / sparzapratyayA ca vedanA saMjJA cetanetyuktaM bhgvtaa| ataH saMjJAvedanayorapyatra nirodho na syAt / athApi syAt / yathA vedanApratyayA tRSNetyuktam / satyAmapi tu vedanAyAmahato na tRSNotpattirevaM satyapi sparza vedanAdayo na syuriti / tasyAvizeSatvAt / avidyAsaMsparzajaM hi veditaM pratItyotpannA tRSNetyuktaM na tu vedanotpattI sparzo vizeSita ityasamAnametat |'"tsmaadcittikaa nirodhasamApattiriti vaibhaassikaaH| Akb. II. 44. This view of Ghoshaka (the Vaibhashika) is encountered by Kosakara:-kathamacittikAyAH smaapttitvm| mahAbhUtasamatApAdanAt / samApatticittena ca tAM samApadyante samAgacchantIti samApattiH / Akb. II. 44 cd. 'kamidAnI bahukAlaniruddhAt' iti vistrH| bahukAlaniruddhagrahaNaM samanantaranirA. sArtham / samanantaraniruddhAdidAnI kathaM bhavati / yadi samanantaraniruddhamastItyabhyupagatam, bahukAlaniruddha mapyastIti kiM nAbhyupagamyate iti vaibhASikAH / na samanantaraniruddhasyAstitvaM brUmaH, api tu vartamAnaM cittamAtmano'nyacittahetubhAvaM vyavasthApya nirudhyate, anyaccotpadyate tulAdaNDanAmonnAmavat / tacca niruddha maparaM ca cittamutpannaM bhavatItyanantaraniruddhAccittAcittAntaramutpadyata ityucyate / vartamAnavaditi kRtvA / . 'apare punarAhaH' iti sautraantikaaH| ..."saMjJAvedanayorapyatra nirodho na syAditi' bhrvntvsumitrsyaitnmtm| sacittakatve'pi tasyA nirodhasamApateH saMjJAvedanayostatra nirodha iti / tasmAdbhadantaghoSaka eva prasaMgaM karoti"| Saks. p. 167. Yasomitra gives three viewpoints regarding this controversy :(i) tatrAcittakAnyeva nirodhAsaMjisamApattyAsaMjJikAnIti vaibhaassikaadyH| (ii) aparisphuTamanovijJAnasacittakAnIti sthvirvsumitraadyH| (iii) AlayavijJAnasacittakAnIti yogAcArAH / iti siddhAntabhedaH / Ibid. 1. Cf. kiM punarete samApattI dravyataH sta utAho prjnyptitH| dravyata ityAha / cittotpattipratibandhanAt / samApatticitta meva hi taccittAntaraviruddha mutpadyate yena kAlAntaraM cittasyApravRttimAtraM bhvti| tadviruddhAdhayApAdanAt / yA'so samApattiriti prajJapyate taccApravRttimAtraM na pUrvamAsInna pazcAt bhavati vyutthitasyeti saMskRtA'so samApattiH prajJapyate / athavA Azrayasyaiva tathA samApAdanaM smaapttiH| evamAsaMjJikamapi draSTavyam / cittamevAsI tatra cittapravRttiviruddhaM labhate taccApravRttimAtramAsaMjJikaM prajJapyata iti tadetanna varNayanti / Akb. II. 44 cd. ___Also cf. samApattidvayamasaMjJisamApattinirodhasamApattizca / tatra'"manovijJAnasya tatsaM.. prayuktAnAM ca caittAnAM yo nirodhaH so'trAsaMjJisamApattirityucyate / nirudhyate aneneti nirodhaH / sa punaH sasaMprayogasya manovijJAnasya smudaacaarnirodhH| aashrysyaavsthaavishessH| sa ca

Page #254
137.] dvitiiyo'dhyaayH| tadetadabauddhIyam / kutaH ? [137] 'cetazcatuSTayAyogAdAgamAdupapattitaH / nirveditamanobhAvAtsiddhayatIyamacittikA // bhavAgre khalu catvAri cittAni vidyante / vipAkajaM nivRtAvyAkRtaM kuzalamupapattilAbhikaM prAyogikaM c| tebhyazcaturvyaH kataraccittaM yanirodhasamApannasyAnyacittanirodhItyucyate ? tatra tAvadvipAkajaM tatratyAM..."[Fol. 48 lost]..... ' ....... [III B 1. Fol. 49a.] dharme pratipattyevAjJAmArAdhayati / nApi maraNakAlasamaye / bhedAcca kAyasyAtikramya devAn kabaDIkArabhakSAnanyatamasmin divye manomaye kAya upapadyate / sa tatropapannaH [abhokSaNaM] saMjJAveditanirodha samApadyate ca vyuttiSThate c| asti caitatsthAnamiti yathAbhUtaM prajAnAti" iti / samApatticittAdanantaraM cittAntarotpattiviruddha AzrayaH prApyata iti samApattirityucyate / nirodhasamApattiH sasaMprayogasya manovijJAnasya kliSTasya ca manaso yo nirodhH| iyamapyasaMzisamApattivadAzrayasyAvasthAvizeSe prajJapyate / "evamAsaMjJikAdiSu manovijJAne niruddha tadapagame punaH kuta utpadyate / yattasya kAlakriyA na bhavati / tatpunarAlayavijJAnAdevotpadyate / taddhi sarvavijJAnabIjakamiti / Tob. 16. On this controversy, LVP. says : "Le Darshtantika et le Vibhajya. vadin soutiennent qu'une pensee subtile n'est pas interrompue dans le recueillement d'arret. Ils disent : 'Il n'y a pas d'etres qui soient en meme temps sans pansee et sans rupa; il n'y a pas non plus de recueille qui soit sans pensee. Si le recueilli etait sans pensee, l'organe vital serait coupe; on l'appellerait, non pas : installe dans le recueillement, mais bien : * mort." LVP Ak. II. p. 212, n. 2. 9. In this lost folio the Adv. had discussed this very controversial topic. In the corresponding portion, the Akb. (II. 44.) has discussed two topics; (1) anayoH samApattyorbahuprakAro vizeSaH / and (2) kimato'pi (nirodhasamApattito'pi) asti parihANiH ? The Adv. also might have discussed the first topic. The beginning portion of the second topic is lost. It is continued in the next folio. 3. The problem under discussion centres around a controversy about the possibility of falling (parihani) from the nirodha-samapatti : nirodhasamApattiH prathamato manuSyeSUtpAdyate pazcAt padhAtau parihINapUrvaiH / kimato'pyasti parihANiH / astItyAha / anyathA hi udAyisUtraM virudhyeta / ihAyuSmanto bhikSuH""asti caitatsthAnamiti yathAbhUtaM prajAnAti iti / atra hi divyo manomayaH kAyo rUpAvacara ukto bhgvtaa| iyaM ca smaapttirbhaavaagriko| tatkathamaparihINasya tallAbhino rUpaghAtI syAdupapattiH / Akb. II. 44 d. Yasomitra gives the following comment:

Page #255
96 abhidharmadIpe [137. 'atra sthavira udAyI sthavirazAri[pu]tramida mavocat-"mA tvamAyujmannevaM vocaH / " sa hi manyate sma bhAvAgrIkIyaM samApattidivyazca manomayaH kAyazcaturthadhyAnabhUmika ukto bhagavatA tatkathametadupapatsyate / tadetad bhadantodAyinA parihAni(Ni)majAnAnenAbhidharmasaMmUDhena pratyuktaH sa bhagavatA 'paramAbhidhA makeNAvasAdanArthamabhihitaH- tvamapi mohapuruSa zAriputreNa bhikSuNA sAdhu gambhore'bhidharma saMlapituM manyase?" [iti]' nikAyAntarIyAzca turthadhyAnabhUmikAmapi nirodhasamApattimicchanti / teSAM vinA parihAnyA (NyA) siddhatyetatsUtra[m] / ye (e)tadeva tu na siddhayati-caturthadhyAnabhUmikApyasAvastoti / katham ? "navAnupUrvasamApattayaH": ya AryA nirodhasamApattimutpAdya tataH parihINA dhyAnaM ca labdhvA rUpadhAtAvupapadyante, taiH parihINapUrvaiH pUrvAbhyAsavazAdrUpadhAto nirodhasamApattirutpAdyeta / 'kimato'pyasti parihANiriti ? nirvANasadRzIyaM samApattiH, kathamataH parihANirityasaMbhAvayan pRcchati / udAyisUtramiti |"""ihaayussmnto bhikSuH zIlasampannazca bhavati samAdhisampannazca prajJAsampannazca / so'bhISaNaM saMjJArveditanirodhaM samApadyate vyuttiSThate c| asti caitat sthAnamiti yathAbhUtaM prajAnAti / sa na haiva dRSTa eva dharme pratipatyaivAjJAmArAgayati / nApi (ditto).."asti caitat syAnamiti yathAbhUtaM prajAnAti" iti / Saks. p. 164. 1-1. Cf. evaM vutte AyasmA udAyo AyasmantaM sAriputtaM etadavoca: 'aTThAnaM kho etaM Avuso sAriputta, anavakAso yaM so bhikkhu atikkammeva kavaLikArAhArabhakkhAnaM devAnaM sahavyataM aJjataraM manomayaM kAyaM upapanno saJaAvedayitanirodhaM samApajjeyyapi vuTThaheyyapi natthetaM ThAnaM ti|' 'atha kho bhagavA AyasmantaM udAyi Amantesi / 'ka pana tvaM udAyi manomayaM kAyaM paccesI'ti / 'ye te bhante devA arUpino sAmayA' ti| 'kinnu khau taraha udAyi cAlassa avyattassa bhaNitena tvaM pinAma bhaNitabba maJasI'si | Ang. v. p. 166. 2. This whole passage (upto vacanAt) is identical with Akb. II 44d. 3. tasmAdastyataH parihANiriti gmyte| yujyata evaitad vaibhASikANAm / sautrAntikAnAntu kathametat / Arya eva hi nirodhasamApattilAbhI / na cAryamArgAdasti parihANiriti sautraantiksiddhaantH| tasyAryasya kathamuparibhUmikAdAryamArgAt parihANiritISyate / teSAmapyetat sUtraM na virudhyate / katham / yo hi kazcit bhavAgralAbhI niyAmamavakrAmati so'nAgAmI sannirodhasamApattimutpAdayet / sa bhavAgrAnnirodhasamApattezca parihIyeta / na tu mArgAt / UrdhvabhUmikasyAryamArgasya kadAcidanutpAditatvAt / sa parihINo bhUtvA dhyAnamutpAdya rUpadhAtAvupapadyeta / tasmAdastyataH parihANirna cAryamArgAt parihANiriti na svsiddhaantvirodhH| Saks. p. 165. 4. navAnupUrvasamAtattaya iti / catvAri dhyAnAni catvAra ArUpya niroghasamApattizca / Ibid. p. 166.

Page #256
97 138.]. dvitiiyo'dhyaayH| iti sUtre vacanAt / ' prAptakAmavazitvAttu santaH pazcAdvilaMdhyApi vyutkrAntasamApatti samApadyanta iti // vyAkhyAte smaapttii| [138] gatiprajJaptyupAdAnamAyuzcittoSmaNoH sthitiH / / AgamAyuktitazcaiva dravyatastatsadiSyate / / AyurjIvitamityanarthAntaram / ukta hyabhidharma-"jIvitendriyaM katarata ? dhAtukamAyuH" iti / tatpunaH 'gatiprajJaptyupAdAnaM' vipAkajasvabhAvatvAt / ukta hi sUtre-"nirvatte vipAke nAraka iti saMkhyAM gacchati / evaM yAvanna - saMjJAnAsaMjJAyatanopagasaMkhyAM gacchati" iti / na cAnyadindriyaM vipAkajaM dhAtuka vyApyasti yajjanmaprabandhA'vicchedena vartamAnaM gatiprajJaptyupAdAnaM syAt, anyatra jIvitendriyAt / tatpunarastIti kathaM gamyate ? pAgamAyuktitazca / AgamastAvadayam 1. After this the Akb. reads : yadyeSa niyamaH kathaM vyutkrAntasamApattayo bhavanti / prAthamakalpike pratyeSa niyamaH / prAptakAmavazitvAttu santo vilaMdhyApi samApadyante / evamanayoH samApattyobhUmito'pi vizeSaH / caturthadhyAnatayAgrabhUmikatvAt / R. On vyutkranta-samapatti, see Ak. VIII. 19. and Aaa. p. 503. ... 3. Cf. AyurjIvitamAdhAra USmavijJAnayohi yaH / Ak. II. 45b. X. Jnanaprasthana, 14, 19 (Indriyaskandhaka). Cf. katamaM tasmi samaye jIvitindriyaM hoti ? yA tesaM arUponaM dhammAnaM Ayu Thiti yapanA yApanA iriyanA vattanA pAlanA jIvitaM jIvitindriyaM, idaM tasmi samaye jIvitindriyaM hoti / Dhs. I. 19. The Theravadins hold that the fivitendriya is twofold: Rapa. jivitendriya and Arupa jivitendriya. A controversy about such division is recorded in the Kv. VIII. 10. The KvA. gives some interesting information about the theory of its being a Viprayukta-dharma:-idAni jIvitindriyakathA nAma hoti / tattha yesaM jIvitindriyaM nAma cittavippayutto arUpadhammo, tasmA rUpajIvitindriyaM natthIti laddhi, seyyathApi pubbaseliyAnaJceva sammitIyAnaJca / "natthi rUpInaM dhammAnaM AyUti paJhe upAdinnarUpAnampi tiNakaTThAdInampi santAnavasena pavattimeva Ayu, Thiti yapanA yApanA iriyanA vattanA pAlanAti icchati, tasmA paTikkhipati / ... asthi arUpajIvitindriyaM ti paJhe arUpadhammAnaM cittavippayuttaM jIvitindriyasantAnaM nAma atthIti icchati, tasmA paTijAnAti""| KvA. VIII 10.

Page #257
abhidharmadIpe [138. "AyuruSmAtha vijJAnaM yadA kAyaM jhtymii| apaviddhastadA zete yathA kASThamacetanama // "1 sarva hi jIvitendriyaM kAmadhAtAvavazyaM kAyendriyoSmasahacariSNu / tattvavazyaM vijJAnasahavati nApi cakSarAdIndriyasahavati / rUpadhAtau tu sarva kAyAdipaJcendriyasa' havati / na tvavazyaM cittasahacariSNa / prArUpyadhAtau tu sarvaM vijJAnasahavarti, anyatra nirodhasamApatteH / jIvitendriyaM gatiprajJaptyupAdAnamastIti dravyam / anyathA hi kuzalanivRtte cetasi nirmalo (le) vA'dhobhaume tadgatiprajJaptyupAdAnavipAkajaM ki kalpyeta yatsadbhAvAdasau tato na pracyutaH syAta ? na ca zakyaM pratijJAtumanAsravAnA(NA)[ma ]dhobhUmivijJAnabIjaM tadgatisaMjJaptyupAdAnaM kalpayitum, anAsravasya cittasya samucchedAya pravRttatvAt / na cAnya vijJAnaM tadbhaumaM zakyaM kalpayituM manovijJAnadhAtuvyatiriktasyAnAkAramAlambanasya vijJAnasyAprasiddhatvAt / manodhAturiti cet / n| manovijJAnadhAtorevAva sthAntare tannAmaprajJapteH / yuktirapi-cakSurAdivatta. dAdhipatyavizeSAt / "samAdhibalena karmajaM jIvitAvedhaM nirvAyuH saMskArAdhiSThAnajam, Ayurna vipAkaH" iti koshkaarH| tatra kimutaramiti ? na tatrAvazyamuttaraM 1. Quoted in Akb. II. 45 ab. . Cf. Ayu usmA ca vicANaM yadA kAyeM jahantimaM / / __apaviddho tadA seti parabhattaM acetanaM // S. III. P 143. Also cf. yadA kho Avuso imeM kAyaM tayo dhammA jahanti Ayu usmA ca viANaM, athAyaM kAyo ujjhito avakkhito seti yathA kaTheM acetanaM ti / M. sutta + 3. 2. traidhAtukajIvanalakSaNamiti jIvitendriyam / Aam. p. 4. 3. This is a rejoinder to the Kosakara's view :-evaM hayuktamabhidharme "jIvitendriyaM katamat / vaidhAtukamAyuriti / " etaccaiva na jJAyate AyurnAma ka eSa dharma iti / ... ya USmaNo vijJAnasya cAdhArabhUto dharmaH sthitihetustadAyuH / 'nahi nAstIti bamo na tu dravyAntarama / ki tarhi / vaidhAtukena karmaNA nikAyasabhAgasya sthitikAlAvedhaH / yAvaddhi karmaNA nikAyasabhAgasyAvedhaH kRto bhavatyetAvantaM kAlamavasthAtavyamiti tAvat so'vatiSThate tadAyurityucyate / sasyAnAM pAkakAlAvadhavat kSipteSu sthitikAlAvadhavacca / evantu varNayanti vravyAntaramevAyu stIti / Akb. II 45 ab. Cf. jovitendriyaM katamat / nikAyasabhAge pUrvakarmAviddhe sthitikAlaniyame Ayuriti prajJaptiH / Asm. p. 11. 4. While discussing a topic "katIndriyANi vipAkaH kati na vipAkaH ?", the Kosakara deals with a sub-topic :--atha yadahana bhikSurAyuH saMskArAn sthApayati tajjIvitendriyaM kasya vipAkaH ? and gives the following views :-...

Page #258
138.] - dvitIyo'dhyAyaH / vaktavyaM yasmAnnaitatsUtre'varati, vinaye na saMdRzyate, dharmatAM ca viloma[III. A, *(1) zAstra uktaM "kathamAyuH saMskArAn sthApayati ? arhan bhikSuH RddhimAMzceto. vazitvaM prAptaH saMghAya vA pudgalAya vA * jIvitapariSkAraM vA datvA tat praNidhAya prAntakoTikaM caturthadhyAnaM samApadyate / sa ca tasmAt vyutthAya cittamutpAdayati""yanme bhogavipAkaM tadAyuvipAkaM bhavatviti / tasya yat bhogavipAkaM tadAyuvipAkaM bhavati / (2) yeSAM punarayamabhiprAyo vipAkoccheSaM vipacyata iti / ta AhuH 'pUrvajAtikRtasya karmaNo vipAkoccheSam / sa bhAvanAbalenAkRSya pratisaMvedayate" iti / (3) bhadanta ghoSakastvAha / tasminneva Azraye rUpAvacarANi mahAbhUtAni dhyAnabalena sammukhIkarotyAyuSo'nukUlAni vairodhikAni ca / evamAyuHsaMskArAna sthApayatyevamutsRjatIti / ___Then the Kosakara gives his own view :-evantu bhavitavyam / samAdhiprabhAva eva sa teSAM tAdRzo ye pUrvakarmajaM ca sthitikAlAvadhamindriyamahAbhUtAnAM vyAvartayantyapUrva ca samAdhijamAveSamAkSipanti / tasmAnna tajjIvitendriyaM vipAkaM tato'nyattu vipAkaH / / Akb. II. 10a. This controversy seems to arise from the legend of Buddha's declaration to Ananda : 'yassa kassaci prAnanda cattAro iddhipAdA bhAvitA bahulokatA yAnikatA vatthukatA anuTThitA paricitA susamAraddhA, so AkaGkhamAno kappaM vA tiTTeyya kappAvasesaM vA / tathAgatassa kho prAnanda, cattAro iddhipAdA""susamAraddhA / AkaGkhamAno Ananda tathAgato kappaM vA tiTheyya kappAvasesaM vA'ti / Digha. XVI. 3. 3. : This controversy is recorded in the Kathavatthu. There also a similar question is raised-whether this extended ayu is iddhimayika or vipaka ? iddhibalena samannAgato kappaM tiTaTheyyAti ? AmantA / - iddhimayiko so Ayu, iddhimayikA sA gati, iddhi mayiko so attabhAvapaTilAbho ti ? na he'vaM vattabbe"| Kv. XI. 5. idAni iddhibalakathA nAma hoti / tattha iddhipAdabhAvanAnisaMsassa atthaM ayoniso gahetvA iddhibalena samannAgato kappaM tiTheyyAti yesaM laddhi, seyyathApi mahAsaMdhikAnaM / te saMdhAya pucchA sakavAdissa / 'atha naM sakavAdI sace te iddhibalena samannAgato 'yo ciraM jIveyya so vassasataM appo vA bhiyyo' ti evaM paricchinnA AyukappA uddhaM mahAkappaM vA jIveyya, iddhimayikena'ssa AyunA bhavitabbaM ti codetuM 'iddhimayiko so AyU' ti idamAha / itaro jIvitindriyaM nAma iddhi mayika natthi, kammasalaTThAnamevAti vRttattA paTikkhipati / KvA. XI. 5. .. * The Kosakara explains the difference betwenn the ayu-sanskara and the jtvita-samskara as below :-sUtra uktam - 'bhagavAn jIvitasaMskArAnadhiSThAyAyuH saMkArAnutsRSTavAn / teSAM ko vizeSaH ? na kazcidityeke / pUrvakarmaphalamAyuHsaMskArAH

Page #259
abhidharmI [ 138. 1. FaL 49 b.'yati / tasmAd bAlavacanavadadhyupekSyametat / ' kathaM tAvatsUtre nAvatarati, vinaye na saMdRzyate ? sUtre hyaktam - "asthAnamanavaka zo yatprahAna (Na) hetoLa upakramahetorvA * apakvaM paripAcayet, paripakvaM vA anyena nayena nayet" iti vistaraH / / vinaye'pi "niyatavedanIyaM tri[prakA]raM karma sadevakenApi lokena na zakyaM vyAvartayitum" ili parigrahaH / prityutpannakarmaphalaM jIvitasaMskArAH itypre| yairvA nikAyasabhAgasthitista AyuHsaMskArAH, yaistu kAlAntaraM jIvati te jIvitasaMskArA iti / bahuvacanaM bahU maayurjiivitsNskaarkssnnaagmutsrjnaadhisstthaanaat| na hyekasya kSaNasyotsarjanamadhiSThAnaM cAsti / * Akb. II. 10. a. 2 Cf idha bhikkhave bhikkhu evaM badeyya;- ayaM sammo ayaM vinayo idaM satthusAsana' ti |taani' 'sAdhukaM uggahetvA sutta otAretabbAni, binaye sandassetabAmi / tAni ca sutte otAriyamAnAni vinaye sandassiyamAnAni na ceva sutta otaranti, na vinaye sandissanti "iti he'taM bhikkhave chaDDeyyAtha / Digha XVI. 4, 7. The Cy, on this passage contains various interpretations of the terms Sutta and Vinaya. Buddhaghosha sums up this': tasmA sutte ti tepiTakabuddhavacane motAretabbAni vinaye ti etasmi rAgAdivinayakAraNe saMsandetabbAnIti ayamettha attho|... suttapaTipATiyA kathaci anAgantvA vevallapiTakAnaM aJcatarato,Agato iti hetaM bhivakhave chaDDeyyAthA'ti / Digha. a. XVI 4, 7. 2 Compare with this the Ajivika view : tattha natthi iminAhaM solena vA... aparipakkaM vA kammaM paripAcessAmi, paripakkaM vA kammaM phussa phussa vyantikarissAmoti / Digha. II. 20. The Kv. XI. 5. too quotes a similar agama against Mahasanghika:"catumnaM bhikkhave dhammAnaM natthi koci pATibhogo""yAni kho tAni kammAni""""Ayati jAtivasamaraNikAni, tesaM vipAko na nimbattIti natthi koci paattibhogo...| (Ang. II. p. 172). __3 Cf. nanu kRtakarmavipraNAzavAdI bhagavAn / tatkayakidamucyate ["yugAntakAlAnalabanamahAnti pApAni nirdahati kSaNena" iti] ? 'nirupAyAbhisandhinA taduktam / ""anye punaraniyatavisakApekSayA sarvametaducyate, niyatavipAkasya tu karmaNaH kenacit pratiSedhumazakyatvAt / Bodhicharyavat ara-Paijika I. 14 ab. Also cf nAhaM bhikkhave saJcetanikAnaM kammAnaM katAnaM upacitAnaM appaTisaMviditvA vyantibhAvaM vadAmi, taJca kho diThe va dhamne upapajje vA apare vA pariyAye ti / na tvevAhaM bhikkhave saJcetanikAnaM kammAnaM katAnaM upacitAnaM appaTisaMviditvA dukkhassantakiriyaM vadAmi / Ang. v. p. 292. See Asm. p. 56.

Page #260
138. ] dvitIyo'dhyAyaH / abhidharme'pi sarvAparimitamAyurAkSipyate / tasyApakSAlAH kAlasthAnAntarAvasthAnAdiSu niyamyante / ityevaM tAvadAgamAdapetaM nottarAham / tathApi tu yuktimaduttaramucyate / yadi bhagavAn samAdhibalena svecchayA[5]pUrvaM sattvaM savijJAnakaM sendriya mutpAdayet, svAtmano vA jIvitamanAkSiptaM" prAkkarmabhiryogabalenAkSipet,' tato buddho bhagabAnnArAyanI (NI)kRtaH syAt. apUrvasattva nirmANAt / sa ca kAruNikatvAna va pariNi (ni) yAt, zAsanaM. (na) sambhedasaMdehAMzca cchindyAt / / tasmAdvaitulikazAstra pravezadvAramArabdhaM tena bhadantenetyadhyupekSa metat / 1. The Akb. II. 10 a (vipAko jIvitam / ) contains a long discussion on the problem of Buddha's power to extend his life a Kalpa. The belief in this particular power of Buddha is pretty old as is evidenced from the passage of the Mahaparinibhana-sutta. (v. supra, p. 99. n.) But according to the Theravadins, the kalpa in this passage meant only an Aye-katpa and not the Mahakalpa. The Commentary on this passage says:-ettha ca kappaM ti AyukappaM, tasmi tasmi kAle yaM manussAnaM AyuppamANaM hoti taM paripuNNaM karonto tidvaiyya, kappAvasesaM ti 'appo vA bhiyyo' ti vuttavassasatato atirekaM vA / mahAsovatthero panAhaH-buddhAnaM achAne gajjitaM nAma natthi "idaM bhaddakappameva tiTheyya / kasmA pana na Thitoti ? upAdinnakasarIraM nAma khaNDiccAdIhi abhibhUyati, buddhA ca khaNDiccAdibhAvaM appatvA' 'piyamanApakAle yeva parinibbAyanti |":"evN vuttepi yo pana ruccati Ayukappo ti idameva aTThakathAyaM niyAmitaM Digha A. XVI. 3, 3. ___Also cf. tattha kappo nAma mahAkappo, kappekadeso, Ayukappo ti tividho |'"etth Ayukappo adhippeto| 'ko panettha iddhimato viseso nanu aniddhimApi AyukappaM tiTheyyAti ? ayaM niseso, iddhimA hi yAvatAyukaM jIvitappavattiyA antarAyakare dhamme iddhibalena paTibAhitvA antarA akAlamaraNaM nivAretuM sakkoti / aniddhimato etaM balaM natthi / KvA. XI. 5. . 2. Cf. praznAt praznAntaramupajAyate / kimarthamAyuHsaMskArAnadhitiSThanti ? parahitArtha zAsanasthityathaM vA |""ath kimarthaM utsRjanti ? alpaM ca parahitaM jIvite pazyanti, rogAbhibhUtaM cAtmabhAvam / .." . .. kimayaM punarbhagavatA zrAyuHsaMskArAH utsRSTAzcAdhiSThitAzca / maraNavazitvajJApanArthamutsRSTA jIvitavazitvajJApanArthamadhiSThitAH / traimAsyameva nordhvam, vinevakAryAbhAvAt r.. skandhamaraNamArayonijayArthamiti vaibhaassikaaH| bodhimUle klezadevaputramArI nijitAciti / Akb. II. 10 a. .. 3. Cf. vaipulyaM katamat / bodhisattvapiTakasaMprayuktaM bhASitam / yaducyate kaipulyaM tad vaidalyamapyucyate vaitulyamapyucyate / kimarthamucyate vaitulyam / upamAnadharmANAM tulanA'bhAvataH / Asm. p. 79. .. 4. V. supra, p. 33. n. 3.

Page #261
abhidharmadIpe [138. __ 'atha kimAyuHkSayAdeva maraNaM bhavatyAhosvidanyathA'pi 2 prajJaptyAmu-' *ktama-"astyAyuHkSayAnmaraNaM na puNyakSayAdibhiH ? ctusskottikH| prathamA koTi:-AyurvipAkasya karmaNaH pryaadaanaat| dvitIyA-bhogavipAkasya / tRtiiyaa-ubhyoH| turthI-viSamAparihAreNa / ' . jJAnaprasthAna "uktam - "AyuH santatyupanibaddhaM vartata iti vaktavyam ? sakRdutpanna tiSThatIti vaktavyam ? grAha-kAmAvarANAM sattvAnAma saMjJisamApatti nirodhasamApatti vA samApannAnAM santatyupanibaddhaM vartata iti vaktavyam / samApannAnAM santatyupanibaddhaM vartata iti vaktavyam / samApannAnAM rUpArUpyAvacarANAM ca sattvAnAM sakRdutpanna tiSThatIti vaktavyam / " .. kaH puNa (na) rasya bhASitasyArthaH ? yasyAzrayopaghAtAdupadhAtastatsantatyadhInatvAt prathamam / yasyAzrayopaghAta eva nAsti tadyathotpannAva sthAnAda dvitaaym| sAntarAyaM prathamaM nirantarAyaM dvitIyamiti kAzmIrAH / tasmAdastyakAlamRtyuH / 1.1. This whole passage is almost identical with Akb. II. 45 ab. After viSamAparihAreNa, the Akb. has : AyurutsargAcceti vaktavyam ? na vaktavyam / Ayu:kSayAdeva tanmaraNam / prathamakoTayantargamAt / kSINe tvAyuSi puNyakSayasya maraNe nAsti sAmarthyam / . tasmAbhayapakSe sati maraNamAyuHkSayAdityuktama / 2. Cf. tattha maraNaM ti ekabhavapariyApanassa jIvitindriyassa upcchedo| 'taM kAlamaraNaM akAlamaraNaM ti duvidhaM hoti / tattha kAlamaraNaM pucakkhayena vA Ayukkhayena vA ubhayakkhayena vA hoti / akAlamaraNaM kammupacchedakakammavasena / Vm. VIII. 1-2. . Also cf. AyuHkSaya: ktmH| kAle maraNam / puNyakSayaH ktmH| akAle maraNamapuNyamaraNam / yena sattvA AsvAdasamApattyAM rjynte| puNyakSayAcca hetoH te jiivitaaccyvnte| karmakSaya: ktmH| upapadyavedanoyakarmaNaH aparaparyAyavedanoyakarmaNazca ubhayoH kSayAnmaraNam / Asm. p. 39. . 3. Karmaprajnaptisastra, chap. XI. .... 4-4. From jJAnaprasthAna uktam to tasmAdastyakAlamRtyuH is identical with Akb. II. 45 ab. ___5. Jranaprhsthana, 15, 12. 6. 'ysyaashryopghaataadpghaatsttsnttyupnibddhm| iti / bahirvezikamatametat / AzrayasantatipratibaddhaM tadAyuriti santatyupanibaddhamityucyate / kAzmIramate'pi sa evArthaH / zabdamAnaM tu bhidyate / sAnta rAyaM nirantarAyamiti / atha vA santatyupanibaddhamiti svasantatyupanibaddhaM santAnavatyaiva tatkevalaM na tu sakRdutpannaM tiSThatIti sAntarAyamityucyate / anenAgamenAstyakAlamRtyuriti darzayannAha-sUtre'pyuktaM catvAra AtmabhAvapratilambhAH' iti vistaraH / Sakv. p. 170. 7. See nasthi arahato akAlamaccUti kathA Ko. XVII. 2.-tattha 'nAhaM bhikkhave

Page #262
138.] 103 dvitIyo'dhyAyaH / 'sUtra uktam --"catvAra aatmbhaavprtilmbhaaH| astyAtmabhAvapratilambho yatrAtmasaMcetanA kAmati na parasaMcetanA" iti catuSkoTikaH / AtmasaMcetanAvakAmati kAmaghAtau krIDApramoSakANAM devAnAM manaHpradoSa"kANAM ca devAnAm / teSAM hi praharSamanaHpradoSAbhyAM tasmAtsthAnAccyutirbhavati, nAnyathA / buddhAnAM ceti vaktavyam, svayaMmRtyutvAt / parasaMcetanaiva kAmati garbhANDAgatAnAm / ubhayama ---anyeSAM kAmAvacarANAM prAyeNa / nobhayam-sarveSAmantarAbhavikAnAM rUpArUpyAvacarANAmekatIyAnAM ca kAmAvacarANAm / tadyathA nArakANAM ca darzaNa(na)mArgamaitronirodhasamApattisamApannAnAM rAjaginadUtajinAdiSTaprabhatInAM sarveSAM ca caramabhavikAnAM bodhisattvAnAM mAtustadgarbhAyAzcakravartiNa (na)zca tadgarbhAyAH / vyAkhyAtaM jIvitendrim // saMskRtalakSaNAnIdAnI vyAkhyAyiSyante / tAni puNaH (naH) kAni kiyanti veti ? tadupavyAkhyAyate-- saJcetanikAnaM kammAnaM katAnaM upacitAnaM vipAkaM appaTisaMveditvA vyanti bhAvaM badAmI'ti suttassa atthaM ayoniso gahetvA arahato nAma sabbakammavipAkaM paTisaMvedayitvAva parinibbAyitabbaM / tasmA natthi arahato akAlamaccU ti yesaM laddhi, seyyathApi rAjagirikAnaJceva siddhathikAnaJca / KvA. XVII 2. 1-1 This whole passage (from sUtra uktam to tadgarbhAyAH) fairly agrees with Akb. II. 45 ab. The Akb. examines one more Sutra passage after this. 2. Cf. cattAro'me bhikkhave attbhaavpttilaabhaa|''atthi bhikkhave attabhAvapaTilAbho yasmi attasaJcetanA kamati no parasaJcetanA / "parasaJcenA kamati no attasaJcetanA / .... attasaJcetanA ca kamati parasaJcetanA ca |""nev attasaJcetanA kamati no prsnycetnaa| Ang II. p. 147. ___-attasaJcetanA kamatI ti attanA pakappitacetanA hetu cavanti"khiDDApadosikA devA attasaJcetanA hetu cavanti, "mAnopadosikA nAma devA parasaJcetanA hetu cavanti,... manussA attasaJcetanA ca parasaJcetanA ca hetu cabanti,"[catutthena nevasAnAsa pagA devA daThubbA ti] tena attabhAvena daTTabbA; ayaM pana paJho heTThA kAmAvacare pi rUpAvacare pi labbhati samaggena pana paricchinditvA kathito | Ang A III. p. 147. . 3. Cf. santi bhikkhave khiDDApadosikA nAma devA / tesaM atibelaM hassakhiDDAratidhammasamApannAnaM viharataM sati sammussati, satiyA sammosA te devA tamhA kAyA cavanti... santi bhikkhave manopadosikA devA |"te ativelaM aJjamanaM upanijkSAyanti""te devA tamhA kAyA cabanti / Digha. I. 2. 7. and 10. : 4. rAjarSayazcakravartipUrvAH prvrjitaaH| jinadUto yo buddhena bhagavatA dUtaH kazcit saMpreSitaH |.."jinaadisstt iyantaM kAlamenana jIvitavyamiti ya AdiSTo bhgvtaa| milAvayaH pUrvayogavidbhaya AgamitavyAH / Saks. p. 170.

Page #263
abhidharmadIpe [139 ___ [139] jAtiH sthitirjarANA (nA) zaH saMskRtAGkacaSTatuyI / ' etAni khalu catvAri saMskRtalakSaNAni bhagavatA'bhidharme'bhihitAni / etAnyeva vineyaprayojanavazAt sUtre' sthityanyathAtvamekIkRtya trINyuktAni' / gAthAyAM tvebhyo'GgadvayaM sAmarthyAdgamyamAnamantIya [III. 3, 4. Fol 50 a] pradarzyate / sthitihi dharmAyogamicchantI tddhrmmupguhyaavtisstthte| sA ca tathA pravartamAnA lokasya cittonnativizeSaM janayati / tato bhagavatA'nyathA 1. Cf. lakSaNAni punarjAtijarAsthitiranityatA / Ak. II. 45 cd. 2. Cf. tInimAni bhikkhave saGghatassa saGghatalakkhaNAni, katamAni tIni ? uppAdo paJcAyati vayo pajJAyati Thitassa ajhathattaM pAyati / imAni .kho bhikkhave toni saGkhatassa saGghatalakkhaNAnIti / Ang. I. p. 152. The Commentary on this passage throws some light on the place sthiti and the prajnapti-dharmata of these four lakshanas .."saGghatassAti paccayehi samAgantvA katassa; saGghatalakkhaNAnI ti saGkataM etanti saJjAnanakAraNAni nimittAni; uppAdo ti jAti, vayo ti bhedo, Thitassa ajhathattaM nAma jarA, "uppAvAdayo saGkhatalakkhaNA nAma lakkhaNaM na saGkataM saGkhataM na lakkhaNaM, lakkhaNena pana saGkhataM paricchinnaM, yathA hatthi assagogamahisAgInaM sattisUlAdIni saJaAnanalakkhaNAni na hatthiAdayo'""lakkhaNehi pana te asukassa hatthi asukassa asso' 'ti vA paJAnti evaM sampadamidaM dabbaM / Ang. A. II. p. 252. ..3. Cf. nanu 'trINImAni saMskRtalakSaNAni' iti sUtra uktam ? caturthamapyatra vaktavyaM syAt / kiM cAtra noktam ? Aha / sthitiH| yattahiM 'idaM sthityanyathAtva'miti ? jarAyA eSa paryAyaH |""ye hi dharmAH saMskArANAmadhvasaMcArAya pravRttAsta eva sUtre lakSaNAnyuktAnyudvejanArtham / .."sthitistu tAn saMskArAnupaguhya tisstthtyviyogmevecchntii| ato'sau saMskRtalakSaNaM na vyavasthApitA / asaMskRtasyApi ca svalakSaNe sthitibhAvAt / Akb. II. 45 cd. nanu ca trINImAni iti vistaraH / 'ki cAtra noktam' ini codakaH / 'sthitiH' iti vaibhaassikaaH| yattahIdaM sthityanyathAtvamapIti sthitizabdo'tra shruuyte| kathamidamucyate sthiti!kteti covkaabhipraayH| jareyamuktA sthiteranyathAtvaM sthityanyathAtvamiti / ' ... kasmAtpunarlakSaNacatuSTve sati bhagavatA trINyevoktAni / ata aah| 'ye hi dharmAH' iti vistrH| 'AbhiprAyiko hi sUtranirdezo na lAkSaNiko yathA'bhidharmaH |asNskRtsyaapi ca svalakSaNasthitibhAvAt iti / "sthitiya saMskRtAvasthAvizeSalakSaNayA sthityA sadazIti tasyAsaMskRtasya saMskRtatvaprasaMgaparijihIrSayA na lakSaNamuktamityabhiprAyo bhagavato dharmasvAminA / Saks. pp. 171-2.. There were some Sthaviravadins who did not recognise the sthiti : kecIti abhayagirivAsino "te pana cittassa TTitikkhaNaM na icchnti| Ant. p. 140.

Page #264
105 139.] dvitiiyo'dhyaayH| tvAkhyayA jarayA sahoktA zrIriva kAlakAnubaddhA saMvegAnukalA bhaviSyatItyeSo'rtha [vi]Sayo dRzyate / tasmAccatvAri / itazca catvAri sthitinAstitve hetu tvAdyaprasiddhitaH // yadi hi dharmasya thitirNa (na) syAt, tasyAtmanyavasthitasya hetvAkhyaH zaktiprabhAvavizeSo na syAt / anityatAgra[stasya ca notpaktizaktirityatazca kriyAM na kuryAt / kriyA'bhAvAtphalAbhAvaH syAt / phlaarthshcaaymaarmbhH| tasmAdAstikarNA(nA)stikapakSaM vikSipya sthitiH pratigRhyata iti siddham // ___ catvArIti na siddhayanti jarAbhAvAt / bhavatu sthitiH, jarA tu sarvakA na yujyate / katham ? uktaM hi "tathAtvena jarAsiddhiraNya(nya)thAtve'nya eva sH| tasmAna (nne)kasya bhAvasya jarA nAmopapadyate // "3 1cf. anye punaH kalpayanti sthiti jarAM cAbhisamasya sthityanyathAtvamityekaM lakSaNamuktaM suutr| ki prayojanam ? eSA hyeSu saMgAspadamataH zriyamevainAM kAlakarNIsahitAM darzayAmAsa tasyAmanAsaMgArthamiti Akb. II. 45cd. See Jps. pp. 46-7. This refers to the Sautrantikas, whose views are given in detail by the Kosakara :-tadetamAkAzaM pATyata iti sautraantikaaH| na hyate jAtyAdayo dharmA dravyataH saMvidyante yathAbhivyajyante / bhagavAn saMskArapravAhasya saMskRtatvaM pratItyasamutpannatAM dyotayitukAma idamAha 'trINImAni saMskRtasya saMskRtalakSaNAni', na tu kSaNasya / na hi kSaNasyotpAdAdayaH prajJAyante / ""tatra pravAhasyAdirutpAdo nivRttiya'yaH sa eva pravAho'nuvartamAnaH sthitiH / tasya pUrvAparavizeSaH sthityanyathAtvam / "Aha cAtra / jAtirAdiH pravAhasya vyayacchedaH sthitistu saH / sthityanyathAtvaM tasyaiva pUrvAparaviziSTatA // ..."tasmAtpravAha eva sthitiH / 'pratikSaNaM cApi saMskRtasyaitAni lakSaNAni yujyante vinApi dravyAntarakalpanayA / na vai saMskRtasya sthitirevocyte| lakSaNamapi tu sthityanyathAtvam / ""samAsatastvatra sUtre saMskRtasyedaM lakSaNamiti ghotitaM bhagavatA-"saMskRtaM nAma yavabhUtvA bhavati bhUtvA ca punarna bhavati yazcAsya sthitisaMjJakaH prabandhaH so'nyathA cAnyathA ca bhavati" iti kimatra va vyAntarajarjAtyAdibhiH ? Akb. II. 46. ab. See LVPAR. II. pp. 227 ff., Asm. p. 19, and The Central Conceper tion of Buddhism, pp. 37-43. 3 Cf. syAcca tAvadekasya dharmasyotpannasyAvinAzaH sthitiH vinaasho'nitytaa| jarA tu khalu sarvathAtvena na tathA / pUrvAparavizeSAt vipariNAmAcca / atastadanpadhAtve'nya eva / uktaM hi tathAtvena jarAsiddhiH / ' Akb. II. 46. ab.

Page #265
abhidharmadIpe [140. taM pratodamucyate [140] zaktihAnerjarAsiddhiH - unmiSito hi dharmo jAyate hRSitaH phalamAkSipatIti / tasya yadi jarasA zaktirna vihanyeta sa *dvitIyamapi phlmaakssipet| na ca zaknotyAkSeptum / tasmAdgamyate kazcijjarAkhyaH zatrustaM jarjarIkRtyopahRtasAmarthyamaniHyatApizAcyAH samarpayatIti yuktamuktam 'zaktihAnerjarAsiddhiH' iti / netadyuktamukta pariNAma doSaprasaGgAt / evaM laghvAcakSANena bhavatA sAMkhyoyaH pariNAmo'bhyupaga to bhavati / nAbhyupagataH, yasmAt nAnyatvAt prinnaamitaa| __ anya eva hi no jarAkhyo dharmo, anyazca dhrmii| sAMkhyasya tvavasthitasya dharmiNaH svAtmabhUtasya dharmAntarasyottargaH svAtmabhUtasya cotpAdaH pariNAma iti / kathaM puNaH (naH) kSaNikasya dharmasya zaktihAnirbhavati ? evam -yasmAda- : syAjahadAtmakasya "ekakAritranAzAbhyAM zaktihAniH prasiddhayati // yena khalu dADhayaNo (no)peto yamekaM phalamAkSipate, yadi tenaiva yuktaH syAd dvitIyamapyAkSipet / na cainaM zaktimantamanityatA hiMsyAt / tasmAd gamyate'. nyathIbhUto'yamanityatAvyAghrImukhaM pravizati / ityekaM phalamAkSipya nazyatItyukta. metat- 'ekakAritra'nAzAbhyAM zaktihAniH prasiddhyati / ' na prasiddhyati, nirhetuktvaadvinaashsy| ye hyarthatmAno hetumantaste khalvanityA dRSTAH / katham ? aMkuravat / na vinAzasya vinAzo'sti, tasmAdahetukaH / kiJca, ye cArthAtmAnaH pazcAdbhavanti teSAM pUrvaheturasti tadyathA bhasmano biijaadisNyogH| na ca vinAzasya he turasti / tasmAdasau na pazcAdbhavatIti / tatra yadukta jAtasya sthityanyathAtvamapekSya vinAzo bhavatIti tadayuktam / atra pratyavasthAnam[141] sati janmani tadbhAvAd drvykaaritrnaashtH| . prAgamAdupapattazca vinAzo'pi sahetukaH // ...

Page #266
141.1 dvitIyo'dhyAyaH / sahetuvinAza' iti sthaaaanaa|2 kutaH ? 'sati janmani tadbhAvAt / ' uktaM hi bhagavatA-"asmin satIdaM bhavati / yAvadavidyApratyayAH sNskaaraaH|" sati cotpattimati vinAzo bhvti| tsmaatshetukH| yasya punarahetukastasya prAgapi janmanaH so'stIti janmaiva na syAt, viruddhaanaamnytropptteH| tayoravirodhAdvA tadvyapadezAnupapattiratAddhayaM ca [III. A, 4. Fol. 50 b.] 'saMskArANAmiti / / dharmA (ma)NA (nA)stitvamAtraM vinAza iti cet / n| tadastitvapUrvakatvAt / astitvapUrvakaM hi tannAstitvamiti tadapi sahetukam / nAsti kiJcittaditi cet / na / astitvavirodhAnupapatteH / kiJca, bhAvavirodhitve satyabhAvasya bhavatApatteH / . avi[rodhi]tve bhAvanityatvaprasaMgAdubhayAbhAve vAGmAtratvAt / kA ceSA vAco yuktiH sati ca bhavati tadvizeSyazcA J. For a discussion on the Nirhetuka-vinasa-vada, see Pramana-vartika (Karnagomi-tika), p. 366, Tattva-sangraha, pp. 315 ff., Hetubindu-tika, p. 141. For a criticism of the same topic, see Madhyamaka-ortti, P. 113 and Nyaya-manjari, pp. 61 and 457. 2. Cf. yo'pyAha nikAyAntarIyo "vinAzakAraNaM prApyAnityatA vinAzayati" iti tasya harItakI prApya devatA virocayatItyApannaM bhavati kiM punastAM klpyitvaa| tata evAstu vinAzakAraNAdvinAzaH, cittacattAnAM ca kSaNikatvAbhyupagamAttadanityatAyA vinAzakAraNAnapekSatvAt sthityanityate kAritramabhinna kAlaM kuryAtAmityekasyaikatra kAle sthitivinaSTatA saMprasajyeta / kasmAt pravAhaM pratyetAni saMskRtalakSaNAnItyevametatsUtraM sunItaM bhavati / Akb. II. 46. ab. yo'pyAha . nikAyAntarIya iti / praarysmmtiiyH| sa ghaTAdermudgarAdikRto vinAza iti manyate / kAlAntarAvasthAyi hi tasya rUpam / cittacattAnAM ca kSaNikatvam / Sakb. p. 179 __This view, attributed to the Arya-Sammatiya, is shared by the Sthaviravadins See Ky XXII. 8.-idAni khaNikakathA nAma hoti / tattha yasmA "sabbasaGkhatadhammA aniccA, tasmA ekacittakkhaNikA eva / samAnAya hi aniccatAya eko lahuM bhijjati, eko cirenAti, ko ettha niyamo ?" ti yesaM laddhi, seyyathApi pubbaselIyAparaselIyAnaM / te sandhAya pucchA sakavAdissa "I KA. XXII. 8. Also cf. uppAdaTTitibhaGgavasena khaNNattayaM ekacittakkhaNaM nAma / tAni pana sattarasa cittakkhaNAni rUpadhammAnamAyu / A. Sangaho, IV. 8. 3. The Kosakara favours the Sautrantika view-nahi vinA hetupratyayasAmagrayA jAtirjanikA bhavati / hetupratyayAnAmeva tarhi sAmarthya pazyAmaH |..siddhaa eva tu dravyabhAvena jAtyAdaya iti vaibhASikAH / na hi dUSakAH santItyAgamA apAsyante / tasmAddoSeSu pratividhAtavyaM siddhAntazcAnuvartitavyaH / Akb. II. 46 cd.

Page #267
1.8 abhiSamaMdIpe [ 142 tadvirodho ca / na ca kiJcidityeveSA vAcoyuktirasaMbaddhAH (ddhaa)| nirathikA caiSA baacoyuktiH| ataste bhAvAbhAvo vAgvastumAtram / pratiSedhasAmarthAtpratidhyo bhAvo'stIti cet / nAsti / zazaviSANavacchabdo gddmaatrtvaatprtissessdvyaarthaanupptteshc| kiJca, kAritramAtranAzAcca / 'viruddhapratyayasAnnidhye kriyAmAtraM hi no[de]ti, nazyati / tasmAnnA [na]rthavAn vinAzazabdaH / kutazca ? AgamAdupapattezca / ukta hi bhagavatA-"utpannAnAmakuzalAnAM dharmANAM nirodhAya" iti / ' tathoktam-"ihekatIyaH prANAtipAtiko bhavati" iti vistaraH / tathA--. "tisraH saMvartanyo'nalajalAnilAkhyA yAbhiH krameNa yAvacchubhakRtsnA vina zyante" iti / tathA-"jAtipratyayaM jarAmaraNam" iti / uppttirpi| jnmno'pyhetuktvprsNgaat| yadi khalvasati sadbhAve'pyahetuko binAza:, janmApyahetukaM bhavatviti / tatsamarthahetusAmagrIsannidhAne janmadarzaNA (nA)t , tatsahetukatvamiti cet / n| tadvinAze tulyatvAttasthApi samarthahetusAma grayantarasannidhAnAbhyupagamAt / vyAkhyAtAni lakSaNAni // nAmakAyAdayo vktvyaaH| na khalu vktvyaaH| na hi te zabdAdanye vidyante, svabhAvakriyAbhAvAditi / ' tadupadarzanArthamidamArabhyate / [142] vAkchabdAdhInajanmAna: svaarthprtyaaynkriyaaH| saMjJAdyaparaNA(nA)mAnastrayo nAmAdayaH smRtAH // viprayuktAH khalu nAmAdayaH sNskaarskndhsNgrhiitaaH| vAk tu rUpaskandhasaMgrahotA vaaggiiniruktirityrthH| te ca tadadhInotpattayo niruktya 1. Cf. cattAro sammappadhAnA-idha bhikkhu "uppannAnaM akusalAnaM dhammAnaM pahAnAya chandaM janeti vAyamati "cittaM paragaNhAti padahati / Vbih. p. 208. 2. Cf. idha mANaka ekacco""pANAtipAtI hoti luddo lohitapANI hoti'"" R. sutta 135. 3. Cf. agginAbhastarA heTTA prApena subhkinnhto| happhalato vAtena evaM loko dhinassati // A. Vihavint p 94. 4. Cf. jAtipaccayA jarAmaraNam / Vbh. p. 135. 5. This is a view of the Sautrantika: nana caite vAksvabhAvatvAcchadAtmakA iti rUpasvabhAvA bhavanti / tasmAcittaviprayuktA ityucyante ? Abb. II. 47 ab.-'nanu caite' iti sautrAntikavacanam / Sakv. p. 183. 6. Cf. nAmakAyAvayaH saMjJAvAkyAkSarasamuktayaH / Ak. II. 47 ab. . .

Page #268
109 142.] . dvitiiyo'dhyaayH| dhInArthapravRttayazca jJAnavadarthasya pratinidhisthAnIyAH / nirukti[:]nAma saMjJA / nAjhaMgA(nA)mekasaMjJatvAt / yathA tu cakSurvijJAnakAyAdayaH paJcarUpAdyAyattavRttayaH, tahate'pi 'vaakchbdaadhiinjnmaanH'| atazcoktam-"vAG nAmni pravartate, nAmArthaM dyotayati / " iti / vAcA saha kacaTatapAdayo jAyante tayA nidhIyanta iti| prativarNAnuvartinInAM vAcAM sAvayavatve'pi sati tadabhidhAnAnupapattiriti cet / n| zabdabhedasaMca yasya pratyayatve tdbhidhaansaamthryopptteH| kiJca, kriyayA ca tadastitvaM nirdhaaryte| kA ca setyucyte| svArthapratyAyanaM kriyaa| svaM svamarthaM pratyAyayatyapauruSeyatvAnnAmArthasaMbandhasyaiSa teSAM kRtaantH| te punarnAmasaMjJAdyaparanAmAnaH / tatra nAmaparyAyaH saMjJAkaraNaM yathA ghaTa iti / padaparyAyo vaakym| yathA ghaTo dRzyata iti / yena kriyAmuNakAlavizeSA gamyanta iti kvacit / "yAvadbhirarthavadbhiH pavivakSitArthaparipUribhavati tAvatAM samUhaH padam" ityAbhirmikAH / / vyaJjanaparyAyo'kSaraM yathA ka ityetadakSaraM niravayavamamUrtamapratighaM rUpa. lakSaNavimukta kAlikArthapratyAyanasamartha manovada [III. B, 3. Fol. 51 pratihatagamanamiti / 1. naite vAksvabhAvAH / ghoSo hi vAk, na ca ghoSamAtreNArthAH pratIyante / kiM tahi / vAG nAmni pravartate / nAmArtha dyotayati / Abk. II. 47 ab.-'nete vAksvabhAvAH' iti vistareNa vaibhASikavacanam / Saks. p. 183. 2. vAkyaM padaM yAvatArthaparisamAptistadyathA 'anityA vata saMskArA' ityevamAdi / Akb. II. 46. 3. Cf. saMjJAsamuktayo nAmakAyaH / vAkyasamuktayaH padakAyaH / akSarasamuktayo vya JjanakAyaH / Saku. p. 181. See jps. pp. 15-6. Also cf. nAmabhiriti padasamudAyaikyiH / padaM riti suptiGantairakSarasamudAyaiH / akSarariti evamityAdivarNaiH / Aaa. p. 279. For the Pali definitions or akSara, pada, vyaJjana and vAkya, see Netti-A. p. 209. 4. Cf. astu vA vyaJjanamAtrasya dravyAntarabhAvaparikalpanA / tatsamUhA eva nAmakAyAdayo bhaviSyantItyapAthikA ttprjnyptiH| santyeva tu viprayuktasaMskArabhAvanA nAmakAyAdayo dravyata iti vaibhASikAH / na hi sarvadharmAstarkagamyA bhavantIti / Akb. II. 47 ab,

Page #269
110 abhidharmadIpe [143. ___na, prsiddhtvaat| na khalu vAkchabdAdanye nAmAdayaH siddhyanti / vAkchabda evArtheSu saMjJAkartRkRtAvadhiH smRtyA gRhItAvayavasamudAyaH zroturathaM pratyAya[ya]tIti kimanyairnAmAdibhiH parikalpitaiH ?' tatredaM pratyavasthIyate [143] anye nAmAdayaH zabdAdaprAptArthaprakAzanAt / zabdo hi paramAnu(Na) sNcyH| sa prApyArtha prakAzayet, pradIpavat / nAjAtadhvastasvargAdidezasthAnA (na)rtha (rthA) n prAptuM zaknoti / tasmAtpratipadyasva [na] zabdo'thaM pratyAyatIti / [i]tazca kramayogapadyapratyAyanAsaMbhavAt / katham ? balvajavat / iha hi bahUni balvajadravyANi pratyekamasamarthANi (ni) saMbhUya rajvA. (jjvA) tmanAvasthitAni dArvAdyAkarSaNakripAsAmopetAni bhvnti| na caivaM vAkyAtmAnaH zabdAH buddhyupagRhotAvayavasamudAyasaMkSepA: kamalabdhajanmAnaH pratyekamarthaM (rtha) pratyAyanasamarthAH, NA (nA)pi saMbhUya pratyAyayanti, saMbhUyAnavasthAnAd balvajavata / tasmAtkramayogapadyAtpratyAyanA'saMbhavAnna zabdA: kaJcidartha pratyAyayantIti siddham / ___ itazca, pratyAyyapratyAya kAdisaMbandhAnupapatteH / katham ? pradIpavat / tadyathA pradIpastamasi. ghaTAdipratyAyyapratyAyakazaktiyukto ghaTadarzaNA (nA) thibhirupAdIyate na ca kazcicchabda : kasmizcidarthe kenacitsaMbandhivizeSeNa niyatavRttiH, yastaM gRhItvA pratyAyayemeti / . tatra taavt| [na pradIpasya (sye) va pratyAyyapratyAyakasaMvandho'sti / akRtasaMketasyApratyAyanAt / nApi saMyogAkhya: saMbandho'sti sadasatostadanupAttaH / guNatvAcceti kasmizcinna smvaayaakhyH| ata evAkAzaguNatvAcceti kazcit / tasmAtpratyArapaNa tyAyanAdisaMbandhAnupapatteH yadagadima na zabdo'rtha pratyAya [ya] tIti tatsamyagabhyadhAmeti / 1. Cf. yo'pi hi manyate 'nAmArthaM dyotayati' iti tenApyetadavazyamabhyupagantavyaM yadi pratItapadArthakaM bhavatIti / taccatacchandamAtrAdeva pratItapadArthakatvAt sidhyatIti kimarthAntaraM nAma klpyitvaa| idaM cApi na jJAyate kathaM vAG nAmni pravartata iti / kiM tAvadutpAdayatyAhosvit prakAzayati / yadyutpAdayati / ghoSasvabhAvatvAdvAcaH sarvaM ghoSamAtraM nAmotpAda. yiSyati, yAdRzo vA ghoSavizeSa ijyate nAmna utpAdakaH sa evArthasya dyotako bhaviSyati / atha prakAzayati / ghoSasvabhAvatvAdAcaH sarvaM ghoSamAtraM nAma prakAzayiSyati, yAdRzo vA ghoSavizeSa iSyate nAmnaH prakAzakaH sa evArthasya dyotako bhaviSyati / na khalvapi zabdAnAM sAmagryamasti kSaNaikamilanam / na caikasya bhAgaza utpAdo yukta iti kathamutpAdayantI vAG nAmotpAdayet / ... Akb. II. 47 ab. 2. For a similar Jaina view, see Nyayakumudachandra, p. 242. B. See the Commentary by Vyomashiva on the Prasastapadabhashya, p. 322.

Page #270
145.] dvitiiyo'dhyaayH| 111 * sAmagnikaH zabdo'rthapratyAyanaliGgamiti cet / na / sAdhyatvAdvitarkavicArAdhInajanmanaH zabdasya kramayogapadyapratyAyanAnupapattezca / prativarNaviSayA smRtiH pratyAyayatIti cet / n| tatsamAnadoSatvAtpUrvapakSotsargatvAcca / saMskAra iti cet / na / asiddhatvAduktottaratvA" ca (cc)| yAdRcchikasaMvRti zabdamAtrAbhyupagameM vakSyamAna(Na) doSaprasaMgAcceti / ki punarete nAmakAyAdayo nityA AhosvidanityA iti ? anityAste tu vijJeyAH tu. zabdo [5] nityatvavAdavizeSa rtho hetuH / ka iti cet / so'ya mucyate - sApekSArthavibhAvanAt // katham ? jJAnavat / tadyathA jJAnaM cakSurAdIn hetUnapekSyArthaM vibhAvayati tadvannAmAdayo'pi ghoSAdIn hetUnapekSyAthaM pratyAyayanti / tasmAtsApekSapratyAyanAdanityA iti / / yadi tahi nAmAdayo'rthaM pratyAyayanti, tatkathamidaM sadbhirapyucyate-'zabdo'rtha pratyAyayati' iti ? tadatrAbhidhIyate [144] svarUpaM vedayaMzcchabdo vyaJjanA dIni ca dhra vam / arthapratyAyakaH prAjabhaktikalpanayocyate / / AjasA hi vAGa nAmni pravartate naamaabhilptotyrthH| nAma tvathaM dyota. yatIti prativarNAnuvatino vAk khalu nAmAbhilapanto svaJca rUpamudbhAvayantI santAnena pravartamAnA guNakalpanayA'thaM pratyAyayatItya [III. A, 3 Fol. 51 b]padizyate / na tvarthaH zabdavAcyo dyotyo vA / / itazca na zabdo'rthaM pratyAyayati / yasmAt[145] paramAnu(Na) svabhAvatvAd ghoSakatvaM na yujyate / "edaitau kaNThatAlavyo"' iti pratijJAyate / na caikasyAna (Na)vacanasya vizliSTasthAnadvaye vRttiruppdyte| paramANusaMghAtasya tUpapadyate / paramAna(Na)vo'pi pratyeka [na] pratyAyayanti, digbhAgAstitvanAstitve tadabhAvAcceti / samudAyo'pi - madhyasthairapratyAyanAnumAnAdantadvayenApi na pratyAyayatItya 1. Cf. eai tu knntthtaalvyo| Paniniya.siksha, 18.

Page #271
112 abhidharmadIpe [146. dhyavasIyate / na cArthAntaraM samudAyibhyaH samudAyo'sti / sa kathamathaM pratyAyayiSyatoti / atItavarNasamudAyastvantyavarNApekSo manobuddhayopagRhItasvarUpaH saMbandhinyarthe buddhimutpAdayan pratyAyayatIti yuktarUpo vyapadezaH / atra mImAMsA(saka) 'vaiyyAkaraNau pratyAcakSa (kSA)te / nAsiddhatvAt / na khalu zabdasya paramAnu(Nu) mayatvaM siddham / tasmAdanuttarametat / to prtybhidhiiyte|' tAdAtmyaM pratighAtitvAt pratihanyate khalu zabdaH prAkArabhittyAdiSu tasmAtpratighAtI zabda iti / na / asiddhA (ddhm)| siddhsaadhnaadsiddheH| yatkhalu bhavatA pratighAtitvenAprasiddhaM paramAnu(Nu)mayatvaM sAdhya ta ityasadetat / tatredaM prtyvsthiiyte| .. tsiddhivrnnaadibhiH|| mAlAGgalagrAhebhyaH siddhametadgarbhagRhAntargatena pihite kavATe'bhihanyamAnAH paTahAH dhmApyamAnAzca zaMkhA na zrUyante / hUNanADo nirghoSeNa ca nagaraprAkArANi pAtyante / tasmAtsiddhena jAlmaja (je) nAsiddhasya sAdhanamidamAviSkriyate nAsiddhe. neti // yadapyucyate sphoTa: zabdo dhvaniH zabdaguNa" iti tatrApadizyate[146] sphoTAkhyo nApase ghoSAcchabdo nityaH prasiddhayati / tasmAdadhdhaniH zabdaH sphoTa ityanarthAntaram / yathA hastaH karaH pANi lokaprasiddhametat / tasmAt kramavRttaNa(na) zabdena kazcidartho'bhidhIyate // %. See Slokavartika, 5,106. . raNanAM jJAnasya shbdtvaapttirissyte| kaizciddarzanabhedo'tra pravAdeSvanavasthitaH // athAbamAntaro jJAtA sUkSmavAgAtmanA sthitaH / vyaktaye svasya rUpasya zabdatvena vibartate // Vakyapadiya, I. 107 and 112 1. This discussion is not found in the Akb. 4. This appears to be a reference to the cannon. 4. See Sphotasiddhi, karika 29. For details on this topic, see Nya yakumudachandra, pp. 747-757.

Page #272
149.] . dvitiiyo'dhyaayH| 193 iti prAMgAviSkRtametat / tanmA pramoSIH / / - yadapyucyate vaiyAkaraNaH zabdo buddhini hya' eSa vaizeSikarapi zrotragrAhyaH,2 zabdazcA (syA)nyatve'pi ca zabdatvAdayaH zrotreNa gRhyanta iti / tayoridamucyate[147] na zrutyA zrUyate zabdastadanyA ca gatiH shruteH| yo brUyAtsa svamAtmAnaM vidbhirapahAsayet // iti / tasmAtpratItapadArthako loke dhvaniH zabdaH / tatazcAnye nAmAdayaH sarvArthaviSayA ' iti sthaapnaa| [148] pratidyotyaM yathAyogaM niyatAniyatAzca te| tatra ya AryayA miruktyA nirucyante dvAdazAyatanaviSayAste niyatAbhidheyaM (yasa) bandhAH, laukivayAzca keciniyatAbhidheyA nirucyante / ubhaye'pyete kRtasaMketasyArthaM pratyAyayanti / ye tu yathecchaM pitrAdibhiH kriyante nAmakAyAdibhiste . hyaniyatA yadRcchikA ityucynte| tadyathA dditthddvitthaadyH| prathamAstu buddhotpAda eva pravartante nAnyadeti / ukta hi bhagavatA"tathAgatAnAmutpAdAnAmapadavyaJjanakAyAnAmutpAdo bhavati" ityetasmAt niyatodbhAvanAd buddhaH sarvajJa iti gamyate // ye hyapauruSeyA dhAtvAyatanaskandhAdyavadyotakAste prathamaM buddhaviSayA eva / tadaghabodhAcca "bhagavAnsarvajJa ityabhidhIyate / te puNa (na) rete [149] sattvAkhyAH kAmarUpAptA nissyndaa'vyaakRtaastthaa|' sattvAkhyA hyate / yazca dyotayati sa taiH samanvAgataH / na yo dyotyate / 1 CI. nAdenAhitabIjAyAmantyena dhvaninA saha / prAvRttaparipAkAyAM buddhau zabdo'vabhAsate // Vakyapadiya, I. 84. 2 Cf zabdo'mbaraguNaH zrotragrAhyaH / Prasastapada- bhashya, p. 645. * This discussion is not found in Akb. X For the fourfold nama, see Vm. VII. 54 and Dhs A. V. 112. 5 Cf. kAmarUpAptasatvAkhyA niHSyandAvyAkRtAstathA / Ak. II. 47cd.

Page #273
abhidharmadIpe [149. kAmApta [:] rUpAptAzcaite' vAkchabdAdhInajanmatvAt / naiSyandikA anivRtAvyAkRtAzcaiva / yathA caite nAmAdayaH ___tathaiva ca vipAkazca sAmAgyaM [prAptayo dvidhA] / ' [Fol. 52-90 lost] ... [abhidharmadIpe vibhASAprabhAyAM vRttau dvitIyasyAdhyAyasya tRtIyaH pAdaH // ] [dvitIyo'dhyAyaH samAptaH // ] . 1 [ArUpyAptA] 'te tvanabhilApyAH' iti / te tvArUpyAptA nAmakAyAdayo'kathyAH / vAcastatrAbhAvAt / kathaM te santIti gamyante yadA te nAbhilapyante ? tasmAt kAmarUpAptA eva nArUpyAptA iti vaibhASikAH / Saky p. 186. 2 neSyandikA: sabhAgahetujanitatvAt / na vipAkajA icchAtaH prvRttH| naupacayikA arUpiNAM cayAbhAvAditi / anivRtAvyAkRtAzca / na kuzalA nAkuzalAH / kasmAt ? itarathA hyadA samucchinnakuzalamUlaH kuzalAn dharmAn dyotayati, tadA'sya kuzaladharmasamanvAgamaH syAt / evaM kAmavItarAgasyApyakuzaladharmadyotane yojyam / tasmAdanivRtAvyAkRtA eva / Ibid. 3 Cf. sabhAgatA sA tu punavipAko'pyAptayo dvissaa| lakSaNAni ca niSyandAH samApattyasamanvayAH // Ak. II. 48. 8 A large portion of the II Adhyaya of Adv. is lost. The III pada of this Adhyaya might have come to an end with the discussion on the Viprayukla-dharmas. The IV pada might have contained a discussion on such topics as Hetu-Pratyaya and Phala, which are dealt with in detail, in the corresponding Akb. II. 49-73. V. infra, Adv. karika 205.

Page #274
tRtiiyo'dhyaayH| cturthpaadH'| [VI B, 8. Fol. 80 a.......... .......... / 2 dvitIyaM dvitIyasyAH / tRtIyaM tRtIyasyAH / vAyusaMvartaNyA (nyA)zcaturthadhyAnaM zIrSamiti / ' atrAha --caturthadhyAne saMvartanI kasmAnna bhavati ? taducyate[150] sattvAkhyopadravAbhAvAnna caturthe'sti sUtrataH / vimAnasya sama (sa) tvasya pradhvaMsAnnityatA kutH|| caturthe khalu dhyAne bAhyAdhyAtmikA apakSAlA na vidya[nte tasmAnna saMvartano] utpaadyte| prathame hi dhyAne vitarkavicAra vagnikalpAvapakSAlabhUto vidyate / dvitIye prItirapkalpA cetophaarinnii| tRtIye dhyAne AzvAsaprazvAsA 9. A large portion of the III Adhyaya, (First three padas and some portion of the fourth pada) corresponding to the III Kosasthana of Akb., is lost. In this Adhyaya, the Adv, might have discussed the following topics :- (1) kAmarUpArUpyadhAtavaH / (2) paJca gtyH| (3) antraabhvH| (4) dvAdazAGgaH pratItyasamutpAdaH / (5) cyutyupapattI (6) bhAjanalokaH (7) paramANvakSarakSaNAH / (8) kalpaH / and (9) saMvartanyaH / These topics are discussed in full detail in the III Kosasthana of Akb. - 2. This folio is misplaced in the sheet No. VI. The leaf is broken on the right, and a part of about an inch, which contained the number of the folio, is lost. As its preceding and following folios are also missing (Fol. 52-90), it is not possible to number this one. It is provisionally numbered 80. 3. Prior to this, the Kosakara discusses the following topics : (1) atha katImA saMvartanyaH ? (2) atha kasyAH saMvartanyAH katamacchISa bhavati ? (3) kiM punaH kAraNaM prathamadvitIyadhyAnAni tejojalavAyubhirvasyante ? (4) atha caturthadhyAne kathaM na saMvartanI ? Akb. III. 100. For samvartani, see Vm. XIII. 30-65. ... 4. Cf. tadapakSyAlasAdhAna caturthe'styaniJjanAt / na nityaM saha sattvena tadvimAnodayavyayAt // Ak. III. 101. Also cf. nava anupubbnirodhaa| paThamaM jhAnaM samApanassa kAmasajA niruddhA hotii| dutiyaM jhAnaM samApannassa vitakkavicArA niruddhA honti / tatiyaM jhAnaM samApannassa pIti niruddhA hoti / catutthaM jhAnaM samApannassa assAsapassAsA niruddhA honti Digha,XXXIII 3.2. See Ang. v. p. 133.

Page #275
abhidharmadIpe [ 151. vaayvaatmkaaH| ityato yasyAM dhyAnasamApattau yathAbhUto'pakSAlastathAbhUtena bAhyena vinAzaH / caturthe tu [bAhyo'pakSAlo na pravartata iti] nAsti saMvartanI / ' nityaM tahi caturthadhyAnaM prApyam / kasmAt ? 'vimAnasya sama(sa)tvasya' karmakSayena 'pradhvaMsAt' iti // . kathaM punaretAH saMvartanyaH kayA vA'nupUrvyA bhavanti ? taducyate / nirantaraM tAvat[151] sapta tejobhirekA'dbhirgate'dbhiH saptake punaH / tejasA saptakAntyakA vAyu[saMvartanI tataH] // 2 4 sapta saMvartanyastejobhiH] bhavanti / aSThamo'pAm / [evaM] saptako bhavati / tasmin saptake'tikrAnta punastejasA saptakaH / tasminnapyatikrAnte vAyusaMvartanyaikayA NA (nA) zo bhavati / sA tu nityaM tejasaH saptakapRSTha vAyusaMvartanI bhavati / ta ete piNDena bhavanti SaTpaJcAzat] tejaHsaMvarta [nyaH] , saptApsaMvarta[nyaH, ekA vAyusaMvartanI] || [ki punastatra kAraNaM ya]tpazcAdvAyursavartanyekaiva bhavati ? taducyate 1. zuddhAvAsaprabhavAdityapare / nahi taiH zakyamArUpyAn praveSTuM nApyanyatra gantumiti / nityaM tahi dhyAnabhAjaM prApnoti ?"""nahi caturthadhyAnamekabhUmisaMbaddham / kiM tarhi ? vicchinnasthAnAntaraM tArakAvat / tatrApyayaM sattva upapadyate cyavate vaa| sa sAdhU vimAneneti nAstyasya nityatvam / Akb. III. 101. See. Asm. p. 39. 2. Cf, sAtAgninAdbhirekaivaM gate'dbhiH saptake punaH / tejasA saptakaH pazcAdvAyusaMvataMnI tataH // Ak. III. 102. (Here ends the III Kosasthana of Akb.) Also cf. tathA hesa loko sattavAresu agginA vinassati; aTThame vAre upakena; puna sattavAresu agginA; aTThame udakenAti evaM aTThasu aTThakesu paripuNNesu pacchimavAre vAtena vinassati; tattha paThamajjhAnatalaM upAdAya agginA, dutiyatatiyajjhAnatalaM upAdAya udakena, catutyajjhAnatalaM upAdAya vAtena vinassati / vuttampi cetaM "satta sattagginA vaar| aTThame aTThamodakA / catusahi yadA puSpA eko vAyuvarI siyA // agminAbhasarA heTThA Apena subhkinnhto| vehAphalato vAtena evaM loko binassatI"ti // A. Vibhavint. p. 94. 3. tejaHsaMvartanIti narakagatimupAdAya yAvadbrahmaloke kazcitsattvo nAvaziSTo bhavati tadA zUnyabhAjane sapta sUryAH prAdurbhUya krameNApmaNDalamArabhya yAvat prathamaM dhyAnaM dahanti / * Aaa. p. 259.

Page #276
153.] tRtIyo'dhyAyaH / 117 [152] AgneyAtsaptakAdeka[:] pAvanIkimanantaram / - AyuSparigrahAdevaM zubhakRtsnAyuredhanam // evaM ca kRtvA prajJaptibhASyamanulomitaM bhavati'--"catuHSaSThiHkalpAH zubhakRtsnAM (tsnA) [nAM] devanAmAyuSpramANam" iti / / 2 / / atha kasmAt [pRthivIsaMvartanI na] bhavati ? : "tadatra kAraNamucyate[153] vAtAdidoSasAdhA [tsattvA]NA (nAM) [tadvinAzakAH] / prAdhyAtmiketi sArUpyAnna bhUsaMvartaNI(nI) matA / / yathA khalu vAtapittazleSmabhistribhiH sattvAnAM marmacchedaH pRthivIdhAtutvalakSaNo bhavati tadvadagni[jalavAyubhirbhUrutpAdyate / kiJca, ete [tadvinAzakAH] ....... tannAzAya pravattatvAt / kiJca, 'AdhyAtmiketi sArUpyAcca' / yathA cAdhyAtmikyasvisrazcittasya tayorbhavanti vitarkavicAraprItyucchvAsaprazvAsalakSaNesta[thA] bAhyA apyu (dravAM vahnayambhovAyuprakopalakSaNA bhavantIti / abhidharmadIpe [vibhASAprabhAyAM vRttau tRtIyasyAdhyAyasya ca]turthaH pAdaH samAptaH // [tRtIyo'dhyAyaH samAptaH // 1 evaM ca kRtveti / yasmAdaSTakRtvastejaHsaMvartanIsaptakA iti SaTpaJcAzattejaHsaMvartanyo bhavanti saptApsaMvartanyaH, ekA vAyusaMvartanIti catuHSaSTisaMvartanyo bhavanti / tasmAdyaduktaM prajJaptibhASye "tatsUktaM bhavati / zubhakRtsnAnAM catuHpaSTiyojanAnAM zarIrapramANam / zarIrapramANena 4 teSAmAyuHpramANamuktam / 'Ayustu kalpaiH svAzrayam' iti vacanAt / ekaikA saMvartanI mahAkalpa iti kRtvA / iyatA hi kAlena teSAmAyuSaH parisamAptiriti / Soky. p 344. 2 Cf tesu'"subhakiNhAnaM catusaTThi kappAni AyuppamANaM / A. Sangaho. v. 17. --evaM paricchinnassa antarAkappassa vasena catusaTi antarakappappamANo hoti / vIsati antarakappappamANoti ca vadanti / A. Vibhavint. p. 94. 3 ekatra dhyAne sattvAH samaM saMvartante etasyAmiti sNvrtnii| saptabhiH sUryestejaHsaMvartanI bhavati, varSodakenApsaMvartanI, vaayuprkopaadvaayusNvrtnii| tAbhizca bhAjanAnA sUkSmopyavayavo nAvaziSyate / Akb III. 100 ab. kasmAt pRthivIsaMvartanI na bhavati ? pRthivyeha hi bhAjanAkhyA tasyAM tejojalavAyubhirvirodho na pRthivyeti / Akb. III. 100 a. 4 v. supra, p. 115, n. 1.

Page #277
caturtho'dhyAyaH / . prathamaH paadH| atha yadukta ["sattvakarmadvidhAkhyena pUritaM vAyumaNDalam"] ityetaducyatAm / kAni tAni kiyanti vA karmANItyataH karmANi prastUyante / [154] sattvopapattihetUnAM [vipatsaMpa] dvidhAyiNA (naa)m| lokavaicitryakartRNAM karma heturitISyate // ]' [dazyate] khalu sattvAnAM hInamadhyopkRSTajAtiparigrahAyAmAzrayabhogAdi. sampadvipattizca / yacca dvividhasya lokasya vicitratA tatra karmANiM hetuH / atasteSAM tattvAni vkssyaami| yadapyukta kAni kiyanti veti tadupavyAkhyAyate / / sUtre dve karma [No] nidi [zyoktam-"ve karmaNI cetanA kama cetayitvA] [VI. A. 8. Fol. 80 b.] 2 1 ca" iti / ' tAni punastrINyuktAni / katham ? [155] kAyikaM vAGmayaM caiva cetanAkhyaM ca mAnasam / ___ karmANyetAni lokasya kAraNaM nezvarAdayaH / / etAni khalu trINi karmANi 'zubhAzubhAni dvividhasyApi sattvabhAjana. lokasya hitAhitanimittAnyutpattI ca sampattau ca vaicitryasya ca kAraNam / " nezvarakAlapuruSapradhAnAdayaH / / 1cf. karmajaM lokavaicitryaM cetanA tatkRtaM ca tat / Ak. IV. 1 ab. PV supa, p. 115, n. 2. 3 Cf. cetanAhaM bhikkhave kammaM vadAmi, cetayitvA karma karoti / Ang. III. p. 415. 4 Cf. cetanA mAnasaM karma tajje vAkkAyakarmaNI / Ah. IV. 1 cd. Also cf. cetanA karma katamat / puNyakarma apuNyakarma Anijyakarma ca / cetayitvA karma katamat / kAyakarma vAkkarma manaskarma ca / Asm. p. 53. . 5 For a controversy 'sambamidaM kammato ti ?' See Ko. XVII. 3-idAni sambamidaM kammatoti kathA nAma hoti / tattha kammunA vattati loko kammunA vattati pjaa| kammanibandhanA sattA rathassANIva yaayto|| (Sutta-nipata, 654.) ti suttaM nissAya sabbamidaM kammatova hotIti yesaM laddhi, segyathApi rAjagirikAnaJceva siddhasthikAnaJca / 'kammunA vattatI'ti sutta 'natthi kammati akammavAditaM paTikkhipitvA 'asthi kamma"ti kammavAditaM kammassakataM dIpeti, ne sabbasseba kammato nibbatti / KA. XVII 3 See Milnda, pp. 137 ff and Ko. VII 7-8, XII. 3,XVI. 8.

Page #278
156.] cturtho'dhyaayH| tatra tAva dyathA nezvaraH kAraNaM tathA pUrvamullikhitam', idAnIM tu vispaSTataramAviSkriyate-- [156] vaizvarUpyAtkramotpAdAttadvadanyatprasaGgataH / yadi khalveko nityazcezvaro lokasyotpattisthitipralayakAraNaM syAt, tena khalu kAraNAnuvidhAyitvAtkAryasyaitat trayaM viruddhaM yuH pat syAt / na caitad daSTamiSTaM vetyasadetat / kiJca' lokazcApyavicitraH syAt / yugapaccotpadyeta nagnaH kapAlapANizca paryaTettadicchAnuvidhAyI ca syAt / na caitadevam / tasmAnnezvara: kAraNam / grAmAdyadhipativizeSotkarSAvasthAnAdIzvaraprasiddhiriti cet / n| grAmAdhikRtAdiha paratantratvAnityatvakAryAntarazaktivighAtAdidarzaNA (nA)t, gomayapiNDopa masUtroktezca / 9. The Kosakara deals with this topic not here, but the II Kosasthana of Ak-'nezvarAdeH kramAdibhiH ' II. 64 d. It is possible that the Adv. also might have discussed this topic in its last portion of the II Adhyapa, which is lost. V. supra, p 114, n 3. The Brahmajala sutta gives the following origin of the concept of God hoti kho so samayo yaM kadAci karahaci "ayaM loko vivaTTati"""sujhaM brahmavimAnaM pAtubhavati / atha kho ajJataro satto "AbhassarakAyA cavitvA sujhaM brahmavimAna upapajjati / "tattha tassa ekakassa dIgharattaM nivusitattA anabhirati paritassanA upapajjati / 'aho vata aJapi sattA ityattaM AgaccheyyuM' ti| atha aJcatarepi sattA brahmavimAnaM upapajjanti tassa sattassa shbytN| tatra bhivakhave yo so satto paThamaM upapanno tassa evaM hotiH- bahamasmi brahmA mahAbrahma abhibhU anabhibhUto aJadatthudaso vasavattI issaro katA nimmAtA seTTo sajjitA vasI pitA bhUtabhavyAnaM, mayA ime nimmitaa| mamaM ca mano paNidhi ime ca sattA itthataM aagtaa| yepi te sattA pacchA upapannA tesampi evaM hotiH ayaM kho bhavaM brahmA""iminA mayaM nimmitA / Digha. I.2.2-5. ___For a discussion on Izvarasiddhi, see Nyayasutra, IV. 1. 14-43, Nyayavataratika, pp. 457-467, Nyayakandali-tika, p. 54, Nyayamanjari, p. 178 and Nyaya vatara-vartika-tatparya-tika, p. 598, __For the refutation of IzvarakartRtvavAda, see Slokavartika (sambandha. kshepa,) v. 44, Pramanavartika, II. 10-28 Bodhicharyavatara-Panjika, IX. 119 Vattvasangraha, 46-87, Nyayavatarasatravartika-vritti, karika 8 and Nyayakumudachandra, pp. 101-109. 2. Cf. atha kho bhagavA parittaM gomayapiNDaM pANinA gahetvA taM etadaboca""ettako pi kho bhikkhu attapaTilAbho nasthi nicco dhuvo sassato apipariNAmadhammo tatheva Thassati / S. III. p. 142.

Page #279
120 abhidharmadIpe [157 bhAgavatAditannindAdarzaNA (nA)cca / bhAgavatAdyA hi mahezvaraM Ni (ni). ndyanto dRzyante / mAhezvarAzca viSNumiti / kAraNasApekSaM tapaHsAmarthyAdutpAdayatIti cet / tatrApadizyate / nAnyApekSA tapoyogo pakSahAnyAdidoSataH // yadi khalu sahakArikAraNApekSaH tapobalalabdhyaizvaryazca lokaM sRjati kumbhakAravaddhaTAdIn / na / ce(e)vaM sati pUrvapakSotsargaH kRto bhavati / yaduktaM nityazcaikazca svatantraH kAraNamiti taddhInam / tapobalasAmarthyAbhyupagame cAnityatvaM pAratantryaM cAbhyupagataM bhavati / tadabhyupagamAcvAnaizvaryamiti / etena kAlapuruSapradhAnAdikAraNaparigrahA: pratyUDhA veditavyAH / yadi khalu karma kAraNaM nezvarAdayaH kathaM tahi lokastatkAraNaparigrahaM karotIti ? atra bramaH[157] karmaNAM bodhyate zaktividhikAlagrahAdibhiH / yato'tasteSu tAcchabyaM gaunyA(NyA) vRttyA prayujyate / / yathoktam"vidhividhAnaM niyatiH - svabhAvaH __kAlo grahA Izvarakarmadaivam / puNyAni bhA['gyA]Ni (fr) kRtAntayogaH paryAyanAmANi (ni) purAkRtasya / / "2 1. tINimAni bhikkhave titthAyatanAni yAni paNDitehi samanayuJjimAnAni akiriyAya saNThahanti / katamAni tINi ? santi bhikkhave eke samaNabrAhmaNA evaM vAdino""yaM kiJcAyaM purisapuggalo paTisaMvedeti''sabbaM taM . pubbe katahetU ti / sandhi""eke "sabbaM taM issaranimmANahetU ti / santi' 'eke "sab taM ahetu-appaccayA ti / Ang. I. p. 173. 2. Cf. kAlaH svabhAvo niyatiryadRcchA bhUtAni yoniH puruSeti cintyAH / saMyoga eSAM nanu AtmabhAvAd AtmApyanIzaH sukhaduHkhahetoH // Swetasvatara Up. I. 2. - svabhAvamIzvaraM kAlaM yadRcchAM niyati tathA / pariNAmaM ca manyante prakRti pRthudarzinaH // Susruta-sarichita I. Il. For the refutation of kala, svabhava and niyati, see Satrakrita ngaSilanka Tika, I. 21-10. V. supra, p. 119, n. 1.

Page #280
158.] .. cturtho'dhyaayH| 121 kiJca, yatazca ___ "grahayogo bhujAspandaH svapnaH pUrNaghaTAdayaH / sUcayanti nRNAmete vRttilAbhaM svakarmaNaH // " ityato'pi teSu tAcchabyaM prayujyata iti / / kathaM puNa (na) reSAM trayANAM karmaNAM vyavasthAnam ? yadyAzrayata:, sarveSAM kAyAzritatvAdekatvam / svabhAva [tazcet, vAkkamaivaikaM praaptm| samutthAnatazcet, manaHkarmaikaM praaptm| sarveSAM mnsotthaapittvaat| tribhirapoti vaibhaassikaaH|| te puNa (na) rete prathame dve karmaNI pratyekaM dviprbhede| katham ? sadapadizyate [158 ab.] pUrva vijJaptyavijJaptI kAyakarma khalu kAyavijJaptiH kAyAvijJaptizca / vAkkarmApi vAgvijJapti- . givijJaptizca / tRtIyaM tu karma- .. cetanA mAnasI kiyaa| ukta hi bhagavatA-"cetanA karma cetyitvaa|" tatpunastridhoktam"kAyakarma vAkkarma manaskarma ca" iti / ' kiM svabhAvaM punaridaM kAyakarma kiM tAvatkAyasvabhAvam ? yathA vAkkarma 1. yathAkramaM tribhiH kAraNaistrayANAmiti vaibhASikAH / Akb. IV 1 ab. 2. Cf. te tu vijJaptyavijJaptI | Ah. IV. 2 a.. See Aam. pp. 47-8. 3. kiM panetaM kammaM nAmA ti? cetanA ceva, ekacce ca cetanAsampayuttA dhmmaa| tattha cetanAya kammabhAve imAni suttAni-cetanAhaM bhikkhave kammaM vadAmi, cetayitvA kammaM karoti kAyena vAcAya manasA [Ang. III. p. 415]......Dhs A. III. A. 5-6.cetayitvA kammaM karotIti ettha yasmA purimacetanAya cetayisvA sanniTThAnakammaM karoti / tasmA cetanApubbakaM kamma, taM cetanAsabhAvamevAti cetanaM ahaM kammaM vadAmIti attho| athavA samAnakAlattepi kAraNakriyA pubbakAlA viya vattuM yuttaa| phalakriyA ca aparakAlA viya / yasmA ca cetanAya cetayitvA kAyAvAcAhi copanakriyaM manasA ca abhijjhAdikriyaM karoti tasmA tassA kriyAya kArika cetanaM ahaM kammaM vadAmIti attho / A. malataka. p. 58.

Page #281
[158. 122 abhidharmadIpe vAksvabhAvam, AhosvitkAyAdanyadyathA manaskarma manasonyadityetadA[ha] / [Folios upto No. 90 lost]'. .. [abhidharmadIpe vibhASAprabhAyAM vRttau caturyAdhyAyasya prathamaH pAdaH] 2 1. Folios following this, upto No. 90, are lost. V. supra, p. 115, n. 2. In these lost folios, Adv. might have discussed the following topics, which are dealt with in the corresponding Akb. IV.2-30. (1) kAyavijJaptiH (saMsthAnaM kAyavijJaptiH, na gtiH)| . (2) vaagvijnyptiH| (3) vijnyptyvijnyptyaakhykrmnnii| (4) kuzalAkuzalAvyAkRtakarmANi / (6) triviSaH sNvrH| (7) upavAsakaH, upavAsasthaH, bhikSuzca / (8) athaiSAM saMvarANAM kena kaH samanvAgataH ? (9) kaH katamayA vijJaptyA'vijJaptyA vA kiyantaM kAlaM samanvAgataH ? (10) ko'yamasaMvaro nAma ? | (11) arthate saMvarAH kathaM labhyante ? (12) prAtimokSasaMvaraH samAdIyamAnaH kiyantaM kAlaM samAdAtavyaH ? (13) asaMvarasya kaH kAlaniyamaH ? (14) ahorAtraM gRhyamANaH upavAsaH kathaM gRhItavyaH ? (15) kimartha punaraSTAMgAnyupAdIyante ? (16) kiM khalvayamupavAsakasyaivopavAsa AhosvidanyasyApi ? 2. A major portion of theIpada of this Adhyaya is lost.

Page #282
caturthAdhyAye dvitiiypaadH|' ...III. B, 5. Fol. 91a]' parAbhavantItyapadizyate / [159] annamatyagniNi (ni) dagdhaM yathA sthAlI ca sNskRtaa| pApadRSTestathA zIlaM zAThyeAdikSatAtmanaH // [160] saMvatsaddaSTyupetAto bhikSutvaM paramArthataH / ekasampattu saMvRtyA dvayAbhAve dvidhA'pi na // dRSTisampadvizuddhA khalu za[Ila]sampat "bhikSutvaM paramArthataH2 / anyataravikalastu saMvRtyA bhikSurbhavati / dvayaGgavikalastu nApi saMvRtyA nAni paramArthata iti / 2 . yadi khalu vinA saMvareNASTo nikAyA na vyavasthApyante kathaM tarhi 9 The beginning portion of the II pada is lost in the lost folios, (V. supra, p. 122. n. 1.) 2 v. infra, Adv. karika 169. 3 The problem under discussion is upavasa-samvara. A question is raised, whether a layman (upasaka) practising the upavasa, can be said to be in possession of the upavasa-samvara, even without his declaration of its acceptance in a prescribed ceremonial form ? The Kosakara explains this:- .. kiM khalvayamupavAsakasyaiva AhosvidanyasyApi ? anyasyApyupavAso'sti zaraNaM tvagatasya n| anupavAsako'pi yastamahorAtraM buddhadharmasaMghAn zaraNaM gatvopavAsaM gRhNAti tasyotpadyate upavAsasaMvaro naanythaa| Akb. IV. 30 ab. This raises a further question whether one becomes Upava saka merely by the Tri-sarana-gamana ? tat kiM zaraNagamanAdevopavAsako bhavati ? bhavatIti bahirvezikAH / na vinA saMvareNeti kAzmIrAH / upAsakatvopagamAtsaMvaduktistu bhikSuvat / upAsakatvAbhyupagamAdevAsyopavAsakasaMvaro jAyate / "na tu vinA saMvareNopavAsako'sti / Ibid. 30 cd. Cf. trizaraNaparigrahAt paJcazikSApadaparigrahAccopAsakastathopAsiketi dvidhA bhedaH / trizaraNaparigRhItamupAsakaM ma AcAryo dhArayatu / tathA trizaraNagataM paJca zikSApadaparigRhItamupAsakaM ma AcAryoM dhArayatviti vinaye vidhA pAThAt / Aaa. p. 229. 4. The eight nikayas refer to the eight kinds of the prAtimokSasaMvara:bhikSusaMvara, bhikSuNIsaMvara, zikSamANasaMvara, zrAmaNerasaMvara, zrAmaNerikAsaMvara, upAsakasaMvara,

Page #283
124 abhidharmadIpe [ 160 bhagavatokta :-"ekadezakArI, pradezakArI, yadbhUyaskArI, paripUrNakArI" ityatrApyayamoM dRzyate ?' kazcitkhalvakAryekadezaviratikSamo bhvti| kazcidyAvatsamagraH (gra) dauHzI lyvirtikssmH| ityato bhagavAna kAryakadezaviratyA'pyu upAsikAsaMvara and upavAsasthasaMvara / or these, the upavasastha-samvara consists of eight angas : catvAri tAvacchIlAMgAni yAvanmaSAvAdaviratiH / ekamapramAdAMgaM madyapAnAdviratiH / trINi vratAMgAni yAvadakAlabhojanAdviratiH / But occording to the Vaibhashikas, it primarily means akAlabhojanavirati |-kecittu khalvakAlabhojanAt prativiratimevopavAsaM manyante / tasya zeSANyaSTAMgAnIti / nRtyagItavAditraM gandhamAlyavilepanaM ca dvayaM kRtvA / evaM tu sati sUtrapATho na yujyeta / " Akb. IV. 29 cd. 1 Cf. sarve cetsaMvatA ekadezakAryAdayaH katham / yadi sarva evopAsakA upAsakasaMvarasthAH kathaM bhagavatA ekadezakArI paripUrNakArI copAsaka uktaH ? tatpAlanAt kila proktaaH| yo hi yacchikSApadaM pAlayati sa tatkArItyuktaH / sarve tu samaM saMvarasthAH / idamutsUtraM vartate / kimatrotsUtram / upAsakatvAbhyupagamAdeva saMvaralAbho""iti / ... yadi tahi vinA saMvareNopavAsakaH syAt vikalena vA bhikSuzrAmaNerAvapi syAtAm / "vinApi hi saMvareNopavAsakaH prajJaptito na tu bhikSuzrAmaNerAviti te tvetannecchanti kAzmIrAH / Akb. IV. 31. The Kosakara in Akb. IV. 29-31, deals with the definition of an upasaka and the upavasa-samvara. For various views on this, see LVP Ak. IV. pp. 70 ff. Also cf. kittAvatA nu kho bhante upAsako hotI ti ? (1) yato kho mahAnAma buddhaM saraNaM gato hoti, dhamma saraNaM gato hoti, saMghaM saraNaM gato hoti : ettAvatA kho mahAnAma upAsako hotIti / Ang IV. p. 220. (2) esAhaM bhagavantaM gotamaM saraNaM gacchAmi dhammaM ca bhikkhu saMghaJca / upAsakaM maM bhavaM gotamo dhAretu ajjatagge pANupetaM saraNaM gataM ti / Ang I. p. 56. (3) navahi aMgehi samannAgato bhikkhave uposatho upabuttho mahAphalo hoti mahAnisaMso""""idha bhikkhave ariyasAvako iti paTisaJcikkhati 'yAvajIvaM arahanto pANAtipAtaM pahAya "viharanti, ahampajja imaJca ratti imaJca divasaM pANAtipAtaM pahAya-pANAtipAtA paTivirato."viharAmi / ' iminA paThamena aMgena samannAgato hoti / 'adinnAdAnA paTivirato homi""abrahmacarya pahAya' 'musavAdA paTivirato""surAmerayamajjapamAdaTThAnA paTivirato""ekabhattiko rattUparato 'naccagotavAditavisUkadassanamAlAgandhavilepanadhAraNamaNDanavibhUsanaTThAvA paTivirato""uccAsayanamahAsayanApaTivirato hoti / idha bhikkhave ariyasAvako mettAsaha. gatena cetasA "viharati' 'iminA navamena aMgena samannAgato hoti / Ang. IV. pp. 388 ff.

Page #284
161 cturtho'dhyaayH| 125 pAsakatvaM zAsti / na hi sarvazIlavikalaH kazciccharaNagamanecchAmAtrakaNopAsako , bhavati ssddnggossdhaikdvynggvaiklyopyogvditi| atha yaduktam-"buddha dharma saMghaM zaraNaM gacchati" iti tatka ete buddhAdayaH ?' tadidamabhidhIyate[161] vigatAvaNe jJA ne buddhokta #khyakalpanA / tadAzraye phale cApi vijJeyA gunnklpnaa|| dvividha[:] khalu buddhaH saMvatyA paramArthatazca / tatra paramArthato yathokta zAstre-"yo buddhaM zaraNaM gacchati kimasau zaraNaM gacchati ? tAnevAsau buddhaka [1]rakAnazaikSAndharmAJcharaNaM gacchati / te hi buddhazabdapravRttinimittacihnam / " iti / tebhyo'pi nirAva raNaM jJAnaM pradhAnaM sarvajJaH iti lokaprasiddha eSa tAvat pAramArthiko buddhH| saMvRtyApi 'tadAzraye' dvAtriMzatA lakSaNairazItyA cAnuvyaJjanaivirAjite rUpakAye'pi buddhAkhyeti / tatphale ca balavaizAradyamahAkaruNAdiSu" buddhoktiriti| 1 buddhasaMghakarAndharmAnazakSAnubhayAMzca saH / nirvANaM ceti zaraNaM yo yAti zaraNatrayam // Ak. IV. 32. yo buddhaM zaraNaM gacchati, azaikSAnasau buddhakArakAn dharmAn zaraNaM gcchti"| yadyazakSA dharmA eva buddhaH kathaM tathAgatasyAntike duSTacittarudhirotpAdanAdAnantayaM bhavati ? AzrayavipAdanAtte'pi vipAditA bhavantIti vaibhaassikaaH| zAstraM tu naiva vAcakamazaikSA dharmA eva buddha iti / ki tahi / buddhakArakA iti / Akb. IV. 32. 2 Cf. tathAhi trANArthaH zaraNArtho varNyate yazca buddhaM zaraNaM gacchati / so'zaikSAn . buddhakArakAndharmAn zaraNaM gacchati / Aaa. p. 134. - 3 Cf. tatra sarvajJatA vuddhatvam / buddhakArakAH dharmAH sarvAkArajJatAlakSaNAH dharmAH / Aaa. p. 100. Also cf. yaM pana kiJci atthi beyyaM nAma, sabbasseva buddhattA vimokkhantikatrANavasena buddho| yasmA vA cattAri saccAni attanA pi bujjhi, ache pi satta bodhesi Vm. VII. 52. For a discussion on the sarvajnatva of Buddha, vide Vm T. p. 190, Pramana-vartikavritti, I. 30-35 and Tattvasangraha, pp. 846 ff. For a refutation of sarvajnavada, see Slokavartika, 2. 110-143. 4 The Kosakara does not hold this view :-'rUpakAyasya pUrva pazcAccAvizeSAt / Akb. IV. 34. 'rUpakAyasya pUrva pazcAccAvizeSAditi' kiM ? na rUpakAyaM zaraNaM gacchatIti smbndhH| yAdRzo bodhisattvAvasthAyAM rUpakAyastAdRzaH pazcAdapIti / Saks. p. 377. __ 5 yo buddhaM zaraNaM gacchatIti smbndhH| so'STAdazAveNikAn buddhadharmAnityapare / Akb. IV. 34. See alfarar ca fa 91 I Kv. IV. 6.

Page #285
126 abhidharmadIpe [162, [162] zAzvatatvazubhatvAbhyAM sarvANa (na)rthanivRttitaH / mukhyakalpanayA tadvaddhoM nirvANamucyate // ' nityAvikRtasvalakSaNe (Na)dhAraNAttatprAptAnAM cAtyantadhAraNe nirvANaM pAramAthiko dharmaH / guNakalpanathA tu pratyekabuddhabodhisattvasantAniko maargH| trINi ca piTakAni dharmoM nirvANaprApakatvAt / / [163] prAyaH ziSyaguNAH saMghastathaiva paramArthataH / navAnAmazakSANAmaSTAdazA'nAM ca zaikSANAM ziSyANAM santAne yo mArgaH sa pAramArthikaH saMgha ityucyate / saMvRtyA tu pRthagjanakalyANakabhikSusaMgha ityapadizyate / 3 etAnyo yAti zaraNaM sa yAti zaraNatrayam // ___etAnyathoktalakSaNAn buddhadharmasaMghAn zaraNaM gacchati 'yo yAti zaraNatrayam' iti // 4 1cf. dhammaM ti pariyattidhammena saddhi navavidhampi lokuttaradhammaM / Vm T. p. 180. 2 "aSTAdaza zaikSAH katame ? srotaApattiphalasAkSAtkrayAyai pratipannakaH / srotApanaH / sakRdAgAmiphalasAkSAtkriyAyai prtipnnkH| skRdaagaamii| anAgAmiphalasAkSAtkriyAyai pratipannakaH / anaagaamii| arhattvaphalasAkSAtkriyAyai pratipanna kaH / zraddhAnusArI / dhrmaanusaarii| zraddhAdhimuktaH / dRssttipraaptH| kulNkulH| ekviicikH| antraaprinirvaayo| uppdyprinirvaayii| saabhisNskaarprinirvaayii| anbhisNskaarprinirvaayii| UdhvaMsrotaH / itIme gRhapate'STAdaza shaikssaaH|| navAzakSAH katame ? prihaanndhrmaa| cetnaadhrmaa| anurkssnnaadhrmaa| sthitAkampyaH / prtivedhnaabhvyH| akopydhrmaa| cetovimuktH| prjnyaavimuktH| ubhatobhAgavimuktaH / itIme gRhapate navAzakSA iti / " Saks. pp. 565-7. Sec Vm VII. 93, Asm. p. 87 and Puggala-pannatti, chapter I. 3 Cf. Ko. XVII. 6-9.-idAni na vattabbaM saMgho dakkhiNaM paTigaNhAtIti kathA nAma hoti / tattha paramatthato maggaphalAneva saMgho, maggaphalehi aJo saMgho nAma natthi." iti yesaM laddhi, seyyathApi etarahi mahAsujhavAdIsaGghAtAnaM vepullakAnaM |"n ca maggaphalAneva saMgho, maggaphalapAtubhAvaparisuddhe pana khandhe upAdAya paJcattA aTThapuggalA saMgho" | KvA. XVII. 6. 4Cf. sarvo buddhazaraNaM gacchan kiM zaraNaM gacchati ?""zaraNamasI gacchati sazikSaniSpannadharmAn |"shrnnN tathA gacchati virAgaM nirodhaM nirvANam iti dharmazaraNagamanam / ... zaraNamasI gacchati sarvazaikSAzaikSaniSpannasaMghadharmAn / iti saMghazaraNagamanam / Jps. p. 37.

Page #286
127 164.] .. caturtho'dhyAyaH / kiM svabhAvAni punaH zaraNagamanAni? vAgvijJaptitatsamutthadharmasvabhAvAni // kaH punaH zaraNArthaH ? trANArthaH zaraNArthaH / tadAzrayeNa sarvaduHkhAtyantavimokSAt / ukta hi bhagavatA "bahavaH zaraNaM yAnti parvatAMzca vanAni ca / ArAmAMzcaityavRkSAMzca manuSyA bhytjitaaH|| na caitaccharaNaM zreSThaM naitaccharaNamuttamam / naitaccharaNamAgamya sarvaduHkhAtpramucyate // yastu buddhaM ca dharma ca saMghaM ca zaraNaM gataH / catvAri cAryasatyAni pazyati prajJayA yadA // duHkhaM duHkhasamutpAdaM duHkhasya samatikramam / Arya cASTAMgika mArga kSemaM nirvANagAminam / / etaddhi zaraNaM zreSThametaccharaNamuttamam / etaccharaNamAgamya sarvaduHkhAtpramucyate // " iti / ata eva zaraNagamanAni [III. A, 5. Fol. 91 b.] sarvasaMvarasamAdAneSu dvArabhUtAni, dRSTisaMpannasya teSAM prarohAt / kiM punaH kAraNaM kAmamithyAcArAdevopAsakasya viratiH zikSApadeSu vyavasthApitA na sarvasmAdabrahmacaryAt ? anyebhyazca prakRtisAvadhebhyo mRSAvAda eva zikSApadeSu vyavasthApyate, na pAruSyAdi ? sarvebhyazca pratipakSe (kSapa)NasAvadhebhyaH madyapAnAdeva viratiH zikSApadaM vyavasthApitam ? taducyate [164] mithyAcAraH satAM gatpiratrAkaraNAptitaH / / 9 Quoted in Akb. IV. 32. Cf. bahu ve saraNaM yanti pabbatAni vanAni ca / ArAmarukkhacesyAni manussA bhayatajjitA // netaM kho saraNaM khemaM netaM saraNamuttamaM / netaM saraNamAgamma sabbadukkhA pamuccati / / yo ca buddhaJca dhammaca saGghaJca saraNaM gto| cattAri ariyasaccAni sammappAya passati // dukkhaM dukkhasamuppA dukkhassa ca atikkm| ariyaJcaGgikaM maggaM dukkhUpasamagAminaM // etaM kho saraNaM khemaM etaM saraNamuttamaM / . etaM saraNamAgamma sambadukkhA pamuccati // Dhammapada, xv. 10-14. . 2 Cf. mithyAcArAtigaha tvaatsaukryaadkriyaaptitH| Ak. IV. 33 ab.

Page #287
128 abhidharmadIpe [165 pApiSThatvAnmRSAvAdo madyapANaM (naM) smRtikSayAt // ' kAmamithyAcAro hi loke'tyarthaM grhitH| pareSAM dAropaghAtAdApAyi- . katvAcca / na tathA'brahmacaryam / sukarA ca gRhasthasya kAmamithyAcAravi ratiH, duSkarA tvabrahmacaryAt / AryazcAkaraNasaMvaraM kAmamithyAcArAdeva janmAntarito'pi labhate na tvabrahmacaryAt / mRSAvAdo'pi bhagavatA pApiSThatvAdrAhulamuddiSya paramenAdareNoktaH - "yasya rAhula mRSAvAde nAsti lajjA nAsti kokRtyaM nAhaM tasya kiJcidakaraNIyaM vadAmi" iti / madyapAne'pi smRtilo po bhavati, sarvazikSApadakSobho bhavatItyataH pratikSe. paNasAvadyamapi sanmadyapANaM (naM) kuzAgreNApi bhagavatA nAbhyanujJAtam // ' ' idamidAnImucyatAm / ya ete trayaH prAtimokSadhyAnAnAsravasaMvarAH kimeSAM yata eko labhyate tataH zeSA apIti ? bramaH [165] sarvebhyo vartamAnebhyo dvividhebhyo'pi kAmajaH / After this, the Akb. (IV. 33 cd.) discusses : atha kathaM bhAryAyuktasya upAsakasya saMvarakSobho na bhavati ? This topic is not discussed in Adv. 1 Cf. mRSAvAda prasaMgAcca sarvazikSAvyatikrame / Ak. IV. 34 ab. 2 Cf. evameva kho rAhula yassa kassaci sampajAnamusAvAde natthi lajjA nAhaM tassa kiJci pApaM akaraNIyaM ti vadAmi / M. sutta 62. 3 Cf. pratikSepaNasAvadyAnmadyAdevAnyaguptaye / Ak. IV. 34 cd. The Kosakara discusses one more topic-"kathaM punarmadyapAnaM pratikSepaNasAvA gamyate ?" There are two views about it-"prakRtisAvA madyamiti vinayadharAH / .. netyAbhidhArmikAH / Akb. IV. 34 cd. See Aaa. p. 407. 4 saMvarakarma katamat / prAtimokSasaMvarasaMgRhItaM karma dhyAnasaMvarasaMgRhItaM karma anAsrava. saMvarasaMgRhItaM karma ca / prAtimokSasaMvarasaMgRhItaM karma katamat / bhikSusaMvaraH bhikSuNIsaMvaraH zikSamANasaMvaraH zrAmaNerasaMvaraH zrAmaNerIsaMvaraH upAsakasaMvaraH upAsikAsaMvaraH upavAsasaMvarazca / dhyAnasaMvarasaMgahItaM karma katamat / dauHzIlyasamutthApakAnAM klezAnAM bIjopaghAte sati kAmebhyo vItarAgasya yA viratiH / prathama"dvitIya"tRtIyadhyAnavItarAgasya yA viratiH / anAnavasaMvarasaMgRhItaM karma katamat / satyadarzanena anAsravamanaskArabalena pratilabdhA anAsravA viratiH / Asm. pp. 57-8. See Aam. pp. 48-9. Vm. I. 18. 5 Cf. sarvobhayebhyaH kAmApto vartamAnebhya prApyate / Ak. IV. 35 ab.

Page #288
166.] cturtho'dhyaayH| 129 prA timokSasaMvaraH khalu sarvebhyo maulaprayogapRSThebhyo vartamAnebhyaH skandhAyatanadhAtubhyaH sattvAdhiSThAnapravattatvAt, naatiitaanaagtebhystessaamsttvsNkhyaattvaallbhyte| 'dvividhebhyo'pi' sattvAsattvAkhyebhyaH, prakRtipratikSepasAvadhebhyazca / trikAlebhyastu maulebhyo labhyete bhAvanAmayo' / / etau hi molebhya eva karmapathebhyo labhyete na prayogapRSThebhyo nApi prajJaptisAvadyebhyaH, sarvakAlebhyazca skandhAyatanadhAtubhyo lbhyete'tiitaanaagtebhyo'pi| catuSkoTikA cAtra bhavati / "santi te skandhAyatanadhAtavo yebhyaH prAtimokSasaMvaro labhyate na dhyAnAnAsravasaMvarau" iti vistrH| prathamA koTi(TiH)-pratyutpannebhyaH 'sAmantakapRSThebhyaH pratikSepaNasAvadyAcca / dvitIyAatItAnAgatebhyo maulebhyaH krmpthebhyH| tRtIyA-pratyutpannebhyaH maulebhyaH karmapathebhyaH / caturthI--atItAnAgatebhyaH sAmantakapRSThebhya iti // ki pUnarimau saMvarAsaMvarau sarvasattvebhya eva labhyete ? sarvAGgebhyaH sarvakAraNazca ? athAsti kazcidbhedaH ? tatra tAvadavazyaM labha (bhya)te[166] sarvebhyaH sattvajAtibhyaH saMvaro vAGgakAraNaiH / / sarvebhyo saMvarAGgebhyaH sattvebhyazca na kAraNaH / / sarvasattvebhyaH khalu saMvaro labhyate na kebhyazcit / aGgebhyastu vibhASA kazcitsarvebhyo labhyate bhikssusNvrH| kazciccaturvyaH / tto'nyH| karmapathA hi saMvarAbhyAGgAni / kAraNairapi kenacitparyAyeNa sarvaiH, keNa (na)cidekena / 1 Cf. maulebhyaH sarvakAlebhyo dhyaanaanaashrvsNvrau| As. IV. 35 cd. 2-2 This passage (from eto hi maulebhya eva to sAmantakapRSThebhya iti) is identical with Akb. IV 35. After this, the Akb. has :-na tu saMvaralAbhakAle vartamAnAH karmapathAH santoti vartamAnAdhiSThitebhya iti vaktavyam / anAgatAnAmeva saMvaraNaM yujyate nAtItavartamAnAnAm / See Saks. pp. 382-3. Cf KvA. xx. 1. . 3 Cf. saMvaraH sarvasattvebhyo vibhASA svnggkaarnn|| Ak. IV. 36 ab. 4 'kazcitsarvebhyaH' iti vistaraH / 'bhikSusaMvaraH' sarvebhyaH karmapathebhyo labhyate / varjanIyA ityarthaH / sarvakarmapathA 'kazciccaturmyaH / tato'nyaH / ' tato bhikSusaMvarAdanyaH saMvaraH zrAmaNerAdisaMvarazcaturthya eva 'aGgebhyo lbhyte'| kAyikebhyaH prANAtipAtAdibhyastribhyo vAcikAcca mRSAvAdAt / Saks. p. 383.

Page #289
130 abhidharmadIpe [166 'kathaM tAvatsarvairyadyalobhAdveSAmohAH kAraNAnISyante ? kathamekena yadi madumadhyAdhimAtrANi cittAni kAraNAnISyante ? pazcimena paryAyeNa niyamo. cyate / asthi (sti) saMvarasthAyo sarvasattveSu saMvato na sarvAGgena sarvakAraNoM madanA cittena [III B, 6, Fol. 92 a]1 madhyenAdhimAtreNa vA upAsakopavAsazrAmane(Ne)rasaMvaraM samAdatte / asti sarvasattveSu saMvRtaH sarvAGgezva, na tu sarvakAraNeryo madunA cittena madhyenAdhimAtreNa vA bhikSusaMvaraM samAdatte / asti sarvasattveSu sarvAGgaH sarvakAraNaizca yastrividhena cittena trInsaMvarAn samAdatte / asti sarvasattveSu sarvakAraNaizca na tu sarvAGgarya upAsakopavAsazrAmane (Ne)rasavarAnmadumadhyAdhimAtrazcittaiH smaadtte| yas1 na sarvasattveSu syAdIdRzo nAsti yasmAtsarvasattvAnugatakalyANAzaye sthita: saMvaraM pratilabhate nAnyathA, pApAzayasyAnuparatatvAt / paJcaniyamAna (n) kurvan prAtimokSasaMvaraM labhate / sattvAGgadeSa (za). kAlasamayamiyamAn (:)-amuSmAtsattvAdviramAmIti sttvniymH| amuSmAdaGgAdityaGganiyamaH / amuSmindeza iti dezaniyamaH / mAsAdyAvaditi kAlaniyamaH / anyatra yuddhAditi samayaniyamaH / sucaritamAtraM tu tatsyAdevaM gRhNato na sNvrH|' *kathamazakyebhyaH saMvaralAbhaH ? sarvasattvajIvitAnupaghAtAdhyAzayeNa(nA) bhyupagamAt / 2 uktaM yathA saMvaro labhyate / / asaMvaro'pi sarvasattvebhyaH sarvakarmapathebhyazca , na tu [sarva] kAraNaH, yugapanmRdvAdicittAbhAvAt / 3 ke punarasAMvarikAH ? aurabhrikAH kaukuTikAH saukarikAH zAku 1-1 This whole passage (from kathaM tAvatsarvaiH to evaM gRhNato na saMvaraH / ) is almost identical with Akb. IV.. 36 ab. See Sakv. p. 383. __ 2 After this, the Kosakara discusses one more point :-yadi punaH zakyamya eva saMvaro labhate cayApacayayuktaH. syAt / zakyAzakyAnAmitaretarasaMcArAta / evaM ca sati vinApi lAbhatyAgakAraNAbhyAM saMvarasya lAbhatyAgau syAtAmiti vaibhaassikaaH| naivaM bhaviSyati / ....Akb. IV. 36 ab See Sake. p. 384. 3 Cf. asaMvarastu sarvebhyaH sarvAMgebhyo na kAraNaH / Ak. IV. 36 cd. 4 This whole passage (upto ityasAMvarikAH) is almost identical with Akb IV. 36 cd. Cf. idha bhikkhave ekacco puggalo orabbhiko hoti sUkariko sAkuntiko luddo macchaghAtako coro coraghAtako bandhanAgAriko, ye vA pana'opi keci kruurkmmntaa| evaM kho bhikkhave puggalo parantapo hoti prpritaapnaanuyogmnuyutto| Ang. II. p. 207. Also cf. prasaMvaraM karma katamat / abhijanmato vA tatkarmasamAdAnato vA ttkrmaadhyaacaarnishcyH....| te punarasaMvarAH katamai / aurabhikAH kaukkuTikA.....i Astm. p. 58.

Page #290
168.1 cturtho'dhyaayH| "ntikA mAtsikA magalubdhakAzcaurAH vadhyaghAtakA bandhanapAlakA nAgabandhA 'zvapAkA bAgurikAzca / rAjAno daNDanetAro vyAvahArikAzca nIticalitA asaavrikaaH| asaMvare bhA (bha)vAH, asaMvaro vA eSAM vidyata ityasAMvarikAH // ' __uktamidaM yebhyaH [a]saMvaro labhyate / kathaM tu tallAbha iti noktaM tadA rabhyate[167] kriyayA[s] saMvarapraptiH sahAnyupagamena vaa| ___ avijJaptirato'nyasyAH kSetrAGgAdivizeSataH // 2 ___3dvAbhyAM kAraNAbhyAmasaMvaro lbhyte| kriyayA'bhyupagamena vaa| kriyayA tatkulInatatkarmAbhyupagamAt / atatkulInarvayamapyanayA jIvikayA jIviSyAma iti / zeSA'vijJaptilAbhastu kSe trAGgavizeSAditi / kSetraM vA tadrUpaM bhavati ythaaraamaadiprnaanmaatrennaavijnyptirutpdyte| yathopadhikeSu puNyakriyAvastuSu / AdareNa vA samAdatte / buddhamavanditvA na bhokSya iti / mAsArdhamAsabhaktAni vA nityaM krissyaamiityevmaadi| pAdareNa vA tadrUpeNa kriyAmIhate kuzalAmakuzalAM vA yato'syA vijJaptirutpadyate / uktametadyathA saMvarAsaMvarANAM pratilambhaH // tyAga idAnIM vaktavyaH / tatra tAvat - [168] kAmAptasaMvaratyAgaH zikSANi (ni)kSepaNAdibhiH / patanIyarapItyeke tannetyanye tvayogataH // 9 After this passage, the Kosakara discusses the following yuktastAvat saMvarasya sarvasattvebhyo lAbhaH sarvasattvahitAdhyAzayena grahaNAt / aurabhri. kAdInAM tu mAtApitRdArAdiSvavipannAzayAnAM jIvitahetorapyahantukAmAnAM kathamasaMvaraH sarvasattvebhyo yujyate ?......"sarvathA nAsti vikalaH prAdezikazcAsaMvarika iti vaibhASikAH / yathAbhyupagamaM vikalo'pi syAt prAdeziko'pyasaMvaraH saMvarazcAnyatrASTavidhAditi sautrAntikAH / tanmAtrazIladauHzIlyapratibandhAt / AR. IV. 36 cd. 2 Cf. asaMvarasya kriyayA lAbho'bhyupagamena vaa| zeSA vijJaptilAbhastu kSetrAdAnAvarehaNAt // Ah. IV. 37. - 3-3 This whole passage (from dvAbhyAM kAraNAbhyAM to pratilambhaH ) is almost identical with Akb. IV. 37. 4 Cf. prAtimokSadamatyAgaH shikssaanikssepnnaacyuteH| ubhayavyaJjanotpattarmUlacchedAnizAtyayAt // AR. IV. 38.

Page #291
132 abhidharmadIpe [169. kAmAptasyASTaprakArasaMvarasya' paJcabhiH kaarnnestyaagH| zikSAnikSepaNanikAyasabhAgatyAgobhayavyaJjanotpAdakuzalasamucchedebhyo nizAtyayeNA (naa)ssttmsy| tAnyetAnyabhisamasya paJca bhavanti / ki punaH kAraName bhistyAgo bhavati ? samA[dA]naviruddhavijJaptyutpAdAdAzrayatyAgAdAzrayakopanAnnidAnacchedAttAvadevAkSepAcca / anye punarAhuH-caturNA patanIyANA (nA) manyatamena bhikSuzrAmaNerasaMvaratyAgaH / "3 'tanna' iti, 'ayogataH / kaH punara[III. A, 6 Fol. 92 b.] yogaH ? [169] prayogA (go) nAMzuvidhvaMsAtpaTadravyaM vinazyati / na hyavayavanAzAdavayavivinAzo bhvti| avayavirUpazca praatimoksssNvrH| tasyAvayavakSobhAcchidratvaM bhavati mAlinyaM ca / yathoktaM bhagavatA"duHzIlo bhavati pApadharmA / " 9 This refers to the eight kinds of Pratimoksha-samvara. Vide supra p. 128_n. 4. These are the four Parajika dhamma of the Sthaviravada.Vinaya. 3 Cf. patanIyena cetyeke| Ak. iv. 399. ebhizca yathoktaiH paJcabhiH kAraNaiH patanIyena ceti / patantyaneneti patanIyam / taccaturvidham / abrahmacaryam / yathoktapramANamadattAdAnam / manuSyavadhaH / uttarimanuSyadharmamRSAvAdazceti / Saks. p. 386. . . 4 Cf. dhanasaMvatta kAzmIrairApannasyeSyate dvayam / Ak. IV. 39 cd. kAzmIrAstu khalu vaibhASikA evamicchanti / na maulImadhyApattimApannasyAsti bhikssusNvrtyaagH| kiM kAraNam / na hyekadezakSobhAtkRtsnasaMvaratyAgo yukta iti / naiva cAnyAmapyApattimApanasyAsti zIlacchedaH / ki tahi ? dvayamasya bhavati zIlaM dauHzIlyaM ca / yathA kasyaciddhanaM syAd RNaM ca / AviSkRtAyAM tu tasyAmApatto zIlavAna bhavati na duHzIlo yathA RNaM zodhayitvA dhanavAn bhavati na tvRNavAniti / Akb. IV. 39 cd. dhanaNavatta kAzmIrarApannasyeSyate / AgamAyuktitazca / tatrAyamAgamaH / vinaya uktam-"duzIlazceddhiAbhikSuNImanuzAsti, saMghAvazeSamApadyate" iti / ApannapArAjiko hi bhikssurduHshiilo'bhipretH| nAnApanna garAjikaH / prakRtisthaH zIlavAniti viparyayeNa vacanAdato'vagamyate -astyasya duHzIlasyApi sato bhikssbhaavH| yasmAtsaMghAvazeSamApadyata ityakta. miti / yuktirapi 'na hyekadezakSobhAtsakalasaMvaratyAgo yuktaH iti / na maulImapyApannasyeti / patanIyAnAmapyApannasyetyarthaH / 'Sakb. p. 386. 5 See Siksha. pp 67-8.

Page #292
1691 caturtho'dhyAyaH / sUtravirodhAdayuktamiti ce[datropa]dizanti- sUtre dhvaMsoktiranyArthA yatheAzaThanAdiSu / / bhagavatAtra "abhikSurbhavati" iti zAsanasthityarthaM durvRttavineyAvasAdanArthaM coktam / yathA-"ISyiko bhavati matsarI zaTho mAyAvI mithyAdRSTirityevamAdidoSayuktaH kazambakajAtIyaH' pApabhikSuNi (ni)siyitavyaH / " na ca cittAvidUSaNAdabhikSutvaM bhavati vineyazAsanArthatattva [vid]bhirityuktam / tadvadatrApi draSTavyamiti / tasmAtpUrvoktalakSaNa eva bhikSurNa (na) yathAha koshkaarH|" 1 anyeSAmapi svadoSopAdAnAt kasambakajAtAH / Aaa. p. 259. 2 Cf. saMvAsAyaM vijAnAtha pApiccho kodhano iti / makkhI thambhI palAsI ca issukI maccharI saThI // sabbe . samagdhA hutvAna abhinibijjayAtha naM / kArANDavaM, niddhamatha kasambaM apakassatha // Ang. IV. p. 172. 3 For an allied controversy, see Dhs A. III. 123-1 21.-so [vitaNDavAdI] evaM pucchitabbo-'saMpajAnapuMsAvAde vana hoti'ti ? jAnanto saMpajAnamusAvAde dukkaTaM hotI' ti vakkhati / tato vattabbo 'vinayassa dve mUlAni-kAyo ca vAcAca sammAsaMbuddhena hi sabbApattiyo imesu yeva dvIsu dvAresu pAtA, manodvAre. ApattipaJApana nAma ntthi| tvaM ativiya pakatA . yo satthArA apaJatte ThAne Apatti paJJApesi, sammAsambuddhaM abbhAcikkhasi, jinacakkaM paharasI'ti| Dhs A. III. 130. 4 V. supaa, Ad. karika 160. 5 Cf. yattarhiH bhagavatoktam - "bhikSurbhavatyazramaNo azAkyaputrIyo dhvasyate bhikSubhAvAt" / katamasya bhavati zrAmaNyaM dhvastaM patitaM parAjitamiti / paramArthabhikSutvaM sandhAyaitaduktam / idamatisAhasaM vrtte| kimatrAtisAhasam / yat bhagavatA nItArthaM punaranyathA nIyate / dauHzIlyAya ca bahuklezebhyaH pratyayA dIyante / kathametannItArtham / eSa hi vinaye nirdezaH- "catubhikSo bhikSuH"asmistvarthe jJapticaturthakarmopasaMpanno bhikSuH" iti / na cAso pUrva paramArthabhikSurAsIdyataH pazcAdabhikSurbhavet / ... yaccoktamekadezakSobhAditi / atra zAstraiva datto'nuyogastadyathA "tAlo mastakacchinno' bhavyo'GakuritatvAya, abhathyo viDhi vRddhi vipulatAmAttama" ityupamAM kurvtaa| kaH punrupmaarthH| evamekadezasyApi mUlabhUtastha cchedAdabhavyaH saMvarazeSo viroDhumiti |"shaastraa yaM cAdhikRtyoktam nAzayata kAraNDavakaM kazambakamapakarSata / prayotplAvinaM vAtayata abhiDaM bhikSuvAvinam //

Page #293
abhidharmadIpe [170 [170] saddharmAntaddhito'nye'nye nApUrvApratilambhataH / anye punarbavate-saddharmAntardhAne'pi saMvaratyAgo bhvti| tattu nvm| yasmAda vastadA notpadyate / utpannastu yathokta reva kAraNaivinazyati / / . atha dhyAnAnAsravasaMvarayostyAgaH katham ? tadidamapadizyate bhUsaMcAreNa hAnyA ca tyajyate dhyAnajaM zubham // sarvameva khalu dhyAnAptaM kuzalaM dvayAbhyAM kAraNAbhyAM tyajyate / upapattitto vA bhUmisaMcArAdadhvaM vA'dho vaa| parihANito vaa| samApattenikAyasabhAgatyAgA. cceti // [171] tathA''rUpyAptamAryantu phalAptyakSavihAnibhiH / / "yathaiva rUpAptaM kuzalaM bhUmisaMcArahANi (ni) bhyAM tyajyate tthaivaaruupyaaptm| Arya tu kuzalaM tribhiH kAraNastyajyate / phalaprAptitaH pUrvako mArgastyajyate / / iti tasya kIdRzo bhikSubhAvaH ? yAdRzastAdRzo'stu asti tu bhikssubhaavH|"ydi hi dauHzIlyAdi bhikSuH syAt, zikSAdattako na syAt / na vayaM brUmaH sahAyAdhyApattyA sarvaH pArAjika / iti / yastu pArAjakaH so'vshymbhikssuH| kazcittu santAnavizeSAnna pArAjika ekacitte. nApyapraticchAdanAditi vyapasthApitaM dharmasvAminA / yadi tahi pArAjiko na bhikSuH ki punarna pravrAjyate ?""kazcAyamanarthe nirbandho yadyasau tayAbhUto'pi bhikSurnamo'stu tasmai tAdRzAya bhikSutvAya / Ab, IV. 39 cd.. See Aaa. p. 456. 1. Cf. sddhrmaantddhito'pre| sddhrmsyaantiinaaditypre| yasmAdantahite saddharme sarvazikSAsImAkarmAntAH pratipranabhyanta iti / "saddharmAnta ne tu vinayakarmAbhAvAdapUrvasaMvaralAbho nAsti / labdhasya tu nAsti tyAgaH | Akb. IV. 39a. 2 Cf. bhUmisaMcArahAnibhyAM dhyAnAptaM tyajyate zubham / Ak: IV. 40 ab. 3 nikAyasabhAgatyAgAcca kiJciditi / nirvedhabhAgIyaM yat pRthagjanAvasthAyAmutpAdita yAvatkSAntiriti / tadasatyapi bhUmisaMcAre nikAyasabhAgatyAgena tyajyate / yadA kAmadhAtI mRtvA tatraivopapadyate / Saks. p. 387. ... 4 Cf. tathA'rUpyAptamAryantu phalApsyutpattihAnibhiH / Ak. IV. 40 cd. 5 This passage (from yathaiva rUpAptaM to tAvatsaMvarastyajyate) is almost identical with Akb. IV. 40 cd. 6 pUrvako mArga iti / prayogAnantaryavimuktimArgasvabhAvaH prtipnnkmaargH| Saks. p. 388.

Page #294
. 173] cturtho'dhyaayH| 135 prakSottApanena mRdvindriyamArgaH / parihANita uttaro mArgaH / phalaM phalaviziSTo vaa|' evaM tAvatsaMvarastyajyate / asaMvaro damaprAptirjIvitotsarjaNA(nA)dibhiH // 2 tribhiH kAraNairasaMvaracchedaH / sNvrpraaptitH| yadi saMvaraM samApadyate ghyAnasaMvaraM vA pratilabhate hetupratyayavalena samAdhilAbhAttenAsaMvarastyAjyate / pratidvandvavalIyastvAt / maraNena cA prayatyAgAt / dvivyaJjanotpAdena cAzrayavikopanAt / zastrajalatyAge'pyakaraNAzayataH saMvaramantareNAsaMvaracchedo nAsti / nidAnaparivarjaNe (ne) na pravRddharogAnivRttivat // . atha saMvarAsaMvaravinirmuktA kathamavijJaptistyajyate ? taducyate[172] 'cittavegAdivicchedairavijJaptistu mdhymaa| yeNa(na) khalvasau prasAdaklezavegegA (nA) vijnyptiraakssipt| tasya vicchedAsApi vicchidyante (te), kumbhakAracakragativat / samAdAnatyAgAdapi vicchidyate / kriyAvicchedAdapi vicchidyate / caityavihArakSetrAderapyarthasya vicchedAdvicchidyate / AyuSo'pi kuzalamUlAnAmapi vicchedAdvicchidyate / " kAmAptaM kuzalaM mAma tribhirmUlacchidAdibhiH // kAmAvacaraM punaH kuzalamarUpasvabhAvaM dvAbhyAM kAraNAbhyAM tyajyate / kuzalamUlasamucchedAt, rUpArUpyadhAtUpapattitazca / [173] pratipakSodayAkliSTaM tridhAtvAptaM vihIyate / 1. phalaM phalaviziSTo veti / uttaro mArgo'dhikRtaH / tadyathA nAgAmI yadyanAgAmIphalAt parihIyate, tenAnAgAmophalamuttaro maargstyjyte| yadi tvanAgAmI dvitIyaM dhyAna labhate, tasmAcca parihIyate, sa tasya phalaviziSTo mArgo dvitIyadhyAnabhUmikastyajyate / Ibid. 2 Cf. asaMvaraH sNvraaptimRtyudvivyjnodyH| Ak. IV. 41 ab. , 3-3 This whole passage is almost identical with Akb. IV. 41 b. After this, the Akb. has :-ya AsaMvarika upavAsaM gRhNAti kimasau tasmAtsaMvarAtpunarasaMvaraM gacchatyAhosvinnaiva saMvaraM nAsaMvaram ? asaMvaramityeke / tyAgAzayasyAnAtyantikatvAt / pradIpta ivAyaHpiNDaH punaH zyAmatAM nAprayujyamAno gacchatItyapare / __4 Cf. vegAdAnakriyAyurmUlacchedaistu mdhymaa| Ah. IV. 41 cd.. - 5-5 This passage is almost identical with Akb. IV. 41 cd. 6 Cf. kAmAptaM kuzalArUpaM muulcchedordhvjnmtH| Ab. IV 42 ab. 7 Cf. pratipakSodayAt kliSTamarUpantu vihIyate / Ak. IV. 42 cd.

Page #295
abhidharmadIpe [174 kliSTaM tvarUpasvabhAvaM sarvameva pratipakSodayAdvihIyate / yasyopaklezaprakArasya yaH prahANa "mArgaH, tenAsau saparivAraH parityajyate / nAnyathA / / atha keSAM sattvAnAmasaMvaro bhavati keSAM saMvaraH ? tadapadizyate sarve kAmeSa rUpe dvAdhe (ve) ko'rUpiSu lAbhataH' / / kAmeSu khalu sarvazaNDhapaNDaka doni hitvA kurUMzca hitvA / devAnAmapi saMvaraH / ' ityato gatidvaye saMvarAsaMvarau vidyate / nAnyatreti / / ____ karmAdhikArAdidAnI sa[III. B, 7. Fol.93 a.]troktoddiSTAnAM karmA(ma). NAM nirdezaM kariSyAmaH / ukta hi sUtre-"trINi karmANi kuzalamakuzalamavyAkRtaM c|" teSAM lakSaNamidamucyate[174] yadiSTaphaladaM kama kuzalaM tdudaahRtm| viparyayeNAkuzalamavyAkRtamato'nyathA // yatkhalviSTavipAkaM Ni (nirvANaprA[pakaM] ce(ca) duHkhaparitrANAt, tatkAlamatyantaM vA, tatkuzalam / niruktirapoyam / niravadyadevamanuSyastrIrUpanivartaNA(nA)cchikSitacitrakararUpanirvartaNa (na)vat / kuzalamiva kuzalamaupamiko'yaM shbdniveshH| tadyathA zikSitaH puruSaH, kuzAnakSatahasto lunAti / sa kuzala iti nirucyate, tadvadanyAmapi . kriyAmavikRtAM saMpAdayan kuzala - 1 Cf. naNAmasaMvaro hitvA zaNDhapaNDadvidhAkRtIn / kurUMzca saMvaro'pyevaM devAnAM ca nRNAM trayaH // Ak. IV. 43. 2 The Kosakara discusses this point. in detail:-zaNDhAdInAM saMvaro nAstIti kathaM gamyate ?""klezasyAdhimAtratayA 'pratisaMkhyAnasyAkSAntatvAt""tIvasya ca hIvyapatrApyasyAbhAvAt "pratidvandvabhAvAt"samAdAnasamAdhyabhAvAt" Akb. IV. 43 b. See Asm. p. 57. V. supra, p. 47, n. 2. 3 prAtimokSasaMvaro manuSyANAmeva na devAnAm / asaMvegAt / dhyAnAnAsravasaMvarau ta hetakarmadharmabhAvanAdyathAsambhavam / Saks. p. 389. For a controversy on this, see saMvarakathA, Ko. III. 10-idAni savarakathA nAma hoti / tattha yesaM tAvatise deve upAdAya tatattaridevesu yasmA te paJcaverAni na samAcaranti tasmA saMvaro atthI ti laddhi, te sandhAya pacchA sakavAdissa |"ysmaa saMvaro nAma saMvaritabbe asaMvare sati hoti, tasmA asaMvarapucchA sakavAdissa / devesu pANAtipAtAdInaM abhAvena paTikkhepo itarassa""KvA. III. 10. Also cf. brahmacariyakathA, Ko. I. 3. & C. ataH paramidAnI karmanirdezAdhikArAtsUtroddiSTAnAM karmaNAM. nirdeza aarpsyte| kSemAkSemataratkarma kuzalAkuzaletarat / Ak. IV. 45 ub..

Page #296
175.] caturtho'dhyAyaH / 137 ityucyte|' 'viparyayeNAkuzalam' uSTrolUkAdivat / 'avyAkRtamato'nyathA' ubhayavipAkAnirvartaNA(nA)t // 2 anyAnyapi trINi karmANyuktAni / puNyamapuNyamAnejyaM ca / tatra tAvat [175] kAmAptaM prathamaM puNyamapuNyamazubhAtmakam / UrdhvabhUmikamAnejyaM vipAkaM pratyanejanAt // kAmAvacaraM hi kuzalaM karma puNyamakuzalamapuNyamityucyate / UrzvabhUmikamAnejyam / tadUrva dhAnadvaye zubhaM krmaanejymityucyte| kasmAtpunaretadAne jyamityuktam ? 'vipAkaM pratyanejanAt / ' kAmAvacaraM hi karma vipAka 1f. kusalasaddI tAva Arogya-anavajja-cheka-sukhavipAkeSu dissati |""vcnttho panettha-kucchite pApake akusale dhamme salayanti calayanti "ti kuslaa| kucchitena vA AkArena sayantI ti kusaa| akusalasaMghAte kuse lunantI ti kusalA / kucchitAnaM vA sAnato tanukaraNato osAnakaraNato nANaM kusaM nAma / tena kusena lAtabbA ti kusalA / ... yathA vA kusA ubhayabhAgagataM hatthappadesaM lunanti, evamime pi uppannAnuppannabhAvana saMkilesapakkhaM lunanti / DhsA. II. 8-10. 2 . tesu pana anavajjasukhavipAkalakkhaNA kusalA, sAvajadukkhavipAkalakkhaNA akusalA, avipAkalakkhaNA aMbyAkatA / DhsA. II. 10. 3 Cf. puNyApuNyamanijaJca sukhavedyAdi ca trayam // kAmaghAtau zubhaM karma puNyamAneJjamUrddhajam / Ak. IV. 45. cd and 46 ab. 4 Anejyamiti / ez2a kampana ityasya dhAtoretadrUpamAnejyamiti / yadA tvAnijyamiti pAThastadA igeH prakRtyantarasyaitadrUpaM draSTavyam / Saks. p. 344. Anijyakarma katamat / rUpArUpyapratisaMyuktaM kuzalaM karma / Asm. p. 54. kAmapratisaMyuktaM kuzalaM puNyam / rUpArUpyapratisaMyuktamAnijyam / Aaa. p. 184. 5 Cf. kiM punaH kAraNaM seJjitamevAnyatrAniJjamuktam ? yataH karma vipAkaM prati nejti| Ak. IV. 46 cd. . The term anenja primarily refers to the four Arupa-dhyauas. The fourth Rapa vachara-dhyana is also called aneija : so"catutthaM jJAnaM upasampajja viharati / so evaM samAhite citte""AneJjappatte"| Ang. II. p. 211.) But here even the first three rapa-dhyanas are called aneija due to 'vipAkaM pratyanejanAt' / 6.6 This passage (from kAmavacaraM to tiryapreteSu vipacyate) is identical with Akb. IV. 46 cd. After tiryak teSu vipacyate, the Asb. has : rUpArUpyAvacaraM tu karmAnyabhUmikamanyasyAM bhUmau vipaktuM na jAtumutsahate / tsmaadyvsthitvipaaktvaadaanesmityucyte|

Page #297
138 : abhidharmadope [175 prati kampate lavaNopamasUtraNya (nyA)yena / ' katham ? avyavasthAnAt / anyagatikamapi hyanyasyAM gatau vipacyate / tadanyadevanakAyika cAnyatra devnikaaye| yadeva hi pramAna (Na)balavarNasukhabhogAdisaMvartanIyaM karma deveSu vipacyeta tadeva kadAcidanya. pratyayavazAnmanuSyatiryakpreteSu vipacyate / karmajAticodaneyaM bhagavato vivakSitA na dravyacodaneti / ___ atrAha / 3nanu ca trINi dhyAnAni sejitAnyuktAni bhagavatA-"yadatra vikitaM vicAritamidamatrAryA ijitamityAhaH"5 ityevamAdi ? samAdhyapakSAlAMsteSAM sandhAyaivamuktam / AnejyAnyapi tu tAnyuktAnyAnejyasUtre, prA nejyasaMpreyagA. minI pratipadamArabhya // 3 16. seyyathA pi bhikkhave puriso loNaphalaM paritte udakamallake pkkhipeyy| taM kiM. maJatha bhikkhave api nu taM parittaM udakamallake udakaM amunA loNaphalena loNamassa apeyyaM ti? evaM bhante / " seyyathA pi bhikkhave puriso loNaphalaM gaMgAya nadiyA pakkhipeyya |""api nu sA gaMgA nadI amunA loNaphalena loNA assa apeyyA ti ? no hetaM bhante / evameva kho bhikkhave idhekaccassa puggalassa appamattakaM pi pApaM kataM tamenaM nirayaM upaneti / idha pana bhikkhave ekaccassa puggalassa tAvisaM yeva appamattakaM pApaM kamma kataM viThThadhammavedanIyaM hoti nANu pi khAyati bahudeva / Ang. I. p. 250. ' ____2 Cf. tattha yasmA kAmAvacaravipAkaM attano kusalena sadisaM pi hoti, asadisaM pi tasmA na taM kusalAnugatikaM katvA bhAjitaM / rUpAvacarArUpAvacaravipAkaM yathA hatthiassapabbatAdInaM chAyA hatyiAdisadisA va honti, tathA attano kusalasadisameva hotI ti| kAmAvacaraM ca kamma yadA kadAci vipAkaM deti, rUpArUpAvacaraM pana anantarA yeva dutiyasmi attabhAve vipAkaM deti""| DhsA. III. 651. See Vipakuddhara-katha, DhsA. III. 587-658. 3-3 This whole passage (from nanu ca to pratipadamArabhya) is identical with Akb. IV. 46 ab. 4 Cf. aSTApakSAlamuktatvAdAnijantu caturthakam / Ah. VIII. 11. ab. V. infra, Ad. karika 546. See LVPAK. IV. p. 107, n. 1. 5 Cf. idaM kho'haM udAyi iJjitasmi vadAmi, kiJca tattha iJjitasmi-yadeva tattha vitakkavicArA anuruddhA idaM tattha ijjitasmi |"dutiyN jhAnaM yadeva tattha pItisukhaM aniruddha hoti idaM tattha iJjismi / "tatiyaM jhAnaM 'yadeva tattha upekkhAsukhaM aniruddha hoti idaM tattha iJjitasmi |"ctutthN jhAnaM upasampajja viharati / idaM kho'haM udAyi anijitasmi vadAmi / M. sutta 66. 6 Ab. has mAnijasUtre /

Page #298
177.] . caturtho'dhyAyaH / 139. punaraNyA (nyA)ni trINi karmANyuktAni"sukhavedanIyaM duHkhavedanIyaM, aduHkhAsukhavedanIyaM ca / " tatra [176] sukhavedyaM zubha (bhaM) karma dhyaanaadktuiriiykaat| ___ upekSAvedyamanyatra duHkhavedyantu pApakam // ' tatra zubhaM karma yAvattRtIye dhyAne sukhavedyamityucyate / etAvato khalu bhUmiH sukhAyA vednaayaaH| tadeva caturthadhyAnAtprabhRtyupekSAvedanIyamityucyate / akuzalaM tu kama duHkhavedanIyamityucyate / kiM puNa (na)veMdanava vipAka: ?3 netyaah| prAdhAniko'yaM nirdezaM (zaH) / sacatuskandhasambhAraM hi sukhamabhipretam / dArTAntikAnAM tu sukhaiva vedanA vipAkaH cetanaiva ca karma / AbhidhArmikAnAM tu.paJcaskandho vipAkahetuH paJcaskandhAzca vipAka iti / kathaM punaravedanAsvabhAvaM karma sukhavedanoyamityucyate ? sukhAyA vedanAyA hitaM sukhavedanIyam / sukhA'syA vedanIyo vipAka iti vA / " kiM punaraduHkhAsukhA vedanA caturthadhyAnAdadho na vidyate ? na khalu na vidyate / kiM tarhi ? . [177] adho'pi madhyama karma dhyAnenAntyepi nirvateH / yugapattrivipAkeSTeAnAntaravipAkataH / / 1 cf. sukhavedya zubhaM dhyAnAdAtRtIyAdataH param / / ___ aduHkhAsukhavedya tu du:khavedyamihAzubham // Ab. IV. 47. 2 akuzalaM karma duHkhavedanIyam / ihagrahaNaM kAmadhAtAveva tadbhAvajJApanArtham / Akb. IV d. 47. 3 Cf. na caiSAM vedanaiva phalam / kiM tahiM ? ssNbhaaraa| Akb. IV. 47. sasambhArairiti / sambhriyate utpAdyate'neneti smbhaarH| indriyaviSayalakSaNaH / tena sasambhArA vedanA phalam / Saks. p. 390. 4 See Akb. II. 54 cd and Saks. pp. 211-215. 5 Cf. kathaM punaravedanAsvabhAvaM karma sukhAdivedanIyamityucyate ? sukhavedanAyai hitaM sukhavedanIyaM sukho'sya vedanIya iti vA / kazca vedanIyaH / yo vipAkaH / sa hyasau vidyate sukhasya vA vedanIyaM yena sukhaM vedayate / snAnIyakaSAyavat / Akb. IV. 47. 6 Cf. adho'pi madhyamastyeke anye punarAhuH / tadetanmadhyamaduHkhAsukhavedanIyaM karmoktametaccaturthadhyAnAdadho'pyasti / kiM kAraNam ? dhyaanaantrvipaaktH|

Page #299
140 abhidharmadIpe [ 178. aduHkhAsukhavedanIyaM khalu karma caturthadhyAnAdadho'pyasti tRtIye dvitIye prathame ca dhyAne' / parinirvate upekSAyAM ca sthitaH parinirvAti / kiJca, 'yugapat trivipaakesstteH|' ukta hi-"syAt trayANAM karmA (ma)NAmapUrvAcaramo vipAko vipacyeta / syAtsukhavedanIyasya rUpaM, duHkhavedanIyasya cittacaitasikA dharmAH, adu:khAsukhavedanIyasya cittaviprayuktAH" iti / ato'pyastyadhastAdaduHkhAsukhavedanIyaM krm| kiJca, 'dhyaanaantrvipaaktH|' nahi dhyaanaantre| upe[III. A, 7. Fol. 93b.]kSAmantareNa vipAko'nyA vedanA vipacyate / tatra sukhaduHkhayorabhAvAt / / [178] punazcatuvidhaM kama dRSTavedyAdibhedataH / dhyAnAntarakarmaNo dhyAna eva sukhendriyaM vipAka ityeke / naiva tasya vedanA vipAka ityapare / tadetaducchAstram / zAstre hi paThitaM-"syAtkarmaNazcaitasikyeva vedanA vipAko vipacyeta / syAtkuzalasyAvitarkasya karmaNaH" iti / apUrvAcaramaH pAkastrayANAM ceSyate yataH / / Akb. IV. 48. See Saks. pp. 390-1. 1 Cf. upekkhA pana basavidhA hoti-chaLaMgupekkhA brahmavihArupekkhA bojhaMgupekkhA viriyupekkhA saMkhArupekkhA vedanupekkhA vipassanupekkhA tatramajjhattupekkhA jhAnupekkhA pArisuddhi. upekkhA ti / 'iti imAlu upekkhAmu 'jhAnupekkhA' idha [tatiyajjhAne] adhippetA / ... etthAha-nanu cAyaM atthato tatramajjhattupekkhA va hoti ? sA ca paThamadutiyajjhAnesu pi atthi"| sA kasmA na vuttA ti? aparivyattakiccato""vitakkAdIhi abhibhuutttaa| Dhs A. III. 349-354. 2 For a controversy related to this, see, Ko. XXII. 3.-idAni AneJjakathA nAma hoti / tattha bhagavA catutthajjhAne Thito parinibbAyIti sallakkhetvA arahA Aneje Thito parinibbAyatIti yesaM laddhi, seyyathA pi ekaccAnaM uttarApathakAnaM / KvA. XXII. 3. 3 Quoted in Akb. IV, 48 cd. apUrvAcarama iti / yugapadityarthaH / sukhavedanIyasya rUpamiti cakSurAdikam / duHkhavedanIyasya""paJcavijJAnakAyikAH / dormanasyAvipAkatvAt / ..."cittavitrayuktA iti jiivitendriyaadyH| Saks. p. 391. 4 For a controvery on Dhy anantara, see Kv. XVIII. 7.-idAni jhAnantarikakayA nAma hoti / tattha yesaM samaye paJcakanaye paJca jhAnAni vibhattAni, kevalaMtayo samAdhI uddiThThAni, avitakkavicAramattassa samAdhino okAsaM ajAnantAnaM paThamassa ca dutiyassa ca jhAnassa antare jhAnantarikA nAma esA ti laddhi, seyyathA pi sammitIyAnaJca andhakAnaM / Kv A. XVIII, 7. See Points of Controversy, p. 329. & After this, the Kosakara discusses one more topic-Panchadha vedaniyata (Akb. IV. 49.), which is not discussed in Ado. 6 cf. niyatAniyataM tacca niyataM trividhaM punaH / vRSTadharmAvivedyatvAt paJcaSA karma cetanA // As. IV. 50.

Page #300
179.] : cturtho'dhyaayH| 141 tadetatkarma samAsato dvividhaM, niyatavedanIyamaniyatavedanIyaM c| tatra niyatavedanIyaM trividham / dRSTadharmavedanoyamupapadyavedanIyamaparaparyAyavedanIyaM caityetat trividhaM karma niyatavedanI yam / caturthamaniyatavedanIyam / - tatra dRSTadharmavedanIyaM yatraiva janmani kRtaM tatraiva vipacyate / upapadyavedanIyaM yad dvitIye janmani / aparaparyAyavedanIyaM tasmAtpareNa / ataH punazcaturvidhAtkarmaNaH katamena janmAkSipyate ? janmanastribhirAkSepo dRSTadharmAhvayAdRte // 3 na khalu dRSTadharmavedanIyena karmaNA nikAyasabhAga AkSipyate / / atha kasmindhAto kasyAM vAM gatau katividhaM karmAkSipyate ? [179] caturNAmapi cAkSepaH sarvatra narakAdate / na tatreSTaphalAbhAvAcchabhaM yasmAdvipacyate // sarveSu khalu triSu dhAtuSu sarvAsu ca paJcasu gatiSu caturNAmapi karmaNAmAkSepaH kuzalAnAmakuzalAnAM ca / narakAnvarjayitvA / narakeSu hi dRSTa[dharma]vedanIyaM kuzalaM nAkSi pyate / tatreSTavipAkAbhAvAdanyat trividhamAkSipyate / kiJca, "apare punaH paJcavidhaM karmecchanti / aniyatavedanIyaM dvidhA kRtvaa| vipAkena niyatamaniyataM ceti / Akb. IV. 50. 9. For a controversy on the term niyata see Kv. XXI.8. varfa kammakathA nAma hoti / tattha yasmA diTThadhammavedanIyAdoni didhammavedanAdIhi niyatAni, tasmA sabbe kammA niyatA ti yesaM laddhi, seyyathApi tesa va [andhakAnaJca ekaccAnaM uttarApathakAnaM] / etya viTThadhammavedanIyaM diTThadhammavedanIyameva / sace viTheva dhamme vipAkaM detuM sakkoti, ti, no ce ahosikammaM nAma hoti / KvA. XXI. 4. : P After this, the Kosakara gives various views about the vipaka of drishtadharma-vedaniya: janmAntare'pi asti dRSTadharmavedanIyasya karmaNo vipAka ArambhavazAttannAmavyasthAnamityapare / mA bhUdyadevamiSTaM karma tasyAlpiSTo vipAka iti / tadevaM necchanti vaibhASikAH |""daantikaastu catuSkoTikaM kurvanti teSAM tatkarmASTavidhaM dRSTadharmavedanIyaM niyatamaniyataM ca / evaM yAvadaniyatavedanIyam / niyatameva tu dRSTadharmAdivedanIyamaniyataM caturthamiti vrnnynti.| Akb. IV. 50a. 3 See Asn p. 58. - 4 Cf. nikAyAkSepaNaM tribhiH| sarvatra caturAkSepa: zubhasya narake tridhA | Ah. IV. 51 bcd.

Page #301
142 abhidharmadIpe [180 [180] notpadyavedyakRttatra yadviraktaH pRthagjanaH / ___ sthiro nAparakRccAryazcalo'pi bhavamUlayoH // ' zyataH khalu bhUmeviraktaH pRthagjanaH sa ca sthiro bhavatyaparihANadharmA sa dha (ta)tropapadya vedyaM karma nAkSipati / trividhamanyatkaroti / Aryapudgalastu vItarAgo na ca parihANadharmA tatropapadyavedyamaparaparyAyavedanIyaM ca karma na karoti / na hyasau bhavya: punaradharimaM bhUmimAyAtum / aniyataM tu kuryAd dRSTadharmavedanIyaM yatropapannaH kAmadhAtau bhavAgre ca / parihANadharmApi tvAryaH kAmadhAtau vItarAgaH, bhavAgrAdvA, tayorupapadyAparaparyAyavedanIyaM karmakarmA (-nIyaM karmA) bhavyaH kartum / ki kAraNam ? phalAddhayaso parihINo bhvti| na cAsti phalaparihINasya kAlakriyeti / / atha kimantarAbhavika: karmAkSipati nAkSipati ?' AkSipatItyAha / . 1 Cf. yadviraktaH sthiro bAlastatra notpadyavedyakRt / nAnyavedyakRdapyAyaH kAme'ne vA'sthiro'pi na // Ak. IV. 52. 2-2 This whole passage (from yataH khalu bhUmeviraktaH to kAlakriyeti) is almost identicai with Akb. IV. 52. 3 vItarAgapRthagjanaH in Akb. 4 na karoti in Akb. 5 sthira iti vartate in Akb. ly yatra in Akb. 7 kAlakriyeti pazcAtpravedayiSyAmaH in Akb. 8 antarAbhavaH kAmadhAtau rUpadhAtau copapadyamAnasyArUpyadhAtozcyavamAnasya / sa ca manomayo gandharva ityapi / paraM saptAhaM tiSThatyantareNa cyvte| ekadA ca vyAvarttate / tatrasthazca karmopacinoti sabhAgAMzca sattvAn pazyati / yatra copadyate tadAkRtirapratihatagatizca / RddhimA nava cAzugAmI upapattyAyatane pratihanyate / upapattyAyatane tulAvanAmonAmayogena cyavate pratisandhi na badhnAti / antarAbhavasthazcopapattyAyatane rAgamutpAdayati / yadanyazca klezaH pratyayo bhavati / saharAgeNAntarAbhavo nirudhyate kalalaM ca savijJAnakamutpadyate / Asm. pp. 42-43. ___Cf. evameva kho mahArAja yo koci gandhabbo yato kuto ci AgantvA aNDaja yoni upagantvA""opapAtika "sabhAvavaNaM vijahitvA opapAtiko hoti / Milinda p. 102. V. supra, p. 46, n. 2. For a controversy on Antara.bhava see Kv. VIII. 2. - idAni antarAbhavakathA nAma hoti / tattha yesaM 'antarA parinibbAyI' ti suttapadaM ayoniso gahetvA antarAbhavo nAma atthi, yattha satto dibbacako viya adibbacakkhuko, iddhimA viya aniddhimA mAtApitisamAgaJceva utusamayaJca AlokayamAno sattAhaM vA atirekasattAhaM vA tidvatoti laddhi, seyyathA pi pubbaseliyAnaJceva sammitIyAnaJca / KA. VIII. 2. For a full discussion on this topic, see Akb. III. 4-19. 9 Cf. dviAviMzativighaM kAmeSvAkSipatyantarAbhavaH / - dRSTadharmaphalaM tacca nikAyo hyaka esa saH // Ab. IV. 53.

Page #302
182.] . cturtho'dhyaayH| / 143 tatra kAmAvacaro'ntarAbhavaH dvAviMzatividhaM karmAkSipati / paJca garbhAvasthAH kllaabuuNdghnpeshiiprshaakhaavsthaaH|' paJca jaataavsthaaH| bAlyakaumArayuvamadhyamastha'virAvasthAH / tA etA niyatAniyatabhedena vizatirAkSipyante, ekanikAyatvAt / ata evAntarAbhavavedanIyaM karma noktm| upapadyavedanIyenaiva tasyAkSepAt // kIdRzaM punaH karma niyataM bhavatyaniyataM vA ? 181] yadAraudracittana karmAbhIkSNaM niSevyate / ____ satkSetre kriyate yacca phalaM tasya niyamyate // 3 yadi karma raudreNa tova klezAnugatena cittena kRtaM bhavati, yacca ghanazraddhA. salilAbhyukSitena kriyate, yacca mRdvapya bhIkSNaM niSevyate, yacca kiJcidguNevati kSetre kriyate zubhamazubhaM vA phalaM tasya karmaNo niyamyate / / atha dRSTadharmavedanIyaM karma kIdRzamityucyate[182] kSetrAzayavizeSAcca phalaM sadyo vipacyate / 'nirodhavyutthitAdau ca sadyaH kAlaphala kriyA // tatra kSetravizeSAdyathA5 da (?) kssjaatkaadissu| AzayavizeSAdyathA bakalAta (?) syokSaNi (nirmocanAMdiSu / ... 1 See Saku. p. 319 and S. I. p. 206. 2 Cf. taccatadantarAbhavikaM karma yanniyatamekAdazavidhamuktaM dRSTadharmavedanIyaM tadveditavyam / ki kAraNam / nikAyo hyaka eva sH| eka eva hyasau nikAyasabhAga ekakarmAkSipto yazcAntarAbhavo yAzca tadanvayA dazAvasthAH / ata evAnyadantarAbhavavedanIyaM karma noktam / Akb. IV. 53 d. . 3 Cf. tIvraklezaprasAdena sAtatyena ca yatkRtam / . guNakSetre ca niyataM tatpitro_takaM ca yat // Ak. IV. 54. Also cf. yaduktaM sUtre niyatavedanIyaM karma iti / katame niyamAH ? karmakriyAniyamaH vipAkapratisaMvedanAniyamaH avasthAniyamazca / Asm. p. 54. 4 Cf. dRSTadharma phalaM kama kSetrAzayavizeSataH / ye nirodhAraNAmaMtrIdarzanArhatphaloriyatAH / teSu kArApakArasya phalaM sadyo'nubhUyate // Ak ]V, 55 ab and 56. 5 Cf. dRSTadharmavedanIyaM karma kSetravizeSAdvA bhavati / yathA saMghastrIvAdasamudAcArAdvayaMjanaparivRttiH zrUyate / aashyvishessaadvaa| yathA zaNDhasya gavAmapuMstvapratimokSaNAt pumbhAvaH / Akb. IV. 55 ab. . 6 The reading is doubtful. ..

Page #303
144 abhidharmadIpe [183 kIdaze punastat kSetre viziSTaM bhavati yatra dRSTe dharme vipAko vipacyate ? buddhprmukhstaavdbhikssusNgho| 'nirodhavyutthitAdau ca sadyaH kaalphlkriyaa|' paJcasu ca pudgaleSu kRtaM nirodhasamApattya [III. B. 8. Fol. 94a] raNAmaitrIdarzanamArgAdahatphalADhyutthiteSu kArApakArA' dRSTadharmavedanIyaphalA bhavanti / nirodhasamApatteH khalu vyutthitaH parA zAnti labhate / nirvANasadRzadharmAnubhavanAt / araNAvyutthitasyApyapramANasattvahitAdhyAzayapravRttA santatirvartate / evaM [maMtrI] vyutthitasya / srotaApannasyApi nirmljnyaanlaabhaat| arhato'pi sarvaklezaprahANAnnirmalA vartante / / niyatavipAkasya ca karmaNaH zubhAzubhasya yA bhUmistadatyantavairAgyAttatkarma daSTe dharme vipacyata ityataH [113] tadbhUmyapunarutpattaH dRSTadharmavedanIyaM saMgRhotaM bhavati / kIdRzaM punaretatkarma ? . vipAkaniyataM ca yat / taccatatkarma vipAkaniyataM draSTavyam / tacca dRSTaphalaM vidyAt dRSTe dharme khalu tasya vipAko vipacyate / kataratpunaretat ? karmAda: paripUrakam // nAkSepakamiti // vipAkaH khalu vedanApradhAna ityata idaM vicAryate / syAtkarmaNazcata. sikyeva vedanA vipAko na kAyikI.? syAtkAyikyeva na catasikI syAdityAha 5 For this word, see Siksha. p. 87. 2 This passage (from kIdRze punastat) is almost identical with Akb. IV. 56 After this, the Akb. has : zeSasya tu bhAvanAmArgasyAparipUrNasvabhAvaphalatvAcca tadvayutthitAnAM na tathA pratyagrAzrayaparivRttizuddhAzayasaMtatirvartate iti na te tathA puNyakSetraM bhavanti / Akb. IV. 56. See Asm. p. 58. 3 Cf. tabhUmyatyantavairAgyAdvipAke niyataM hi tat / Ak. IV. 55 cd, 4 V. supra, p. 143, n. 3. 5 AkSepakaM karma katamat / yena phlvipaako'bhinirvrtte| paripUrakaM karma katamat / yenopapanna iSTAniSTaphalaM vedayate / Asm. p. 54.

Page #304
145 184.] . caturtho'dhyAyaH / [184] kuzalasyAvicArasya caitasikyeva vednaa| vipAkaH kAyikI tviSTA 'duHkhavedyasya karmaNaH / / ' kuzalaM khalvavicAraM karma dhyAnAntarAtprabhRti yAvadbhavAgram / tasyAvicArasya kuzalasya karma [Na]zcatasikyeva vedanA vipaakH| kasmAnna kAyikI ? tasyAH avazyaM savitarkavicAratvAt / kAyikyeva tvazubhasya duHkhavedanAyasya kAyikyeva vedanA vipAkaH / kasmAnna caitasikI ? caitasikaM hi daumaNa(na) syaM na vipAkaH / / yasta (tta)hi karmavazAtsattvAnAM cittakSepaH tatsaMprayuktA vedanA kathaM na vipAkaH ? na hi tatra cittaM karmaNo vipAkaH / kiM tarhi ? yo mahAbhUtAtAM prakopaH sa vipAkaH / tatastajjAtaM cittaM vipAkazabdenopacaryate / / punazcaturvidhaM karmoktam-"asti karma kRSNaM kRSNavipAkam / asti zuvalaM zuklavipAkam / asti karma kRSNa zuklaM kRSNazukla vipAkam / astyakRSNamazuklamavipAkaM karma karmakSayAya saMvartate" iti / tatra 1cf. kuzalasyAvitarkasya karmaNo vedanA mtaa| vipAkazcaitasikyeva kAyikyevAzubhasya tu // Ak. IV. 57. 2-2 This whole passage (upto na vipAkaH) is almost identical with Akb. IV. 57. The latter has avitarka instead of avichara. After 'kasmAnna caitasikI?'. the Akb. has : tasya hi duHkhA vedanA vipAkazcaitasikI ca duHkhA vedanA daurmanasyam / na ca daurmanasyaM vipAka iti vyAkhyAtametat / This topic (daurmanasya) was perhaps discussed in the lost portions of Adv. V. supra, p. 52, n. 4. 3 Cf. cittakSepo manazcitte sa ca krmvipaakjH| . bhayopaghAtavaiSamyazokaizcAkurukAminAma // Ak. IV. 58. .."yadi mano vikSipyate karmavipAkajazca cittakSepaH / kathaM na caitasikI vedanA vipAkaH prApnoti ? nahi brUmastadeva cittavipAka ityapi tu yo mahAbhUtAnAM prakopaH sa vipAkaH / tasmAjjAtamato vipAkajam / "evaM cedaM catuSkoTikaM yujyate| Abk. IV. 58. See Saku. p. 396 and Milinda, p. 137. 4 Cf. cetanAya sampayuttadhammAnaM pana kammabhAvo kammacatukkena diipito| vuttaM hetaMcattArimAni bhikkhave kammAni mayA sayaM abhijA sacchikatvA paveditAni, katamAni cattAri? asthi bhikkhave kammaM kaNhaM kaNhavipAka, atthi "sukka sukkavipAka, atthi bhikkhave kammaM kaNhasukkaM kaNhasukkavipAka, asthi bhikkhave kammaM akaNhamasukkaM akaNha asukkavipAkaM kammaM kammakkhayAya saMvattati / [Ang. II. pp. 230-1] Dhs A. III. 117.

Page #305
146 abhidharmadIpe [185 [185] sapAkamazubhaM kRSNaM sapAkaM rUpaja sitam / zubhAzubhaM dvidhA kAye(me) nirmalaM tatprahANakRt // ' azubhaM khalu karma ekAntena kRSNaM kliSTatvAt / kRSNavipAkaM cAmanojJavipAkatvAt / rUpAptantu zubhamekAntena zuklam, akuzalenAvyava' kIrNatvAt / zuklavipAkaM ca manojJavipAkatvAt / ArUpyAptaM kasmAnnocyate ? yatra hi dvividho'sti vipAkaH-antarAbhavikazcopapattibhavikazca; trividhasya ca kaayvaangmnskrmnnsttrvoktmiti| "kAmAptaM zuklaM kuSNazuklamakuzalavyavakIrNatvAt, kRSNazukla vipAkaM vyavakIrNavipAkatvAt / " santAnata etadvyavasthApitaM na svabhAvato na hyevaMjAtIyakamevaM karmAsti vipAko vA yatkRSNaM ca syAcchukla ca, anyonyavirodhAt / / nanu caivamakuzalasyApi karmaNaH kuzalavyavakorNatvAtkRSNazuklatvaM prApnoti ? nAvazyamakuzalaM kuzalena vyavakoryate / kAmadhAtau tvasya balavatvAtkuzalantu vyavakIryate durbalatvAditi / ___anAsravaM kamaiSAM trayANAM karmaNAM kSayAya prahANAya saMvartate / taddhyakRSNamakliSTatvAdazuklaM vipAkazuklatA'bhAvAt / AbhiprAyiko'pyeza (Sa) [5] shuklshbdH| ukta tu bhagavatA mahatyAM zUnyatAyA mazaikSadharmANA (nA) rabhya 1Cf. kRSNazuklAdibhedena punaH karma caturvidham // , azubhaM kAmarUpAptaM zubhaM caiva yathAkramama / . kRSNazuklobhayaM karma tatkSayAya nirAnavama | Ak IV. 59 cd, 60, 2 This whole Adv. karika 185 is almost identical with Akb. IV. 60. 3 Akb. has. tadapi tUrutaM sUtrAntare- 'kAmAptaM zukla, vyavakIrNavipAkatvAt / " 4 Cf. kaNhasukkavipAkaM ti sukhadukkhavipAka; missakakammaM hi katvA akusalena tiracchAnayoniyaM maGgalahatthiTTAnAdisu utpanno kusalena pavatte sukhaM vediyati, kusalena rAjakulepi nibbatto akusale pavatta dukkhaM vediyati / Ang. A. III. p. 212. Also cf. kRSNazuklaM kRSNazuklavipAkaM karma katamat / kAmapratisaMyuktaM karma yat karma vA AzayataH prayogato vA zuklaM yat karma vA prayogataH kRSNamAzayataH zuklam / Asm. p. 59. 5 Cf. akRSNazuklAvipAkaM vyAmizraM karma katamat / prayogAnantaryamArge'nAsravaM karma / Ibtd. Also cf. katamaM ca bhikkhave kammaM akaNhaM -- asukkaM akaNha-asukkavipAkaM kamma kammakkhayAya saMvattati ? yadidaM satta smbojjhNgaa-stismbojjhNgo-pe-upekkhaasmbojjhNgo| Ang. II. p. 237.-akaNhaM asukkaM ti kammakkhayakaraM catumagganANaM / Ang. A.III. p. 212. See Yoga-bhashya, IV. 7 and Aaa. p. 47. 6 mhaashuunytaarthsuutre| Saks. p. 398.

Page #306
187.] . cturtho'dhyaayH| 147 "ime te Ananda, dharmA ekAntazuklA ekAntAnavadyAH" iti / zAstre' ca"zukladharmAH katame ? kuzalA dharmA anivRtAvyAkRtAzca / " iti / avipAkaM dhA[III. A. 8. Fol. 94 b.] 'tvapatitatvAt pravRttivirodhAcca // kiM punaH sarvamanAsravaM karma sarvasyAsya trividhasya karmaNaH kSayAya saMvartate ? necyu (tyucyate / kiM tarhi ? [186] casasro dRkpathA dRSTau cetanAbhAvanApathAt / prAntaryapathAH kAme karmatatkRSNanAzakRt // [187] navame cetanA yA tu sA kRSNAkRSNayA (ghA) tinI / antAnantaryamArgasthA dhyAne dhyAne sitasya tu // tatra darzaNa(na)mArge 'tAvaccatasRSu dharmajJAnakSAntiSu kAmavairAgye cASTAsvAnantaryamArgeSu yA cetanA dvAdazaprakArA sA kRSNasya karmaNaH prahANakAro / kAmavairAgyAnantaryamArgeNa (NA)vaseyA cetanA sA kRSNazukla krmkssykaaro| dhyAne dhyAne tyAnantaryamArge pazcime yA cetanA caturvidhA sA zuklakarmApahantrI / / pakiM puNa: (na:) kAraNamantyena vAnantaryamArgeNa kuzalasya karmaNaH prahANaM nAnyena ? na hi tasya svabhAvaprahANaM prahoNasyApi saMmukhIbhAvAt / ki tahi ? tadAla banavalezahANAt / ato yAvadeko'pi tadAlambanaH valeza 9 Prakarana, 6, 9; Vibhasa, 114, 1. (See LVPAK. IV. p. 130, 11. 5) 2 Cr. dharmakSAntiSu vairAgye cAnantaryapathASTake / yA cetanA dvAdazadhA kama kRSNakSayAya tat // - navame cetanA yA sA kRSNazuklakSayAya ca / zuklasya dhyAnavairAgyeSvAnantaryamArgajA || Ak. IV. 61-62. 3 Cf. navame kAmavairAgyAnantaryamArge yA cetanA sA kRSNazuklasya kuzalasya karmaNaH kRSNasya cAkuzalasya navamasya prakArasya prahANAya / Akb. IV. 62 ab. 4 dhyAnAddhayAnAdvairAgyaM kurvato yo'ntyo navama AnantaryamArgastatra yA cetanA iyaM caturvidhA cetanA zuklasya karmasya prahANAya / Ibid. 62 cd. . 5 This whole passage (from kiM punaH kAraNam to tAvadasya prahANaM nopalabhyate), is identical with Akb. IV. 62 cd. The latter has :-prahANaM noppdyte|-'nhi tasya svabhAvaprahANam' iti prApticchedaprahANam / prahINasyApi kuzalasya saMmukhIbhAvAt / tadAlambanaklezaprahANAt' iti / tadAlambanasya klezasya prahANAt tasya kuzalasya prahANaM bhavati / tadAlambanaklezaprahANaM ca navamasya tadAlambanaklezaprakArasya prahINe sati bhavatIti / navamAnantaryamArgacatanaiva kRSNazuklasya karmaNaH kSayAya bhavati / tadA hi navamasya klezaprakArasya

Page #307
148 abhidharmadIpe [188. prakAro'sti tAvadasya prahANaM noplbhyte| taccaitadasat / prahINaM hi tat, na tu vihInam / ataH samudAcaratIti / ' gatametat // ' sUtra uktam-"trINi duzcaritAni / kAyaduzcarita vAGmanoduzcaritam / evaM sucaritAni" iti / teSAM kaH svabhAvaH ? tatra tAvat [188] kAyAdyakuzalaM karma sarva duzcaritaM matam / sarvamiti sasAmantakamaulapRSThamityarthaH / abhidhyAdInyapi trINi manoduzcaritatrayam // sarvamevAkuzalaM kAyakarma kAyaduzcaritam / evaM vAGmanoduzcaritam / akarmasvabhAvAnyapi tvabhidhyAdIni manoduzcaritasvabhAvAni / .. "abhidhyAdaya eva karmasvabhAvAni" iti sthitibhAgIyAH / tacca na, karmaklezakatvadoSAt / sthitibhAgIyA NA(nA)ma zAkyAH sva (zva ?) lAMgulika. dvitiiynaamaanH| te khalvabhidhyAdIni manaskarmasvabhAvAnocchanti / teSAM prApticchede visNyogpraaptirutpdyte| tasya ca kRSNazuklasya karmaNo'nyasyApi cAnivRtAvyAkRtasya sAsravasya dharmasya visaMyogaprAptirupapadyata iti varNayanti / evaM caturthyAnavairAgyeSvapi vaktavyam / Saks. p. 398. 1.1 This comment is not found in Akb. 2 After this, the Kosakara in Akb. IV. 63, gives various views about the klishna-karma and its vipaka, 3 Cf tINi duccaritAni / kAyaduccaritaM vacIduccaritaM manoduccaritaM / tINi sucaritAni / kAyasucaritaM vacIsucaritaM manosucaritaM Digha. XXXIII. 1.10. 4 Cf. sarva sucaritatrayam / azubhaM kAyakarmAdi mataM duzcaritatrayam / akarmApi tvabhidhyAdimanoduzcaritaM tridhA // Ak. IV. 6 + d, 65. 5 Cf. akarmasvabhAvamapyasti trividhaM manoduzcaritaM cetanArthAntarabhUtaM, abhidhyA vyApAdo mithyAdRSTizca / abhidhyAdaya eva manaskarmeti dArTAntikAH / saMcetanIyasUtre vacanAta / Akb. IV. 65 cd. 'saJcetanIyasUtre vacanAt' iti / "saJcetanIyaM karma kRtvopacitvA narakeSupapadyate ? kathaM ca bhikSavaH saJcetanIyaM karma kRtaM bhavatyupacitam / iha bhikSava ekatyaH saMcintya trividhaM karma kAyena karotyupacinoti, caturvidhaM vAcA, trividhaM manasA" iti vistareNoktvAha"kathaM bhikSavastrividhaM manasA saJcetanIyaM karma kRtaM bhavatyupacitam / yathA'pIhaikatyo'bhidhyAlurbhavati vyApannacittaH yAvanmithyAdRSTiH khalu bhikSava ihaikatyo bhavati viparItadarzIti" vistrH| na cAnyad abhidhyAdivyatiriktaM tatra manaskarmoktamiti 'abhidhyAdaya eva manaskama' dati dASTAntikAH sautrAntikavizeSA ityarthaH / Saks. p. 400. V. supra, p. 47, n. 4.

Page #308
188.] - caturtho'dhyAyaH / karmaklezaikatvasaGkaraH prApnoti / ' kozakAra:- "ko'tra doSaH" ?2 yadi kazcitklezaH karmApi syAdvAyasaH sArasaH syAt / karmaklezAnAM cAtyantasvabhAvaprabhAvakriyAphala bheda bhinnAnAmekatvaparikalpaiH sAMkhyIyAdidarzaNa(na)mamyupagataM syaat| 'api' zabdAtpunaratra sUtroktAstrayo vaGkAstrayo doSAstrayaH kaSAyA aAkRSyante / teSAM punaridaM lakSaNaM yathAkrameNa / zAThayajaM kAyakarma kAyavaGka The term Sthitibhagiya is not used either by the Kosakara or by Yasomitra to indicate the Darshtantika. For the Samchetaniya-satra, cf. "kathaM ca bhikkhave tividhA manokammantasandosavyApatti akusalasaMcetanikA dukkhavipAkA hoti ? idha bhikkhave ekacco abhijjhAla hoti....vyApanna citto....micchAdiTriko...hoti / Ana. v. p. 293. ___For abhidhya, etc., cf. tattha 'dhammato' ti etesu [dasa akusalakammapathesu] hi paTipATiyA rAtta cetanA dhammA honti. abhijjhAdayo tayo cetanAsampayuttA / Dhs A. III. 158. This view of Darshtantika about klesa and karma amounts to a theory that the samvara and asamvara are also karma. For a controvery on this, see tv.XII: 1-idAni saMvaro kamma ti kathA hoti / tattha 'cakkhanA rUpaM disvA nimittaggAhI hoti, na nimittaggAhI hotI' ti suttaM nissAya 'saMvaropi / asaMvaropi kammati yesaM laddhi, seyyathA pi mahAsayikAnaM / te sandhAya pucchA savakAdissa / KA. XII. 1. 2 Cf evaM tu sati karmaklezayoraikyaM syAt / kiM syAdyadi kazcit klezo'pi karma syAt ? sUtraM viruddhaM syAt / sUtre tu cetanAstanmukhena pravRttastAM darzayatIti vaibhASikAH / Akb. IV. 65. evaM tu sati karmaklezayoraikyaM syAt' iti / abhidhyA vyApAdamithyAdRSTayaH klezAH, ta eva karmeti / tadaikyaM syAt / naitadasti / kazcitklezo'pi karma syAditi / cetanA karma cetayitvA karma ceti vacanAt / yadyevaM saJcetanIyastraM kathaM nIyata ityAha :--'sUtre tu' iti vistrH| sUtre tu cetanAyAstanmukhenAbhidhyAdimukhena pravRttestairabhidhyAdibhistAM cetanAM varzayati / "abhidhyAluH khalu bhikSavo bhavati" iti vistareNa / anyathA cetanAmahaM bhikSavaH karma vadAmi cetayitvA cetyetdvirudhyte| karmaklezayozcakye abhidharma virodhaH syAt / 'parAnugrahopaghAtAbhisandhyabhAva' iti vistrH| 'pareSAmanugrahopaghAtayorabhisandhyabhAve kathaM samyagdRSTimithyAdRSTyoryathAkrama kuzalAkuzalatvam' iti / ato bravIti tanmUlatvAditi / ....atastayoH kuzalAkuzalatvam / Sakv. p. 400. For the terms karma and klesa,, see Yogasutra-bhashya, I. 24, II. 12 and IV. 30. ___3 Cf. etarahi kho panAhaM bhikkhave...kusalo kAyavaGkAnaM kAyadosAnaM kAyakasAvAnaM, kusalo vacIvakAnaM vacIdosAnaM vacIkasAvAnaM, kusalo manovaGkAnaM manodosAnaM manokasAvAnaM / Ang. I, p. 112. 4 Cf. vaDdoSakaSAyoktiH zAThyadvaSajarAgaje / Ak. IV. 59 ab.

Page #309
150 abhidharmadIpe [188. ityucyate / kuTilAnva' yatvAt / evaM zAThyajaM vAGmanaskarma vAGmanovata ityucyate / dveSajAH punasta eva trayo doSA ityAkhyAyante, cittprdossaanvytvaat| rAgajaM punaH kAyakarma kAyakaSAya' ityuktaM raJjanAtmakatvAt / evaM vAGmanaHkaSAyo drssttvyau| tAni punaH kuzalAni kAyavAGmaNa (na). skarmANi trINi sucaritAni boddhavyAni / etAnyeva trINi shauceyaannyu(nyu)ktaani| azaikSasantAne trINi mauneyAnyucyante / tatra kAyasucaritaM kAyamauneyaM vAksucaritaM vAGmauneyaM mana eva tu mithyAsaMkalpoparamAnmunirityAkhyAyate / taduparamAddhi kAyavAgjalpoparamo bhvti| muneridaM mauneyamiti niruktiH / " 1.f. rAgakasAvo dosakAsavo mohakasAvo / ime tayo kasAvA / aparepi.... / kAyakasAvo vacIkasAvo mnoksaavo| ime tayo kasAvA / Vbh. p. 368. kasAvA ti, kasaTA nirojA; rAgAdIsu ca kAyaduccaritAdIsu ca ekampi paNItaM ojavantaM natthi / tasmA rAgo kasAvo ti Adi vuttaM / VbhA. p. 499. Also cf. sakaSAyAkaSAyayoH sAmparAyikeryApathayoH / Tattvartha-satra, VI. 4. kaSaNAdAtmanAM ghAtAtkaSAyaH kugatipradaH / krodhAdiH saha tenAtmA sakaSAyaH pravartanAta // kaSAyarahitastu syAdakaSAyaH *prshaaNtitH| kaSAyasya kSayAti pratipattavyamAgamAt // Tattvartha-sloka-vartika, VI. 2-3. - Compare with this the Jaina theory of lesya. See Tattvarthadhigama-sutra, II. 6. 3 Cf. azaikSaM kAyavAkkarma manazcaiva yathAkramama / . maunatrayaM tridhA zaucaM sarva sucaritatrayama | Ak. IV. 64. 4 Cf. azaikSe kAyavAkkarmaNI kaayvaangmauneye| azakSaM tu mana eva manomauneyaM na manaskarmeti / kiM kAraNam / cittaM hi prmaarthmuniH| tat kila kAyavAkkAmyAmanumIyata iti / api khalu kAyavAkkarmaNI viratisvabhAvena na manaskarma / cittAvijJaptyabhAvAt / viramArthena ca maunam / ato mana eva virtmaunmityucyte| Akb. IV. 64. 'tat kila kAya-vAkkarmAbhyAM' azaikSAmyAM 'anumIyate' azaikSamiti / kathaM tthaagto'numaatvyH| prazAntena kAyakarmaNA prazAntena vAkkarmaNeti sUtre vacanAt / 'kila' zabdena vaibhASikamataM dyotayitvA'cAryaH svamatamAha-'api khalu' iti vistrH| 'cittavijJaptyabhAvAt' iti / yasmAt 'cittasyAvijJaptiH' nAstyato 'na manaskarma viratisvabhAvam / viramArthena ca maunam' iti / 'viramo' virtiH| sarvAkuzalaviramArthena maunamityabhiprAyaH / 'ato mana eva' sarvAkuzalebhyo 'virataM maunamityucyate' / Saks. p. 399. . 5 Cf. trINimAni bhikkhave moneyyAni / katamAni tINi ? kAyamonemyaM vacImoneyyaM manomoneyyaM / 'katamaM ca bhikkhave manomauneyyaM ? idha bhikkhave bhikkhu AsavAnaM

Page #310
19.] cturtho'dhyaayH| 151 kasmAtpunararhata eva mauneyANi (ni) ? tasya paramArthamunitvAt / ' sa khalu sarvaklezaz2alpoparamAnmunirityucyate / eSA punamauNe (ne) yazauceyadezanA mithyAmaunazaucAbhiyuktAnadhikRtyadeziteti tadetatsaha mauneyazauce yanirdiSyate // [189] zubhaM tatsA'nabhidhyAdi proktaM sucaritatrayam / ____ dvayaMmaulamadaH karma mArgA daza zubhAzubhAH // dvayaM punaretatsucaritaduzcaritAkhyaM yanmau[Iv. B, 1. Fol. 95 a.]'laM te daza zubhAzcAzubhAzca karmapathA bhavanti prayogapRSThavAH / tatra kAyasucaritasya pradeza : pRyogapRSThAkhyo madyAdiviratidAnejyAdikaH / vAksucaritasya pR(pri)yavacanAdikaH / manaHsucaritasya zubhA cetnaa| . kAyaduzcaritasyApi pareSAM jIvitabhogadArA'[pahAra]prayogapRSThAkhyaH / vAgduzcaritasyApyapa (pri) yvcnaadyaakhyH| *manoduzcaritasyApyakuzalaM manaskamai ...... steSAM nAtyaudArikatvAt / / yastu prANAtipAtAdattAdAnakAmamithyAcAraviratyAkhyau (khyo) maulaH sa kuzalaH karmapathaH, tasyaudArikatvena mahAnuzaMsatamaphalatvAt / yastu pareSAM jIvitabhogaparadArApahArakAyaparispandaH sa maulaH sa cAkuzalaH karmapathaH / evaM yathA saMbhavamanyeSAM draSTavyamiti // [abhidharmadIpe vibhASAprabhAyAM [vRttau] caturthAdhyAyasya dvitIyaH paadH| khayA anAsavaM cetovimutti pAvimutti diTheva dhamme sayaM abhijA sacchikatvA pavedeti / idaM vaccati bhikkhave manomoneyyaM / Ang. I. p. 273. ...."cittasaMkhAranirodho sajAvedayitanirodhasamApatti manomoneyyanti veditbbaa| Aig. A. II. p. 372. . 1 Cf. kAyavAGmanomauneyayogAcca zAkyamuniH / Asa. p. 160. sarvakalpanAvirahAtsamAropApavAdAntadvayamaunAt, azaikSakAyavAGmanaHkarmalakSaNamaunatrayayogAdvA munirbuddho bhagavAn / B. Panjika, IX I. 2f. viparyayAtsucaritaM tadaudArikasaMgrahAt / daza karmapathA uktA yathAyogaM shubhaashubhaaH|| Ak. IV. 66. 3 dasa akusala kmmpthaa| pANAtipAto, adinnAdAnaM, kAmesu micchAcAro, musAvAdo, pisuNA vAcA, pharusA vAcA, samphappalApo, abhijjA, vyApAdo, micchAdiTThi / / dasa kuslkmmpthaa| pANAtipAtA veramaNI--pe0-samphappalApA veramaNI, anabhijjhA, avyApAdA, smmaaditttthi| Digha. XXXIII. 3.3. See Dhs A. III. 142-172. X A blank space of about five letters in the Ms.

Page #311
caturthAdhyAye tRtiiypaadH| idamidAnI vaktavyam / ye ete dazakarmapathA eSAM kati vijJaptisvabhAvAH katyavijJaptisvabhAvAH katyubhayasvabhAvAH ? tatrAkuzalAnAM tAvat-- [190] kAritAH SaDavijJaptidvAtmakaste'pi SaT kRtaaH|' tatra praannaatipaataadttaadaanmssaavaadpaishnypaarussysNbhinnprlaapaaH| ete nAvazyaM vijJaptisvabhAvAH / pareNa kArayato maulIvijJaptyabhAvAt / kAmamithyAcArastu nityaM dvayAtmakaH, tasya pareNAzakyatvAt / te'pi 'SaT kRtAH, yadA svayameva prANAtipAtAdIn SaT karmapathAn karoti tadA dvayAtmAno bhavanti / vijJaptyavijJaptisvabhAvatvAt / / kuzalAnAM punaH zubhAH sapta dvidhA jJeyA ekavai (dha)te samAhitAH / sapta khalu rUpiNaH kuzalAH karmapathAH dvidhA bhavanti / vijJaptyadhInatvAt samAhita shiilsy| dhyAnAnAsravasaMvarasaMgRhItAstvavijJaptisvabhAvA ev| samAhitasya vijnyptybhaavaat| [191] yA sAmanteSvavijJaptiH pRSTheSu tu viparyayaH / / 1 Cf. azubhAH SaDavijJaptiH dvidhaikaste'pi kurvataH / Ak. IV. 67 ab. 2 cf. akuzalAH SaT karmapathA avazyamavijJaptisvabhAvAH / Ab. IV. 67 ab. 3 'maulavijJaptyabhAvAt' iti / yasmAn maulI karmapathasaMgRhItA vijJaptirnAsti / AjJApanavijJaptistvasti prayogamArgasaMgRhIteti vaibhASikasiddhAntaH / Saks. p. 401. 4 Cf. dvividhAH sapta kuzalA avijJaptiH samAdhijA // Ak. IV. 67 cd. 5 Samadana in Akb. 'vijJaptyadhInatvAt samAdAnazIlasya' iti / zIlaM hi dvividham / samAdAnazIlaM prAtimokSasaMvaro dharmatAzIlaM ca dhyaanaanaasvsNvrau| samAdAnazIlaM vijJaptyadhInam |""dhrmtaashiilN tu na vijJaptyadhInam / Saks. p. 401. 6 Cf. sAmantakAstu vijJaptiravijJaptirbhavena vaa| viparyayeNa pRSThAni / Ak. IV. 68 abc. Adv. karika 191ab. substantially agrees with Akb. IV.68 abc.

Page #312
191.] caturtho'dhyAyaH / 153 sAmantakaH khalu yadA tIvraNa paryavasthAnena' prayogamArabhate, prasAdena vA ghata rasena tadA dvisvabhAvA / yadA mRdunA tadA vijJaptireva / viparyayeNa tu pRSTheSvavazyamavijJaptiH / yadi punaH karmapathaM kRtvA punastatravAnuceSTate syAdvijJaptirapI ti / tIvraNa tU prahAreNa jIvitAdvayaparopayati / tatra yA vijJaptistatkSaNikA cAvijJaptiH sa maula: karmapathaH / dvAbhyAM hi kAraNAbhyAM prANAtipAtAvadyena spRzyate / prayogataH phalaparipUritazca / tata UrdhvamavijJaptikSaNaH (NAH) paSThIbhavanti / yAvaddhataM pazuM kRSNAti zodhayati vikrINAti pacati khAdati kIrtayati / yadi tAvadasya vijJaptikSaNA api pRSThaM bhavanti / evamanyeSvapi yathAsaMbhavaM yojym| abhidhyAdInAM nAsti prayogo na pRSThaM saMmukhIbhAvamAtrAdeva karmapathAH / sUtre bhagavatoktam- "prANAtipAto bhikssvstrividhH| lobhajo dveSaja mohajaH, yAvanmithyAdRSTiH" iti / tatrayAM karmapathAnAM keSAJcillobhena niSThA, keSAJcid dveSeNa, keSAJcinmohena / sarveSAmapi prayogastu trimUlotthaH 1 paryavasthAneneti AhrIkyAdinA / Saltv. p. 401. 2 prayogasya maulaH karmapathaH phlpripuuriH| yo hi prayujyate maulaM karmapathaM na janayati tasya prayogaphalamasti na tu phalaparipUriH / Ibid. 3 'evamanyeSvapi' iti / yathA tAvadiha kazcit parasvaM hartukAmo maJcAduttiSThati zastraM gRhNAti, paragRhaM gcchti| supto na vetyAkarNayati / parasvaM spRzati / yAvanna sthAnAtpracyAvayati / taavtpryogH| yasmistu kSaNe sthAnAtpracyAvayati tatra yA vijJaptistatkSaNikA cAvijJaptirayaM maulaH kama pathaH / dvAbhyAM hi kAraNAbhyAM adattAdAnAvadyeta spRzyate prayogataH phalaparipUritazca / tataH paramavijJaptikSaNAH pRSThaM bhavanti / yAvattatparasvaM vibhajate gopayati / anukIrtayati vA tAvadasya vijJaptikSaNA api pRSThaM bhavantIti / Ibid. p. 402. For a full discussion on karma, karmadvara and karmapatha, see Dhs A. III. 92-172. After this, the Kosakara discusses one more point in detail : maraNabhavasthe tasmin prANini ye vijJaptyavijJaptI te karmapatha AhosvinmRte ? This is not discussed in Adv. See Saks. p. 402 and LVPAK. IV. pp. 142-4. . 6 Quoted in Akb. IV. 68c. 7 Cf. 'mUlatA' ti pANAtipAto dosamohavasena dvimUlako hoti / adinnAdanaM dosamohavasena vA lobhamohavasena vaa| micchAcAro lobhamohavaseneva / musAvAdo dosamohavasena vA lobhamohavasena / abhijjhA mohavasena ekamUlA; tathA vyaapaado| micchAdiTThi lobhamohavasena dvimUlA ti / Dhs A. III. 162. SeeAsm p. 55. 8cf prayogastu trimUlajaH / AR. IV. 68 d.

Page #313
abhidharmadIpe [191. __'pryogstessaamkushlmuultryaajjaatH| tatra lobhajaH prANAtipAtastaccha rIrAvayavArtha mRgalubdhAnAmaurabhrikamAtsikazAkuntakAdInAM ca / dveSajo yathA vairaNi ( niryAtanArtham / mohajo yAjJikANAM(nAM) dharmabuddhayA rAjJAM ca dharmapAThakaprAmAnyA(NyA)ddhisatAm / pArasIkAdInAM ca dharmabuddhayA mAtaraM pitaramabhinnatAm / lobhajamadattAdAnaM yastenArthI' taddharati / dveSajaM vairaniryAtanArtham / mohajaM yathA rAjJAM dharmapAThakaprAmANyAd duSTaNi (ni)grahArtham / yathA ca duSTabrAhmaNA AhuH-"sarvamidaM prajApatinA brAhmaNebhyo dattaM brAhmaNAnAM daurbalyAvRSalAH paribhaJjante / tasmAdapaharan brAhmaNaH svamAdatte svameva tu ko[IV. A, 1. Fol. 95 b.]SThaM vaste svaM dadAti" iti / 4 / lobha jaH kAmamithyAcAra: paradArAdiSu tatsaMrAgAdabrahmacaryam / dveSajo varaNi ( niryAtanArtham / mohajo yathA pArasIkAnAM mAtrAdigamanam / gosave ca yajJe "upahA udakaM cUSayati, tRNAni cchinatti, upaiti mAtaramupasvasAramupasa, [gotrA]di (mi)ti / mRSAvAdAdayo lobhajA dveSajAzca yathA pUrvamuktam / mohajo mRSAvAdo yathAha"na narmayuktamanRtaM hinasti _na strISu rAjanna vivaahkaale| 1 This whole Adv. (karika 191 c.) substantially agrees with Akb. IV. 68 d. 2 Cf. pArasIkAnAM ca / te hyevamAhuH-."mAtApitarau jIrNo vA glAnI vA hantavyo" iti / Akb. IV. 68 d. See LVPAK. IV. p. 145, n. 2. 3 yo yenArthI sa taddharati in Akb. Ibid. 4 Cf. duSTanigrahArthaM yathA brAhmaNA AhuH-"sarvamidaM brahmaNA"tasmAdapaharan brAhmaNaH svamAdatte svameva brAhmaNo bhuGkte svaM vaste svaM dadAti ca" iti| na caiSAmaparasvasaMjJA bhavati / Akb. Ibid. See Syadva damanjari, karika 7. Also of. svameva brAhmaNo bhuGkte svaM vaste svaM dadAti ca / AnRzaMsyAbrAhmaNasya bhuJjante hItare janAH // Manusmriti, I. 101. 4 For a discussion on the authenticity of this quotation, which is also quoted in Akb. IV. 18 d, see LVPAK IV. p. 147, n. 2. Cf. prathaiSa gosvH| svargakAmo haitena yajeta / tasya vratam / upa mAtaram iyAd upa svasAram upa sagotrAma upAvahAyodakama AcAmed, upAvahAya tRNAnya AcchindyAt / yatra yatranaM viSThA vindet, tat tad vitiSTheta / anaDuho ha lokaM jayati / tena haitena janako vaideha iyAkSAMcakre / Jaiminiya Brahmana, II. 113. (pp. 207-8. Nagpur edition, 1954.)

Page #314
- 193] caturtho'dhyAyaH / prANAtyaye tsa (sa) vaMdhanApahAre paJcAnRtAnyAhurapAtakAni // ' iti / paizUnyAdayastu mithyAdRSTipravartitA mohajA yazca vedAdyasacchAstrapralApaH / [abhidhyAdyAstrimUlajAH / / abhidhyAdayastu lobhAdanantarasaMbhUtatvAt trimUlajAH / uktAH[a] kuzalAH krmpthaaH| [192] [kuzalAH prayogapRSThAzca kuzalatrayamUlajAH] / kuzalAnAM tu prayogaH pRSThaM ca trimUlottham / teSAM kuzalacittasamutthitatvAt, tatra ca tadbhAvAt / kena punareSAM karmapathAnAM samAptirbhavati ? tadidamapadizyate dveSeNa vadhapAruSyavyApattInAM samApanam // " prANAtipAtapAruSyavyApAdAnAM khalu dveSeNa niSThA bhavati / parityAgaparuSacittasaMmukhIbhAvAt // . [193] steyasyAnyAGganAyAterabhidhyAyAzca lobhataH / / 9 Also quoted in Akb. IV. 64d. Mallishena in his Syadvada-manjari, (karika 7) quotes this verse in a similar context. Cf. udvAhakAle ratisaMprayoge prANAtyaye sarvadhanApahAre / viprasya cArthe hyanUtaM vadeyuH pazcAnRtAnyAhurapAtakAni // Vasishthasmyiti, XVI. 31. 2 This line (191 d) is missing in the Ms. Cf. tadantarasaMbhUterabhidhyAdyAstrimUlajAH | AR. IV 69 ab. This line (192 ab) is missing in the Ms. Cf. kuzalAH saprayogAntA alobhdvessmuuljaaH| AR. IV. 69 cd. tadyayA zrAmaNera upasaMpAdyamAno upAdhyAyaM yAcate yAvadekaM karmavAcanaM kriyate dvitIyaM ca / ayaM prayogaH / tRtIyakarmavAcane yA vijJaptistat kSaNikA cAvijJaptirayaM maula: karma pthH| tata Uddharva yAvannizrayA Arocyante tadadhiSThAnaM ca vijJApayati avijJaptizca yAvadanuvartate idaM pRSTham / Akb. IV. 69 cd. 5 Cf. vadhavyApAdapAruSyaniSThA dveSeNa lobhtH| Ak. IV. 70 ab. 6 Cf. parastrIgamanAbhidhyA'vattAvAnasamApanam / Ak. IV. 70 cd.

Page #315
156 abhidharmavIpe [194. adattAdAna parastrIgamanAbhidhyAnAM lobhena nisstthaa| mithyAdRzastu mohena / mithyAdRSTeH khalu mohena samAptirbhavati / adhimAtramUDAbhihitAM niSThA. payati / . tadanyeSAM tribhirmatam // ' ke punaranye ? mRssaavaadpaishunysNbhinnprlaapaaH| teSAM tribhirapi niSThA lobhena dveSeNa moheNa (na) vaa|| athaiSAM caturNA kANDAnAM kimadhiSThANAM (nam) ? taducyate[194] caturNAmapyadhiSThAnaM jJeyameSAM yathAkramam / prANinazcAtha bhogAzca nAmarUpaM ca nAma ca // tatra sattvAdhiSThAnA vadhAdayaH / bhogAdhiSThANAH(nAH) parastrIgamanAdayaH / nAmarUpAdhiSThAnA mithyAdRSTiH / nAmakAyAdhiSThANA (nA) mRSAvAdAdayaH / / kathaM punaH prANAtipAtaM svayaM kurvataH karmapatho bhavati kathaM yAvanmithyAdRSTiriti ? lakSaNaM karmapathAnAM vaktavyam / tadArabhyate [195] prANAtipAto dhIpUrvamanAntyA paramAraNama / 3 - yadi khalu haniSyAmi hanmyenamiti saMcintyAbhrAntacittaH paraM jIvi 1 Cf. mithyAdRSTestu mohena zeSANAM tribhiriSyate / Ab. IV. 71 ab. 2 Cf. sattvabhogAvaSiSThAnaM nAmarUpaM ca nAma ca / Ak. IV. 71 cd. See DshA. III. 160. 3 After this, the Kosakara discusses one more point: yaH paraM maraNAna niyamayya samaM tena pUrva vA mriyate, kimasya maulaH karmapatho bhavatyutAho na / Akb. IV. 72. This is not discussed in Ado. 4 Cf. prANAtipAtaH saMcintya parasyAbhrAntimAraNam / Ah. IV. 73 ab. Also cf. pramattayogAtprANavyavaropaNaM hiNsaa| Tattvartha-sutra. IV. 8. %. For a controversy on 'International and unintentional crimes', see Kr. xe. I.-idAni asazciccakathA nAma hoti / tattha AnantariyavatthUni nAma garUni. bhariyAni, tasmA asaJciccApi tesu vatthUsu vikopitesu Anantariko hotIti yesaM laddhi, seyyathA pi ekaccAnaM uttarApathakAnaM / KA. XX. I.

Page #316
195.]. caturtho'dhyAyaH / 157 tAdvayaparopayati, evaM prANAtipAto bhavati / prANo vA vAyuH' kAyacittAzrito vartate / tamatipAtayatIti prANAtipAtaH / __na, anupptteH| vinAzAnuSaktA khalu saMskArAH pratikSaNavinazvarAzcA'. bhyupgmynte| teSAmitthaMbhUtAnAM sthitizaktikriyA'bhAve satyanAgatAnAM ca tulyAtulyajAtoyAnAM nirAtmakatvAvizeSe kena hantrA kimApadyate ? atra sautrAntikA:2 prihaarmaahuH-"n| pradIpaNi (ni)paNa (na)ghaNTazabdanirodhavattatsiddheH / " na, samAnatvAt / ayaM tvatra parihAraH-hanturhetusAmopaghAtakaraNe satyanAgatasaMskArazaktikriyAdhAna vidhAnavighnakaraNAt prANAtipAtopapattiH / kasya punastajjIvitaM yastena viyojyate, te vA prANA iti ? prasiddhasya 1 Cf. tattha pANassa atipAto pANAtipAto naam.....| pANo ti cettha vohArato satto, paramatthato jIvitindriyaM / Dhs A. III. 143. The Kosakara does not say that this is a view of Sautrantika :kathaM kSaNikeSu skandheSu prANAtipAto bhavati ? prANo nAma vAyuH kAyacittasannidhito vartate / tamabhipAtayati / yathA pradIpaM ghaNTAsvanaM c| jIvitendriyaM vA prANastannirodhayati / Akb. IV. 73 ab. V. supra, p. 33. n. 2. ____ -- kathaM cittasannizrito vAyuH pravartate ? cittapratibaddha vRttitvAt / tathA hi nirodhAsaMjJIsamApattisamApannaraya mRtasya ca na pravartate / zAstre'pyuktam / taM prANaM vinAzayatI yarthaH / utpannasya svarasanirodhAdanAgatasyotpatti pratibadhnan nirodhayatItyucyate / yathA pradIpaM nirodhayati ghaNTAsvanaM vA, kSaNikamapi santam / kathaM ca sa nirodhayati ? anAgatasyotpattipratibandhAt / Sakv. p. 405. ... This explanation is criticised by Siddhasena:-yaccAzaGkayoktam-svarasabhagureSu bhAveSu kSaNikeSu parakIyaprayatnanirapekSeSu vAyuprANasyotkrAntiH svayameva bhavati na paraprayatnena vinAzyate, vAyuprANAtipAtahetukatvAnnAzasya / kiM tarhi prayatnaH karoti / pramAgatasya kSaNasyotpatti pratibadhnAtIti / etadapyatyantamayuktam-anAgatastvalabdhAtmalAbhaH kSaNo na tAvadutpadyate sa cAbhAvastasya kutaH pratibandhaH ?, asattvarUpatvAt kharazRGgasyeva / ato nAbhAvaH kartuM zakyaH / pratibandhApratibandhau ca bhAvaviSayo / Tattvartha-luka, VII. 8. 3 smartavyaM ca prANAtipAtalakSaNaM svaM saugatena-prANI yadi bhavati prANivijJAna cotpadyate hantuH / na cA'bhAvaH prANI na ca prANisaMjJA tatra heturiti / "yaccoktaM-kAyasyaiva sendriyasya tajjIvitendriyaM vyapadizyate na tvanyasyAtmano'bhAvAd iti / tadapyasamIcInam / yata ekasthitavastunibandhanAH srve'pynubhvsmrnnprtykssaanumaanaarthaabhidhaanprtyyvyvhaaraaH| sa caikaH sthitshcaatmaa| sati tasmin puruSArthapravRttipratipattiriti / " saJcintya parasyAmrAntimAraNamiti bhinnAH saJcetanAvilakSaNAH mAraNAvasAnAstatra kasya prANAtipAta:-ki saMcetayituH, atha yasya paravijJAnamubhayasyAbhrAntiH, atha yema mAritA iti / Ibid.

Page #317
158 abhidharmadIpe [ 195 pudgalasya' yo'sAvevaM nAmavaM gotra iti virataraH / / abuddhipUrvAdapi prANivadhAtkarturadharmo bhavati yathA'gnisparzAhAha iti nagnATAH / teSAM paradAradarzaNa (na) sparzane'pyeSa prasaMgaH / tuSTaruSTanagnATa. vAhlIkanirgranthaziroluJcane ca / 3 The Vijnanavadin gives the following explanation : yadi vijJaptimAtramevedaM na kasyacit kAyo'sti na vAk / kathamanukramyamANAnAmaurabhrikAdibhirurabhrAdInAM maraNaM bhavati / atatkRte vA tanmaraNe kathamaurabhrikAdInAM prANAtipAtAvadyena yogo bhavati ? maraNaM paravijJaptivizeSAdvikriyA yathA / smRtilopAdikAnyeSAM pizAcAdimanovazAt // yathA hi pizAcAdimanovazAdanyeSAM smRtilopasvapnadarzanabhUtagrahAvezavikArA bhavanti / ' ..."tathA paravijJaptivizeSAdhipatyAtpareSAM jIvitendriyavirodhino kAcidvikriyotpadyate yayA sabhAgasaMtativicchedAkhyaM maraNaM bhavatIti veditavyam / Vimatika-Vritti, 19. See Aaa. pp. 440 ff. and B. Panjika, IX. 10-14. 1 Cf. kasya tajjIvitaM yastadabhAvAnmRto bhavati ? kasyeti SaSThI pudgalavAde vicaaryissyaamH| Akb. IV. 73 ab. It appears that the Adv. had not a Ninth Adhya ya dealing with the Pudgalavada, corresponding to the IX Kosasthana of Akb. 2f katamo ca bhikkhave bhArahAro? puggalo tissa vacanIyaM / yoyaM AyasmA evaM nAmo evaM gotto| S. III. p. 25. 3 Cf. abuddhipUrvAdapi prANivadhAt karturadharmo yathA'gnisaMyogAddAha iti nimranthAH / teSAM paradAradarzane'pyeSa prasaMgaH / nirgranthaziroluJcane ca kaSTatapodezane ca zAstustadvisUcikAmaraNe ca dAturvedyAnAM cAturapIDane mAraNe ca mAtRgarbhasthayozcAnyo'nyaM duHkhanimittatvAt / vadhyasyApi ca tat kriyaasNbndhaadgnisvaashrydaahvt| kArayatazcAprasaMgastadasaMbandhAt / pareNAgni sparzayatastenAdAhavat / acetanAnAM ca kASThAdInAM gRhapatiprANivadhAt pApaprasaMgo na vA dRSTAntamAtrAsiddhiriti / Akb. IV. 73 ab. This criticism of the Jaina (Nirgrantha) has been answerd by Siddbasena (a Jaina acharya of the 9th century A.D.) in his Tattvarthatika:-atrocyate jaina:-prANAtipAtAvadya na pramatta eva yujyate / pramattazca niyamena rAgadveSamohavRttiH / 'rAgadveSamohAzcAtmanaH pariNAmavizeSAH prANAtipAtAvadyahetavaH sarvairmokSavAdibhiravigAnenAbhyupeyante / siddhAntavihitavidhinA ca parityAgAkaraNaM zarIrAdermamatvIkRtasyA'varatiH anivRttirAtmanaH pariNativizeSaH / sApi prANAtipAtAvadyahetutayA nirdiSTA bhagavatA bhagavatyAdiSu / " pramattayogAcca prANAtipAtAdyavamiti vyavasthite yaducyate pareNa-prasaMcitya vA bhrAntyA vA mAraNaM nAvadyahetukamiti / atra pratividhIyate-asaMcitya kurvato yadyavadyA

Page #318
195.] . cturtho'dhyaayH| 159 buddhipUrvAtprAni (Ni)vadhAddharmo'pi bhavatIti yaajnyikaaH|' katham viSabhakSaNavat / tadyathA kiJcidviSabhakSaNaM mantrapUrvaM hitAya bhavati / kiJcidahitAya yadamantrapUrvaM tadvaditi / na / galAme DanazastranipAtamantareNa mantramAtrakena pazuvadhasAmarthyAdarzaNA (nA)ta / piSTamayacchAgA [IV B, 2 Fol. 96 a]'hutimAtreNa pazuvadhAdiyajJadharmotpattyasAmarthyAcca / kiJca, viSasya mAraNajIvitazaktidvayasAmarthyadarzaNA (nA)t / tatra mantrapUrvakaM kiJcijjIvayati kiJcidudurgatAriSTeSu na jIvayati / amantrapUrvakamapi kiJcojjIvayati kiJcinna jIvayati / [bhukta] viSasyApekSi[ka] tvAt / kiJca, zabarAdimantrANAM viSamAraNAzaktyu pavAte'pi pApapraNAzanazaktyadarzaNA(nA)t / kiJca, hiMsAhiMsayordharmAdharmasvAlakSaNyAparityAgabhUtatvAt / juhotyAdikriyAvyaGgayo saMbhavastato mithyAdRSTerabhAvaH sugataziSyANAm / yasmAnna kazcinmithyA pratipadyate prekSApUrvakArI mithyeti saMcintya / saMsAramocakagalakartakayAjJikaprabhRtInAM ca prANivadhakAriNAM dharma ityevaM saMcetayatAmadharmo'yamiti evaM vA saMcetayatAM nAvadyaM syAt, anyAbhisaMdhitvAt / "saMvidrate ca sphuTamevaM saugatAH-pramAdArambhayoravazyaMbhAvI prANavadha iti / tathA buddhasya ye zoNitamAkarSayanti vapuSaH sugato'yamityevaM vijJAya teSAmavIcinarakagatikAraNamAnantaryakamabuddherabuddhitvAdeva na syaat| iSyate cAnantaryakam / [v. supra, p. 156, n. 5.] atha buddho'yamityevaMvidhabuddherabhAve'pi saMzayitasyAzraddadhatazcAsaMcetaMyato bhvedaanntrykm| tadevamasaMcetitavadho bhrAntivadhazca prANAtipAtAdyavadyahetutayA graahyau| anyathA bahutruTayati buddhabhASitamiti / " tasmAdenaHpadametad vasubandhorAmiSagRddhasya gRdhrasyevAprekSAkAriNaH / ayaM punaraprasaMga eva mUDhenopanyastaH-ziroluJcanAdya padeze zAstuH kaddhasyevAdharmaprasaMga iti yatastatrAjJAnAdipramAdAsaMbhavo'tyantameva zAstari / dhvastarAgadveSamohenApi bhagavatA mumukSUNAM karma nijaropAyatvena tapo dezitama / kuto'vadyaprAptirapramattasyeti / " "jvalanopyetAvatA dRSTAntIkRto'pratibaddhadahanasvabhAvaH spRzyamAno buddhipUrvakamanyathA vA dahatyeva / evaM prANAtipAtopi hi pramattena prayatnarahitena kriyamANaH kartAramavazyaMtayA'vadyena yojayatyeveti dRSTAntArthaH / abuddhipUrvakatA ca prmtttaa|... Tattvartha-ltka, VII. 8. For full details, see jmanabinduprakarana, pp. 76-97. The Kosakara does not deal with the view of the Yajnika in such details. 2 v. infra, Adv. karika 563. Mallishena too forwards similar arguments against the Yajnikas :-adhunA. mImAMsakabhedAbhimataM vedavihitahiMsAyA dharmahetutvamupapattipurassaraM nirasyannAha na dharmahetuvihitApi hiMsA notsRSTamanyArthamapodyate ca / svaputraghAtAnnRpatitvalipsA sabrahmacArisphuritaM pareSAm //

Page #319
abhidharmadIpa [196 dharmaH 'iti cet / na / tadrUpAsiddhatvAt, abhivyaktyamupapattezca / kriyAmAtramapUrvamiti cet / na / kriyAyA nityatvAnupapatteniruktyanupapattezca / / - pratyaktA'nyadhanAdAnamadattAdAna mucyate // ' abhrAntyeti vartate / yadi balacauryabuddhyA paradravyaM svIkaroti / / [196] parastrIgamanaM kAmamithyAcAro vikalpavAn / agamyagamanaM khalvapi kAmamithyAcAraH / sa ca bahuprakAravikalpo bhavati / agamyAM gacchati mAtaraM vA duhitaraM vA paraparigRhItaM(tAM) vA svAmapyanaGge gacchatyadeze ca / niyamasthAM vA / abhrAntyetyuktam / *arthajJAyA'nyathAvAdo drohabuddhyA mRSAvacaH // vaktuM(ktR)zrotRbuddhyapekSayA khalu mRSAvAdo bhavati / yadi vaktA'rthAnAmabhijJo bhavati sa taM vigopya drohabuddhyA'nyathA brUte / zrotA ca tathaivAvagacchati / tadAsya mRSAvAdaH kamapatho bhavati / / . .."jaiminIyA itthamAcakSate / yA hiMsA gAAd vyasanitayA vA kriyate sevAdharmAnubandhahetuH pramAdasaMpAditvAt zaunikalubdhakAdInAmiva / vedavihitA tu hiMsA pratyuta dharmahetuH devatAtithipitRRNAM prItisaMpAdakatvAt tathAvidhapUjopacAravat |""atr prakaTa eva svavacanavirodhaH / tathAhi / hiMsA ceddharmahetuH katham dharmahetuzceddhisA katham ?... atha acintyo hi maNimantroSadhInAM prabhAvaH iti vacanAdvaidikamantrANAmacintyaprabhAvatvAt tatsaMskRtapazuvadhe saMbhavatyeva svargaprAptiriti cet / n| iha loke vivAhagarbhAdhAnajAtakarmAdiSu tanmantrANAM vyabhicAropalambhAdadRSTe svargAdAvapi tadvyabhicAro'numIyate / / Syadvadamarijari, karika 11. 1 See Sabara-bhashya, I, 1. 1. . 2 See Ibid, II. 1. 5. Also see : karmabhyaH prAgayogyasya karmaNaH puruSasya vA / yogyatA zAstragamyA yA parA sA'pUrvamiSyate // Tantravartika, II. 15. For details, see Nyayavatara-vartika-vritti, pp. 179-181. . 3 Cf. adattAdAnamanyasvasvIkriyA blcaurytH| stUpAdapaharato buddhAdadattAdAnam / Akb. IV. 73 cd. 4 Cf. agamyagamanaM kaammithyaacaarshcturvidhH| AR. IV. 74 ab. 5 Cf. anyathAsaMjJino vAkyamarthAbhijJe mRSAvacaH / Ak. IV. 74cd, & Akb. Iv. 74 cd. discusses one more topic : Farfase agat auf vAkyaM bhavantIti katamaH tatra karmapathaH ?

Page #320
197.]. caturtho'dhyAyaH / 161 ye khalvime mAhakImAtRsUtrA'diSvaSTAvanAryA vyavahArAH proktAH, aSTau cAryAH- "adaSTe dRSTavAditA'nAryo vyvhaarH| azrute, amate, avijJAte, zrutamatavijJAtavAditA'nAryo vyvhaarH| dRSTazrutamatavijJAte cAdRSTAdivAditA'nAryo vyavahAraH / viparyayeNa tvaSTAvevAryA vyavahArAH / 2 teSAM punaridaM lakSaNaM vyAkhyAyate [197] dRSTayA zrutyAdibhizcAkSarmaNa (na) sA yacca gRhyate / dRSTaM zrutaM mataM jJAtamityuktaM tadyathAka mama // ' 1 The Kosakara quotes the Mahakimatrishtra:-"tat kiM manyase mAhakImAta: yAni tvayA cakSuSA rUpANi zrotreNa zabdA"manasA dhrmaa"| atra ca te mAhakImAtaH dRSTe dRSTamAtraM bhaviSyati zrute mate vijJAte. "vijJAtamAtram' ityuktam / Akb IV. 75. There is a similar passage in the Samyutta-nikaya, but addressed to Malukyaputta and not to Mahakimata :--ettha ca te mAlukyaputta didvasutamutavicAtesu dhammesu diTTe dimattaM bhavissati / sute sutamattaM "mute mutamattaM ' viAte vijJAtamattaM bhavissati / S. IV. p. 73. See LVPAb. IV. p. 160, n. 2. 2 Cf. aTThi'me bhikkhave anriyvohraa| katame aTTha ? adiDhe diluvAditA, assute sutavAditA, amute mutavAditA, avicAte vijAtavAditA, diDhe adivAditA, sute asutavAditA, mute amutavAditA, vicAte avijJAtavAditA / aTTi'me bhikkhave ariyvohaaraa| adiTTe adiTTavAditA 'vicAte vijJAtavAditA / Ang. II. p. 246. 3 Cf cakSuHzrotramanazcittaranubhUtaM tribhizca yat / tadRSTazrutavijJAtaM mataM coktaM yathAkramam // Ak. 1V. 75. .."yat ghrANajihvAkAyavijJAnastanmatam / ki kAraNam / gandharasaspraSTavyAnyanyAkRtatvAnmRtakalpAni / ata eteSu matAkhyeti vaibhaassikaaH| kimatra jJApakam / sUtraM yuktizca / sUtraM tAvat- "tat kiM manyase mAhakomAtaH.." [see abov, n. 1.] vijJAtamAtram" ityuktam / atastriSu viSayeSu dRSTazrutavijJAtazabdApadezAd gandhAdiSu matAkhyA gamyate / ata evaM cAniSyamANe dRSTAdibhAvabAhyatvAt gandhAdiSu vyavahAro na syAdityeSA yuktiH / sUtraM tAvat jJApakamanyArthatvAt / na hyatra sUtre bhagavAn vyavahArANAM lakSaNaM zAsti sma / ki hi / yatra ca te SaDvidhe viSaye caturpu vyavahAreSu dRSTayAdivyavahAramAtraM bhaviSyati na priyApriyanimittAdhyAropa ityayamatra sUtrArtho dRzyate / kiM punardRSTaM kiM ca yAvadvijJAtam / kecittAvadAhuH-- "yatpaJcabhirindriyaiH pratyakSaM tad dRSTam / yat parata AgamitaM tacchrutam / yat svayaM yuktyanumAnato rucitaM tanmatam / yanmanaHpratyakSabhAvenAdhiSThitaM pratyAtmavedyaM tadvijJAtam" iti / ete ca paJca viSayAH pratyekaM dRSTA iti vA kRtvA vyvhriynte| zrutA matA vijJAtA iti vaa| SaSTho'nyatra dRSTAditi / ato nAsti gandhAdiSu vyavahArAbhAvaprasaGgaH / tasmAdyuktirapyeSA yuktirna bhavati / pUrvAcAryA evamAhuH-"dRSTaM yat pratyakSIkRtaM cakSuSA /

Page #321
162 abhidharmadIpe [197. yatkhalu cakSuSA'locitaM cakSurvijJAnamanovijJAnAmyAM cAnubhUtaM taddaSTamityucyate / yacchotreNa zrotramanovijJAnAbhyAM cAnubhUtaM tacchutam / yat tribhirghANajihvAkAyastadvijJAnamanovijJAnaizcAnubhUtaM tanmatamityucyate / teSAM prApyaviSayagrAhitvAt, kaDiMkArAhAraviSayatvAcca / tatreSTaparyAyavAcI matazabdaH / yAtpunamanovijJAnenAnubhUtaM tadvijJAtaM tadadhyavasAye nizcayaparisamApteH / / gatametat / prakRtamevAnuvartatAm / / 3yaH kAyenAnyathAtvaM prApayet, syAnmRSAvAda: ? syAt / tadapadizyatesyAnna kAyena (na) parAkrameta prANAtipAtAvadyena ca spRzyeta / syAdvAcA parAkrameta syAnna vAcA parAkrameta mRSAvAdAvadyena ca spRzyeta / syAtkAyena parAkrameta, syAnna kAyena vAcA parAkrameta, ubhayAvadyena ca spRzyeta / syAdRSINAM manaHpradoSeNa proSadhanidarzaNaM(naM) cAtra iti / 3 zrutaM yacchrotreNa paratazcAsvaritam / mataM yatsvayaM cintitam / vijJAtaM yat pratyAtmapratisaMveditamadhigataM cotpannam / Akb. IV. 75. Yasomitra attributes the Parvacharya-view to Yogacharas. See Saku. p. 407. 9 Compare this with the view of Acharya Samghabhadra : fafezi: prAptA matA ityaacaarysngghbhdrH| Saks. p. 406. * 2 Cf. yaM pIdaM dilai sutaM mutaM vinAtaM pattaM pariyemitaM."M. suutta. 22-diTuM rUpAyatanaM; sutaM sahAyatanaM, mutaM gandhAyatanaM rasAyatanaM phohabbAyatanaM; taM hi patvA gahetabbato mutaM ti vuttaM / avasesAni sattAyatanAni vijJAtaM nAma / MA. I p. 110. Cf. also, diThe sute sIlavate mute bA / Sutta-nipata, 790. yaM vA abhimaGgalasammataM gandhaM vA ghAyati, rasaM vA sAyati, phoTubbaM vA phusati idaM buccati mutamaGgalaM ti / Sutta-nipata A. 790. ___Also cf. sA dRSTazrutamatavijJAteti cakSurvijJAnena darzanAd dRSTA / zrotravijJAnena shrvnnaacchrutaa| ghraannjihvaakaayvijnyaanrnubhuuttvaanmtaa| manovijJAnenopalambhAdvijJAtA / Aaa. p. 270. ___Cf. AtmA vA are draSTavyaH zrotavyaH mantavyo nididhyAsitavyo maitreyyAtmano vA are darzanena zravaNena matyA vijJAnenedaM sarvaM viditam / Brihad aranyakopanishat, II. 4. 5, See P. V. Bapat : Arthapada-sutra, Introduction pp. 4-6 3-3 This whole passage (from yaH kAyenAnyathAtvaM to proSadhanidarzanaM cAtra iti) is identical with Akb. IV 75. 4.""vAgavadyena yogo bhavati / bhikSuproSadhe hi 'kacci'ttha parizuddhA' iti vinayaghareNAnuzrAvite yadi kazcidbhikSuH satImApatti nAviSkuryAt / tUSNIMbhAvenavAdhivAsayet sa mRSAvAdI bhavediti / Sakv p. 40 8.

Page #322
198.] caturtho'dhyAyaH / ___kathaM punarvijJaptyA vinA tatrAvijJaptiH kAmAvacarI karmapatho yokSyate / ' sati hi cittaparispande mahAbhUtatajjakAyaparispando'vazyaM bhAvIti kartavyo'tra yatnaH / ukto mRSA vAdaH // [198] paizunyaM bhedakRdvAkya yatkhalu kliSTacittasya parabhedAya vacanamabhrAntyA ttpaishunymityucyte| pAruSyaM tu yadapriyam / abhrAntyA kliSTacittasya yadvacanaM tatpAruSyamiti / This problem is discussed in detail in Dhs A. :-vitaNDavAdI panAha'akusalaM vacIkammaM manodvAre pi samuTThAtI' ti / so 'tayo saMgahe ArULasuttaM AharAhI' ti vutto idaM uposathakkhandhakato suttaM Ahari-'yo pana bhikkhu yAvatatiyaM anussAviyamAne saramAno santi Apatti nAvikareyya saMpajAnamusAvAdassa hotI" [Vinaya, I. p. 193.] ti idaM suttaM AharitvA aah"| so vattabbo' vinayassa dve mUlAni--kAyo ca vAcA ca,... manodvAre ApattipaJcApanaM nAma natthi / ayaM hettha attho vAyaM 'saMpajAnamusAvAdI hotI' : ti vuttoso 'dukkaTApatti hoti / sA ca kho na musAvAdalakkhaNena, bhagavato pana vacanena vacIdvAre akiriya-samuThAnA Apatti hotI ti veditbbaa| Dhs A. III. 129-131. V. Supra, p. 133, n. 3. 1 Cf. yadhubhayathA'pi na parAkrameta na cAvijJaptikAstyavijJaptiH kAmAvacarI kathaM tayoH karmapathaH siddhayati ? kartavyo'tra yatnaH / Akv. IV. 75. --- kathaM tayoH karmapathaH siddhayatIti / kathaM tayoH RSibhikSvoH kAyavAgbhyAmaparAkramamANayoH prANAtipAto mRSAvAdazca yathAkramaM karmapathaH siddhayatIti / kartavyo'tra yatnaH / vaibhASikaH kartavyaH smaadhirityrthH| Salv p. 408. 2 Com pare this view with the following :-atrAcAryasaGghabhadraH samAdhimAha / RSayo'rthata ajJApayitAro bhavanti teSAM hi sattvaparityAgapravRttaM pApAzayamavetyAmanuSyAstadabhiprasatrAH kAyena parAkramante / yena teSAM RSINAM karmapatha utpadyate / katham / paravijJaptyeti / avazyaM tathAvidhasya kAyavAgvikArA bhavanti / api ca zapanti te tthaa| tatra cAvazyaM kAyavAkceSTayA bhavitavyam / Ibid. 3 Cf. paizunyaM kliSTacittasya vacanaM parabhedane / Ab. IV. 76ab. 4 tattha saMkiliTTacittassa paresaM vA bhedAya attano piyakamyatAya vA kAyavacIpayogasamuTThApikA cetanA pisuNA vAcA nAma Dhs A. III. 150. 5 Cf. pAruSyamapriyam / Ah. IV. 76c.

Page #323
abhidharmadIme [199. kliSTaM saMbhinnalApitvamanye gItakathAdivat // ' kliSTaM khalu sarva vacanaM saMbhinnapralApitvam / yasya guNasya bhAvAd dravye . zabdanivezastabhidhAne [IV. A, 2. Fol. 96 b.] tvtlau| kazcAsau guNaH ? saMbhinnapralApa eva / sa yasyAsti sa saMbhinnapralApI / tadbhAvaH saMbhinnapralApitvam / anye punarbavate / yadetanmRSAvAdAditrividhaM vacanaM tato yadanyatkliSTaM lapanagItanATyatIrthazAstrAdi tatsarvaM saMbhinnapralApaH / / 2 [199] parasvAsatspahA'bhidhyA vyApA[daH] sattvagocaraH / vidveSAnA'nantadRSTistu mithyAdRSTi [rahetukA] // ' abhidhyA tAvad dviSataH spRhA / aho bata yatpareSAM tanmama syAdityeSA viSayaprArthaNA (nA) viSamalobhAkhyA abhidhyetyucyate / vyApAdaH khalvapi sattvaparityAgabudhyA pratighaH / ' mithyAdaSTirapi hetuM vA phalaM vA kriyAM vA sadvA vastu nAzayata: yA dRSTirmatirityevamAdi sA mithyAdRSTirityucyate / 1 cf. sarva kliSTaM bhinnaalaapitaa| ato'nyat kliSTa mityanye lapanAgotanATyavat / Ak. IV. 76 d, 77 ab. 2 Cf. anatthavijJApikA kAyavacIpayogasamuTThApikA akusalacetanA 'samphappalApo' / ......"tassa dve sambhArA-bhAratayuddha-sotAharaNAdi-niratthakakathApurekkhAratA, tathArUpikathAkathanaM c| Dhs A. III. 153. 3 Cf, abhidhyA tu parasvaviSayaspRhA // vyApAdaH sattvavidveSaH nAsti dRSTi: shubhaashubhe| , mithyAvRSTiH / Ak. IV. 77 cd, 78 abc. 4 sarvaiva kAmAvacarI tRssnnaa'bhidhyetypre| Akb. IV.77 cd. See DhsA. III. 154. 5 See Dhs. A. III. 155. 6 tatra nAsti dattaM yAvannAsti duzcaritamiti krmaadypvaadikaa| tathA nAsti mAtA, nAsti piteti karmApavAdikaiva / nAsti sucaritaduzcaritAnAM karmaNAM phalavipAkaH, nAstyayaM lokaH, nAsti paralokaH, tathA nAsti sattva upapAduka iti phlaapvaadikaa| na santi loke'hanta ityAryApavAdikA / Saks. p. 409. ___Cf. also, yathAbhuccagahaNAbhAvena micchA passatI ti 'micchaaditttti'| sA 'natthi dinnaM' ti AdinA nayena viparItadassanalakkhaNA "tattha natthika-ahetuka-akiriyadidIhi eva kammapathabhedo hoti, na acaTThiIhi / Dhs A. III. 156. 7 After this Akb. IV. 78 d. discusses : karmapathA iti ko'rthaH / See infra. p. 171.

Page #324
199.] . caturtho'dhyAyaH / 'tayA punarmithyAdRSTayA prakarSaprAptayA nava prakArayA navaprakArANi kuzalamUlAni samucchidyante / ' bhAvanAheyaklezahANavat / yattahi zAstra uktam-"katamAnyadhimAtrANyakuzalamUlAni yairakuzalamUlaiH kuzalamUlAni samucchiAtti?3 kAmaverAgyaM cAnuprApnuvan yAni tatprathamata upalikhati ?"4 naiSa doSaH / akuzalamUlAdhyAhRtatvAt / mithyAdRSTesteSveva tatka*rmopacaryate / tadyathA'gnireva grAmasya dagdhA caurAstu tasyAdhyAhArakAstadvaditi / 1-1 Cf. mUlacchedastvasadRSTayA kAmAptotpattilAbhinAm | Ab. IV. 79 ab. 2 Cf. krmshH| navaprakArayA mithyAdRSTayA nava prakArANi kuzalamUlAni samucchidyante / bhAvanAheyaklezavat / yAvadadhimAtrAdhimAtrayA mRdumRdUnIti / evamayaM granthaH pAlito bhavati"katamAnyaNusahagatAni kuzalamUlAni AhArairakuzalamUlaiH kuzalAni samucchinnAni pUrvapazcA. dvijahAti yaH vikIrNaiH samucchinna kuzalamUla iti saMkhyAM gacchati ?" iti / Akv. IV.79 d. -bhAvanAheyaklezavaditi / yathA nava prakAreNa mArgeNAdhimAtrAdhimAtraklezaprakArAH prahIyante, yAvadadhimAtrAdhimAtreNa mRdumRduH| evaM navaprakArayA'pi mithyAdRSTyA navaprakArANi kuzalamUlAni samucchidyante / mRdumRvyA mithyAdRSTayA'dhimAtrAdhimAtraH kuzalamUlaprakAraH samucchidyate / Saks. p. 412. For a controversy on this theory of gradual purification(kramazaH bhAvanAheyaklezaprahANam), see Ky. I. 4; II. 5. .. 3.Cf. asya tarhi granthasya ko nayaH -"katamAnyadhimAtra'""samucchinatti" iti? samAptimetatsandhAyoktam / tainiravazeSacchedAt / eko'pi hi prakArasteSAmanupacchinnaH sarveSAM punarutpattI hetuH syAditi / Akb. IV.79 d. 4 Quoted in Akb. IV. 79 ab and 79 d. This is a passage from Jnanaprasthana, 2, 8; Vibhasha, 35, 5, (See LVPAK. IV. p. 170). 5 mithyAdRSTayA kuzalamUlasamuccheda ityevamarthaM vaktukAma upodghAtaM bravIti |"ki tahi zAstra uktamiti / yadi mithyAvRSTyA kuzalamUlasamucchedo nAkuzalamUlaH, yacca zAstra uktam-yerakuzalamUlaH kuzalamUlAni samucchinattI'tyAdi / tAni hi lobhAdisvabhAvAni / na mithyaadRssttisvbhaavaaniityrthH| 'akuzalamUlAdhyAhRtatvAditi vistrH| akushlmuulairlobhaadibhirdhimaamithyaadRssttirdhyaahRtaa'pniitaa| tasmAt, akuzalamUlAdhyAhRtatvAnmidhyAdRSTaH 'teSveva tatkarmApadezaH', teSvevAkuzalamUleSu / mithyAdRSTeH vuzalamUlasamucchedakaM yatkarma tasyApadezaH / Saks. p. 411.

Page #325
abhidharmadIpe [199. kAmAvacarANyupapattilambhikAnyeva ca samucchidyante, prAyogikebhyaH pUrva() parihINatvAt / ' ___ evaM hyakta bhagavatA-"samanvAgato'yaM puruSaH kuzalairapi dharmerakuzalairapi dharmaH" iti vistrH| tatra samanvAgato'yaM pudgalaH kuzalairapi dharmeM. ravizeSeNa * dvividhaH-prAyogikarupapattilAbhikaizca / te'sya pudgalasya kuzalA dharmA antardhAsyanti, prAyogikAH anupUrvasamucchede, pUrva tadvihAneH / asti cAsya kuzalamUlamanusahagatamanupacchinnamupapattilAbhikam / tadapyapareNa sama 1 Cf. kAmAptotpattilAbhinAm / ___ kAmAvacarANi kuzalamUlAni samucchidyante / rUpArUpyAvacarairasamanvAgatatvAt / prajJaptibhASyaM tarhi kathaM nIyate "iyatAnena pudgalena traidhAtukAni kuzalamUlAni samucchinnAni bhavati" iti ? tatprAptidUrIkaraNamabhisandhAyaitaduktam / santatestadabhAjanatvApAdanAt / upapattilambhikAnyeva ca samucchidyante / prayogikebhyaH pUrva parihINatvAt / Akb. IV. 79b. -'tatprAptidUrIkaraNami'ti / rUpArUpyAvacarANAM prApterdUrIkaraNamabhipretya tasya pudgalasya / etaduktaM traidhAtukAni kuzalamUlAni samucchinnAnIti / kathaM ca punastatprAptidUrIkaraNam ? 'santatestadabhAjanatvApAdanAt / ' yasmAdasau tatsaMtatiH pUrva bhAjanabhUtA tatprAptInAm / kuzalamUlasamucchedAdidAnI tatprAptInAmabhAjanamApAditeti / atastatvApti(rIkRtA bhavati / 'prAyogikebhyaH pUrva parihoNatvAt' iti / zrutacintAbhAvanAmayebhyaH prAyogikebhyaH pUrvamevAsI mRdumRdayavasthAyAM tebhyaH parihINaH / tadaiva tasya prApticcheda ityrthH| Saks. p. 411. 2 samanvAgamaH katamaH / lakSaNataH pUrvavat / tat prabhedaH punaH trividhaH / bIjasamanvAgamaH vazitAsamanvAgamaH samudAcArasamanvAgamazca / bIjasamanvAgamaH katamA ? kAmadhAtau jAto bhUtaH kAmapratisaMyuktaiH klezopaklezaH rUpArUpyapratisaMyuktaizca klezopaklezairbIjasamanvAgamena samanvAgataH upapattipratilAbhikaizva kuzalaiH dhAtukapratipakSalAbhI yasya yasya prakArasya pratipakSa utpannastasya bIjasamanvAgamenAsamanvAgataH / yasya pratipakSo notpannastasya bIjasamanvAgamena smnvaagtH| vazitAsamanvAgamaH katamaH ? prAyogikAnAM dharmANAM laukikAnAM lokottarANAM vA dhyaanvimoksssmaadhismaapttyaadiinaam""| samudAcArasamanvAgamaH katamaH ? skandhadhAtvAyatanAnAM yo ya eva dharmaH saMmukhIbhUtaH kuzalo vA akuzalo vA avyAkRto vA tasya samudAcArasamanvAgamena smnvaagtH| samucchinnakuzalamUlaH kuzalAnAM dharmANAM bIjasamanvAgamena samanvAgato'samanvAgatazca vaktavyaH / AtyantikaH punaH saMklezasamanvAgamaH aparinirvANadharmakANAmicchantikAnAM draSTavyaH / Asm. p. 35. - 3. Yasomitra quotes a similar passage to illustrate the sabhaga-hetu Akb. II. 49-6-samanvAgato'yaM pUrvagalaH kuzalarapi dharmarakUzalarapi yAvadasti cAsyANasahagataM kuzalamUlasamucchinnaM yato'sya kuzalamUlAdanyatkuzalamUlamutpatsyate / evamayaM pudgala AyatyA vizuddhidharmA bhAvaSyataMti sabhAgahetuH / Saks. pp. 188-9. In this passage note the

Page #326
167 199.]. cturtho'dhyaayH| yeNa sarveNa sarvaM samucchetsyate / yasya samucchedAtsamucchinnakuzala mUla' iti saMkhyAM gamiSyatIti / ataH sarvAkuzalamUlabhUtA mithyAdRSTiriti saugatAH / / word anu-sahagata. The Adv. has anusahagata. In Pali anu is frequently spelt anu. See anusahagato ka marago (Kv. I. 1.-p. 81) and anusahagato asmiti mano (S. III. p. 131.) See LVPAK. II. p. 245, n. 2. 1. This topic is discussed in detail by the Kosakara:kiM svabhAvaH kuzalamUlasamucchedaH ? so'smnvyH| yadA hi kuzalamUlAnAM prAptina punarutpadyate aprAptirapyutpadyate / tasminnasamanvAgama utpanne samucchinnAni kuzalamUlAnyucyante / Akb. IV 80 b. kamAlambanayA mithyAdRSTayA samucchidyante ? phalahetvapavAdinyA yA ca hetumapavadate yA ca phlN"| AnantaryavimuktimArgasthAnIye ete ityapare / sAsravAlambanayaiva nAnAsravAlambanayA sabhAgadhAtvAlambanayaiva na visbhaagdhaatvaalmbnyaa| saMprayogamAtrAnuzAyitvena durbalatvAdityeke / evantu varNayanti --- sarvayA navaprakArANyapi kuzalamUlAni samucchidyante / darzanaprahAtavyavadityeke / kamazo navaprakArayA mithyAdRSTyA navaprakArANi kuzalamUlAni samucchidyante / bhAvanAheyaklezavat / yAvadaghimAtrAdhimAtrayA mRdumRdUnIti / " [v. supra, p. 765, p. 2.] darzanamArgavadabhyutthAnena cchinattotyeke / evantu varNayanti / ubhayatheti / pUrvasaMvaraM vijahAti pazcAtkuzalamUlAni smucchinttiityeke| . evantu varNayanti / yasya cittasya phalasaMvaratyAgAttasya tyAga iti / ..... manuSyeSveva nApAyeSu / na devessu"| triSu dvIpeSu nottrkurau|" Akb. IV. 79. ab. ? This refers to the Vaibhashikas as is evident from the following: evaM tu varNayanti vaibhASikAH / 'sarvayA' iti / yA ca hetumapavadate yA ca phalaM yA ca sabhAgaM dhAtumAlambate yA ca visabhAgaM yA ca sAsravaM yA cAnAsravamAlambate / sarvaiva tayA samucchidyante / Saks. p. 412. It appears that the Vaibhashikas held two different views regarding the manner in which the kusala-mulas were annihilated : 'darzanaprahAtavyA iva' iti / yathA duHkhAdidarzanaheyAH klezA navaprakArA api duHkhAdisatyadarzanAt sakRt prahIyante, tadvannavaprakArANyapi kuzalamUlAni sakRt samucchidyanta ityeke / " ['kramazaH'] 'bhAvanAheyaklezavat' iti [eke] |" Ibid. The Adv. favours the second view. See LVP Ak. IV. p. 170. ff.

Page #327
168. abhidharmadIpe [199 "sUkSmaM kuzaladharmabIjaM tasminnakuzale cetasyavasthitaM yataH punaH pratyayasAmagrIsannidhAne sati kuzalaM cittamutpadyate" iti kozakAraH / ' This is a view of the Sautrantika. The Sautrantika holds that the forces known as Prapti and Aprapti are prajnapti-dharmas and not dravya. dharmas. While discussing prapti, the Kosakara in Akb. II. 36cd, touches this topic, viz, the kusala.mula-samuchchheda and the kusala-mala-pratisandhana (i.e, the aprapti and prapti of the kusalamala) : kuzalA api dharmA dviprakArA ayatnabhAvino yatnabhAvinazca ye ta ucyante utpattiprAtilambhikAH praayogikaashceti| tatrAyatnabhAvibhirAzrayasya tadvIjabhAvAnupaghAtAt samanvAgata upaghAtAdasamanvAgata ucyate smucchinnkushlmuulH| tasya tUpaghAto mithyAdRSTyA veditavyaH / na tu khalu kuzalAnAM dharmANAM bIjabhAvasyAtyantaM santato smdghaatH| ye punaryatnabhAvinastairutpa stadutpattivazitvAvighAtAt santateH samanvAgata ucyate / tasmAdabIjamevAtrAnapoddhatamanupahataMparipRSThaM ca vazitvakAle samanvAgamAkhyAM labhate / nAnyat dravyam / Akb. II. 36 cd. The Kosakara gives more details about the Kusala.mula.pratisandhi -- teSAM samucchinnAnAM kathaM punaH pratisandhiH ? sandhi : kAMkSAstidRSTibhyAm yadA'sya hetuphale vicikitsA cotpadyate / astidRSTiA samyak dRSTirityarthaH / tadA punaH tatprAptisamutpAdAt pratisandhitAni kushlmuulaanyucynte| navaprakArANAM yugapat pratisandhAnaM krameNa tu saMmukhIbhAva ArogyabalalAbhavat / sa punasteSAM pratisandhiH / . nehaanntrykaarinnH| . anyasyaiveha syAdAnantaryakAriNastu neha syAt / tameva sandhAyoktam- "abhavyo'yaM pudgala dRSTa eva dharme kuzalamUlAni pratisandhAtuM niyatamayaM narakebhyazcyavamAno vA upapadyamAno vA kuzalamUlAni pratisandhAsyati" iti / tatra punaryo hetubalena samucchinatti sa cyavamAnaH pratisandadhAti yaH pratyayabalena sa upapadyamAnaH / evaM yaH svabalena parabalena / ' syAtsamucchinnakuzalamUlo na mithyAtvaniyata iti ? catuSkoTikam / prathamA koTi :pUraNAdayaH / dvitIyA-ajAtazatruH / tRtiiyaa-devdttH| caturthI-etAnAkArAn sthApayitvA / " __Akb. IV. 80. cd. ___Cf. (1) idhAhaM Ananda ekaccaM puggalaM evaM cetasA ceto paricca pajAnAmi 'imassa kho puggalassa vijjamAnA kusalA pi dhammA akusalA pi dhammA / ' tamenamaparena samayena evaM cetasA ceto paricca pajAnAmi 'imassa kho puggalassa kusalA dhammA antarahitA, akusalA dhammA sammukhIbhUtA, atthi ca khvAsa kusalamalaM asamucchinna, tamhA tassa kusalAkusalaM pAtubhavissati / evamayaM puggalo Ati aparihAnadhammo bhavimsatI'ti / seyyathA pi... bojAni akhaNDAni""sukhette suparikammakatAya bhUmiyA nikkhittAni vepulaM aapjjissnti| (2) idha panAhaM imassa kho puggalassa''akusalA dhammA antarahitA kusalA sammukhIbhUtA, asthi ca ca vAsa akusalamUlasamucchinnaM, tamhA tassa akusalA akusalaM pAtubhavissa

Page #328
1.99] .. caturtho'dhyAyaH / yuktyAgamavirodhAttanneti dIpakAraH / "tatra yuktivirodhastAvadvijAtIyAddhetovijAtIya' phalAnutpattidarzaNA (nA)dhavabojAcchAliphalavadyonizo manasikAraparataH sadghoSAbhyAM mithyAdRSTi to'ti / seyyathA pi... bIjAni akhaNDAni""puthusilAya nivikhattAni""na vepullaM Apajjissanti / (3) idha panAhaM "imassa kho puggalassa vijjamAnA kusalA pi dhammA akusalA pi dhmmaa| tamenamaparena 'nasthi imassa puggalassa bAlaggakoTinittaddanamatto pi sukko dhammo, samannAgato'yaM puggalo ekantakALakehi akusalehi dhammahi / kAyassa bhedA' 'nirayaM upapajjissatIti / seyyathA pi. bIjAni khaNDAni""suparikammakatAya bhUmiyA nikkhittAni na... vepullaM aapjjissnti| (4) idhAhaM""imassa kho puggalassa'''imassa kho puggalassa kusalA dhammA antarahilA, akusalA dhammA sammukhIbhUtA, asthi ca svassa kusalamUlaM asamucchinnaM, taM pi sanbena sambaM samugghAtaM gacchati / evamayaM puggalo Ayati parihAnadhammo bhavissatI'ti / seyyathA pi... sAyaNhasamayaM suriye ogacchante Aloko antaradhAyissati, andhakAro pAtubhavissatI tiH| (5) idha panAha"""imassa kho puggalassa"akusalA dhammA antarahitA kusalA dhammA sammukhIbhUtA, asthi ca svAssa akusalamUlamasamucchinna, taM pi sabbena sabbaM samugdhAtaM gcchti| evamayaM 'aparihAnadhammo bhavissaMtIti / seyyathApi rattiyA paccUsasamaye suriye uggacchante..." Aloko pAtubhavissato'ti / (6) idha panAhaM 'imassa kho puggalassa""nasthi imassa puggalassa vAlaggakoTinittuinamatto pi akusalo dhammoM, samannAgatoyaM puggalo ekantasukkehi anavajjehi dhammehi diveva dhamme parinibvAyissatI ti| seyyathApi aMgArAni sItAni nibbutAni 'na vepullaM ApajjissattIti / . tatrAnanda ye te purimA tayo puggalA, tesaM tiNaM puggalAnaM eko aparihAnadhammo, eko parihAnadhammo, eko ApAyiko nerayiko / 'ye'me pacchimA tayo puggalA, imesaM" eko aparihAna dhammo, eko parihAnadhammo, eko parinibbAnadhammo ti / Ang. III. p. 404-409. The Katha-vatthu contains many controversies allied to the Kucala. mala-samuchchheda. See kappaTThakathA (XIII. 1), kusalacittapaTilAbhakathA (XIII. 20, anantarAppayuttakathA (XIII. 3), niyatassa niyAmakathA (XIII. 4), kusalAkusalapaTisandhAnakathA (XIV. 1), and accantaniyAmakathA (XIX, 7). In the praccantaniyAmakathA, the controversy centres round a sutta passage : "idha bhikkhave ekacco puggalo samannAgato hoti ekantakALakehi akusalehi dhammehi, so saki nimuggo va hotI'ti / (P. Pannatti, VII. 1.) The Commentary on this passage says : fafar far moita ti ekavAraM nimuggo| 'ekanta kALakehI' ti ekantaneva kALakehi atthikavAda-ahetukavAdaakiriyavAdasaGkhAtehi niyatamicchAdiTThidhammehi / evaM puggalo"nimuggo va hoti / etassa hi

Page #329
170 abhidharmadIpe [199. vacca / ' cakSurUpAbhyAM vijJAnavaditi cet / n| sabhAgahetau sati cakSurUpa. yonimittakAraNamAtratvA[ta], dadhyutpattAvAtaJcanavat / kiJca, viruddhAnAmanyataropapattezca / na hi viruddhAnAM sukhaduHkhAlokatama:prabhRtInAM caikatra [saMbhavada]vasthAnaM dRSTam / nApi parasparaM bIjaphalAbhisaMbandhaH / kiJca, vittabIjaikatvAbhyupagamAcca / akuzalameva hi cittaM bhavatAM jIva (bIja) miSTam / tasya kuzale cittakSaNe viruddha kriye ca cittAntare bIjalezAnupapattiH / puna bhavato vuTTAnaM nAma natthIti vadanti / makhkhaligosAlAdayo viya heTThA heTThA narakaggInaM yeva BIETET Elffa i P. Pannatti A, VII. 1. On kusalacittapaTilAbhakathA, Buddhaghosha says :--tattha kappaTTho sakasamaye kAmAvacarakusalameva paTilabhati, yena pana taM upapattiM paTibAheyya, taM mahAgataM. lokuttaraM vA na paTilabhati / yesaM pana imaM vibhAgaM akatvA aviseseneva so kusalacittaM na paTilabhatIti laddhi, seyyathA pi uttarApathakAnaM / KvA. XIII. 5. The Siksha samuchchaya contains several references to the Kusalamuta: kutremAni bhagavan kuzalamUlAni tanutvaM parikSayaM gacchanti ? (p. 149), pUrvakuzalamUlaM kSapayati, navaM notthApayati (p. 152), bodhisattvasya kuzalamUlam (p. 84), kuzalamUlaparyeSaNA (p. 187), kuzalamUlasaMbharaNam (p. 215), na bodhisattvaH kvacideva kuzalamUlAni samucchinatti (p. 91), kuzalamUlapariNAmanA (pp. 177, 214, 281), and nirvANaparyavasAnaM kuzalamUlam (p. 309): See S. Pundarika, pp. 51, 284, 304; Aaa. pp. 467, 525 and N. Dutt: Aspects of Mahayana Buddhism and its relation to Hinayana (= AMBRH), pp. 247 ff. 1 For an allied controversy, see Ko. XIV. 1-idAni kusalAkusalapaTisandhikathA nAma hoti / tatya kusalaM vA akusalassa akusalaM vA akusalassa anantaraM uppajjanakaM nAma natthIti tesaM pracama paTisandhAnaM na yajjati / ye pana yasmA ekavatthakasmi yeva rajjati virajjati ca, tasmA taM aJcamanaM paTisandahatIti laddhi gahetvA ThitA, seyyathA pi mahAsaGghikA / KvA. XIV. 1. 2 Yasomitra, while commenting on the above quoted passage (V. supra, p. 168, n. 1.) on prapti-aprapti, gives a view of Acharya Samghabhadra about the theory of bija. This view of Samghabhadra and its criticism by Yasomitra shed abundant light on this present controversy by the Dipakara :.. idamasyeti jJAnacihna pratilabdhadharmAvipraNAzakAraNaM ca prAptirityAcAryasaMghabhadraH / .... sa eva ca zaktivizeSalakSaNaM bIjabhAvamAcAryeNa vyavasthApitaM dUSayati / kimayaM zaktivizeSazcittAdarthAntaramutAnantaram / kiM caatH| arthAntaraM cet / siddhaM prAptirastIti / " anarthAntaraM cet / nanvakuzalaM kuzalasya bIjamabhyupagataM bhavasyakuzalasya ca kuzalam / kuzalabIjaM hyakuzale cetasyavyAkRte vA vartate / ekmakuzalabIjaM kuzale cetasyavyAkRte vA vartate |iti sAMkaryadoSaH prasajyata iti /

Page #330
991.] . cturtho'dhyaayH| [171 uktottaratvAcca / vistareNa hyatrottaramuktam / ' tatsmaryatAmiti / Agamavirodho'pi, "sarvaM sarveNa cche [tsya "te" iti....."cya]mAnaM bIjamavasthitaM gaMsyate / iti / vyAkhyAtAH salakSaNAH karmapathAH // kaH punaH salakSaNaH karmapathArthaH ? karma ca karmaNazca cetanAkhyasya panthAna iti krmpthaaH| tatra sapta karma ca karmaNazca panthA[i]ti karmapathAH, trayastva. bhidhyAdayaH karmaNaH panthAno na karma / 2 cetanA [hi tata saMprayogiNo bhavati / Yasomitr.i's answer to this is as follows :- atra vayaM bmH| anarthAntarabhAve sAMkaryadoSo bhavet / tatta bIjaM na cittAdarthAntaraM vaktavyam / nApyanantaram / upAdAyaprajJaptirUpatvAt / athApyanarthAntarabhAvaH, tathApyadoSaH / kuzalena hi cittenotpannena svajAtIye'nyajAtIye vA svasaMtAnacitte bIjamAdhIyeta / tataH kAraNavizeSAt kAryavizeSa iti viziSTam / tena taccittamutpadyata / tadviziSTaM cittaM kuzalabIjakAryakriyAyAM samarthamutpadyeta / ..."ityevamanyonyabIjAdhAyakamanyonyajanakaM ca cittaM cittAntarAdutpadyamAnamanyonyavAsyavAsakatvena pravartate / na ca kuzale nAkuzale citte zaktivizeSa Ahita iti tadakuzalaM kuzalatAmApadyate kuzalaM vA tadakuzalatAM zaktivizeSamAtratvAt / zaktibIjaM vAsanetyeko'yamarthaH |..."bhvtaampi vaibhASikANAmidaM cintyate / yadA sAsavacittasamanantaramanAsravamanAsravacittasamanantaraM vA sAsavacittamutpadyate / tadA kiM pUrvaMkaH sAsravakalApo'nAsravakalApo vA zaktimAn samanantarapratyayAdibhAvanottarakalApotpattAvutAzaktimAn |"ten yaduktaM nanvakuzalaM kuzalasya bIjamanyupagata bhavatItyAdi tadayuktam / na hi kuzalAhitena zaktivizeSeNa viziSTaM samarthamakuzalamakuzalabIjakAryaM karoti / svahitena tu zaktivizeSeNa tadakuzalaM svabIjakArya karoti / tat kathamidamucyate kuzalasyAkuzalaM biijmiti| brUyAstvamakuzalacitte tatkuzalabIjamAhitaM kimakuzalaM na bhavatIti / na bhavanto bIjArthaM jaante| kuzalena cittana nirudhyamAnena tathA zaktiviziSTamakuzalaM citta janyeta / yathA taccittaM svotpattiyogyaM bhaviSyati sAkSAta pAramparyeNa veti zaktivizeSa eva bIjam / na bIjaM nAmAsti kiJcitprajJaptisatvAt / Saks. pp. 148. ff. 9 The Dipakara must have dsscussed this topic in detail in the Second Adhyaya, while dealing with prapti and aprapti. V. supra, p. 37, n. 4. 2 Cf. trayo patra panthAnaH sapta karma ca / AR. IV. 78d. abhidhyAdayo hi trayaH karmaNaH panthAna iti karmapathAH / Akb. IV. 78d.-'karmaNaH panthAna' iti cetanAkhyasya karmaNaH panthAnaH / kathamityAha / 'tatsaMprayogiNI hi cetanA / abhidhyAdisaMprayogiNI teSAmabhidhyAdInAM 'vAhena' gatyA 'vhti'| gcchtiityrthH| 'tadvazena tathAbhisaMskaraNAt / ' yasmAdabhidhyAdInAM yathAkramaM sakti-pratikUlamithyA-nitIraNAkArANAM vazena / tadanurUpA cetanA'bhisaMskaroti / cetayata ityrthH| atasteSAM vAhena vahati / 'karma c| kAyavAkkarmasvabhAvatvAt / karmaNazca cetanAsyasya 'panthAna' iti krmpthaaH|

Page #331
172 abhidharmadIpe [ 200. [IV. B, 3. Fol. 97 a. '] 'saMprayuktA tadvaSe (ze) Na (na)gaccha] tyabhisaMskarotItyarthaH / sA tu karmaiva na karmapathaH / na hyasau trayANAM vazena vartate / idamucyate [200] cetanA na kriyAmArgastaistu sattA prvrtte| . . katibhiH punaH karmapathaiH sArdhaM cetanA yugapadutpannA vartate ? tadArabhyate-.. yugapadhAva [daSTA] bhirazubhaizcetanaiH saha // [ekena tAvatsaha vartate / vinAnyenAbhidhyAdisaMmukhIbhA 35 akliSTacetaso vA tatprayogeNa rUpiNAmanyatamaniSThAgamane / 'tatsamutthAnacetanAyAH' kaayvaakkrmsmutthaancetnaayaaH| 'tAnadhiSThAya' tAn prANAtipAtA. dInadhiSThAya 'pravRtteH / ' 'asarUpANAmapyekazeSasiddheH' iti / Saks. pp. 409-410. See LVPAk. IV p. 168, n. 2. Also cf. tattha 'dhammato' ti etesu hi paTipATiyA satta cetanA dhammA honti, abhijjhAdayo tayo cetanAsampayuttA / Dhs A. III. 158. This folio is erazed in many places. The reconstructions given in the brackets are done with the help of Akb. 2f. ye tahi dArTAntikA abhidhyAdIneva manaskarmecchanti teSAM te kathaM karmapathAH ? [v. supra, p. 148, n. 5] ta eva hi praSTavyAH / api tu zakyaM vaktuM karma ca te panthAnazca sugatidurgatInAmiti karmapathAH / itaretarAvAhanAdvA / Akb. IV. 78 d. -teSAM te kathaM karmapathA iti / na hi teSAmabhidhyAdibhyo'nyanmanaskarmAsti cetnaa| yasya karmaNaste'bhidhyAdayaH panthAna iti karmapathAH syuH| ta eva praSTavyA iti / taireva parihAro vaktavyaH / 'api tu zakya'miti vistrH| svamatena tatpadaM samarthayati / itaretarAvAhanAdveti / kim ? te'bhidhyAdayaH karmapathA iti prakRtam / abhidhyA vyApAdamithyAdRSTI aavaahyti| te ca tAmiti / karma ca te| karmaNazcaiSAmekatarasya panthAna iti karmapathAH | Sakv. p. 411. 3 Cf. yugapadyAvadaSTAbhirazubhaiH saha vartate / Ak. IV. 81 ab. 4 This whole Adv. (karika 201 cd) is almost identical with Akb. IV.81 ab. 5 vinA'nyenAbhidhyAdisammukhIbhAva iti / vinA'nyena karmapathena prANAtipAtAdinAbhidhyAdInAmanyatamasammukhIbhAve, sA cetanA ekena karmapathena saha vartate abhidhyayA vA vyApAdena vA mithyAdRSTayA vA / Saliv. p. 414. ___6 akliSTacetaso veti kuzalAnyAkRtacittasya / ""rUpiNAM prANAtipAtAdInAM kAmamithyAcAravAnAmanyatamasya nisstthaapne| tenaikena saha cetanA vartate / abhidhyAdivyatirikkakliSTacittasya veti vaktavyam / Ibid.

Page #332
201.] . cturtho'dhyaayH| dvAbhyAM saMha vartate / vyApannacittasya prANivadhe / abhidhyAviSTasya cAdattAdAne kAmamithyAcAre saMbhinnapralApe vaa| tribhiH sh| vyApannacittasya parakIyaprANimAraNApaharaNe 'yugapat / abhidhyAviSTasya tatprayogeNa rUpi[dvayaniSThAgamane tribhireva / [catubhiH saha vartate / bhedA]bhiprAyasya nandanavacane paruSavacane vaa| tatra hi mAnasa eko bhavati vAcikAstrayaH3 / abhidhyAdigatasya vA tatprayoge'Nya (nya)trayanni (ni)sstthaagmne| evaM paJcaSaTi (T) saptabhiryojyam / aSTAbhiH saha varte (ta)ta (te) / SaTsu prayogaM kRtvA pare saMpreSaNena svayaM kAmamithyAcAraM kurvataH samaniSThAgamane / evaM [tAvadakuzalaH // [201] [zubhaistu] *dazabhiryAvatsAvaM (gha) naikASTapaJcabhiH / / 'zubhaiH khalu karmapathairyAvaddazabhiH saha vartata ityutsRSTiH / tadapavAdoyama'naMkASTapaJcabhiH' / na khalvekena paJcabhiraSTAbhirvA saha vartate / . 1 vyApannacittasya prANimAraNApaharaNe yugapaditi / yatra mAraNenaivApaharaNaM sidhyati tatra hi vyApAdaprANivadhAdattAdAnakarmapathA yugapadbhavantIti / Ibid. p. 415. 2 bhenAbhiprAyasyAnRtavacana iti / bhedAbhiprAyatvAdevAnRtaM paizunyaM bhavati / tadeva saMbhinnapralApaH / iti catubhiH saha vartate / Ibid. 3 mAnasa eko bhavati dAcikAstraya iti / anRtavacane'bhidhyA vyApAdo vA bhaveta / vaacikaastryH| mRssaavaadpaishunysNbhitrprlaapaaH| paruSavacane'pi mAnasa eko vyApAdaH / pAcikAstrayaH / pAruSyapaizunyasaMbhinna prlaapaaH| nAmata evaM trayo bhavanti / na tu svabhAvataH / apare punrvyaacksste| svabhAvabhedo'pyastIti / yathA mRSAvAdapaizunyasaMbhinnapralApAvijJaptayo hi bhidyante tathA pAruSyapaizunyasaMbhinnapralApAvijJaptayo bhidyanta iti / Ibid. 4 SaTsu praannaatipaataadissu| Ibid. 5 Cf. cetanA dazabhiryAvacchabharnekASTa paJcabhiH / Ak. IV. 81 cd. ... 6 This whole Adv. (karika 201 ab.) is almost identical with Akb. IV. 81 cd. 7 naikenaiva mAnasena / kuzale cetasyanabhidhyAvyApAdayoravazyaM bhAvAt / nApi rUpiNakena saMvarasaMgahItena karmapathena saha cetanA vartate / kliSTAvyAkRtacittAvasthAyAmapyupAsakasaMvarAdiSu prANAtipAtAdattAdAnakAmamithyAcAramRSAvAdAnAmavazyaM sahabhAvAt / napaJcabhireva / kuzale cetasyanabhidhyAvyApAdayoyoravazyaM sahabhAvAt / saMvarasaMgahItAnAM ca prANAtipAtAdInAmeSAM caturNAmavazyaM sahabhAvAt /

Page #333
174 abhidharmadIpe [201 tatra dvAbhyAM saha vartate / kuzaleSu paJcasu vijJAneSu' sthitasyArUpyasamA. patti saMgrahIte ca kSayAnutpAdajJAna saMprayuktavijJAnaM tatsaM[prayuktA ca] "prajJAnadRSTiriti / tribhiH saha vartate / samyagdRSTisaMprayukte manovijJAne / yatra saMvaro NA (nA) sti| catubhirakuzalAvyAkRtacittasyo pAsakasya zrAmaNerasaMvarasamAdAne / SaDbhiH kuzaleSu paJcasu vijJAneSu tatsamAdAne / saptabhiH kuzale manovijJAne tatsamAdAna eva / akuzalAvyAkRtacittasya [ca bhikSu] saMvarasamAdAne / naassttaabhirev| bhikSusaMvarasaMgRhItAnAM kAyikavAcikAnAM kliSTAvyAkRtAvasthAyAM saptAnAmeva saMbhavAt / kuzalacittAvasthAyAM ca navAnAM dazAnAM vA saMbhavAt / pArizeSyAd dvayAdibhiH saha vartata ityuktaM bhavati / Sakv. p. 416. 1 kuzaleSu paJcasu vijJAneSu anabhidhyA cAvyApAdazca staH na samyagdRSTiH / "paJcavijJAnasahajA dhorna dRSTiratIraNAt" iti siddhAntAt / [V. supra, p. 29, n. 5.] ato 'nabhidhyA'vyApAdAbhyAM dvAbhyAmevAtra saha vartate / Ibid. . 2 ArUpyasamApattigrahaNaM dhyAnasamApattisaMgRhItayoH kSayAnutpAdajJAnayoH saptavidhakAyikavAcikAnAsravasaMvarasvabhAvakarmapathanivRttyartham / Ibid. 3 kSayAnutpAdajJAnagrahaNaM samyagdRSTinirAsArtham / . kSayAnutpAdajJAnayorasamyagdRSTisvabhAvatvAt / Ibid. V. infra, Ad. karika 441. 4 samyagdRSTisaMprayukta manovijJAne rUpikarmapathAbhAva iti vAkyazeSaH / tatra hyanabhidhyA'vyApAdasamyagdRSTaya eva trayaH karmapathA bhavantIti / Saks. p. 416. 5 akuzalAvyAkRtacittasyeti vizeSaNAnmAnasA na santIti darzitaM bhavati / Ibid. 6 upAsakazrAmaNerasaMgharasamAdAne ca / prANAtipAtAdattAdAnakAmamithyAcAramaSAvAdaviratilakSaNAzcatvAra eva karmapathAH santi / madyapAnAdiviratInAM dazakarmapathAnantarbhAvAt / paizunyaviratyAdInAM copaaskshraamnnersNvrsNgrhaat| zrAmaNerasaMvarasamAdAnavacanAccopavAsasaMvarasamAdAnamuktarUpamavagantavyam / zrAmaNerasaMvarasamAdAne tvabrahmacaryAdviratistRtIyaH karmapathaH / tatra ca kAmamithyAcAro'ntarbhUta eva / Ibid. 7 vijJAnakAyeSu in Akb. IV. 81 cd. 8 .."bhikSusaMvarasamAdAne saptabhireva ruupibhiH| na maansH| akuzalAvyAkRtacittatvAt / Ibid.

Page #334
175 202] . caturtho'dhyAyaH / [navabhiH] 'kuzaleSu paJcasu vijJAneSu tatsamAdAne,' kSayAnutpAdajJAnasaMprayukte ca manovijJAne tasminneva ca dhyaansNgRhiite| dazabhistato'nyatra kuzale manovijJAne bhikSusaMvarasamAdAna eva / sarvA ca dhyAnAnAsravasaMvarasamAvartinI cetanA'nyatra kSayAnutpAdajJAnAbhyAm / saMvara[nirmuktena tvekenApi saha syAdanyacittasyai] 4 'kAGgaviratisamAdAne / paJcASTAbhirapi syAt / kuzalamanovijJAnasya dvipaJcAGgasamAdAne yugapat / / kasyAM punargatI kati kuzalAzcAkuzalAzca karmapathAH saMmukhIbhAvata! samanvAgato vA santIti ? vilApadveSapAruSyANyu (Ni)Sa (sa) nti narake dvidhA // . ete trayaH saMbhinnapralApapAruSyavyApAdA nArake [saMmukhIbhAva] ta : samanvA, gamatazca vidyante / [ 202] tadvadeva matA'bhidhyA mithyAdRSTistathaiva ca / kecitkhalu avate-abhighyA mithyAdRSTizcApi dvAbhyAM prakArAbhyAM vidyate / anye punarAhuH-samanvAgamata evAbhidhyAmithyAdRSTI vidyate / rajanIya. vastvabha vAt, karmaphalapratyakSatvAcca / ...taccaitadakAraNam / tatra tAvattRSNA'vidyA'dhimAtratamatvAditi [pUrva]. mapAkSikaH / 1..'tatsamAdAne bhikSusaMvarasamAdAne / samyagdRSTerevAbhAvAt / Ibid. 2 tato'nyatreti kSayAnutpAdajJAnavajite / bid. 3 saMvaranirmuktena tvaSTavidhasaMvaranirmuktena / Saks. p. 417. 4 anyacittasyeti / tatsaMvaranirmuktakuzalakarmapathasamutthApakAccittAdanyacittasya / kliSTAvyAkRtacittasyetyarthaH / bid. 5 yugapanmAnasaistribhiH, rUpibhyAM dvAbhyAmiti pnycbhiH| Ibid. & For samanva gama, see Asm. p. 35. V. supra, p. 166 n. 2. 7 Cf. bhinnapralApapAruSyavyApAdA narake dvidhA / AR. IV. 82 ab. 8 Cr. samanvAgamato'bhidhyA mithyAdRSTiH kurau trayaH / Ah. IV. 82. cd. 9 This view is given in Akb. IV. 82 cd. 90-90 This view is not given in Akb.

Page #335
abhidharmadIpe [203 abhidhyAditrayaM tadvatkurau pralapanaM dvidhA / kuro khalvevameva trayo'bhidhyAvyApAdamithyAdRSTayaH / anye punarAhuH- 'samAnvAgamata eSa na saMmukhobhAvataH amamAparigrahatvAt, snigdhasantAnatvAdAghAtavastvabhAvAdapApAzayatvAcca / [203] prazubhAstu dazAnyatra narakottarakurubhyAM kAmadhAtau dvAbhyAM pra[IV A. 3. Fol. 97 b.]1. kArAbhyAM dazAzubhA vidyante / sarvatra kuzalAstrayaH / / zubhAstu 'tryH'| trayo'nabhidhyA'vyApAdasamyagdaSTayaH sarvatra dhAtuke paJcasvapi gatiSu dvAbhyAM prakArAbhyAM santIti / ArUpyAsiMjinAM ca rUpiNaH sapta lAbhataH // ArUpyeSU khalvAryANAmevAtItAnAgatenAnAsravasaMvareNa samanvAgamo'styasaMjJinAM ca / dhyAnasaMvareNa yAvadbhUbhyAzrayaM hyanAsravazIlamArya utpAditanirodhitaM kRtvA prArUpyeSpapanno bhavati tenAtItena samanvAgato bhavati / Sar3a bhUbhyAzrayeNa nAgatenApi, na tu saMmukhIbhAvataH, ArUpyANAM catuskandhAtmakatvAdasaMjJisattvANAM(nAM) cAcittakatvAt / bhUtacittapratibaddho hi tatsaMvara. saMmukhIbhAvaH / / 1 Cf. kurau tryH| samanvAgamata iti vartate / abhidhyAvyApAdamithyAdRSTayo na saMmukhIbhAvataH / amamAparigrahatvAt"ditio"""apApAzayatvAcca / Akb. IV. 82 d. For 'sgetura', see Kv. XIII. 6. - 2 Cf. saptamaH svayamapyatra kAme'nyatra dshaashubhaaH| zubhAstrayAstu sarvatra saMmukhIbhAvalAbhataH // As. IV. 83, 3 Cf. prArUpyAsaMzisattveSu lAbhataH sapta zeSite / Ak. IV. 84 ab. 4 yabhUmyAzrayaM in Akb. IV. 8+ ab.-~-yadbhUmyAzrayamiti vistaraH / paJca bhUmayaH / yAvaccaturthadhyAnabhUmim / yadbhUmirAzrayo'syeti yadbhUmyAzrayam / Saks. p. 418. 5 paJcabhUmyAzrayeNa in Akb. IV. 84 ab. 6 V. supra, p. 93, n. 4.

Page #336
177 204.] cturtho'dhyaayH| [204] kurUnsanarakAnhitvA sarvatrAnyatra te dvidhaa|' karUna hitvA narakAMzca / anyatra gatau saMmukhIbhAvato hyete sapta kuzalAH karmapathA vidyante / saMvaranirmuktA eva tu tiryakpreteSu / saMvarasaMgRhItA eva ruupghaataavnytrobhythaa| te khalvete dvividhA karmapathAH sarve vipAkaniSyandAdhipatyaphaladA daza // 'tatrAkuzalaH sarvairAse vitairbhAvitairbahulIkRtairna rakeSupapadyate tadeSAM vipAkaphalam / saceditthatvamAgacchati sa manuSyANAM sabhAgatAm, prANAtipAtenAlpAyUSko bhavati / adattAdAnena bhogvysnii| kAmamithyAcAreNa sptndaarH| mRssaavaadenaabhyaakhyaanbhulH| paishuunyenaadRddhmitrH| pAruSyenA(NA) manojJazabdazrAvI / sNbhinnprlaapenaanaadeyvaakyH| abhi ghyayA tIvrarAgaH / vyopAdena tiivrdvessH| mithyAdRSTyA tiivrmohH| itIdameSAM nni(ni)ssyndphlm| - prANAtipAtenAtyAsevitena bAhyA bhAvA alpau jaskA bhavanti / adattAdAnena parIttaphalA alpasasyAM azanibahulAH / kAmamithyAcAreNa rajo'vakIrNAH / mRSAvAdena durgndhaaH| paishuunyenotkuulnikuulaaH| pAruSyena (Na) duHsparzAH kaNDaka prAyAzca / saMbhinnapralApena vissmprinnaamaaH| abhidhyayA pacitaphalAH / vyApAdena kttukmphlaaH| mithyAdRSTayA bIjAdapakRSTaphalA aphalA vA / idameSAmAdhipatyaphalam / / 1cf. saMmukhIbhAvatazcApi hitvA sanarakAn kurUn / Ak. IV. 84 cd. 2.Cf. sarve'dhipatiniSyandavipAkaphaladA mtaaH| Ak. IV. 85 ab. 3 This whole Adv. (karika 204 cd.) is almost identical with Akb. IV. 85ab. . 4 Cf. pANAtipAtakammaM nAma niraye tiracchAnayoniyaM penivisaye asurakAye ca nimbatteti, manussesu nibbattaTTAne appAyukasaMvattanika hoti / Jataka, I. p. 275. Also cf. pANAtipAto bhikkhave Asevito bhAvito bahulIkato nirayasaMvattaniko tiracchAnayonisaMvattaniko pettivisysNvttniko| yo sabbalahuso pANAtipAtassa vipAko manussabhUtassa appAyukasaMvattaniko hoti / Aig. IV. p. 247. For other references, see LVP Ak. IV. pp. 185 ff. V. supra, p. 90, n. 5. 5 vipAkaphala miti sttvsNtaane| idaM niSyandaphalamiti bAhyaM tadvastviti na tadvipAkaphalam / Saks. p. 418. & See Digha, XVI. 17. 7 For details, see Saks. pp. 419-420. 12

Page #337
178 abhidharmadIpe [205. tatpunaretat [205] duHkhopasaMhRterduHkhamalpAyuSTvantu mAraNAt / tejonAzAtkRzaujastvamidaM tattrividhaM phalam // ' 'yattena parasya duHkhA vedanA janitA tato'narakeSupapadyate / yadiSTaM jIvitamupacchinnaM tato'lpAyuH / yattejo nAzitaM tena bAhyA bhAvAH kRzaujasaH / evamanyeSAmapi yojyam / ___ kuzalAnAmapi karmapathAnAmevameva tatphalatrayaM viparyayeNa lakSayitavyama / prANivadhaviratyA sevitayA deveSupapadyate / saceditthatvamAgacchati manuSyANAM sabhAgatAM dIrghAyurbhavati / tadAdhi patyenaMva bAhyA bhAvA mahojaso bhavantIti / sarva viparyayeNa draSTavyam / / 3 atra pUrva yANi (ni) paJca phalAnyuktAni teSAM kataratkarma katibhiH phalaiH saphalam ? [206] prAnantaryapathe karma phalavatpaJcabhiH phlaiH| catubhistvamalenAyaM tadvadanyacchabhAzubhama // 1 Cf. duHkhanAnmAraNAdojonAzanAt trividhaM phalam / Ak.. IV. 85 cd. Cf also, Yogasutra, II. 34. . 2 See Saks. pp. 419-420. 3 The Kosakara discusses one more point: yadbhagavatA 'mithyAvAGa mithyAkarmAnto mithyAjIva" ityuktaM ko'yamanyastAbhyAM mithyAjIvaH ? Akb. IV. 86. This is not discussed in Adv. 4 yAni pUrva paJca phalAnyuktAnIti / adhipatiphalam / puruSakAraphalam / niSyandaphalama / vipAkaphalam / visaMyogaphalaM ca / . Saku. p. 421. The Kosakara has dealt with this topic in the II kosasthana : vipAko'vyAkRto dharma : sattvAkhyo vyaakRtodbhvH| niHSyando hetusadRzaH visaMyogaH kSayo dhiyA // yadbalAjjAyate yattatphalaM puruSakArajam / apUrvaH saMskRtasyaiva saMskRto'dhipateH phalam // Ak. II. 57-58. The Adv. also might have contained a discussion on this topic in the last pada of the Second Adhyaya, which is lost. V. supra, p. 114, n. 4. 5 Cf. prahANamArge samale saphalaM karma paJcabhiH / catubhiramale'nyacca sAsravaM yacchubhAzubham // Ak. IV. 87.

Page #338
208.] cturtho'dhyaayH| - 179 __ prahANamArge' samale paJcabhiH phalaiH karma saphalaM bhavati / tulyA adhikA api tasya pazcAdutpannAH sadazA dharmA Ni (ni)Syandaphalam / vipAkaphalaM svabhUminiyato vipAkaH / visaMyogaphalaM yatklezaprahANam / puruSakAraphalaM ye tabalasamutpannA dhrmaaH| na tathA sahabhuvaH / yaccAnantarotpanno vimuktimArgaH, yaccAnAgataM bhAvyate, yacca tatprahANaM tabalena hi tatprAptyu pattiH / adhipatiphalaM svabhAvAdanye sarvasaMskArAH pUrvotpanna va[IV. B, 4. Fol. 98 a.]rjA iti draSTavyam / prahANamapi tanmArgasyAdhipatiphalaM yujyate / tadAdhipatyena tatsAkSAtkaraNAdityanye / yattu nirmalaprahANamArge karma taccatubhiH phalaiH saphalaM vipAkaphalaM muktvA / 'tadvadanyacchabhAzubham / ' anyadapi sAsra yacchbhAzubhama, yacca prahANamArgAdanyatkuzalasAsravaM [kama] yaccAkuzalaM tadapi catubhireva phalaiH saphalaM visaMyogaphalaM tyaktvA / / [207] tato'nyannirmalaM jJeyaM tribhiravyAkRtaM tathA / " zeSaM punaraNA (nA)sravaM yatprahANamArgAdanyat, yaccAvyAkRtaM tattribhirvipAka [vi] saMyogaphalaM muktvA / phalaM zubhasya catvAri dve trINi ca zubhAdayaH // " kuzalasya karmaNaH kuzalA dharmAzcatvAri phalAni vipAkaphalaM hitvA / akuzalA dve purusskaaraadhiptiphle| avyAkRtAstrINi niSyandavisaMyogaphale hi tvA / / [208] zubhAdyAstvazubhasya dve trINi catvAri ca kramAt / / 1 prahANArthaM mArgaH prahIyante vA'nena klezA iti prahANamArga aanntrymaargH| Akb. IV. 87..V. infra, Ad. karika 439. 2 sasamale in the Ms. 3 samAdhijA uttare sadRzA dhrmaaH| Akb. IV. 87.--samAdhijagrahaNaM asamAdhijanirAsArtham / sadRzagrahaNamanAsravAvyAkRtanirAsArtham / Sakv. p. 21. .. 4-4 Cf. puruSakAraphalaM tadAkRSTA dharmAstadyathA adhimuktimArgaH tatsahabhuvazca / yaccAnAgataM bhAvyate tacca prahANam / Akb. IV. 87.-sahabhuva iti / saMprayuktAzca tatra vedanAdayaH / viprayuktAzca jAtyAdayaH / yaccAnAgataM bhAvyata iti / anAgato dharmastadvalena prApyata iti / tasya tatpuruSakAraphalam, ata eva tacca prahAraNaM puruSakAraphalaM vyavasthApyate / na kevalaM visaMyogaphalamiti.I Sakv. p. 421. 5 Cf. anAsravaM punaH zeSaM tribhiravyAkRtaM ca yat / catvAri dve tathA trINi kuzalasya zubhAdayaH // Ak. IV. 88. 6. Cf. azubhasya zubhAdyA va trINi catvAryanukramam / AR. IV. 89 ab.

Page #339
180 vabhidharmadIpe [209 akuzalasya karmaNaH kuzalA dharmA dve puruSakArAdhipatiphale / akuzalAstrINi vipAkavisaMyogaphale hitvA / avyAkRtAzcatvAra visaMyogaphalaM hitvA / adhyAkRtamapi hyakuzalAnAM niSyandaphalamasti / yathA kAmAvacare stkaayaanthidRssttii| sarveSAM duHkhadarzaNa (na)prahAtavyANAM (nAM) samuda*yadarzaNa (na) prahAtavyANAM(nAM) ca sarvatragANA (naa)m| mavyAkRtasya te tu dve trINi trINi zubhAdayaH // ' avyAkatasya karmaNaH kuzalA dharmAH dve puruSakArAdhipatiphale / akuzalA. strINi visaMyogaphale hitvA / avyAkRtasya tAnyeva trINi / / [209] sarve catvAryatItasya madhyamasya ca bhAvinaH / ' ___ madhyamA dve svakasyaiva trINyanAgAmijanmanaH // 3tatra 'sarve' iti kaalikaaH| atItasya karmaNo'tItAnAgatapratyutpannA dharmAzcatvAri phalAni visaMyogamapAsya / pratyutpannasyApi karmaNo'nAgatA dharmAzcatvAri phlaanyetaanyev| vartamAnAstu dhamA vartamAnasya karmaNaH dve purusskaaraadhiptiphle| ajAtasya tvajAtA dharmAstrINi phalAni niSyandavisaMyogaphale hitvA // 3 [210] catvAryakabhuvo dve vA trINi cAparabhUmikAH / . svabhUmikA dharmAH karmaNo yathAsaMbhavaM catvAri phalAni visaMyogaphalaM hitvA / anyabhUmikA dharmAH te cedanAsravAstrINi, vipAkavisaMyogaphale hitvA / niSyandaphalaM hyadhAtupatitAnAmanyabhUmikaM na vaaryte| sAsravAzced dve, purusskaaraadhiptiphle| zaikSAdyAstrINi zaikSasya ta evAzakSakarmaNaH // " zaikSasya karmaNaH zaikSA dharmA' strINi phalAni, vipAkavisaMyogaphale 1 Cf. avyAkRtasya dva trINi trINi caite zubhAdayaH / Ak. IV. 89 cd. 2 Cf. sarve'tItasya catvAri madhyamasyApyanAgatAH / madhyamA ajAtasya phalAni trINyamAgatAH // AR. IV. 90. 3-3 This Adv. is almost identical with Akb. IV. 90. See Sakv. Pp. 422-423. 4 Cf. svabhUmidharmAzcatvAri trINi dve vA'nyabhUmikAH / Ah. IV. 91 ab. 5 Cf. zaikSasya trINi zaivAdyAH, azakSasya tu karmaNaH // As. IV.91 cd.

Page #340
213.] cturtho'dhyaayH| 181 hitvA / azaikSA apyevam / naivazaikSANA (nA) zaikSAstrINyeva niSyandavipAkaphale hitvA / / azaikSasya' tu karmaNaH [211] ekaM trINi dvayaM caiva zakSAdyAH pazcimasya tu / dve dve paJca yathAsaMkhya azaikSasya khalu karmaNaH zaikSA dharmA ekamadhipatiphalam, azaikSAstrINi vipAkAvisaMyoga phale hitvA / naivazakSANA(nA)zakSA dve puruSakArAdhipatiphale / nevazaikSAnAzaikSANAM punaH zaMkSA dharmA dve puruSAkArAdhipatiphale / evmshNkssaaH| navazaikSAnAzaikSAH paJcaphalAni / dagdheyasya tu krmnnH|| [212] trINi catvAri caikaM ca dRSTiheyAdayaH smRtAH / 3 darzaNa (na)heyasya khalu karmaNaH darzaNa (na) heyA dharmAstrINi phalAni, vi. pAkavisaMyogaphale hitvaa| bhAvanAheyAzcatvAri, visaMyogaphalaM hitvA / apraheyA ekamadhipatiphalam / ... te tvabhyAsAheyasya dve catvAri tridhA mtaaH|| [213] kramAdekadvicatvAri te tvaheyasya karmaNaH / 3 bhAvanAheyasya khalu karmaNo darzaNa (na)heyA dharmAH dve, puruSakArAdhipatiphale / bhAvanAheyAzcatvAri visaMyogaphalaM hitvA / apra[IV. A, 4. Fol. 98b.] heyAstrINi, vipAkaniSyandaphale hitvA / apraheyasya tu karmaNo darzaNa (na)prahAtavyA' dharmA ekamadhipatiphalam / bhAvanAheyA dve, purusskaaraadhiptiphleN| apraheyAzcatvAri vipAkaphalaM hitvA / / atha kimekaM karmaikaM janmAkSipati, athAnekam ? " tadAdIte 1 azaikSasyAzaikSasya in the Ms. 2 Cf. dharmAH zakSAdikA ekaM phalaM trINyapi ca dvayam / tAbhyAmanyasya zaikSAdyA dve dve paJca phalAni ca // Ak. V. 92. 3 Cf. trINi catvAri caikaM ca dRggheyasya tadAdayaH / / te dve catvAryatha trINi bhAvanA heyakarmaNaH // Ak. IV. 93. 4 Cf. apaheyasya te tvekaM dve catvAri yathAkramam / Ah. IV. 94 ab. 5 Cf. imasmi ThAne sAketapa'haM nAma gahisu / sAkete kira upAsakA. sAlAyaM nisIditvA 'kiM nu kho ekAya cetanAya kamme AyUhite ekA paTisandhi hoti udAhu nAnA?'

Page #341
182 . abhidharmadIpe [213 ekenAkSipyate[janma] bhUribhiH paripUryate // ' ekena khalu karmaNA sakalamekaM janmAkSipyate / bahubhistu paripUryate / tadyathA citrakara ekayA vA katsnaM rUpamAkSipati, bahvIbhiH paripUrayati tadvaditi / ti paJhaM samuTThApetvA nicchetuM asakkontA Abhidhammikatthere upasaMkamitvA pucchisu / therA 'yathA ekasmA ambabIjA eko va aMkuro nikkhamati, evaM ekA va paTisandhi hotI' ti sApesuM / atha ekadivasaM kiM nu kho nAnAcetanAhi kamme prAyUhite paTisandhiyo nAnA honti udAhu ekA?' ti pahaM samuTThApetvA nicchetuM asakkontA there pucchisu| therA yathA bahusu ambabIjesu ropitesu bahU aMkurA nikkhamanti, evaM bahukA va paTisandhiyo' ti sApesuM / Dhs A. III. 588. For details, see Vipakuddhara-katha, DhsA. III. 587-650. V. supra, p. 144, n. 5. 1 Cf. ekaM janmAkSipatyekamanekaM paripUrakam / __ nAkSepike samApattI acitte prAptayo na ca // Ab. IV. 95. 2 Cf. eSa hi siddhaantH| ekameva janmAkSipatyekameva ca karma nAneka janmeti nikAya- . sbhaagsyaakhyaa| tatra hi labdhe jAta ityucyate / yahi sthavirAniruddhenoktaM "so'haM tasyaikapiNDapAtasya vipAkena saptakRtvastrayastrizeSu deveSUpapanno yAvadetAye zAkyakule jAta" iti ? .."yathA manuSyo donArottho'nena sahasraM nirvizyAha ekena dInAreNAhamaitadIzvayaM prApta iti / ... Akb. IV. 75 a. - Also cf. vipAkastrividho jAtirAyurbhoga iti / tatredaM vicAryate-kimekaM karmakasya janmanaH kAraNama ? athaikaM karmAnekaM janmAkSipatIti ? dvitIyA vicAraNA-kimane karmAneka janma nirvartayati ? athAkekaM karmakaM janma nirvartayati ? iti / na tAvadekaM karma ekasya janmanaH kAraNam, kasmAt ? anAdikAlapracitasyAsaMkhyeyasyAvaziSTasya karmaNaH sAMpratikasya ca phalakramAniyamAt anAzvAso lokasya prasaktaH, sa cAniSTa iti / na caikaM karmAnekasya janmanaH kAraNama. kasmAt ? anekeSu janmasvakaikameva karmAnekasya janmanaH kAraNamityavaziSTasya vipAkakAlAbhAvaH prasaktaH, sa cApyaniSTa iti / na cAnekaM karmAnekajanmakAraNam, kasmAt ? tadane janma yugapanna bhavatIti krameNa vAcyam, tathA ca puurvdossaanussnggH| tasmAjjanmaprAyaNAntare kRtaH puNyApuNyakarmAzayapracayo vicitraH pradhAnopasarjanabhAvenAvasthitaH prAyaNAbhivyaktaH, ekapraghaTTakena maraNaM prasAdhya sammUcchita ekameva janma karoti, tacca janma tenaiva karmaNA labdhAyuSkaM. bhavati / tasminAyuSi tenaiva karmaNA bhogaH saMpadyata iti / aso karmAzayo janmAyurbhogahetutvAstrivipAko'bhidhIyate / ata ekabhavikaH karmAzaya ukta iti / Yogasutra-bhashya, II. 12. For the Jaina view on this topic, see Pt. Sukhalalji Sanghavi : Yasovijaya's Vritti on roga-darshana, II. 12.

Page #342
216.] 183 caturtho'dhyAyaH / atha yadukta bhagavatA-"karmasvako'yaM bhikSavo lokaH" iti / ' tatkeyaM karmasvakatA nAma ?2 tadArabhyate[214] kuzalaM vA'thavA pApaM yadatItaM dadatphalam / svaM kAyavAGmanaskama sA karmasvakatA mtaa|| ___ yatkhalu kAyavAGmanaskarma svayaM kRtaM kuzalA kuzalamabhyatItaM dadatphalaM sA karmasvakatA drssttvyaa| kathaM punaH pratikSaNabhidureSu saMskAreSu parasparAkRtasaGketeSu satsu, asati ca nitye kartari bhoktari ca karmasvakatA'bhidhIyate ? tadatra pratisamAdhIyate[215] saMvatyA skandhasantAne takriyAphaladarzaNA (nA)t / kartRtA bhoktRtA coktA niSiddhA zAzvatasya tu // svAtmAbhyudaya vizeSArthaH khalu ka ribhyate / kazcidahaM viziSTajJAnavijJAnasaukhyarUpakAntilAvaNya (Nya) sauSThavayukta janma pratilabheyeti / zAzvate tvAtmani niSkriye pUrvapazcAdvizeSAbhAvAt kartRtvaM cAtyantApadhvastayuktividhAnam / skandhasantAne tu viziS skandhAntarotpattau satyAM bIjajalAbhiSekAdyanugrahA[da] viziSTaphalotpattivaditi3 / pUrvamevAviSkRtametaditi / 4 3"damidAnIM vktvym| .. [216] syAtkarmasvakatA nAsti tasya ceti ctusskikaa| syAtkhalu karmasvakatA nApi ca tasya karmaNo vipAke'vasthita iti ctusskottikaa| prathamA tatphalasthasya vihANA (nA)ttasya karmaNaH / / * 'yadi tasya karmaNaH phale'vasthitastacca karma vihInaM bhavati / 1Cf. bhAsitaM pe' taM""bhagavatA-kammassakA mANava sattA, kammadAyAdA, kammayonI, kammabandha, kammapaTisaraNA, kammaM satte vibhajati, yadi'daM honapaNItatAyA ti| Milinda. p. 69. For kamma-nanatta, see Dhs A I. 37-38. Also cf. yaduktaM bhagavatA yathA sattvAH karmasvakA karmadAyAdAH karmayonIyAH karmapratisaraNAH karma sarvAn vibhajati uccanIcatayA hInapraNItatayA iti / Asm. p. 60. . For kamma-niyama, see Dhs A. III. 601-603. This topic is not discussed in Akb. The Kosakara, however, discusses trinyavarana ni and panehanantarya-karmani (Akb. IV. 96-105) which are not discussed in Adv. 3See. B. Panjika. VI. 26-30; IX.58-60. 4V. supra, p. 22, n. 1. V. infra, Adv. karikas 304-305.

Page #343
[217 184 abhidharmadIpe [217] dvitIyA tatphalasthasya karmaNA tena cAnvayAt / tRtIyobhayayuktasya caturthyanubhayasya tu // [218] syAtkarmasvakatA nApi tatphalaM vedayiSyati / dvitIyA catuSkoTikA / tatra prathamA koTiH tatphalAvasthitasyAdyA jJeyA taccarame phale // [219] dvitIyA dhruvapAkasya tadvipAkAnavasthite / ... tRtIyA dvayasadbhAvA caturthI tUmayaM vinaa|| tRtIyA catuSkoTikA-- [220] syAtkarmaNAnvitazcaiva no ca tatphalavedanam / syAtkhalu karmaNA samanvAgato na" ca tasya karmaNaH phalaM vedayate / ctusskottikaa| AdyA dattavipAkena niruddhAnAgatAdinA // [221] dvitIyA tu vihINe (ne)na dhra vapAkena krmnnaa| tRtIyA dvayamuktasya caturthI . tu dvayAdRte // atha yadidaM zAstri(stra) yogavihitamayogavihitaM ca karmokta tasya ki lakSaNam ?. tadabhidhIyate[222] ayuktavihitaM karma klezopaklezadUSitam / zikSAliGgA dhapetaM ca kecidAhuvipazcitaH / / ' yatkiJcitkhalu kliSTaM kAyavAGmanaskarma klezopaklezadUSitaM sarvaM tadayogavihitama, ayonizomanaskArasamutthApitatvAt / anye punarbavate-yatkhalu zikSAvyapetaM yathA gantavyaM sthAtavyamityevamAdi, yattu liGgavacanahInamasaMbaddhaM nirarthakaM ca vAkkarma tadayogavihitam / vidhibhraSTatvAditi / viparya yAdyogavihitaM draSTavyamiti / / abhidharmadIpe vibhASAprabhAyAM vRttau caturthasyAdhyAyasya tRtIyaH pAdaH // 1 Cf. prayogavihitaM kliSTaM viSibhraSTaM ca kecn| Ak. IV. 94 cd. 2 Cf. dhIH prajJA / sApyupaparIkSya eva vastuni pravicayo yogAyogavihito'nyathA veti |""yuktiryogH / sA punarAptopadezo'numAna pratyakSaM ca / tena triprakAreNa yogena yo janitaH sa yogvihitH|""ayogo'naaptopdesho'numaanaabhaaso mithyApraNihitazca samAdhistenAyogena jnito'yogvihitH| Tub. 10 c.

Page #344
caturthA'dhyAye caturthapAdaH / arthatAM paramagambhIrAM duravabodhAM prakRtipuruSezvarAdikudarzaNa (na.)timirotsAdanakarI karmasvakatAM kaH svayamabhisaMbuddhaya lokAnugrahAya pradarzayatIti ? brUmaH / puruSo (SaH) tu so bodhisattvaH / ' | IV. B. 5. Fol. 99 a.] sa punaH kiM cittotpAdAtprabhRti bodhisattvo bhavati ? atha lAkSaNikakarmAkSepeNa, Ahosviccaramabhavika iti ? ata idaM prastUyate[223] bodhisattvaH kuto yAvadavivaya'manA yataH / 3 badhnAti bodhisannAhamaGgIkRtvA jagadvitam // yataH prabhRti' kalyANamitraM bhagavantaM samyaksaMbuddha [mApa] dya tadupardAzatadakSiNamArgaH yonizo manasikArAdhiSThitabuddhiH kRtsnaM lokamatrANamazaraNamaparAyaNaM paJcagatimahAvarte jAtijarAvyAdhimaraNAdiduHkhakSArAmbhasi, karmarAkSasAdhiSThitatIre, pApamitrakumbhIrAnuba bele, rUpAdi viSayavikalpapavanoddhatatRSNAtaraGge, mohakarNadhAraparibhrAmitabuddhinauke saMsAramahAsamudre nimagnamavalokya kRpAviSTacetAstadabhyuddharaNAya vIryabAhumabhiprasArya, avivayaM citta. 1 This topic (Bodhisattva) is discussed in Akb. only incidentally, and not in such details as in Ado. The Kosakara, while discussing trinyavaranani, deals with an anantarya-sabhaga-karma, viz., bodhisattvasyamarana. (Akb. IV. 96.) The Akb. (IV. 108-118) is brief in dealing with the nature of Bodhisattva and four Paramitas. For the doctrines of Bodhisattva and Paramitas and their place in the Hinayana Buddhism, see AMBRH. Chapters I and II. (pp. 1-90.) 2 bodhisattA ti bujjhanakasattA, bodhiyA vA niyatabhAvena sattA laggA adhimuttA, tanninnA tappoNA ti attho| Vm T. p. 114. For various interpretations of this term, see The Bodhisattva Doctrine, pp. 4-9. 3 Cf. bodhisattvaH kuto yAvadyato lakSaNakarmakRt / Ak. IV. 108 ab. 8 On sannaha-pratipatti, see Aaa. pp. 81-83. 5 The Akb. is brief. Cf. yata prabhRti lakSaNavipAkAni karmANyArabhate kartuM sa hi tadAnIM niyatipatito bhavati / kathaM kRtvA / sa hi tasmAt kAlAt prabhRti nityo bhavati / Akb. IV. 108ab.

Page #345
186 abhidharmadIpe [224. mevamutpAdayati-avidyAndha[:] kAropahatabuddhinayano'yaM lokaH sa mayA samyagdaSTiprabhAvabhAsitena zIlasaMkrameNottArayitavyaH / pratighabhujaGgadaMSTrA viSadUSito'yaM lokaH sa mayA maitryAgadena prazamitavyaH / tRSNApizAcIlalitAbhibhUtamatirayaM lokaH sa mayA zamathavalena tRSNA nirodhasukhaM . lambhayitavyaH / parAmarzabhUtagrahAviSTo'yaM lokaH sa mayA vimokSasukhasvastyayanena nirbhayamamRtapadaM pravezayitavyaH / mAnagirizikharAdhirUDhabuddhirayaM loka : sa mayA karmasvakatAjJAnavajraNa mAnagirInvirNya prazAntamAnamadAmarzazAntipade sthApayitavyaH / vicikitsAkathaMkathIbhAvazalyaviddhahRdayo'yaM lokaH sa mayA pratItyasamutpAdapravicayazalAkayA kAGkSAzalyamutpATyAmRtarasaM paayyitvyH| jarAvyAdhimaraNamakaradaMSTrAntargato'yaM lokaH sa mayA sarvAnarthaviyuktaM nitisukhaM prApayitavyaH / zraddhAdiguNadhanadaridro'yaM lokaH sa mayA bodhyaGgaratnakhacite mahati guNaizvaryapade sannivezayitavyaH / ' ityetasmAda vivAda bodhicittotpAdAtprabhRti' baudhisattvo vaktavya ityAcAryakam // yahi zAstra uktam- "bodhisattvaH kutaH prabhati ? yato lakSaNavaipAkyaM3 karma karoti" iti / naiSa doSaH / yasmAdasau[224] yadA lAkSaNika karma prakarotyanapAyagaH / mahAkulaH samagrAkSaH svaparSatsaMgrahe rataH / / " [225] pumAJjAtismaro vAgmI prajJAvIrya kriyaanvitH|| yadA khalva'yaM puruSatvajAtismaratvAdiSu padasthAneSu niyatI bhato bhavati tadA devamanuSyANAmabhivyakti nigacchati // ato jJAnaprasthAne'smAdavagheH prabhRti bodhisattvaH anenAbhiprAyeNa ptthitH| 1 Compare this style with S. IV. p. 94, S. Pundartka, pp, 118, 278; Siksha, p. 29 and B. Panjika, III. 7-9. See S. Pundarika, pp. 67; 207. For the avaivartikalingas of the Bodhisattva, see Aaa. pp. 418-420. 3 See LVP Ak. IV. p. 221, notes. 4 Cf. yaccaitallakSaNavipAka karmetyuktam jambudvIpe pumAneva saMmukhaM buddhcetnH| cintAmayaM kalpazate zeSa AkSipyate hi tat // Ak. IV. 109. . 5 Cf. sugatiH kulajo'vyakSaH pumAn jAtismaro'nivRt / Ak. IV. 108. cd.

Page #346
187 227.] cturtho'dhyaayH| [226] sa hi tribhirasaMkhyeyadharmakAyaguNArNavama / ' pracinoti tadAdhAraM kAyaM kalpazatena tu // [227] dvAtriMzallakSaNopetamazItivyaJja nojjvalam / dviSatAmapi yaM dRSTvA manaH sadyaH prasIdati / / eSA khalu dharmatA yattribhiH kalpAsaMkhyeyara Ni (ni) rastazraddhAzolazrata. tyAgaprajJAdiguNadhanaizvaryaprayogANAM (nAM) bhagavatAM samyaksaMbuddhAnAM puruSottamAnAM dharmakAya3caraNaparisamAptirbhavati / kalpazatena khaDgaviSANakalpAnAM pratyekabuddhAnAm / SaSThayA kalpaiH pra"jJAvatAmagrayANAm / catvAriMzadbhiH Rddhimaccha. SThAnAm / viMzatibhiH kalpaH zrutadharapravarANAM dharmakAyacaraNaparipUribhavati / yatpunarjanmazarIraM bhagavatAM samyaksaMbuddhAnAM bodherAzrayabhUtaM dvAtriMzatA mahApuruSalakSaNaH khacitamazItyAnuvyajanaivirAjitam, yatkhalu dRSTvA svavikalpa 1Cf. buddhatvam asaMkhyeyAnAM kalpAnAM trayeNa / "kinnu khalu kAlaprakarSaNeva kRtapraNidhAnA bodhisattvA bodhimabhisaMbudhyante / kimetadeva bhaviSyati / 'yadyapyanyathApyasti mokSAvakAzaH kimarthaM ta iyantaM yatnamArabhante ? parArtham | Ak. III. 94 a. See The Bodhisattva Doctrine, pp. 76-9. ____2 V. infra, Adv. karika 236. 3 Cf. tathAgatassa hetaM vAseTTha adhivacanaM-'dhammakAyo iti pi brahmakAyo iti pi, dhammabhUto iti pi brahmabhUto iti pIti' Digha, XXVII. 9. The dhammakaya in Pali means "having a body that is, or is characterized by, the Doctrine." (BHSD. p. 277.) The term dharma-kaya is not used here in the Mahayanist sense. On the doctrine of kaya, see AMBRH. pp. 96-128, The Bodhisattra Doctrine, pp. 27, 192 and BHSD. p. 277. 4 Cf..."tasmAllakSaNavyaJjanojjvalo yo'yaM rUpakAyastathAgato bhavyasattvaiH samIkSyate nAsau tAttviko dharmakAyaH zAstA kintu paramavimalAnantaguNarAzidharmakAyAdhipatyAdeva teSAM svajJAnaM tathAbhUtarUpakAyAkAreNa prtibhaaste| Aaa. p. 207. Also cf. tadanu dazabhamipraviSTamahAbodhisattvaiH saha paramAnavadyamahAyAnadharmasaMbhogaprItisukhopabhogAtsAmbhogiko'yaM kAyo dvAtriMzallakSaNAzItyanuvyaJjanavirAjitagAtro rUpakAyasvabhAvastRtIyo buddhasya bhagavato grAhyaH / tathA coktam dvAtriMzallakSaNAzItivyaJjanAtmA munerayam / sAmbhogiko mataH kAyo mahAyAnopabhogataH // Ibid. pp. 525-6.

Page #347
188 abhidharmadIpe [227. samutthitapratighadUSitabuddhI [IV. A, 5. Fol. 99 b.]nAmapi mArapakSyANAM tIrthyANAM ca manaH prasIdati / ' kAni punastAni dvAtriMzanmahApuruSalakSaNAni ? kAni. vAzItyanuvyaJjanAni ? tadidaM pradarzyate tatra tAvadamUni dvAtriMzanmahApuruSalakSaNAni-2 buddhA hi bhagavantaH samamahItalAkramaNAt supratiSThita[pA]dAH // 1 // sahasrArasanAbhikasanemikasakAraparipUrNacakrAGkitapANipAdatvAccakrAGkahastapAdAH // 2 // AyatahastapAdAGgulitvAddIrghAGa gulayaH // 3 // dIrghAyatatvAdAyatapANipAdAH // 4 // tUlapicutaruNasukumAropamakomalakaracaraNatvAnmRdutaruNapANipAdAH / / 5 / / abhitAmrASTApadavicitratanujAlAvanaddhatvAdabhijAtahaMsarAjavajjAlAvanaddhapAdAH // 6 // uccaiH sujAtagulphatvAducchaGa kucaraNAH // 7 / / : . anupUrvopacitavRttataragarbheNeyamRgajaGghatvAdaNeyajaGghAH // 8 // prAMzubAhutvAdanavanatakAyajAnumaNDalaspazinaH // 9 // ' paramAbhirupanigUDhapuruSanimittatvAdabhijAtahastyazvAjAneyaMvatkozagatavastiguhyAH // 10 // kAyavyAmasamAyAmatvAnnyagrodhaparimaNDalAH // 11 // , anupUrvorSa (dhrva) mukhajAtatvAdUrvAGgaromANaH / / 12 / / suvibhaktAdvitIyanIlajAtaromatvAdekaikAbhinIlapradakSiNAvartaromAnaH(NaH) // 13 // 1Cf. dvAviMzatAM ca mahmapuruSalakSaNAnAM saMmukhadarzanena kuzalamUlamupacitaM bhaviSyati / Siksha, p. 313. See, B. Paijika, I. 36. The Kosakara does not enumerate the thirtytwo marks of the Maha-purusha. For the origin of this theory, see Dialogues of the Buddha, Vol. I. p. 110, Vol. II. p. 14. Prof. F. Edgerton has recorded almost all lists of the mahaburushaLakshanas available both in the Pali and BHS. Texts. See_BHSD, pp. 458-460.

Page #348
227.] . cturtho'dhyaayH| 289 uttaptahATakasannibhadRglyAmamAtraprabhAvabhAsanAt suvarNavarNAH / / 14 // " suparikarmIkRtarajatajAtarUpazlakSNacchavitvAdrajomalAnupaklezanAcca sUkSma cchavayaH // 15 // samupacitahastapAdAMsagrIvatvAtsaptotsadakAyAH // 16 // kAJcanazilAtalazlakSNopacitoraskandhAccitAntarAMsAH // 17 // siMhavadvistIrNasaMhatordhvAGgatvAtsihapUrvArdhakAyAH // 18 // avakropacitadazatAlasamucchitatvAd bRhadRjugAtrAH / / 19 / / samantopacitamAMsanigUDhajatrudezatvAtsusaMvRttaskandhAH // 20 // adhastAdupariSTAcca samadantaviMzatitvAccatvAriMzaddantAH // 21 // anunnatAvanatasamapramAna (Na)tvAtsamadantAH // 22 // nirantarAvasthitatvAdaviraladantAH // 23 // kundenduzaGkhAvabhedasitatvAcchakladantAH // 24 // zlakSNavRttopacitadarzaNI (nI)yamahAhanutvAtsihahanavaH // 25 // vAtapittazleSmA'Na (na)bhibhUtarasahara'NirasArasapravibhAvanAsadRzavijJAnatvAdrasanarasAgraprAptAH / / 26 // vistIrNapezalatvAjjihvAyAH sarvamukhamaNDalapraticchAdanAtprabhUtatanujihvAH // 27 // gambhIravalguhRdayaGgamavispaSTazravaNIyapaJcAGgopetasvaratvAdbrahmasvarAH // 28 // kalaviGkamanojJabhASiNo dundubhisvaraNi (ni) ?SAH / / 29 / / . . zuklakRSNapradezAnupakliSTalohitarAjyavinaddhanIlotpalasamAnavarNatvAdabhinIlanetrAH // 30 // adharovisthitAnAM samyagavanatAsaMluDitadIrghatvAdakSipakSmANAM gopakSmANa: // 31 // vattaparimaNDalasamAnupUrvopacitadarzaNI nI)yAsthivajrajAtamUrdhatvAduSNISAlakRtazirasaH zaGkhAvadAtapradakSiNAvartorNAvidyotitabhra vinatatvAdUrNAGkita. mukhAH // 32 // etAni dvAtriMzanmahApuruSalakSaNAni buddhAnAM bhagavatAmiti // ' 1 For an allied controversy, see Ky. IV. 7.---idAni lakkhaNakathA nAma hoti / tattha 'yehi samannAgatassa mahApurisassa dveva gatiyo bhavantI'ti imaM suttaM ayoniso gahetvA lakkhaNasamannAgato bodhisattova hotI ti yesaM laddhi, seyyathA pi uttarApathakAnaM / KvA. IV. 7. See Milinda. p. 78.

Page #349
abhidharmadIpe [227 azItyanuvyaJjanAnyapyucyante / ' buddhA hi bhagavantaH apRthupramANamRdutAmratuGgasnigdhanakhAH // 1 // vRttanirantarAnupUrvopacitAmulayaH / / 2 / / nirgranthinirmUDhAlpatanuzirApratAnAH / / 3 / / [IV. B, 6. Fol. 100 a] nirguDhasamAtIkSNagulphAH / / 4 / / aviza (Sa)mAvakraraktasnigdhapAdAH / / 5 / / [mRga]patidviradavRSabhahaMsarAjapradakSiNAvartacArugatayaH / / 6 / / alomasAzleSasamapramANobhayajaGghAH // 7 // suvratasamasaMhatanirmUDhajAnavaH / / 8 / / kadalIskandhopamapI [nanibi]DAviSamAnupUrvopacitacArUravaH / / 9 // .. ardhacandrAkRtivistIrNasamunnatApagataromavakSANAH (NaH) // 10 // zlakSNasusaMhatacaturasraNA(nA) bhyAyatakukundarasundarakaTIdezAH / / 11 / / gambhIrAcchidraraktapradakSiNAvartaNA(nA) bhayaH / / 12 / / zlakSNAlomazAzlathAnukramakSAmodarA: / / 13 // anAbhugnAnibhugnasuvRttapaSThakukSayaH / / 14 // samavatIrNopacitanAtidIrghazlakSNapAH / / 15 / / animno pacitahrasvavajrasaMsthAnopapannasUkSmadIrghalekhAGkitAdRzyA ratha / / 3. cArupRSThAH / / 16 / / vistiirnnopcitdRddhsndhihRdyaaH||1|| aviSamonnatavistIrNorasaH / / 18 // anatisthUlonnatazaGkhAvartanibhasUkSmalekhAparikSiptasamaraktastanAH // 19 // hRdayaviprakRSTadezajAtatvAdvistIrNastanAntarAH // 20 // mAMsopacitAnati vistIrNatvAdunnatakakSAH // 21 / sthUladRDhasubaddhanimagnasamAkSakAH / / 22 / / azlakSNapRthumAMsanimagnAviSamapramANasphijaH // 23 // karikaraNi (ni) bhaninRDhasandhipInakaThinazlakSNasamabAhavaH // 24 // vartitazlakSNaromasiMhopamadRDhaprakoSThAH / / 25 / / samatAmradIrghapANayaH / / 26 // 9 The Akb. does not enumerate the eighty anu-vyanjanas. For other lists and details, see BHSD, p. 34.

Page #350
227.] caturtho'dhyAyaH / gambhIrAcchidrAsaMkIrNavakrAyatasnigdhatanutAmrapANilekhAH // 27 // - sUkSmayamalIkRtAdhyAkulAraktAGguliparvANaH // 28 // anAmikAparvAdhikapramAna (Na) kanInikAgulayaH // 26 // anatibahutanumRdusnigdhasubaddhamUlasamaromANaH / / 30 / / snigdhAsaMkucitAnupahatasAracchavayaH / / 31 / / zotoSNasparzAvyakacchavIva varNAH // 32 // sthiranibiDAnatisthUlAna tikRzamAMsAH / / 33 / / javApuSpAbhitAmrasvacchasnigdhamadhuracandanagandhirudhirAH // 34 // mAMsopagUDhasthUladRDhasuzirAsthikAH / / 35 / / nAgagranthyavasthitanirmU DhAsthisandhayaH // 36 // vajravadabhedyazarIratvAtsusaMhananAH // 37 / / cArusuvibhaktAGgapratyaGgAH / / 38 / / anupUrvopacitasuparimRSTasukumArAdInna (pta) svacchazarIrAH // 39 // nirmazakatilakAlapilyAH // 40 // jarAdaurbalyakRtApagatavalayaH // 41 / / siMhazayyAnuSThANa (na)vyapagatakAyavikSepAH // 42 // svedamalAnupakliSTazucisaumyacchAyAH // 43 // jvalanamani(Ni) mahauSadhizazAGkasavitRsamatejasaH // 44 / / mahIdharavaragurutvopetAH // 45 / / RtusukhakolindikasukhasaMsparSAH / / 46 // madhuramRdusurabhikusumacandanasamAnaromakUpagandhAH / / 47 / / abhinavanIlotpalatulyasArvakAlikamukhagandhAH // 48 // adbhutamRdudIrgha snigdhapiNDitavyapagatazabdanizvAsAH / / 49 / / anazanakadannAzana(nA) taGkAttu vipariNAmAnuparatadharmadezanAbhirapyasaJjitasvarabhedAH // 50 // nAtisaMkucitavidAritaraktAsyAH // 51 / / zucisamAcArAH // 52 // dezastha ttaptavispaSTaparipUrNavyaJjanAH / / 53 / / samantaprAsAdikatvAdasecana kadarzaNA: (nAH) // 54 / / anatihrasvAnatidIrghavRttopacitatrivalivibhUSitakambugrIvAH / / 55 / / samapramAna (Na) dRDhAvakrahrasvavipulacibukAH // 56 //

Page #351
192 abhidharmadIpe [227: bimbaphalAtAmranAtyAyatasamasni[IV. A, 6. Fol. 100 b.]gdha ruciroSThAH // 57 / / bandhUkapuSpopamaMzlakSNadazanamAsAH // 56 // . zucisnigdhaspaSTaracanAkSINadantAH // 56 / / anupUrvavattasnigdhatIkSNasamasitadaMSTrAH // 60 // saprayojanadakSiNadantarazmipradarzitamuhUrtasmitAH // 61 // apamalamRdutAmrasnigdhaji hvAH // 62 // nityoSNazlakSNamAMsajAlagajatAlusamavarNatAlavaH // 63 / / dhuroccA yatasaMgatatuGganAsAH / / 64 / / aghanamRdudRDhamUlasnigdhatanunIlakuNDalitasmazruvaH // 65 // anunnatAtIkSNamAMsalamASTipiNDitagaNDAH // 66 // AdarzasamopacitAzlatharucirakapolAH // 67 // pInAyatasamAnu(no) pahatacArukarNAH // 68 / / lalATakarNagaNDasandhizleSANi (ni)mnapUrNacandrAkRtizaGkhAH // 69 // vizAlAyatasnigdhamadhuraprasannasamanetrAH // 70 // prahasitAJcitAgrapakSamANaH // 7 // somyabhrAjiSNusthiravisandhidRSTayaH // 72 // aparimitabalatvAdapagatonmeSanimeSAH // 73 // dIrghAsitazlakSNAnupUrvavartitasnigdhatanubhra vaH / / 74 / / kAJcanapaTTazlakSNArdhacandrAkRtivipulalalATAH // 7 // , paripUrNacandramaNDala samavadanAH // 76 / / ekaghanavajra saMhataziraskapAlAH / / 77 // suparipUrNacchatrAkRtizirasaH // 7 // zlakSNacitAsaMluDitapalitadoSApanatabhramarAbhasnigdhamRdusubaddhamUlasurabhi svastikanandyAvartAkRtikezaracaNA: (nAH) // 79 // sasurAsuramanujAdilokAnavalokitamUrdhAnaH / / 8 / / atha tadAdyaM bodhicittaM' bodhisattvAnAM dIDharyeNa kathamiva draSTavyam ? naitallaukikena 'vastunopapAdayituM zakyam / kasmAt ? yataH 1 tatrAdau gotrasAmarthyAt kRpAbIjaprabodhataH / preyIgAzayasampattyA bodhicittprigrhH|| Aaa.p. 29. bodhicittamiti bodhyartha cittaM praNidhiprasthAnAtmakaM cittam |""athvaanutpaadiruupbodhi

Page #352
230.] . cturtho'dhyaayH| [228] yugAntavAyuNA (nA) meruH vahniNA(nA) varuNAlayaH / vajreNa dhvasyate vajramavikAri tu tanmanaH // kiM paryApannam, katarat, kati prakAram, kiM purassaram, kasminvA kAle ko vA tadutpAdayati ? ityetadapadizyate [229] kAmAptaM SaSThajaM tredhA kRpAzraddhAparamparama / . buddhotpAde naraH strI vA tadAdya cittamaznute / / ' tatkhalu bodhicittamAdyaM kAmadhAtuparyApannameva / SaSThajaM manodhAtuja mityarthaH / triprakAramupapattilAbhikaM zrutamayaM citAmayaM ceti / kRpApurassareNa zraddhAbahulena ca manaskAreNa saMprayuktam / buddhotpAda eva nAsati buddhazAsane / manuSyo vA strI votpAdayati nAnya iti / tasyAsya vodhibIjasthAnIyasya cittaratnasya sarvadhAtuga" tivyApibuddhatvamahAvRkSArAbhiva dvaye bhUmijalasekAdihetupratyayasthAnIyAna prajJAdicaturadhiSThAna parivArAnpAramitAdyAnguNAnvakSyamAna (Na) svarUpAnbodhisatvaH krameNAbhyasyati / kathaM punaH kramena (Na) dAnAdipAramitAnAM paripUribhavati ? tatra tAvat-- [230] sarvebhyaH sarvadA sarva vadato dAnapUraNam / prathame khalvasaMkhyeye vartamAno vodhisattvaH na sarvasmai nApi sarva na sarvadA dadAti / dvitIye sarvasmai sarvadA natu sarvam / tRtIye sarva sarvasme sarvadA ca prayacchati / iyatA dAnapAramitA paripUrNA bhavati / svabhAvaM cittaM bodhicittam / tadeva ca yogisaMvRtyA AdarzAdijJAnasaMbandhena kathaJcid vyAvRttyA sarvajJatAcittamityAdi caturdhA vyapadizyate / sarvamapyetadasAdhAraNamagamyaM sarvazrAvakapratyekabuddhAnAm / Aaa. p. 79. 1 cf. jambudvIpe pumAneva saMmukhaM buddhacetanaH / cintAmayaM kalpazate zeSa prAkSipate hi tat // Ak. IV. 109. . Aso cl. manussattaM liGgasampatti hetu satyAra-dassanaM / pabajjA guNasampatti ajikAro ca chandatA // aTThadhammasamodhAnA abhinIhAro samijjhati / Buddharaisa, II. 59-60. 2 See LVPAR. IV. p. 223, n. 2. 3 v. infra, Ad. karika 232. 4 Cf. sarvatra sarvaM dadataH kAruNyAddAnapUraNam | Ah. IV. 111 ab. 5 Cf. bodhisattvaH sarvadAtetyucyate / sarvadAnaM na bahudhanaM kintu dAnacittama / gaveSayannanuttarAM bodhiM yaddadAti taducyate sarvadAnaM / Bodhichittotpada-sutra- sastra, p. 12.

Page #353
abhidharmadIpe [231. maraNe'pi damAtyAgaH zIlasyotkRSTirucyate // ' ___ yadA punaH prANaparityAgenApi prANAtipAtAdizikSApadaM na kSobhayati, iyatA zIlapA ramitA paripUrNA veditvyaa| krnycaadiraajduhitaabhikssudRssttaantaashcaatrodaahaaryaaH|| [231] vIryasya tiSyasaMstutyA dhiyo vajropamAtparam / / bhagavantaM khalu tiSyaM samyaksaMbuddhaM ekayA gAthayA' ekapAdena sthitvA saptAhamabhiSThuvataH zAkyamunervIyapAramitA paripUrNA nava ca kalpAH pratyudA. vrtitaaH| prajJApAramitAyAstu vajopamAtsamAdherUvaM" [IV. B, 7. Fol. 101 a.]" kSayajJAne paripUrirbhavati / 'sarvAsAM tu kSayajJAne paripUrividhIyate // 7 1 Cf. aGgacchedo'pyakopAtta rAgiNaH kssaantishiilyoH| Ak. IV. | 11 cd. Buddhaghosha speaks of paramita jila :-taNhAvasena pavattitaM hInaM, attano vimokkhatthAya pavattitaM majjhima, sambasata vimokkhatthAya pattitaM pAramitAsIlaM paNItaM / Vm. I. 33.-pAramitAsIlaM mahAbodhisattasolaM-yA karuNopAyakosallaparaggahItA mahAbodhi Arabbha pavattA paramukkaMsagatasoceyyasallekhA de kAlasattAdi vikappara hitA sIlapAramitA / VmT. p. 29. This seems to be a reference to the Kshanti jataka, as it relates to the kshanti-paramita (included in the sala-paramita--V. infra, p. 195). See jatakamala, 28; Jataka, (Khantivadi-jataka) 313; Avad anakalpalata, 38. 3 Cf. tiSyastotreNa vIryasya dhosamAdheranantaram / Ah. IV 112ad. 4 Cf. tiSyaM tathAgataratnaguhAyAM / bhagavAn bodhisattvabhUta ekena pAdena sthitvA sapta divasAn stutavAnekagAthAya "na divi bhavi vA nAsmina loke na vaishrvnnaalye| na marubhavane divye sthAne na dikSuvidikSu vA // caratu vasudhAM sphItAM kRtsnAM saparvatakAnanAm / puruSavRSabhastvattulyo mahAzramaNaH kutaH // " iti / Akb. IV. 112 ab. See LVPAk IV. p. 230, n 2. X V. infra, Ad. karika 433-434. 6 For kshaya.jiana, v. infra, Ad. karika 441. 7 Cf. prajJApAramitA sarvAkArainikhiladharmaparijJAnam / Aaa. p. 396.

Page #354
231.] . cturtho'dhyaayH| 195 ityaagmH| atra punaH "kSAntidhyAnapAramite zIlaprajJAparivAratvAnnArthAntaram" iti vaibhASikAH / vinayadharavaibhASikAstu vinaye catasraH' pAramitAH paThanti / atra punaH kecid buddhavacane (ba) hiSkRtabuddhayaH prAhuH-"na hi piTakatraye3 bhagavatA bodhisattvamArga upadiSTaH / "4 *ta evaM vyAhartavyAH / ' bhrAntA hyatra bhavantaH / yasmAta . For the ten paramitas, see. The Bodhisattva Doctrine, pp. 16'-170 and AMBRH pp. 11-13. Dana, sila, kshanti and prajna occupy important place : tatrAyaM vyAsanirdezo yathAha -- 'matsariNaH sattvAn dAne, duHzIlAn zIle, vyApAdabahulAn kSAntau prApayitukAmena prajJApAramitAyAM zikSitavyam' iti / Aaa. p. 227. dravyataH SaT paarmitaaH| nAmatastu daza bhavanti / prajJApAramitAprabhedatvAccatasRNAM pAramitAnAm | Aaa. p. 227. . For the krama of the six paramitas, see Aaa. p. 461. These two views are not mentioned in Akb. The Abhidharma-samuchchaya gives the following details about the three pitakas in Hinayana and Mahayana:-evaM sUtrAdIni dvAdazAGgAnyAryazAsanAdi triSu piTakeSu saMgRhItAni bhavanti / / katamAni trINi ? sUtrapiTakaM vinayapiTakamabhidharmapiTakaM ca / pudvividhAni zrAvaka piTakaM bodhisatvapiTakaM c| sUtraM geyaM vyAkaraNaM gAthA udAnaM caitAni paJca zrAvakANAM piTakasya sUtrapiTake saMgrahitAni bhavanti / nidAnamanadAnamitivRttakaM jAtakaM caitAni catvAri dvayoH piTakayoH saparivAre vinayapiTake saMgRhItAni bhavanti / nidAnamavadAnamitivRttakaM jAtakaM caitAni catvAri dvayoH piTakayoH saparivAre vinayapiTake saMgRhItAni bhavanti / vaipulyamadbhutadharmAzva ete dve bodhisatvapiTakasya sUtrapi.ke saMgRhIte bhvtH| upadeza eka: zrAvakabodhisattvapiTakayoH abhidharma piTake saMgRhIto bhavati / Asm. p. 79 Cr. Dhs-A. I. 1 5-69. Vaipulya is also called paramita-pitakt: kena kAraNena vaipulyaM bodhisattvAnAM pAramitApiTakamityucyate ? pAramitAnAM saMkhyAnirdezatAmupAdAya lakSaNa 'kramanirukti-bhAvanA-prabheda-saMgraha-vipakSa guNavarNananirdezatAmupAdAya anyo'nyavinizcayatAM copAdAya / Asm. p. 83. * This criticisin is froin the Mahayanists as is evident from the following :-nanu zrAvakayAne'pi bodhisattvadharbha dAnAdayo nirdiSTA eva ityAzaGkyAhatarakasya hetoriti / ihaiva hotyAdyuttaram / "yatreti yeSu bodhisattvadharmeSu / evaM manyate / zrAvakAdidharmAstat piTake vistareNAbhihitA bodhisattvadharmAstu prasaGgAt / iha punarbodhisatvadharmA eva vistareNa nirdiSTAH zrAvakadharmAH prasaGgAditi / Aaa. p. +9. Also cf. nanu dhAvakamAne'pi tathAgatatvaprApakakaruNAdidharmanirdezAt kathaM tena sarvAkArajJatA paryeSaNIyeti ?.."sarvAkArAnirdezAnirdiSTo'pyaviziSTa ityarthaH / Ibid. p. 319. 5. This controversy is not found in Akh.

Page #355
abhidharmadIpe [232 [232] tripuNyakRtivastvAdyAstallAbhopAyadezanAH' / tathA caturadhiSThAna' saptasaddharmazAsanam // 3 [233] saptayogA strayaHskandhA strizikSAdyAzca dezitAH / tathA pAramitAzcApi catasro vinayoditAH / / [234] bodhipakSyAzca kaNThoktAH saptatriMzatsvayaMbhuvA / 1 Cf. tIni puJjakiriyavatthUni / dAnamayaM sIlamayaM" "bhAvanAmayaM puJjakiriyavatthu / Digha, XXXIII, 1,10. V.infra, Adv. karika 253, 255, 256. See S. Pundarika, p. 228. 2 Cf. cattAri adhiTThAnAni / pacA adhiTTAnaM, saccAdhiTTAnaM cAgAdhiTTAnaM, upasamAdhiTTAnaM / Digha, XXXIII, 1.10. See S. Pundarika, p. 180. 3 Cf. sattime bhikkhave sddhmmaa| katame satta? saddho hoti, hirimA hoti, bahussuto hoti, Araddhaviriyo hoti, satimA hoti, paJavA hoti / ime kho bhikSave saMta saddhammA ti / Ang. IV. p. 145. See Vm. VII. 31, Vm T p. 192. The seven Jogas are not mentioned in any Abhidharrna work. The yogas, viz., kama-bhava-drishti-avidya (V. infra, Adv. karika 361) are not meant here. The seven yogas probably refer to the seven sainjnas, which are repeatedly recommended for practice : . ime satta dhammA bhAvetabbA / katame satta? asubhasA , maraNasabhA, AhAre paTikkUlasaJA, sabbaloke anabhiratisA, aniccasA, anicce dukkhasaJcA, dukkhe anttsaa| rAgassa bhikkhave "paricAya parivakhayAya pahAnAya khayAya vayAya virAgAya nirodhAya cAgAya paTinissaggAya ime satta dhammA bhaavetbbaa| Ang. IV. p. 148. Also see satta nihsvtthni| Ang. IV. p. 15. 5 Stla, samadhi and prajina-skandhas. 6 Cr. tisso sikkhaa| adhisIlasikkhA, adhicittasikkhA, adhipacAsikkhA / Digha,XXXIII. 1. 10. V. infra, Ad.karika 431. u Dana-sila-virya and prajna. V. supra, p. 195, n. 1. 8v. infra, Ad.karikas 440-458. The Bodhipakshika-dharmas constitute the basic teachings of all Budabas: desentA ca bhante nAgasena sabbe pi tathAgatA satisa bodhipakkhiyadhamme desenti .... Milinda, p. 232. These are essential in the career of a Boddhisattva : at qat artar.... bodhisattvacaryAyAM cAbhiyuktAvabhUtAm / tadyathA dAna""zIla 'vIrya'''dhyAna''prajJA'""upAyakauzalyapAramitAyAM maitryAM karuNAyAM muditAyAmupekSAyAM yAvat saptatriMzatsu bodhipakSikeSu dharmeSu / S. Pundarika, p. 299. Also cf. bhAvanaM anuyuttassa bhikkhave"neva. cittaM vimuccati /

Page #356
235.] .. . caturtho'dhyAyaH / 197 hetavaH sarvabodhinAM trividhA mRdutAdibhiH / / ' [235] tasmAnna bodhimArgo'nyaH sUtrAdipiTakatrayAt / ato'nyamiha yo brUyAtsa bhavenmArabhASitaH // ukta hi bhagavatA -- "yadbhikSavaH sUtre NA(nA)vatara ta, vinaye Na(na) dRzyate, dharmatAM ca vilomayati nedaM zAstuH zAsanam"3 iti kRSNApadezaH / zuklApadezo viparyayeNa / yatkhalu sUtraM bhagavatA buddhena bhASitaM taccaturvAgameSu sthaviramahAkAzyapasthavirANa (na)ndAdibhiH saMgItikabhi ruddAnagAthAbhinibaddhaM tadeva grAhyam 7 gatametat / taM kissa hetu ? abhAvitattA'ti'ssa vacanIyaM / kissa abhAvitattA ? catunnaM satipaTTAnAnaM catumnaM sammappadhAnAnaM catunnaM iddhipAdAnaM paJcannaM indriyAnaM paJcannaM balAnaM sattannaM bojjhaGgAnaM Ariyasya aTuGgikassa mggss| Aig. IV. p. 125. For detaiis, see infra, Adv. karika 440, notes. 9 Mridu-madhya-adhimatra. V. infra, Adv. karika 441. 2 For mara-bhashita, see Aag. p. 410; S. Pundartka, p. 49; Marasamyutta, S. I. pp. 103 ff. . 3 V. supra, p. 100; n. 1. 4 Dirghagama, Madhyamagama, Samyuktagama and Ekottaragama. - It is interesting to note that only the First Couneil is referred to here, instead of the traditional three or four Councils. & Uddana means summary, brief statement, especially of the contents of a longer literary work or passage. In Pali nikayas, at the end of a chapter are given verses summarizing the contents of the chapter (e.g., sekhabalavaggo ptthmo| tassa udyAnaM"Ang. III. p. 9.) Uddana-ga tha would therefore mean a collection of such gathas. See BHSD. p. 130. The controversies regarding the authenticity of Buddhist scriptures date back as early as the First Buddhist Council. The four Mahapadesas or Authorities mentioned in the Mahaparinibbana sutta (V. supra, p. 100, n. 1.) point to the existence of versions of the Buddhavachana. The nidanakatha of Althasalini contains a long debate on the authenticity of the Abhidharma-sutra:'abhidhammasuttaM na vaTTato' ti? 'abhidhammo kena bhAsito ti? 'eso buddhabhAsito' ti| Dhs.A. I 70. Buddhaghosha refers to the Vedallapitaka i.e., the Mahayana-scriptures, (V. supra, p. 100, n. 3.) and declares them to be unauthentic. for the claims of authenticity made by the Mahayanists for their scriptures, see the following :--

Page #357
198 abhidharmadIpe [ 235. idamidAnIM vktvym| katameSAM kalpANA(nA) masaMkhyeyatrayeNa buddhatvaM prApyate ? mohapuruSA iti / svake'vatArAt svasyaiva vinayadarzanAdapi / praudaaryaadpi| gambhIryAdaviruddhava dharmateti vacanAt / yatsUtre'vatarati vinaye ca sandRzyate / dharmatAJcAnulomayatIti buddhabhASitalakSaNAvagamena sUtrAdisaGgrahItAyA mAtuH svabhAvAnavadhAraNAnmUDhaH / syAbe tanikAyagranthe 'parimitaparimANasUtreSvanavatArAttathAparicchinnamANavinayapiTake saMdarzanAtathAvyavasthApitapudgalanarAtmyAdidharmatAvilomanenAbuddhavacanamahAyAnapratikSepAmoha iti / evaM ca sati muktakasUtrANyapi sUtrAntapiTakeSvapaThitatvAvabuddha vacanAnyabhyupeyAni syustakakasmin sUtrAntapiTake'nyAni sUtrAntapiTakAni na sarvaprakAramavataranti / tathaikaikasmin vinaye'nye vinayA na sarvaprakAraM saMdRzyante / tathaikaikasmin nikAye yA dharmatA vyavasthApitA na sA'nyeSu nikAyeSu dhamatAM sarvaprakAramanulomayatItyevamaSTAdazabhedabhinnAni sUtravinayAbhidharmapiTakAni parasparaM granthArthavyatibhinnAni kathaM buddhavacanAni siddhayantItyavyApakametat buddha vacanalakSaNamabhyupagacchantIti mUDhA eva / Aaa. pp. 260-1. ____Also cf. ydypyubhysiddhtvmsiddhm| idaM tahi sAdhanamastu yada guruziSyaparaMparayAmnAyAyAtaM buddhvcntven| yacca sUtre'vatarati / vinaye saMdRzyate / dhamatAM ca na vilomayati / tada buddhavacanaM nAnyadityatrAha yatpratyayA ca tatrAsthA mahAyAne'pi tAM kuru / mahAyAne'pyuktasyAsthAkAraNasya vidyamAnatvAt / ipunaH sarvapravacanasAdhAraNamavyabhicAri lakSaNaM yaduktamadhyAzayasaMcodanasUtre / api tu maitreya catubhiH kAraNaiH pratibhAnaM sarvabuddhabhASitaM veditavyam / katamaizcatubhiH / iha maitreya pratibhAnamarthopasaMhitam bhavati nAnarthopasaMhitam / dharmopasahitaM bhavati nAdharmopasaMhitam / klezaprahAyakaM bhavati na klezavivardhakam / nirvANaguNAnuzaMsasaMdarzakaM bhavati na saMsAraguNAnuzaMsasaMdarzakam / 'yatkicinmaitreya subhASitaM sarva tadbuddha bhASitam / tatra ya imAni pratibhAnAni pratikSipet / naitAni buddhabhASitAnoti teSu cAgauravamutpAdayet / , pudgalavidveSeNa tena sarva buddhabhASitaM pratibhAnaM pratikSiptaM bhavati / "(see Siksha,p. 15.) "etanmahAyAne sarvamastIti kathamupAdeyaM na syAt / ...athApi syAt / madAgame buddhavacanatve'vivAdo na tu mahAyAne / ... savivAda mahAyAnamiti cedAgama tyj| tIthikaH savivAdatvAtsvaH parazcAgamAntaram / .."catunikAyamaSTAdazabhedabhinnaM bhagavata : zAsanam / tatraikasyaiva nikAyasyAnekabhedasaMbhavAt |"ekbheddhyvsthitaiH sautrAntikAbhidhArmikavanayikaiH parasparaM savivAdatvAtsUtrAbhidharmavinayAH parityAgamarhanti / asti hya kabhedavyavasthitAnAM sautrAntikAdInAmanyonyaM vivAdaH / "etena yaduktaM guruparvopakrameNAmnAyAyAtaM buddhvcnmityaadi| tadanenaiva pratyAkhyAtaM draSTavyam / na hyavismRtasaMpradAyAnAmanyonyasya vivAdo yuktH| na ca sarvajJavacaneSu parasparAhatirasti / na ca sUtrAbhidharma vinayAnAM parasparamekavAkyatA bhavataH saMbhavati / tatkathaM sUtrAdisaMsyadanaM buddhavacanatve heturuktam ? tasmAdyatkicidetat / B. Panjika, IX. 43-44. See Siksha, pp. 95-96.

Page #358
236.] . cturtho'dhyaayH| [236] kalpAnAM mahatAmetadasaMkhyeyatrayaM matam / kalpANAM (nAM) yadi saMkhyA na vidyate kathaM tahi trayamiti nirdhAryate ?' na khalu saMkhyA na vidyate / kiM tahi ? / sthAnAntaramasaMkhyAkhyamadaHsaMkhyopari sthitam // sthAnAntaravizeSa ya2 khalvetannAma (mA) saMkhyeyamiti / na tu na saMkhyA vidyata ityetadvivakSitam / ___ atha yaM zAkyamunirbhagavAnsamyaksaMbuddho bodhisattvacaryAyAmeSu triSvasaM. khyeyeSu3 kiyato (tAM) buddhAnAM paryupAsAM cakre ? tadatra varNayanti / prathame'saMkhyeye paJcasaptatisahasrANa / dvitIye SaTsaptatim / tRtIye saptasaptatim / The Nettipakarana points out that the Sutta means four Arya-satyas : katamasmi sutta otAra tabbAni ? catUsu pariyasaccesu / katamasmi vinaye sandassayitabbAni ? rAgavinaye dosavinaye mohvinye| katamasmi dhammatAyaM upanikkhipitabbAni ? paTiccasamuppAde / yadi catusu ariyasaccesu. avatarati kilesavinaye sandissati dhammataJca na vilometi, evamAsave na janeti / Netti, p. 22.-tatya yasmA bhagavato vacanaM ekagAthAmattampi saccavimuttaM natthi, tasmA sutteti padassa atthaM dassetuM catUsu ariyasaccesU ti vuttaM / aTThakathAyaM pana tINi piTakAni suttati vRtta / taM iginA nettivacanena anavatyu saMsanvati caiva sameti ca / Netti A. p. 219. 9 This topic is discussed by the Kosakara in the III Kosasthana : buddhatvam / asaMkhyeyAnAM kalpAnAM trayega / kathamasaMkhyeyasyAsati saMkhyeyAvasAne punastritvamucyate ? naitadevaM.veditavyam / ki tahi ? SaSThiH sthAnAntarANyasaMkhyeyayamiti muktakasUtraM paThyate / katamAni SaSThiH ?""Akb. III. 94a. - 2 The Kosakara enumerates the sixty sthanantaras. For asankhyeyas, see Vm. XIII. 55, 57, 63 and A Manual of Buddhist Philosophy, Vol. I. pp. 39-41. For kalpas, see Ibid. pp. 46-48. V. supra, p. 100, n. 1. LVP. deals with the kalpa, asankhyeyas and sthanantaras in great detail. See LVP Ak. III. pp. 187-194. . 3 The Pali traditon is different : kappe ca satasahasse caturo ca asaMkheyye / etthantare yaM caritaM sabbaM taM bodhipAcanaM // Chariya-pitaka, I. 1. 1. Cf. tathAgatena catUhi ca asaMkheyyehi kappehi kappAnaM satasahassena ca etthantara sabbaJjatANaM paripAcitaM / Milinda, p. 227. The Aaa. gives a different view :--

Page #359
200 abhidharmadIpe [ 236. kasya punaH kalpAsaMkhyeya syAvasAne katamo buddho babhUva ?' atrApi vrnnynti| ratnazikhini2 samyaksaMbuddhe prathamo'saMkhyeyaH samAptaH / bhagavati dIpaGkare3 dvitIyaH / bhagavati vipazyini tRtIya : smaaptH| . kasminpunaH samyaksaMbuddhe buddhatve prathamaM cittamutpAditam ? shaakymuno| . zAkyamuni ma prathamasyAsaMkhyeyasyAdau vabhUtra yatra bhagaktA bhArgavabhUtena "sukhodakenAGgaparicaryAbhirupasthAnaM kRtvA prathamaM vodhicittamutpAditamahamapyevaM prakAro bhUyAsamiti / tathA hi prathamena kalpAsaMkhyeyena sambhArabhUmimArabhya yAvatprathamA bhUminiSpAdyate dvitIyena tu vimalAbhUmimupAdAya yAvatsaptamI bhamiH, tRtIyena puna: kalpAsaMkhyeyenAcalAbhUmimArabhya yAvabuddhabhUmirityevaM tribhiH kalpAsaMkhyeyarbuddhatvamadhigamyata iti / trikasAmAnyAt tribhiH kalpAsaMkhyeyarityuktaM na punaH paramArthana ityevaM neyArthasUtravyAkhyAne nitarAmeva virodhaH / tathA hi sambhArabhUmimApUrayanneka kalpAsaMkhyeyamatikAmati, tadanantaramadhimukticaryAbhUmi niSpAdayan pratyekaM tribhistribhiH kalpAsaMkhyeyairbodhisattvo niSpAdya samantaprabhA buddhabhUmimAsAdayatItyevaM trayastrizatA kalpAsaMkhyeyarbuddhatvaM prApyata ityAcAryavasubandhupAdAH / Aaa. pp. 55 3-9. 1Cf. asNkhyeytryaantyjaaH| vipazyI dIpakRdratnazikhI zAkyamuni : purA / Ah, IV.110 bcd. ___ 2 See BHSD. p. 452. 3 See BHSD. p. 265. 4 See BHSD. p. 491. 4 See Mahavastu, I. 47 and BHSD. p. 525. According to the Pali tradition, however, it was under Dipaikara Buddha, that Gautama (the Bodhisattva) made the Pranidhana. See Buddhavamso, chapter II. 6 Cf. yatra bhagavatA"prabhAsa nAmnA kumbhakArakumArabhUtenAsukhodakAbhyaGgaparicaryAbhirupasthAnaM kRtvAdyaM praNidhAnaM kRtam / Saks. p. 432. Bhargava means a potter. See BHSD. p. 408. See Pali Bhaggava, DPPN. II. p. 344. The Siksha. quotes similar instances :-yayoktaM bhdrklpiksuutre| ghoSadatto nAma tathAgato yatra nakSatrarAjena prathamaM bodhicitamutpAditaM tAmbUlapatraM datvA gopAlakabhUtena / Siksha, pp 8-9. 7 bodhicitta bodhyarthaM cittaM praNidhiSThAnAtmaka cittamiti / Aaa. p. 78. See Bodhichittotpada-sutra Sastram, pp. 5-7. and The Bodhisattva Doctrine, Pp. 58-64. utpAditacitto bodhisattvaH "dRDhamAdAvutpAdayati samyakpraNidhAnaM saMgrahItuM sarvAnaprameyAnsatvAn / gaveSayAmyahamanuttarAM bodhi"tasmAccittotpAdAdArabhya mahAkaruNAyAH karuNAcittenotpAdayati dazottarANi samyakpraNidhAnAni / Bodhichittotpada-satrasastra, p. 8. For ten mahapranidhanas, see Siksha, p. 295.

Page #360
238.] caturtho'dhyAyaH / prabhAseturAjani' tadeva punaDhimAnamApAditamiti / / kasminpunaH kAle buddhA bhagavanto buddhAdityAH prAdurbhavanti ? tadArabhyate[237] apakarSe jinotpattiryAvacchatasamAyuSaH / dvayoH pratyekabuddhAnAmutkarSe cakravati NA(nA)ma // kalpApakarSe khalu buddhAnAmutpattirbhavati / utkarSe cApakarSe ca pratye kajinA. nAm / utkarSa eva cakravartiNA (nA)m // cakravartiNAM (nAM) punarayaM Ni (ni) yama :[238] nAdho'zotisahasrAsau(yo)statsamutpattiriSyate / azItivarSasahasrAyuya'zcakravartiNA (nA) mUrdhvamutpattirbhavati nAdha iti / te hemarUpyatAmrAyazcakAH puNyaprabhAvataH // 9 See BHSD. p. 382. For an allied controversy on 'Bodhisat's entering the Path of Assu rance', see Ku.. na vattabbaM "bodhisatto kassapassaM bhagavato pAvacane carita brahmacariyo"ti ? aamntaa| nanu vuttaM bhagavatA-'kassape ahaM Ananda bhagavati brahmacariyaM acari Ayati saMbodhAyA ti ? Ky. IV. 8-idAni niyAmokkantikA nAma hoti / tattha yesaM ghaTIkArasutte [Cf. M. sutta 81.] jotipAlassa pabbajja sandhAya bodhisatto kassapabhagavato pAvacane okkantaniyAmo caritabrahmacariyo ti laddhi, seyyathA pi etarahi andhakAnaM / "tato yasmA niyAmo ti vA brahmacariyaM ti vA ariyamaggassa nAma bodhisattAnaJca ThapetvA pAramItrANaM asA niyamokkanti natyi, yadi bhaveyya bodhisatto sotApanno sAvako bhaveyya, na cevametaM, kevalaM hi buddhA attano bANabale ThatvA prayaM buddho bhavissatI ti dhyAkaronti "KvA. IV. 8. See Points of Controversy, pp. 167-170. 2 Cf. buddhatvamaparSe hi zatAdyAvattadudbhavaH / dvayoH pratyekabuddhAnAM khagaH kalpazatAnvayaH // Ab. III. 94. ... 3Cf. cakravartisamutpatti gho'zItisahasrakAt / __suvarNa rUpyatAmrAyazcakriNaste'dharakramAt // Ak. III. 95. After this, the Kosakara discusses two more points : kimatra trisAhasramahAsAhasro lokadhAturloka iSTa utAho sarvalokadhAtava iti ? and cakravartinaH pRthivIM kathaM jayanti ? Akb. III. 96-98. These points are not discussed in Aks. It is possible that these topics were discussed in the Third Adhyaya of Adv., which is lost. V. supra, p. 115, n. 1.

Page #361
202 abhidharmadIpe [ 238. caturvidhAH khalu cakravartiNaH (na):--sauvarNa cakrAH, rUpyacakrAH, tAmracakrAH, lohitacakrAzca svapuNyaprakarSAditi / yathAkramaM caite catustridvaya kadvIpezvarAH // atha yaduktam- 'tasmAnna bodhimArgo'nyaH sUtrAdipiTakatrayAt / ' iti / yadi tarhi mAgaMbhedo nAsti' buddhapratyekabuddhazrAvakANAM (nAM) phalabhedenApi tarhi na bhavitavyam / 3 naiSa doSaH / [IV A. 7. Fol. 101 b.] yasmAt 1. V. supra, Ad. karika 235ab. 2. On marga-bheda, see Aaa. p. 138. 8. The Pali as well as Buddhist Sanskrit works contain many passages which explain the concepts of Buddha, Pratyekabuddha and Sravaka: (a) katamo ca puggalo sammAsaMbuddho ? idhekacco puggalo pubbe ananussutesu dhammesu sAmaM saccAni abhisambujjhati, tattha ca sabba taM pApuNAti, phalesu ca vasIbhAvaM, ayaM vuccati puggalo sammAsaMbuddho / P. Paniliatti, I. 28. -'pubbe ananussutesUti pacchimabhave saccapaTivedhato pubbe aJassa kassaci santi ke assutapubbesu / tato purimapurimesu pana bhavesu sabbaJbodhisattA buddhasAsane pabbajitvA tINi piTakAni uggahetvA gatapaccAgatavattaM Aruhya kammalAnaM anulomaM gotrabhuM Ahacca Thapenti, tasmA pacchimabhavasmi yeva anAcariyabhAvaM sandhAyetaM vRtta / tadA hi tathAgato pUritapAramitattA' 'sAmaM ananussutesu saMkhatAsaMkhatadhammesu""cattAri sacca ni abhisaMbujjhati / tattha cA ti tasmiJca catusaccasaMbodhisaMkhAte arahattamage sabbaJja taM pApuNAti / P. Pannatti, A. I. 28. (b) katamo ca puggalo paccekasaMbuddho ? idhekacco puggalo pubbe ananussutesu dhammesu sAmaM saccAni abhisambujjhati, na ca tatya sambaJja taM pApuNAti, na ca phalasu vasAbhAva, ayaM..paccekasaMbuddho / P. Panmatti, I. 29. ____Cf. vinopadezenAtmAnamekaM pratibuddhA iti prtyekbuddhaaH| te hyekamAtmAnaM damayanti nAnyAn / kiM punaratra kAraNam ? nAhe tAvadazaktA dharma dezayituM pratisaMvit prAptatvAt / " pUrvAbhyAsavazenAlpotsukatAdhimuktatvAnnotsahante / Akb. III. 74 d. Cf. also, zrAvakapiTakamevAvalambya svamArgasaMmukhIkaraNAdabuddhotpade prtyebuddhH| The pratyeka-buddda is also known as khalga. The Khaggvisana-sutta of the Sutta-nipata and the Khadga-vishana gatha of the Mahavistu (I. 357.) point to the solitary habits of the Pratyeka-buddhas. Yasomitra says that according to some Abhidharmikas, the khadga and pratyekabuddha are not identical:-yeSAmAbhidhAmikANAM matena khaDagAdayo'pi pratyekabuddho'sti / utpAditanirvedhabhAgIyamAtro'pi vargacArI pratyekabuddha ityabhiprAyaH / Saks. p. 540. The Sravaka is only an Arhat. The Kosakara speaks of six kinds of

Page #362
203 239.] cturtho'dhyaayH| [239] tulye'pi sAdhanopAye tadbhedo'kSAdibhedataH / bhavamokSAthinotrioH pradAnaphalabhedavat / / yAvatkhalu kazcidguNaH samyaksaMbodhimabhisaMbudhya bhagavatA dezito vinirmukta (kti) dvayaprApti hetubhUtaH sarvo'sau piTakatrayAnuvartIH (rtI)' | tatpuna Arhats : sUtra uktaM SaDarhantaH-parihANadharmA cetanAdharmA anurakSaNAdharmA sthitAkampyaH pratiagationisfi1c7eaf afa i Akb VI 56 ab. See P. Pannatti, (matika-ekakam). These three concepts, (the sravaka, pratyeka-buddha and buddha) lead to the concept of three yanas. The S. Pundarika gives in brief the essential difference of these three as below : tatra kecit paraghoSazravAnugamanamAkAGkSamANA AtmaparinirvANahetozcaturAryasatyAnubodhAya tathAgatazAsate'bhiyujyante / ta ucyante zrAvakayAnamAkAGkSamANAH / anye sattvA anAcAryakaM jJAnaM damazamathamAkAGkSamANA AtmaparinirvANahetorhetupratyayAnu. bodhAya tathAgatazAsane'bhiyujyante / ta ucyante pratyekabuddha yAnamAkAGkSamANAH / .. .. apare punaH sattvAH sarvajJAnaM buddhazAnaM svayambhujJAnamanAcAryakaM jJAnamAkAGkSamANA bahujanahitAya""sarvasattvaparinirvANahetostathAgatajJAnabalavaizAradyAnubodhAya tathAgatazAsane'bhi. yujyante / ta ucyante mahAyAnamAkAGkSamANAH / "S. Pundarika, p. 60. ___Alto cf. zrAvakayAnikaH pudgalaH katamaH ? yaH samApanno vA asamApanno vA zrAvakadharmatAvihArI prakRtyA mRdvindriyaH svavimuktaye praNihita: vairAgyabhAvanayA vimuktAzayaH zrAvakapiTakamevAvalambya vIryabhAvanayA dharmAnudharmacArI duHkhasyAntamanuprApnoti / - pratyekabuddhayAnikaH pudgalaH katama: ? yaH samApanno vA asamApanno vA pratyekabuddhadharmatAvihArI prakRtyA madhyeni, yaH svavimuktaye praNihitaH vairAgyabhAvanayA vimuktAzayaH kevalabhAvanayA cAdhigatabodhyAzayaH zrAvakapiTakamavalambya" khaDgaviSANakalpaH ekavihArI pratyekajinaH vargacArI du.khasyAntamanuprApnoti / . mahAyAnikaH pudgalaH katamaH ? yaH samApanno vA asamApano vA bodhisattvadharmatAvihArI prakRtyA tIkSNendriyaH sarvasattvavizekSAya praNihitaH apratiSThitanirvANAzayaH bodhisattvapiTakamavalambya bIryabhAvanayA dharmAnudharmacArI satvAn paripAcayati zuddhAM buddhabhUmi bhAvayati vyAkaraNaM ca pratilabhate samyaksaMbodhiM ca sAkSAtkaroti / Asm. p. 87. ___On the origin and development of the three yanas, see AMBRH. pp. 80-84. 1 A similar claim is made by the Mahayanists :-"atra prajJApAramitAyAM sarvANi trINi yAnAni vistareNopaviSTAni / tAni punaranimittayogenAnupalabhyayogenAsaMklezayogenAvyavadAnayogena / yAvattat punarlokavyavahAreNAparamArthayogeneti vistaraH / uktaM ca buddhaH pratyekabuddhazca zrAvakazca nissevitaa| - mArgasvamekA mokSasya nAstyanya iti nizcayaH // B. Panjika, IX. 41 cd.

Page #363
204 abhidharmadIpe [239. vimuktidvayaM tribhiH pudgalaiH prApyate / bhagavatA samyaksaMbuddhena pratyekajinenArya. zrAvakeNa ca / teSAM puNa (na)stulye bodhivartmani2 patitAnAmindriyapraNidhAnAvaraNabhedAr3hedaH / tadyathA dvayormAtrostulyaM vastu tulye kSetre pratipAda 1 This refers to two vimuktis, viz., chetovimukti and prajnavimukti :- . sAGgaH saiva vimukti dve """dve vimuktI sUtra ukte| cetovimuktiH prajJAvimuktizca / Akb. VI. 77. c. These two vimuktis are often mentioned together : gg farea farae AsavAnaM khayA anAsavaM cetovimutti paJaAvimutti ca diTheva dhAme sayaM abhijA sacchikatvA / upasampajja viharati Di gha, XXVI. 28. They have been variously explained as below : . cetovimutti ti phalasamAdhi, pAvimutti ti phalanANaM / Vbh A. p. 464... rAgavirAgA cetovimutti sekhaphalaM, avijjAvirAgA pAvimutti asekhaphalaM / Netti. p. 82. rAgavirAgAccetovimuktiH / avidyAvirAgAt prajJAvimuktiH / Sakv. p. 6 07. tRSNA'vidyApakSasarvaklezopaklezaprahANAt samAdhisamApattayazcetovimuktiH, arhanmArgajJAnaM prajJAvimuktiH / Aaa p. 11. See jps. p. 25, and AMBRH. pp. 34 (n. 1) and 199. V. infra, Ad. karika 466. PV. infra, Adv. karika, 241 and 441. 3Cf. zrAvakebhyaH sakhaDgebhyo bodhisattvasya taayinH| ' mRdumadhyAdhimAtrANAmUSmAdInAM viziSTatA // Aa. karika 26. The Hianayanists as well as the Mahayanists acknowledge the indrijabheda and the consequent phalabheda :-eso ca bhante maggo esA paTipadA paJcannaM orambhAgiyAnaM saMyojanAnaM pahanAya, atha kiJcarahi idha ekacce bhikkha vimuttino, ekacce pAvimuttino ti ? 'ettha kho tesAha Ananda indriyavemattaM vadAmI'ti | M. sutta 64. . nanu bhante bhagavA sabbapANabhUtahitAnukampI viharatIti ?"atha kiJcarahi bhante bhagavA ekaccAnaM sakkaccaM dhamma deseti / ekaccAnaM no tathA"" .. 'seyyathA pi gAmaNi yaM aduM khettaM aggaM evameva mayhaM bhikkhubhikkhuniyo| tesAhaM dhamma desemi AdikalyANaM parisuddhaM brahmacariyaM pkaasemi| taM kissa hetu ? ete hi gAmaNi maM dIpA maM leNA maM saraNA viharanti / seyyathA pi gAmaNi yaM adu khettaM majjhima evameva mayha upAsakA upaasikaayo| ma saraNA viharanti / seyyathA pi gAmaNi yaM aduM khettaM honaM jaGgalaM UsaraM pApabhUmi evameva mayhaM prajAtisthiyA samaNabrAhmaNaparibbAjakA / tesaM pAhaM pakAsemi / taM kissa hetu ? appeva nAma ekapadaM pi AjAneyyuM taM nesamassa dIgharattaM hitAya sukhAya cAti / S. IV. p. 316. .

Page #364
240.] cturtho'dhyaayH| 205 yatozcetanAvizeSAdatulyaM phalaM bhavati, tadvaduttamArthaM prArthayamAnAnAM trayANAmapi pudgalAnAM praNidhAnendriyasatatadhananirantarabhAvanAprayogapaTutvAbhyA sAdivizeSAttulye'pi mArge patitAnAM kazcitphala vizeSo bhavati / itazca [240] krunnaabhaavnodrekaatsvsNviccittyostthaa| parasaMvidgurostadvattadvizeSo vidhIyate // / tatra bhagavato buddhasya karuNAbhAvanA' codrekena vartate bhagavAnbuddhaH / svasaMviccintA ca pratyeka buddhasyAdhikyena vartate / parasaMvitparato ghoSazca zrAva*kasya / kiJca, parato ghoSamantareNApi carame janmani suyoniSo (zo) manaskAravalena hetupratyayaphalAvavodhopalambhAt, hetupratyayavalarazeSapranaSTaM nizreyasaM mArga prathamamadhigamya paratropadezAdityevamAdi / / 3 The Mahayanists hold that the Buddha preaches the law according to the adhimukti and asaya of the disciples : nAnAdhimuktAnAM sattvAnAM nAnAdhAtvAzayAnAmAzayaM viditvA dharma dezitavantaH.... S. Pundarika, p..31. sa khalu'""bhagavAn "dharmaM dezayati sma / yadidaM zrAvakANAM caturAryasaMprayuktaM dharma dezayati sma jAti jarAvyAdhimaraNazokaparidevaduHkhadaurmanasyopAyAsasamatikramAya nirvANaparyavasAnaM pratItyasamutpAdapravRttam / bodhisattvAnAM mahAsattvAnAM SaTpAramitApratisaMyuktAnAmanuttarAM samyakasaMbodhimArabhya tathAgatajJAnadarzanaparyavasAnaM dharmaM dezayati sma / "Ibid. pp. 251-2. For asaya, adhimukti and indriya-bheda, see Vbh. pp. 340-341. V.infra, Ad. karikas 492.495. 9 For the difference between the karuna of Sravaka and Buddha, v. infra, Adv. karika 506. 2 Cf. dvau hetU dvau pratyayo samyagdRSTerutpAdAya / tathA hyaktaM bhagavatA / 'katamI dau? paratazca ghoSo'dhyAtmaM ca yonizo manasikAra iti / Salev. p. 188. Cf. dve' me bhikkhave paccayA sammAdiThyiA uppAdAya / katame dve ? parato ca ghoso yoniso ca manasikAro | Aig. I. p. 87. Also cf. yasmA ca kho mahArAja savarNana karaNIyaM hoti / thero mahArAja, sAriputto aparimitamasaddheyyakappaM upAdAya upacitakusalamUlo pAyaM koTiM gato, so pi vinA savarNana nAsakkhi AsavakkhayaM pApuNituM / Milinda, p. 259. The Pali Pitakas contain many old passages indicating the difference between a Sravakas and a Buddha. The following passage perhaps gives a fairly old theory : -- tathAgato bhikkhave arahaM sammAsambuddho rUpassape'' vijJANassa nibidA'"vimutto sammAsambuddho ti vuccati / bhikkhupi bhikkhave paJjAvimutto rUpassa.pe. vicANassa

Page #365
abhidharmadIpe [240. atha tulyAyAM vimukto sthitAnAM' trayANAmabhisametRNAM ko vizeSaH ? 2 taducyatenibbidA vimutto paJjAvimutto ti vuccati / tatra bhikkhave ko viseso ko adhippAyo ki nAnAkaraNaM tathAgatassa arahato sammAsambuddhassa pAvimuttena bhikkhunA ti ? bhagavammUlakA no bhante dhammA ? tathAgato bhikkhave arahaM sammAsambuddho anuppannassa maggassa uppAdetA asaJjAtassa maggassa sajanetA zAnakkhAtassa maggassa akkhAtA maggaJja maggavidU mggkovido| maggAnugA ca bhikkhave etarahi sAvakA viharanti pacchA smnnaagtaa| ayaM kho bhikkhave viseso / S. III. p.65. ___For details on this topic, see Dialogues of the Buddha, II. p. 87, n. 3., and The Bodhisattva Doctrine, pp. 1-49. 9 The Mahayanists accept this claim with certain reservations : tulye nAma dharmadhAtupraveze vayaM bhagavatA honena yAnena niryAtitAH / S. Pundarika, p. 46. Also see- yadyapi bhagavan sattvA nAnAdhimuktayo ye traiSAtukAniHsRtAH kiM teSAmekaM nirvANamuta dve trINi vA ? bhagavAnAha-sarvadharmasamatAvabodhAddhi kAzyapa nirvAgam / taccaika na dve na trINi / Ibid. p. 95''yena sarvadharmA na prAptAH kutastasya nirvANam ? Ibid. p. 98. yAnabhedaM varNayanti buddhayAnaM ta nizcitam / yastu zUnyAn vijAnAti dharmAnAtmavijitAn / ' saMbaddhAnAM bhagavatAM bodhi jAnAti tattvataH // Ibid. p 98. Also cf. yAnatraye saMbhArendriyasvabhAvAvimuktivibhinne'pi abhisamayaH AryamArgazcAbhinnaH iti tu sarve vayaM zraddadhAmahe ! klezAvaraNaprahANasyeSTatvAt / saMvRtinayena sa mArgo vibhinnH| yadi dharmanairAtmyAvatAramapAkaroSi jJeyAvaraNasyAprahANAt zAstA prAdezikavimuktaH syAt / "nanu muktirmukterabhinnati ki nopadiSTam / satyamupadiSTam / klezAvaraNavimuktisAmyAvevamuktam / na tU srvprkaarnn| yathA romakUpo mahAkAzena tulito'pi nAbhinnaH / ... Karatalaratna, p. 77. See B. Panjika, IX. 55 and Aaa. p. 140. 2 The Abhidharma-samuchchaya gives the following details : zrAvakAbhisamayaH katamaH ? pUrvoktaH sptvidho'bhismyH| [dharma artha-tattva-pRSTharatna-asamudAcAraniSThAbhisamayAH / ] thAvakANAM parato ghoSamAgamya pratilambhataH zrAvakAbhisamaya ityucyte| pratyekabuddhAbhisamayaH katama: ? pUrvoktAH sptaabhigmyaaH| parato ghoSamanAgamya pratilambhataH / bodhisatvAbhisamayaH ktamaH / pUrvokteSu saptAbhisamayeSu yA samudAgamakSAntiH no tu sAkSAtkrayA / kevalaM bodhisattvapramuditAbhUmI bodhisattvasya smyktvniyaamaavkraantiH| . .. dhAvakAbhisamayAt bodhisattvAbhisamayasya ko vizeSaH ? saMkSepata ekAdaza / AlambanavizeSaH upastambhavizeSaH prativedhavizeSaH abhyupagamavizeSaH niryANavizeSaH parigrahavizeSaH

Page #366
241.] . caturtho'dhyAyaH / 207 _. [241] haitutattvaphalodbhUtaM mahattvaM shaasitustridhaa| vimuktAvapi tulyAyAM trayANAM bodhi lambhanAt / tatra hetukRtaM tAvadbhagavato buddhasya mahattvaM (ttvaM) triSu kalpAsaMkhyeyeSu sUtravinayAbhidharmAlokena vineyajanamanograheSvajJAnatimirotsAdanAt / svabhAvakRtamapi balavaMzAradyasmRtyupasthAnamahAkaruNAdisvarUpatvAt / phalakRtamapi vyavasthAnavizeSaH pratiSThAparivAravizeSaH abhijanmavizeSaH janmavizeSaH phalavizeSazca / phalavizeSaH punardazavidhaH / AzrayaparivRttivizeSataH guNasamRddhi vikAya'""nirvANa'"mizropamizra jJAnazaktilAbha"AvaraNavizuddhi"mizropamizrakarmakriyA'"abhisaMbodhinirvANasaMdarzanopAyavizeSataH paJcAkAraparitrANavizeSatazca veditavyaH / Asm. pp. 93-4. The Kathavatthu contains many controversies about the relative imperfection of the Arhat, on account of his not being a sarvajna : na vattabbaM 'atthi kiJci sayojanaM appahAya arahattappattI' ti ? aamntaa| arahA sabbaM buddhavisayaM jAnAtI ti? na hevaM vattabbe / tena hi atyi kizci saMyojanamappahAya arahattappattI ti / Rv. XXI. 3. -idAni sa yojanakathA nAma hoti / tattha yasmA ahA sanbaM buddhavisayaM na jAnAti tasmA tasta tatya avijjAvicikicchAha appahInAhi bhavitabbaM ti sanAya asthi kiJci saMyojanaM appahAya arahattappattI ti yesa laddha, seyyathApi mahAsaMghikAnaM / " sabbaM buddhavisayaM ti arahato sabbaJja tajJA.NabhAvena paTisedho kato, na avijjAvicikicchAnaM appahAnena / itaro pana tesa appahInataM sandhAya tena hIti laddhi patiTThApeti / sA ayoniso patiTThApitattA appatihitAva hoti / KvA XXI. 3. ____Also cf. idAni aANa, kalA, paravitaraNAti tisso kathA nAma honti / tattha yesa arahato itthipurisAdInaM nAmagottAdIsujANappavattiyA abhAvena atthi aANaM, tattheva sanniTThAnAbhAvena asthi kalA yasmA ca nesatAni vatthUni pare vitaranti, pakAsenti Acikkhanti, tasmA nesaM atthi paravitaraNA ti imA laddhiyo, seyyathApi etarahi pubbaseliyAdInaM / tesaM tA laddhiyo bhindituM pucchA sakavAdi sa :""KvA. 11. 2-4. See Ko. IV. 10, XXII. 1, VIII. XVII. 1.; Milinda, pp. 10 -109, 261 and Aaa. p. 62. __. 6. Cf. yaM nUna haM pi ima buddhabodhi tridhA vibhajyeha prakAzayeyam S Pundarika, p. 43. _Cf. tattha bodhI ti catumaggANassApi sabbaJja tANassApi adhivacanaM / KvA. IV. 6. V. infra, Adv. karika, 411. 7 These are some of the special powers of Buddha. Cf. tathAgatA"" asaGgApratihatajJAnadarzanabalavaizAradyAveNikendriyabalabodhyaMgadhyAnavimokSasamAdhisamApattyadbhutadharmasamanvAgatA vividhdhrmsNprkaashkaaH| teSu dharmeSu tathAgata eva prtyksso'prokssH| S. Pundarika, p. 23.

Page #367
208 abhidharmadIpe [242. sadedegvakeSu lokeSvapratihatazAsanapratiSThANA (nA)nmAracatuSTaya' nirjayanAcceti / / atha yadetatsarvasattvaprativiziSTaM puruSottamasya janmazarIraM tatkimaniyatakAlAkSepam, AhosviniyatakAlAkSepamiti ? tadabhidhIyate [242] buddhasya saMmukhInasya bauddhamAkSipyate vapuH / nAnyasminkAle / cintAmayena jJAnena viziSTatamatvAt / tatra puna: saikapuNyazatodbhUtamekaikaM lakSaNaM muneH // 2 tatra paJcAzaccetanA: prayogabhUtAH paJcAzatpRSThabhUtAH, ekayA tallakSaNamAkSipati // tA punaH paJcAzaccetanAH katamAH ? taducyate[243] yathAkarmapathAstadvatpuNyAditrayamiSyate / pratikarmapathaM paJca, maulakarmapathaparizuddhiH sAmantakasya vitarkAnupaghAtaH smRtyanuparigrahaH, nirvANapariNAmanaM ca / tAH sarvAstadAlambanA: paJcAzatprayogabhUtAH / pRSThe'pyetAvatya eva / 3 9 The four Maras are-Skandha-mara, Klesa-mara, Devaputra-mara and Marana-mara. See Siksha, p. 198...' Cf. caturmArajayAjjino bhagavAn / B. Paijika, IX. 36. Also cf. saMkhepato vA paJca kilesa-khandha abhisaGkhAra-devaputta maccumAre abhaji, tasmA"bhagavA ti vuccati / Vm. VII. 59. V. supra, p. 101, n. 2. 2 cintAmayaM kalpazate zeSa AkSipyate hi tt| . ekaikaM puNyazatajaM / Ak. IV. 109 cd, 110a. , | Yosomitra gives the following details : uktaM puNyasya parimANam / teSAmevaM kRtaparimANAnAM zatenaikaM mahApuruSalakSaNaM nivartate / evaM yAvad dvAtriMzattamamapIti / kecitte vyAcakSate / buddhAlambanamanaskArasammukhIbhAvAtpaJcAzaccetanA bhavanti / ahamapItthaM syAmityaparAH paJcAzaccetanA bhavanti / apare varNayanti / kAmadhAtuvizatisthAnAni / rUpadhAtuH SoDaza / ArUpyozcatvAraH / aSTau ca zItanarakA ityaSTacatvAriMzadvikalpaM vaidhAtukaM bhavati / tadAlambanamasya bodhisattvasya karuNAcittamutpadyate / tatastatsaMprayuktAzcetanA aSTa vatvAriMzadbhavanti / ato'nantaraM buddhAlambanA cetanotpadyate / yathA'nenAsmAt vaidhAtukAt sattvA mAcitA ityekA cetnaa| ato'nantaraM dvitIyA cetanotpadyate / ahamapyevaM moceyyamityAtmAlambaneti / paJcAzaccetanA bhavanti tAsAM puddhiH sammukhIbhAvAccetanAzataM bhavatIti / anye pAhuH / prANAtipAtaviratirbuddhasya bhagavataH paJcabhiH kAraNarupetA bhavati /

Page #368
243.] .. cturtho'dhyaayH| anye tu bravate-buddhA dvishriiraadhisstthaanaaH| janmazarIrAdhiSThAnAH, dvaatriNshnmhaapurusslkssnnaalmbnaaH| dharmazarIrAdhiSThAnAzcASTAdazAveni(Ni)kabuddhaguNAlambanAH sAmantakapRSTha saMgahItAH / ___anye punarAhuH-prANivadhaviraticetanA mRdumadhyAdhimAtrAdhimAtrataratamabhedAddevamanuSyeSu yojyaM (jyaa)| ____kecinmantrayante-dvidhA samudrAzcatvAro dvIpAH2 SoDazanarakAH, tiryakSetau / SaTkAmAvacarA viMzatIrUpArUpyAn(:)devAn(vAH) / etAnsarvAn bhagavAn krunnaayte| ___ evantu varNayanti-sannikRSTaM bodhisattvaM sthApayi [IV. B, 8. Fol. 102a] tvA yatsarvasattvAnAM bhogaizvaryAdhipatyaphalamiyadekasya puNyasya pramANam / / paJca kAraNAni / maulkrmpthpaarishuddhiH| . saamntkpaarishuddhiH| vitarkAnupaghAtaH / smRtyanuparigRhItatvam / nirvANapariNAmitvaM ceti / tadAlambanA api cetanAH paJca bhavanti / evaM dazakarmapathAlambanA daza paJcakAzcetanAnAM paJcAzaccetanA bhvnti| teSAM dviH sammukhIbhAvAccetanAzataM bhavatItyetat puNyazatam / '"Sakv pp. 431-2. 1. Abhyantara and bahya. See Akv. III. 52. 2. The four great Continents are : jambudvIpa, pUrvavideha, aparagodAnIya and JATET. See Alb. III. 54-55. and A Manual of Buddhist Philosapiky, vol. 1. p. 55. Ta, hahava, huhuva, utpala, padma and mahApadma are cold hells. saMjIva, kAlasUtra, saMghAta, raurava, mahAraurava, tApana, pratApana and avIci are hot hells. Ibid pp. 61-63. See Akb. III. 58-59. 4. cAturmahArAjika-trAyastriza-yAma-tuSita-nirmANarati paranirmitavazavati / See Vbh. p. 566. 4 Sixteen Rupa vachara-bhumis and four Arupya-bhumis. The sixteen Ripavachara bhumis are :-brahmapA rasajjA, brahmapurohitA, mahAbrahmA ceti paThamajhAnabhUmi / parittAbhA, appamANAbhA, AbhassarA ceti dUtiyajjhAnabhUmi / parittasubhA, appamANasubhA subhakiNhA ceti tatiyajjhAnabhUmi / vehapphalA asaJasattA suddhAvAsA ceti catutyajjhAnabhUmi ti rUpAvacarabhUmi soLasavidhA hoti / avihA, atappA, sudassA, sudassA, aniTThAceti suddhAvAsabhUmi paJcavidhA hoti / A. Sangaho. v. 6. See Vbh. pp. 570-572. These are variously enumerated as sixteen, seventeen and eighteen. See Akb. VIII. 2. For details, see A Manual of Buddhist Philosophy, Vol I. pp. 67-69. ___For the four Arubya-bhumis, v. infra, Ad. karika 549-551. 6 The Kosakara gives only a few views in brief : kiM puNyasya parimANam? sannikRSTabodhisattvaM sthApayitvA yAvatsarvasattvAnAM bhogaphalamityeke / yAvat sarvasattvAnAM karmAdhipatyena trisAhasra mahAsAhasrako loko'bhinivartata ityapare / buddhA eva ca tatparimANAbhijJA ityapare / Akb. IV. 110 a. 14

Page #369
210 abhidharmadIpe [244. ___ atha yaduktam-'dAnapAramitA' iti / tatra kaH samAsaH kiM sAdhano vA dAnazabdaH, ko vA svabhAvo dAnasya iti ? tadapadizyate / dAnasya pAramitAyA nizcayabuddhiH sA dAnapAramitA / evaM zeSAsvapi vAcyam / yatpunarucyate-'kiM sAdhano vAyaM dAnazabdaH, ko vA dAnasya svabhAvaH' iti tatrApadizyate dAnaM hi dIyate yena svaparArthAdyapekSayA / [244] kAyAdikarma tattattvamavijJaptiH kvacitpunaH / ' karaNasAdhano'yaM dAnazabda / dIyate teneti dAnaM mAnavat / hastAdiSu tahi dAnaprasaMgaH / astu tahi karmasAdhano dIyate taditi dAnam / suvarNAdiSu dAnaprasaMgaH / bhavatu ko doSaH / vipAkaphalAbhAvaH, suvarNAdInAmavyAkRtatvAt / bhavatu tahi karaNasAdhana eva / nanUkta hastAdiSu prasaMgaH ? naiSa doSaH / kuzalakarmatrayaparigrahAt / ' spardhAyazoguptisevAdivyudAsArthamidamArabhyate / Cf, sarvavikalpabIjavigamAdaprameyAsaMkhyeyaM puNyaM prasavati / aprameyamityanenApramANamapyAkSiptam / '"Aaa. p. 427. Also cf. jagadAnandabIjasya jagaduHkhoSaSasya c| cittaratnasya yutpuNyaM tatkathaM hi premIyatAm // ""etaduktamAryavIravattaparipRcchAyAM bodhicittAddhi yatpuNyaM tacca rUpi bhavedyadi / AkAzadhAtuM saMpUrya bhUyazcottari tadbhavet // B. Parjika, I. 26. See Bodhichittotpada-sutra-sastra, p. 2. 1cf. dIyate yena taddAnaM puujaanugrhkaamyyaa| kAyavAkkarmasotyAnaM mahAbhogyaphalaM hi tat // Ak, IV. 113. Also cf. argueri Fafgifanrif araq i Tattvartha-sutra, VII. 33. 2 Cf. ivAni dAnakathA nAma hoti| tattha dAnaM nAma tividhaM cAgacetanApi viratipi deyyadhammapi / 'saddhA hiriyaM kusalaJca dAna' ti AgataDhAne cAgacetanA dAnaM / 'abhayaM detI'ti AgataDhAne virati / 'dAnaM deti annaM pAnaM ti AgataTTAne deyyadhammo / tattha cAgacetanA deti vA deyyadhamma, denti vA etAya deyyadhammaM ti dAnaM / sA hi uppajjamAnA bhayabheravAdisaMkhAtaM dussIlyacetanaM dAti lunAti cAti dAnaM / deyyadhammo dIyatI ti dAnaM / evametaM tividhampi atthato cetasiko ceva dhammo deyyadhammo cAti duvidhaM hoti / tatya yesaM cetasikova dhammo dAnaM, na deyyadhammo ti laddhi, seyyathApi rAjagirikasiddhathikAnaM / te sandhAya pucchA sakavAdissa / .."KVA. VII. 4. Cf. phalena saha sarvasvatyAgAccittAjjane'khile / dAnapAramitA proktA tasmAtsA cittameva tu // Bodhicharyavatara, v. 10.

Page #370
246.] cturtho'dhyaayH| 'svpraarthaadypekssyaa'-svaatmpraarthaanugrhaadypekssyaa| svAtmAnugrahAya parAnugrahAya ubhayAnu*grahA[ya / A] dizabdAta pUjAkAmyayA ceti / svabhAvo'pi 'kAyAdikarmAvijJaptiH' / kvacitpunaH kAyavAGmanaH karma / sasaMprayogaM saparivAraM cAtra manaskarma dRSTavyam / tatpunaretaddAnam prAdhAnyAnmuninA prokta mahAbhogaphalaM hi tat // svargAvapargahetutve'pi prAdhAnyAnmahAbhogatAyAM tadviniyogaH / tatpunaretaddAnam[245] svAnyobhayArthasiddhayarthaM dAnaM dadati kecn| sAdhuvRttyanuvRtyarthaM nobhayArthAya cApare // ' dvAbhyAM khalu kAraNAbhyAM svAnyAtmahitacikIrSuzca, ubhayahitapratipannazca sa evaMguNayukta dAnaM dIyate (ddaati)| Atmanazca kuzalamUlopacayArtha parasya cendriyamahAbhUtopaMcayArtham / tatra svahitAyaiva yathA pRthagjanaH parinirvate bhagavati caityAya dadAti parArthameva yathA arhan saMghAya dadAti, na ceSTadharmavedanIyaM bhavati / ubhayArthaM yadavItarAgaH saMghAya dadAti / nobhayArthaM yadahazcaityAya dadAti taccenna (tacca na) dRSTadharmavedanIyaM bhavati kevalaM tu satpuruSaprazastamArgAvasthAnapradarzaNA(nArtham // tatpunaretaddAnaM kathaM pha'lato viziSyate3 ? taducyate[246] dAtRvastvAdivaziSTayAttatphalAtizayaH smRtH| tatra kathaM dAtRvizeSaH kathaM vastuvizeSaH kathaM kSetravizeSaH ? __ zraddhAdibhiguNatA datte'taH satkriyAdibhiH / 1 cf. svaparArthobhayArthAya nobhayArthAya doyate / Ak. IV. 114. ab. 2 katamat dAnam / svasvAmikAnAM dhanavastUnAM vitaraNaM dAnam / tat trividhahetorbhavati / AtmahatoH parahetoH parAtmahatozca / caityamaMdirANAM buddhapratyekabuddhArhatA copasthAnamAtmahetoH / sattvebhyo dAnaM parahetoH / janebhyo dAnaM praatmhetoH| Aaa. pp. 1.2. 3 See M. Dakkhina-vibhanga-sutta, 142. 4 Cf. vAtA viziSTaH zraddhAdya satkRtyAdi ddaatytH| satkArodArarucitA kAlAnAcchedyalAbhitA // Ak. IV. 115. . also cf. vidhidravyadAtRpAtravizeSAttadbhedaH / Tattvartha-sutra, VIL. 34.

Page #371
212 abhidharmadIpe [247 yadA dAtA hetuphalasaMbaddha (ndha)nizcaya(ye) zraddadhAno dadAti zIlavAn kalyANadharmA buddhavacanabahuzrutazca bhavati nirmatsarI muktahastazca bhavati nirvANAnuzaMsaH satkRtya svahastaM kAlena parAnanupahatya dadAti, sa khalu . [247] satkArAdiguNopetaM phalaM tasmAdavApnute / ataH satkRtya dAnAtsatkAralAbhI bhavati / svahastadAnAdudAreSu bhogaparibhogeSu ruci labhate / kAladAnAtkAlabhogA[na] labhate / parAnu paghAtAdanAcchedyAMllabhate nirapakSAlamagnyA (nyA)dibhira dhaarnnaan| etAvaddAtA vishissyte| kathaM vastu ? vastu varNAdisaMpanna saurUpyAdi phalapradam // ' yAda vastu varNagandharasasparzasampanna bhavati tadA viziSyate / tataH surUpitvaM yazasvitA pR(pri)yatA sRkumAratvaM sukhasparzAGgatA bhavati yathAkramam / e[IV. A, 8 Fol. 102b.] 'vaM vastu viziSTa bhavati / / [248] guNaduHkhopakArAkhyadharmaH kSetraM vishissyte| guNAdhikaM kSetra3 bhavati / [ti]ryaJcamupAdAya yAvanmanuSyANAM guNAstaratamakrameNa yAvadbuddhasya / yathoktam- "tiryagyoNi (ni) gatAya dAnaM datvA zataguNo vipAkaH pratikAGkSi [tavyaH syAt / duHzIlAya . manuSyabhUtAya datvA sahasraguNa: / "5 duHkhavizeSA kSetraM viziSyate / yatho (tho)padhiSu puNya. kriyAvastuSu / 'glAnAya dAnaM glAnopasthAya kAyadAnaM zotalikAvardalikA 1 Cf. varNAdisampadA vastu surUpatvaM yazasvitA / priyatA sukumAra sukhasparzAGgatA tataH // Ak. JV. 116. 2 Cf. gatiduHkhopakAritvaguNaH kSetraM viziSyate / Ak. IV. 117. ab. 3 asmin loke trizadvidhaM puNyakSetraM bhavati / mAtA pitA vRddho rogo satpuruSo vItarAgapudgalaH sAsravAH sapta pudgalAzcatvAro mArgapratipannAzcatvAraH phalapratipannAH pratyekabuddhA buddhA bodhisattvA bhikSusaMgho'dhvagAH ttaTzramAturAzca / Aad. p. 32. 4 Quoted in Akb. IV. 117. ab. 5 Cf. tiracchAnagate dAnaM datvA sataguNA dakkhiNA paattikngkitbbaa| puthujjanadussole dAnaM datvA sahassaguNA dakkhiNA paattikngkhitbbaa| puthujjanasIlavante dAnaM datvA satasahassaguNA dakkhiNA paattikngkhitbbaa| M. sutta 142. & For the seven aupadhika-punga vaslus sec LVP Ak. IV. p. 237, n, 1.

Page #372
250.] . caturthodhyAyaH / 213 diSu ca dAnam" iti vistaraH / upakAritvavizeSAt / yathA mAtApitroraNye(nye)SAM copakAriNAM ye aTavIdurgakAntAre bhUtavyasanebhyo nistArayanti / yaduktam-'cetanAvizeSAtphalavizeSaH' iti / atha kathaM cetanAyAH vizeSo bhavati ? bramaH : ___prAzayAdi mRdutvAdemaMdutvAdIni karmaNaH // ' pannAM (gAM) khalu kAraNAnAM mRdutvAdivizeSAtkarma viziSyate / AzayacetanAprayogAdhiSThAnakSetrapRSThANAM mRdutvAdeH karmavizeSaH / tatrAzayAbhiprAyaH yathA-evaM caivaM ca kuryAM kariSyAmIti vA cetanAyA *karmapathaM samAkSipati / prayogastadadhiSThAnaM kAyavAkkarma / adhiSThAnaM karmapathaH / kSetraM yasmai vastu prtipaadyte| pRSThaM nAma yatkRtvA puna: sakRdasakadvAnukaroti / / yaduktam-'Arye yo dAnamaprameyaphalam' iti / atha kimanAryebhyaH sarvebhyaH prameyam ? netyAha-. .. [949] dharmadAtre'pi bAlAya pitre mAtre'tha roginne| . ameyaM bodhisattvAya dAnamanya bhavAya ca // . ebhyaH paJcabhyaH pRthagjanebhyo'pi dAnamaprameyaM bhavati // 3 atha kasya kasmai datvA dAnamagryaphalaM bhavati ? tadabhidhIyate[250] bodhisattvasya yaddAnna(na)manyasyApi yadaSTamam / vipazcidbhistadAkhyAtaM zreSThaM yaccAhato'rhate // 1cf. pRSThaM kSetramadhiSThAnaM prayogazcetanAzaya: / ___ eSAM mRdhimAtratvAt karmamRdhimAtratA // Ak. IV. 118. See Millinda, p. 112, DhsA. III. 143, and Vinaya A. II. p. 439. 2 Cf, mAtRpitRglAnadharmakathikebhyo'ntyajanmane / __ bodhisattvAya cAmeyA anAryebhyo'pi dakSiNA || Ak. IV. 118. . 3 Cf. bAhirake kAmesu vItarAge dAnaM datvA koTisatasahassaguNA dakSiNA pATikaGkhitabbA / sItApattiphalaMsacchakiriyAya paTipanne dAnaM dattvA asakheyyA appameyyA dakSiNA paattikngkhitbbaa| ko pana vAdo sotApanne ?.""ko pana vAdo tathAgate arahante sammAsambuddhe ti ? M. sutta 142. __.4 Cf. agaM muktasya muktAya bodhisatvasya cASTamam / Ak. IV.117 cd. .

Page #373
114 abhidharmadIpe [251. _yatkhalu bodhisattvaH sarvasattvahitAdhyAzayeNa dAnaM dadAti tadagryamuttamArthaphalatvAt bhagavatA'STo khalu dAnAnyuktAni sUtre' "AsAdya dAnam / bhayadAnam / adAt me dAnam / dAsyati me dAnam / dattapUrvaM me pitRbhirdAnam / dadAti svargArtham / kItyartham / yAvaduttAmArthasya prAptaye dadAtyetadagryam / yacca dhAtukavItarAgo'rhanahate dadAti dAnami' damagrayam" iti / / sUtra uktam-"sAMcetanikasyAhaM karmaNaH kRtopacitasya nApratisaMvedyaphala vadAmi" iti / atha kimidaM kRtamupacitaM vA ? taducyate[251] saMpradhArya yadAkSiptaM pUraNAdidRDhIkRtam / vigatapratipakSaM ca tatkarmopacitaM matam // tatra saMpradhAryAkSiptaM nAbuddhipUrva' yadRcchAya(cchayA) yacca kRtvA paripUrikAbhizcetanAbhiH paripUritaM bhavati / pRSThatazca dRDho kRtaM bhavayi / niSkokRtyAdipratipakSaM ca bhavati / tatkarmopacitamucyate / / kathaM caitAdiSvasati pratigahotari puNyopajAtirbhavati ? brmH| 9 Quoted in Akb. IV. 117 cd. Cf. aTU dAnavatthUni / Asajja dAnaM deti / bhayA dAnaM deti / adAsi meti dAnaM deti / dassati meti dAnaM deti / sAdhu dAnaM ti dAnaM deti, ahaM pacAmi, ime na pacanti, nArahAmi pacanto apacantAnaM na dAtuM ti dAnaM deti / imaM me dAnaM dadato kalyANo kittisaddo abbhuggacchatIti dAnaM deti / cittAlaGkAracittaparikkhAratthaM dAnaM deti / Digha, XXXIII. 3. 1. See Ang IV. p. 236. 2 Cf. yo vItarAgo vItarAgesu dadAti dAnaM dhammena laddhA supsnncitto| abhisaddahaM kammaphalaM uLAraM taM ve dAnaM vipulaM ti brUti // M. sutta 142. 3 Cf. nAhaM bhikkhave saJcetanikAnaM kammAnaM katAnaM upacitAnaM appaTisaMviditvA vyantibhAvaM vadAmi ""Ang. v. p. 292. 4 Cf. saJcetanasamAptibhyAM niSkokRtyavipakSataH / parivArAdvipAkAcca karmopacitamucyate // Ak. IV. 120. -saJcetanataH saJcintya kRtaM bhvti| nAbuddhipUrvakRtaM bhavati / tdythaa| avyAkRtena cittena pASANaM dadAmIti suvarNapiNDaM dadyAt / kRtaM tanna punarupacitam / avyAkRtaM hi tatkarma / na sahasA kRtam / yathA bhASyAkSepAt satyavacanaM kRtaM tatkuzalaM na punarupacitam / kazcidekena sucaritena sugatiM yAti / kazcidyAvat tribhiH / kazcidekena karmapathena / kshcidyaavddshbhiH| tatra yo yAvatA gacchati tasminnasamApte kRtaM karma nopacitam / samApte tUpacitam / evaM yAvadvipAkadAne niyatamiti / Saks. p. 435. See LVPAR. IV. p. 114. n. 1.

Page #374
254.] caturtho'dhyAyaH / ___[252] svasmAtyAgaguNApekSAzcatAzcatyArcanAdiSu / ___ vinA pratigRhotrApi phalaM maitrIvihAravat // ' ..tadyathA maitrIvihAriNo maharSayo na ca lokaM sukhena yojayantyatha cAparimitaM puNyaM pratigRhNantyevaM caityAdiSu tadguNAdhimuktivazeNa (na) svacittaprasAdAdeva puNyaprasUtimicchati (nti) // 2 sUtra uktam-"dve dAne / dharmadAnamAmiSadAnaM ca / "3 tatrAmiSadAnamuktam / dharmadAnamucyate [253] dharmadAnasvabhAvo vAktatvanAmAdigocaraH / / [V. B. 1. Fol. 103a.] . avyAkRtasvabhAvatvAnna nAmAdyannadAnavat / / yathaiva kuzalatvAt trikarmasvabhAvamAmiSadAnaM nAnapAnam / suvarNAdisvabhAvaM tat, avyAkRtatvAt / tadvadvAcaH kuzalatvAddharmadAnaM vAksvabhAvam / na nAmakAyAdisvabhAvam / / uktaM dAnamayaM puNyakriyAdivastu / zIlamayamArabhyate / [254] zIlaM zubhamayaM rUpaM vyAkhyAtaM tatprabhedataH / 'kuzalameva rUpaM zIlamayaM puNyakriyAvastu / tatpunavijJaptyavijJaptirUpam / avijJaptirUpamapi triprabhedaM prAtimokSadhyAnAnAsravasaMgRhItam / tadapi 1 Cf. catye tyAgAnvayaM puNyaM maMtrAdivadagRhNati / .. . kukSetre'poSTaphaladA phalabIjAviparyayAt // Ab. IV. 121. 2f. apratigRhNati kasmizcitkathaM parityAgAnvayamapi puNyam / kiM punaH kAraNaM sati pratigrahItari bhavitavyaM puNyena nAsati / "yadi hi puNyaM parAnugrahAdeva syAt, maitryAcapramANyasamyagdRSTibhAvanAyAM na syaat| B. Panjika, IX. 38. See Millinda, p. 98. 3 Cf. dve' mAni bhikkhave dAnAni / AmisadAnaM ca dhammadAnaM ca | Ang. I. p. 91. See Bodhichittotpada-sutra-sastra, p. 11. 4 Cf. dharmadAnaM yathAbhUtasUtrAdhAkliSTadezanA / Ah. IV. 125ab. On dharma-dana, see Siksha, p. 351. 5 See DhsA. III. 73-79. 6 Cf. vauHzIlyamazubhaM rUpaM zIlaM tadvirati dvidhA / pratikSiptAcca buddhana vizuddha tu caturguNam // Ak. IV 122. - See Dhs A. III. 95-102.

Page #375
216 abhidharmadIpe [255. vyAkhyAtaM vistarazaH' / etadapi zIlamayaM puNyakriyAvastu mahAbhogatAphalaM mokSaphalaM ca, praNidhipariNAmanavizeSAt / zAstre tu tappradhAnatvAtproktaM svargopapattaye / / tatpunaretacchIlaM vizuddhaM cAvizuddhaM ca bhavati / tatra vizuddham [255] dauHzolyAzubhamUlArdoSairyanna vidUSitam / tadvipakSazamAGga ca yattacchaddhamihocyate // 3yatkhalu zIlaM dauHzIlyena na vidUSitaM prANAtipAtAdinA'STaprakAreNa, tatsamutthApakaizca klezo klezaimithyAdRSTayAdibhiranupahatam, klezopaklezavipa. kSazca smRtyupasthAnAdibhiH parigRha tam, nirvANapariNAmitaM ca 'na' saMsAravIjabhUtaM bhavati / ..... paJcabhiH kAraNarityanye / maulaiH karmapathaivizuddhama, sAmantakavizuddham, vitarkeranupahatam, smRtyAnuparigRhItam , nirvANAbhimukha ceti tadvizuddhazola. miSyate / tadviparyayAdavizuddhaM veditavyam / 3 vyAkhyAtaM zIlamayaM puNyakriyAvastu / / bhAvanAmayamucyate[256] puNyaM samAhitaM tvatra bhAvanA cittabhAvanAt / yatsamAdhisvabhAvaM samAhitaM puNyaM tdbhaavnetyucyte| kasmAt ? riThA parazada ... 1 V. supra, p. 128, n. 4. 2 Cf. dozIlyataddhatvahataM tadvipakSaza mAzritam / Ak. IV. 123 ab. 3-3 This passage is identical with Akb. IV. 123 ab. After this, the Akb. has : cavidha zIlamityapare / bhayazIlaM."AzAstizIlaM.."baM For various kinds of Sila, see Vm. I 25. Buddhaghosha mentions a paramita-fila : sabbasattavimokkhatyAya pavattitaM pAramitAsolaM paNItaM / Am. i. 31. 4 vitariti kAmavitarkAdibhiH / Saks. p. 437. 5 smRtyA'''kAyAdismRtyupasthAnaiH / Ibid. 6 See DhsA. III. 80. 7 Cf. samAhitaM tu kuzalaM bhAvanA cittavAsanAt / Ak. IV. 123 cd. . 8 samAhitagrahaNamasamAhitanivRttyartham / kuzalagrahaNaM samAhitAsvAdanAsaMprayuktakliSTadhyAnanivRttyartham / tatsamAhitakuzalasadRzamutpadyate / Saks. p. 437.

Page #376
256.] . caturtho'dhyAyaH / 217 cittabhAvanAt / yathA tailaM puSpaizcampakAdibhirvAsitaM tanmayi bhavati tatsamAdhisaMprayuktaistatsahabhUkazca dharmaMzcittaM "bhAvitaM vAsitamityucyate, tanmayIkaraNAt / na caivamasamAhita miti / samAhitameva citta (taM) bhAvanAmayaM puNyakriyAvastu maitryAdiguNasaMprayuktaM draSTavyam / kathaM punaretatpunya(Nya)kriyAvastu mantavyam ?' kiM puNyaM kriyA ca vastu ca puNyakriyAvastu, samAhAralakSaNo'yaM dvandvaH samAso'tha puNyakriyayorvastu puNyakriyAvastu ? 'atha puNyakriyAyA vastu puNyakriyAvastviti ?2 yathA na doSastathAstu / kathaM ca na doSaH ? tatra tAvat / kAyavAkkarmasvabhAvatvAt tridhA kuzalatvAtpuNyam / krmaatmktvaatkriyaa| tatsamutthApikAyAH (yAzce. tanAyA adhiSThAnAtvAdvastu / yA tatsamutthApikA cetanA sA puNyaM ca kriyA ca, tatsahabhuvo dharmAH puNyameva / zolamayaM tu kAya vAkkamaveti vidhA bhavati / bhAvanAmayaM maMtro puNyaM ca puNyakriyAzca vastu / tatsaMprayuktAyAzcetanAyA maiyadhiSThAnenAbhisaMskArANAM maMtrIsahabhUcetanA zolaM ca puNyakriyA c| anye tatsahabhuvaH puNyameveti / 3 tatpunaretadbhAvanAmayaM puNyakriyAvastu sarvaM ttsrvhetutve'|i sati .. pradhAnyAdapavargAya taduktaM sarvadazi nA // uttamArthaprAptaye khalvAsannatamo heturbhAvaneti kRtvA bhagavatA bhAvanAmayameva kuzalamUlaM visaMyogAya vidhiyuktamuktam / puNyakriyAvastubhedena triprakAraM zubham / punaraNye(nye)na prakAratrayeNa zubhabhedo vyAkhyAyate 1 Cf. puNyaM kriyA'tha tadvastu trayaM karmapayA ythaa| Ak. IV. 112 cd. .. 2 Cf. puNyamapyetat trayaM kriyApi vastvapi yathAyogamiti puNyakriyAvastu / tadyathA karma ca te panthAnazca panthAna eva ca karmaNa iti karmapathA uktaaH| Akb. IV. 112 cd. . puNyaM tAvadiSTavipAkatvAt / kriyA karmasvabhAvatvAt / vastu tatsamutthAnacetanAyAstadadhiSThAya pravRtteH / Saks. p. 433 3 Cf. anye tatsahabhuvaH puNyameva puNyasya vA kAraNaM puNyakriyA puNyaprayogastasyA etAni trINi vastUni / eSAM sampAdanArthaM puNyaprayogArambhAditi / kuzalacetanA paramArthena puNyakriyA, tasyA etAni vastUnItyapare / Akb. IV. 112 cd. 4 Cf. svargAya zIlaM prAdhAnyAdvisaMyogAya bhaavnaa| Ab. IV. 124 ab. 5 After this, the Kosakara deals with one more point : sUtra uktam - "catvAraH pudgalA brAhmaM puNyaM prsvntiiti"| katamattadbrAhmapuNyam ? yattallakSaNavipAkasya karmaNaH parimANajJApanAyoktamiti vaibhASikAH / pUrvAcAryAstu vyAcakSate. caturNA brAhmapuNyatvaM kalpaM svargeSu modanAt / Akb. IV. 124 cd. See Ang. v. p. 76.

Page #377
218 abhidharmadIpe [258. [257] puNyanirvANabhAgIyaM nivedhAnuguNaM tthaa| zAsane'sminsamAsena zubhamUlaM vidheSyate // ' [V. A, 1. Fol. 103b.] puNyabhAgIyaM yena devamanuSyopapattibIjaM pratigRhNAti mahezAkhyazca kulamahAbhogarUpyacakravartizakrapuSpaketubrahmatvAdInAM prAptaye phalamAkSipati / mokSabhAgIyaM yenAvikampya mokSAzayAvasthAnAdavazyaM pariNi(ni). NidharmA bhavati / nirvedhabhAgIyamUSmagatamU(ma) caturvidham // 3 atha yadidaM loka ucyate lipimudrAgaNanA saMkhyeti eSAM kaH svabhAvaH ? ucyate[258] lipimudrA'tha gaNanA kaayvaakkrmlkssnnaa| saMkhyA khalvapi vijJeyA manaskarmasvabhAvikA // 4. tatra tAvallipimudre yogapravartitaM kAyakarmasamutthAnamiti5 paJcaskandhAtmikA lipiH| yeNa(na) tu karmaNA'kSarANi nirvaya'nte tatkarma lipirityucyate / nAma yatkhanyate danta viSANasuvarNAdiSu sA mudraa| na tu yeNa(na) karmaNA khanyate tatkarmocyate / kAvyamapi yogapratitaM vAkkarmasamutthAnaM pnycskndhaaH| saMkhyApi yogapravartitaM manaskarma / yanmanasA saMkalitaM dharmANAM sA tu saparivArA catuskandhasvabhAvetiSa / / abhidharmadIpe vibhASAprabhAyAM vRttau cturthaadhyaayssmaaptH|| 1 puNyanirvANanirvedhabhAgIyaM kuzalaM vidhaa| Ak. IV. 125 cd. Also cf. atuTTo sIlamattena nimbidaM yonuyunyjti| . hoti nibbedhabhAgIyaM sIlametassa bhikkhuno // Vm. I. 39. 2 See LVP AR. IV. p. 25 2, n. 5.. 3 v. infra, Ad. karika 421 and 422. 4 Cf. yogapravatitaM karma sasamutthApakaM . vidhaa| lipimudre sagaNanaM kAvyaM saMkhyA yathAkramam // Ab. IV. 126. 5-sasamutthAnamiti / sacittacaitasikakalApam / yena tatkAyakarmotthApyate / ...."lipirmudrA c| kAraNe kAryopacArAta / yena hi kAyakarmaNA lipilikhyate mudrA vA khanyate / sA lipimuMdrA ca shaastrbhiprete| na yathA loke / loke hyakSaracihna pustakAdau lipiriSyate / akSarAnakSaracihnaca mudreti / Saks. p. 439. 6 yanmanasA saMkalanaM dharmANAmiti / ekaM dve trINItyevamAdi sA saMkhyA / yattu vAcA na manasA sA gnnnetyaabhidhaamikaaH| Ibid. See Milinda, p. 81. See LVPAk. v. p. 254. u After this, the Ak. has one more (last) karika dealing with safari kecit pryaayaaH| (AR. IV. 127).

Page #378
pnycmo'dhyaayH| prathamaH pAdaH uktAni krmaani(nn)| atha yadayaM lokaH paJcagati' cakrAvartaparivartanimittAni karmANyAcinoti, kAryANi cotsRjyAkAryakarmakArI bhavati, dakSiNaM ca mArga hitvA vAmaM vamazriyati, paramaprazAntaM ca paraM brahmApAsyAnekaduHkhopadravanIDabhUte saMsAre janma pratipadyate tatra ko heturityabhidhIyate[259] akAryapravaNo loko duHkhabhAgI ca yadvazAt / rAgAdI na bhavasaMbandhAnklezAnvakSyAmi tAnaham / / te punaH klezAH [260] svazaktijakiyodbhavizeSeste tu nAmabhiH / AttasAmAnyasaMjJAkAzcodyante'nuzayAdibhi[:] // tatra tAvatsAmAnyasaMjJA svakriyAnirjAtA: kliznantIti klezAH3 anuzerata 1 narakapretatiryagmanuSyadevagatayaH / 2 Cf. AsayantyAsravantyete haranti zlathayantyataH / __upagRhNanti cetyeSAmAsravAdiniruktayaH // Ak. v. 40. 3 klezo hi pravartamAno dazakRtyAni karoti / mUlaM ca dRDhIkaroti, santatimavasthA*payati , kSetramApAdayati, niHsyandaM pravartayati, karmabhavamabhiniharati, svasaMbhAraM parigRhNAti, Alambane saMmohayati, vijJAnasroto namayati, kuzalapakSAdvayutkrAmayati, bandhanAthaM ca sphurati dhAtvanatikramayogeneti / Akb. v. 1a. -yo dharmo utpadyamAno'prazAntalakSaNa utpadyamAnena yena kaaycittprbndhaaprshmprvRttiH| idaM klezalakSaNam / Asm. p. 43. Cf. avidyAsmitArAgadveSAbhinivezAH klezAH / ..."klezA iti paJcaviparyayA ityrthH| te sthandamAnA guNAdhikAraM draDhayanti pariNAmamavasthApayanti kAryakAraNasrota unnamayanti parasparAnugrahaNatantrIbhUtvA karmavipAkaM caabhinihrnti| roga-bha shya, II. 3. ___Also cf. saMsArasya hi karma klezAzca kAraNam / tayozca klezaH pradhAnam / tathA hi klezAdhipatyatvAt karma punarbhavAkSepasamartha bhavati naanythaa| tathA AkSiptapunarbhavamapi karma klezAdhipatyAdeva punarbhavo bhavati naanythaa| evaM ca klezA eva saMsArapravRtteH pradhAnatvAnmUlam / Tvb. 19.

Page #379
220 abhidharmadIpe [261. itynushyaaH| AbhavAnamupAdAya yAvadavIci sravanti srAvayanti ca cittasantatimityAsravAH' / AsravAniti paJcalakSaNo (NAna)tra saMyojantIti saMyojanAni / granthayantIti grnthaaH| yojayantIti yogaaH| apaharantItyoghAH / upAdadata ityupAdAnAnyeSAM sAmAnyanAma kleza iti / / tatra ke kiyanto vA'nuzayAH ? tadavadyotyate-- [261] rAgapratighasaMmohamAnakAGkSAkudRSTayaH / SaDete'nuzayAH proktA. zreyodvAravibandhinaH // ete khalu SaDanuza' yAH saMsArapravRttihetavaH zreyomArgavivandhinazca zAstra uktaaH| teSAM niruktiH santAnAnugatA ityanuzayAH3 dhAtrocailamalavat / anubadhnantIti vA'nuzayAH, kha varajalacaravat / ta ete vattitazca draSTavyAH, hiGgvAdibhakSaNavat / phalatazca pArAvatabhujaGgasUkarajanmApAtanavat / pudgalatazca nandAgulimAlasunakSatrAdivat / / "atha rAgAdayo'nuzayA: kathaM draSTavyAH ? ki rAgAdaya evAnuzayAH6, AhosvidrAgAdInAmanuzayAH ? kinycaatH| rAgAdaya . evAnuzayAzcetsUtra 1 V. supra, p. 18, n. 5. 2 Cf. mUlaM bhavasyAnuzayAH SaDrAga : prtighstthaa| mano'vidyA ca daSTizca vicikitsA ca te punaH // Al. v. 1. 3 V, supra, pp. 18-19. See infra, Ad. karika 287--8. 4 Nanda = Sundarananda see DPEN. II. p. 10. Aiigulimala is the name of a famous brigand. Sec DPPN I. p. 22. Sunakshatra (Pali Sunakkhatta) was a Buddhist monk who later on defamed the Buddha. See DPPN. II. p 252. These three are mentioned to illustrate raga pratigha and drishti, respectively. Cf. durdamAnAmapi keSAJcit puruSadamyAnAM tIvrarAgadveSamohamAnAnAmAryasundarAnandAGgulImAloruvilvAkAzyapamahArAjakapphiNaprabhRtInAM vinAyaka iti pradarzanArtham / Aaa. p. 162. 5 This Adv. (from atha rAgAdayo'nuzayA; to tasmAtsaMprayuktA evAnuzayAH) is almost identical with Ab. v. 1 a. The Akb., however, begins: kathamida jJAtavyam / kAmarAga evAnuzayaH kAmarAgAnuzayaH Ahosvit kAmarAgasyAnuzayaH kAmarAgAnuzayaH? 6 'Ahosvit kAmarAga evAnuzaya' iti / vaibhASikanayena paryavasthAnamevAnuzayaH / vAtsIputrIyanayena prAptiranuzayaH / sautrAntikanayena bIjam / Saku. p. 442..

Page #380
261. ] . pnycmo'dhyaayH| 221 virodhaH-"ihaikatyo na kAmarAgaparyavasthitena cetasA bahalaM viharatyutpannasya kAmarAgaparyavasthAne (na) syottare (ra)Ni (ni)ssaraNaM' yathAbhUtaM prajAnAti / tasya tatkAmarAgaparyavasthAnaM sthAmazaH samyaksusaMvahataM sAnuzayaM prahIyate" iti / 3 rAgAdInAmanuzayA iti cedviprayuktAnuzayaprasaGgAdabhidharmavirodhaH"kAmarAgAnuzayastribhirindriyassaprayuktaH" iti| karmadhAraya eva parigRhyate na SaSThIsamAsa iti vaibhaassikaaH| nanu covataM sUtravirodha iti / sAnuzayaM sAnuvandhamityarthaH / aupa [V. B, 2. Fol. 104a.]'cAriko vA sUtre'nuzayazabdaH 1 uttaraniHsaraNaM iti pazcAnniHsaraNamityarthaH / Ibid. 2 samyaktvasamavahatam in Akb. 3 Cf. sutavAM ca kho Ananda ariyasAvako'"suvinIto na kAmarAgapariyuTThitena cetasA viharati na kAmarAgaparetena uppannassa ca kAmarAgassa nissaraNaM yathAbhUtaM pajAnAti; tassa so kAmarAgo sAnusayo pahIyati / M. sutta 64. See Aig. III. p. 233. -- pariyuTTitetA ti gahitena abhibhUtena, ""paretenA ti" anugatena, nissaraNaM ti diTThinissaraNaM nAma nibbAnaM..", sAnusayo pahIyatoM ti vacanato panettha ekacce ardhA saMyojanaM aJo anusayo ti vadanti / yathA hi savyaJjanaM bhattaM ti vutte bhattato anaM vyaJjanaM hoti / evaM sAnusayA ti vacanato pariyuThAnasakkAyadiThito aona anusayena bhavitabba ti nesaM laddhi / te sasIsaM pArupitvA ti Adohi pttikkhipitbbaa| ' tasmA so yeva kileso bandhanaThena saMyojanaM appahInaThena anusayo ti idamatthaM sandhAya bhagavatA sAnusayA pahIyatIti evaM vuttaM ti vaiditabbaM / MA. III. p. 14+. 4 abhivarmavirodha iti / "kAmarAgAnuzayastribhirindriyaiH samprayuktaH kata maistribhiH / sukhasomanasyopekSendriyaiH samprayuktaH" iti / na hi viprayuktasya prAptilakSaNasya ebhirindriyaH saMprayogo yujyata iti shaastrvirodhH| Sakv. p. 443. Cf. katya kAmarAgAnusayo anuseti ? kAmaghAtuyA dvIsu vedanAsu / ettha kAmarAgAnusayo anuseti / Yamaka, I. p. 268.. -kAmAvavarabhUmiyaM sukhAya ca adukkhamasukhAya ca vedanAsu / etya anuseto ti imAsu dvIsu vedanAsu uppajjati |""kaamdhaatuyaa dvIsu vedanAsu anusayamAno cesa tAhi vedanAhi sampayuttesu sAsaMkhAravijJANesu pi anuseti eva / "yasmA ime dve vedanAva sAtasaMtasukhatA assAdanaThena kAmarAgAnusayassa uppattiyA sesasampayuttadhammesu padhAnaM tasmA 'dvIsu vedanAsU...' fa qal Yamaka A. p. 239. (SHBS. Vul. xl.) 5 nAsti virodhaH / sAnuzayaM sAnubandhamityarthAt / in Aleb. 6 'sAnuzayaM sAnubandhamityarthAd' iti / kAmarAgasyAnubandho'nuzayazabdenoktaH / anubandhaH punaH klezAntarasyotpAdAnukUlyenAvasthAnam / anuvRttirvA anuzaya: / anuzayaM prahIyate / na punaranuvartate saMkleza ityrthH| Saks. p. 443,

Page #381
222 abhidharmadIpe [ 261 prApto (ptau)' yathA duHkho'gniriti / lAkSaNikastvabhidharme kleza evAnuzayaH / tasmAsaMprayuktA evAnuzayAH / / "evaM tu sAdhu yathA dArTAntikAnAm" iti kozakAraH / kathaM ca dArTAntikAnAm ?5 "kAmarAgasyAnuzayaH kAmarAgAnuzayaH / na cAnuzayaH saMprayukto na viprayuktaH, tasyAdravyAntaratvAt / ' supto hi klezo'nuzaya ityucyte| prabuddhaH paryavasthAnam / kA ca tasya prasuptiH ? asaMmukhIbhUtasya biijbhaavaanubndhH| kaH prabodhaH ? sNmukhiibhaavH| ko'yaM bIjabhAvo nAma ? prAtmabhAvasya klezajaM (jA) klezotpAdakazaktiH, yathA cAGkurAdInAM zAli 1 'aupacAriko vA...' iti upacAre bhava aupacArikaH / kutraupacArika ityaah'praaptau'| mukhyavRttyA paryavasthAne'nuzayazando vartate, upacAreNa tu prAptau / tasyAnuzayahetu.. bhAvAt / Ibid. 2 'kleza eva' iti / AlambanasamprayogatazcAnuzerata ityanuzayA iti / Ibid. 3 After this, the Kosakara gives the following details :""tasmAt saMprayuktA evAnuzayAH / kathamidaM gamyate ? anuzayAnAM "cittaklezakaratvAdAvaraNatvAcchubhaiviruddhatvAt / " yasmAdanuzayaiH kliSTaM cittaM bhavatyapUrvaM kuzalaM notpadyate utpannAcca parihIyate tasmAnna viprayuktAH / atha viprayuktairapyevaM syAt / kuzalaM na . kadAcidupalabhyeta / teSAM nityasannihitatvAt / upalabhyate ca / ataH "kuzalasya copalambhAdaviprayuktA ihAnuzayAH // " iti / tadidamajJApakam / yasmAdyo viprayuktamanuzayamicchati sa etatsarvamanuzayakRtaM necchati / klezakRtamevecchati / Akb. v. 2 a. -AcArya Aha tadidamajJApakam / yadidaM vaibhASikaruktam / , cittaklezakaratvAdityAdi / yo hi viprayuktamanu zayamicchatIti vaatsiiputriiyH| Saks. p. 444. 4Cf. evaM tu sAdhu yathA sautrAntikAnAm / kathaM ca sautrAntikAnAma ?... Akb. v. 2 a. V. supra, p. 47. n. 4. 5 This Adv. from kAmarAgasyAnuzayaH to zAliphalotpAdanazaktiriti, Is identical with Akb. v. 2 a. 6 Cf. kAmarAgAnusayo ti AdIsu kAmarAgo ca so appahInaThena anusayo ti kAmarAgAnusayo / se sapadesu pi eseva nyo| Yamaka A. p. 239 (SHBS. vol. xl.) 7.-7 Yasomitra gives the following comment:-kAmarAgasyAnuzaya iti nAsti suutrvirodhH| kintu viprayukto'nuzaya iti prApnoti / ata Aha-'na cAnuzayaH saMprayukto na viprayuktaH' iti / kathamityAha / tasyAdravyAntaratvAt iti / zaktirUpasya bIjasya rAgAdibhyo'nantaratvAt / AtmabhAvasya Azrayasya klezajA pUrvotpannaklezajanitA klezotpAdanazaktiH klezotpAdanAya zaktiH yayA'nubhavajJAnajA smRtyutpAdanazaktiH na

Page #382
261.] 223 pnycmo'dhyaayH| phalajA zAliphalotpAdanazaktiH" iti / ' 'yattahi sUtra eva klezo'nuzaya uktaH SaTpaTke 3..-"so'sya bhavati sukhAyAM vedanAyAM rAgAnuzayaH' iti ? bhavatIti vacanAdadoSaH / nAsa tade (dai)vAnuzayaH / kadA tahi ? yadA prasupto bhavati / / hetau vA phalopacAra" eSaH" iti / dravyAntarabhUtA tadvat / smRtyutpAdanaheturdravyAntarabhUtaH kazcidviprayukta ityAzaMkya dRSTAntAntaramupanyasyati / yathA cAkurAdInAmiti vistaraH / Saks. p. 444. 1 After this, the Akb. has the following :-zAliphalotpAdanazaktiriti / yastu klezAnAM bIjArthamarthAntaraM kalpayati, tena smRtibIjamapyarthAntaraM kalpayitavyaM jAyate / -yastviti vApsIputrIyaH / Saks. p. 444. 2 From yattahi to phalopacAra eSaH, is identical with Akb v. 2 a. 3 Cf. chachakkasutta / M. sutta 148. 4 Cf. so sukhAya vedanAya phuTTo samAno abhinandati, abhivadati, ajjhosAya tiTThati / tassa rAgAnusayo anuseti / M. suttd. 148. .5 tadupacAra in Akb. 6 yattahi sUtra 'eva klezo'nuzaya uktaH SaTpaTake sUtra"rAgAnuzayaH' iti / rAga evAnuzayaH sukhavedanAvasthAyAM hi rAgaH samudAcarannevamuktaH / na tu tasya bIjamityabhiprAyaH / 'bhavatIti vacanAnnAsau tadaivAnuzaya' iti / anuzaya eva rAgasyAyamuktaH / na raagH| bhavatIti vacanAt / tasyAmavasthAyAM utpadyamAnasya rAgasyAnuzayo bhavatIti bIjamutpadyate / na tUtpannamiti / bIjaprakRtAvasthA'tra. kathyata ityabhiprAyaH / 'kadA tahi bhavatIti ? kadA'nuzayostItyarthaH / 'yadA prasupto bhavati' yadoparato bhavatItyarthaH / 'heto vA tadupacAra' iti / heto rAge anushyopcaarH| rAgo hi rAgAnuzayasya hetuH / tathA hi rAgajA rAgotpAdanazaktI rAgAnuzaya ityuktamiti / tadidamuktaM bhavati kvacidanuzayazabdena bIjamucyate / kvacitparyavasthAnamiti / Sakv p. 444. . 7 The Kathavatthu contains various controversies on this topic :. (i) tisso pi anusayakathA ( = anusayA avyAktA ti ? - anusayA ahetukA ti ?anusayA cittavippayuttA ti ? ) Ko. XI. 1. (ii) aso anusayo ti kathA, and (iii) pariyuTTAnaM cittavippayuttaM ti kthaa| Ko XIV. 5-6. idAni anusayA avyAkatA ahetukA cittavippayuttA ti tisso anusayakathA nAma honti / tattha yasmA puthujjano kusalAbyAkate citte vattamAne sAnusayo ti vttbbo| yo cassa tasmi qhaNe hetu, na tena hetunA anusayo sahetuko, na tena cittena sampayutto, tasmA te abyAkatA

Page #383
224 abhidharmadIpe [261 tadetatsautrAntikairantargataM buddhavacananItizravaNakausIdyamAvirbhAvyate / ahetukA cittavippayuttA ti yesaM laddhi seyyathA pi mahAsaMdhikAnaJceva sammitIyAnaJca / te sandhAya tIsu pi kathAsu pucchA sakavAdissa I KvA. XI. 1. ___idAni pariyuTTAnaM cittavippayuttaM ti kathA nAma hoti / tattha yasmA aniccAdito manasikaroto pi rAgAdayo uppajjanti""tasmA pariyuTTAnaM cittavippayuttaM ti yesaM laddhi, seyyathA pi andhakAnaM yeva / ""KvA. XIV. 6. Buddhaghosha in the Yamaka A. sums up this whole controversy and gives the Sthavira-vadin's view : anusayA ti kenaTena anusayA ? anusayanachaina / 'appahonaTo, ete hi appahInaTena tassa tassa santAne anusenti naam| tasmA anusayA ti vuccanti / anusentI ti anurUpaM kAraNaM labhitvA uppajjantIti attho / athApi siyA anusayana? nAma apphiinaakaaro| appahInAkAro ca uppajjatI ti vattuM na yujjati, tasmA na anusayA uppajjantI ti ? . tatridaM paTivacanaM / appahInAkArI anusayo ti pana appahInaTThana thAmagatakileso dhuccati / so cittasampayutto sArammaNo sappaccayaThena sahetuko ekantAkusalo atItopi hoti anAgato pi tasmA uppajjatIti vattuM yujjati / tatridaM pamANaM / abhidhamme tAva kathAvarima "anusayA abyAkatA anusayA ahetukA anusayA cittavippayuttA" ti sabbe vAdA pttisedhitaa| paTisambhidAmagge 'paccuppanne kilese pajahatI' ti pucchaM katvA anusayAnaM paccuppannabhAvassa atthitAya 'thAmagatAnusayaM pajahatI' ti vuttaM / dhammasaMgahe pana mohassaM padabhAjane 'avijjAnusayo avijjA. pariyuThaThAnaM avijjAlaGgI moho akusalamUlaM, ayaM tasmi samaye moho hotI'ti akusalacittena saddhi avijjAnusayassa uppannabhAvo vutto|" tasmA anu sentIti anurUpaM kAraNaM labhitvA uppajjantIti adi yaM vuttaM "yampi 'cittasampayuttau sArammaNoti Adi vuttaM, tampi suvuttameva / anusayo ti nAmesa pariniSphanno cittasampayuto akusaladhammo ti niTThamettha gAtavvaM / Yamaka A. p. 239. SHBS. yol. xl.) For an explanation of the terms anusaya and pariyutthana, A Dissertation on the ramaka, by Ledi Sadaw : - tisso hi ka marAgassa bhummiyoH anusayabhummi, pariyuTThAnabhummi, vitikkamabhummoti; tathA paTighassa.pe.avijjAya / tattha kAmarAgo, yadA kAyaGgavAcaGgAni cAlento pavattati, tadA tathA pavatti tassa vitikka nabhummi nAma / yadA kAyaGga-vAcaGgacalanaM apatvA manodvAre va eva uThAnaM pApuNanti, tadA tathA patti tasrA pariyuTTAnabhummi nAma / manodvAre pi uTTAnaM apatvA niccakAlaM cittasantAnAnugato avasthAkAra visesaso, tassa kAmarAgarasa anusamabhummi nAma / so hi uppAdaM pi apatvA cittasantAne sayanAkArena pavattamAno hutvA yadA chasu dvAresu aJatarasmi dvAre rajjaniyavatthubhUtaM ArammaNaM ApAthaM Agacchati, tadA ayoniso bhavaGgaM Avade'tvA parato pariyuTThAnabhummi patvA kAmarAgasahagataM javanacittaM uppAdeti, tadA sace taM AramamNaM dubbalaM hoti, tasmi ArammaNe niruddhe puna so kAmarAgo nirujjhitvA puna anusayabhummi patiTThAni / yadi taM ArammaNaM balavaM hoti, pariyuTTAnabhummiyaM pi aTutvA vitikkamabhummi patvA kAyaGga vA cAlento pavattati / "Yamaka, II. pp. 258-9 (Appendix).

Page #384
262.]. pnycmo'dhyaayH| 225 katham ? uktottaratvAt / uktamatra karmacintA' yAmuttaraM tattvasaptatau ca / tasmathatAm / mA pramoSIH / punshcaapdishyte| sautrAntikaparikalpite pratibIjakalpe cittazaktivIjabhAvanApakSe nivRttyuttaramanyAnanyatvAdidoSAt / nAnyAnanya iti bIjavAsanAvasthAne cittavinAzAbhyupagame ca madhyamApratipatsiddhiriti cet / na / cittasvabhAvazaktikriyAbhAve tadantadvayAsiddhau madhyamApratidanupapatteH kha puSpamayadaNDavat / te punaH [262] rAgadvedhAt matAH sapta3 dRSTibhedAddaza smRtaaH| bhUyo'STAnavati yA dhAtvAkArAdibhedataH // tatra kAyarAgabhavarAgabhedaM purastAdvakSyate / dRSTibhedo'pi satkAyadaSTayAdibhedena pnycdhaa| rAgabhedaM ca dvidhA vakSyAmaH / te punarete sarva evAnuzayA yathAsaMbhavaM dhAtvAkAraprakArabhedenASTAna vatirbhavanti / tatra kecitpaNDitA darzayanti / dhAtubhedena kAmAvacarAH SatriMzadarzaNa(na) bhAvanAheyAH / dvaatriNshddrshnheyaaH| rUpAvacarA ekatrizadubhayaheyAH, aSTA. vizatirdarzanaheyAH paJca pratighavAH / evamArUpyAvacarAH / tatra kathaM kAmAvacarAH SaDtriMzadbhavanti ? darzanabhAvanAheyaprakAraNe (ne). yamya [bhedAt / dRSTInAmapi dhAtvAkAraprakArabhedAt SaTtriMzatvam / pratighasya dhAtunayamyAt paJcatvam / vayaM punareSAM bhedaM zlokAnugatameva darzayiSyAmaH / ___ tatra katyeSAmaSTAnavateranuzayANAM duHkhadarzanaheyAH kati yAvadbhAvanA. heyAH ? tatra kAmadhAtau tAvat / pratiduHkhAdisatyaM yathAkramaM daza sapta saptASTau duHkhAdidarzaNa (na)heyA dvAtriMzatkA madhAtau bhavanti / teSu teSAM viprtiptteH| evaM rUpArUpyadhAtvorabhyuhya vaktavyam / / 1 This refers to the Fourth Adhyaya of Adv. R Tattva-saptati appears to be a title of some work by the author of Adv., written on the model of the Paramartha-saptati of Vasubandhu. 3 Cf. SaDrAgabhedAtsaptoktAH / Ah. v. 2 a. 4 punarete SaDanuzayA abhiSau daza kriynte| Akb. v. 2 d. -abhidharma iti na sUtra itybhipraayH| Saks. p. 445. 15

Page #385
226 abhidharmadIpe [ 263. [263] kAmarAgo bhavAkhyazca dvidhAH rAgaH prbhidyte| prAyo bahiSpravRttatvAdantarvattyAdibhedataH / / ' yathAkramam / ukto rAgabhedaH / dRSTibhedo nirdizyate [264] satkAyAntadvayagrAhI mithyAdarzaNa (na)meva ca / / dRSTizIlavatAmarzAvityetAH paJca dRSTayaH // "te punarete prabhidyamAnA dhAtuprakArAkArabhedenASTAnavatirbhavanti / 3 SaTtriMzatkAmAvacarAH / ekatriMzadrapAvacarAH / ekatriMzadArUpyAvacarAH / darzanA(na)bhAvanAheyaprakAraNa (nai) yamyAt / / 1cf. SaDrAgabhedAtsaptoktA bhavarAgo dvidhAtujaH / antarmukhatvAttanmokSasaMjJAvyAvRttaye kRtaH // Ah. v. 2. . samApattirAgo hi teSAM prAyeNa / sa cAntarmukhapravRttastasmAt bhavarAgaH / te ca sattvAH samApattisAzrayAmAsvAdayantaH AtmabhAvamevAsvAdayanti kAmavItarAgatvAt / ataH sa rAgo bhavarAga ityuktH| Akb. v. 2. AsvAdanAsaMprayukte dhyAne prAyeNa teSAM raag'| sa cAntarmukha pravRttaH samAhitarUpatvAt / tathA ca sati mokSasaMjJopatiSThate / tadvicchedanAtha bhagavAn dezayAmAsa kAmarAgo bhavarAga ityevamAdi / bhave rAga eSaH, naiSa mokSe / Saku p. 44+. cf. bhavarAgAnusayo pana kiJcApi diTThivippayuttesu catusu cittesu uppajjanato sahajAtAnusayavasena kAmadhAtuyA dvIsu vedanAsu anusetI ti vattabbo bhaveya / kAmadhAtuyaM panesa dvIhi vedanAhi saddhi uppajjamAno pi rUpArUpAvacaradhammameva paTilabhati / kAmadhAtuyA pariyApannaM ekadhamma pi ArammaNaM na karoti, tasmA ArammaNAnusayavasena niyama katvA "rUpadhAtuyA arUpadhAtuyA etya bhavarAgAnusayo anusetI" ti vuttaM / api ca rAgo nAmesa kAmarAgabhavarAgavasera duvidho / tattha kAmarAgo kAmadhAtuyA dvIsu vedanAsu anusetIti vutto| sace pana bhavarAgo pi kAmarAgo viya evaM vucceyya, kAmarAgena saddhiM desanA saMkiNNA viya bhaveyyAti rAgakilesaM dvidhA bhinditvA kAmarAgato bhavarAgassa visesadassanatthaM pi evaM desanA ktaa| Yamaka A. p. 242. (SHBS. vol. x1.) 2 Cf. dRSTayaH paJca satkAyamithyAntaprAhadaSTayaH / vRSTizIlavataparAmarzAviti punardaza // Ak v. 3. 3 punarete dazAnuzayA abhidharme 'STAnavatiH kriyante / Akb. v. 3. .

Page #386
227 266.] pnycmo'dhyaayH| kati punarebhyaH kAmadhAtau darzanaheyAH' kati yAvadbhAvanAheyAH ? tadavadyotyate [265] dazeha duHkhadRgdheyAH sarve'pi dazeha kAmaghAtI [V. A, 2. Fol. 104b.] 'duHkhe viprtipnntvaaduHkhdrshnheyaaH| sapta hetviikssnnkssyaaH| ebhyo dazabhyaH satkAyAntAhadRSTizIlavrataparAmarzatrayaM hitvA / saptApavargadRgdheyAH eta eva / aSTau mArgakSaNakSayAH // 3 satkAyAntahidRSTI hitvaa| te'pi phalabhUteSu skandheSu vipratipanna[tvA duHkhadarzanaheyaiva / [266] dRSTiheyAvalambitvAtsadAkAraparigra hAt / / rAgAdayastu catvAro jJeyA mArgadvayakSayAH / / te darzanaprahAtavyAsteSAM caturNAM rAgAdInAM yasmAdAlambanamatastatpra , 1 dassanattike dassanenA ti sotApattimaggena / so hi paThamaM nibbANaM dassanato dassanaM ti vutto| bhAvanAyA ti sesamaggattayena / sesamaggattayaM hi paThamamaggena dismi yeva dhamme bhAvanAvasena uppajjati, adiTThapubbaM kiJci na passati, tasmA bhAvanA ti vuccati / Dhs A. 11-24. katame dhammA dassanena pahAtabbA ? tINi saMyojanAni-sakkAyadiTThi vicikicchA sIlabbataparAmAso / Dhs. 1002.-imissA ca nAliyA diTThisaMkileso vicikicchAsaMlileso ti dve yeva AgatA / lobho doso moho mAno thInaM uddhacca ahirikaM anottappaM ti ime aThTha anaagtaa| AharitvA dIpetabbA / ettha hi'apAyagamanIyo lobho""anottappaM sabbe pi' me pahAnekaTThA hutvA pahIyanti / Dhs A. v. 30. 2 katame dhammA bhAvanAya pahAtabbA ? avaseso lobho doso moho tadekaTThA ca kilesA' 'ime dhammA bhAvanAya phtbbaa| Dhs. 1007-avaseso ti dassanena pahInAvaseso / .."vassanena hi apAyagamanIyA va phiinaa| Dhs A. v. 33. 3 Cf. varzate sapta saptASTau tridvivRSTivijitAH / ... yathAkramaM prahIyante kAme duHkhAdidarzanaiH // Ak. v. 4. - 4 Cf. catvAro bhaavnaaheyaaH| Ah. v. 5a.

Page #387
228 abhidharmadIpe [267. hANAtteSAmapi prahANaM stambhanipAtAdupastambhanipAtanavat / ye tu rAgAdayazcatvAraH svalakSaNaklezAste bhAvanAprahAtavyA draSTavyA raagprtighmaanaavidyaaH|| atra punaH [267] pratikalpavazotpattedRSTikAjhe tu dRkkSaye / avidyamAne khalu vastunyete skandheSu viparItasaMdehAkAragrahaNaM kRtvA pravartate / tasmAdete darzaNa (na)heye cetodghATanamAtreNa sAradravyAstistva(tva)saMdevA (hA) pagamavat / rUpepyevaM tathA'rUpye pratighAnuzayAdate // ' yathA kAmadhAtau proktAH, rUpArUpyadhAtvorapyevaM draSTavyAH / pratighAnuzayaM vrjyitvaa| tatra hi zamathasnigdhasantAnatvAtpratighanimittAbhAvAcca pratighAnuzayo nAsti / 2 tatra satkAyAntAhadRSTI ekaprakAre duHkhadarzaNa (na)mAtraheyatvAt / mithyAdRSTidRSTiparAmarzavicikitsA: pratyekaM catuSprakArAH, catussa ydrshnn(n)heytvaat| zIlavataparAmarzo dviprakAro duHkhamArgadarzanaheyatvAt / rAgAdayaH paJcaprakArAH, catussatyadarzanabhA vanAheyatvAt / ta ete kAmadhAtau SaTtriMzadbhavanti / rUpadhAtAvekatriMzadArUpyadhAtAvekatrizaditi samastA dazanabhAvanAheyA aSTAnavatirbhavanti / 3 tebhyaH punaraSTAzIti drshnprhaatvyaaH| daza bhAvanAprahAtavyAH / / atha ya ete'STAzItiranuzayA darzanaprahAtavyAH kimete darzanamArgeNaiva prahIyante ? netyAha / kiM tarhi ? [268] bhavAgre kSAntiheyA ye dRgyA eva te mtaaH| 1cf. ta evApratighA punH| . ____ rUpadhAto tathArUpye ityaSTAnavatirmatAH // Ab. v. 5 bcd. 2 Cf. "rUpadhAtuyA arUpadhAtuyA apariyApanne ettha paTiyAnusayo ca nAnuseti kAmarAgAnusayo ca nAnuseti / " Yamaka A. p. 241. (SHBS vol. xl.) 3 ta evamete SaDanuzayA AkAraprakAradhAtubhedairaSTAnavatirmatAH AbhidhArmikANAm / Akb. v.5d. 4 Cf. bhavAgrajAH kSAntivadhyA dRmheyA eva zeSajAH / dagbhAvanAbhyAmakSAntivadhyA bhAvanayaiva tu // Ah. v. 6. bhavAgrajagrahaNaM tadanyabhUmikavizeSaNArtham / na hi laukiko'sti .bhavAgrapratipakSabhUto bhAvanAmArga iti / Saks. p. 447..

Page #388
269. ] paJcamo'dhyAyaH / 229 te hyekAntenAnvayakSAnti' vadhyAH / jJAnavadhyAstu ye tasminnabhyAsenaiva tatkSayaH / / evamanyAsvapi bhUmiSu ye'nuzayA jJAnavadhyAsta AryANAM pRthagjanAnAM ca bhAvanAmArgeNaiva prahIyante / shessaastuubhythaa| yathAyogaM zeSAsu khalu bhUmiSu yathAsaMbhavaM dharmAnvayakSAntivadhyA anuzayA AryANAM darzanaheyAH, "pRthagjanAnAM ca bhAvanAheyA iti boddhavyam / / atha yA imAH paJca dRSTayo dhAtvAkAraprakArabhedena SaTtriMzaddhA bhinnAstAsAM pratyekaM kaH svabhAvaH5 ? tadArabhyate[269] ahaM mameti yA dRSTirasau satkAyadRk smRtA / taducchedadhra vagrAhI yau sAntahidaGmatA // hetubalasAmarthyAdasacchAstrazravaNAcca pRthagjanasyAhaM mamemi paJcasUpAdAnaskandheSu ya AtmagrAhaH sA satkAyadaSTirityucyate / sati sIdati vA kAye daSTiviparItAkArA satkAyadRSTiriti [nirvacanam / saiSAtmAtmIyAkArabhedA[d] dviprkaaraa| punaH paJcaskandhAlambanAH paJcAtmadRSTayo bhavanti / 1 V. infra, Ad. karikas 423-424. 2 dvividho hi bhAvanAmArgaH laukiko lokottarazca / Sakv. p. 447. 3 After this, the Akb has : naiva hi bAAkAnAM darzanaprahAtavyAH prahIyanta ityapare / 'dRSTayutpAdasamakAlaM te parihINA devadatta iveti vaibhaassikaaH| Akb. v. 6 d. See Saks. pp. 447-450. 4 AkAraprakAradhAtubhedariti / AkArabhedo dazAnAmanuzayAnAM 'AtmAtmIyadhruvocchedanAstihInAgradRSTayaH' ityevamAdikaH / prakArabhedo du:khadarzanaprahAtavyo nikAyo yAvadbhAvanAprahAtavya iti / dhAtubhevaH kAmAvacaraH, rUpAvacaraH, ArUpyAvacara iti / Saks. p. 436. 5 Cf.AtmAtmIyadhruvocchedanAstihInAgradRSTayaH / ahetvamArge tadRSTiretAstAH paJcadRSTayaH // Ak. v. 7. & Compare this definition of satkaya-drishti with Acharya - Samghabhadra's definition, as given by LVP:-Samghabhadra (xxiii. 5, : 9 b) explique : Par la force de la cause (hetu, sans doute sabhagahetu, ..) et de l'enseignement, des sots reconnaissent-moi-et-mien-dans les cinq upadana-skandhas. Cette vue est nommee satkaya-drishti...LVP Ak. v. p. 15. note 3. The Kosakara gives the following definition : Traefocarrataglozaf satkAyadRSTi: / sIdatIti sat / cayaH kAyaH saMghAta ityarthaH / saccAyaM kAyazceti satkAyaH / paJcopAdAnaskandhAH Akb. v, 7.

Page #389
230 abhidharmadIpe [270. pnycdshaatmiiydRssttyH| tAH samastA viMzatikoTikA' satkAyadRSTiriti vyaakhyaayte| tayogahIta "sya viparyAsenAtmAkhyasyAsadvastuno'satpuruSasaMsargAnnityatvagrAho vA nityatvagrAheNa vA sA'ntahidRSTiriti / / . [270] phalahetvapavAdo yaH sA mithyAdRSTirucyate / 3 phalahetugrahaNe vastukriyAgrahaNaM pratyetavyam / anena zAstroktayA mithyAdRSTe: sAkalyena grahaNaM prtyetvym| jJeyo dRSTiparAmarzaH hInavastUta[V. B, 3. Fol. 105a.]magrahaH // For various derivations of the term satkaya-drishti, see LVP Ak. v. p. 15. n. 1-2. Also cf. ye keci bhikkhave samaNA vA brAhmaNA vA anekavidha attAnaM samanupassanti sabbe te paJcUpAdAnakkhandhe samanupassanti etesaM vA aJcataraM / S. III. p. 46. sakkAyadiTThI ti vijjamAnaThena sati khandhapaJcakasaMkhAte kAye; sayaM vA satI tasmi kAye diTThI ti 'skkaayditthtthi'| Dhs A. v. 13. tatra satkAyadRSTiryat paJcasUpAdAnaskandheSu aatmaatmiiydrshnm| Tvb. 12 a. paJcaskandheSu vikalpayatyAtmAnamityevaM dRSTirucyate satkAyadRSTiH / Aam. p. 77. AtmAtmIyAkAreNa paJcaskandhadarzanaM svakAyaH / Aaa p. 78. 1 Cf. tattha katamA sakkAyadiTTi ? idha assutavA puthajjano rUpaM attato samanupassati, rUpavantaM vA attAnaM, attani vA rUpaM, rUpasmi vA attAnaM, vedanaM.""sacaM...saGkhAre.. vijJANaM' 'vijJANasmi vA attAnaM, yA evarUpA diTThi-pe-piriyesaggAho, ayaM vuccati skkaayditttthi| Dhs 1003.---ettha paNNarasa bhavadiTTiyo paJca vibhavadiTThiyo honti / . tA sabbA pi""paThamamaggavajjhA " | Dhs A. v .26. See Asm. p_8. ___Cf. kena kAraNena pnycdshaatmiiydRssttyH| saMmbandhAtmIyatAmupAdAya vazavartanAtmIyatAmupAdAya avinirbhogavRttyAtmIyatAM copAdAya / Asm p. 8. , 2 Cf. antagrAhadRSTisteSveva paJcasUpAdAnaskandheSvAtmAtmIyatvena gRhIteSu yaducchedataH zAzvatato vA darzanam / Tob. 12 a. lokasyAsti antaH nAsti antaH- ityevaM dRSTirucyate antgraahdRssttiH| Aam. p. 77. zAzvatocchedamAzritya hetupratyayaphalavipAkAnAmajJAnamantagrAhadRSTiH / Ibid. 3 Cf. mithyaadRssttiH| yayA mithyAdRSTyA hetuM vApavadati phalaM kriyAM vA sadvA vastu nAzayati / yA sarvadarzanapApatvAnmithyAdRSTirityucyate / Tob. 12 a. v. supra, p. 164, D. G. Abb. says: eSA hyapavAdikA anyAstu samAropikAH / v. 7. See Saks. p. 450. 4 cf. dRSTiparAmarzaH / paJcasUpAdAnaskandheSvagrato viziSTataH zreSThataH paramatazca yadarzanam / Tob. 12 a. sAsravadharmeSu vikalpayati satatamagratAm ityevaM dRSTirucyate dRssttipraamrshH| Aam. p. 17. aparamArthabhUtamasukhamazuciM pazyati sukhaM zuciM "" iti dRSTiparAmarzaH / Ibid.

Page #390
271.] . paJcamo'dhyAyaH / 231 [271] ahetAvapathe caiva taddhi zIlavatAhvayaH / * sarva khalu sAsravaM vastu honAhatvAddhInam / AdigrahaNazabdasya cAtra lopo draSTavyaH / ' dRSTyAdiparAmarzo dRssttipraamrshH| catasro dRSToH pratyavaraM ca vastvagrato gRhNAti / kathamagrayeyaM dRSTi: ? yeyamAtmadRSTiH-AtmAnamahaM pUjayiSyAmi vAsudevo'tra pUjito bhaviSyatIti honapuruSaM paJcopAdAnaskandhAtmakamagrataH pratipadyate / nAsti dattaM yathAsukhaM pravartiSyata ityevamAdiH / akAraNe kumArge ca kAraNamArgagrahaNaM zIlavataparAmarzaH / tadyathA prakRtIzvarapuruSAdihetukaM paJcopAdAnaskandhAtmakaM na tRSNAhetukamityakAraNe kAraNa. darzaNa (nm)| kumArga cAgnijalapravezAdau prakRtipuruSAntarajJAnAdau ca svargApavargahetutvam / zIlaM tvatrAgnihotrAnuSThAnaM pratijuhotyAdyAstisro'ntaraGgakriyAH, pazvAlambhanAdyA: bahiraGgAH, tadubhayasya yAvajjIvamanuSThAnaM zIlam / yathoktam"jarAmaryaM vaitatsatraM yadagnihotraM juhoti"3 iti / / vratam-AgneyamagniparicaraNaM zaukramApo hi SThAdyanuSThAnam apAM shukrdevtytvaat| vArhaspatyaupaniSada godAnoyaM jaTAvatAraNam / athavA govratAdoni5 vratAnyebhiH zudhyate mucyata ityAhuH / / 1cf. dRSTyAdiparAmarza iti vaktavye AdizabdalopaH kRtaH Akb. V. 7.-'mAdizabdalopaH kRtaH' iti / dRSTayAdInAmupAdAnaskandhAnAM paratvena pradhAnatvenAmarzo dRSTiparAmarza iti / pararAbdaprayogeNa cAyamatizayArthI labhyata iti AcAryasaMghabhadraH / Saks. p. 450. See LVPAk V. p. 18, n. 3. 2f ahetau hetudRSTiramArge mArgadRSTiH zIlavrataparAmarzaH / tadyathA mahezvaro na heturlokAnAm / taM ca hetuM pshyti"| agnijalapravezAdayazca na hetuH svargasya tAM ca hetuM pazyanti / Akb. V. 7. .. zIlavrataparAmarzaH / paJcasUpAdAnaskandheSu zuddhito muktito nairyANikatazca yaddarzanam / Tvb. 12a. - azucihetupratyayeSu gaveSayati parizuddhamArgamityevaM dRSTirucyate zIlavrataparAmarzaH / Aam. p. 78. - tattha katamo sIlabbataparAmAso ? ito bahiddhA samaNabrAhmaNAnaM 'sIlena suddhi, vatena suddhi sIlabbatena suddhIti' yA evarUpA diTThiDhs. 1005. ___ 3 Cf. etadvai jarAmarya sattraM yadagnihotraM jarayA vA hyevAsmAnmucyante mRtyunA vA / Satapatha-brahmana, 12, 4, 1, 1. 4Cf Apo hi SThA mayobhUvastA na'Urje dadhAtana / mahe raNAya cakSase / Sukla. yajurved, XI. :0. . 5f. vatenA ti govatAdinA DhsA. V.30. See M, sutta 57.

Page #391
232 abhidharmadIpe [271. trayIdharma(rmA)Nasta eva te hariharahiraNyagarbhAdayo na kAraNamupAdAnaskandhAtmakatvAt / na ca nityAH, na cAnacA ityetadvistareNAviSkRtam / ' pazvA(zvA) lambhanAgnijalapravezAdayazca na svargApavargahai ( herdAnazIlabhAvanAnAM taddhe. tutvAt / ityato viparItadarzaNa (na) metacchIlavrataparAmarzaH pravartate, prAptastahi samudayadarzanaprahAtavyaH ? naitadasti / yasmAdasau duHkhabhrAntyapathAdAnAttadRSTyutsArya eva saH / / 2 1 V. supra, p. 119. 2 Cf. IzvarAdiSu nityAtmaviparyAsAt pravartate / ___ kAraNAbhinivezo'to duHkhadugdheya eva saH // Ak. V. 8. satyakAraNe kAraNadRSTiH zIlavrataparAmarzaH / kasmAdayaM na samudayadarzanaprahAtavyaH ?... duHkhadarzanAdeva hi teSu to nityAtmanAhI prhiiyete| tasmAt tatkRto'pi kAraNAbhinivezastata eva prahIyate / yastahi jalAgnipravezAdibhiH svargopapatti pazyati zIlavatena vA zuddhiM so'pi duHkhadarzana prahAtavya eva / eSa hi sUtrapAThaH ..."akAraNaM kAraNataH pratyeti zIlavataparAmarzo duHkhadarzanaprahAtavyaH" iti vistrH| kiM: punaH kAraNamasau duHkhadarzanaprahAtavyaH ? duHkhe vipratipannatvAt / ___atiprasaMgaH sarveSAM sAsravAlambanAnAM duHkhe vipratipannatvAt / kIdRzo vA'nyaH zIlavataparAmarzo mArgadarzanaprahAtavyaH ? yo mArgadarzanAlambanaH / so pi hi nAma ,duHkhe vipratipannaH / ... tasmAt parIkSya eSo'rthaH / Akb. V. 8. ___Yasomitra gives the following comment :-kasmAdayaM na samudayadarzanaprahAtavyaH' iti / hetuviprtipnntvaaditybhipraayH| 'tatkRto'pikAraNAbhinivezaH' iti / nityaikAtmakartRgrAhakRto'pIrthaH / 'tata eva prahIyate' iti duHkhadarzanAdreva prahIyate / 'yastahi jalAgnipravezAdibhiH svargopapatti pazyati, zIlavratena vA zuddhi' i ta / nAyaM tatkRtaH kAraNAbhinivezaH / kathaM duHkhadarzanAtprahIyate ? tasmAtsamudayadarzanaprahAtavya evAyaM bhaviSyatI. tybhipraayH| vaibhASika Aha- 'so'pi duHkhadarzanaprahAtavyaH' iti vistaraH / duHkhe vipratipannatvAditi vaibhASikAH / kathaM ca punaduHkhe vipratimannaH ? tena svrggmnaacchuddhidrshnaadvaa| 'atiprasaMgaH' iti vistareNAcAryaH / 'sarveSAM sAsravAlambanAnAM' adRSTisvabhAvAnAM ca duHkhAdidarzanaprahAtavyAnAM duHkhe vipratipannatvAt / sarvaM hi sAsravavastu duHkhamiti duHkhadarzanaprahAtavyaprasaMgaH / tathA sati na kazcitsamudayAdidarzanaprahAtavya: syAt / 'kodazo vA'nyaH zIlavataparAmarzo mArgadarzanaprahAtavyaH sa vaktavyaH / ' yo'pi hi gozIlAdinA zudhyati" iti pazyati tasyApyayamakAraNaM kAraNataH pratyetIti duHkhadarzanaprahAtavyaH zIlavataparAmarzaH iti paThya ta / vaibhASika Aha-'yo mArgadarzanaprahAtavyAlambanaH' iti / yo mArgadarzanaheyAnaSTau

Page #392
271.] . pnycmo'dhyaayH| 233 duHkhabhUteSUpAdAnaskandheSu hariharahiraNyagarbhAdiSvakAraNeSu buddhyA bhraantH| tasmAdyatraiva bhrAnta sttraivaavipriitdrshnnaa(n)tyhiiyte| kApathe ca mithyAdRSTyAdInAlambate, sa mArgadarzanaprahAtavyaH zIlavrataparAmarza iti / 'so'pi hi nAma duHkhe vipratipannaH' ityaacaaryH| mithyAdRSTyAdayo hi mArgadarzanaprahAtacyA aSTAvanuzayAH zIlavrataparAmarzasyAlambanam / te ca sAsravatva d duHkhstysNgRhiitaaH| tatra ca vipratipanna iti / duHkhadarzanaprahAtavya eva syaaditybhipraayH| ..."tasmAt parIkSya eSo'rthaH' iti / yasmAdayaM duHkhadarzanaprahAtavyaH zIlavrataparAmarzo na saMbhavati mArgadarzanaprahAtavyazca / atiprasaMgAvidoSAttasmAta parIkSya eSo'rthaH / zIlavataparAmarzo duHkhadarzanaprahAtavyaH mArgadarzanaprahAtavyazceti / tadidamAcAryeNa saMzayAvadya kRtam, na svamataM dazitam / ___anya AhuH-yogAcAramatimapekSyavaM kRtam / yogAcArA hyaSTAviMzatyuttaraM klezazataM varNayanti / yathaiva hi duHkhadarzana prahAtavyA ime dazAnuzayA bhavanti / tathaiveme daza smudydrshnprhaatvyaaH| tathaiva ca daza nirodhdrshnprhaatvyaaH| daza mArgadarzanaprahAtavyA iti catvAriMzat kAmAvacarA darzanaheyA bhavanti / bhAvanAheyAstu SaT / akalpikA satkAyadRSTiH ucchedadRSTiH sahajo rAgaH pratighaH mAnaH avidyA ceti / SaTcatvAriMzat kAmAvacarA anuzayA bhavanti / rUpAvacarAstvekacatvAriMzadeta eva pratighavAH / yathA rUpAvacarAH. evamArUpyAvacarA iti / (Cf. Asm. p. 52.) : atra kazcitsamAdhimAha-yaduktaM "atiprasaMgaH sarveSAM sAsravAlambanAnAM duHkhe vipratipannatvAt' iti / atra brUmaH / nAtiprasaMgaH / duHkhAdimukhena vipratipatteH / yadyapi sAsravA lambanA duHkhasatyavipratipannAH, tathApi tu kecid duHkhamukhena vipratipannAH, kecit samudayamukhena / kecinnirodhviprtipnnviprtipnnaaH| kecinmArgavipratipannavipratipannAH / tatra ye duHkhamukhena... te duHkhdrshnprhaatvyaaH| zIlavataparAmarzazca duHkhamukhena duHkhe vipratipanno nityAtmagrahaNAt / tasmAd duHkhdrshnprhaatvyH| yastu mArgavipratipanna vipratipannaH, tadyathA sAMkhyanirjanyAvayaH.... mithyAdRSTimutpAdayanti / tAM ca mithyAdRSTi zIlavrataparAmarzo'grataH pazyati / ayameSAM zIlavrataparAmarzo maargdrshnprhaalvyH| nAsti tu sa zIlavrataparAmarzaH yaH samudayamukhena... nApi nirodhamukhena""vipratipannaH syAt / tasmAd duHkhamArgadarzanaprahAtavya eva zIlavrataparAmarza iti / ___kathaM punaH samudaya-nirodhamukhena na vipratipadyate ? atrAcAryasaMghabhadra Aha"prato mArgadarzanaprahAtavya eva zIlavataparAmarzaH saMbhavati / na nirodhadarzanaprahAtavya iti / iha zIlavrataparAmarzo dviprakAra iSyate AbhimikaH |.."yo'pi hi gozIlAdinA zuddhiM pratyeti so'pyamArge mArga pazyatIti / yaH zIlavatAdiduHkhAlambanaH zIlavrataparAmarzaH, sa duHkhadarzanaprahAtavyaH / yo mArgavipratipattyAlambanaH, sa mArgadarzanaprahAtavyaH / yaH zIlanatAdyAlambanaH sa na mArgavipratipattiH / tathA na bAvate yathA mArgavipratipattyAlambanaH / yasmAcchIlavratAdyAlambana audArikaH, na dUragataH na dRDhAzayaH alpayatnapAtyaH / tadviparyayAnmArgavipratipattyAlambana iti| Saku. pp. 450-453. See LVPAK. v. pp. 19-21

Page #393
234 abhidharmadIpe [272. satpathabuddhayA bhrAnta iti samyaksvamArgadarzaNA (nA)tyahIyate / iti siddhaM dvidarzaNa(na)heyaH zolavrataparAmarzaH / [272] satkAyadRSTayavacchedo dharmamAtrekSaNAdyataH / duHkhAbhisamaye tacca tadRgdheyava so'pyataH // yadA khalvasya dharmeSu dharmamAtrabuddhirutpannA bhavatyanisyAH, duHkhAH, "zUnyAH, anAtmAnazca dharmA iti tadeva satkAyadRSTayavacchedo bhavati, tatpravartitA cAntahidRSTiH, tatropAttasyA api samudghAta iti / tatra dharmadarza [na] manityAdhanyatamAkAraM yasmAdduHkhAbhisamayamAtrAdbhavatyata etad dRSTidvayaM du khadarzanaheyameveti siddham / / ___atha ya ete catvAro viparyAsA:-"anitye nityam"2 eva mAdayaste kiM svabhAvAH ? tadArabhyate[273] dvayaM dRSTiparAmarzAdeka: satkAyadRSTitaH / antarmahAdhamanyastu viparyAsaH prakalpyate / / 3 tatra ta vt| dRSTiparAmatsukhazuciviparyAsau prakalpya(lpye)te / satkAyadRSTerAtmadRSTiviparyAsaH, antahidRSTa yardhA[t] nityaviparyAsaH prakalpyata 1cf satkAyavRSTiryuHkhasatyaheyA paJcaskandheSvAtmavikalpanAt / zAzvatocchedasaMjJA duHkhasatyaheyA pratyutpanna paJcaskandhAlambanatvAt / mithyaadRsstti1HkhstyduHkhdrshnheyaa| evaM samudayanirodhamArgasatyasamudayanirodhamArgadarzanaheyo dRssttipraamrshH| duHkhasatye cet sukhazucyAdivikalpanA duHkhdrshnheyaa| evaM samudayanirodhamArgasatyeSa sukhazucyAdivikalpanA cet smudynirodhmaargdrshnheyaa| zIlavrataparAmarzaH pramArge nirvANaparyeSaraNaM Aheto hetudarzanam / zIlavrataparAmarzo duHkhdrshnmaargdrshnheyH| Aan. p. 128. ' Also cf. zIlavataparAmarzasaMyojanaM dvividhaM / duHkhadarzanaheyaM vA mArgadarzanaheyaM vaa| jps. p. 75. ___ 2 Cf. cattAro'me bhikkhave saJaAvipallAsA cittavipallAsA vitthivipllaasaa| katame cattAro? anicce bhikkhave niccaM tidukkhe bhikkhave sukhaM ti"anattani bhikkhave attAti "asubhe bhikkhave subhaM ti...| Ang. II. p. 52. _See Yogashtra, II. 5; Siksha. p. 198 and Aam. p. 128. The jps. enumerates the following drishtis:- anitye nityadRSTiH, nitye'nityadRSTiH, duHkhe sukhadRSTiH, sukhe duHkhadRSTiH, azucau zucidRSTiH, zucAvazucidRSTiH, anAtmanyAtmadRSTiH, ahetI hetudRSTiH, hetAvahetu dRSTiH bhAve'bhAvadRSTiH, abhAve bhAvadRSTiH / Jps. pp. 7-9 3 Cf. dRSTitrayAdviparyAsacatuSkaM vipriittH| Ak. v. 9 ab. See Siksha, p. 198.

Page #394
235 274.] pnycmo'dhyaayH| iti / nanu satkAyadaSTerardhAtprApnoti ?' 'na / daSTyantaratvAt / zAzvata. daSTerucchedadaSTirdaSTayantaram / puruSameva ta (tu) svatantraM kartAraM vazinamAtmavAdI manyamAno mamedamityabhyupagacchati tsmaadaatmdRssttirevaasau| yadi ca mametyetad dRSTayantaraM syAnmayA mahyamityevamAdyapi dRSTayantaraM syAt / tasmAdahaMkAraparyAyA evaite draSTavyAH / / nanu ca sarve klezA viparyAsA: [V. A, 3. Fol. 105b.] 'viparotapravata. tvAt ? tatkimucyate catvAra iti ? 2 naiSa doSaH / yasmAt [274] nitIraNasamAropaviparItapravRttitaH / ___ viparyAsoktireSveva dRgvaSA (zAt) cittasaMjJayoH // 3 viparItato nitIraNAtsamAropAdekAntaviparyAsAcca / na hyetadanyeSAM klezAnAM samastamasti / mithyAdRSTayucchedadRSTI yadyapi nitIrayataH, ekAnta. viparyaste ca, na tu sa mAropike dravyanAza pravRttatvAt / zIlavrataparAmarzo nekAntaviparIta: kAmavairAgyAdisaMbhavAt / anye klezA na sntorkaaH| iti catvAra eva / 1 Cf. satkAyadRSTerAtmadRSTirAtmaviparyAsaH / skletypre| kathamAtmIyadRSTiviparyAsaH ? kathaM ca na viparyAsaH / viparyAsa sUtrAt / AtmAnameva tatra vazinaM pazyannAtmIyaM pazyatItyAtmadaSTirevAsau dvimukhii| athAhamityetasmAt mameti dRSTayantaraM syAta, mayA mAmetadapi syAt / Akb. v. 9 ab. dRSTitrayasvabhAvA viparyAsA iti darzayati / 'satkAyadRSTerAtmadRSTiH, AtmaviparyAsaH' iti / nAtmIyadRSTirityabhiprAyaH / 'sakaletyaparaH' iti sakalA satkAyadRSTi: AtmadRSTirAtmIyadRSTizcAtmaviparyAsa ityarthaH / . vaibhASika Aha-'kathamAtmIyadRSTiviparyAsaH' iti ? na hyAtmIyaviparyAsa ityucyate / kathaM ca na bhavitavyamiti paraH / viparyAsasUtrAditi vaibhASikaH / anAtmani Atmeti viparyAsa iti sUtravacanAt / na punarAtmIya iti / astyevaM sUtranirdezaH / na punrsaavaatmvRsstterntirbhtaa| kathaM kRtvA / AtmAnameva tatra' paJcopAdAnaskandheSu 'vazinaM pazyannAtmIyaM pazyati' iti / na kevalamAtmAnaM pazyatyAtmIyamapi pazyatItyarthaH / 'AtmadRSTirevAso dvimukho'ti / AtmAtmIyamukhI ekA dravyato's nIti ahaMkAramamakAramukhadvaya vatItyarthaH / tasmAtsakaleti siddhm| Saks. P. +54. See Aaa. p. 2.0. 2 Cf. 'kasmAdanye klezA na viparyAsAH' iti ? satkAyadRSTyantagrAhadRSTiparAmarzabhyo'nye ucchedamithyAdRSTizIla vrataparAmazaMrAgAdayaH / Saks. p. 454. 3 Cf. nitoraNAtsamAropAta saMjJA cittaM tu tadvazAt / Ak. v. 9 cd, 4 abhAvamukhapravRttatvAt / Akb. v. 9 c. 5 tanmAtrazuddhayAlambanatvAt ! Ibid.

Page #395
236 abhidharmadIpe [ 275. nanu ca sUtra uktam-"Anitye nityamiti saMjJAviparyAsaH, cittaviparyAso dRSTiviparyAsa evaM yAvadAtmani" iti dvAdaza bhavanti / ' naiSa doSaH / nahi saMjJAcitte nitiirke| tasmAccaturveva dRSTi svabhAveSu viparyAsoktiH / 'dRgvazAt cittasaMjJayoH' taduktiriti / saMjJA hi lokakAryavyavahArapatitA darzaNa(na)vazAdviparyastamAlambananimittamudgRhNAti / cittaM ca tadvazAnuvartIti tayoreva grahaNam / loke'pi viparyastasaMjJo viparyastacittazcocyate na viparyastavedano viparyastacetana iti / / atha kiM dRSTayanuzayavat mAnA nuzayasyApi kazcidbhedo'sti ? vidyata ityAha / kathamityAdayate[275] sapta mAnavidhAstribhyo nava maanvidhaastridhaa| .. tridhA'tyunnamanAdibhyaH svotkarSAdyasti nAstitA / / 3 tadasya zlokasya sNkssepvistaarvyaakhyaaprbhedo'ymaadryte| tatra tAvatkarma svakatAsAmarthyasaMmugdhasya yena kenacidvastunA cittasyonnatirmAnaH / prabhidyamAnaH saptadhA bhava ti: mAnaH, atimAnaH, mAnAtimAnaH, asmimAnaH, abhimAnaH, UnamAnaH, mithyAmAnazca / eteSAM prapaJco yathA prakaraNeSu / ' 1 dvAdaza viparyAsA iti / caturSu viparyayeSu pratyeka saMjJA-citta-dRSTiviparyAsa iti / Saks. p. 4 51. Cf. anicce niccaM ti""duvakhe sukhaM ti'"anattani attA ti asubhe subhaM ti saJcAvipariyeso, cittavipariyeso ditttthivipriyeso| Vbh. p. 376... vipallAsA ti, anicca-dukkha-anatta-asubhesu yeva vatthusu, niccaM sukhaM attA subhaM ti evaM pavattA, sAvipallAso, cittavipallAso, diTThivipallAso ti ime tyo| Vm. XXII. 53. 2 After this, the Kosakara gives some more details:-te ete viparyAsAH sarve'pi srotaApannasya prahINA bhavanti / darzanapraheyatvAt dRSTINAM sasaMprayogANAm / dvAdaza viparyAsAH / tatrASTI darzanaprahAtavyAzcatvAro bhAvanAprahAtavyAH / duHkhe ca saMjJAcittaviparyAsAvazucau ceti nikaayaantriiyaaH| itarathA hi kathamantareNa sukhazucisaMjJAmavItarAgasyAryasya kAmarAgaH saMbhavediti / tadetannecchanti vaibhASikAH / Akb. v. 9a. See Sakv. pp. 455-6. See Aam. p. 128. 3 Cf. sapta mAnA nava vidhAstribhya dRgbhaavnaakssyaaH| Ab. v. 10 ab. 4 Cf. tattha katame satta mAna ? mAno atimAno mAnAtimAno omAno adhimAno asmimAno micchaamaano| ime satta maanaa| Vbh. p. 383. See vbh A. p. 488. Dhs. 1116, Dhs A. v. 64-5, Aaa. p. 456 and Asm. p. 45. 5 Prakaranapada,XXIII. 10, fol, 13 b (see LVP Ak. v. p. 26). The Kosakara gives the definitions of the seven manas, but does not mention the Prakarana.

Page #396
275.] . 237 paJca mo'dhyAyaH / na[nu] punarjJAnaprasthAne' navamAnavidhA uktAstadyathA--"zreyAnahamasmIti maanvidhaa| sadazo'hamasmIti taddaSTisaMnizritaiva maanvidhaa| sadazAddhIno'hamasmIti maanvidhaa| asti me zreyAnasti me sadRzo'sti me hInaH, nAsti me zreyo nAsti me sadazo nAsti me hInaH" iti / tatra zreyAnahamasmIti satkAyadaSTisani (na)zritA atimaanvidhaa| sadRzo'hamasmIti taddaSTisanizrite (te)va maanvidhaa| hIno'hamasmoti tdRssttisnnishritaivonmaanvidhaa| asti me zreyAnityUnamAna vidhaa| asti me sadRza iti mAnavidhA / asti me mAna iti maanaatimaanvidhaa| nAsti me zreyAniti maanvidhaa| nAsti me sadaza itytimaanvidhaa| nAsti me hIna3 ityuunmaanvidhaa| iti evametA navamAnavidhAstribhyo mAnebhyo vyavasthApyante mAnA mAnonamAnebhyaH / / ta ete saptamAnAH sarve'pi darzaNa(na)bhAvanAheyAH sthavirakSemakasUtrokte:6 ...'asti me eSu paJcasUpAdAnaskandheSvasmIti mAno'prahIna: (NaH)" iti // 1 Jianaprasthana. 20, 6 See Jps. pp. 55-7. 2 Cf. yattahi zAstre nava mAnavidhA uktAH / Akb. V. 10 a. 3 yuktastAvad bahvantaraviziSTAdalpAntarahIno'smItyUnamAna unnatisthAnatvAt / nAsti me hIna ityatra kimunnatisthAnam / asti sadRzo yo'bhiprete vare sattvarAzau nihInamapyAtmAnaM bahu manyate / api cAstyeva jJAnaprasthAnavihito vidhiH / prAkaraNaM tu nirdezaM parigRhya zreyAnahamasmItyekeSu gAno'pi syAditi mAnoti mAnAtimAno'pi hInasamaviziSTApekSayA / ARD. v. 10 a.. * 4 Cf. katame navavidhA mAnA? seyyassa seyyohamasmIti maano| seyyassa sadisohamasmIti maano| seyyassa hInohamasmIti maano| sadisassa seyyohamasmIti maano| sadisassa sadisohamasmoti maano| sadisassa hInohamasmIti maano| hInassa seyyohamasmIti maano| hInassa sadisohamasmIti maano| hInassa hInohamasmIti maano| ime navavidhA maanaa| Vbh. p. 389. . 5 etaduktaM bhavati sarve darzanabhAvanAprahAtavyA iti / Akb. v. 10 ab.-sarva iti grahaNamasmimAno'pi bhAvanAprahAtavyaH / na kevalaM zeSAH / zeSA api darzanaprahAtavyAH / na kevalamasmimAna iti pradarzanArtham / Saks. p. 457. & This sutra is not referred to in Akb. 7 Cf. tena kho pana samayena AyasmA khemako badarikArAme viharati AbAdhiko dukkhito / AyasmA dAsako yena "khemako tenupasaMkamma " imesu AyasmA khemako paJcasu upAdAnakkhandhesu kiJci attAnaM vA samanupassatI ti ? ... "imesu svAhamAvaso paJcasu upAdAnakkhandhesu na kiJci attAnaM vA samanupassAmI" ti /

Page #397
[276.. 238 abhidharmadIpe ___kiM punaryadbhAvanAheyamAhINaM sarvaM tadAryasya samudAcarati ? netyAha / ' prahINamapi hi kiJcitsamudAcarati / tadyathA zraddhAdIni paJcendriyANi middhaM duHkhendriyaM cakSurAdyaSTakaM ceti| aprahIna(Na)mapi khalu. kiJcinna samudAcarati / tadyathA [2761 va dhAdiparyavasthAnaM kaukRtyamazubhaM vidhAH / vibhavecchA ca nAryasya jAyante hetvabhAvataH // yena khalu klezaparyavasthAnena saMcitya prANivadhAdattAdAnakAmamithyAcAramRSAvAdAnadhyApadyataitadvadhAdyaprahIna (Na) mapi na samudAcarati bhAvanAheyatvAt / kokRtyaM cAkuzalaM na samudAcarati / mAnavidhAzca . nava na samudA[V. B. 4. Fol. 106a]'caranti / vibhavataSNApi3 bhAvanAprahAtavyApi . . satI na samudAcarati / 'ca'zabdAdbhavatRSNAyAzca kshcitprdeshH| aho vatAhamairAvaNaH syAM nAgarAjaH (jA) aho vatAhamasurendraH syAM vaicitrAdiH / aho vatAhamuttareSu kuruSu janma labheyetyevamAdi / .. therA Ahesu ... "tenAyasmA khemako arahaM khINAsavo" ti / ...khemako ... "imesu khvAhaM Avuso paJcasu upAdAnakkhandhesu na kiJci attAnaM vA attaniyaM vA samanupassAmi / na camhi arahaM khonnaasvo| api ca me, Adhuso paJcasu upAdAnakvandhesu prasmIti adhigataM prayamahamasmIti ca na samanupassAmI"ti / S. II. pp. 1261-30.. 1cf yad bhAvanAheyamaprahoNaM kimavazyaM tadAryANAM samudAcarati ? nAvazyam / Akb. v. ! 0 ab.-'nAvazyam' iti / prahoNaM na samudAcaranti / darzanaheyAnAmantarmukhatvAt / bhAvanAheyAlambanaiva rAgadveSamohavijJaptirutthApyata iti bhAvanAheya meva vadhAdiparyavasthAnam / Sakv p. 457. 2 Cf. vadhAviparyavasthAnaM heyaM bhAvanayA tathA / vibhavecchA na cAryasya saMbhavanti vidhAdayaH / nAsmitA vRSTipuSTatvAt kokRtyaM nApi cAzubham // Ak. v. 10 cd, 11. 3 vibhAvo nAma ka eSa dharmaH ? dhAtu kI anityaa| tatra prArthanA vibhavatRSNA / Akb. v. 11 a.-tatra dhAtukyAyAmanityatAyAM prArthanA / kiM tatrApi prArthanA bhavati ? bhavatItyAha / yathoktaM sUtre-yAvadayamAtmA jIvati tiSThati dhriyate yApayati tAvatsarogaH sagaNDaH sazalyaH sajvaraH saparidAhakaH / zvAyamAtmA ucchidyate vinazyati na bhavati / iyatAtmA samyak samucchinno bhavati" iti / Saks. p. 457. Also cf. vibhavo nAma katamo dharmaH / prativacanaM / tridhaatvnitytaa| Jps. p. 25. For details, see LVPAk. v. p. 29, n. 1. x Cf, Vepachitti (an asura chieftain). See DPPN. II. p. 259. .

Page #398
277.] paJcamo'dhyAyaH / 239 kiM punaratra kAraNaM yadete [s]prahINA: khalvapi santo nAryasya samudA'caranti ? zUnyatAyAH subhAvitatvAtkarmaphalasaMbandhayuktezca viditatvAt, dRSTipuSTatvAcca / / tatra mAnavidhA asmimAnazca satkAyadRSTipuSTAH / vadhAdiparyavarathAnaM mithyaadRssttipussttm| vibhvtRssnnoccheddRssttipussttaa| bhavatRSNApradezaH shaashvtdRssttipussttH| iti vidhAdayastatpoSA(Sa)kavalezAbhAvAdAryasya notsahante santAnamadhyAroDhum / kokRtyamapi cAkuzalamavItarAgasyAryasyApahINaM na cAsya tatsaMbhavati cikitsAsamutthitatvAditi // athAnuzayAH sarvatragAH kasmAtklezanikAyA vyavasthApyante ? tadArabhyate [277] duHkhAtsamudayAccaiva sarvagAnAM vyavasthitiH / duHkhasamudayadarzaNa (na) prahAtavyAH khalvanuzayAH sarvagAH / yasmAt tadRSTiheyajAtInAM sarvAsAM dvipadasthiteH / / dvayoH khalu nikAyayoH duHkhasamudayAkhyayostadarzaNa (na)heyAnA (NAM) vakSyamAnA (NA)nAM valezAnAmubhayatra labdhapratiSThatvAt / / kiM punaH sarve duHkhasamudayaheyAH na heyAH sarvatragAH ? netyAha / kiM tarhi ? [278] kAGkSA paJca dazo'vidyA tadvayAmizrA'tha kevalAH / ____ sapta sarvatragA duHkhAddhenorebhyazcatuSTayam / / saptadaSTayo3 dve vicikitse tAbhizca saMyuktA'vidyA AveNikI' ca . . 1 'sarvatragAH' iti / sarvatra gacchantIti sarvatragAH / paJcApi nikAyAnAlambata ityarthaH / paJcAnAmapi nikAyAnAM hetubhAvenAvatiSThanta ityapare / Salev p. 458.. Also cf. sarvatragAryaH ktH| tathA hi tRSNA vastusarvatragA avasthAsarvatragA adhvasarvatragA dhAtusarvatragA eSaNAparvatragA prakArasarvatragA ca / Asm. p. 4 . 2 CI. sarvatragA duHkhahetudRggheyA dRSTa ystthaa| vimatiH saha tAbhiraca yA'vidyA''veNikI ca yA // Ak. V. 12. 3 saptadRSTayo duHkhadarzanaprativyAH satkAyadRSTayAdayaH pnyc| samudayadarzanaprahAtavye dve dRSTI mithyAdRSTiparAmarzadRSTIti sapta / Sake p. 4 58. 4 dve vicikitse duHkha-samudayadarzanaprahAtavye / Ibid ___5 prAveNikIti ko'ryaH ? evmaahuH| samparko vennirityucyte| na veNiraveNiH / pRthagbhAva ityartha / 'aveNyA caratItyAveNikI / naanyaanushyshcaarinniityrthH| Ibid. See Aam. pp. 8-9 and Asm. p. 51.

Page #399
240 abhidharmadIpe [280. dviprakArA ityekAdazAnuzayA dhAtau dhAto svadhAtubhUmisarvatragA' jJeyAH / sakalasvadhAtubhUmyAlambanatvAt / ete ca paripiNDaya trayastrizatsarvatragA bhavanti / / .. ete punaH sarvatragAH [279] dravyato daza caikazca nAmnA sapta tu te matAH / tisRNAmapyavidyAnAM dvayozca vi cikitsayorekaNA (nA) matvAt / atha kasmAdrAgapratighamAnA na sarvatragAH ?3 taducyate rAgapratighamAnAstu paricchedapravartiNaH(naH) // ete khalu svalakSaNaklezA: pratiklezamanavayavaM cAlambyotpadyate / tasmAnna sarvagAH / / vicikitsAdyAstu [280] prakArAntaravartitvAtsakRtsarvasvabhUgatiH / dhAtvantarAvalambitvAtpUrvoktA eva 'sarvagAH // 1 sabhAgadhAtusarvatragAH in Akb. V. 12. . 2 sakalasvadhAtvAlambanatvAt in Akb. V. 12. yasmAdete sakalaM svadhAtumAlambante tasmAtsarvatragA ityucyante / Saku. p. 458. After this, the akb. deals with one more topic : kimebhiryugapadAlambante, Ahosvit krameNa ? V infra, Ad. karika 278-9. 3 Cf. sarvasaMyojaneSu rAgadveSamAnetarANi srvtrgaanni| tatkasya hetoH| teSAM paJcAlambana[heya]tvAt / Aam. p. 79. 4 Cf. itIme ekAdazAnuzayAH sabhAgadhAtusarvatragAH / "sakalasvadhAtvAlambanatvAt / kimebhiryugapadAlambate Ahosvit krameNa ? yadi krameNa anyeSAmapi prsNgH| atha yugapat kaH sakalena kAmadhAtunA zuddhiM pratyetyakAraNaM vA kAraNataH / sakalaM nocyate sakalaM yugapadAlambanta iti / api tu paJcaprakAramapi sarvaM yugapat / evamapi yatrAtmadRSTistatrAtmatRSNA yatrAgrazuddha dRSTI tatra tatprArthanA tena ca mAna iti tRSNAmAnayorapi sarvatragatvaM prApnoti / "svalakSaNaklezAvetau na sAmAnyaklezo / tasmAnna sarvatragAviti vaibhASikAH / Akb. V. 12. vaibhASika idAnI svapakSa sthApayati 'svalakSaNaklezAvetau na sAmAnyaklezI bhavataH, tasmAnna sarvatragau' iti / yatrAtmadRSTistatra tRSNAmAnau / na tu yugapatsarvasmin / svalakSaNaklezatvAt / ekadezAlambanA hi tau| tasmAnna srvtrgau| na cetsarvatragau tena yo yaddarzanaheyAlambanI to taddarzanaheyau, pariziSTau bhAvanAheyAviti siddham / Saku. p. 459.

Page #400
241 283.] .. pnycmo'dhyaayH| atra punaH - [281] navordhvadhAtukAsteSAmAdyA dRSTidvayAdRte / ' satkAyAntAhadRSTI hitvA'nye nava visabhAgadhAtusarvatragAH / 2 kiM punaraNu (nu) zayA eva sarvatragAH ? netyAha / kiM tarhi ? teSAM sahabhuvo dharmAH prAptivayAzca sarvagAH // ye sarvatragAnuzayasahabhuvo vedanAdayo dharmAH, jAtyAdayazca te hi('pi) sarvatragAstadekaphalatvAt // teSAM punaraSTAnavatInAmanuzayAnAM kati sAsravAlambanAH katyanAsravAlambanAH ? tadArabhyate[282] kAGkSAmithyAdagAbhyAM ca mizrA'vidyAtha kevlaa| nirodhamArgadRggheyAH SaDete nirmalekSiNaH // nirodhamArgadarzanaheyA mithyAdaSTivicikitsA tatsaMprayuktA cAvidyA sahAveNi kyA'vidyayA / ityete dhAtau dhAto SaDanuzayA anAsravAlambanAH / zeSAH sAsravAlambanAH / / . arthate nirmalAlambanAH kati katyuparamamAlambyante, kati bhUmipratipakSa ca ? taducyate.. [283] svabhUmereva nirvANaM mArgastha (rgaH Sa)nna (Na)vabhUmikaH / tadRzyaviza (Sa) yo'nyo'nyo hetutvAddhetubhAvataH // 3 1cf. navolimbanA eSAM dRSTidvayavivajitAH / Ak. v. 13 ab. 2 The Akb. here discusses one more point : yadA kAmadhAtau sthito brahmaNi sattvadRSTi nityadRSTi cotpAdayati / tadA kathaM satkAyAntagrAhadRSTI visabhAgadhAtvAlambane na bhavataH ? Akb. v. 13 ab. 3 Cf. prAptivAH sahabhuvo ye'pyebhiste'pi srvgaaH| Ak, v. 13 cd. prAptayastu naivam / anekaphalatvAt / Akb. V. 13 cd. 4 Cf. mithyAdRgvimatI tAbhyAM yuktA'vidyA'ya kevlaa| nirodhamArgadRgdheyAH SaDanAsravagocarA: // Ak. v. 14. 5 trayo nirodhadarzanaprahAtavyA anaasrvaalmbnaaH| evaM mArgadarzanaprahAtavyA apyeta eva traya iti SaT / Saks. p. 460. 6 Cf. svabhUmyuparamo mArgaH SaDbhUminavabhUmikaH / tadgocarANAM viSayo mArgo hyanyo'nyahetukaH // Ak. v. 15.

Page #401
242 abhidharmadIpe [284. svabhUminirodha eva nirodhAlambanAnAM [v. A, 4. Fol. 106 b.] mithyAdRSTayAdInAmAlambanam / kAmAvacarANAM kaamaavcrnni(ni)rodhH| evaM yAvadbhavAgrabhUmikAnAM bhvaagrsyaiv| mArgAlambanAnAM tu kAmAvacarANAM sarva eva svabhUmikAH klezAH mArga Alambanam / yo'pyasau rUpArUpyapratipakSaH, rUpArUpyA. vacarANAmapyaSTamUmikANAM(nAM) mithyAdRSTayAdInAM navabhUmi-ko'nvayajJAnapakSyo' mArga AlambanaH / kiM punaH kAraNaM mithyAdRSTayA nirodhaH paricchinna Alambyate, na mArgeNa ? taducyate / 'hetutvAddhetubhAvatazca / ' mArgo hi parasparahetukaH, na tu nirodha ityasti vizeSaH / / atha kasmAdrAgapratighamAnA dRSTizIlavrataparAmarzo ca nAnAsravAlambanA iSyante ? tatrApadiSyate[284] na rAgaH zaktyahetutvAnna dveSo[5] naparAdhataH / / na mAno'tiprazAntatvAnna bhAvatvAd dRzo'parAH // 3 tatra rAgastAvadyadyanAsravAlambanaH syAnirvANAbhilASapravRttatvAtkuzaladharmacchandavat, na yogiNAM(nAM) varjanIyaH syAt / dveSo'pyapakAravastunyu. tpadyate, mokSastu srvduHkhoprmaadupkaarii| mAno'pyaprazAntatvAdunnatilakSaNaH, nirmalAstu dharmAstadapaghAtinaH / parAmarzI ca yadya nAsravAlamvanau syAtAM samyagdRSTitvaM pratipadyeyAtAm / tasmAtpUrvoktA evAnuzayA nirmalagocarAH / / arthateSAmaSTAnavateranuzayAnAM katyAlambanato'nuzerate kati saMprayogataH ?' 1 anvayajJAnapakSyaH punarnavabhUmikaH-- anAgamyadhyAnAntara caturdhyAna-AkAzavijJAnAkiJcanyAyatanabhUmikaH / sa sarva eva prathamadhyAnabhUmikAnAM eSAM trayANAmanuzayAnAmAlambanam / evaM yAvad bhavAnabhUmikAnAmiti / Saks. p. 461. - 2 Cf. kasmAtpunaH svabhUminirodha eva tadgocarAvalambanam, mArgastu SaDbhUmiko'pi navabhUmiko'pi vA teSAmAlambanamityatra hetuM darzayati / 'mArgoM hanyonyahetukaH' iti / kathamanyonyahetukaH / SaDbhUmiko dharmajJAnapakSyo mArgo'dharabhUmikasyorvabhUmikasya vA samasya viziSTasya vA dharmajJAnapakSyAntarasyAnvayajJAnapakSyasyApi ca mArgasya heturbhavati / so'pi tasyAnvayajJAnapakSya navabhUmiko yojyaH / Saks. p. 461. See Akb. II. 52 cd. 3 Cf. na rAgastasya vaya'svAnna dveSo'napakArataH / na mAno na parAmazau zAntazuddhayagrabhAvataH / Ak v. 16. 4 na varjanIyaH syAditi / na prApticchedena praheyaH syAdityarthaH / Saks. p. 4 2. 5 ya Alambanato'nuzerate te'vazyaM smpryogto'nusherte| ye tu saMprayogata evAnuzerate te nAlambanato'nAsravavisabhAgabhUmyAlambanA anuzayA iti / Ibid. .

Page #402
287.] pnycmo'dhyaayH| [285] sarvago'nuzayaH kRtsnAmanuzete svdhaatugH| svAmAlambanato bhUmi svanikAyaM tvasarvagaH // ' dvividhAH khalu srvgaaH| svadhAtubhUmisarvagAH, vi sabhAgadhAtubhUmisarvagAzca / asarvagA api dvividhAH / sAsravAlambanAH, anAsravAlambanAzca / tatra te2 ye'nuzayAH svadhAtubhUmisarvatragAste sakalAmeva paJcaprakArAM svdhaatubhuumimaalmbnto'nusherte| ye tvasarvatragAH sAsravAlambanAste svabhUmau svnikaaymaalmbnto'nusherte| duHkhadarzaNa (na)prahAtavyAH duHkhadarzaNa (na) prahAtavyameva nikAyaM yAvadbhAvanAprahAtavyA bhAvanAprahAtavyameveti / / Alambanatazca [286] asvIkArAdvipakSatvAnnordhvabhUmArgagocaraH / 3 Alambanato'nuzerata iti vrtte| kiM kAraNam ? anyabhUmikasyAnAsravasya ca vastunaH 'asviikaaraadvipksstvaa'cc| AtmadRSTitRSNAbhyAM hi svIkRte vstunynushyo'nushyitumutshte| anA" srave tu vastunyUlabhUmika (ke) ca pravRttireva satkAyadRSTitRSNayornAstIti na (na) ttraanusherte| . saMprayogini (Ni) tuM svasminnahIne saMprayogataH // anuzerata ityadhikRtam / yo yena dharmaNAnuzayaH saMprayuktaH sa tasminsaMprayogiNi saMprayogato'nuzerate yAvadAhINo bhavatIti 'tu' zabdo vizinaSTi / tatazcedamapi siddhaM bhavati-anAsravAlambanA visabhAgadhAtubhUmyA. lambanAzca saMprayogata evaanusherte| sAsravAlambanAH svabhUmAvAlambanataH saMprayogatazceti // kutaH punarete'nu zayA ucyante ? taducyate / prAgAviSkRtametatprasaGgAgataM na tu sUtritamita (ti) / tadidAnIM sUtragataM pradarzyate / [287] dhAtrIvastramalanyAyaH khacarAmbucarakramaH / e"te'nuzerate yasmAttasmAdanuzayAH smRtAH // . 1 sarvatragA anuzayAH sklaamnusherte| svabhUmimAlambanataH svanikAyamasarvagAH || Ak. v. 17. ? This a is not required. 3 Cf. nAnAsavordhvaviSayA asviikaaraadvipksstH| Ak. v. 18 ab. 4 Cf. yena yaH saMprayuktastu sa tsminsNpryogtH| Ak. v. 18 cd.

Page #403
24 abhidharmadIpe [.288 itazca, [288] svairiSTAdibhinA (rA)kAraH paramANukSaNeSvapi / yato'nuzerate caiti (te) tatazcAnuzayA matAH // ' tatra rAgastAvadiSTAkAreNa khaNDakSIrabhakSaNavat / dveSastvaniSTAkAreNa kaanyjikkodrvaudnbhkssnnvdityevmaadi| paramAnu(Nu)Su kSaNeSu ca sUkSmeSve. keSvapyanuzerata itya[V. B, 5. Fol. 107 a.]'nuzayAH / niruktanyAyena pUrva vA prAptimutsRjya pazcAtsamudAcArato'nuzerata itynushyaaH| anya[t] pUrvameva vyAkhyAtamiti // 3 abhidharmadIpe vibhASAbhAyAM vRttau paJcamasyAdhyAyasya prathamaH pAvaH / / 1 Cf. aNavo'nugatAzcaMte dvidhA caapynusherte| ___anubadhnanti yasmAcca tasmAdanuzayAH smRtAH // Ak. v. 39. tatrAvaNaH sUkSmapracAratvAt durvijnyaantyaa| anugatAH praaptynussNgtH| anuzerate dvAbhyAM prakArAbhyAm, AlambanataH samprayogatazca / anubaghnantyaprayogeNa prativArayato'pi punaH punaH saMmukhIbhAvAt / ebhiH kAraNairanuzayA ucynte| Akb.v. 39. 2 aNavaH zerate ityanuzayAH, niruktena vidhinA'sya siddhiH| sUkSmapracAratvAditi sUkSmapravRttatvAdiyaH / kathaM punaH sUkSmA pravRttiH ? arUpiNAM durvijJAnatayA / :"Sakv. pp. 487-8. See LVPAb. v. 37, p. 2. 3 v. supra, p. 220, n. 3.

Page #404
paJcamAdhyAya dvitiiypaadH| athaiSAmaSTAnavateranuzayAnAM katyakuzalAH katyavyAkRtAH? tadArabhyate[289] pAdyaM daSTidvayaM kAme nivRtAvyAkRtaM matam / dhAtudvaye tu sarve'pi nivRtAvyAkRtA malAH // 2 / kAmadhAtau tAvat / satkAyAntAhadaSTI tatsaMprayuktAvidye nivRtaavyaate| satkAyadaSTistAvaddAnazIlabhAvanAbhiraviruddhatvAtkuzalamalasamucchedavairodhikatvAcca naakushlaa| viparItAkAratvAnna kushlaa| tRSNAvadakuzaleti cet / 3 n| tRSNAprakarSe sarvAkAryapravRttidarzaNA (nA) t / antAhadaSTirapi janmocchedapravRttatvAnirvANavirodhinI saMvegAnukUlA ceti maakushlaa| yathokta bhagavatA-"yeyaM dRSTiH sarvaM me na kSamata itoyaM dRSTirasaMrAgAya na saMrAgAya" iti / tathoktam- idamagraya bAhyakAnAM dRSTikRtAnAM yaduta no 'ca syAnna ca me syAnna bhaviSyAmi na me bhaviSyati" iti / rUpArUpyadhAtvoH .. 1 klezA api dvividhAH / akuzalA nivRtAvyAkRtAzca / akuzalebhyo vizeSArthamAha nivRtAvyAkRtairiti / na hi nivRtena vijJAnenAkuzalAnAM saMprayogo bhavati / nivRtAH kliSTatvAt / avyAkRtAH kuzalAkuzalatvenAvyAkaraNAt / Tvb. 6 ab. 2 Cf. UrdhvamavyAkRtaM sarve kAme satkAyadarzanam / antagrAhaH sahAbhyAM ca mohaH zeSAstvihAzubhAH // Ab. v. 19. 3 sahajA satkAyadRSTiravyAkRtA yA mRgapakSiNAmapi vartate / vikalpitA svakuzaleti pUrvAcAryAH / Akb. v. 19 c.-'vikalpitA tvakuzalA' iti / ya AtmavAdibhiH kapilolUkAdibhirvikalpitA sA naavyaakRtaa| kiM tahi / akuzaleti / antagrAhadRSTirapi yA taivikalpitA sA'pyakuzalA / Saks. p. 453. __4 Cf. santa'ggivesana eke samaNabrAhmaNA evaM vAdino evaM ciTThano-sabbaM me khamatI ti / santi'""sabbaM me na khamatI ti / santi"ekaccaM me khamati ekaccaM me na khamatI ti / tatrAggivesaga ye te" evaMdiTTino-sabbaM me khamatI ti""sabbaM me na khamatI ti, tesamayaM viTTha sarAgAya santike saMyogAya santike abhinandanAya santike ajjhosanAya sastike upAdAnAya santike / "" M. Sutta 74. 5 Cf. idha bhikkhave bhikkhu evaM paTipanno hoti, 'no ca' ssa, no ca me siyA, na bhavissati, na me bhavissati, yadatthi yaM bhUtaM taM pajahAmI ti" Ang. iv. p. 70.

Page #405
246 . abhidharmadIpe [298 'sarve'pi nivatAnAkRtA mlaaH|" samAdhisamApattyupahatatvA[t] na zaknuvanti nivartayitum / kuzalAstu dharmA avyAbAdhaphalatvAdvipAkaM janayiH tumutshnte|| [290] kAmeSvakuzalAH zeSAH satkAyAntahidRSTitatsaMprayuktA'vidyAvajitA: klezAH kAmadhAtAva. kuzalAH, savyAbAdhaphalanivartakatvAt / ebhyaH punaH katyakuzalamUlAni kati neti ? taducyate--- raagdvesstmaaNsytH| trINyevAzubhamUlAni paJcakAraNayogataH // 3... ye dharmA akuzalAzcAkuzalamalaM ca darzanabhAvanAheyAzca paJcaprakArAzca SaDvijJAnakAyikAzca" ta evAkuzalamUlAnISyante // . kiM punaryathA [s] kuzalaM (lAni) anuzayAnAM mUlAni santyevamavyAkRtAnAmapi santIti ? [291] avyAkRtadvayasyApi trINi mUlAni tatsamAH / - avidyA dhIzca tRSNA ca na kAGkSAmAnadRSTayaH / / "trINi khalvavyAkRtamUlAni, avyAkRtA'vidyA tRSNA prajJA" iti kaashmiiraaH| hetvartho hi mUlArthaH / anivRtAvyAkRtA ca prajJA hetutvena vartata ityasAvapyavyAkRtamUlam / vicikitsA nAvyAkRtamUlam / na ca mAnaH / / - 1 rUpArUpyAvacarAstAvatsarva evaavyaakRtaaH| kiM kAraNam / kliSTAnAM dharmANAM duHkhavipAkaH syAt / tacca tayornAsti / paravyAbAdhahetvabhAvAt / Akb. v. 16 a.. 2 Cf. zeSAstvihAzubhAH / Ak v. 19 d. 3 Cf. kAme'kuzalamUlAni rAgapratidhamUDhayaH / trINyakuzalamUlAni / Ak. v. 20 abc. See Dhs, 1058-1061. 4 duHkha-samudaya-nirodha-mArgadarzanaheyAH, bhAvanAheyAzca / 5 cakSuH-zrotra-ghrANa-jihvA-kAya-manovijJAnakAyAH / 6 kAmadhAtau sarvarAgaH pratighaH sarvo moho'nyatra satkAyAntagrAhadRSTisaMprayuktA yathAkramam / 'yaddhi akuzalaM cAkuzalasya ca mUlaM tadevAkuzalamUlamiSTam / 'Abb. v. 20 bc. See Dhs. 1062-1070. Cf. tRSNA'vidyA matizca saa| Ak. v. 20 d.

Page #406
292. . 247 paJcamo'dhyAyaH / [292] calatvAdUrdhvavRttitvAdavyApitvAdyathAkramam / ' 'calA hi vicikitsA pratiSThArthazca" muulaarthH| UrdhvavattirunnatalakSaNo mAnaH, adhogamanavRttIni ca mUlAni / na caitau klezau SavijJAnakAyiko / tasmAdavyApitvAnna mUleSu vyavasthApyete / avyAkRtA[:] tRSNAdRSTimAnAvidyA iti bahirdezIyakAH, dhyAyisU. troktaH / / trayo hi dhyAyinaH-tRSNAdRSTimAnottaradhyAyibhedAt / sarve ca te'vidyAvazAdbhavantIti catvArye va iti / etacca na te / kasmAta] ? sUtrasyArthAparijJAnAdahetuAyicodanAt // yA kAcidavyAkRtA tRSNA avidyA prajJA cAntato vipAkajA'pi sarvA'sAvavyAkRtamUlamiti kaashmiiraaH| Akb, v:20 d. . 'avyAkRtamUlAni' iti / anenAvyAkRtazabdena kevalena tRSNA'vidyAmatayo vizeSitA iti darzayati / atra ca matiraklezasvabhAvA'pyavyAkRtamUlamitISyate vaibhaassikH| 'yA kAcidavyAkRtA tRSNA' iti| AsvAdanAsamprayukteSu dhyAnArUpyeSUpapattikAle vA vimAnAdiSu sambhavataH / yA kAcidavidyA rUpArUpyadhAtvoH kAmadhAtau ca satkAyAntagrAhadRSTisaMprayogiNIti / evaM prajJA ca yA kAcidavyAkRtA / antato vipaakjaa'pi| kAmadhAto vipAkajairyApathikazailpasthAnikanirmANacittasaMprayuktA satkAyAntagrAhadRSTisaMprayuktA ca rUpArUpyadhAtvoH sarvaklezasaMprayuktA prajJA / Sak v. p. 464. 1 Cf. dvghoddhrvvRttaato'nyau| Ak. v. 21 a. 2 Cf. catvAryaveti baahykaaH| tRSNAGamAnamohAste dhyAyitritvAdavidyayA // Ak. v. 21 bcd. . 'bAhya kAzcatvAryavyAkRtamUlAnIcchanti "avyAkRtA tRSNA dRSTirmAno'vidyA ca / .... yasmAt trayo dhyAyinaH, tRssnnaadRssttimaanottrdhyaayinH| te cAvidyAvazAdbhavantIti / - Abb. v. 2 ___'avyAkRtA tRSNA' iti / ruupaaruupyghaatvoH| dRSTirapi tayozca kAmadhAto ca satkAyAntagrAhadRSTisvabhAvA / avidyA'pi kAmadhAtau tatsaMprayogiNyeva / rUpArUpyadhAtvozca sarvA / 'tRSNAdRSTimAnottaradhyAyinaH' iti / ya AsvadanAsaMprayuktadhyAnadhyAyI sa tRSNo. trdhyaayo| yo dhyAnanizrayeNa zAzvatAdi dRSTimutpAdayati / sa dRssttyuttrdhyaayii| mAnottaradhyAyI ca / yastena manyate lAbhyahamasya dhyAnasya nAnye tatheti sa maanottrdhyaayii|" te cAvidyAvazAdbhavantIti / te ca trayo yAyino'vidyAvazAdavidyAyogAttathA bhavanti / ato'vidyA'pyavyAkRtamUlamiti / samApattisamApannAnAM ca etAH klezasabhudAcArAvasthAH avyAkRtAnAM dharmANAM mUlaM kAraNamiti / Saks. p. 464. Cf. tattha kamato jhAyI ? atyi"viThThattaro jhAyo, taNhuttarau jhAyI, paJa ttaro wrot fa Netti. p. 76. See Vbh. p. 342.

Page #407
248 abhidharmadIpe [293. na khalveSA dhyAyitritvacodanA'vyAkRtamUlanirdezaparAH (raa)| kiM parA taSAH (SA)? yoginAM vipattidhyAnAdhimokSavyAvRttipareti pUrvottameva sAdhuH // ' atha yAni sUtre caturdazAvyAkRtavastUnyuktAni,2 kiM tAni kuzalAkuzala. pakSAvyAkaraNAdavyAkRtavastUni ?3 netyaah| kiM tahi ? sthApanI: yatvAt / [293] praznavyAkaraNAnyAkhyaccatvAri vadatAM varaH / ziSyAnAM (NAM) vAdazikSArthaM sthitInAM ca catuSTayIm / / trINi khalu kathAvastUnyArabhya catvAri vyAkaraNAnyavabudhya5 catasrazca sthitIravagamya6 vigRhya sabhAyAM paJcabhiravayavaiH svapakSaM pratiSThApya vAdaH karaNIyo nAto'nyathA ityatra vi[V. A, 5. Fol. 107b.]'nizcayAt / / 9 The Kosakara does not disapprove the view of the Bahirdesiyaka. See LVPAk v. p. 43, n. 1-2. 2 zAzvato lokaH azAzvato lokaH ityevmaadi| Saks. p. 46 5. See M_sutta 63. 3 avyAkRtasaMbandhena paryanuyuMkte / Saks. p. 465. For an allied controvery on the drishtis being aryakrita see Ko XIV. 8.-idAni abyAkatakathA nAma hoti / tattha vipAkakiriyarUpanibbAnasaMkhAtaM catubbidhaM abyAkatattA abyAkataM ti vuttaM / diTrigataM 'sassato lokoti kho vaccha abyAkatametaMti sassatAdibhAvena akthitttaa| yesaM pana imaM vibhAgaM aggahetvA purimAbyAkataM viya diTThigataM pi abyAkataM ti laddhi seyyathApi. andhakAnaJca uttarA. pathakAnaJca / Ko A. XIV. 8. 4 Cf. toNimAni bhikkhave kathAvatthUni / katamAni tINI ? atItaM vA bhikkhave addhAnaM Arabha kathaM katheyya-evaM ahosi atItamaddhAnaM ti / anAgataM vA""evaM bhavissati anAgatamaddhAnaM ti / etarahi vA bhikkhave paccappanna"evaM etarahi paccuppannaM ti / Ang. I. p. 197. Also cf. ahaJca te gAmaNi atItaM. praddhAnaM Arabbha dukkhassa samudayaJca atyaMgamaJca deseyyaM,"anAgatamaddhAnaM prArambha "deseyyaM, "api cAhaM idheva nisinno etya ca te nisinnassa dukkhassa samudayaJca atthaMgamaJca desissaami| S. IV, p. 327. See Addhana-katha, Kv.XV. 3. X V. infra, Ad. karika 294. 6 V. infra, Ad. karika 295. 7 The five avayavas probably refer to pratijiahetu, drishtanta, upa. naya and nigamana. The Asm. deals with various aspects of vada, viz., vadavinischaya, vada-adhishthana, vadalamkara, vada-nigraha and vado-nihsarana : vAdAdhiSThAnaM yadadhiSThAya vAdaH kriyate / saMkSepato dvividhama / sAdhyaM sAdhanaM c| sAdhyaM dvividham / svabhAvo vizeSazca / sAdhanAni assttau| pratijJA hetuH dRSTAntaH upanaya: nigamanaM pratyakSaM anumAnaM AptAgamazca / Asm. p. 105. The Akb. does not refer to the pancha-avayavas of vada. For the attha-mukha-vada of the Kathavatthu, see Points of Gontroversy, Prefatory notes, pp. xlviii-ii and Dhs A. I, 6.

Page #408
294.] - pnycmo'dhyaayH| 249 kAni punastAni catvAri vyAkaraNAni ? kAzca tAzcatasraH sthitayaH ? tadavadyotyate[294] ekAMzAkhyaM vibhajyAkhyaM pRcchAkhyaM sthApyameva ca / maraNaprasavotkarSajIvadravyAnyatAdivat // ' tatraikAMzavyAkaraNam3-ki (kiM) yaH kazcijjAyate sarvosau mR(mriyate? omiti vAcyam / atha yaH kazcimriyate sarvoso jAyata iti ? vibhajya vyAkartavyam --kSINAsravo na jAyate'nyaH sarvo jAyate / ki manuSyo viziSTo'tha hIna iti ? paripRcchaya vyAkartavyam-kAnadhikRtya pRcchasi ? devAMstiryagAdInvA ? yadi devAnArabhya hIna iti vAcyam / atha tirazca : zreSTha iti vyAkartavyam / kimanyaH skandhebhyaH puruSo vA'nanya iti ? eSa praznaH sthApanIyaH2, sadasatoranyAnanyatvavyAkaraNAyogAtpa, khapuSpasaugandhyadaurgandhyavyAkaraNavat // 1 Cf. ekAMzato vyAkaraNaM vibhajya paripRcchaya c| sthApyaM ca maraNotpattiviziSTAtmA'nyatAdivat / / Ak. V. 22. Also cf. cattAro pnyhvyaakrnnaa| ekaMsavyAkaraNIyo paJho, vibhajya vyAkaraNIyo paJho, paTipucchA vyAkaraNIyo paho, ThapanIyo pamho / Dugha. XXXIII. 1. 11. ekaMsavacanaM eka vibhajjavacanaM paraM / tatiyaM paTipuccheyya catutthaM pana ThApaye | Ang. II. p. 46. 2-2 This whole passage (upto eSa praznaH sthApanIyaH) is almost identical with Akb. v. 22, The Akb. begins:-kiM sarvasatvA mariSyantItyekAMzena vyAkartavyaM mariSntIti / ___3 Cf. ekasikA pi kho poTTapAda, mayA dhammA desitA""anekasikA pi"""Digha. IX. 33. Also cf. na kho'ttha sAriputta sukaraM ekasek vyAkAtuM / Ang. I. p. 120. ___Cf. vibhajjavAdo kho ahamettha, mANava; nAhamettha ekNsvaado| M. sutta 99. 5 paJcavidhA hi pucchA-adiTThajotanA pucchA, diTThasaMsandanA pucchA, vimaticchedanA pucchA, anumatipucchA, kathetukamyatA pucchA / Dhs A. III. 3. 6 Akb. has sattvadravyasyAbhAvAt vandhyAputrazyAmagauratAdivat / The Kosakara gives three other illustrations (of the four prashnavya karanas) according to Bhadanta Rama, the Abhidharmikas and the Mahasanghikas. See Saks. pp. 465-7. __Cf. asti prazna ekAntavacanIya: sarvo jAto mariSyati / OM bho iti / atha sarve mRtvA janiSyanta iti vibhajya vacanIyametat / pramuditakhyAtiH kSINatRSNaH kuzalo na janiSyate itarastu janiSyate / tathA manuSyajAtiH zreyasI vA na zreyasI ? ityevaM paripRSTe

Page #409
250 ___[295. abhidharmadIpe sthitayazcatasro nirdizyante / ' [295] sthAnavAditvasaMjakA parikalpAhvayA praa| __ anyA pratipadAkhyA'nyA jJAnavAditvasaMjJitA // vibhajya vacanIyaH praznaH, pazUnuddizya zreyasI, devAn RSIMzcAdhikRtya neti / ayaM tvavacanIyaH praznaH saMsAro'yamantavAnathAnanta iti ? kuzalasyAsti saMsArakramaparimAptirnetarasyeti anya tarAvadhAraNe dossH|"Yoga-bhashya, IV. 33. The Milinda.panho gives a different illustration of these ofur zyakaranas: cattArimAni mahArAja paJbyAkaraNAni / katamAni cttaari| katamo ca mahArAja eka . sabyAkaraNIyo paJho? rUpaM"""" viANaM aniccaM ti ekaMsavyAkaraNIyo pho| katamo vibhajjabyAkaraNIyo paJho ? aniccaM pana rUpaM "pe"vijJANaM ti""ayaM vibhajjavyAkaraNIyo paJho / katamo paTipucchAbyAkaraNIyo paJho ? kiM nu kho cakkhunA sabbaM vijAnAtIti ayaM paTipucchAbyAkaraNIyo paho / katamo ThapanIyo paJho ? sassato loko ti' 'neva hoti na-na-hoti tathAgato paraM maraNA ti ThapanIyo paJho |""kiN kAraNA ThapanIyo ? na tassa dIpanAya hetu vA asthi / Milinda. p. 147. 1These are not given in Akb. See sankathya parichchheda, Asm. pp. 102-107. 2f. kathAsampayogena bhikkhave puggalo veditabbo yadi vA kaccho yadi vA akaccho ti / sacAyaM bhikkhave puggalo pahaM puTTho samAno ThAnaTTAne na saNTAti, parikappe na saNThAti, anAvAde na saNThAti, paTipadAya na saNThAti, evaM santAyaM puggalo akaccho hoti / Ang. III. p. 197. .. akaccho ti kathetuM na yutto|"tthaanttttaane na saNThAtIti kAraNAkAraNe na saNThAti; tatrAyaM nayo-sassatavAdI yuttena kAraNena pahoti ucchedavAdi niggaNahAtuM, ucchedavAdI tena niggahiyamAno ke panAhaM ucchedaM vadAmIti sassatavAdibhAvameva dIpeti attano vAde patiTThAtuM na sakkoti; evaM ucchedavAdimhi pahonte sassatavAdI, puggalavAdimhi pahonte suJatavAdI. na saNThAti nAma / parikappe na saNThAtIti idaM paJhapucchanepi paJkathanepi lanbhati / kathaM ? ekacco hi pahaM pucchissAmIti kaNThaM sodheti so itarena idaM nAma tvaM pucchissasIti vutto bAtabhAvaM atvA na etaM, anaM pucchissAmIti vadati, evaM parikappe saNThAti nAma / prajavAde na saNThAtIti nAtavAde jAnitavAde na saNThAti / kathaM ? ekacco paJhaM pucchati taM itaro 'manApo tayA paJho pucchito kahaM te esa uggahito ti vadati / itaro pucchitabbaniyameneva pahaM pucchitvApi tassa kathAya apaJhaM nu kho pucchitaM ti vimati karoti" paTipadAya na saNThAtIti paTipattiyaM na tiTThati, vattaM ajAnitvA apucchitabbaTThAne puccha. tIti attho / Ang A. II. pp. 308-311.

Page #410
251 295.] . pnycmo'dhyaayH| kazciddhi vAdI sthAnAsthAne saMbhavAsaMbhavAkhye saMtiSThate kazcinna saMtiSThate / prathamaH katthyaH (thyaH), dvitiiystvkthyH| parikalpe saMtiSThate, yaH parikalpite dRSTAnte dArTAntikA) (\) prasAdhake saMtiSThate, sa ca kathyo yo na santiSThate so'kthyH| *evaM pratipadi jJAnavAditAyAM yaH santiSThate sa kathyate / yastu na saMtiSThate sa durmatirakathyate / idamidAnIM vaktavyam / atha kenAnuzayena kasminvastuni saMyuktaH ?' tatra tAvadvastu kSetravastvAdipaJcaprakAram / 2 tadiha saMyogavastvadhikRtaM veditavyam / ta[d] dvividhamAzrayAlambananayamthena prakAraneyamyena c|| tatrAzrayAlambananai yamyena tAvaccakSurvijJAnakAyikairanuzayaH, rUpeSvAlambanata: saMyuktaH / tatsaMprayukta Su saMprayogataH / te ca mnodhrmaaytne| evaM yAvatkAyavijJAnikairyathAviSayamAlambanataH, tatsaMprayukteSu saMprayogataH / mnovijnyaankaayikaidishsvaaytnessvaalmbntH| saMprayukta Su saMprayogataH / ityAzrayAlambana niyamaH / prakAra neyamyena tu duHkhadarzanaprahAtavyaH sarvatragaH paJcasu nikAyeSvAlambanataH saMyuktaH / tatsaMprayukta Su saMprayAgataH / asarvatragaistu svanakAyikeSvAlambanataH / saMprayukta Su saMprayogataH / ityevaM sarvatra yathAsaMbhavaM vaktavyam / / athedAnImatItAnAgatapratyutpannanayamyena kaH pudgalaH kasminvastuni katamenAnuzayeNa (na) saMyuktaH ? tadidamudbhAvyate 1 Cf. yasya pudgalasya yo'nuzayo yasminnAlambane anuzete sa tena tasmin saMprayuktaH / idaM tu vakvyam / atIte na kasmin yAvat pratyutpanne na kasminniti ? - Akb. v. 22. ... See Jps. p. 19 and Yogasutra, IV 11. 2 paJcaviMdhavastu / svbhaavvstu| yathoktaM- ''yadvastu pratilabdhaM samanvogamataH sa tena vastunA" iti / aalmbnvstu| yathoktaM-"sarvadharmajJeyA jJAnena yathAvastviti" / saMyogavastu / yathoktaM-"yasmin vastuni anunayaH saMyojanena saMprayuktaH pratighasaMyojanenApi tasmin" iti / hetuvastu / yathoktaM-"savastukAH dharmAH katame ? saMskRtA dharmAH" iti / paripahavastu / yathoktaM-"kSetragRhavastu.. iti / Akb II. 55. See Saks. pp. 21-22. 3 See Asm. pp. 33, 44 and 51. 4 kathamatItaM katyatItAni kimrthmtiitpriikssaa| utpannaniruddhalakSaNato'pi hetuphalopayogato'pi saMklezavyavadAnakAritrasamatikrAntito'pi hetuparigrahavinAzato'pi phalasvalakSaNabhAvAbhAvato'pi smarasaMkalpanimittato'pi apekSAsaMklezanimittatto'pi upekSAvyavadAnanimittato'pi atItaM draSTavyam / sarveSAmekadezaH / pravartakAtmAbhinivezatyAjanArtham / / .. kthmnaagtN.| hetau satyanutpannato'pi alabdhasvalakSaNato'pi hetuphalAnupayogato'pi

Page #411
252 abhidharmadIpe [296. [296] mAnapratighasaMrAgairvartamAnojjhitakriyaH / jAtA yatrAprahoNAzca saMyuktastatra vastuni / ' ete hi mAnapratigharAgAH svalakSaNaklezA: sadvastuviSayatvAt / sAmAnyalakSaNaklezAstu dRssttivicikitsaadyaaH| ata ete mAnAdayo'tItAH pratyutpanAzca yasminvastunyutpannA na ca prahINAstasminva stuni taiH saMprayukto veditavyaH / nahyete sarvasya sarvatrotpadyante svalakSaNaklezatvAta / / saMklezavyavadAnabhAvApratyupasthAnato'pi hetusvabhAvAbhAvato'pi abhinandanAsaMklezanimimittato'pi abhinandanAvyavadAnanimittato'pyamAgataM draSTavyam / " kathaM prtyutpnn...| utpanna niruddhalakSaNato'pi hetuphalopayogAnupayogato'pi saMklezabyavadAnapratyupasthAnato'pi atItAnAgata bhAvanimittato'pi kAritrapratyupasthAnato'pi pratyutpannaM draSTavyam / "Asm p. 21. Also see- api ca atikkantahetupaccayakiccamatItaM nihitahetukiccamaniTTitapakcayakiccaM paccappannaM, ubhayakiccamasampattaM anAgataM / sakiccakkhaNe vA paccuppannaM, tato pubbe anAgataM. pacchA atiitN|"VmXIV. 191. See VmT. pp. 496-7 and Dhs.1038-40. The terms pachchuppanna and uppanna are explained as below :-: paccappannaM ca nAmetaM tividhaM--khaNapaccuppannaM santatipaccuppannaM praddhApaccuppannaM ca / tattha uppAdaTTitidhaMgappattaM 'khnnpccuppnnN'| ekadvisantativArapariyApannaM 'snttipccuppnnN'|... evaM tAva mjjhimbhaannkaa| saMyuttabhANakA pana 'rUpasantati arUpasantatIti dve santatiyo vatvA 'udakaM atikkamitvA gatassa yAva tIre akkanta udakalekhA na vippasIdati"ayaM rUpasantati nAma; dve tayo javanavArA arUpasantati nAmA' ti vatvA tadubhayaM santatipaccuppannaM nAmA' ti vadanti / ekabhavaparicchinnaM pana addhApaccuppannaM nAma"""| Dhs A. VI. 19-21. - uppanna hotI ti vattamAna-bhUtApagata okAsakata-bhUmiladdhavasena uppannaM nAma anekappabhedaM / tattha sabbaM pi uppAdajarAbhaGgasamaGgisaMkhAtaM vattamAnuppannaM naam| ArammaNarasaM anubhavitvA niruddhaM, anubhUtApagatasaMkhAtaM kusalAkusalaM, uppAdAdittayaM anuppatvA niruddha', hutvApagatasaMkhAtaM, sesasaMkhAtaM ca bhUtApagatuppannaM naam| "yAnissa tAni pubbe katAni kammAnI"ti evamAdinA nayena vuttaM kammaM atItaM pi samAnaM, anaM vipAkaM paTibAhitvA attano vipAkassokAsaM katvA ThitattA, tathA katokAsaM ca vipAkaM anuppannaM pi samAnaM evaM katokAse ekAntena uppajjanato pokAsakatuppannaM nAma / tAsu tAsu bhUmisu asamUhataM akusalaM bhUmiladdha ppannaM nAma | "bhUmI ti vipassanAya ArammaNabhUtA tebhUmakA pnyckkhndhaa| bhUmiladdha nAma tesu khandhesu uppattirahaM kilesajAtaM / Dhs A. III. 40-44. 1 Cf. rAgapratidhamAnaH syAdatItapratyupasthitiH / ___ yatrotpannA'prahoNAste tasminvastuni sNyutH|| Ak. v. 23. 2 Cf. samAsata ime dvividhAH klezAH / svalakSaNaklezAzca rAgapratighamAnAH, sAmAnya

Page #412
297.] . pnycmo'dhyaayH| 253 ]297] prajAtairmANa (na) sairetaiH sarvatrAnyaH svakAdhvikaiH / sarvatrAjaistathA zeSaiH saMyuktA skandhasantatiH // ' __yathA(trA)prahINA iti vartata (te)| yasya khalu yo'tItaH klezaprakAraH prahINo'nAgato'pi / ato ye mAnarAgadayo nAgatA na prahINAstaiH sarvasmistrayadhvike vastuni sNyuktH| tadAlambanAnAmutpattisaMbhavAnmAnasAnAM ca trayadhvaviSayatvAt / ato'nya rAgAdibhiranAgata raNA(nA)gata eva vastuni saMyukto'tItairatIta eva pratyutpannaH pratyutpanna eva / mAnasebhyo hyanye paJcavijJAnakAyikAH / tataH siddhaM bhavatyatItapratyutpannairapi mAnasarasvAdhvike'pi vastunyaprahINaH saM[V. B, 6. Fol. 108 a] yuktaH syAnna ca kevalaM mAnasarevAnAgatairebhiH sarvatra / kiM tarhi ? paJcavijJAnakAyikarapi / anutpattirmikastu paJcavijJAnakAyikaiH sarvatra trayadhvikarvastuni saMyuktaH, tadviSayasyAtItAnAgatapratyutpannatvAt / sAmAnyaklezaistu dRSTivicikitsA'vidyAkhyastrayadhvikairapi sarvasmistrayavike vastuni saMyuktaH, teSAM sAmAnya klezatvAdyAvadAhINA ityanuvartate / kathaM punargamyate'tItAdiSu vastuSu rAgAdaya utpadyante tazca tatra saMyukto bhavatIti ? sUtrAdeva hi / bhagavatoktam-"trayazchandarAgasthAnIyA dharmAH / atItAzchandarAgasthAnIyA dharmAH, anaagtprtyutpnnaaH| atItAMzchandarAgasthAnIyAndharmAnpratItyotpadyate cchndH| utpanne cchande saMprayuktastairdhamai . klezAzca dRssttivicikitsaa'vidyaaH| Akb. v. 22.-'svalakSaNaklezAca' iti svalakSaNaM sukhavedanIyAdi vastu / tatra rAgaH sukhavedanIyameva vastvAlambyo padyata iti svalakSaNakleza ityucyate / tena sukhavedanIyena vastunAlambyamAnenonnatirbhavatIti mAno'pi svalakSaNavalezaH / tathA duHkhavedanIyaM vastvAlambya pratigha utpadyata iti pratigho'pi svalakSaNakleza ityucyate / 'sAmAnyaklezAzca' dRSTivicikitsAdayaH, sAmAnyAH sAmAnyena vA klezAH sAmAnyaklezAH / ete hyavizeSeNa sukhavedanIyAdike vastunyutpadyanta iti / atastadAlambyotpannAH sAmAnyaklezA ityucyante / Sakv. p. 467. V. supta, p. 240, n 4. 1Cf, sarvatrAnAgatairebhirmAnasaH svAdhike praiH| ajaH sarvatra zeSastu sarvaiH sarvatra saMyutaH // Ab. v. 24. 2 'tairanutpattimibhiH sarvatra vastuni trayadhvike saMyuktaH / ' ete hyanutpattimiNo'nAgata evAdhvanyavatiSThante / eSAM cAlambanAni saMcaranti / sasaMprayogA hi klezAH suvarcalAvadanutpattidharmiNo - viSayAbhimukhA evaavtisstthnte| tathA hyanutpattidharmiNo naivAlambanamAlambyotpadyanta iti / ataH keSAJcidAlambanamatItam / keSAJcidvartamAnam / keSAJcidanAgataM bhavati / na hyAlambanAnutpattita eva tessaamnutpttiH| ki tahi ? pratyayavaikalyAt / avasthAphalaM hi sAmagryaM na dravyaphalamiti siddhAntaH / Sakv. p. 468.

Page #413
254 abhidharmadIpe [297. vaktavyo na visaMyuktaH / "1 tathA-"yasmin rUpe'tItAnAgatapratyutpanne utpadyate'nunayo vA pratigho vaa|"2 ityevamAdi / kaH punaratra saMyujyate ? yadA zUnyAH3 sarvasaMskArAH, nityena dhruvena (Na) zAzvatenAvipariNAmadharma (meM) NAtmanA'tmIyena vA ? yathoktam-"asti karmAsti vipAkaH kArakastu nopalabhyate ya imAMzca skandhAna pratinikSipyAnyAn skandhAna prati saMdadhAtItyanyatra dharmasaMketAt" iti vistaraH / 9 The Sarvastivadin quotes a similar agama against the Sthaviravadin: na vattabbaM 'atItaM asthi anAgataM atthI'ti? aamntaa| nanu vRttaM bhagavatA-"yaM kiJci bhikkhave rUpaM atItAnAgatapaccuppanna"yA kAci vedanA "vijJANaM "ayaM vuccati viNakkhandhoti / " [S. III. P. 47.] anyena suttanto ti?...tena hi atItaM atthi anAgataM asthI ti / Ko. I. 1. Cf. atItAnAgattaM svarUpato'styadhvabhedAturmANAm / nAstyasataH sambhava: / na cAsti sato vinAza iti dravyatvena sambhavantyaH kathaM nivatiSyante vAsanA iti / atItAnAgataM svarUpato'styadhvabhedAddharmANAm / bhaviSyadvayaktikamanAgatam / anubhUtavyaktikamatItam / svavyApAroparUDhaM vartamAnam / trayaM caitadvastu jJAnasya jJeyam / yadi catatsvarUpato nAbhaviSyannadaM niviSayaM jJAnamudapatsyata tasmAvatItAnAgataMsvarUpato'stIti / Yoga-bhashya, IV. 12. 2 CI. "papaJceti atItAnAgatapaccuppannaM cakkhuvineyyaM rUpamArambha.."Quoted in Netti p. 38. 3 'suno loko sujho loko ti bhante vuccati / kittAvatA nu kho bhanne suo loko ti buccatI ti ?' 'yasmA kho Ananda sujhaM attena vA attaniyena vA tasmA suJo loko ti vuccati / "S. IV. p. 54. ..."paramatthena hi sabbAneva saccAni vedaka-kAraka nibbuta-gamakAbhAvato suJAnI ti veditabbAni / Vm. XVI. 90. zUnyatAlakSaNaM katamat / teSu tasya abhAvaH / teSu abhAvaH katamaH / skandhadhAtvAyataneSu nitydhruvkuuttsthaaviprinnaamdhrmaatmaatmiiyaabhaavH| anena nayena teSAM zUnyatA / Asm. p. 40. 4 anAtmalakSaNaM katamat / yathA''tmavAde sthitasya AtmalakSaNasya skandhadhAtvAyataneSu tllkssnnsyaabhaavH| skandhadhAtvAyataneSu AtmalakSaNAbhAvatAmupAdAya / idamucyate anAtmalakSaNam / etadabhisaMdhAyoktaM bhagavatA sarve dharmA anAtmana iti Ibid. See LVPAK. v. p. 59, n. 3. Quoted in Akb. III. 182., B. Panjika, IX.73; Ts. Parjika, p. 11. Cf. sa ca tathAgatasya hetupratyayasaMyuktAM dharmadezanAmavataret / nAtra kazcidAtmA vA sattvo vA jIvo vA pudgalo vA yaH karoti pratisaMvedayate iti yakRtAmanabhisaMskArAM mAyA

Page #414
298.] . pnycmo'dhyaayH| 255 tatra pratisamAdhAnam-'saMyuktA skndhsnttiH|' skandhasantatI ha skandhalakSaNasantAnakatvAbhimAnAt, saMSatyA sattvasaMjJaptirityadoSaH // 2 trayAtpunaretasmAt[298] dvayamevAtra niSpannaM tRtIyaM tUpacArataH / vastusaMyo nAkhyaM dvayaM paramArthato vidyate sattvAkhyastu tRtIyo'rthaH saMvRtyA vidyata iti / dharmatAmasaMklezadharmatAM prakRtiprabhAsvaratAM sarvadharmANAmavataratyAdizuddhAnsarvadharmAnabhizraddhadhAtyafaqsaat i*** Tathagata-kosa-sutra. (Quoted in Siksha, p. 172.) ___Also cf. dukkhameva uppajjamAnaM uppajjati, dukkhameva nirujjhamAnaM nirujjhati / S. II. p.17. kinnu satto ti paccesi / mAradidvigataM nu te / suddhasaGghArapuJjoyaM / nayidha sattUpalambhati // dukkhameva hi sambhoti / dUkkhaM tiTThati veti ca / nAcatra dukkhA sambhoti / nAna dukkhA nirujjhati // S. I. p. 135. dukkhameva hi, na koci dukkhito, kArako na, kiriyA va vijjati / atthi nibbuti, na nibbuto pumA, maggamatthi gamako na vijjati / Vm. XVI. 90. The Abhidhamma-mula-tika gives the following comment : "yathApi aGgasambhArA hoti saddo ratho iti / evaM sandhesu santesu hoti sattoti sammutIti // " [S. I. p. 135.] -yadi puggalo na vijjati kathaM sArammaNatA siyA ti ? avijjamAnassApi prArammaNassa ghnnto| avijjamAnampi hi parikappitaM lokasaJjAtaM vA vijjamAnaM vA sabhAvabhUtaM ArammaNaM gahetvA uppajjanato sArammaNatA vutaa| sipArammaNatA ti hi vacanaM cittacetasikAnaM ArammaNena vinA appavattiveva dIpeti na tehi gahitassa ArammaNassa vijjamAnakaM vAti / ayaM saMkhatAsaMtavinimmuttassa atthitApaTisedho sabbathA anuvattantAnaM vinicchyo| A. Minlatika. p. 131. V. infra, Adv. karika 306. 1f. nAtmAsti . kIdRza AtmA ya imAnnikSi tyanyAMzca skandhAna pratisandadhAtIti parikalpyate / sa tAdRzo naastyntaapaarpurussH| evaM tUktaM bhagavatA-'asti karma"dharmasaMketAt / ' . 'kIdRzastAtmA na pratiSidhyate ? .. skandhamAtrantu klezakarmAbhisaMkRtam / yadi tu skandhamAtramevAtmetyupacIyate tsyaaprtissedhH| Akb. III. 18 ab. 2 Cf. buddhAnaM pana dve kathA sammutikathA paramatthakathA ca / tattha satto poso devo brahmA ti AdikA sammutikathA nAma / aniccaM dukkhaM anattA khandhA dhAtuyo AyatanAni

Page #415
256 abhidharmadIpe [298. kutaH punaretad dvayaM paramArthato vidyate ? taducyate sadasaddhetuno (tA) yasmAnmadhyasthaizca parigrahAt // zubhAzubhaphalaM karmanayamyAd guNadoSaphalaniyamyatAH (taa)| kiJca, 'madhyasthaizca parigrahAt / ' madhyasthA ucyante vItaklezAH / tai : zubhaM ca zubhato'zubhaM cAzubhataH, guNAzca guNataH doSAzca doSataH parigRho ta : / tatphalaM ceSTamiSTataH parigRhItamaniSTaM cAniSTataH / iti siddhaM dvayaM pariniSpannaM' tRtIyaM tUpacArata iti / __yukta tAvadidam / yadidaM pratyukta vastuhetupratyayAtpratItyotpannaM paramArthato vidy|2 pratyAtmavedanIyatvAt, tadAlambanAzca rAgAdayaH dravyataH santIti / yatpunaridamuktamatItAnAgate vastuni traiya vikairanuzayaH saMyukta iti tadetatsAhasamAhopuruSikamAtram / kaH punaretadatItAnAgatAdi dravyato'bhivAJcchatItyAhAbhidhArmikAH // satipaTTAnA sammappadhAnA ti AdikA paramatthakathA nAma / "pakatiyA pana paThamaM eva paramatthakathaM kaventassa desanA lUkhAkArA hoti tasmA buddhA paThamaM sammutikathaM kathentA pi saccameva sabhAvameva amusA va kathenti, paramatthakathaM kathentA pi saccameva sabhAvameva amusA va kathenti / duve saccAni akkhAsi sambuddho vadatAM vro| sammuti paramasthaJca tatiyaM, nUpalambhati // saMketavacanaM saccaM lokasammutikAraNaM / paramatyavacanaM saccaM dhammAnaM bhUtalakkhaNaM ti // Digha A. IX. 49. For a discussion on the terms par amattha and sachcha, see Points of Contrrversy, pp. 371-4. For the Mahayanist definitions of paramartha and samvritisatya, see B. Panjika, ix. 2, Madhyamakavatara, VI. 23, 25; Madhyamikakarika, XXIV. 8. 1On parinishpanna, see Triswabhavanirdesa, 3; Points of Controversy, pp. 395-6. 2 The Mahakanists hold the opposite veiw :-tadupadazitaM ca pratItyasamutpannaM vasturUpaM saMvRtirUcyate / tadeva lokasaMvRtisatyamabhidhIyate / B. Paijika. 1X. 2. The Kosakara initiates a long discussion on this controversy and gives the Vaibhashika veiw as below : kiM punaridamatItAnAgatamucyate'styatha n| yadyasti sarvakAlAstitvAtsaMskArANAM zAzvatatvaM prApnoti / atha nAsti / kathaM tatra tena vA saMyukto bhavati visaMyukto vA / na saMskArANAM zAzvatatvaM pratijJAyate vaibhASika. saMskRtalakSaNayogAt / pratijJAyate tu vizadaM ... sarvakAlAstitoktatvAt uktaM hi bhagavatA-"atItaM ced bhikSavo rUpaM nAbhaviSyanna zrutavAnAryazrAvako'tIte rUpe'napekSo'bhaviSyat .."

Page #416
299.] pnycmo'dhyaayH| catvAraH khalviha pravacane vAdinaH / katame catvAraH ? tadapadizyate- [299] sarvamasti pradezo'sti sarva nAstIti cAparaH / avyAkRtAstivAdIti catvAro vAdinaH smRtAH // ' tatra sarvAsti vAdA (da)syAdhvatrayamasti sa dhruvatrayamiti / vibhajyavAdinastu dArTAntikasya ca pradezo vrtmaanaadhvsNjnykH| vaitulikasya ayoga dvayAt ___ "dvayaM pratItya vijJAnasyotpAdAt" ityuktam / "asati vA atItAnAgate tadAlambanaM vijJAnaM dvayaM pratItya ta syAt / ... sadviSayAt ... sati viSaye vijJAnaM pravartate nAsati / yadi cAtItAnAgataM na syAdAlambanaM vijJAnaM na syAt / " phalAt / yaci cAtItaM na syAt zubhAzubhasya karmaNaH phalamAyatyAM kathaM syAt / ""tasmAvastyevAtotAnAgatamiti vaibhASikAH / avazyaM ca kilatatsarvAstivAdena satA'bhyupagantavyam / Akb. v. 25 ab. For a detailed exposition of the arguments between the Vaibhashikas and the Sautrantikas on the question of Sarvastivada, see Stcherbatsky : The Central Conception of Buddhism, pp. 76-91 (Appendix I); LVPAk. v. pp. 49-66. For the traikAlyavAdimatakhaNDana, see Bodhicharya vatara-paijika, IX. 143-150. For the earliest reference to this topic in the Pali literature, see Potthapadasutta (Digha. IX. 50-53). This countrovetsy is recorded in the Kathavatthu, I. 6-8. ..-idAni sabbamatthI ti vAdakathA nAma hoti / tattha yesaM 'yaM kiJci rUpaM pratItAnAgatapaccuppannaM-pe--ayaM vuccati rUpakkhandho' ti Adivacanato sabbe pi atItAdi bhedA dhammA khandhasabhAvaM na vijahanti tasmA saI asthi yeva nAmA ti laddhi, seyyathApi etarahi sambatyivAdAnaM / tesaM laddhivisodhanatthaM sabbamatthIti pucchA sakavAdissa / KA. I. 6. On 'sabbaM atthi' se Points of Controversy, pp. 375--7. . 1Cf. tadastivAdAt sarvAstivAvA iSTAzcaturvidhAH / Ab. v. 25 cd. 2 ye tu kiJcidasti yatpratyutpannamadattaphalaM cAtItaM karma, kiJcinnAsti yaddattaphalamatItAnAgataM ceti vibhajya vadanti te vibhajyavAdinaH | Akb. v. 25 cd. This view, attributed to the Vibhajyavadins, is referred to in the Katha vatthu :-atItaM atthIti ? ekaccaM asthi ekaccaM natthIti / .."kiM atthi kiM natthIti ?""pratItA avipakkavipAkA dhammA te pratthIti ? 17

Page #417
258 abhidharmadIpe [ 300. zUnyatAvAdinaH' sarva naastiiti| paudgalikasyApi avyAkRtavastuvAdinaH pudgalo'pi drvyto'stiiti| atra punaH .[300] ebhyo yaH prathamo vAdI bhajate saadhutaamsau| tarkAbhimAninastvanye "yuktyAgamabahiSkRtAH // yaH khalveSa prathamo vAdI sarvAstivAdAkhyaH, eSa khalu yuktyaagmoppnnaabhidhaayitvaatsdvaadii| tadanye vAdino dArTAntikavatulikapaudgalikAH / na yuktyAgamAbhidhAyinaH, trkaabhimaaninste| mithyAvAditvAdete lokAyatika praamntaa| atItA vipakkavipAkA dhammA te atthIti ? na he'va vattabbe / ""anAgatA uppAdino dhammA te pratthIti ? maamntaa| anAgatA anuppAdino dhammA te atthIti ? na he'vaM vattabbe / Ko. I. 8... -idAni ekaccaM asthI ti kathA nAma hotii| tattha ye ekaccaM pratItaM asthI ti mAnti, seyyathA pi kassapikA / ayaM hissa adhippAyo avipakkavipAkA asthi, vipakkavipAkA natthI ti| Kv. A. I. 8. From this it would appear that the Kassa pikas are vibhajyavadins. The Sthaviravadins too claim to be vibhajyavadins :-'vibhajjavAdI bhanne sammAsambuddho ti' ? 'Ama mahArAjA' ti / Vinaya A. I. p. 61. Also see vibhajjava di. maNDalaM ogAhetvA''Vm. XVII. 25. Cf 'rAjA Aha' 'kimetaM addhAnaM nAmA' ti ? pratIto addhaa| anAgato addhaa| paccuppanno addhA ti / kiM pana bhanne sambe addhA asthI ti? koci mahArAja addhA asthi, koci natthI ti / " ye te mahArAja saGghArA atItA vigatA niruddhA vipariNatA so akSA ntthi| ye dhammA vipAkA ye ca vidhAkadhammadhammA ye ca aJcatra paTisandhi denti, so addhA asthi / ye sattA kAlaGkatA aJcatra uppannA so ca addhA atthi| ye sattA kAlaGkatA aJcatra anuppannA, so addhA natthi / ye ca sattA parinibbutA, so ca addhA natthi parinibbutattA ' ti / Milinda, p. 52. Also cf. laddhokAsassa hi kammassa vipAko duvidho-khaNappatto appatto ca / tasya 'khaNappatto' uppanno nAma / 'appatto' cittAnantare vA uppajjatu, kappasatasahassAtikkame vaa| dhuvapaccayaTThana nasthi nAma na hoti, uppAdino dhammA nAma jaataa| Dhs A. V. 41 See A. Malatika, p. 121. 1V. supra, p. 33. The Kosakara does not mention, in this connection, the views of Vaitulika and Paudgalika.

Page #418
302.] pnycmo'dhyaayH| 259 vainAzikanagnATapakSe prksseptvyaaH| ityatazca sarva sarvagatamupadarSa (za)[V.A, 6. Fol. 108 b.]"yiSyAmIti // kaH punarayaM sarvAstivAdI sAdhutA (tAM) bhajate ? tadidamavadyotyate / eSa khalu vAdI [301] icchatyadhvatrayaM yasmAta] kRtyatazca dhruvatrayam / __ sarvAstivAda ityuktastasmAdAyazcaturvidhaH // khalveSa sarvAstivAdazcaturdhA bhedaM pratipannaH / katham ? tadArabhyate[302] bhA[vAGkA'nyathikAkhyau dvAva[vasthA'nyathiko paraH / anyathA'nyathikazcAnyaH, tRtIyo yuktivAdyataH // ' tatra bhAvAnyA(nya)thiko bhdntdhrmtraatH| sa hyevamAha-dharmasyAdhvasu pravartamAnasyAnAgatAdibhAvamAtramanyathA bhavati / na dravyAnyathAtvam / yathA suvarNasya kaTakAdisaMsthAnAntareNa kR (kri)yamAna(Na)sya pUrvasaMsthAnanAze / suvrnnnaashH| kSIrasya vA dadhitvena pariNamato yathA rasavoryavipAkapari. tyAgo na varNasyeti / 3 tadeSa vArSagaNyapakSabhajamAnatvAttadvarya eva draSTavyaH / yasmAt eSo'vasthitasya dravyasya jAtilakSaNasya samudAyarUpasya vA'nyathA'. nyathAvasthAnalakSaNaM pariNAmamicchati / lakSaNAnyathiko' bhadantaghoSaka iha pazyatyatIto dharmo'tItalakSaNena yuktonAgatapratyutpannalakSaNAbhyAmaviyuktaH, evamanAgatapratyutpannA vpi| yathA puruSaH cf. te bhAvalakSaNAvasthA'nyathA'nyathikasaMjitAH / tRtIyaH zobhano'dhvAnaH kAritreNa vyvsthitaaH|| Ak. v. 26. 2 The following Adv., containing the views of the four Acharys. is almost identical with Akb. v. 26 3 Cf. tatra dharmasya dharmiNi vartamAnasyaivAdhvasvatotAnAgatavartamAneSu bhAvAnyathAtvaM bhavati na tu dravyAnyathAtvama / yathA suvarNabhAjanasya bhittvA'nyathAkriyamANasya bhAvAnyathAtvaM bhavati na sUvarNAnyathAtvamiti / ... Yoga-bhashya, III. 13. 4 eSAM tu prathamaH pariNAmavAditvAt sAMkhyapakSe nikSeptavyaH / Akb. v. 26 ab.. - 5 Cf. lakSaNapaNiAmo dharmo'dhvasu vartamAno'tItalakSaNayukto'nAgatavartamAnAbhyAM lakSaNAbhyAmaviyuktaH / tathA vartamAno tthaanaagto"| yathA puruSa ekasyAM striyAM rakto na zeSAsu virakto bhavatIti / Yoga-bhashya, III. 13.

Page #419
260 abhidharmadIpe [302. ekasyAM striyAM rakto'nyAsvaviraktaH / tadasyApyadhvasaMkaro' bhavatyekasya dharmasya vilakSaNayogAbhyupagamAt / eSo'pi puruSakAraNi (?)vAgurAyAM pravezayitavyaH / avasthA'nyathiko bhdntvsumitrH| sa khalvAha-dharmo'dhvasu pravartamAno'vasthAmavasthAM prApyA'nyathA'nyathA'stIti nirdizyate / pravasthAntaravizeSavikArAtsvabhAvAparityAgAcca / yathA nikSepavatikaikAvinyastaiketyucyate, saiva zatAGke zataM sahasrAGke sahasramiti / / anyathA'nyathiko bhadantabuddhadevaH / sa brte| dharmo'dhvasu pravartamAnasyA(-mAnaH) pUrvAparamavekSyAnyathA cAnyathA cocyte| naivAsya bhAvAnyathAtvaM bhavati dravyAnyathAtvaM vaa| athaikA strI pUrvAparamapekSya mAtA cocyate duhitA c| tadvaddharmo'nAgatapratyutpannamave(pe)kSyAtIta ityucyte| tathetaro'pItaradvayamapekSyeti / 3 asyApyekasyAtItasyAdhvanaH pUrvottarakSaNa tr(dv)ympekssyaadhvtritvaapttidossprsnggH| tadebhyazcaturyaH sarvAstivAdebhyastRtIyaH sthaviravasumitraH paJcaviMzatitattvanirAsI paramAnu(Nu)saMcayavAdonmAthI' ca / ityato'sAveva yuktyAgamAnusAri[tvA]dAptaH prAmANika ityadhyavaseyam / / bhadantabuddhadevo'pi tIrthyapakSyabhajamAnatvAnna parigRhyate / / bhadantaghoSako'pyadhvasaMkaravAditvAdekaikasyAdhvano'dhvatrayalakSaNabhAgbhavati / 1 dvitIyasyAdhvasaGkaraH prApnoti / sarvasya sarvakSaNayogAt / puruSasya tu kasyAMcita striyAM rAgaH samudAcarati kasyAMcit kevalaM samanvAgama iti kimatra sAmyam / Akb. V. 26.ab. Cf. atra lakSaNapariNAme sarvasya sarvalakSaNayogAdadhvasaGkaraHprApnotIti parardoSazcodyata iti / tasya parihAra: dharmANAM dharmatvamaprasAdhyam / sati ca dharmatve lakSaNabhedo'pi vAcyo na vartamAnasamaya evAsya dharmatvam / evaM hi na cittaM rAgadharmakaM syAt, krodhakAle rAgasyAsamudAcArAditi / kiJca trayANAM lakSaNAnAM yugapadekasyAM vyaktI nAsti sambhavaH / krameNa tu svavyaJjakAJjanasya bhAvo bhavediti ' roga-bhashya, III. 13.. 2 Cf. dharmAstu vyadhvAnaste lakSitA alakSitAstatra lakSitAstAM tAmavasthAM prApnuvanto'nyatvena pratinirdizyante / avasthAntarato na drvyaantrtH| yathaikA rekhA zatasthAne zataM dazasthAne daza ekaaceksthaane| Ibid. 3 Cf. yathA caikatve'pi strI mAtA cocyate duhitA ca svasA ceti / Ibid. 4 Cf. caturthasyApyekasminnevAdhvani trayo'dhvAnaH prApnuvanti / atIte'dhvani pUrvapazcimI kSaNAvatItAnAgato madhyamaH kSaNaH pratyutpanna iti / evamanAgate'pi Ab. v. 26 ab.

Page #420
303] . pnycmo'dhyaayH| 261 ityatastRtIya evApadoSaH / yasmAt[303] kAritreNAdhvanAmepa vyvsthaambhivaanychti| tatkurvanvartamAno'dhvA kRte'tIto'kRte paraH // ' ye khalu bhagavatoktAH svabhAvasiddhAstraiyAdhvikA dharmA atItAnAgatapratyutpannAsteSAmayamAcAryaH kriyAdvAreNAvasthAbhedamicchatyajahatsvarUpo hetusAmagrIsannidhAnaprabodhitazaktiH / kriyAvA[n] hi saMskAro vartamAna ityucyate / sa eva tyktkriyo'tiito'nupaattkriyo'naagtH| ityevaM ca sati kAlatrayasyaikAdhikaraNyamekAdhiSThAnavyApAraparicchedyatvaM coppnnm| anyathaikaH (ka) dravyajAtinimittAbhAve vaiyadhikaraNye sati kAlatrayasaMbandhAbhAvaH prApnuyAditi / 2 atrAha codakaH-na, atItAnAgatasyArthasya prajJaptyA vyapadezasiddheH / na, paramArthadravyAbhAve nirdhisstthaanprjnyptivypdeshaanupptteH| va[V.B, 7. Fol. 109a]'rtamAnApekSyastavyapadeza iti cet / na / vartamAnasvarUpasthitizaktikriyAbhAve sattvAnupapatteH, sadasatorapekSAsaMbandhAbhAvAcca / sattvalakSaNamidAnImeva dyotyate atItAdInAM padArthAnAm 1 Cf. tRtIyaH zobhano'dhvAnaH kAritreNa vyavasthitAH / Ak. v. 26 cd. yadA sa dharmaH kAritraM na karoti tadA'nAgataH / yadA karoti tadA prtyutpnnH| yadA kRtvA niruddhastadA'tIta iti / Akb. v. 26 cd. - 'tRtIyaH zobhanaH' iti vaibhASikaH / 'kAritraM punaH cakSurAdInAM darzanAdInIti / rUpAdInAmapi svendriyagocaratvam / Saks. p. 471. 2 avasthApariNAme koTasthyadoSaprasaGgadoSaH kazciduktaH / katham / adhvano vyApAreNa vyavahitatvAdyadA dharmaH svavyApAraM na karoti tadAnAgato yadA karoti tadA vartamAno yadA kRtvA nivRttastadAtIta ityevaM dharmamiNorlakSaNAnAmavasthAnAM ca kauTasthyaM prApnotIti parairdoSa ucyate / nAso dossH| kasmAt ? guNinityatve'pi guNAnAM vimardavaicitryAt / tatredamudAharaNammuddharmI piNDAkArAddharmAddharmAntaramupasampadyamAno dharmataH pariNamate ghaTAkAramiti / ghaTAkAro'nAgataM lakSaNaM hitvA vartamAnalakSaNaM pratipadyata iti lakSaNata : prinnmte| ghaTo navapurANatAM pratikSaNamanubhavannavasthApariNAmaM pratipadyata iti / dharmiNo'pi dharmAntaramavasthA dharmasyApi lakSaNAntaramavasthetyeka eva dravyapariNAmo bhedenopadarzita iti / Yoga-bhashya, III. 13. On prajnapti (pannatti), see Dhs. 1306--7, Dhs. A. v. 112, Vm. VII. 54, A. Malatika, pp. 129-131, and JPTS. 1913-14, pp, 124-9V. infra, Adv. karika 319.

Page #421
262 abhidharmadIpe [304 [304 buddhayA yasyekSyate cihna tatsaMjJeyaM catuvidham / ___paramArthena saMvRtyA dvayenApekSayA'pi ca // ' yasya khalvarthavastuna (naH) svabhAvasiddhasvarUpasyAviparI'tAkArayA dharmopalakSaNayA paricchinnaM lakSaNamupalakSyate tatsa [d] dravya mityucyate / tatpunaH sat pratibhidyamAna(naM) caturvidhaM bhvti| 9 This topic is discussed in the Sixth Kosasthana of Akb :""dve api satye saMvRtisatyaM paramArthasatyaM ca / tayoH kiM lakSaNam ? yatra bhinne na tadbuddhiranyApohe dhiyA ca tat / - ghaTAmbuvatsaMvRtisat paramArthasavanyathA // yasminnavayavazo bhinne na tadbuddhirbhavati tat saMvRtisat / tadyathA ghaTaH / tatra hi kapAlazo bhinne ghaTabuddhirna bhavati / yatra cAnyAnapohya dharmAn buddhayA tabuddhirna bhavati taccApi saMvRtisadveditavyam / tadyathAmbu / tatra hi buddhayA rUpAdIn dharmAnapohyAmbubuddhirna bhavati / teSveva tu saMvRtisaMjJA kRteti saMvRtivazAt ghaTazcAmbu cAstIti bruvantaH satyamevAhuna mRSetyetat saMvRtisatyam / ato'nyathA paramArthasatyam / tatra bhinne'pi tadbuddhirbhavatyeva / anyadharmApohe'pi buddhayA tat paramArthasat / tadyathA rUpam / tatra hi paramANuzo bhinne vastuni rasAhanipi ca dharmAnapohya buddhayA rUpasya svabhAvabuddhirbhavatyeva / evaM vedanAdayo'pi drssttvyaaH| etat paramArthena bhAvAt paramArthasatyamiti / . yathA lokottareNa jJAnena gRhyate tat pRSThalabdhena vA laukikena tathA paramArthasatyam / yathA'nyena tathA saMvRtisatyamiti pUrvAcAryAH / Akb. VI. 4. --'saMvRtisat' iti / saMvyavahAreNa sat' / 'paramArthata sat' iti / paramArthena sat / svalakSaNena sdityrthtH| evaM vedanAdayo'pi draSTavyAH' iti / vedanA-cetanA-saMjJAdayo'pi dravyasanta eva drssttvyaaH| katham ? veda (ceta)nAdIn dharmAnapohya buddhayA vedanAsvabhAve buddhirbhavatIta / dravyasatI vedanA / evaM saMjJA cetanAdayo'pi yojyA: / " 'na ma'ti / saMvatisatyasya vacane prayojanaM darzayati / uktaM ca 'dve satye samupAzritya buddhAnAM dhrmdeshnaa| lokasaMvRtisatyaM ca satyaM ca prmaarthtH||" iti [Madhyamika-karika,XXIV. 8]. tathA 'paramArthasatyam' iti / paramasya jJAnasyArthaH paramArthaH / "yathA anyena jJAnena laukikena gRhyate tathA saMvRtisatyam / saMvRtyA saMvyavahAreNa jJAnena vA kliSTenAkliSTena vA gRhyata iti saMvRtisatyam / trividhaM hi yogAcArANAM sat / paramArtha-saMvRtisat vravyasacca / dravyataH svalakSaNataH sat drabyasaditi / Salev. p. 5 24. See also--sarvamevAsaMskRtamadravyamiti sautrAntikAH / Akb. II, 55. cd.

Page #422
304.] paJcamo'dhyAyaH / 263 paramArthena yannityaM svabhAvena saMgrahItaM na kadAcitsvamAtmAnaM jahAti, viziSTajJAnAbhidhAnApauruSeyaviSayisaMvandhaM ttprmaarthsdityucyte| yatpunaraNe (ne) kaparamArthasatyapRSThena vyavahArArthaM prajJaptirUpatayA nirdizyate tatsaMvRtisat / tadyathA dhaTapaTavanapugdalAdika m] / kinycidubhythaa| tadyathA pRthivyAdi / kiJcitsattva[7]pekSayA pitRputraguruziSyakartR kriyAdi / atha yadidamukta dravyasanto'to tAnAgatA'dhvasthA dharmA iti tadAgamayuktyanabhidhAnAdabhidhAnamAtram / tasmAdAgamayuktibhyAmu"papAdyo'yamartha ityata idaM pratijJAyate Also cf. "duve saccAni akkhAsi sambuddho vadatAM vro| sammuti paramatthaJca tatiyaM nUpalanbhati // saGkatavacanaM saccaM lokasammutikAraNaM / paramatyavacanaM saccaM dhammAnaM tathalakkhaNaM ||"ti | Quoted in KvA. I 1. The Abhidharma-samuchchaya gives the following illustrations of the twofold preaching of Buddha : - yaduktaM dvividhe duHkhe iti / tat saMvRtisatyena duHkhaM paramArthasatyena duHkhaM ca / ... jAtirduHkhaM yAvat yadapIcchanna labhate tadapi duHkhamiti saMvRtisatyena duHkham / yaduktaM saMkSiptena paJcopAdAnaskandhA duHkhamiti paramArthasatyena duHkham / Asm. p. 38. ___saMvRtitaH katamat ? laukikamArge:janigraheNa yo nirodho labhyate / ato bhagavatA tadAMzikanirvANamityucyate / paramArthataH katamat ? AryaprajJayA bIjanirmUlanena yo nirodho labhyate / Ibid p. 53. Cf. 'eka hi saccaM na dutIyaM' [Suttanipata, 884.] Adisu paramatyasacce nibbAne ceva magge ca / Vm. XVI. 25. * The Mahayanist view is fully discussed in the B Panjika ; - saMvRtiH paramArthazca satyadvayamidaM matam / buddha ragocarastattvaM buddhiH saMvRtirucyate // . " tadupadarzitaM ca pratItyasamutpannaM vasturUpaM saMvRtirucyate / tadeva lokasaMvRtisatyamityabhidhIyate / ..... vinopaghAtena yadindriyANAM SaNNAmapi grAhyamavaiti lokaH / satyaM hi tallokata eva zeSaM vikalpitaM lokata eva mithyA / ..''paramArthaH / akRtrimaM vasturUpaM yadabhigamAt sarvavRttivAsanAnusandhiklezaprahANaM bhavati / sarvadharmANAM niHsvbhaavtaa| zUnyatA tathatA bhUtakoTi: dhrmdhaatuH| sarvasya hi pratItyasamutpannasya padArthasya niHsvabhAvatA pAramArthika rUpam / B. Parijika, IX. 2. For other views and details, see LPV Ak. VI. pp. 139-14 2 notes.

Page #423
264 abhidharmadIpe . [305 [305] sadatItAsamutpanna buddhokta vartamAnavat / dhInAmagocaratvacca tatsattvaM vartamAnavat // ukta hi bhagavatA- "asti bhikSavo'tItaM rUpaM nocedatItaM rUpaM abhaviSyanneme sattvA atIte rUpe samaraJjyantaH / yasmAttahya styatItaM rUpaM tasmAdime sattvA atote rUpe saMraJjyante / ' evamanAgatapratyutpanna (na) ceti vAcyam / vibhaktipratirUpako'yaM nipAta iti cet / ' n| vartamAne'pi tatprasaGgAt / kriyAvacanena cottarapadena pUrvasya kriyAvacanasyaiva padasya sAmAnAdhikaraNyAt / 1 Cf. sarvakAlAstitoktasvAt / ukta hi bhagavatA-"atIdaM ced bhichavo rUpaM nAbhaviSyanna. zrutavAnAryazrAvako'tIte rUpe'napekSo'bhaviSyat / yasmAttahya styatItaM rUpaM..." | Akb. v. 25 a. Also cf. "atIte rAdha rUpe anapekkho hohi, anAgataM rUpaM mA abhinandi, paccuppannassa rUpassa nimbidAya virAgAya nirodhAya cAgAya paTinissaggAya paTipajjA"ti / guoted in Netti. p. 30. See M. suttas 109, 132, 133, Madhyamaka-vritti, XII. 11. This passage from Scriptures provides the first argument for the case of sarvastivada of the Vaibhashika:-"athAsatyatItAnAgate kathaM tena tasmin vA saMyukto bhavati?" The answer of the Sautrantika is : "tajjataddhatvanuzayabhAvAt klezena tadAlambane klezAnuzayabhAvAdvastuni saMyukto bhavati / ' Akb. v. 27 c. See. Sakv. p. 477 and The Central Conception of Buddhism, p. 90. 2 yatUktamuktAvAditi / vayamapi bamo'styatItAnAgatamiti / atItaM tu yadbhUtapUrvam / anAgataM yatsati heto bhaviSyati / evaM ca kRtvAstItyucyate / na punadravyataH / kazcaivamAha vartamAnavattadastIti / kathamanyathA'sti / atiitaanaagtaatmnaa| idaM puna tavopasthitam / kathaM tadatItamanAgataM cocyate yadi nityamastIti / tasmAdyat bhUtapUrvasya ca heto vinazca phalasya bhUtapUrvatAM bhAvitAM ca jJApayituM hetuphalApavAdadRSTipratiSedhArthamuktaM bhagavatA-'prastyatItamanAgatamiti / ' asti zabdasya nipAtatvAt / yathA asti bIpasya prAgabhAvo'sti pazcAdabhAva iti vaktAro bhavanti yathA cAsti niruddhaH sa dIpo na mayA nirodhita iti / evamatItAnAgatamadhyastItyuktam / anyathA hyatItAnAgatabhAva eva na sidhyet / Akb. v, 27 c. -AsIdatItaM bhaviSyatyanAgatamiti vaktavye'stItivacanamastizabdasya nipAtasvAt / trikAlaviSayo hi nipaatH| AsIdarthe bhaviSyadarthe'pi pravartate / yathA'sti dIpasyeti vistaraH / 'na cAsti prayogAgniruddho'pyasAvastIti / nanu ca vaibhASikasya niddho'pyasAvastIti / satyamasti / na tu pradIparUpatAmeva bibhrANaH so'sti / "yadi tenaiva lakSaNena vidyatAtItAnAgata eva na sidhyadityarthaH / Sakv. p. 473. See B. Panjika, IX, 143 ab. Vi infra, Adv. karika 319, notes.

Page #424
305.] paJcamo'dhyAyaH / 265 ____ punazcokta bhagavatA- "rUpamanityamatItAnAgatam, kaH punarvAdaH pratyutpanasya ? evaMdarzI zrutavAnAryazrAvako'tIte rUpe'napekSo bhavatyanAgataM rUpaM nAbhinandati / pratyutpannasya rUpasya nivide virAgAya nirodhAya pratipanno bhavati / atItaM cedrapaM nAbhaviSyanna zrutavAnAryazrAvako'tIte rUpe'napekSo'bhaviSyata; yasmAttastyatItaM rUpaM tasmAcchutavAnAryazrAvakaH atIte rUpe'napekSo bhavati" iti vistrH| tathoktam-yacchAriputra karmAbhyatItaM kSINaM 'niruddhaM vigataM vipariNata tadastIti / taccet karma zAriputra nAbhaviSyannehaikatIyastaddhetoH tatpratyayAdapAya. durgativinipAtaM kAyasya bhedAnnarakeSUpapatsyate"3 iti vistrH| tadAhitacitta 9-9 This sutra-passage is also quoted in Akb. v. 25 ab and in Saku. pp. 468.9. Yasomitra says : niviSayatvAdvairAgyakAle'tItaviSayApekSAryazrAvakasyAnapekSA matirna syAdityarthaH / yadAtItaM rUpamapekSyate tadA tatrAsaktiriti |""prtyutpnnN cedbhikSavo rUpaM nAbhaviSyanna zrutavAnAryazrAvakaH pratyutpannasya rUpasya nivide"pratipanno'bhaviSyadityetannoktamubhayapakSaprasiddhatvAt / Saks. p. 469. Cf. rUpA bhikkhave, aniccA atItAnAgatA, ko pana vAdo paccappannAnaM, evaM passaM bhikkhave, sutavA ariyasAvako atItesu rUpesu anapekkho hoti, anAgate rUpe nAbhinandati, paccappannAnaM rUpAnaM nibbidAya virAgAya nirodhAya paTipanno hoti / saddA gandhA rasA phoTubbA dhammA aniccA paTipanno hoti / S. IV. p. 5. Also cf. pubbe me bhikhave sambodhA. etadahosi-ye me paJcakAmaguNA ce|so sampuTTapubbA pratItA niruddhA vipariNatA tattha me cittaM bahulaM gacchamAnaM gaccheya, paccuppannesu vA appaM vA anAgatesu"S. IV. p. 97. ... ' 2 kSINamupacayavinAzAt, niruddhaM prabandhavinAzena, vigataM prakRtivinAzAt, vipariNataM vikAravinAzena / Aaa. p. 23 3. 3 Cf. phalAt yadi cAtItaM na syAt, zubhAzubhasya karmaNaH phalamAyatyAM kathaM syAt, na hi phalotpattikAle vartamAno vipAkaheturastIti / tasmAdastyevAtItAnAgatamiti vaimaassikaaH| Akb. V. 256. The Kosakara refutes this Vaibhashika view :-yadapyuktaM phalAditi / naiva hi sautrAntikA atItAt karmaNaH phalotpatti varNayanti / kiM tahi ? tatpUrvakAt santAnavizeSAdityAtmavAdapratiSedhe saMpravediSyAmaH / yasya tvatItAnAgataM dravyato'ti tasya phalaM nityamevAstIti kiM tatra karmaNaH sAmarthyam ? Akb. 9. 27 ab. Also cf. yadapyucyate / astyatItaM karma asyatyanAgataM phalamiti sUtravacanAt / astyatItAdibhAvaH / tadapi hetuphalApavAde tad dRSTipratiSedhArthamukta bhgvtaa| B. Paijika, IX. 143.

Page #425
abhidharmadIpe [305 bhAvanAM sandhAya vacanAdadoSa' iti ce[t] / na / uktottaratvAt / uktottaro hyeSa vAdaH / kiM tilapIDakavatpunarAvartase ? kiJca, bhAvanAbhAvyamAnacittayoH svarUpazaktikriyAnupapatteH puSTavAsitatailavat, anyAnanyatvAdivakSyamAna (Na)doSAcca / paramArthazUnyatAsUtrAdasaditi cet / na / tadarthAparijJAnAt / tata evAnAgatAdyastitvasiddhezca / tatratat syAta-paramArthazUnyatA satre bhagavatA - 1cf yahi laguDazikhipakAn parivrAjakAnadhikRtyoktaM bhagavatA "yatkarmAbhyatItaM kSINaM niruddha vigataM vipariNataM tavastI"ti / kiM te tasya tasya karmaNo zatapUrvatvaM necchati sma ? tatra punastadAhitaM tasyAM santato phaladAnasAmarthya sanghAyoktam / anyathA hi svena bhAvena vidyamAnamatItaM na siddhayet / Akb. v. 27. cd. . -yahi laguDazikhIyakAn iti vistrH| "nAlandAyA buddhabhASitaM ca sUtram / saMyuktAgame ca / prAryamahAmaudgalyAyanazca mArita ityaahurbhiyuktaaH| yato no mArita ityatra sUtra evaM paThyate, laguDazikhIyakAH parivrAjakA AnantaryakAriNo yatkarmAbhyatItaM tannAstItyevaMvAdina iti vistrH| * * etadaktaM bhavati / icchanti sma te tasya karmaNo mtpuurvtaam| kintu na dravyamiti tasmi karmaNi te vipratipannAH / nAsti tatkarmAbhyatItamiti / yato bhagavatA yatra te vipratipannAH svabhAve 'taskarmAbhyatItamasto ti vistareNa / tasmAdasti svabhAvenAtItamiti vistrH| tatra punaH sUtre yad bhUtapUrva karma, na tadevAtItamityabhisandhAyokta tatkarmAstIti / kiM tarhi ? tadAhitaM teta bhUtapUrveNa karmaNA Ahitamarpitam / tasyAM santatI phaladAnasAmathyaM sandhAyoktamityanenAbhiproyeNoktamiti / kathaM gamyata ityAha / anyathA hi svalakSaNena vidyamAnaM tatkarma pratyutpannalakSaNena vidyamAnamatItaM na sidhyet / pratyuppannameva sidhyeditybhipraayH| tadAhitamiti vistareNocyamAne'bhyatItaM karmAstIti sidhyati / Saku. p. 474.. __For the legend of Moggallana's deatn, see Dhammapada A.X. 7 and jataka 522. Also see-etadaggaM bhikkhave mama sAvakAnaM bhikkhUnaM iddhimantAnaM yadidaM mahAmoggallAnoti / puna ca kira so lagulehi paripothito bhinnasIso saJcUNNitaTTimaMsadhamani779ffent affaaqat Milinda, p. 188. see DPPN. II. p. 546. While discussing the visamyogaphala, Kosakara incidentally -deals with a subtopic-'trayavikasya duHkhasya prahANam' and says:-etadatItAnAgatasyAstitvacintAyAM cintayiSyAmaH | Akb. II. 55. It is possibe that the Dipakara, too, had discussed this topic in the corresponding portion of the Second Adhyaya of Adv., which is lost. V. supra, p. 114, n. 4. For karmaphalasambandhaparIkSA, see Tattvasangraha, 479-544; B. Panjika,IX. 70-30 and Madhyamikakarika,xVII. 21-33.

Page #426
305.] paJcamo'dhyAyaH / -267 vispaSTamanAgatAdinAstitvaM prdrshitm| tatra hyaktam- "cakSurutpadyamAnaM na kutazcidAgacchati, nirudhyamAnaM na kvacitsaMnicayaM gacchati" iti vistaraH / / atItAnAgatasadbhAve cAgatigatidoSo (SA)bhyupagamaH prApnotIti / etacca n| kutaH ? sUtrArthAparijJAnAt / ata evAnAgatAdyastitvasiddhezca / . sUtrasya tAvadayamarthaH / yaduktam-"cakSurutpadyamAnaM na kutazcidAgacchati, nirudhyamAnaM na kvacitsaMnicayaM ga[V. A, 7. Fol. 109 b.]cchati" iti tadvadoktavAdavidhipratiSedhArtha sAMkhya matavyudAsArthaM ca / vede hyaktam -- "paJcatvagApadyamAnasya cakSurAdityAdAgataM punastatraiva prativigacchati / zrotramAkAzam / ghrANaM pRthiviim| jihvA aapH| kAyo vAyum / manaH salilaM somamityarthaH / "3 tatpratiSedhArtha bhagavAnavocat"cakSurutpadyamAnaM na kutazcidAgacchati" iti vistaraH / 1Cf. itthaM caitadevaM yata paramArthazUnyatAyAmuktaM bhagavatA-"cakSurutpadya mAnaM "saMnicayaM gacchati / iti hi bhikSavazcakSurabhUtvA bhavati bhUtvA ca prativigacchati" iti / Akb. v. 27 ab. See LVPAh. v. p. 59, n. 3. Also cf. yathaiva cakkhuvitrANaM manodhAtu anantaraM / na caiva AgataM nApi na nimbattaM anantaraM // Vm. XIX. 23. ... so evaM pajAnAti-imassa nAmarUpassa uppattito pubve anuppannassa rAsi vA nicayo vA natthi, uppajjamAnassApi rA|sato vA nicayato vA AgamanaM nAma natthi, nirujjhamAnassApi disAvidisAgamanaM nAma natthi, niruddhassApi ekasmi ThAne rAsito nicayato nidhAnato avaTThAnaM nAma nasthi / yathA pana vINAya vAdiyamanAya uppannassa saddassa neva * uppattito pubbe sannicayo atthi""na niruddho katthaci sannihito titi, atha kho vINaJca upavINaJca purisassa ca tajja vAyAma paTicca ahutvA sambhoti, hutvA paTiveti evaM sambe pi rUpArUpino dhammA hutvA sambhonti hutvA paTiventIti ! Vm. XX. 36. Also see-SaDime mahArAja dhAtavaH SaDimAni sparzAyatanAni "aSTAdazeme mnupvicaaraaH| tatra mahArAjAdhyAtmikaH pRthvIdhAtuH utpadyamAno na kutazcidAgacchati, nirudhyamAno na kvacitsaMnicayaM gacchati " B. Paijika, IX. 88. See Siksha, p. 229. 2 Cf. yadi cAnAgataM cakSu syAnoktaM syAd 'bhUtvA na bhavatIti / vartamAne'dhvanyabhUtvA bhavatIti cet / na / adhvano bhAvAdanantaratvAt / atha svAtmanyabhUtvA bhavati, siddhamidamanAgataM cakSurnAstIti / Akb. v. 27. ab. See B. Panjika, IX. 142 ab. 3 Cf. yajJavalkyeti hovAca yatrAsya puruSasya mRtasyAgni vAgapyeti vAtaM prANazcakSurAdityaM manazcandraM dizaH zrotraM pRthivIM zarIramAkAzamAtmauSadhIomAni vanaspatInkezA apsu lohitaM ca retazca nidhIyate"Brihad aranyakopanishat, III. 2. 13.

Page #427
268 abhidharmadIpe [305. sAMkhyAH khalvapyAcakSate-"cakSuSpradhAnAdAgacchati tatraiva ca punarvigacchati" iti| tannirAsArtha ca bhagavAnavocat-"cakSarutpadyamAnaM na kutazcidAgacchati / " adezapradezasthAH khalvanAgatAtItaparamANvavijJaptisaMjJitA dharmaH(saH) iti tadAgamanagamanAnupapattiH / kastahi vaakyaarth| - "abhUtvA bhavati / bhUtvA ca prativigacchati"' ini? dvividhaM hi cakSurdravyasadeva paramArthasato yadaprabuddhamubhayam (?) / anyatprabuddhamanu(-ddhamu ?)paattkriym| pUrva taddhetUnpratItya kriyAmupAdatte prabudhyata ityrthH| upAttakriyaM ca dvitIyam / taddhi kriyAmujjhatprativigacchatItyuktaM bhavati / sAMkhyamataniSedhArthaM vaa| sAMkhyAnAM khalvekaM kAraNaM nityaM svAM jAtimajahattena tena vikAravizeSAtmanA bhUtvA bhUtvA'nyenAnyena kArya vizeSAtmanA pariNamatIti / tatpratiSedhArthaM bhagavAnavocat-"cakSurutpadyamAnaM na kutazci. dAgacchati nirudhyamAnaM na kvacitsaMnicayaM gacchati" iti / cakSurabhUtvA vartamAne'dhvani kSaNamAtraM kriyArUpamAdAya tyaktvA punaradarzanaM gacchati / kiJcAnyat, ata evaanaagtaastitvsiddheH| yaduktamasminneva sUtre cakSurutpadyamAnaM na kutazci dAgacchati" ityatraitadAdarzitam / sadidaM cakSurantaraGgabahiraGgakAraNasAmagrIsannidhAnopAdhivazena kriyAmupAdadAnaM na kutazcidAgacchati / kutaH punastatsattvamiti cet / mukhyasattAviSTe kartari zAnaco vidhAnAnirudhyamAnavaditi / tasmA[] duvihitavetADotthAnavat sautrAntikaiH svapakSopaghAtAya sUtrametadAzrIyate / "evaM taavdaagmaatsiddhmdhvtryaastitvm| yuktito'pi-dhInAmagocaratvAcca tatsattvaM vartamAnavat / '2 tadAkArayA khalu buddhayA yasyArthasya svasAmAnyalakSaNaM paricchidyate, yazca buddhoktanAmakAyadharmakAyAbhyAM (gyA)mabhidyotyate sa paramArthato vidyate / katham ? vartamAnacakSurUpAdivat / jJAnajJeyAbhidhAnAbhidheyasaMbandha [:] khalvakRtaka' iti ziSTAta(H) pratipadyante / / asadAlambanA'pi buddhirastIti cet / atrApadizyate1cf. evaM kira me dhammA ahutvA sambhonti, hutvA paTiventi / M. sutta 111. Also cf. rAjA Aha-bhante nAgasena, asthi keci saGghArA ye abhavantA jAyantI'ti ? nanthi mahArAja keci saGghArA ye abhavantA jAyanti / bhavantA yeva kho mahArAja saGghArA Frucat'far I Milinda, p. 55. See Vm. XX. 96 and Yogasutra, IV. 12: Ad. karika 305 ab.

Page #428
269 306.] pnycmo'dhyaayH| [306] nAsadAlambanA buddhirAgamAdupapattitaH / * AgamastAvat-"cakSuH pratItya rUpaM cotpadyate cakSurvijJAnaM yAvanmanaH pratItya dharmAzcotpadyate manovijJAnam / etAvaccaitatsarvamasti"' ityukta bhagavatA / tatra manovijJAnaM traiyadhvikAsaMskRtadharmaviSayA [yama], paJcavijJAnakAyAH prtyutpnnpnycvissyaalmbnaaH| na tu kvacidasA (sa) [dA] lambanamukta nApi tadastIti tadviSayabuddhayabhAvaH / / tathoktam- "yadva(du)ta loke nAsti tadahaM drakSyAmi" iti vistaraH / 1Cf. sambaM vo bhikkhave desissAmi / kiJca bhikkhave sambaM? cakkhaM caiva rUpA c| sotaJca saddA ca / ghAnazca gandhA ca / jihvA rasA ca / kAyo ca phoTumbA ca / mano ca dhammA ca / idaM vuccati bhikkhave sabbaM / S. IV. p. 15. See S. IV. pp. 15-30. V. supra, p. 3, n. The Pali passage is according to the ayatanadesanaiti channaM vijJANakAyAnaM uppattidvArArammaNato dvAdasa vuttAnI ti / Vm. xv. 10. ___For the dhatu-desand, see the following:-cakkhuJca paTicca rUpe ca uppajjati cavakhuviJthANaM / sotaM ca paTicca "manaJca paTicca dhamma ca uppajjati manovijJANaM "S. II. p. 72. - 2 yadapyuktam "dvayaM pratItya vijJAnasyotpAdAt" itIdaM tAvadiha sampradhAryam / yanmanaH pratItya dharmAzcotpadyate manovijJAnaM, kiM tasya yathA mano janakaH pratyaya evaM dharmA AhosvidA. lambanamAtraM dharmA iti / yadi tAvat janakaH pratyayo dharmAH kathaM yadAgataM kalpasahasreNa bhavidhyati vA na vA tadidAnI vijJAnaM janayiSyati / nirvANaM ca sarvapravRttinirodhAjanaka nopapadyate / athAlambanamAtraM dharmA bhavanti, atItAnAgatamapyAlambanaM bhavatIti brUmaH / yadi nAsti kathamAlamvanam / . atredAnI brUmaH / yadA tadAlambanaM tathAsti / kathaM tadAlambanam / abhUt bhaviSyati ceti / nahi kazcidatItaM rUpaM vedanAM vA smarannastIti pazyati / ki tahi / abhUditi / yathA khalvapi vartamAna rUpamanubhUtaM tathA tadatItaM smayate / yathA cAnAgataM vartamAnaM bhaviSyati tathA buddhayA gRhyate / yadi ca tatathaivAsti vartamAna prApnoti / atha nAsti, asadapyA. lambanaM bhavatIti siddham / tadeva tadvikIrNamiti cet / na / vikIrNasyAgrahaNAt / yadi ca tattadeva rUpaM kevalaM paramANuzo vibhaktam / evaM sati paramANavo nityAH prApnuvanti / paramANusaMcayavibhAgamAtraM caivaM sati prApnoti / na tu kicidutpadyate nApi nirudhyata ityAjIvi. kavAda prAlambito bhavati / sUtraM cApaviddhaM bhavati / 'cakSurutpadyamAnaM na kutazcidAgacchatI'ti vistrH| aparamANusaMcitAnAM vedanAdInAM kathaM vikIrNatvam / te'pi ca yathotpannAnubhUtAH smaryante / yadi ca te tathaiva santi nityAH prApnuvanti / atha na santi, asadapyAlambanamiti siddham / Akb. v. 27 ab. See Sakv. p. 474. 3 Cf. yahi bodhisatvenoktam-'yalloke nAsti tadahaM jJAsyAmi vA drakSyAmi vA nevaM sthAnaM vidyata" iti / amare AbhimAnikA bhavantyasantamapyavabhAsaM santaM pazyanti / ahaM

Page #429
270 abhidharmadIpe [306. tathA--"trayANAM sannipAtaH sparzaH / sahajAtA vedanA"' iti vistaraH / etenAbhidhAnAbhidheyasaMbandhaH pratyuktaH / tadevaM sati sUtre'sminmadhyamAprati patpradazitA / yaduta-kenacitprakAreNa zUnyAH saMskArAH mithyAparikalpitena purussaalyvijnyaanaabhuutpriklpaadinaa| kenacidazUnyAH, yaduta-svalakSaNasAmAnyalakSaNAbhyAmiti / yathA kAtyAyata (-ya)na sUtre-"lokasamudayaM jJAtvA yA loke nAsti tA sA na bhavati / lokanirodha jJAtvA yA loke'sti tA sA na bhavati itImau[V. 8. Fol. 110a] 'dvAvantau parityajya madhyamayA pratipadA tathAgato dharma dezayati / "3 na caitad dva [yama]stinAstitvAkhyamekAdhikaraNaM virodhAdupapadyate na ca niradhiSThAnam / nApi khapuSSazUnyAdhiSThitam / tu santamevAstIti pazyAmItyayaM tatrAbhiprAyaH / itarathA hi sarvabuddhInAM sadAlambanatve kuto'sya vimarzaH syAt, ko vA vizeSaH / ityaM caitadevam / Akb. V. 27 ab. -yadyabhAvo vijJAnasyAlambanaM yattIti vistaraH / bodhisatve caramabhAvikenavamuktamyalloke nAsti, tajjJAsyAmItyeSa sambhavo nAstIti vacanAdabhAvAlambanaM na bhavatIti darzitaM bhavati / prAcAryo'nyAbhiprAyatAmasya sUtrasya varzayannAha-apare AbhimAnikA iti vistaraH / aparizuddhasamAdhayo'pare " asantamapyavabhAsaM divyacakSuravabhAsaM prayogAvasthAyAM santamityevaM pazyanti / ahaM tu santamevAvabhAsaM pUrvarUpaM divyacakSuSo'stIti pazyAmItyayamatra sUtre'bhiprAyaH / kuto'sya vimarza iti / sarvabuddhInAM sadviSayatve vyavasthApyamAne kuto'sya vimarzavicAraH sandeho vA syAt / yaduta loke nAstIti vistareNa ya uktaH / sadasadAlambane tu buddhInAmayaM vimarza. sambhavati / naanythaa| ko vA vizeSa iti / ko vA bodhisattvasyAnyebhyo vizeSaH, yadi te'pi santanevAvabhAsaM pazyanti nAsantam / sadasadAlambanatve hi buddhInAmayaM vizeSo bhavati / itthaM caitadevaM sat, asadAlambanA buddhaya iti / Saks. pp. 475-6. 1 Cf. cakkhuJcAvuso paTicca rUpe ca uppajjati cavakhuvijhANaM, tiNaM saMgati phasso, phassapakcayA vedanA M. satta 18. 2 kAyaM svasAmAnyalakSaNAbhyAM parIkSate / vedanAM cittaM dharmAzca / svabhAva evaiSAM svalakSaNam / sAmAnyalakSaNaM tu anityatA saMskRtAnAM duHkhatA sAsravANAM zUnyatA'nAtmate sarvadharmANAm / Ab. VI. 14 cd.-'svabhAva evaiSAM svalakSaNam' / ka: svabhAvaH ? kAyasya bhUtabhautikatvam / vedanAyA anubhavatvam / cittasyopalabdhittam / Salev. p. 529. See LVPAR VI. p. 158. -3 Cf. kittAvatA nu kho bhante sammAdiTTi hotI ti? dvayanissito svAyaM kaccAyana loko yebhuyyena atthitaM ca natthitaM ca / lokasamudayaM kho kaccAyana yathAbhUtaM sammapaJcAya passato yA loke nasthitA sAna hoti / lokanirodhaM kho kaccAyana yathAbhUtaM sammappAya passato yA loke atthitA sA na hoti / S. II. p. 17.

Page #430
306.] .. pnycmo'dhyaayH| 271 yuktirpi| jJAnajJeyAbhidhAnAbhidheyasaMvandhasyAkRtakatvAt / nAstizazaviSAna(Na)mityasya jJAnasyAbhidhAnasya cAsadviSayatvamiti cet / tatra brUmaH anyApekSye'tha saMbandhaptiSedho'zvazRGgayoH / / yo'yaM nAsti zazaviSANAdipratiSedho'sya tahi kiM pratiSedhyam ? yadyasadAlambanA buddhirnAstyabhidhAnaM vA nirabhidheyamiti ? atraapdishyte| 'anyApekSye'tha saMbandhapratiSedhaH / ' kAryakAraNAdistrividhaH' saMbandho'tra goviSANAdiSu pUrvadRSTaH zazaviSANAdiSu pratiSiddhayate / zazaSi(zi)romAtrakAkAzadhAtusaMbandhadazaMNA(nA)dyadi zazazirasyA (sya)pi viSANama vissyttdvdevoplpsyt| na copalabhyate / tasmAtsaMbandhAntarApekSaM zazaviSANazabdagaDumAtraM natrA saMbandhyantara. saMvandhabuddhayapekSeNAvadyotyate, na tu kiJcidabhidhAnamabhidheyaM vA pratiSedhyAtmanaH (nA) zrIyata iti siddhaM sarvA buddhiH sadviSayeti / *etenAjAtaM dhvastaM ca goviSANaM pratyuktam / gozirasA (ziro)mAtramAkAzadhAtuveSTita(taM) dRSTvAH (STvA) janiSyate dhvastaM vA goviSANamiti draSTavyam / trayodazAyatanapratiSedhabuddhi viSayAd astitvAdasadAlambanA buddhirastIti cet / n| bhagavataiva vAgvastumAtrametaditi nirNItatvAt / ukta hi bhagavatA hastatADo(lo)pame sUtre-"etAvatsarvaM yaduta cakSU rUpaM ca yAvanmano dharmAMzca / yaH kazcidetad dvayaM pratyAkhyAyAnya]d dvayaM jJeyamabhidheyaM vA 1 saMjJa'saMjJi-jJAnajJeya-kriyAkAraNasaMbandhAH / V. infra, Adv. karika 313. 2. yadyasadapyAlambanaM syAt, trayodazamapyAyatanaM syAt / atha trayodazamAyatanaM nAstItyasya kimAlambanam ? etadeva nAmAlambanam / evaM tarhi nAma eva nAstIti pratIyeta / yazca zabdasya prAgabhAvamAlambate kiM tasyAlambanam / zabda eva / evaM tahiM yaH zabdAbhAvaM prArthayate tasya zabda eva kartavyaH syAt / anAgatAvastha iti cet / sati kathaM nAstibuddhiH / vartamAno nAstIti cet / na / ekatvAt / yAvatA tasya vizeSastasyAbhUtvAbhAvasiddhiH / tasmAdubhayaM vijJAnasyAlambanaM bhAvazcAbhAvazca / Akb. v. 27 ab. trayodazamapyAyatanamAlambanaM syAditi / trayodazAnAmAyatanAnAM trayodazamAyatanam / tadvijJAnasyAlambanaM syAt / asadAlambanatva iSyamANe tadAlambanaM vA vijJAnaM syAd / evaM vaibhASike gokte prAcArya Aha-atha trayodazamiti vistaraH / etadeva nAmeti vaibhASikAH / yadetannAma trayodazamAyatanamiti / tadAlambanam / evaM tarhi mAmaiva nAstIti . pratIyeta / nAbhidheyaM trayodazAyatanAmAvalakSam / kiM ca yazca zabdasya prAgabhAvamAlambate, kiM tasyAlambanam / bhavatIti vaakyshessH| evaM prakRte vaibhASika prAha-zabda evAlambanamiti prakRtam / evaM tIti vistrennaacaaryH|"Saks. p. 475.

Page #431
[307, 272 abhidharmadIpe kalpayet vAgvastumAtramevAsya syAt / pRSTo vA na saMprajAnIyAduttare vA saMmohamApadyeta / yathApi tadaviSayatvAt / ' iti / kiJca, astizazaviSANAbhidhAnAbhidheyavannAstyuktirapi vAgvastumAtraM viSANAkhyAbhidheyArthasaMbandhavihInam / etena SaSThaH skandhaH pratyuktaH / kiJca, paJcaskandhaviSayaviparItajJAnapratiSedhAt / alAtacakrabuddhipratiSedhavat, dvicandrabuddhipratiSedhavacca / ukta hi bhagavatA-"ye kecidAtmeti samanupazyantaH samanupazyanti sarve ta imAneva paJcopAdAnaskandhAnsamanupazyantaH samanupazyanti"2 iti skandhaviSaye caiSA nityAtma' drvybhraantirityvdyotyte| kiJca, natraH sadasatpratiSedhyaviSayatvAnupapattezca / santaM tAvadarthaM na pratiSedhuma(m) smrthH| yadi hi santamarthaM zaknuyAtpratiSedhuna rAjAno hastyazvaM vi (bi) bhayurNa(na) santi dasyava ityevaM brU yuH| ityukta dasyUnAmabhAva[:] syAt / na caitadasti / athAsantaM pratiSedhayati, tenAbhAvapratiSedhAdbhAva eva syAditi / tasmAnno na goviSANAdi[:] nApi zazaH (za)[viSANAdi:] pratiSidhyate / ki tahi / zazAkAzadhAtusaMbandhabuddhacapekSeNa goviSANAdidravyAsaMbandhabuddhayo'vadyotyante / siddhA sadAlambanaiva buddhiH / evamanyatrApi // .. [307] rUpAdau vastuni kSINe satyevotpadyate matiH / sA jJAnasyAsanAkArA zAstustathAnyacittavat / rUpAdau khalvapi vastunyabhyatIte satyeva buddhirutpadyate / na hyasadAlambanA buddhirutpadyate / sadAlambanA buddhirastItyupapAditam / na ca no dravyaM vinazyatItyuktam / yadetada rUpAdidravyaM pUrvAnubhUtaM tadeva tatsmRtyA gRhyata ityupariSTAdapi sAdhayiSyAmaH / yA tarhi niruddhadevadattAnusmRtighaMTAnusmRtirvA, sA kathaM jAyate ? atItAnAga[V. A, 8. Fol. 110 b:]1 tayordevadattaghaTaprajJaptyupAdAnayoriti / atra brUmaH / sApi khalu sAvidyAsyAsadAkArotpadyate sthAnvA (vA)dau puruSAdibuddhivat / niravidyasya tu zAstustattvAkArA bhavati rUpAdidharmamAtrabuddhireva / 1 kiJca bhikkhave sabbaM / cakTuM ceva rUpA ca pe"mano ca dhammA ca / idaM vuccati bhikkhave sabbaM / yo bhikkhave evaM vadeyya / ahametaM sabbaM paccakkhAya ajhaM sabbaM paJApessAmIti / tasya vAcAvatthurevamsa / puTTho ca na sampApeyya / uttariJca vighAtaM Apajjeyya / taM kissa hetu / yathA bhikkhave avisayasmi ti / S IV. p. 15. V. supra p. 269, n. 1. 2 Cf. ye hi keci bhikkhave samaNA vA brAhmaNA vA anekavihitamattAnaM samanupassamAnA samanupassanti / sabbe te paJcUpAdAnakkhandhe samanupassanti etesaM vA aJjataraM / S. III. p. 46. See Sakv. p. 587.

Page #432
309.] pnycmo'dhyaayH| 273 tadyathA paracittavidaH svalakSaNAkArA buddhirutpdyte| tatsAmopAdhi[va] zenAnyathApi jaaniite| tadvattatsAmarthyaNa bhAvinI bhUtAM ca saMjJA (jJAM) 'rUpAdiSu devadattaghaTalakSaNAM pratipadyata iti // itazca sadatItAnAgatam[308] harSotpAdabhayodvegasmRtyutpatya(tya)GgabhAvataH / atItAnAgataM hi mitramamitrau(tra) vA manasi kRtvA harSotpAdabhayAda. yo'bhyupajAyante / te cAnimittA na bhavitumarhanti / katham ? vartamAnavat / / tadyathA sati vartamAne mitre'mitre vA harSabhayAdayo bhavanti nAsato ti tadvat / kiJca, sAGgasya zaktyabhivyaktaH sadIpaghaTarUpavat / / vidyamAnasya khalvanAgatasya vastuno'tItapratyutpannasahakArikAraNasAmagrIgahItasya zaktimAtramAvirbhavati / katham ? 'sadIpaghaTarUpavat / ' tadyathA tamasi vidyamAnasya ghaTarUpasya svAtmodbhAvanazaktiH pradIpAdikAraNasAmagrIsannidhAne sati bhavati tadvaditi / itazcAstyanAgatam / / [309] janohAkartR sAdhyatvAtpaJcabhAvavikAravat / tadyathA asti vipariNamate vardhate kSIyate vinazyatIti sati mukhyasattAviSTe kartari ete paJca bhAvavikArA bhavanti / tadvajjAyata ityayamapi SaSThaH bhAvavikAraH sati mukhyAviSTe kartari bhavitumarhatIti / kiJca jAyamAnatA sattA nazyatA nA sAmAnAdhikaraNye satyananyatApattisaGkaradoSaprasaGgAt / vaiyadhikaraNyAbhyupagame saMbandhAbhAvAdekatra tdvypdeshaanuppttiH| kiJca, jAyamAnatAdikriyAbhAve'stisvAyogAt / katham ? zazaviSANavaditi / upacArasatteti cet / na / mukhyasattAyAM satyAmupacArasadbhAvAt, vakSyamAna (Na)doSAcca / - itazcAsti sataH kR(kri) yAGgatAdRSTevikArya prApyakarmavat // tadyathA vikArye karmaNi sati karaNaM dRSTaM kAzAtkaTI karoti / prApye ca karmaNi sati grAmaM gacchati devadattaH sUryaM ca pazyatIti gamanadazikriye sati karmaNi bhvtH| tadvanirvatrye'pi karmaNi mukhyadravyAstitve sati devadattaka kA ghaTakriyopapadyata iti / / ___ sAMkhyaH pazyati-vidyamAnameva jAyate / 'tadyathA kSIre vidyamAnaM dadhi, kAryakAraNayorekatvAt / taM pratyapadizyate 1. See Nirukta, I. 2. 8. 18

Page #433
274 abhidharmadIpe [310. [310] dvitIyaM janma jAtasya vastuno nopapadyate // yadi khalu kSIre dadhyAdayo vikArAH santi bIje cAGkurAdayaH zukrazo. ni(Ni)te ca kalalAdayaH, teSAM jAtAnAM kSIrAdivajjanma punarNa(na) yujyate / yathA ca na yujyate tathA pUrvamevAviSkRtam / vaizeSiko manyate-kapAleSvavidyamAnaM ghaTadravyaM tantuSu cAvidyamAnaM paTa dravyaM kapAlatantusaMyogAdutpadyate / goNyA ca kalpanayA viprakRtA(STA ?)vasthA. viSayA janikartR sattA vyapadizyata iti / asyApyavayavidravyaM sahAvayaveH pUrvameva vihitottaram / yatpunaruktamupacArasattayA janikartopadizyata ityatra brUmaH mukhyasattA guNAbhAvAda gaunI (NI) sattA na vidyate // na hi mukhyasattA[yAM] guNAbhAve'vayavAbhAve vA kAraNeSu prAgutpattyabhAve vA kAryasattopacAro yujyate / / kasmAt ? [311] sAdhaye sati tad vRtteAhAraM madhuroktivat / tadyathA madhuravAgdevadatta iti vAci mAdhuryaguNayuktasya guDadravyasya madhuno vA sAdharmyamabhilaSaNIyatA vidyate ityato vAci[VI. B, 1. Fol. 111 a]1 mAdhuryazabdaH prayujyate / kanyAmukhe ca candra kAntisAdazyaM dRSTvA candrazabdaH prayujyate / vAhIke ca jADyasAdhAdgozabdaH prayujyate-- gaurayaM vAhIka ityevamAdiH / na ca tathA kazcidguNAvayavagandho'pi tantuSu tatsaMyoge vA prAgutpattyA bhAve nirAtmanaH kAryasyAstIti / na ca kArya kiJcidISatkRtamupapadyate / niSThAsattaikakAlAbhyu pagamAt / prAgavyapadezyaM vastumAtraM viprakRtaM jAyata iti cet / na / uktottaratvAt / mama tu candrakoTIprakAzalakSaNo dRSTAnto vidyate / prAviSTaliGgamukhyasya janmeSTaM dArakAdivat // ayaM hi janirabhiniSkramaNAdivacano naastpraadurbhaavvcnH| katham ? 'dAri(ra)kAdivat' / tadyathA dArako mukhyasattAviSTo mAtRkuniSkramane(Ne) jAyata ityucyate / tadvadatrApIti / / dArTAntikaH khalu brate-kAraNazaktiSu nirAtmakajanikapacAraH pravatate / taM prati brUmaH-- [312] syAtkhapuSpaiH khamutphulla syAJjaTAlazca drdurH| svabhAvo yadi bhAvanAM prAgabhUtvA samudbhavet // na hyasataH kasyacicchazaviSANAderutpAdo bhavati narAtmyAvizeSasarvA

Page #434
313. ] pnycmo'dhyaayH| 275 sadutpattiprasaGgAt / taddhetu kAnAM ca jAyamAnajAtanazyatkAleSvAtmAstitvasthitazaktInAmanupapatteH / kAraNAnAM ca kAryAtmakatvA[t] prAgutpatterasattvam, asattvAdanupapattidoSApattiH / kutazca nAbhAvo bhAvIbhavati ? sthitizaktikriyA [5] yogAt / / kathamayoga iti cet / tadAviSkriyate[313] sthitizaktiparityaktAndharmAnnAzAnvitodayAn / vada somya kathaM yAti pratItyA vastu vastutAma / / iha khalu bhavatAmahetuko vinAza:2 . sarvotpattimatAM nityasaMnihitaH / tasmizca sati janmasthitizaktikriyA na vidyante, virodhAt / tAsvasatISu kAraNamapi ce(ce)va viSTam / tadasminnasati kiM pratItya asannirAtmakaM vastu vastutAM yAtItyAcakSva / kathaM te kArya kAraNaM vopapadyate ? satAM hi saMjJAsaMjJijJAnajJeyakriyAkAraNahe tuphalAdInAmanyonyApekSaprajJapteH / atha tavAbhAvo na kazvidasti bhAvavirodhI, kathaM tahi sa bhAvo naSTa ityucyate ? tasmAdbhavato vAGmAtrametat, mama tu vidyamAnayorevopakAryupakAra[ka] bhAvo yuktaH // yasmAt--- 1 Cf.yasya tvatItAnAgataM dravyato'sti tasya phalaM nityamevAstIti kiM tatra karmaNaH sAmarthyam / utpAdane sAmarthyam / utpAdastA bhUtvA bhavatIti siddham / * atha sarva eva cAsti / kasyedAnoM kva sAmarthyam / vArNyagaNyavAdazcaivaM dyotito bhavati---'yadyastyastyeva tat / yannAsti nAstyeva tat / asato nAsti sNbhvH| sato nAsti vinAza' iti / vartamAnIkaraNe tarhi sAmarthyam / timidaM vartamAnIkaraNaM naam| dezAntarAkarSaNaM cet / nityaM prasaktam / arUpiNAM ca kathaM tat / yacca tadAkarSaNaM tadabhUtvA bhUtam / svabhAvavizeSaNaM cet siddha mabhUtvA bhavanam / tasmAnnavaM sarvAstivAvaH zAsane sAdhubhavati yadatItAnAgataM abhyato'stIti vadati / Akb. v. 27 c. -vartamAnIkaraNa iti vaibhAvikaH / kimidAnI vartamAnIkaraNamiti vistareNAcAryaH / dezAntarAkarSaNaM cet / yadi manyase hetunA phalasya dezAntarAkarSaNaM vartamAnIkaraNamiti, atra brUma : / nityaM prasaktaM phalamiti vAkyazeSaH / kevalaM dezAntarAddezAntarAkarSaNam, na kiJcipUrvamutpadyata iti nityaM prasaktam / arUpiNAM ca vedanAdInAm / kathaM taddezAntarAkarSaNA / amUrtatvenAdezasthatvAnna tadyujyata ityabhiprAyaH / yacca tadAvarSaNaM kriyAsaMjJakam, tadabhUtvA bhuutmitybhuutvaabhaavsiddhiritybhipraayH| svabhAvavizeSaNaM cet / yadi manyase hetunA svabhAvo'sya phalasya vizeSyate, tena phalavizeSaNaM bhavatIti / atra brUmaH / siddhamabhUtvA bhavanamiti / siddhamabhUtvA vizeSaNasya bhavanaM prAdurbhAva iti / Saks. pp. 476-7. 2 V. S.!pra, p. 107: n. 1.

Page #435
276 abhidharmadIpe [314. [314] loke dRSTaH satoreva parasparamanugrahaH / tadvadevopaghAto'pi nAzvazRGgAhivA(pA)dayoH // anugrahopaghAtayozca kAryakAraNasaMbandhopacArazca satoreva bhavatItyAstanandhayebhyaH prasiddhametat, nAsatoH na ca sadasatoriti / vaitulikaH' kalpayati[315] yatpratItyasamutpanna tatsvabhAvAnna vidyate / ' yatkhalu nisvabhAvaM nirAtmakaM hetUnpratItya jAyate tasya khalu svabhAvo nAsti / na hi tatkAraNeSu pratyekamavasthitaM nApi bhAgazo nApyanyatra kvacit / nApi hetusamudAye tadrUpAbhAvAt / yacca na kvacidasti tatkatamena svabhAvenotpatsyata iti nAsti svabhAvaH / yasya ca nAsti svabhAvaH tatkathamastItyucyate ? tasmAdalAtacakravannisvabhAvatvAt sarvadharmA nirAtmAna iti / taM pratyapadizyate1. Cf. nevAsato nava sataH pratyayo'rthasya yujyate / asata: pratyayaH kasya satazca pratyayena kim // na san nAsan na sadasad dharmo nirvatate ydaa| kathaM nivarta ko heturevaM sati hi yujyate // Madhyamika-karilea , I.6-7. na bhAvAjjAyate bhAvo bhAvo'bhAvAnna jaayte| nA'bhAvAjjAyate'bhAvo'bhAvo bhAvAnna jAyate || Chatuh-sataka, 364. 2 Cf. hetupratyayasAmagrI pratItya jAtasya parAyattAtmalAbhasya pratibimbasame kutaH satsvabhAvatA? "yaH pratyayairjAyati sa hyjaato| na tasya utpAdu svabhAvato'sti / yaH pratyayAdhInu sa zUnya ukto / yaH zUnyatAM jAnati so'pramattaH // B. Panjika, IX. 2. See Siksha, p. 241.. 3 Cf. yaduktaM vaipulye niHsvabhAvA: sarvadharmA iti / tatra ko'bhisandhiH ? svayamabhAvatAmupAdAya svenAtmanA'bhAvatAmupAdAya rave bhAve'navasthitAtmatAmupAdAya bAlagrAhavaccAlakSaNatAmapAdAya // api khala parikalpite svabhAve lakSaNaniHsvabhAvAtAmapAdAya paratantre utpattiniHsvabhAvatAmupAdAya pariniSpanne paramArthaniHsvabhAvatAmupAdAya / anutpannA aniruddhA AdizAntAH prakRtiparinitA iti ko'bhisandhiH ? yathA niHsvabhAvAstathA anutpannAH / yathA anutpannAstathA aniruddhAH / yathA anutpannAzcAniruddhAzca tathA aadishaantaaH| yathA AdizAntAstathA prakRtiparinirvRtAH // Asm. p. 84.

Page #436
277 317.] pnycmo'dhyaayH| na vidyate svabhAvAdyadvidyate tattato'nyathA // brahmodyametat-yatpratItyasamutpannaM tatsaMvatyAtmanA vidyate vanasaMghAdivat / yatparamArthato vidyate tasya pratItyAvasthAzaktimUrtikriyAdimAtra. mutpadyata' iti / ___tasya tarhi hetavo vidyamAnasya kamupakAraM kurvantIti ? atrAbhidhIyate / na khalu dravyasvabhAvAstitvaM prati kaJcidupakAraM kurvanti / / na ca svabhAvasyApekSya prajJaptiH / kiM tarhi ? [316] prakurvanti dazAmAtraM [VI. A, 1. Fol. 111 b.] 'hetavo vastunaH sataH / rAjatvaM / rAjaputrasya sAtmakasyaiva mantriNaH // tadyathA'bhijAtasya rAjaputrasya vidyamAnasya mantriNaH sabalasamudayAH parigrahAnugrahamAtreNopakurvanto rAjatvaM kurvantyevamanAgatasya vastunaH sato hetupratyayAH sametya lakSaNamAtra(tra) [varta ] mAnAkhyamaizvaryAdhipatyaM kurvantItyavavoddhavyam / / anye punarvarNayanti[317] dharmANAM sati sAmagrye saamrthymupjaayte| . citAnAM paramAnU (NU) nAM yadvadAtmopalambhane / / yathA khalu paramAnu(Nu)saMcayazcakSuSA gRhyate, pratyekaM paramAna(Na) vo na gahyante, tathA kAraNasAmagrathe sati dharmANAM kriyAsAmarthyamupajAyata iti drssttvym| bhadantakumAralAtaH pazyati-vAtAyanapraviSTasyAM (syA)ntaHpArzvadvaye'pi aTayaH santi / razmigatasya tu darzanamasya truTe razmipArzvagAstvanumeyAH / etena vyAkhyAtaM dharmANAmadhvayordvayorastitvam / prApya jJAnAtizayaM munayaH pazyanti, tAstu dhIhi trikajA / / 1v. infra, Ad. karika 323. 2 Cf. vaibhASikANAmetanmatam / anAgataM vidyamAnaM utpadyata iti / tasmAdayaM prasaJjayati / 'nanu caivaM sati sabhAgaheturabhUtvA anAgatAvasthAyAM heturbhavati vartamAnAvasthAyAmiti prApta' prasaktamityarthaH / 'iSyata evAvasthA prati na dravyam' iti / 'avasthAphalaM hi sAmagyaM na dravyaphalam' iti / Saks. p. 201.

Page #437
278 abhidharmadIpe [318 yastu manyate'tItaM karmAbhAvIbhavatyanAgataM ca na vidyate taM pratyapadizyate-' . [318] karmAtItamasadyasya phalaM bhAvi karotyasat / / vyakta vandhyAsutastasya jAyate vya*ntarAtmajAt / / -- na hi bhavato vartamAnakAlAstitvamupapadyate, atItAnAgatahetuphalAbhAvAt, vandhyAvyantaraputrajanmavat // atra pratyavatiSThante dAntikA:-na bramaH sarvathA'tItaM na vidyate / kiM tahi ? dravyAtmanA na vidyate prajJaptyAtmanA tu saditi / tatra pratisamAdhIyate 1V. supra, p. 265. 2 Cf. yattUktamuktatvAditi / vayamapi bamo'styatItAnAgatamiti / atItaM tu yada bhUtapUrvam / anAgataM yatsati hetau bhaviSyati / evaM ca kRtvAstItyucyate / ma pundrvytH| Akb. v. 27. c. -atItaM tu yadbhUtapUrvamiti / na svalakSaNenAstIti darzayati / anAgataM yatsati heto bhaviSyatIti avidyamAnamapi hetutadbhAvAdyavasthApyata iti darzayati / evaM hi kRtvA'stItyucyata iti bhUtapUrva bhaviSyati ceti kRtvA / Sakv p. 472-3. Also cf. evaM tu sAdhurbhavati / yathA sUtre sarva mastItyukta tathA vavati / kathaM ca sUtre sarvamastIti uktam / "sarvamastIti brAhmaNa yAvadeva dvAdazAyatanAnI" ti / adhvatrayaM vaa| yathA tu tadasti tathoktam / Akb. v. 27 c. The following Pali passage supports the Sautrantika view that the atita and anagata are only notions and not realities : ___sace taM citta evaM puccheyyu-ahosi tvaM atItamaddhAnaM, na tvaM nAhosi, bhavissasi tvaM anAgatamaddhAnaM, na tvaM na bhavissasi, asthi tvaM etarahi, na tvaM natthIti ? evaM puTTho tvaM citta kiM vyAkareyyAsI ti ?"evaM puTTho ahaM bhante evaM vyAkareyyaM ahosAhaM "bhavissAmahaM atthaah"""| sace pana tvaM citta evaM puccheyyu-yo te ahosi atoto attapaTilAbho, sveva te attapaTilAbho sacco, mogho anAgato mogho paccuppanno, yo te etarahi paccuppanno attapaTilAbho, sveva te sacco, mogho atIto mogho anAgato ?""evaM puTTho ahaM bhante evaM vyAkareMyyaMyo me mahosi atIto attapaTilAmo sveva me attapaTilAbho tasmi samaye sacco ahosi mogho anAgato mogho paccuppanno, yo me bhavissati'"so tasmi samaye sakco bhavissati, moSo atIto mogho pccuppnno|"..."seyythaapi cittagavA khIraM khIramhA dadhi, dadhimhA navanItaM... yasmi samaye khIraM hoti neva tasmi samaye dadhIti saMkhaM gacchati"khIraM tveva tasmi samaye saMkhaM gacchati |"imaa kho citta lokasamA lokaniruttiyo lokavohArA lokapattiyo pAhi tathAgato voharati aparAmasaM ti| Digha. IX. 45-53. .

Page #438
320.] . paJcamo'dhyAyaH / 279 [319] nAmasallakSaNAbhAvAd dravyasatyAsiddhitaH / anAga tAbhyatItasya nAsti prajJaptisatyatA / / sopAdAnaM hi sarvaM prajJaptisat / na ca vartamAnamupAdAnamupapadyate / anAgatAbhyatotasya tasmAnnirupAdAnasya prajJaptyabhAvAdasadetat / yadi tamunAgataM cakSurAdidravyaM vidyate kasmAnna pazyati na dRzyate na vijAnAti ? na vyakta kAritrAbhAvAdI (di)ti / / tadatra kozakAraH praznayati- . [320] ko vighnaH yadi cakSurvidyate kiM na pazyati ? vayaM bramaH * aGgavakalyam dRSTaM hi pradopAdyaGgavaikalye vartamAnasyApi cakSuSo rUpAdarzanam / sa pratyAcaSTe---sarvasya sadAstitve kuto'Ggavaikalyam ? vayamAcakSmahe ... na tatsarvAstitA sdaa| .. . trayadhvikAni khalvatrAGgAni vivakSitAni / tatra keSAJcidasAMnidhyaM bhavati tadvekalyAtkAritraM na kro'tiiti| sa pratyAcaSTe tatkathaM 1 idaM tu vaktavyam / yadyatItamapi vyato'styanAgatamiti / kasmAttavatItamityucyate'nAgatamiti vA / nanu coktaM-'adhvAnaH kAritreNa vyavasthitAH' iti / yadyevaM pratyutpannasya tatsabhAgasya cakSuSaH kiM kAritram / phaladAnapratigrahaNam / atItAnAmapi tahi sabhAgahetvAdInAM phaladAnAt kAritraprasaMgo'rddhakAritrasya veti lkssnnsNkrH| ivaM ca vaktavyam / . tenaivAtmanA sato dharmasya nityaM kAritrakaraNe ko vighnaH yena kadAcit kAritraM karoti kadAcinneti / Akb. v. 27 a. 2 pratyayAnAmasAmagryamiti cet / na / nityamastitvAbhyupagamAt / Ibid... 3 yacca tatkAritramatItAnAgataM pratyutpannaM cocyate / tatkathaM ki kAritrasyApyanyadasti kAritram / atha tenaivAtItaM nApyanAgataM na pratyutpannamasti

Page #439
280 abhidharmadIpe [ 320. kiM lakSaNAtkAritraM tato vA dravyAt, kimanyadAhosvidananyaditi ? tatra vayaM prativadmaH . zrUyatAM sadbhyaH chAtrAsanamadhyAsya na hi sarvajJapravacanagAmbhIryaM sadevakenApi lokena zakyaM tarkamAtreNAvaboddham' / yasmAtsomya durbodhA khalu dhrmtaa| tathApi tu zrUyatAm // ca / tenAsaMskRtatvAnnityatvamastIti prAptam / ato na vaktavyaM yadA kAritraM na karoti dharmastadA'nAgata iti / nAnyat ato na bhavatyeSa doSaH / evaM tahi sa eva adhvAyogastathA sata: / Akb. v. 27 ab. 1f. "Vaibhashilk (does not feel discountenanced by this series of arguments,and says:) We Vaibhashikas, nevertheless, maintain that the past and the future certainly do exist. But (regarding the everlasting essence of the elements of existence, we confess) that this is something we do not succeed in explaining, their essence is deep (it is trascendental), since its existence cannot be established by rational methods..." The Central Conception of Buddhism, pp. 90-91. (See Ibid note 1.) 2 ajAtanaSTatA kena .."athAsatyatItAnAgate kathaM tena tasmin vA saMyukto bhavati ? tajjataddhatvanuzayabhAvAt klezena tadAlambane klezAnuzaya bhAvAdvastuni saMyukto bhavati / prastyeva tvatItAnAgatamiti vaibhASikAH / yanna netuM zakyate tatrAtmakAtmanaiva veditavyam / gambhIrA khalu dharmatA // nAvazyaM tasAdhyA bhavatIti / asti paryAyo yadutpadyate tannirudhyate / rUpamutpadyate rUpaM nirudhyate / asti paryAyo'nyadutpadyate'nyanirudhyate / anAgatamutpadyate vartamAnaM nirudhyate / adhvaa'pyutpdyte| utpadyamAnasyAdhvasaMgRhItatvAt / adhvno'pyutpdyte| anekkssnniktvaadnaagtsyaadhvnH| Akb. v. 27 cd. -dharmatA iti / dharmANAM svabhAvaH / atItAdikAdhvavyavasthAne sati tatsaMvyavahAravyutpAdanArthamAha / asti paryAya ityAdi / asti vacanakramaH / rUpamutpadyate rUpaM nirudhyate drvyaannytvaat| anydutpdyte'nygnirudhyte| anAgatamutpadyate'nyadutpAdAbhimukhatvAt / vartamAnaM nirudhyate'nyagnirodhAbhimukhatvAt / adhvA'pyutpadyate, utpadyamAnasya dharmasyAdhvasaMgahItasvAt, adhvasvabhAvAdityarthaH / 'ta evAdhvA kathAvastu' iti lakSaNAt / adhvano'pyupAdAnarUpAdutpadyate dhrmH| kasmAdityAha / anekakSaNikatvAdanAgatasyAdhvana iti / yasmAdanekeSA kSaNAnAmanAgatAnAM rAzirUpANAM kazcideva kSaNa utpadyate / ato'dhvano'pyutpAdyata ityucyate / Saks. pp. 477-8.

Page #440
323.] . paJcamo'dhyAyaH / 281 [321] vartamAnAdhvasaMpAtAt sAmagrayA'GgaparigrahAt / labdhazakta: phalAkSepaH kAritramabhidhIyate // anAgatasya khalu dharmasya vartamAnAdhvasaMpAtAdantaraGgabahiraGgasAmagryAGgaparigrahAt labdhasAmarthyasya dharmasya yaH phalAkSepastatkAritramityucyate / ' sA ca vartamAnakAlA vRttiH kAritramityAkhyAyate / tatra yo brate'nanyatkAritramiti tasya dravya svabhAvaparityAgaH prasajyate / / zAstre tu khalu[322] na vartamAnatA rUpamatItAjAna(ta)tA na ca / ___ yato'to nAdhvasaMcArAd rUpAtmAnyathateSyate / / yadi dravyAtmanoM nAnyathAtvaM kiM tahi hetU[na] pratItya jAyate ? bramaH-- [323] avasthA jAyate kAcidvidyamAnasya vastunaH / tathA zaktistathA velA tathA sattA tathA kriyaa| tatrAvasthAzaktipracaya[VI. B, 2. Fol. 112 a] kriyApekSA dravyavazA zaktiH kriyApekSAkRtaM sAmarthyam / kriyANA (nA) gtphlaa| dravyavRttive (va)lA kAlo vartamAnAkhye (khyH)| mUrtiH paramAnu(Nu)pracayavizeSaH / sattA prabodhAkhyaM prajJaptisatyam / iti sarvametadantaraGgabahiraGgakAraNasAmagrIsannidhAnApekSAsaktasvarUpam / / 2 9 On karitra, see Ana. pp. 362 ff. Cf. yadi dharma eva kAritraM kasmAtsa eva dharmastenaivAtmanA vidyamAnaH kadAcidatIta ityucyate kadAcidanAgata ityadhvanAM vyavasthAnaM na sidhyati / kimatra na sidhyati ? yo hyajAto dharmaH so'nAgataH / yo jAto bhavati na ca vinaSTaH sa vartamAnaH / yo vinaSTaH sAstIta iti / etadevAtra vaktavyam / yadi yathA vartamAnaM dravya to'sti na tathA'tItamanAgataM cAsti / tasya "tenaiva svabhAvena sato dharmasya kathamidaM sidhyatyajAta iti yo vinaSTa iti veti / kimasya pUrva nAsIdyasyAbhAvAdajAta ityucyate ? kiM ca pazcAnnAsti yasyAbhAvAdvinaSTa ityucyate ? tasmAnna sidhyati sarvathA'pyadhvatrayam, yadyabhUtvA bhavatIti neSyate bhUtvA ca punarna bhavatIti / yaduktam-'saMskRtalakSaNayogAna zAzvatatvaprasaGga' iti| tadidaM kevalaM vAGa mAtramutpAdavinAzayorayogAt / nityaM ca nAmAsti sa dharmo na ca nitya ityapUrveSA vAco yuktiH / Aha khalvapi "svabhAvaH sarvadA cAsti bhAvo nityazca neSyate / na ca svabhAvAd bhAvo'nyo vyaktamIzvaraceSTitam // " Akb. v. 17 bc. .. Also cf. atha pUrvAparakAlayoH kAritrazUnyatA dharmasyAdhvasu vishessH| tathA hi

Page #441
282 abhidharmadIpe [ 324. atra sarvAstivAdavibhraSTi rvaituliko nirAhaH (ha)-vayamapi trIn svabhAvAn kalpayiSyAmaH / ' tasmai prativaktavyam [324] parikalpairjagadvayAptaM mUrkhacittAnuraJjibhiH / .. yastu vidvanmanonAhI parikalpaH sa durlabhaH / / te khalvete bhavatkalpitAstrayaH svabhAvAH pUrvameva pratyUDhAH / evamanye'pya. satparikalpA: protsaaryitvyaaH| ityetadaparamadhvasa(saM)mohAGkanAsthAnaM kozakArakasyeti / gatametatprAsaGgikaM prakaraNam / zAstra mevAnuvartatAm / / vyAkhyAtamidaM yasminvastuni yaiH klezairyadavasthairyaH saMyuktaH / idamidAnI vaktavyam / yadvastvaprahINaM saMyuktaH sa tasminvastuni ? yasmi vA vastuni saMyuktoM. prahINaM tasya tadvastu ? yattAvadvastvaprahINaM saMyuktaH sa tasminvastuni / syAdvastuni saMyukto na ca tadvastvaprahINaM yathA tAvadarzanamArge / 3 yadAsaMprAptakAritraH, kRtyaM na karoti, tadA'nAgato'bhidhIyate / yadA karoti tadA pratyutpannaH / yadA tu kRtyAnnivRttaH, tadA'tIta iti vizeSaH / etadapi na kiMcit / tenaivAtmanA tasyaiva tadApi sadbhAvAt / kAritramapi kathaM na syAt / iti vaktavyam / pratyAntarApekSApi nityamavasthitarUpasya na saMbhavati / kAritrazunyasya ca vastutve'zvaviSANAdInAmapi tttvprsnggH| kAritraM ,vA kathamatItamanAgataM pratyutpannaM cocyte| kiM tadaparakAritrasadbhAvAt / svayameva vaa| pUrvatrAnavasthAnam / pAzcAtye ca dharmasyApi svayamatItatvAdivyavasthAyA na kizcitsyate / yadi ca yathA vartamAnaM dravyato'sti tathAtItamanAgataM cAsti / tadA naivam / svabhAvena sato dharmasya kathamanutpannavinaSTasvabhAvatA |""tsmaadbhuutvaabhvndhrmto na saMgacchate kathaMcidadhvatrayayogaH / tattvamyupagacchato nAtItAdisadbhAvaH / tadayamatra saMgrahazlokaH- 'svabhAvaH sarvadA caasti'| B. Parijika, IX 143 ab. 1 kalpitaH paratantrazca pariniSpanna eva ca / - trayaH svabhAbA dhIrANAM gambhIrajJeyamiSyate // yata khyAti paratantro'sau yathA khyAti sa kalpitaH / pratyayAdhInavRttisvAt kalpanAmAtrabhAvataH // tasya khyAturyathAlyAnaM yA sadA'vidyamAnatA / jJeyaH sa pariniSpannaH svabhAvo'nanyathAtvata: // Triswabhava-nirdesa, !-3. 2 V. supra, p. 33; p. 101, n, 4. 3 Cf. yadvastu prahINaM visaMyuktaH sa tasminvastuni ? yatra vA visaMyuktaH prahINaM tasya tadvastviti / yatra tAvadvisaMyuktaH prahINaM tasya tadvastu / syAttu prahINaM na ca tatra visaMyuktastadyathA"| Akb. v. 28.-yadvastu prhonnmityaadi| iha prahANaM prAptivigamAt / visaMyogastavAlambanaklezaprahANAt / Saks. p. 477.

Page #442
327.] - paJcamo'dhyAyaH / 283 [325] anyasarvatragerbaddhaH prahoNe duHkhdRkkssye|' duHkhajJAne utpanne samudayajJAne cAnutpanne duHkhadarzanaprahAtavyaM vastu prahINaM bhavati / tasminprahINe'pi samudayadarzaNa (na)prahAtavyo'prahINaH, tadAlambanaiH sarvatragaiH saMyuktaH / bhAvanAmArge'pi- prahINe prAkaprakAre'pi zeSastadavalambibhiH // 3 navAnAM prakArANAM yo yaH prakAraH pUrva prahINastasminprahINe'pi zeSastadavalambibhiH klezaiH saMyukto vijJAtavyaH / / atha kasminvastuni katyanuzayA anuzerate ? atra cAlambananiyama eva tAvadarzayitavyaH / 'katamo dharmaH katamasya vijJAnasyAlambana [m] ? tata eva [ta] dvispaSTaM gamyate-amuSminvastuni iyanto'nuzayA anuzerata iti / / tadidamabhidharmagahvaraM pratArya(ya)te[326) dharmAH SoDaSa(za) vijJeyAH pratyekaM tribhvaatmkaaH| paJcadhA nirmalAzcaiva vijJAnAni tathaiva ca // dharmAstAvat kAmarUpArUpyadhAtuSu pratyekaM paJcaprakArA duHkhAdidarzanaheyA apraheyAzca nirmalA iti SoDaza bhavanti / evaM vijJAnAni draSTavyAni // tatra tAvadAbhidhArmiko'nyaH pRSTaH[327] dhAtvAyatanasatyeSu prakAreSu ca la'kSayet / .. dharmasaMgrahavijJAnajJAnAnuzayacoditaH // dharmasaMgrahavijJAne vA pRSTo dhAtvAyatanaskandheSu pAda(ta)yitvA lakSayet / 1 prahoNe duHkhadRgdheye saMyuktaH zeSasarvagaH / Ak. v. 28. cd. 2 nikAyaH in Akb. 3 Cf. prAk prahoNe prakAre ca shessstvissymlaiH| Ak. v. 28 cd. 4 v. supra, 165, n. 2. 5 zeSastadviSayamaleriti / prhiinnprkaarvissyaanushyairityrthH| tadyathA'dhimAtrAdhimAtra prakAre prahINe'dhimAtramadhyAdibhiH zeSairaprahINairanuzayaiH saMyuktaH / tathA hyasAvadhimAtrAghimAtreNa prahINena klezaprakAreNa visaMyukto'pi sa saMyukta evaM taiH zeSairiti / Saks. p. 478. 6 Cf. tatra katamo dharmaH kasya cittasyAlambanamiti jJAtvA amuSminniyanto'nuzayA anuzerata ityetadamyUhitavyam / Akb. v. 28.

Page #443
284 abhidharmadIpe [328. jJAneSu pRSTaH satyeSu pAtayitvA lakSayet / anuzayeSu pRSTaH prakAreSu pAtayitvA nirde(di)zet / evamasaMmUDho vyAkarotIti / / tatra tAvat / vijJAneSu SoDazadharmAzvodyante / kasya vijJAnasya katame dharmA gocara[1] iti ? tadAviSkriyate [328] saduHkhahetudagdheyAH kAmAptA bhaavnaakssyaaH| svakatrayakarUpAptivirajAzcittagocarAH // ' kAmAvacarAH khalu duHkhasamudayadarzanabhAvanAprahAtavyA dharmAH pratyeka paJcAnAM vijJAnAnAM gocarIbhavanti / katameSAM paJcAnAm ? sveSAM trayANAM kAmAvacara sya duHkhadarzaNa (na)prahAtavyasya vijJAnasyAlambanam / samudayadarzaNa (na)prahAtavyasya sarvatragasaMprayuktasya / bhAvanAprahAtavyasya kuzalasya / ekasya ca rUpAptasya bhAvanAprahAtavyasya kuzalasyAnAsra vasya ceti / evaM samudayadarzaNa (na) bhAvanAprahAtavyAvapi vaktavyo / eta eva trayo dharmAH [329] prAtmIyAdhastrayakordhvanirmalAnAM tu [VI. A, 2. Fol. 112 b.] rUpajAH / 3 rUpAvacaro hi duHkhadarza [na] prahAtavyo dharmaH aSTAnAM vijnyaanaanaamaalmbnm| svakatrayasyAdharatrayasyo+kasyAmalasya ca / svadhAtukasya trayasya pUrvavat / adharadhAtukasya tu kAmAvacarayorduHkhasamudayadarzaNa (n)prhaatvyvisbhaagdhaatvaalmbnyoH| bhAvanAprahAtavyasya ca kuzalasya UrbekasyArUpyAvacara sya bhAvanAprahAtavyasya kuzalasyAnAsravasya' c| evaM samudayadarzanabhAvanAprahAtavyo vaacyo| prArUpyAptAstridhAtvAptatrikanirmalagocarAH // 1f. dukhahetudRgabhyAsAheyAH kaamdhaatujaa| svakatrayakarUpAptAmalavijJAnagocarAH // Ak. v. 29. 2 svadhAtukAnAm in Akb. v. 29. see Saks. 479. 3 Cf. svakAyaratrayorcekAmalAnAM rUpadhAtujAH / Ab. v. 30 ab. 4 AkAzAnantyAyatanasAmantakasaMgRhItasya / Saks. p. 479. 5 anAsravasya cAnvayajJAnapakSasyeti / Ibid. 6 Cf. aaruupyjaastridhaatvaapttryaanaastrvgocraaH| Ak. v. 30 cd.

Page #444
331.1 paJcamo'dhyAyaH / 285 ArUpyAvacarAsta eva trayo dharmAH, dazAnAM vijJAnAnAmAlambanam / vaidhAtukAnAM pratyekaM trayANAm, eSAmevAnAsravasya ca / ityevaM tA(tA)vat zradhAtukAH duHkhasamudayadarzaNa (na) heyA bhAvanAheyAzca dharmA uktaaH|| [330] sarve svAdhikavijJeyAH smniryaanndRkkssyaaH|' sarva eva dhAtukAH nirodhamArgadarzanaheyAH svanai kAyikAdhikazci(cittagocarA vijJAtavyAH / 2 kAmAvacaro hi nirodhadarzaNa (na) prahAtavyo dharmoM duHkhadarzanaprahAtavyAdivat paJcAnAM vijnyaanaanaamaalmbnm| svanaikAyikasya cAnirodhadarzanaprahAta vyasyeti ssnnnnaam| evaM mArgadarzaNa (na)prahAtavyo'pi veditvyH| rUpAvacarau nirodhamArgadarzaNa (na)prahAtavyo pUrvavadaSTANAM (nAM) vijJAnAnAM pratyekamAlambanaM svanaikAyikasya cAdhikasyeti navAnAm / evamA. rUpyAvacarau pUrvavaddazAnAM svanaikAyikasya cAdhikasyetyekAdazAnAmAlambanaM bhavata: / uktAH pnycdshdhrmaaH|3|| niSklezA stribhvaaptaantytrynirmlgocraaH|| dhAtukAnAM paJcAnAM prakArANAM pratyekaM ye'ntyAstrayaH prakArA Ni (ni). rodhamArgadarzaNa (na) bhAvanAheyAkhyAH, teSAM navAnAmanAsravasya ceti / evamanAsavA dharmA dazAnAM vijJAnAnAmAlambanaM bhavanti // " punaraSyeSa evArthapiNDaH zlokenAvadyotyate[331] kAmApta (ptaM) paJcaviSayo rUpAptaM tvaSTagocaraH / ArUpyAptaM dazAnAM tu dazAnAmeva cAmalam / / 1 cf. nirodhamArgadRgdheyAH sarve svaadhikgocraaH| Ak. v. 31 ab. 2 Cf. nirodhamArgadarzanaheyAnAM svaM cittaM nirodhamArgadarzanaheyameva tasyAdhikasya te dharmA AlambanaM jJeyAH"" | Akb. v. 31 ab. 3 See Saks. p. 480. 4 Cf. anaasrvaastridhaatvntytryaanaasrvgocraaH| Ak. v. 31 cd. 5 anAnavA iti nirodhAdayaH / triSu dhAtuSu yAnyantyAni trayANi nirodhamArgadarzanabhAvanAprahAtamyalakSaNAni / teSAM yathAyogamanAsravasya ca gocrH| katham ? pratisaMkhyAnirodhAryamArgau tAvattadAlambanAnAM mithyAdRSTivicikitsA'vidyAsamprayuktAnAM bhAvanAprahAtavyAnAmanAsravasya ca dharmajJAnAnvayajJAnapakSasya yathAyogamAlambanam / AkAzApratisaMkhyAnirodhI tu bhAvanAprahAtavyasyaivAkliSTasya cittasyAlambanamiti veditavyam / AcArya guNamativasumitro tu vyAcakSAte-AkAzApratisaMkhyAnirodhI bhAvanAprahAtavyasya kliSTAkliSTasyAlambanamiti / sadayuktam / "atona kliSTacittasya bhAvanAlambanamiti siddhAntaH / Saks. p. 481.

Page #445
286 abhidharmadIpe [332. duHkhasamudayadarzaNa (na) bhAvanAheyAnuzayasaMprayuktaM vijJAnaM traidhAtukamanAsravaM ca pnycaassttdshdshvijnyaangocrm| evameSAM SoDazAnAM dharmANAmetAni SoDazacittAni dhAtukAni paJcaprakArAnya (Nya) nAsravaM ca vyavasthApyAnuzayakArya yojayitavyam / tatra tAvatkAmA vacaradu:khadarzanaprahAtavyA dharmA dazAnuzayAH, tatsaMpra. yuktAzca cittacaitasikA dharmAH salakSaNAnulakSaNaH (NA:) aprAptiprAptiprAptayaH / ete dharmA viSayaH paJcAnAM vijJAnAnAm, duHkhadarzanaprahAtavyasya sarvasya vijJAnasya, samudayadarzaNa (na) heyasya sarvatragasaMprayuktasya, bhAvanAheyasya kuzalasyAkliSTasya, dvividhasya kuzalasAsravasyAvyAkRtasya ca, rUpAvacarasyAkliSTasya kuzalasAsravasya, akliSTasyAvyA kRtasya ca kuzalasyoSmagatAdivimokSAprahA (mA)NAdisaMprayuktasya / avyAkRtasya tu vipAkajasya manobhaumasya. sUkhasaumanasyopekSAsaMprayuktasyAnAsravasya ca duHkhadharmajJAnasamUdayadharmajJAnatatkSAnti. saMprayuktasya vijJAnasya / / tatrAnAsrave vijJAne na kecidanuzayA anusherte| sAsrave tu tatra tAvat - [332] kAmAptamUrdhvadharmArthe vijJAne svabhavastrayaH / rUpAptA bhAvanAheyAH srvgaashcaanusherte|| kAmAptaduHkhadarzaNa (na)prahAtavye vijJAne kAmAvacarA duHkhasamudayabhAvanAheyAH sarve'nuzerate / rUpAvacare tvakliSTe kAmAvacaradharma [VI. B, 3. Fol. 113a] gocarA eva rUpAvacarAH sarvatragAH, bhAvanAheyAzcAnuzerate // [333] catvAraH parivRtte sve rUpAptAH khalvapi trayaH / prArUpyAvacarAH sAdhaM sarvagarbhAvanAkSayAH / / parivatte tu khalvAlambanAlambane vijJAna ityarthaH / pUrvakAH kAmAvacara. rUpAvacarA ythoktaaH| [kenA]dhikobhavanti ? kAmAvacarastAvaca (cca)turtho nikAyo mArgadarzanaprahAtavyaH / kathaM kRtvA ? yattaduHkhasamudayajJAnaM tatkSAntisaMprayuktaM vijJAnaM kAmAvacaraduHkhadarzaNa (na) heyadharmAlambanam / tatkhalvAlambanaM mArgadarzaNa (na) heyamithyAdRSTivicikitsA'vidyAsaMprayuktasya vijJAnasya / 1 Cf. evameSAM SoDazAnAM cittAnAM poDazadharmAlambanavyavasthAM viditvA kathamanuzayakArya yojayitavyam ? diGmAnaM darzayi yAmaH / ." Akb. v. 31 cd. See Saks. pp. 481-3. The Akb. is very brief. The Adv. deals with this topic in detail (karikas 331-346).

Page #446
336.] . pnycmo'dhyaayH| 287 tasminvijJAne te [s] nAsravAlambanAH sNpryogto'nusherte| sAsravAlambanAH pAlambanataH / evaM kAmAva carAzcatvAro nikAyA bhavanti / rUpAvacare vijJAne sarvatragasaMprayukte tvasarvatragAlambate (?) / evaM rUpAvacarAstri (stra) yo nikAyA bhavanti / tasya tu caturthadhyAnabhaumasyAkliSTasya vijJAnasya kAmadhAtvAlambanasyoSmagatavimokSApramAnA(NA) zubhAdisaMprayuktasyopekSopavicArasaMyuktasya vijnyaansyaalmbnm| tatpunarAkAzAnantyAyatanasAmantakena kuzalenAlambyate / atastatrArUpyAH sarvatragA bhAvanAheyAzcAnuzerate / uktaM duHkhadarzanaprahAtavyam // [334] tadvadeva dvitIye'pi paJcame'pi tathaiva ca / evaM samudayadarzanabhAvanAprahAtavyayorapi vijJAnayorthathoktayordraSTavyam / ayaM tu vizeSaH / 'duHkhe duHkhadarzaNa (na) heyAH sarve, samudayasarvatra gAzca / samudaye tu samudayadarzanaheyAH sarve, duHkhadarzanaheyAzca sarvatragAH / anyatsarvaM samAnam / sAsravAlambanAH sve ca tRtIye'pyanuzerate // nirodhadarzanaprahAtavyaM tRtIyaM vijnyaanm| tatrApyete ca trayo nirodhadarzanaheyAzca sAsravAlambanAH / / [335] parivRtte tu kAmAptAH saMskRtArthAvalambinaH / . parivatte tu vijJAne kAmAvacarAzcatvAro Ni (ni)kAyAH, nirodhadarza. Na(na) heyAlambanAzca saasrvaalmbnaaH| ye hyaNA (nA) sravAlambanAste niva'nA(NA) lambane vijJAne'nuzerate, na vijnyaanaalmbne| zeSaM pUrvavadAkhyeyama pUrve catvAro Ni (ni) kAyAH, duHkhasamudayamArgabhAvanAheyAzcAnuzerata ityrthH| caturthe'pi tRtIyavat // caturthe'pi 'khalu mArgadarzanaheye vijJAne kAmAvacarAstrayo mArgadarzaNa (na,heyAzca sAsravAlambanA rUpAvacarAH savatragA bhAvanAheyAzca // [336] parivRtte tu kAmAptAzcatvAro'nyatra pUrvavat / / parivRtte tu khalu vijJAne kAmAvaca rAzcatvAro Ni (ni) rodhadarzaNa(na) heyaM

Page #447
288 abhidharmadIpe [337. muktvA / rUpAvacarAstrayo duHkhasamudayadarzanabhAvanAhe yaaH| prArUpyAH sarvatragAH bhAvanAheyAzca / samAptaM kAmAvacaraM vijJAnam // rUpApte prathame'dhastAt trayaH sve khalvapi tryH|| [337] ArUpyAH sarvagAH sArgha bhAvanApathasaMkSaya[:] rUpAvacare prathame khalu vijJAne kAmAvacarAstrayo duHkhasamudayavisabhAgadhAtvAlambanAH sNpryogtH| asarvatragAstvAlambanato bhAvanAheyAzca sve ca trayaH / eta evArUpyAH sarvatragA bhAvanAheyAzca / parivRtte trayo'dhastAt duHkhasamudayadarzaNa (na) bhAvanAheyAH / catvArazca svadhAtutaH // mArgadarzaNa (na) heyAzca duHkhasamudayAnvayajJAnakSAntisaMprayukta vijJAne // [338] prArUpyAptAzca catvAro riNa(ni) kAyA anusherte| duHkhasamudayayoH [VI. A, 30 Fol.113 b.] mArgadarzaNa(na)mithyAdi(da)STayAdisaMprayuktacittAlambanatvAt / tadvadeva dvitIye'pi paJcame'pi tathaiva ca / / / dvitIye'pi khalu kAmAvacararUpAvacarAstrayo / duHkhasamudayabhAvanAheyAH / ArUpyAH sarvagA bhAvanAheyAzca / / [339] sAsravAlambanAH sve ca tRtIye'pyanu [zera]te / yathA nirdiSTa iti / parivRtte tu rUpAptAH saMskRtArthAva lmbinH|| nirodhadarzanaheyA asaMskRtAlambanAn muktvA / / [340] anyattu pUrvavajjJeyaM caturthe'pi tRtIyavat / kAmAvacarAH trayo duHkhasamudayabhAvanAheyAkhyAH, ArUpyAvacarAzcatvAraH, nirodhAkhyaM muktvA / 'caturthe'pi' mArgadarzaNa(na)heye 'tRtIyavat' drssttvym| yathA tRtIye sAsravAlambanAH svanaikAyikA adhikIbhavanti, tathA caturthe'pi sve sAsravAlambanA adhikIbhavanti /

Page #448
289 343.] . pnycmo'dhyaayH| catvAro duHkhasamudayamArgadarzanabhAvanAheyAkhyAH rUpAvacarAH, kAmAvacarAstrayaH, ArUpyAvacarAzcatvAro nirodhadarzanaheya(yaM) muktvA / mArgAcca trayaH / samAptaM ruupaavcrm| tRtIyavatparAvRtte prArUpyAdya nibodhayet // [341] sve trayaH kAmadhAtvAptA rUpAptAzca trayastrayaH / *sve trayo duHkhasamudayadarzaNa(na)bhAvanAheyAH kAmAptAH eta eva / rUpAptAzca eta eva tryH| rUpAptavatparAvRtta dvitIye paJcame tathA // parAvRtte'pi trayo Ni(ni)rodhamArgadarzanaheyau hitvaa| rUpyArUpyAzcatvAro nirodhadarzanaheyaM muktvA / / . yathA prathame dvitIye paJcame ca, [342] tRtIye khalvapi sve ca sAsravArthAvalambinaH / tRtIye'pi khalveta eva 'sve ca saasrvaarthaavlmbinH'| . __ parAvRtta svadhAtvAptAH saMskRtArthAvalambinaH // parAvRtte khalu sarve''rUpyAvacarA asaMskRtAlambanAnmuktvA / .[343] anyattvAdyavadAkhyeyaM caturthe'pi tRtIyavat / ___ kAmAvacararUpAvacarAH puurvvdaakhyaatvyaaH| 'caturthe'pi tRtIyavat / ' sve sAsravAlambanAstvatrAdhiko bhavanti / Adyavatta parAvRtta vijJAne nidized budhaH / / . parAvRtte khalu vijJAne AdyavatkAmAvacarAstrayaH, nirodhamArgadaggheyau hitvA / rUpAvacarAzcatvAraH, nirodhadarzanaheyaM muktvA / aprahAtavyadharmAlambane vijJAne nirodhamArgadarzanaheyAnAsravAlambanasaMprayuktam (kt)| tatra vaidhaatukaastryo'nusherte| AlambanAlambanaM tu duHkhasamudayamArgadarzanabhAvanAheyena nikaayenaalmbte| nirodhadarzanaheyeNa(na) ca sAsravAlambanenAlambyate / tatra saMskRtAlambanAzcatvAro nikAyAH, nirodhAlambanaM muktvA / te hi nirvANAlambane vijJAne nA'nuzerate, vijJAnAlambane tu // 19

Page #449
29. . abhidharmadIpe [344. samAptAni SoDazacittAni / teSu cAnuzayanidazaH kRtH| adhunA cakSu rindriyAdInAM vaktavyaH / ' so'yamupadizyate1344] bhAvanApathahAtavyo nikAyaH sarvagaiH saha / anuzete dvidhAtvApto vyArUpyAzcakSurindriye // cakSurindriye khalu bhAvanAheyAH sarvatragAzcAnuzayAH kAmAvacararUpAvacarA anuzerate / evaM yAvatkAyendriye cakSurdhAtau rUpadhAtau cakSurvijJAnadhAto yAvadvistareNa kAyavijJAnadhAtau yAvadrUpaskandhe vAcyam / adhunA cakSa rindriyAlambane vijJAne vaktavyAH[345] nikAyAH kaamruupaaptaashckssurindriygocre| duHkhahetudagabhyAsaprahAtavyAstrapastrayaH // [346] prArUpyA bhAvanAheyAH srvgaashcaanusherte| cakSurindriyAlambane khalu vijJAne kAmAvacararUpAvacarAH duHkhasamudayada[VI. B, 6. Fol 114 a] nibhAvanAprahAtavyAH, prArUpyAvacarAzca bhAvanAprahAtavyAH, srvtrgaashcaanusherte| parivRtte tu catvAraH samada kssyjitaaH|| cakSurindriyAlambanAlambane tu vijJAne 'catvAro Ni(ni)kAyA anuzerate / nirodhadarzanaheyaM hitvA / taddhi cakSurindriyAlambanaM vijJAnaM sarvatra saMprayuktam / tadapyAlambanaM sarvatragANAm / evaM trayaH parAvRtte / dviSparAvRtte tu cakSurindriyaM khalvAlambanaM duHkhasamudayadharmajJAnakSAntisaMprayuktasya cittasya / tatpunarAlambanaM kAmAvacaramArgadarzanaprahAtavyam / mithyAdRSTivicikitsA'vidyA[ta] saMprayuktAnAM vijJAnAnAm / teSu vijJAneSvanAsravAlambanAH saMprayogataH, sAsravAlambanAstvAlambanato'nuzerate / evaM caturtho ni kAyo vardhate mArgadarzanaheyaH / tadevaM sati kAmAvacarAzcatvAraH, prArUpyAvacarAzcatvAraH, sarve'bhisamasya tradhAtukAzcatvAro bhvnti| ___ AkAzAnantyAyatanasya khalu kuzalasya cakSurindriyamAlambanam / tatrArUpyAH sarvatragA bhaavnaaheyaashcaanusherte| tatrApi sarvatragasaMprayukta cetasi asarvatragA vardhanta iti trayo bhavanti / duHkhasamudayAlambanajJAnakSAntisaMprayuktasya ca vijJAnasya cakSurindriyamAlambanam / tadArUpyamArgadarzanaprahAtavyasya mithyAdaSTyAdisaMprayukttasya vijnyaansyaalmbnm| tatra te'nAsravAlambanAH saMprayogataH, sAsravAlambanAH aalmbntH| evamArUpyAvacarA api catvAro nikAyA bhavantIti / 9 The Akb. has not discussed this. Only the sukhendriya is explained as an illustration. See Sako. pp. 483-4.

Page #450
350.] pnycmodhyaayH| [347] duHkhendriye' tu kA mAptaH svaireva saha sarvagaH / tadgocare tu vijJAne nikAyA anuzerate // [348] kAmApannAstrayo rUpA[:] sarvagAbhyAsasaMkSayAH / paravRtte tu catvAraH kAmAptA anuzerate // [349] trayo ruupbhvaadntyaadbhaavnaaheysrvgaaH| sakalA dviSparAvRttazcatvArazcAnuzerate // [350] sukhendriye tadAlambe citta tadgocare'pi ca / ___ kAmAdyAptAH yathAyogaM sarvagAzcAnuzerate // tatra tAvat / sukhendriyaM saptavidham / kAmAvacaraM bhAvanAprahAtavyam, rUpAvacaraM paJcaprakArama, anAsravaM ceti / tadetatsamAsato dvAdazavidhasya vijJAnasyAlambanaM bhavati / kAmAvacarasya catuSprakArasya anyatra nirodhadarzanaheyAt", rUpAvacarasya paJcaprakArasya, prArUpyAvacarasya dvi" prakArasya mArgadarzanabhAvanAheyasya [a] nAsravasya c| idaM dvAdazavighaM sukhendriyAlambanaM vijJAnam / tatra yathAyogaM kAmAvacarAzcatvAro nikAyAH rUpAvacarAH saMskRtAvalambanAH, ArUpyAvacaro dvo nikAmI, sarvatragAzcAnuzayA anuzerata iti / 3 "tatpunaH sukhendriyAlambanaM vijJAnaM yasya cittasyAlambanaM taccittaM sukhendriyA lambanAlambanam / tasmin katyanuzayA'nuzerate ? tatkhalu sukhe 1 See Saks. pp. 483-4 2 The Akb.. gives this only as an illustration : "diGmAtraM darzayiSyAmaH / sukhendriyAlambane vijJAne katyanuzayA anuzerata iti prazna Agate vicArayitavyam / sukhendriyaM saptavidham / ... . 3.3 From sukhendriyaM saptavidham to anuzerata iti is identical with Akb. v.31cd. - 4 kAmAvacarasya catuHprakArasya iti / duHkhasamudayamArgadarzanabhAvanApraheyasya / ... Sakv. p. 481. 5 na tu nirodhadarzanaheyasya cittasya / tatra mithyAdRSTyAdInAM nirodhAlambanatvAt / dRSTiparAmarzAdInAM ca svanikAyAlambanatvAt / tatra ca sukhendriyAbhAvAt / tenoMcyateanyatra nirodhdrshnheyaaviti| Ibid. p. 482. 6 rUpAvacarasya paJcaprakArasyeti / yasmAt tRtIyadhyAnasaMgRhItaM paJcaprakAraM sukhendriyaM bhavati / Ibid. 7 Cf. sukhendriyAlambanAlambane vijJAne katyanuzayA anuzerate ? tat punaH ... Akb. v. 31 cd.

Page #451
292 abhidharmadIpe [351. ndriyAlambanaM dvAdazavighaM cittaM katamasya vijJAnasyAlambanam ? 'tasyaiva ca dvAdazavidhasyArUpyAvacarasya ca bhUyo dviprakArasya duHkhasamudaya [darzana] prahAtavyasya / idaM caturdazavidhaM sukhendriyAlambanaM3 vijJAnam / tatrArUpyAvacarI duHkhasamudayadarzana heyau vardhayitvA kAmAvacarA ArUpyAvacarAzca catvAro nikAyAH, rUpAvacarAzca saMskRtAlambanA anuzayA'nuzerata iti' 'yathAyoga'-vacanAt, 'api'zabdAcca draSTavyam // [351] tridhAtusaMgrahItAstu sakalA manaindriye / tadAlambini vijJAne srvsNskRtgocraaH|| manaindriye khalu sarvatradhAtukAH ye'pi [VI. A. 6. Fol. 114b.] te nirvANAlambanAste'pi sNpryogtH| manaindriyAlambanaM khalu vijJAna saMskRtAlambanam / atastatrA (tra) saMskRtAlambanAste'nuzayA anuzerate / [352] saMskRtAlambanA eva parivRtta 'nuzerate / _ vizeSo dviHparAvRttau vidyate'tra na kazcana // pUrvanItya (tyA) vA'tra parivRtte ['nuza]yakArya boddhavyam / dviSparAvRtte'pyatra na kazcidvizeSa iti draSTavyam // adhunA SoDazAnAM cittAnAM kasya cittasya samanantaraM kati cittAnyutpadyanta ityupadizyante (te)| [353] duHkhaM darzanaheyAdezcittAccittAni kAminaH / bhavatyanantaraM SaD vA tasyoddhvaM paJca paJca vA // kAmadhAtUpapannasya duHkhadarzanaheyAdezcittAdanantaraM, svabhUmikAni paJca, SaSThaM ca bhAvanAprahAtavyaM prathamadhyAnasAmantakAt / sa yadA kAmadhAtau (to)zcyutvA rUpadhAtAvupapadyate tasya tatratyAni paJca bhavanti / evamArUpyeSapapadyamAnasyArUpyAni (Ni) paJca bhavantIti / / [354] rUpadhAtUpapannasya cittAni tu vinidizet / ekaM vA paJca vA SaD vA sapta vA yadi vA daza // 1.1 From tasyaiva ca to anuzerata iti is identical with Abb. v. 31 cd. 2 "darzanaprahAtavyasya in Akb. Ibid. 3 sukhendriyAlambanAlambanaM Ibid. 4 The Atb . does not discuss further :-anayA vartanyA'nyadapyanugantavyam / Ibid. 4 This topic is not discussed in Akb.

Page #452
356.] paJcamo'dhyAyaH / 293 tatra 'ekam' viitraagsyoprisaamntkaadbhaavnaamym| 'SaDa' vItarAgasya kAmAvacaraM bhAvanA prahAtavyaM nirmANacittaM prathamadhyAnaphalam / 'paJca' svabhaumAni / 'sapta vA' uparisAmantakAdbhAvanAprahAtavyaM kuzalaM sAsravam / 'daza vA' rUpebhyaH pracyutasya kAmarUpeSupapadyamAnasyeti // [355] prArUpyadhAtujAtasya cittAnImAni lakSayet / svadhAtukAni paJcaiva cyutikAle dazAnyataH // rUpakAmeSapapadyamAnasya tatratyAni daza bhavanti / svAni paJca paJcAnyataH / gatametat / / idAnIM vaktavyam / atha yadidaM sAnuzayaM cittamuktaM tatkatham ? ityatrAbhidhIyate[356] sAcivyAdanuzAyitvAccittaM sAnuzayaM matam / dvidhA vA kliSTamakliSTamekavaivApadizyate // ' dvAbhyAM khalu prakArAbhyAM cittaM saanushymucyte| sAcivyabhAvenAnuzAyitvena ca / tatra kliSTaM dvAbhyAM kAraNAbhyAM sAnuzayaM yadaprahIna (Na)klezam / akliSTaM punarekadhA sAcivyabhAvanaiveti / tatra kliSTaM cittamanuzayaiH saMprayuktaraprahINaH sAnuzayaM tadAlambanaizcAprahINaH / kathamiha yo'nuzayo yena cittena saMprayuktaH sa khalvaprahIna (Na) stasmizcitte'nuzete ?2 yAvaddhi tadanuzayAnuprAptivizeSeNa sA cittasantatira'vaSTabdhA cAdhiSThitA ca bhavati, niSyandaphalasya cAnAgatasya tasyAM cittasantatI sabhAgaheturutpattaye kRtAspado bhavati, tAvadasAvanuzayastazmizcetasyanuzeta ityucyte| tasya punaH klezAzIviSasya prAptidraSTrAvabhaGge kRte vidyamAno'pi san klezastasmizcetasyanarthAnutpAdanAt sannapi saMprayogataH nAnuzeta ityu 16. dvidhA sAnuzayaM klissttmklissttmnushaaykaiH| Ak. v. 32 ab. kliSTaM cittamanuzayAnairanuzayaiH sAnuzayaM tatsaMprayuktatadAlambanarAhINairananuzayAnazca tatsaMprayuktaH prahINaistatsahitatvAt / akliSTaM tu cittamanu zayAnareva tadAlambanairaprahINairiti / Akb. v. 32 ab. anuzayAnarananuzayAnaizcAnuzayaiH sAnuzayaM kliSTamityarthaH / tatsahitatvAt sadAvasthitatvAt / akliSTaM cittamanuzayAnareva sAnuzayaM vivecayituM zakyatvAt / Saks. p. 484. This topic is dealt with in detail in Adv. The Akb. is very brief. 2 Cf. yairanuzayairyaccittaM sAnuzayaM te'nuzayAstasmizcitte'nuzerate ? syuranuzerate / ye'nuzayAstena cittena saMprayuktA aprahINAstadAlambanAzcApahINAH ? syu nuzerate / ye'nuzayAstena cittena saMprayuktAH prahINAstadAlambanAzca / tadevaM kRtvA bhavati dvidhA sAnuzayaM kliSTamakliSTamanuzAyakaiH / Akb. v. 32 ab.

Page #453
294 abhidharmadIpe . [357. cyte| nityaM ca tadAlambanato kAritrAkaraNAt, tasminnAlambane mArgavidUSa. NAkAradUSite Alambanato'pi nAnuzeta ityucyate / na tu kadAcinmuJjazIkAvaduddhRtya zakyate tasmAt klezaH cittAtpRthakkatuM nirnAzayituM vA svAlambanAdvA vimukhIkartum / ukta hi-"yo dharmo yasya dharmasyAlambanaM kadAcitsa dharmastasya dharmasya nAlambanam ? Aha-na kadAcit" iti / atastaccittaM sahAyabhAvena sAnuzayaM sahAyabhAvasyAparityAgAt / na tvanuzayabhAvena sAnuzayaM tatrAnarthAnutpAdanAt / kataratpunazcittaM sAnuzayam ?2 vaidhAtukaM pratyekaM paJcaprakAram / punaH pratyekaM dvidhA bhidyate / sarvatragAsarvatragasAsravA[VI. B. 7. Fol. 115a.] nAsravAlambanA (na) klissttaaklissttbhedaiH| tatra duHkhadarzanaprahAtavyaM satkAyadRSTisaMprayuktam / tayA ca satkAyadRSTayA tatsaMprayuktayA cAvidyayA sahAyabhAvena cAnuzayAne ca sAnuzayam / zeSaiH svanikAyikaiH samudayadarzanaprahAtavyazca sarvatragairanuzayabhAvenaiva / shess!bhythaa| evaM sarvaH duHkhadarzanaprahAta vyaH samudayadarzaNa (na)prahAtavyazca saMprayuktaM cittaM yathAyogamabhyUhitavyam / / nirodhadarzaNa (na)prahAtavyaM mithyaadRssttisNpryuktm| tathaiva tatsaMprayuktayA caavidyyobhythaa| zeSaH svAnikAyikasAsravAlambanaH sarvatragaizcAnuzayabhA. venaiva / svAnikAyikAnAsravAlambanaistadanyaizca nobhayathA / evamanya"Ni (ni) rodhadarzanaprahAtavyaH mArgadarzanaprahAtavyazca yathAsaMbhavaM vaktavyam / bhAvanAprahAtavyaM rAgasaMprayuktam / tenaiva tatsaMprayuktayA. cAvidyayobhayathA / zeSarbhAvanAprahAtavyaH sarvatragazcAnuzayarbhAvanairvA / any!bhythaa| evamanyadbhAvanAheyasaMprayuktamapi yathAyogaM vaacym| ___ akliSTantu svAnikAyikaiH sarvatragazcAnuzayA (ya) bhAvenaiva sAnuzayamiti // kaH punareSAmanuSa (za) yAnAM pravRttyanukramaH ? taducyate / mohastAvat sarvaklezAgraNI, tasmAtklezapuroyAyinaH / [357] mohAtsatkAyadRktasyA antagrAhekSaNaM ttH| ___ kAGkSAmithyekSaNaM tasyAH zIlAmastito dRzaH / / 3 & Quoted in Akb. II. 62. c. See LVPAk. II. p. 307. 2 V. supra, p. 221. 3 Cf. mohakAGkSA tato mithyAvRSTiH satkAyadRktataH / tato'ntagrahaNaM tasmAcchIlAmazaMstato dRzaH / / Ak. v. 32. cd, 33 ab.

Page #454
359.] . paJcamo'dhyAyaH / 295 - [358] rAgaH su(sva)dazi mAnazca dveSo'nyatra pratAyate / jJeyaH pravRttibAhulyAdevameSAmanukramaH // ' iha tAvad vAlasya paJcopAdAnaskandhAtmake duHkhe saMmugdhasya phalabhUtA[n] paJcopAdAnaskandhAnajAnataH stkaaydRssttirupjaayte| sattvajIvapudgalAtmagrAhayogena / tato'sya tcchaashvtocchedaantgraahlkssnnaa'ntgraahdRssttiH| tasyaivaM bhavati -- yadi tAvadayaM nityo'vikArI puruSaH kiM dharmeNa yaH sukhena nAnugRhyate, duHkhena vA notpIDyate / athAyamucchedadharmA'nityastathApi ki mi (meM)Neti vicArayataH kAMkSo(kAGkSo)tpadyate / kAMkSA (kAGkSA) pravRddhayA mithyAdarzaNa(na). mAvahati / tadakAraNe kAraNAbhinivezAnihInaM cAgrato grahaNAt zIlavata. dRSTiparAmarzAvAkarSati / tato'sya 'rAgaH svadazi mAnazca dveSo'nyatra prtaayte|' tasya khalu mithyAdarzanabhUtagrahAvedha zAdazreyasi zreyobuddhayA pravRttasyAnana (gre) cAgrayabuddhayabhiniviSTasya svapakSe rAgo bhavati parapakSe ca dveSaH pravartate / 2 ityataH tya (tat) 'jJeyaH pravRttibAhulyAdevameSAmanukramaH' / / vayaM tu pazyAmaH [359] sadasanmitrayogAtta tavRttyaniyamo mtH| kalyANamitrapApamitrasaMsargAddhi prAyeNa zraddhAdInAM guNAnAmeSAM ca klezAnAM samu[dA] cArapravRttiH AcAryANAmabhimateti / sa punareSaH kleza utpadyate kazcitsaMpUrNaiH kAraNastribhiH // hetuprayogaviSayabalaiH kazcit tribhirutpadyate / kazcid dvAbhyAmiti / . 1 rAgaH svadRSTau mAnazca dveSo'nyatretyanukramaH / Ak. v. 33 cd. 2 svadRSTyadhyavasitasya tatpratyanIkabhUtAyAM paradRSTI dveSaH pravartate / apare svadRSTAvevAnyatra gRhIte tyaktAyAM dveSamicchanti / darzanaheyAnAM dRSTInAM svAsAntanikadRSTayAlambanatvAt / Akb. v. 33d. 3 aprahoNAvanuzayAviSayAtpratyupasthitAt / ayonizomanaskArAsklezaH saMpUrNakAraNaH // Ak. v. 34. 4 tadyathA rAgAnuzayo'prahINo bhavatyaparijJAtaH kAmarAgaparyavasthAnIyAzca dharmA AbhAsagatA bhavanti tatra cAyonizo manaskAra evaM kAmarAga utpadyate / tAnyetAni yathAkramaM hetuviSayaprayogabalAni 1. Akb. 34 abc. hetuviSayaprayogabalAnIti / hetubalaM kAmarAgotpattaye kAmarAgAnuzayo'prahINo bhvtyprijnyaatH| kAmarAgaparyavasthAnIyA viSayabalam / tatra cAyonizomanaskAraH prayogabalam / Saks. p. 485.

Page #455
296 abhidharmadIpe [359. 'tatra hetubalaM sabhAgasarvatragAdihetubhAvanA'gatotpattaye vartamAnaprAptyutsarge medhikaadinidrshnnaa(naa)t'| prayogabalamapyayoNi (ni)zo mnskaaraadisNnidhaanm| pratyayabalamaparijJAtaviSayAbhAsagamanaM nidarzaNa (na) mahatparihANisUtramiti // abhidharmadIpe vibhASAprabhAyAM vRttI paJcamasyAdhyAyasya dvitIyaH [VI. A, 7. Fol. 115b.] pAdaH // 1 See Aig. IV. pp. 354-358. 2 kadAcit kila viSayabalevotpadyante / na hetubalena / yathA parihANadharmakasyAhata iti / Akb. v. 34 d. This is one of the major controversial points recorded in the Kathavatthu. Buddhaghosa gives the following details :- . idAni parihAnikathA nAma hoti / "parihAnadhammo aparihAnadhammo", "paJcime bhikkhaye dhammA samayavimuttassa bhikkhuno parihAnAya saMvattanti / [katame paJca ? kammA. rAmatA bhassArAmatA niddArAmatA saGgaNikArAmatA yathAvimuttaM ,cittaM na paccavekkhati / ime "paJca ghammA ". Ang. III. p. 173]. iti vA evamAdIni hi suttAni nissAya sammitiyA vajjiputtakA, sabbatthivAdino, ekacce ca mahAsaGghikA arahato pi parihAni icchanti tesaM laddhibhindanatthaM parihAyati arahA arahattA ti pucchA sakavAdissa / tatra parihAyatI ti dve parihAniyo pattaparihAni ca appasaparihAni c| tattha "dutiyampi kho prAyasmA godhiko tamhA sAmayikAya cetovimuttiyA pahiAyato' ti ayaM pattaparihAni nAma / " idha pattaparihAni adhippetaa| sakasamaye imaM pattaparihAni nAma lokiyasamApattiyA va icchanti, na arahatAdIhi sAmaJaphalehi / parasamaye pi naM sabbasAmaJaphalesu sabbabhavesu sabbakAlesu sambesaJca puggalAnaM na icchanti KvA. I. 3. Cf. gotrAccaturNA paJcAnAM phalAddhAnina pUrvakAt / "srotaApatti phalAnnAsti parihANiH / "darzanaheyAnAmavastukatvAt / / ahattvAdapi nAsti parihAriNariti sautraantikaaH| eSa eva ca nyAyaH / kathamidaM gamyate ? aagmaayuktitshc| "zaikSasya cApramAdakaraNIye'pramAdakaraNoyaM vadAmI" tyuktaM naarhtH| 'sAmayikyA astIti cet / vayamapyevaM bruumH| sA tu vicAryA / kimahattvamAhosvid dhyAnAnAnIti |"prtijnyaayte hi laukikmaargprtilbdhaatphldvyaatprihaanniH| arhatvAdapi tu parihANi varNayanti vaibhaassikaaH| Akb. VI. 58 ab. See Ang. III. p. 173; Pannatti, P. 11; Aam. p. 87; Saku. pp. 586-590 and LVPAk. VI. pp. 256-261. V. infra, Ad. karika 437, notes.

Page #456
paJcamAdhyAye tRtiiypaadH| atha ya ime bhagavatA traya prAsravA AkhyAtAH- "kAmAsravo bhavAsravosvidyAsravazca / eSAM kaH svabhAvaH ? tadidamArabhyate[360] vyavidyAH sakalAH klezAH kAme kAmAsravo mataH / styAnauddhatye ca hitvodhvaM samAnatvAdbhavAsravaH // sarve hye [te sa] mAnA nivRtAvyAkRtatvAdantarmukhapravRttatvAcca / / [361] avidyA khyastu mUlatvAdavidyA sArvadhAtuko / avidyA khala saMsAramUlam / uktaM hi bhagavatA-"avidyApratyayAH saMskArAH / " tathA--"yAH kAzcana durgatayo'smilloke paratra ca / - sarvAstA avidyAmUlikAH" iti / ___ tatra tAvatkAmAsravaH ekacatvAriMzad dravyAni (nni)| rAgapratighamAnAH pratyekaM paJcaprakAratvAt paJcadaza bhavanti / vicikitsAH ctsrH| dRSTayo dvAdaza / daza paryavasthAnAni / ityetAnyekacatvAriMzad dravyAni (Na) kAmAsava ityaakhyaayte| 1Cf. tayo AsavA / kAmAsavo bhavAsavo avijjaasvo| Dagha,xxXIII. 1.10. 2 Cf. kAme saparyavasthAnAH klezAH kAmAsravo vinaa| mohenAnuzayA eva rUpArUpye bhavAnavaH // AR. v. 35. V. supra, pp. 18, 220. For a controversy whether a srava, is sasrava, see Kr. xv. 5.-idAni AsavakathA nAma hoti / tattha yasmA cahi Asavehi uttara abo Asavo nAma natthi, yena cattAro AsavA sAsavA siyuM, tasmA cattAroM AsavA anAsavA ti yesaM laddhi, seyyathApi hetuvAdAnaM / KA. XV. 5. 3 Cf. mUlamavidya tyAtravaH pRthak / Ak. v. 36 d. 4 Cf. avijjApaccayA saMkhArA / Vbh. p. 135. 5 Cf. yAH kAzcana durgatayo'smilloke paratra ca / avidyAmUlikAH sarvA icchAlobhasamutthitAH // Quoted in Saks. p. 486. Cf. also, yA kAci'mA duggatiyo asmi loke parahmi c|| avijjAmUlakA sabbA icchAlobhasamussayA // Itiouttaka, 40.

Page #457
268 abhidharmadIpe [361. bhavAsravaH catuSpaJcAzad dravyAni (Ni) / ' rAgamAnau viMzatiH / aSTau vicikitsaaH| caturviMzati dRSTayo'vidyA (dyAM) hitvaa| dve ca paryavasthAne styAnauddhatyAkhye, paratantratvAt / ' avidyAsravaH paJcadazadravyANi / 3 tAni piNDenASTottaraM dravyazatamAsravANAM svabhAvaH / tathaughayogA dRgvaja tatpRthaktvantu pATavAt // kAmAsrava eva khalu kAmoghaH kAmayogazca / dRSTI vrjyitvaa| dRSTayastu paTutvAtpRthagogheSu yogeSu ca vyavasthApyante / haraNazleSaNakAryapradhAnabhUtA hi dRSTayaH / yathA hi sarve klezAH dRSTivAH , apaharanti zleSayanti ca 1 The Akb. discusses one more point : kiM punaH kAraNaM rUpArUpyAvacarA anuzayAH samasyaiko bhavAgra uktaH ? avyAkRtAntarmukhA hi te smaahitbhuumikaaH| prata ekiikRtaaH| Akb v. 36 abc. v. supra, p. 226, n. 1. 2 Cf. nanu ca tatrApyasti paryavasthAnadvayaMstyAnamauddhatyaM ca / prakaraNeSu coktam-'bhavAsravaH katamaH / avidyAM sthApayitvA yAni tadanyAni rUpArUpyapratisaMyuktAni / saMyojanabandhanAnuzayopakleparyavasthAnAni' iti / kasmAdiha tasyAgrahaNam / asvAtantryAditi kAzmIrAH / Akb. v. 35. -kasmAviha tasyAgrahaNamiti / tasya paryavasthAnadvayasya / asvAtantryAviti / kathamasvAtantryam / rAgAdisaMprayogitvAdIAdivadavidyAmAtrAsaMprayogitvAcca / etaddhi dvayaM rAgAdibhiH smpryujyte| na tAmAtsaryakokRtyakrodhamrakSAH / svtntraaH| avidyAmAtreNa saMprayogAditi / Sakv. p. 485. 3 Cf. kiM kAraNamasau pRthagvyavasthApyate / sarveSAM hi teSAM mUlamavidya tyAstravaH pRthak / Akb. v. 36 d. 4 Cf. tathaudhayogA dRSTInAM pRthagbhAvastu pATavAt / Ak. v. 37 ab. 5 dRSTiyoga iha caturtha uktH| tenAha anyatra dRSTibhya iti / tA: kileti / kilazabdaH paramatayotakaH / vineyajanavazAttu dRSTiyogaH pRthagukta ityabhiprAyo yujyate / Saks. p. 486. 6 Cf. nAtraveSvasahAyAnAM na kilAsyAnukUlatA | Ab. v. 37 cd. prAsayantItyAsravANAM nirvacanaM pazcAdvakSyate / na ca kila kevalA dRSTaya AsyAnukUlAH -AtraveSu dRSTayaH kimartha na puthagvyavasthApitA ityAha |""ashaayaanaaN dRSTInAmAsyAnukUlatA'vasthAnAnukUlatA calatvAtpaTutvAcca na bhavati / nAsanAnukUlatetyarthaH / "Saks. p. 486.

Page #458
363.] pnycmo'dhyaayH| 299 tathaivaikAkinyo'pi daSTaya iti / tadevaM sati kAmogha ekAnnatriMzat dravyANi / ' rAgapratighamAnAH paJcadaza / vicikitsAzcatasraH / daza paryavasthAnAnIti / bhavaugho'STAviMzatirdravyANi / 2 rAgamAnA vizatiH / 3 vicikitsA assttau| dRSTayoghaH SaTtriMzad dravyANi / avidyaudhaH paJcadazadravyANi / evameva yogA drssttvyaaH||' [362] sA'vidyA dve upAdAne yathAkto (ktau) dve tu dRGmaye / ' - catasro'pyekamantyakaM kumArgAdisamAzrayAt // [363]. zeSAstradhAtukAstvantye sAtmabhAvapravRttitaH / 'tatra kAmayoga eva sahA'vidyayA kAmopAdAnaM catustrizad dravyANi / rAgapratighamAnAvidyA viNshtiH| vicikitsaashctsrH| dazaparyava"sthAnAni / bhavayoga evaM sahAvidyayA' AtmavAdopAdAnam,'' aSTAtriMzad dravyANi / rAgamAnAvidyAstrizat / vicikitsA assttau|| 1 dvAdazadRSTayapanayanAnnAsravavadekacatvAriMzad dravyANi bhavanti / kiM tahi ? ekAnatriMzad dravyANi bhavanti / Sake p. 487. 2 bhavAsravo dvipaJcAzad dravyANyuktAni / tatazcatuvizatirdRSTIrapanIyASTAviMzatidravyANi / Ibid. 3 rAgamAnA viMzatiriti dvidhAtukA rAgA daza bhavanti / mAnA api dazeti viMzatiH / 4 dRSTayaudha SaTtriMzad dravyANIti triSu dhAtuSu tridvAdaza draSTavya iti / Ibid. 5 sroto'nukUla pravAhAvarta prodhaarthH| Asm. p. 47. yassa saMvijjanti taM vaTTasmi ohananti osIdApentIti oghaa| Dhs. A. II. 45. See Jps. p. 66. . . 6 yogshcturvidhH|...visNyogpripnthkro yogaarthH| Asm. p. 47. yassa saMvi. jjanti taM vaTTasmi yojentIti yogaa| Dhs A. II. 46. See Jpf. p. 66. 7 Cf. yathoktA eva sA'vidyA dviSA dRSTivivecanAt / upAdAnAni / Ak. v. 38 abc. 8 From tatra kAmayoga eva to zuddhipratyAgamanAditi, is almost identical with Akb. v. 38 abc. The Kosakara discusses one more point here: __ avidyA tu grAhikA neti mishritaa| Ab. v. 38 d. -'avidyA tu grAhikA neti mizritA' iti / na kevalA avidyA bhavamupAdadAti / kasmAdityAha / asaMprakhyAnalakSaNatayA apttutvaaditi| mishritaatvnykleshsNprkvshaadupaaddaatiitybhipraayH| Saks. p. 487. See LVPAK. v. p. 77. 1. On upadana, see Dhs A. v. 99 and Asm. p. 47. -old. Ibid.

Page #459
300 abhidharmadIpe [36+ dRSTiyogAcchIlavataM niSkRSya' dRSTaya pAdAnaM triMzad dravyANi / zIlavatopAdAnaM SaDdravyANi / kasmAtpunarete (ta)d dri (dR) STibhyo niSkRSTam ? 'kumArgAdisamAzrayAt / ' mArgapratidvandvabhUtaM' hyata dubhayapakSavipralambhakaM ca / gRhino(No)'pi hyanena vipralabdhAH anazanAdibhiH svrgmaargsNjnyyaa| pravrajitA apISTaviSayavivarjane zuddhipratyAgamanAditi3 / / 'shessaastrdhaatukaaH|' dRSTayo dRSTaya pAdAnam / traidhAtukAzca zIlavataparAmarzAH praamrshopaadaanm| kAmAsravastu ekdhaa'tukH| bhavAsravastu dvidhAtukaH / tasmAdeva tat 'antyam' dvayaM sArvadhAtukameva / 'aatmbhaavprvRttitH|' AtmabhAvAlambanapravRttaM khalvetaditi / te khalvete anuzayAH ___ saMyojanAdibhiH zabdairdazitAH paJcadhA punaH // saMyojanabandhanAnuzayopaklezaparyavasthAnabhedena paJcadhA bhittvoktAH / [VI. B. 4. Fol. 116. a.] 1364] nava saMyojanAnyasminnAmAtsaryameva ca / dravyAmarSaNasAmAnyAd dRzaH saMyojanadvayam / / " [365] zeSAnya (Nya) nuzayAH paJca nava khalu sayojanAni sUtra uktAni-anunayapratighamAnAvidyAdRSTiparAmarzavicikitseAmAtsaryasaMyojanAni / . . 1 vRSThiyogAccholavataM niSkRSyeti SaTtriMzad dravyakAd dRSTiyogAddhAtubhedena SaccholavrataparAmarzAniSkRSya / Saks. p. 487. 2 mArgapratidvandvAditi / sAMkhyayogajJAnAdibhirmokSaprAptidarzanAnmArgapratidvandvabhUtaM zIlapratopAdAnam / Ibid. 3Yasomitra seems to refer to the Jaina ascetics : rasaparityAgabhamizayyAmalapaGkadhAraNanagnacaryAkezolluJcanAdinA zuddhipratyAgamanAt / Ibid. Cf. Tattvarthasutra, IX. 19. 4 Cf. saMyojanAvibhedena punastAH pnycdhoditaaH| Ak. v. 41 ab. 5 Cf. dravyAmarSaNasAmAnyAd vRSTI saMyojanAntaram / AK. v. 41 cd. 6 From nava khalu to dve dRSTI is identical with Akb. v. 40 ab. . 7 nava saMyojanAni / Asm. p. 44. daza saMyojanAni / Aam. p. 52. The Sangiti-sutta enumerates only seven : satta saMyojanAni / anunayasaMyojanaM, paTiya'..

Page #460
301 365.] pnycmo'dhyaayH| tatrAnunayasaMyojanaM dhAtuko rAgaH / evamanyAni yathAyogaM vaktavyAni / dRSTisaMyojanaM tisro dRSTayaH parAmarzasaMyojanaM dve dRSTI / kiM punaH kAraNaM saMyojaneSu tisro dRSTayo dRSTisaMyojanaM pRthaguktam ? dve punadRSTI parAmarzasaMyojanaM pRthagiti ? taducyate-'dravyAmarSaNasAmAnyAd dRzaH saMyojanadvayam / ' aSTAdazadravyAni (Ni) khalu tisro dRSTayaH / ' aSTAdazaiva dve parAmarzadRSTI / dvayozca nAmasAmAnyam / tasmAdetad dvayamekaM saMyojanamuktamiti / 3 punarapyanyatra bhagavAnsaMyojanam . paJcadhA paJcadhA punaH / jagAdAvarabhAgIyamUrdhvabhAgIyameva ca // diTThi"vicikicchA""mAna "bhvraag""avijjaasNyojnN| Digha, XXXIII. 2. 3. The following ten are often mentioned in the Pali suttas:-sakkAyadiTThi, vicikicchA , sIlabbataparAmAsro, kAmacchando, vyApAdo, rUparAgo, arUparAgo, mAno, uddhaccaM, avijjaa| A different enumeration of the ten sanyojanas is found at Chullaniddesa, 657. and Dhs. 1113-1463 :-kAmarAMgo, paTigho, mAno, diTThi, vicikicchA, sIlabbataparAmAso, bhavarAgo, issA, macchariyaM, avijjA / See A Buddhist Manual of Psychological Ethics, p. 297. n. 1. The Aam. identifies the ten anusayas with ten sanyojanas. For their relation, see M. sutta 64.. 1 katham ? kAmadhAto satkAyAntagrAhadRSTI dve / te ca duHkhadarzanaprahAtavye eveSTe / mithyAdRSTizcatuHprakArA / duHkhadarzanaprahAtavyA yaavnmaargdrshnprhaatvyaa| ityevaM kAmaghAtI SaD bhavanti / yathA kAmadhAtau SaD evaM rUpadhAtAvArUpyadhAtau cetyaSTAdaza bhavanti / Sakv. p. 499. 2 aSTAdazava dve praamrshdRssttii| katham ? kAmaghAto dRSTiparAmarzo duHkhadarzanaprahAtavyo yAvanmArgadarzanaprahAtavya iti ctuHprkaaraaH| zIlavrataparAmarzo'pi duHkhadarzanaprahAtavyaH, mArgadarzanaprahAtavyazceti dviprkaarH| ityevaM kAmadhAto SaD bhavanti |""evN rUpadhAtAvArUpyadhAtau ca / ityevamaSTAdaza dravyANi bhavanti / Ibid. 3 After this the Kosakara diicusses one more point:-atha kasmAdIyAmAtsarye saMyojane pRthak saMyojanadvayamuktam, nAnyat paryavasthAnam ? Akb, v. 42. This is not discussed in Adv. 4 Cf. paJcadhAvarabhAgIyaM dvAbhyAM kAmAnatikramaH / tribhistu punraavRttiH| Ak. v. 43 abc. __Cf. also, ahaM kho bhante dhAremi bhagavatA desitAni paJca oraMbhAgiyAni saMyojanAni.. sakkAyadiTTi"vicikicchaM.."sIlabbataparAmAsaM 'kAmacchandaM vyApAdaM M. suita 64.

Page #461
302 abhidharmadIpe [366. [366] prAdyantye dve dRzau kAMkSA (kAGkSA) kAmacchando dvireva yaH / tatra paJca saMyojanAnyavarabhAgIyAni / tadyathA-satkAyadRSTiH zIlavrataparAmarzo 'vicikitsA kAmacchando vyApAda iti / ete hi kAmadhAtuhitatvAdavarabhAgIyA ityucyate(nte) / pravarA hi kAmadhAtUretAni ca tadanuguNAni / yasmAt dvAbhyAM kAmAnatikAntiH punarANa (na)yanaM tribhiH // ' kAmacchandavyApAdAbhyAM kAmadhAtuM nAtikAmati / satkAyadRSTyAdi. bhistribhiratikrAnto'pi punarAvartate dauvArikAnucara sAdharmyAt' / anye punarAhuH-tribhiH sattvAvaratAM nAtikAmati pRthagjanatvam, dvAbhyAM dhAtvavaratAM kAmadhAtumiti // 2 3yadA khalu srotaApannasya paryAdAya trisaMyojanaprahANe SaT klezAH prahINAH kimarthaM tisro dRSTIrapahAya trayAnA(-aya)mevAha satkAyadRSTI (STi) zIlavrataparAmarza vicikitsAM ca ?3 taducyate ___ paJcamAni bhikkhave uddhaMbhAgiyAni saMyojanAni |""ruupraago, arUparAgo, mAno, uddhaccaM, avijjA I Ang. IV. p. 460. ___ See Aig. I. p. 232, II p. 238, IV. p. 459; Jps. pp. 67-8. and A Buddhist Manual of Psychological Ethics, p. 302, n. 1. 1 dvAbhyAM kAmAnatikrama iti tadaprahANe kAmadhAtvanatikramAt / dauvArikAnucarasAdhAviti / dauvArikasadharmaNo kaamcchndvyaapaado| tau hi kAmadhAtubandhanAgArAnni:kramaNaM na dattaH / dauvArikatvAt / anucarasadharmANaH satkAyadRSTayAdayaH / 'Saks. p. 49 !-2. 2 tribhiH sattvAvaratAmiti / pRthagjanatvalakSaNAM sattvAvaratAM satkAyadRSTizIlavrataparAmarzavicikitsAsaMyojanai tikrAmati / dvAbhyAM kAmacchandavyApAdAbhyAm / dhAtvavaratAM kAmadhAtusvabhAvAM nAtikAmati / nAtivartate / Aryebhyo hyavarAH pRthagjanAH / dhAtuSu ca kAmaghAturavaraH / tasmAdeva tAnyavarabhAgIyAni / apare yogAcArAH / Saks. pp. 491.2. 3-3 From yadA khalu to vicikitsAM ca is identical with Akb. v.43.c. -paryAdAya trisaMyojanaprahANAditi / niravazeSataH satkAyadRSTizIlavrataparAmarzavicikitsAsaMyojanaprahANAdityarthaH / SaT klezAH prahINA iti / paJca dRSTayo vicikitsA ca / na tu rAgAdaya uktA: sAvazeSatvAt / trisro dRSTIrapahAyeti / antgraahmithyaadRssttidRssttipraamrshdRssttiiH| trymevaaheti| satkAyadRSTizIlavrataparAmarzavicikitsAtrayamevAha / ka Aha / bhagavAn / tathA hi sUtre paThyate-"kiyatA bhadanta srotApanno bhavati ? yatazca mahAnAmAryazrAvakaH idaM duHkhamAryasatyamiti ''idaM duHkhanirodhagAminIpratipadAryasatyamiti

Page #462
368.] pnycmo'dhyaayH| [367] dvayaka dRgdheyakAryoktardRSTiheyamukhagrahAt / sarvadRgdheyabhAktve'pi trayametadudAhRtam // ' pravartakagrahaNe khalu pravartyamapi gahItaM bhavati pradIpAlokavat / tatra satkAyadRSTyA ttprvrtitaa'ntgraahdssttirghiitaa| zIlavrataparAmarzaNa dRSTiparAmarzaH prvrtitH| vicikitsayA mithyAdRSTiH prvrtitaa| ato hetu' grahaNAtkAryagrahaNaM veditavyam / athavA trividhA klezAH-ekaprakArAH, dviprakArAH, catuSprakArAzca / ' tatra satkAyadRSTayA ekaprakArA gRhotaaH| zIlavrataparAmarzena dviprakArAH / vicikitsayA catuSprakArAH gahItA bhavatI (ntI)ti / / vayaM brUmaH-3 . [368] sarvAnarthanidAnatvAnmArgapratyarthibhAvataH / tathyo hAvidhuratvAcca trisaMyojanadezanA // 3 satkAyadaSTiH khalu sarvAnarthamalAnAM klezasya ca bhavatrayasya ca mUlam / atastayotkhAtayA sarvAnarthavakSasyotsAdanaM bhavati / mArgasya ca sadbhUtasya pratyathibhUtaH kumArgAvalambI shiilvrtpraamrshH| tena prahINena sanmArgeNa mokSapurapravezo bhavati / samyagdRSTyAdi mArgapratipattipratibandhabhUtA ca vicikitsA / yathAbhUtaM prajAnAti / trINi cAsya saMyojanAni prahINAni bhavanti parijJAtAni / tadyathA satkAyadRSTiH zIlavataparAmarzo vicikitsA ca / sa eSAM trayANAM saMyojanAnAM prahANAt srotApanno bhavatyavinipAtadharmA sambodhiparAyaNaH saptakRdbhavaparamaH saptakRtvo devAMzca manuSyAMzca saMsRtya sandhAya duHkhasyAntaM kariSyatIti / " sarvametadvaktavyaM syAt / bhavedityarthaH / Saks. p. 492. Cf: idhekacco puggalo tiNNaM saMyojanAnaM parikkhayA sotApalo hoti avinipAtadhammo niyato sambodhiparAyaNo, so sattakkhattuM deve ca manusse ca sandhAvitvA saMsaritvA dukkhassantaM karoti / P. Paniatti, p. 15. - jAnAti bhante bhagavA "ayaM puggalo yathAnusiThaM tathA paTipajjamAno, tiNNaM saMyojanAnaM parikkhayA sotApano bhavissati , avinipAtadhammo niyato sambodhiparAyaNo ti / Digha, xxviii. 13. . 1 Cf. mukhamUlagrahAt trayam / Ak. v. 43 d. 2 triprakArAH kila klezA iti / darzanaheyA ihaadhikRtaaH| ekaprakArAH satkAyAntagrAhadRSTayaH duHkhadarzanamAtrapraheyatvAt / dviprakArAH shiilvrtpraamrshH| catuSprakArAH vicikitsaamithyaadssttidssttipraamrshaaH| ye ta rAgAdayo drshnheyaaH| te'pi tadAlambanatvAt gRhItA eveti zakyaM vaktumiti / Sakv. p. 492. This view is not referred to either by the Kosakara or Yasomitra.

Page #463
304 abhidharmadIpe [369. tayA prahIna (Na) yA samyagdRSTisaMkalpapuraHsaro mArgo nirvibandhaH pravartate / ityaSTAzItyanuzayaprahANe'pi sati trayANAmeva grahaNam / vaibhASAH punaH pazyanti'-mokSAntarAya (yaaH)tryodbhaavnaaH| yathA khalu trayo'ntarAyA mArgagamane bhavantyagantukAmatA'nyamA[VI. A. Fol. 116. b.] 1gaMgrahaNaM mArgabahutvasaMdehAcca maarggmnaaprtipttiH| evaM mokSagamane trayo'ntarAyA bhavanti / satkAyadRSTayA mokSAdutrA (trA)saM gatasyAgantukAmatA bhavati / zIlavrataparAmarzenAnyamArgagrahaNAt maargvibhraantiH| vicikitsA mArgasaMzaye sati mArgApratipatti[ritye]SAM mokSagamanAntarAyANAM prahANaM srotApannasya dyotayadbhagavAn klezatrayasyaiva grahaNamakArSIditi // 2 yathA ca paJcavidhamapa (va) rabhAgIyaM saMyojanamuktavAMstathA paJcordhvabhAgIyANi (ni) saMyojanAnyAkhyAtavAM(vAn) suutre| [369] dvau rUpArUpajI rAgau maanmohoddhvaastryH| paJca khaluprabhAgIyANi (ni) saMyojanAni / tadyathA-rUparAgaH, ArUpyarAgaH, auddhatyam, mAno'vidyA c| eSAmaprahINAnAM Urdhva dhAtudvayaM nAtikAmanti sattvAH / samAptaH saMyojanAdhikAraH / bandhanAnIdAnImucyante / trINi bndhnaani| rAgo bandhanaM dveSo moho 1Kosakara says : apare punarAhu: agantukAmatA mArgavibhramo mArgasaMzayaH / ityantarAyA mokSasya gamane'tastridezanA // , Ak, v. 44. ___Yasomitra says that this is a view of the Kosakara:-apare punraahrityymevaacaaryH| Sakv. p. 492. Prof. Pradhan gives the following note on this Kosa-karika (v.44) - This karika is a problem. the Tsang Yao edition does not include this karika at its proper place and gives a note that this Sanskrit gatha does not occur in the original Sanskrit. But other editions of Chinese Translations regard it as a karika. 2-2 This passage (from yathA khalu to grahaNamakArSIditi) is almost identical with Akb. v. 44. 3 Cf. paJcadhavorzvabhAgIyaM dvau rAgau rUpyarUpijI / __auddhatyamAnamohAzca Ak. v. 45. abc. v. supra, p. 301, n. 4.

Page #464
370. [ . pnycmo'dhyaayH| 305 bandhanam / ' ebhistradhAtukAH sattvAH saMsAracArake baddhAH yathAyogam / kasmAtpunaretAni bandhanAnItyuktAni ? taducyate trivedanAnuzAyitvAd dRDhatvAbandhanatrayam // trivedanAvazAtkhalu bandhanatra yamuktam / tatra sukhAyAM vedanAyAM rAgo. 'nuzerate / duHkhAyAM dveSaH / 3 aduHkhAsukhAyAM mohaH / ete ca trayo mUlaklezA: SaDvijJAnabhaumAH paJcaprakArAH / tasmAdete dRDhatvAd bandhanazabdenoktAH // punaranye bhagavatA sUtre[370] dvipakSagranthanAd granthAzcatvAraH samudAhRtAH / abhidhyAkhyAstathA dveSaH parAmarzadvayaM tathA // tatra gahI abhidhyayA viSayeSu grathitastadvayAghAtakartRSu vivAdamArabhamAno dveSeNAnubadhyate / pravrajitaH zIlavrataparAmarzagrathitastadapavAdazravaNAdidameva satyamiti satyAbhinivezaparAmarzana dRSTiparAmarzAkhyena badhyate / iti catvAro bhavanti / / uktA: klezAH / 1 rAgo bhante bandhanaM doso bandhanaM moho bandhanaM / S. IV. p. 292. bandhanaM trividham / rAgabandhanena sattvAnAM vipariNAmaduHkhatAyAM bandhanam / dveSabandhanena sattvAnAM duHkhaduHkhatAyAM bandhanam / mohabandhanena sattvAnAM saMskAraduHkhatAyAM bandhanam / Asm p. 46. See Aam. p. 81 and Yogasutra, II. 7--8. 2 Cf. vidvazAdvandhanatrayam / Ah. v. 45 d. 3 v. supra, p. 48, n. 6. 4 Cf. adukkhamasukhAya hi vedanAya avijjA anuseti / Netti. p. 32. 5 After this the Kosakara says :-na tathA rAgadveSau / svasAntAnikAlambanato vA niymH| Akb. v. 45_d.-nanu ca rAgadveSAvapyaduHkhAsukhAyAM yathAyogaM tathaivAnuzayAte / kasmAnmoha evocyate ityAha "rAgadveSAvapyanuzayAte / na tu tathA yathA mohH| moho hyapaTutvAdapadvyAmaduHkhasukhAyAM vedanAmanukUlatvAtsutarAmanuzeta iti / svasAntAnikasukhAdyanubhUtisAmarthyAttathA niyamaH / apare tu vyAcakSate""Saks. p. 493. 6 This topic is not found in Akb. Cf. cattAro me bhikkhave ganthA / abhijjhA kAyagantho, vyApAdo""sIlabbataparAmAso""idaM saccAbhiniveso kaaygntho|'S. IV. p. 59. Also cf. pranthAzcatvAraH / "samAhitamanaHsvabhAvasya kAyasya parigranthanArthena grantho veditavyaH / tena kiM bhavati / caturvidha cittaM vikSipyate / Asm. p. 48.

Page #465
306 abhidharmadIpe [371 [371] upaklezAstu vijJeyAH saMrambhAcA yathoditAH / ___sarve vA caita sAH kliSTAH saMskAraskandhasaMjJitAH // ' ye tAvatkhalu klezA upaklezA api te cittopaklezanAt / 3iha tu paryavasthAnaklezamalasaMgRhItAH kSudrakavastukoddiSTA veditvyaaH| ye'pi cAnye caitasikAH saMskAraskandhasaMgRhItAH te'pyupaklezA ityAkhyAyante // 3 ke punaste klezamalAH kAni vA paryavasthAnAni ? tatra tAvat-- [372] mUla'klezamalAstvanye SaDupaklezasaMjJitAH / ta ime ucyante zAThyopanAhapradAzamAyAmadaviheThanAH // 1v. supra, p. 76, n. 3. For upaklesa see M. sutta 7, MA. I. p. 233. 235 and Khuddakavatthu-Vibhanga, Vbh. pp. 345-392. Cf. ye'pyanye catasyAH kliSTA saMskAra skndhsNjnyitaaH| klezebhyaste'pyuklezAste tu ne klejasaMjitAH // Ak. v. 46. 2 Cf. ye klezAste upaklezA api bhavanti / upaklezAstu na klezAH / klezAna sthApayitvA tadanyaH kliSTaH saMskAraskandhasaMgRhItaH sarvazcaitasiko dhrmH| sa punaH katamaH / SaDrAgAdIn klezAn sthApayitvA kliSTa: saMskAraskandhasaMgRhItaH krodhAdikazcaitasiko dhrmH| apiH khalu rAgo dveSo mohazca caitasikA upaklezA ucyante / .. Ash. p. 47. 3-3 Cf. ye'pyanye klezebhyaH kliSTAH dharmAH saMskAraska ghasaMgRhItAzcaitasikAsta upaklezAste punarye kSudrakavastuke paThitAH / iha tu paryavasthAnaklezamalasaMgRhItAneva nirdezyAmaH / Akb. v. 46. 4 ye kSudrakavastuke paThitA iti / kSudrakavastuke pravacanabhAge ye ptthitaaH| na tu cetanAdaya evetybhipraayH| tadyathA arativijRmbhikA cetaso lInatvaM tandrI bhakSe'samatA nAnAtvasaMjJA amanasikAraH kAyaduSThulyaM zRGgI bhittirIkA anArjavatA amArdavatA asvabhAvAnuvartitA kAmavitarko vyApAdavitarko vihiMsAvitarko jJAtivitarko janapadavitarko'maravitarko vamanyanA-pratisaMyukto virtakaH kulodayatApratisaMyukto vitarkaH zokaH duHkhaM daumanasyamupAyAsa iti / Saks. p. 493. The Kshudrakavastu corresponds to the Khuddhavatthu-Vibhanga, Vbh, pp. 345-392. The latter enumerates a long list of evil states, and gives a detailed commentary on them. See VbhA. pp. 465-516. and Milinda, p. 283. 5 Cf. anye ca SaT klezamalA: mAyA zAThyaM mdstthaa| pradAza upanAhazca vihiMsA ceti rAgajI // Ak. V. 49cd, 50 ab.

Page #466
372.] pnycmo'dhyaayH| 307 tatra cittakauTilyaM zAThyaM cittasyAna jutA vakrIbhAvaH / ' upanAhaH2 pratighaniSyando vairaanubndhkRdrnghraavdhaantaa| santoSyamAnasyApyadharmadRDhagrAhitA pradAzaH / 3 parAbhisandhAnAya mithyopadarzanakArI paravaJcanA mAyAH (yaa)| cittasmayo mdH| saturUpakulabalabhogayauvanArogyaparijanasaMpattisaMrAgajaH pramAdAspadaM vividhendriyavibhramotpAdajanakaH / sattvavyApAdo vihiMsA viheThanetyarthAntaram / uktAH SaT klezamalAH / / 1 Cf. katamaM sATheyyaM ? "yaM tattha saThatA kakkaratA"parikkhattatA"I Vbh. p. 358. zAThyaM svadoSapracchAdanopAyasaMgRhItaM cetasaH kauTilyam / zAThyaM mrkssaadbhidyte| sa hi sphuTameva pracchAdayati na kAkvA / ' 'Tob. 14. cittakauTilyaM zAThyaM yena yathAbhUtaM nAviSkaroti vikSipatyaparisphuTaM vA pratipadyate / Akb. v. 49 cd. 2 Cf. pubba kAlaM kodho aparakAlaM upanAho / 'daLhIkammaM kodhassa ayaM vuccati upnaaho| Vbh. p. 493. AghAtavastubahulIkAraH upnaahH| Akb. v. 49 cd. ''pratighAMzika eva vairAzayasyAnutsargaH / Asm. p. 8. 3Cf. katamo palAso ? yo palAso' 'vivAdadvAnaM yugaggAho appaTinissaggo ayaM vuccati palAso / Vbh. p. 357. sAvadyavastudRDhagrAhitA pradAzo yena nyAyasaMjJaptiM na gRhNAti / Akb. v. 49 cd. pradAzaH katamaH ? pratighAMzikaH krodhopanAhapUrvaGgamazcetasa AghAtaH / Asm. p. 8. pradAzazcaNDavacodAzitA / "marmaghaTTanayogena dazanazIlo dAzI tadbhAvo daashitaa|""ayN ca krodhopanAhapUrvakaracetasa AghAtasvabhAva iti pratighAMzika eva na dravyato bhidyate / Tob. 14. 4 Cf. katabhA mAyA ? idhekacco kAyena vAcAya "manasA duccaritaM caritvA, tassa paTicchAdanahetu pApikaM icchaM patidahatiyA evarUpA mAyA / Vbh. p. 357. mAyA prvnycnaa"| iyaM ca sahitAbhyAM rAgamohAbhyAmabhUtAn guNAnprakAzayatastayoH samuditayoH prajJapyata iti "prajJaptita eva na drvytH| Tob. 14. ..Cf. yaH svadharmeSveva raktasya darpacetasaH paryAdAnAtkuzaladharmakriyAbhyaH pratisaMhAraH mada ityAcAryasaMghabhadraH / Sakv. p. 140. Also cf. madaH svadharma raktasya paryAdAnaM tu cetsH| Ak. II. 33 cd. ""saMpraharSaNavizeSo mada itypre| Akb. II. 33 cd.-saMpraharSavizeSo mada iti kliSTasomanasyamabhipretam / tadetanecchanti vaibhaassikaaH| yasmAtsaumanasyamAdvitIyAd dhyAnAt, madazca traidhAtukaH / Salv. p. 141. Cf. madaH svasaMpattau raktasyoddharSazcetasaH paryAdAnam / ... uddharSo harSavizeSaH / "Tvb. 14. madaH katamaH ? sarvo mada: mAdaH unmAdaH kSobhaH saMkSobhaH cittastabdhatAnuvidhAyo cittAtmagrAhaH / iti mdH| mAnaH katamaH ? sarvo mAnaH 'cittotthAnAzrayAzcittAtmagrAhaH / madamAnayoH ko bhedaH ? yaH parAn anuddizya AtmadharmAnuraktasya cittastabdhatAnudhAvanalakSaNaH sa ucyate mdH| yaH parAnuddizya AtmotthAnAzrayaNalakSaNaH sa ucyate maanH| iti bhedaH / Jps. p. 55. V. supra, p. 84,n.6. The Vibhanga (p.345) enumerates 28 different kinds of mada.

Page #467
308 abhidharmadIpe [373 daza paryavasthAnAnyucyante / [373] prayeAhnayanapatrApyastyAnamiddhoddhavAdhaH / mAtsaya kukRtatvaM ca dazadhA paryavasthitiH // ' ete hynubndhaadaaddhyaannaanushyaaH| na hyeSAmanubandhadAyamastyanuzayAstu dRddhaanubndhaaH| tasmAdetAni kAlAntaramAtraM cittaparyavasthApanAt paryavasthAnAnItyucyante / / avadyaM chAdayate (taH) cittApalepo mrakSaH, cittaM mrakSayatIti mrakSaH / 3 parasampattyamarSaNamA / akAyaM kurvataH [VI. B, 5. Fol. 117a.] 'svAtmAna 1 Cf. kAni punaH paryavasthAnAnItyAha-"klezA apohi paryavasthAnaM kAlarAgaparyavasthAnapratyayaduHkham" iti sUtre vacanAt / prakaraNazAstre tu mAhrokyamanapatrApyamAmAtsarya muddhvH| kokRtyaM styAnamiddhaM ca paryavasthAnamaSTadhA // vaibhASikanyAyena punardaza paryavasthAnAnyetAni cASTau krodhamrakSau ca / Akb. v. 47, 48 a. Cf. paryavasthAnAnyaSTau / styAnaM middhamoddhatyaM kokRtyamA matsaryamAhrIkyamanapatrApyaM ca / punaH punaH udvegena cittaM paryavanayantIti paryavasthAnAni / tathA ca zamathapragrahanimittabhAvanAkAle tatsannizrayabrahmacaryAdizuddhisaMgRhItazIlakAle cittaM paryavana hyanti / Asm. p. 47. okAsadAnavasena kilesAnaM citte kusalappatti pariyAdiyitvA ThAnaM pariyuTTAnaM / taM samAdhi vikkhmbheti| VnT. p. 18. samudAcAravasena pariyuTThantIti pariyuTTAnaM VbhA. p. 509. Only seven pariyutthdnas are mentiond in the Pali Canontattha katame satta pariyuTThAnA? kAmarAgapariyuTThAnaM paTigha-mAna-diTThi-vicikicchAbhavarAga-avijjA pariyuTTAnaM / ime satta priyutttthaanaa| Vbh. p. 383. These seven pariyutthanas correspond to the seven anusayas. For a controversy on the relation of these two, see Ko. XIV. 5-idAni aJo anusayo ti kathA nAma hoti / tattha yasmA puthujjano kusalAbyAkate citte pavattamAne sAnusayo ti vattabbo, na pariyuTTito ti, tasmA aJo anusayo ajhaM pariyuTTAnaM ti yesaM laddhi, seyyathApi andhakAnaM / .."sAnusayo ti Adi pana tasmi samaye anusayassa appahInattA sAnusayo ti vattabbaM, anuppaprattA ca pariyuTTito ti avattabbattaM dIpeti, na anusayapariyuTThAnAnaM aJattaM, tasmA asAdhakametaM / KvA. XIV. 5. V. supra, pp. 222 ff. 3 avadyapracchAdanaM mrkssH| Akb. V. 48 a. 'bRkSaH Atmano'vadyapracchAdanA / chandadveSabhayAdonnirAkRtya kAle taddhitaiSiNA codakena tatra tvamevaMkArItyanuyuktasya mohAMzikyavadyapracchAdanA mrakSaH / Tob. 14. tattha katamo makkho ? yo makkho makkhiyanA makkhitattaM niThuriyaM niThuriyakammaM ayaM vuccati makkho / Vbh. p. 357.

Page #468
374] pnycmo'dhyaayH| 309 mavekSyAlajjanA'hIH / prmpekssyaaljjnaa'nptraapym|' kAyAkarmaNyatA styAnaM tandrIparyAyavacanam / kAyacittAkarmanya(Nya)tA middhaM cittAbhisaMkSepaH svapnAkhyaH, sa tu kliSTa eva paryavasthAnam / ' cittAvyupazAntirauddhatyam / 3 parApakAranimittodbhavo'parityAgayogeNa (na) caNDIbhAvaH krodhaH / svavastunyAgraho mAtsaryam, matto mA saredetaditi niruktiH / kukRtabhAvaH kokRtyam / ityenAni daza paryavasthAnAni / / athaiSAmupaklezamalaparyavasthAnAnAM kaH kasya rAgAdermUlaklezasya niSyanda: ? tadidamArabhyate // [374] ebhyo'nunayaniSyandA pAhrokyauddhatatAdayaH / / ime khalapaklezAH rAgaNi (ni)ssyndaaH| yaduta-ahrIkyauddhatyamadamAtsaryakuhanAlapanAnaimittikatAnaSpezikatA lAbhena lAbhasya nizcikIrSatA pApecchatA mahecchatecchasvitA kAmajJAtijanapadavitarkapApamitratAdayaH / 1v. supra, p. 73, n. 1. 2 v. supra, p. 74, n. 1. 3 Cf. prauddhatyaM cittasyAvyupazamaH / "sa punareSa rAgAnukUlapUrvahasitakrIDitAdyanusmaratazcetaso'vyupazamahetuH shmthpripnthkrmkH| Tob. 14. See Dhs A. III. 547. . 4 Cf. vyApAdahiMsAvajitaH sattvAsattvayorAghAtaH krodhH| Akb. v. 48 a. vartamAnamapakAramAgamya yazcetasa AghAtaH sattvAsattvaviSayo daNDadAnAdisaMnizrayadAnakarmakazca sa kroSa iti prajJapyate / Tub. 14. 5f. kauzalapradAnavirodhI cittagrAho mAtsaryam / Akb. v. 47. cd. paJca macchariyAni / AvAsamacchariyaM-kula-lAbha-vaNNa-dhammamacchariyaM / yaM evarUpaM maccheraM"vevicchaM kadariyaM kaTukaJcukatA paggahitattaM cittassa, idaM vuccati macchariyaM / Vbh. p. 357. See Ang. III. 301. 6 Cf. maccharayogena maccharI ti pavattamAnaM maccharisadaM gahetvA Aha maccharabhAvo macchariyaM ti / niruttinayena pana 'mA idaM acchariyaM ajesaM hotu, mayhameva hotU ti macchariyaM ti poraannaa| VmT. p. 494. 7 Cf. kucchitaM kataM kukataM / tassa bhAvo kukkuccaM / taM pacchAnutApanalakkhaNaM, katAkatAnusocanarasaM, vippaTisArapaccupaTTAnaM, katAkatapadahAnaM / Dhs A. III. 563. See Dhs. y. 95-96. V. supra, p. 80, n. 3. 8cf. rAgotthA ahrokyauddhtymtsraaH| Ak. v. 48 b. 9 The Kosakara mentions only three upaklesas, viz., ahrikya, auddhatya and matsarya. (Akb. v. 48 b.) . 10 Cf. "mado pamAdo thambho sArambho atricchatA mahicchatA pApicchatA siGgaM tintinaM cApalyaM asabhAgavutti arati tandi vijamikA bhattasammado cetaso ca lInattaM kuhanA lapanA nemi

Page #469
310 abhidharmadIpe . [374. tatrAhIkyAnapatrApyamadA vyaakhyaatlkssnnaaH| lAbhasatkArayazolobhAdabhUtaguNadarzanArthamIryApathavikalpakRccattavizeSaH kuhnaa| lAbhAdyarthameva guNapR. (pri)yAlapanakRllapanAH (nA) / upakaraNAthitvanimittadarzanakRccatta vizeSo naimitktaa| paraguNavaddoSavacananiSpeSaNakRdeva caitasiko nsspessiktaa| labdhalAbhakhyApanenAnyalAbhanizcakIrSaNatA [lAbhena lAbhasya nizcikIrSatA] / parairabhUtaguNasambhAvanecchA pApecchatA / lAbhasatkAraparivAraprArthanA mhecchtaa|' lobhAtparairbhUtaguNasambhAvanecchA icchsvitaa| kAmarAgapratisaMyukto vitarkaH kaamvitrkH| jJAti snehaparItasya tadAvAhavivAhakRSivaNigrAjasevAdInAM gRhasandhArana (Na) mupajIvanopAyAnAM rAjataskarAdibhayaprazamanopAyAnAM ca vitarkANAM [vitarkaH] jnyaativitrkH| paryAptajIvitopakaraNAparituSTasya lokaci (mi)tratA, chandarAgApahRtacetasasteSAM janapadAnAM bhUmiramanI (NI) yatAsubhikSakSematApracuragorasekSu vikAragodhUmazAlyAdInAM vitarkaNAjjanapadavitarkaH zIladRSTayAcAravipannAnAM ratikRtA saMsevA paapmitrtaa| __ mrkssaanptrpaastyaanmiddhaady| mohasaMbhavAH / / tata (tra) 'mrakSANa (na) ptrpaastyaanmiddhaaH'| 'Adi'grahaNAllayaH, amanasikArA(ro)da(s)nAdaratA, dIrvacasyaM tantrI (ndrI) bhktaasmtetyevmaadyH| tatra layonAma doSaguNatyAgArjanaM prati AtmaparibhavajazcittasaMkocaH / kuzalAsamanvAhAra audaasiinyyogennaamnsikaarH| guNeSu guNavatsu cAvahu ttikatA nippesikatA lAbhena lAbhaM nijigisanatA seyyohamasmIti mAno jJAtivitakkojanapadaamara-parAnuddayatApaTisaMyutto-lAbhasakkArasilokapaTisaMyutto. anavaattipaTisaMyutto vitakko / Vbh. 345. V. supra, p. 306, n. 4. For the definitions of these terms, see Vbh. pp. 350-7 and Vm. I. 61-83. 1. alabdhacchA mhecchtaa| AR. VI. 6 d. alabdhe tu praNIte'pi vA prabhUte'pi vA icchAbhilASA mahecchatetyAcAryamatam / Sakv. p.525. 2 Cf. brakSe vivAda: tRSNAniHSyanda ityeke / avidyAniHSyanda itypre| ubhayorityanye / yathAkrama jJAtAjJAtAnAmiti / avidyAtaH styaanmiddhaanptrpaaH| Akb. v. 48 cd. yathAkramaM jJAtAjJAtAnAmiti / rAjAdibhirjAtAnAM mrakSavatAM pudgalAnAM mrakSaH tRssnnaanissynd:| mA me lAbhasatkAro na bhaviSyatIti / ajnyaataanaamvidyaanissyndH| karmasvakatAmazraddadhAnaH tadavadyaM pracchAdayati / na parasyAntike vizuddhayarthaM dezayatItyevamubhayaniSyando bRkSa ityeke / Sakv. p. 494. - 3 For laya,see Tvb. 11 abc

Page #470
376.] paJcamo'dhyAyaH / 311 mAnavRttiraNA (nA) drtaa| dharmAnuzAstaSu sAsUyitapratimantrakRddaurvacasyam / jambhikodgama (mA)dakSivama'stambhanidrAspadaH caittavizeSaH styAnAkhyA tandrI / kuzalapakSAnukUlabhojanasamatAprati vedhazcetaso bhaktAsamatA // [375] kaukRtyaM vicikitsotthaM krodhAdyA dveSasambhavAH / kaukRtyaM khalu yathoktalakSaNaM vicikitsAsamutthitam / krodhAdyA dveSaniSyandAH / 'Adi' zabdAdoA [s]kSAntyupanAhapradAzasaMrambhAdayaH / tatrA puurvoktlkssnnaa| sdaashissnnutaa'kssaantiH| rndhraavdhaanaanivRttirupnaahH| saMtoSamAnasyA 'pyadRDhagrAhitA prdaashH| parAnvidiSataH pANipAdauSThakapolazarIrakampayonintimanasaH kSobhaH sNrmbhH| nimittamAtreNa saattyvihetthnkRcchRnggii| nistanato'bhIkSNavivAca (da) kRttaMstatta(kRtyaM st)mbhntaa| kAmyAnviSayAnanusmarato rativiparItamanasaH prvRttirrtiH| cittaapaishlymnaarjvtaa| vyApAdArtha [IV. A, 5. Fol. 117 b.] prayakto vitarko vyApAdavitarkaH / vihiMsAsaMprayukto vitarkaH [vihiMsAvitarkaH / pra[mA] dastambhamA (?)kSya mAyAzAThyavijRmbhikAH / / [376] kAyaduSThUlatAdyAzca jJeyA vyAmizrasambhavAH / tatra doSapravaNasya guNAnabhisaMmukhyaM prmaadH| pUjArheSvasaMnna (na)tiH stambhaH / parAnurodhAtpApAnuvRttikR [ccai to (tto) mArdvakSyam (?)2 / parAbhisandhAnAya mithyopadarzaNa na) kRccatto ma(mA) yaa| cittakauTilyaM zAThyam / klezasamutthitaH kAyasyAnamanavinamanakRccatto vijmbhikaa| klezakRtA vividhAlambanaM (na)saMjJA naanaatvsNjnyaaH| prativIryabhattAsamatAnija (rjA)ta. kAyavaiSamyAbAdha (dhaH) kAyadauSThulyam / kalyANamitrANAM guNeSvananuzikSA asbhaagaanuvrtntaa| klezasamutthA parasampadvitarkaNA, parodayapratisaMyukto vitarkaH / ityevamA dayo vyAmizrasamutthitA draSTavyAH / pradAzo dRkparAmarzaniSyandaH zaThatA dRzaH // 3 pUrvoktalakSaNaH pradAzaH parAmarzaniSyandaH / zAThyaM dRSTisamutthitamiti // atha kaH klezaH kayA vedanayA saMprayujyate ? tadidamAramyate 1 Cf. kokRtyaM vicikitsAtaH krodheSye pratighAnvaye / Ak. v. 49 ab. The reading of this word is doubtful. * 3 Cf. dRSTayAmarzAtpradAzastu zAThya vRSTisamutthitam / Ak. v. 51 ab.

Page #471
312 . abhidharmadIpe . [377. [377] saumanasyena rAgasya saMprayogaH sukhena c| rAgaH khalu sukhasaumanasyAbhyAM saMprayuktaH / ___ dveSasya daurmaNa(na) syena duHkhena ca nigadyate // ' saMyoga iti vartate / pratiSaH khalu duHkhadaurmaNa (na) syAbhyAM saMprayuktaH // [378] sarvairmohasya mohasya tu paJcabhirapIndriyaiH saMprayogaH / vittibhyAM caitasIbhyAmasadRzaH / 2 / mithyAdRSTihi daurmaNa (na )syasaumanasyAbhyAM saMprayujyate, pApakarmaNAM puNyakarmaNAM ca yathAkramam / kAGkSA ca daurmaNa (na)syena sAMzayito hi nizci (zva)yAkAMkSI (kAGkSI) daurmaNa(na)syena saMbadhyate / . zeSANAM sumnstyaa| zeSAstvanuzayA:-catasro dRSTayaH, mAnazca / pArSAka (harSAkA) ravRttitvAtsaumanasyena saMprayuktAH / / [379] upekSayA tu sarveSAm sarve'pyavizeSeNAnuzayA upekSayAM saMprayujyante / pravAhacchedakAle khalu klezAnAmavazyamupekSA saMmukhIbhavati / " kAmAptAnAmayaM vidhiH / 1cf. sukhAbhyAM saMprayukto hi rAga dvaSo viparyayAt / Ak. v. 55 ab. . 2 Cf. mohaH sarvairasadRSTimanoduHkhasukhena tu / Ak. v. 55 cd.. 3 Cf. daumanasyena kAMkSA'nye saumanasyena kaamjaaH| Ak. v. 60 ab. 4 catasro dRSTaya iti / satkAyadRSTiH, antagrAhadRSTiH, dRSTiparAmarzaH, zIlavataparAmarzazca / Saks. p. 496. 5 upekSA santiSThata iti vinAzAvasthAyAM mandatvAt Saks. p: +96,

Page #472
pnycmo'dhyaayH| 382.] ___kAmAvacarANAM khalvanuzayAnAmeSa vidhiH draSTavyaH / ito'nyadhAtujAnAM tu pratibhUmyantaraM svakaiH // ' yasyAM yasyAM bhUmau yAvadi(ntI)ndriyANi santi tatrApi cAturvijJAnakAyikAzcAturvijJAnakAyikarmanobhUmikA manobhUmikareva yathAsaMbhavam // uktAH kleshaanaamindriysNpryogH| upaklezAnAmucyate[380] IyayA daurmaNa (na)syeNa (na) kokRtyasya tathA kadhaH / 'pradaSTezcopanaddhezca vihiMsAyAstathaiva ca // 3 daumaNa (na)syena khalvIAkokRtyakrodhapradAzopanAhavihiMsAH saMprayujyante / / [381] mAtsarya daurmaNa (na)syena saumanasyena kasyacit / / prArthyamAno hyaprayacchan parasya jahIyamAno durmaNA (nA)yate / kecitpunaH vyAcakSate-saumanasyena saMprayujyate lobhAnvayatvena harSAkAravartitvAt / dvAbhyAM mAyA tathA zAThya mrakSo middhaM tathaiva ca // 4 daurmaNa (na) syasaumanasyAbhyAM mAyAzAThyamiddhAni saMprayujyante / kadAciddhi sumanAH paraM vaJcayate / kadAcidurmanAH / evaM yAvatsvapi (pI)ti / / [382] madastu sumana[:]skandhasukhAbhyAM saMprayujyate / tRtIye dhyAne sukhenAdhastAtsaumanasyenovaM copekSayA / 'tu'zabdasya vizeSaNatvAdayaM vizeSo labhyate / pAhIkyamanapatrApya(pyaM) styAnauddhatye ca paJcabhiH / / 1cf. sarve'pyupekSayA svaHsvaryathAbhUmyUz2a bhuumikaaH| Ak. v. 56. cd. 2 See Saky. p. 496. 3 cf. vormanasyena kaukRtyamoA koSo vihisanam / upanAhaH pradAzazca / AR. v. 57 abc. 4 Cf. mAtsaryaM tu viparyayAt / saumanasyenetyarthaH / lobhAnvayatvena harSAkAravartitvAt Akb. v. 57 d. 5 Cf. mAyAzAThayamatho brakSo middhaM cobhayathA mavaH / sukhAbhyAM sarvagopekSA catvAryanyAni pnycbhiH|| Ak. v. 58.

Page #473
314 abhidharmadIpe [383. paJcabhirapondriyaH AhrIkyAnapatrApyastyAnauddhatyAni saMprayujyante / eSAM caturNA paryavasthAnAnAmakuzalamahAbhUmikatvAt klezamahAbhaumikatvAcca / / idamidAnIM vaktavyam / ka eSAM ki prahAtavyaH ? yAni tAvaddaza paryavasthAnAni tebhya: [383] pAhrokyamanapatrApyaM styAnamiddhaM tathoddhavaH // ' [Folios 118-125 lost.] ... [abhidharmadIpe vibhASAprabhAyAM vRtto paJcamAdhyAyasya tRtIyaH pAdaH // ] _... [ paJcamodhyAyaH samAptaH // ] | . 1cf. tatrAhIkyAnapatrApyastyAnamiddhokhavA dvidhA // ' tadanye bhAvanAheyAH svatantrAzca tathA malA: | Ak. v. 51 cd., 52 ab. 2 Folios 118-125 (comprising the last portions of the third pada, the entire fourth pada of the Fifth Adhyaya and the first pada of the Sixth Adhyaya) are lost. In these last folios the Ado, might have discussed following topics, which are dealt with in the corresponding Akb.v.53-70: 1 kati punareSAM (upaklezAnAM) kutastyA veditavyAH ? / 2 katyakuzalAH katyavyAkRtAH ? 3 anuzayAnAM kati manobhUmikAH kati SaDvijJAnabhUmikAH ? .. 4 paJca nivaraNAni / 5 visabhAgadhAtusarvatragANAM nirodhamArgadarzanaprahAtavyAnAM ca sAsravAlambanAnAM yadAlambanaM parijJAyate tadA na prahIyante / yadA prahIyante tadAlambanaM na parijJAyate, iti kathameSAM prahANam ? 6 katividhazca pratipakSaH ? 7 prahIyamANaH klezaH kutaH prahAtavyaH ? 8 caturvidhA duurtaa| 9 kiM mArgavizeSagamanAt klezAnAM punaH prahANavizeSo bhavati ? katiSu kAleSu ? 10 nava parijJAH parikSAphalAni ca / 11 kaH katibhiH parijJAbhiH samanvAgataH ? 12 kaH kati parijJAstyajati labhate vA ?

Page #474
SaSTho'dhyAyaH prathamaH pAdaH... .....[VII. B, 1. Fol. 126 a]vaudArikam / atastatpUrvam / tato vedanAsmatyupasthAnaM dvAbhyAM sthUlataraM vedanAskandhavat / tata: cittasmatyupasthAnaM ruupaadiprtivijnyptisvaabhaavyaatsulkssm| dharmAstu saMjJAcetanAdyA saMprayuktAH, prAptyAdayaH viprayuktAH, saMskRtAzca paramasUkSmAstasmAdante dharmasmRtyupasthAnam / ata evotpattikamopi3 tathaiva / / 9 A major portion of the First pada of this Adhyaya is lost in the lost folios. (V. supra, p. 314, n. 2.) In these lost folios the Adv. might have discussed the following topics, which are dealt within the corresponding Akb. VI, 1-15 : (1) darzanabhAvanAmArgau kimanAsraghau sAsravau vA ? (2) kAni satyAni kati ca? / (3) kathaM sarve sAsravAH saMskArA duHkham ? (4) saMvRtisatyaM paramArthasatyaM ca / tayoH kiM lakSaNam ? (5) kathaM punasteSAM darzanaM bhavati ? (6) kiM punarAsAM prajJAnAM lakSaNam ? (7) bhAvanAyAM prayuktasya kathaM bhAvanA sa padyate ? (8) kaH punaralpecchatAsatuSTayoH svabhAvaH ? (9) catubhirAryavaMzaH kiM darzitaM bhagavatA? (10) bhAvanAyAM kathamavatAro bhavati ? (11) smRtyupasthAnabhAvanAnAM kaH svabhAva : ? The topic under discussion is smyityupasthana : niSpannazamathaH kuryAtsmRtyupasthAnabhAvanAm / .. kAyaviccittadharmANAM dvilakSaNaparIkSaNAt // AR. VI. 14.. 3 Cf. yatrotpattiH kasmAtpunarevamutpattiH / audArikasya pUrva darzanAt / Ab. VI. 15 c. praudArikasya pUrva darzanAditi / kAyastribhya audArikaH / SaDvijJAnavijJeyatvAditi / tasya pUrva darzanam / dvAbhyAM vedanA prakArodArikatayeti tadanantaraM tasyA darzanam / sUkSmapracAratvAd durvijJatayA dharmAH sUkSmA ityatastebhyaH pUrva cittasya darzanam / ante dharmANAmiti / Saks. p. 531.

Page #475
abhidharmadIpe [384. prAyeNa hi sattvAH rUpAdya pabhogaratatvAt mokSavimukhA bhavanti vedanAbhinanditvAt, sA cAbhinandanA cittsyaadaanttvaat| taccAdAntatvaM rAgAdibhiH / zraddhAdibhizca dAntatvaM bhavati / catuSTvamapi caturviparyAsapratipakSatvAt / 2 azucau zucisaMjJAviparyAsapratipakSo hi kaaypriikssaa| duHkhe sukhasaMjJAviparyAsapratipakSo vednaapriikssaa| anitye nitya saMjJAviparyAsapratipakSazcittaparIkSA, cittasya lghuprivrtitvaat| anAtmanyAtmasaMjJAviparyAsapratipakSo dhrmpriikssaa| dharmasmatyupasthAnasya vaicitryAdekAtmasaMjJAviparyAso nivrtte| 'Adi'zabdAccaturAhAra'. paJcaskandha pratipakSatvAdyathAyogam / / sa tadAnIM yogAcAraH [ 384] samastAlambinAntyena tAnvetya (tya) dhra vatAdibhiH / / *sambhinnAlambanaM hi dharmasmatyupasthAnaM tricatuSpaJcaskandhAlamba 1 Cf. yato vA kAmarAgasya kAyo'dhiSThAnaM sa ca vedanA'bhilASAt, sa ca cittasyAdAntatvAt, tatklezaprahANAditi vaibhASikAH / Akb. VI. 15 c. 2 Cf. catuSkantu viparyAsavipakSataH / Ak. VI. 1.5 i... ""piNDavibhAgato dharmANAmanAtmakAritvAddharmamAtraM rahitamAtmaneti * dharmanirvacanataH / dharmA ime pRthak pRthgvsthitaaH| na ca kazcitsvatantra Atmeti / taddarzanAdvA / Saky. pp. 531-2.-yasmAccaturo viparyAsAn bhindanti tasmAccatvAryevocyante smRtyupasthAnAni na nyUnAdhikAni / Aam. p. 1135 ___Cf. kasmA pana bhagavatA cattAro va satipaTTAnA vRttA anUnA anadhikA ti ? veneyyahitatA taNhAcarita-dichicarita-samathayAnika-vipassanAyAnikesuArammaNattA " / subha-sukhanicca-prattabhAvavipallAsappahAnatthaM vaa"| na kevalaJca vipallAsappahAnatthameva atha kho caturodhayogAsavaganthaupAdAnaagatippahAnatthampi catubidhAhAraparinatthampi cattaro va vuttA / aTThakathAyaM pana saraNavasena ceva ekatthasamosaraNavasena ca ekameva satipaTTAnaM, prArammaNavasena cattAro ti etadeva vuttaM / Vbh. A. p. 215. 3 cattAro AhArA / kaLikAro AhAro oLAriko vA suSumo vA, phasso dutiyo, manosaJcetanA tatiyA, vijJANaM catutyaM / Digha, xxx. III. 1. 11. * Rupa-vedana-samjna-samskara-vijnana. 5 Cf. sa dharmasmRtyupasthAne samastAlambane sthitH| anityaduHkhataH zUnyAnAsmatastAn vipazyati // AR. VI 1c 6 cturthmubhytheti| dharmasmRtyupasthAnamasaMbhinnAlambanamamidhAlambanaM bhavati / kAyavedanAcittavyatiriktadharmAlambanatvasa bhavAt / saMbhinnAlambanamapi bhavati / "yadi kArya vedanAM

Page #476
384.]. ssssttho'dhyaayH| 317 natvAt / paJcaskandhAlambanameva tu sAmAnyAlambanamiti nirdizyate / tena tu catvAryapi smRtyupasthAnAnyabhisamasyAnityato duHkhataH zUnyato'nAtmatazceti caturbhirAkAraiH pratyavekSate / tataH punaryogI kAyaM paramANusaMghAtakSaNasantAnA(na)bhedena prabhidya paramANuzaH kSaNazazca niriiksste| kalalAdInAM vA bojAdyazudhya(cya)GgANi (ni) pRthamizrIbhUtAni ca yogI rUpAni(Ni) nimitteSu pazyati / tavaM tasyAnityatvAdibhiH sAmAnyalakSaNena yathAyogaM sarvadharmakajAtIyatvAdhimokSe satyahaMkAramamakAraviSkambhanaprahAnaM (NaM)' bhvti| tanprahANAdrAgAdayopi doSAH zrutacintAmayAbhyAM jJAnAbhyAM viSkambhyate (nte)| katamena punaratra smRtyupasthAnena' klezAtyantakSayo bhavati ? brUmaH / klezAtyantakSayo'ntyena saMbhinnAlambanena vA // 3 ca dve pazyati dharmasmRtyupasthAnaM tat saMbhinnAlambanam / yadi kAyaM yAvaddharmAzca pazyati tadapi tathaiva / yadapi kArya vedanAM cittaM dharmAzca samastAn pazyati, tadapi saMbhinnAlambanaM dharmasmRtyupasthAnamiti / Saky. p. 532. 1 yaM sasevAle udake pavikhattena ghaTena sevAlassa viya tena tena lokiyasamAdhinA nIvaraNAdInaM paccanIkadhammAnaM vikkhambhanaM, idaM vikkhambhanappahANaM nAma / pALiyaM pana, "vikkhambhanappahAnaJca nIvaraNAnaM paThamajjhAnaM bhAvayato" [Pati.sambhida, I. p. 27.] ti nIvaraNAnaM yeva vikkhambhanaM vuttaM, taM pAkaTattA vuttaM ti veditabbaM / " Vm. XXII. 111. aprApte'nAsravacitte zIlagrahaNabhAvanAmyAM sthApayati rAgadveSamohAn cittaM bhavatyanupAdAnamiti viSkaMbhaNaprahANaM / Aam. p. 74. 2 Cf. ekAyano ayaM bhiksave maggo sattAnaM visuddhiyA sokaparidevAnaM samatikkamAya dukkhadomanassAnaM atthaGgamAya bAyassa adhigamAya nibbAnassa sacchikiriyAya, yadidaM cattAro satipaTThAnA / katame cattAro ? idha bhikkhave bhikkhu kAye kAyAnupassI viharati 'vedanAsu vedanAnupasso"citte cittAnupassI dhamme dhammAnupassI viharati AtApI sampajAno satimA, vineyya loke abhijjhAdomanassaM / Digha, XXII. 1. See Satipatthana Vibhanga, Vbh. pp. 193-207, ___kusalarAsI ti bhikkhave vadamAno cattAro satipaTThAne "vadeyya / kevalo hAyaM bhikkhave kusalarAsI yadidaM cattAro stiptttthaanaa| S. v. p. 146. kutaH punaretat smRtyupasthAnabhAvanayA vipazyanA saMpadyata iti ? sUtrAt / ekAyano'yaM bhikSavo mArga yaduta smRtyupasthAnAni / kevalo'yaM kuzalarAziryaduta catvAri smRtyupasthAnAnI. ti vacanAt / Saks. p. 529. 3 atha smRtyupasthAnAnAM kaH svabhAvaH ? vividhasmRtyupasthAnaM svabhAvasaMsargAlambanasmRtyupasthAnam / tatra svabhAvasmRtyupasthAnam - prajJA zrutAdimayI zrutacintAbhAvanAmayAni smRtyupasthAnAni / anye saMsargAlambanAH krmH|

Page #477
318 abhidharmadIpe [385. saMsargasmRtyupasthAnena khalu kriyate / 'vA' zabdo viklpaarthH|| 'saMbhinnAlambanena atyantaklezaprahANaM 'yasmAt[385] asaMbhinnArtha viSayaM trayametad dvidhessyte| sAsravAnAsravaMbhedAt / tataH punaH skandhAnanityAdinA tasyaivaM pazyataH sAkSAdudayavyayadarzaNa(na)m / / [386] skandheSu jAyate pazcAccakabhramarikAdivat / . anye tatsahabhuvo dharmAH saMsargasmRtyupasthAnam / tadAlambanA pAlambanasmRtyupasthAnam / svabhAvasmRtyupasthAnaM prajJeti / kuta eva tat ? 'kAye kAyAnupazyanA smRtyupasthAnam' iti vacanAta / kA punaranapazyati? prjnyaa| kasmAtprajJA smRtyupasthAnamityaktaM bhagavatA? smRtyunekatvAviti vaibhASikAH / evaM tu yujyte| smRtiranayopatiSThata iti smRtyupasthAnaM prajJA, yathA dRSTasyAbhilapanAt / tadyathA hyaktamaniruddhana-'tasya kAye kAyAnupazyino viharata kAyAlambanAnusmRtirupatiSThati satiSThate / ' bhagavatA'pi-'tasya kAye kAyAnupazyino viharata upasthitA smRtirbhavatyasamUDhA' iti / yatra tukta-kathaM bhikSavazcaturNA smRtyupasthAnAnAM samudayazcAstaMgamazca / AhArasamudayAt kAyasya samudayo bhavatyAhAranirodhAtkAyasyAstaMgamaH' iti / atra pAlambanameva smRtyupasthAnamuktam / smRtiratropatiSThata iti kRtvA / Akb. VI. 16 ab. See Salv. pp. 529-531. ___Cf. catvAri smRtyupasthAnAni |'"nityN smRtirakSiNI prajJocyate smRtyupasthAnam / Aam. p. 1 13. smRtyupasthAnAnAM "svabhAvaH katamaH ? prajJA smRtizca / Asm p. 71. satipaTThAnA ti tayo satipaTThAnA; satigocaropi, tina paTipanna su sAvakesu satthuno paTighAnunayavItivattatApi, sati pi| 'catunnaM bhikkhave satipaTThAnAnaM samudayaJca atthaGgamaJca desissAmi""ko pana bhikkhave kAyassa samudayo ? AhArasamudayo kAyassa samudayo' ti AdisU hi satigocaro satipaTTAnaM ti vuccati / tathA 'kAyo upaTTAnaM, no sati, sati upaTTAnazceva sati cA' ti adIsu / tassattho patidvAti asmi ti patiThAnaM; kA patidvAti ? sati; sativA paTTAnaM stipaanN."| 'tayo satipaTTAnA yadariyo sevati / tadariyo sevamAno satthA gaNaM anusAsitumarahatI' ti vuttaa| tassattho paTThapetabbato paTTAnaM / "'cattAro satipar3hAnA bhAvitA""sattasambojjhaGge paripUrentI' ti AdIsu pana sati yeva paTTAnaM / athavA saraNachaina sati upaTThAnadvaina paTTAnaM; iti sati ca sA upaTThAnaJcAti satipaTThAnaM; ivamiSa adhippetaM / Vbh A. p. 224. For various interpretations of the term smritsupasthana, see The Bodhisattva Doctrine, pp. 83 ff.

Page #478
389.] ssssttho'dhyaayH| eSA ca smRtyupsthaankushlmuulnisstthaa| tasya khalvanityAkAramabhyasyataH sarvasaMskAreSu pratikSaNamudayavyayadarzaNa (na) mutpadyate, 'cakrabhramarikAdi[vadi]'ti / ___sa pratItyasamutpAdaM skandhAnAM pratyavekSate / / tasya pratikSaNa (NaM) utpAdavyayaM pazyataH evaM bhavati-kathaM caite saMskArAH santAnena pravartante nocchidyante / sa pratItyasamutpAdaM pazyati trayavikAnAM saMskArANAM hetuphalasambandhaniyamAvasthitAnAm / tataH punaH pratItyasamutpAdam // [387] satyeSa pAtayitvataM tadA kazcitparIkSate / ____ tadanityatvaduHkhatve samavetya tataH punaH // ekaikamaGgaM satyeSu pAtayitvA'nityato du:khatazca pratyavekSya [388] akartR kAnnirIhAMzca pratyayAdhInasaMbhavAn / dRSTvA sarveSvanAtmeti tattvAkAraM Ni(niSevate / tatra svatantrakartRvirahitvAcchnyAnpazyati svavazena vinA sahakAribhiH pratyayaiH kriyAkaraNAt, parAdhInajanmatvAccA[nAtmAnaM pazyati 'dRSTvA sarveSvanAtmeti [VII. A, 1. Fol. 126 b.] 'tattvAkAraM Ni(ni)Sevate' / tadabhyasyataH [389] anadhiSThAtRkatvaM ca pAratantryaM ca pazya [ta:] / na Atra kazcitpuruSo vA parameSThI vezvaraH svatantrazcaikazca vidyate, paratantrajanmaprasarA eva sarvasaMskArAH svasAmAnyalakSaNAdhiSThitasvabhAvAH, iti parIkSyamANasya sarvadharme [Su nai] rAtmye sthirA buddhiH pravartate / / yathoktam "sarvadharmA anAtmAnaH pazyati prajJayA ydaa| ___tadA nividyate duHkhAdeSa mArgo vizuddhaye // "2 1f. sabve saGghArA aniccA ti yadA pAya passati / atha nimbindati duHkhe, esa maggo visuddhiyA // sabbe saGghArA dukkhA ti yadA pAya passati / atha nibindati duHkhe esa maggo visuddhiyA // sabbe dhammA anattA ti yadA pAya passati / atha nibindati duHkhe esa maggo visuddhiyA // Dhammapada, XX. 5-7. sabbe saGghArA ti kAmabhavAdisu uppannA khandhA tattha tattheva nirujjhanato aniccA ti yadA vipassanA paJcAya pssti""| dukkhA ti ptipiilnchain""| sabbe dhammA paJcakkhandhAva adhippetA / anattA ti jIyantu mA mIyantu ti vase vattetuM na sakkoti avasavattanachaina attasunA assAmikA anissarA ti attho| Dhammapada A. XX. 5-7'

Page #479
320 abhidharmadIpe ... [390. atha kasmAdiha zUnyAkAro na dezitaH ? ' taducyate[390] svabhAvenAvizUnyatvA[d] dharmamudrA nu(u) dAhRte (tA) / taduktyA ca taduktatvAcchUnyAkAro Na(na) dezitaH // na khalu saMskArAH svabhAvena zUnyAH pathivyaptejovAyuprabhRtInAM kAThinyAdilakSaNasya dhatyAdikriyAyAzca pratyakSatvAt / rAgAdInAM doSANAM zraddhAdInAM ca guNAnAM cittamAlyazuddhikaraNasAmarthyAt / teSAM ca sAmarthya yathA dravyANAM harItakIcitrakadantIprabhRtInAM rasavIryavipAkaprabhAvAdidarzaNA (nA)ta sasvabhAvaprabhAvAH sarvadharmAH dharmamudrAyAzca 'zUnyAkAro' No (no)ktaH / tasmAdihApi nocyate / athavA 'taduktyA ca tdukteH|' anAtmAkAro ktyA ca zUnyatApyuktA bhavati / / tadevaM nairAtmye sthiramatiH [391] gotradvArasamUhAdIn dhAtvAdInAM yathAyatham / svasAdhAraNacihnAbhyAM sadatopaparIkSate / / dhAtvAyatanaskandheSu svasAmAnyalakSaNaparicchinneSu [392] pratiskandhaM tatastasya svAbhAvyAdiSu tattvataH / / krameNa jAyate pazcAtkauzalaM sthAnasaptake / "rUpaM yathAbhUtaM prajAnAti rUpasamudayaM rUpanirodhaM rUpanirodhagAminI pratipadaM rUpasyAsvAdaM rUpasyAdInavaM rUpasya niHsaraNamevaM yAvadvijJAnasya / " ukta hi bhagavatA-saptasthAne kuzalo bhikSuH trividhArthopaparIkSI kSipramevAsravakSayaM karoti"2 iti // abhidharmadIpe vibhASAprabhAyAM vRttau SaSThasyAdhyAyasya prathamaH pAdaH // 1 This discussion is not found in akb. V. supra, pp. 262 ff. 2 Cf. sattaTThAnakusalo bhikkhave bhikkhu tividhUpaparikkhI imasmi dhammavinaye kevalI busitavA uttamapuriso ti vuccati / kathaM ca bhikkhave bhikhkhu sattaTThAnakusalo hoti ? idha bhikkhave bhikkhu rUpaM pajAnAti, rUpasamudayaM "rUpanirodhaM rUpanirodhagAmini paTipadaM"rUpassa assAdaM "rUpassa AdIna"" rUparasa nissaraNaM pajAnAti / vedanaM "saca"saMkhAre ""vijJANaM "pajanAti / " kathaM ca bhikkhave bhikhkhu tividhUpaparikkhI hoti / idha bhikkhave bhikhkhu dhAtuso upaparikkhati / prAyatanaso upprikkhti| paTiccasamuSpAdaso upprikkhti| S. III. pp. 61-65.

Page #480
SaSThAdhyAye dvitiiypaadH| "tasyedAnIM yoginaH smRtyupasthAnAdiSu kuzalamUleSu dRSTapUrvaM jJeyaM satyAkAravyavasthAnenAnucitazrutacintAmayAkArasamudAcAraNyA(nyA) yeNa(na) [393] nirmathnataH kamenA(NA) sya duHkhasatyabhavAraNim / zraddhAvIryasahAyasya tattvajJAnAnalAthinaH // [394] AkArapatitaM jJAnaM tataH zamaniyAmakam / / ___ bhAvanAmayamUSmAkhyaM jAyate sAnuvartakam // ' tatkhalaSmagataM prakarSitatvAta SoDazAkAram, pratisatyaM caturAkAratvAt, sAmAnyaM dharmasmRtyupasthAnaM bhaviSyasyAryamArgAgnenimittabhUtaM dhUmAgnivat / tasmizca labdhe zamaH3 pratyAsannIbhavati / atastat 'zamaniyAmaka bhAvanAmayam' iti / dhyAnasaMvarAzritasamAdhibalena dRDhIbhAvAccittaM bhAvayati campa. kapuSpatilatailavaditi / 'sAnuvartaka' ca paJcaskandhasvabhAvaM nairAtmyabuddhiparitoSAccAnuskandhazaH prasAda utpadyate--skandhamAtrakamevedaM satvAyadRSTervastubhUtaM nAvAtmAstyAtmIyaM vA / . [395] tatastathaiva mUrdhAno mithyAdRSTyupaghAtinaH / __ USmabhyo'dhikasAmarthyAdratnazraddhAvidhinaH // . tadvaM tato mUrdhA nastathaiva SoDazAkArAH / teSAM punarayaM vizeSaH / 1f. tata USmagatotpattiH tasmAddharmasmRtyupasthAnAdevamabhyastAt krameNoSmagataM nAma kuzalamUlamutpadyate / USmagatamivoSmagatam / klezendhanadahanasyAryamArgAgneH pUrvarUpatvAt / taccatuH satyagocaram / Ak. VI. 17 ab. ____2 USmagatamityUSmaprakAraM kuzalamUlam / prakarSakatvAditi prArambhakatvAdityarthaH / Sakv. P. 33. USmA katamaH / saddharmavinaye'lpazraddhAsamAdAnam / Jps p. 7. V. infra, Adv. karika, 421. ab, notes. 3 see Siksha, p. 119. 4 Cf. SoDazAkAramUSmabhyo mUrdhAnaste'pi tAdRzAH / AK. VI. 17 cd. 5 mRdumadhyAdhimAtrakramAbhivRddhemya USmabhyo mUrdhani utpdynte| yAdRzA uSmaNazcatuHsatyAlambanAH SoDazAkArAzca / utkRSTataratvAttu nAmAntaraM calakuzalamUlamUrdhatvAt mUrdhAnaH / 21

Page #481
322 abhidharmadIpe [395. mithyAdRSTizaktyupaghAtitvam, tadupaghAtAt kuzalamUlAni na samucchindanti / ' USmabhyo'dhiko vizeSaH ratnatrayazraddhAvidhinazca / teSu khalvadhimAtreNa buddhAdiSu ratneSu triSvAkArataH prasAdo'bhivardhate, na skandhazaH, prAgevoSmagateSu tabuddhiparitoSAt / mUrdhasU"""[Folio. No, 127 lost] 2...... Asb. V. 17 cd-mUrSazabdo'yaM prkrsspryntvaacii| tathA hi loke vaktAro. bhavanti / mUrdhagatA khalvasya zrIriti / dve hi kuzalamUle cle| USmagatamUrdhalakSaNe parihANisaMbhavAt / dve acale kSAntilaukikAnadharmalakSaNe viparyayAt / tatra tayoryanmRdu tadUSmagatam / yadadhimAtra te mUrSAnaH, acalayorapi yanmRdu sA zAntiH / yadadhimAtraM te laukikaandhrmaaH| Sakv. p. 532. Cf. mUrdhA katamaH / buddhadharmasaMgheSvalpapramANazraddhotpAdaH / yathA pArAyaNamANavakamavocad bhagavAn baddha dharme'tha saMghe cetprasAdo'lpo'pi jaayte| mardhadharma gato nAma vijJAtavyaH sa mANava // mUrSapAtaH katamaH / .... evaM tridharmato yadi parihIyeta pUruSaH / vadAmi mUrdhapatitaM jJeyaM nAma tathAvidham // Jps p. 6... The terms murdha and murdha-pata occur with a different meaning in Suttanipata : muddha muddhAtipAtaM ca bAvarI paripucchati / taM vyAkarohi bhagavA kaMkhaM vinaya no ise / avijjA muddhA ti jAnAhi, vijjA muddhAdhipAtini / saddhAsatisamAdhIhi chandaviriyena saMyutA // Suttanipata, 1025-26. 1V. supra, p. 167, n. 1. 2 Folio No. 127 is lost. In this lost folio the Adv. might have discussed the following topics, which are discussed by the Kosakara in Akb. VI. 18-25ab. (1) muurssaanH| (2) ubhayeSAM (USma-mUrdha) vinyasanaM vardhanaM c| ' (3) triprakArA kSAntiH (mRdvii-mdhyaa-adhimaatraa)| (4) kSAntiH kaamaavcrduHkhaalmbnaiv| . (5) laukikaandhrmaaH| (6) caturvidhamapi nirvedhabhAgIyaM bhAvanAmayaM SaDbhaumaM ca / (7) etAni catvAri kAmAzrayANi / (8) kathaM nirvedhabhAgIyAnAM tyAgaH ? (9) ete punarvihAniparihANI kiM svabhAve ? (10) nirvedhabhAgoyAni vigotrANi zrAvakAdibhedAt / (11) mokSabhAgIyAni karmANi /

Page #482
398.] . 323 ssssttho'dhyaayH| [VII. B, 2. Fol. 128 a ] ... ... ... ' . [396d.] 'netvasminnubhayatrApi pazcimA / ' vinyAse vivadhaMne caiva dharmasmRtyupasthAnAM (na) pratyutpannaM tadeva cAnAgataM bhAvyate // 3 [397] bhAvyate skandhadaktvAdauna (na) tannirvANazinaH / na khalu skandhoparamazinaH skandhamatirbhAvyate / AkArAMstulyajAtIyAt(n) sarvatrAtra tu nirdizet // 4 yAdRzAH pratyutpannAstAdRzA evAnAgatA bhAvyante // [398] draSTavyA'nyatarA "tAbhyaH pratyutpannA vivardhane / catasRbhyozva(bhyastva)nyatamA pratyutpannA vivardhate (ne) // " 1V. supra, p. 322, n. 2. The topic under discussion is akarana of ushmagata and murdha by dharmasmrityupasthana. kimidamAkaraNam ? satyeSvAkArANAM prathamato vinyasanam / ... catubhirapi smRtyupasthAnareSAM vardhanam / Akb. VI. 18 ad. The Kosakara deals with this topic in brief in Akb. VI. 19d. (corresponding to Ad.karikas 396408). - 3 Cf. tatra trisatyAlambanoSmagatAkaraNe dharmasmRtyupasthAnaM pratyutpannamanAgatAni catvAri bhAvyante / niroghasatyAlambane tadevobhayathA / Akb. VI. 19 d. -trisatyAlambanoSmagatAkaraNa iti / duHkhsmudymaargaalmbnossmgtaakrnne| dharmasmRtyupasthAnaM pratyutpannam / yatnajanyasya kAryasyAkaraNe samastAlambanatvena dharmasmRtyupasthAnasyaiva samarthatvAt / pratiniyatAlambanatvena hi kAyasmRtyupasthAnAdInyasamarthAnIti / anAgatAni catvAri bhAvyanta iti / yasmAtsmRtyupasthAnena kAyavedanAdayo'pi duHkhasatyAdisaMgRhItA gRhyante / kAyasmRtyupasthAnAdIni ca pUrvapratilabdhAni bhavantItyatazcatvAryapi bhAvyante prAptyutpAdAditi / nirodhasatyAlambane tadevobhayatheti / nirodhasatyAlambane USmagatAkaraNe dharmasmRtyupasthAnaM pratyutpannam, tadeva cAnAgataM bhAvyate / na kAyasmRtyupasthAnAdIni / nirodhasatye kAyAdyabhAvAt / Saks. pp. 535-536. . 4 Cf. sarvatrAkArAH sbhaagaaH| Akb. VI. 19 d.-sarvatrAkArAH sabhAgAM iti / trisatyAlambanasya nirodhasatyAlambanasya coSmagatasyAkaraNe sadRza ekAkArA bhAvyante / duHkhasatyAlambane duHkhasatyAkArA eva catvAro bhaavynte| na samudayasatyAkArAH / .. Saks. p. 536. 5 Cf. vivardhane caturNAmanyatamadanAgatAni catvAri / Akb. VI. 19 d.-vivardhana iti trisatyAlambane / kAyasmRtyupasthAnAdInAmanyatamat pratyutpannaM saMbhavati / Saks. p. 536.

Page #483
324 abhidharmadIpe [399. [399] anAgatAstu bhAvyante catasro'pyatra nizcayAt / mokSe'ntye saMmukhIbhUtA[:] samagrAH khlvnaagtaaH||' nirodhe tu pratyutpannaM dharmasmRtyupasthAnaM catvAri tvanAgatAni bhAvyante / / [400] AkArAH khalu sarvepi bhAvyante gotralAbhataH / gotrAni (Ni) khalu labdhAni nirodha satyato'tra SoDazApyAkArA bhaadhynte| gotralAme tu vijJeyA sabhAgAkArabhAvanA // prathamayoH satyayoH gotrANi AlambanAni / tenAtra na visabhAgAkArabhAvanA // [401] sarvatrAkiraNe mUnoM nirodhaakirnnedhne| dharmAkhyAH saMmukhIbhUtAzcatasraH khlvnaagtaaH|| mUrdhAkAravinyAse 'nirodhAkiraNaidhane' ca dharmasmRtyupa sthAnaM pratyutpannam, catvAryanAgatAni bhAvyante // 3 [402] prAkArAH sakalAstatra bhAvyante gotralAmataH / sarvAbhyo'nyatarotpannA[:] satyatrayavivardhane // 1Cf. tatraiva nirodhAlambane'ntyamanAgatAni catvAri / Akb. VI. 19 d.nirodhasatyAlambane'ntyaM pratyutpannaM saMbhavati / Sakv. p. 536. 2 Cf. AkArAH sarve labdhatvAd gotrANAm / Akb. VI. 19 d.-prAkArAH sarve'pi SoDazApi bhaavynte| kiM kAraNam ? labdhatvAd gotrANAm / sambhavatazcatuHsatyAlambanakAyasmRtyupasthAnAdijAtInAM lbdhtvaadisyrthH| Saku. p. 536. The Kosakara deals in detail with gotras-nirvedhabhAgIyAni trigotrANi zrAvakAdigotrabhedAt Akb. VI. 23 c. See Akb. VI. 57 and 58. Yasomitra gives the following views : tatra kecidevaM varNayanti kuzalamUlAni gotramiti / "anye punarAhuH pRthagjanAvasthAyAmArabhyendriyabhedo gotramiti / sautrAntikAH punarvarNayanti-bIjaM sAmathrya cetaso gotramiti / Saks. pp. 593-4. On gotta, see The Bodhisattva Doctrine, pp. 51 ff. and AMBRA, pp. 55, 84-7. 3 Cf. mUrdhAkaraNe catuHsatyAlambane'pi nirodhAlambanavardhane cAntyamanAgatAni catvAri / Akb. VI. 19 d.-mUrdhAkaraNe sarvatrApi dharmasmRtyupasthAnameva pratyutpannam / kAyAdismRtyupasthAnAmAkaraNe'sAmarthyAt / nirodhAlambanavivardhane'pyantyaM dharmasmRtyupasthAnaM pratyutpannam / itareSAmayogAt / Saks. p. 536. ___4 Cf. AkArAH sarve / trisatyAlambanavardhane caturNAmanyatamadanAgatAni catvAri / Akb. VI. 19. d.

Page #484
410.] ssssttho'dhyaayH| [403] anAgatAzcatasrastu bhAvyante tatra nizcayAt / prAkArAH sakalA jJeyAH kSAntivinyasane zri (shRnnu|' [404] sarvatrAntyAH samutpannAzcatasraH khalvanAgatAH / prAkArAH sakalAstatra bhAvyante cApyanA gatAH // [405 ] pratyutpannAgryadharmeSu dharmAkhyA smRtyupasthitiH / anAgatAstu bhAvyante catastrasteSu nizcayAt // ' [406] prAkArAH khaluH catvAro dRGmArgasadRzatvataH / 3 yathoSmakiraNe tadvad draSTavyaM dRSTivartmani // [407] antyAM mArgAnvayajJAne pratyutpannAM vinidizet / catasro'nAgatAstadvat SoDazAkArabhAvanAt' :) // [408] tadUrdhvamapi cAryasya sarvApUrvaguNodaye / zrutacintAmayaM hitvA sUkSmasUkSmaM vyapohya ca // evaM tAvadAryasya smRtyupasthAnabhAvanA draSTavyA // [409] bAlasyArambhamArge tu caturbhUmivinirjayaH / bhatAmanyatarAM tAbhyazcatasraH khalvanAgatAH / / [410] prAnantaryapathe muktAvantyAM sarvAstvanAgatAH / antye dhyAne prayogAdimArgeSvaSTAsu pUrvavat / / 1cf. kSAntInAM sarvatra cAntyam / Akb. VI. 19 d.-AkaraNe vivardhane cAntyaM dharmasmRtyupasthAnaM pratyutpannam / tathA hyaktam-sarvasyAH kSAntyA dharmeNa vardhanamiti / Saks. p. 536. . 2 Cf. agradharmeSvantyamanAgatAni catvAri | Akb. VI. 19 d:-agradharmeSu sammukhIkriyamANeSvantyaM dharmasmRtyupasthAnaM pratyutpannam / anAgatAni catvAryanutpattidharmANyeva prApyante / Saks. p. 536. ___ 3 Cf. AkArAzcatvAra eSa / anyAbhAvAddarzanamArgasAvRzyAcca / Akb. VI. 19 d. AkArAzcatvAra eveti / anityduHkhshuunyaanaatmaakaaraaH| darzanamArgasAdRzyAcceti / duHkhAkArA eva catvAro bhAvyante / kasmAt ? darzanamArgasAdRzyAt / darzanamArge hyasya satyasya darzanaM bhavati / tadAkArA eva bhAvyante / darzanamArgasadRzA hyamadharmAH / ... Sakv. p. 536.

Page #485
326 abhidharmadIpe [11. [411] tisrastu navame vidyAt 'maulabhUmipravezataH / sAmantakaprayoge tu catasro'ntyAthavA bhavet // [412] divyAkSizrutyabhijJAyAM vimokSAdau tathaiva caH (c)| . prathamAM saMmukhIbhUtAM catasraH khalvanAgatAH // [413] pari(ra) citta tRtIyAstu (yA tu) ctsrshcaapynaagtaaH| prAnivAsApramAnA(NA)nAmantyAM sarvAstvanAgatAH // [414] prArUpyAnA(NAM) vimokSANAM tisRbhyo'nyatamA vadet / . saMmukhe nAma jAtAstu tisra eva vinidizet // . [415] prArUpyakRtsnayostvantyAM pratyupannAmudAharet / tisraH khalvasamutpannAH kathayaniyamena tu.|| [416] Aryasya khalu vairAgyaprayoge kSepane (Ne)pi ca / sarvebhyo'nyatarAbhUtAzcatasrazcApyanAgatAH // [417] aAnantaryapathe muktAvantyAH .sarvAstvanAgatAH / ri(R)dhyAdau tu guNAH sarvamanAryasyaiva nidizet / / [418] "antyapUrvanivAsAdau sa(ca) dharmapratisaMvidi / tathAparasamAdhyAdAvaraNAyAM tathaiva ca // 1419] ArUpyAkhyavimokSAdau saMjJAsUkSmodaye tthaa| sarvAbhyo'nyatarAbhUtAzcatasraH khalvanAgatAH / / [420] brUyAtta sUkSmasUkSme'ntyAM bhUtAM tisrastvanAgatAH / samAseneyamAkhyAtA smRtyupasthAnabhAvanA // . nirvedhabhAgIyAnadhikRtya [VII. A, 2. Fol. 128 b.] [421] 'etannirvedhabhAgIyaM caturdhA bhAvanAmayam / ' 1 Cf. iti nirvedhabhAgIyaM caturdhA bhAvanAmayam / Ak. VI. 20 ab. . ityetAni catvAri nirvedhabhAgIyAni kuzalamUlAni yaduta USmagataM mUrSAnaH kSAntayo'pradharmAzca / Akb. VI. 20 ab.

Page #486
+21.] SaSTho'dhyAyaH / . paramArthadakSiNIyabhikSusaGghapravezadvArabhUtatvAt' bhAvanAmayaM na zrutamayaM cintAmayam / kutaH punarupapattiprAtilambhikaM bhaviSyatItyetacca sandhAya Also cf. nirvedhabhAgIyAni kuzalamUlAni USmagataH mUrdhAnaH satyAnukUlakSAntiH laukikAgradharmazca / USmagataM katamat / pratyAtmaM satyeSvAlokalabdhaH samAdhiH prajJAsayogazca / mUrdhAnaM katamat / pratyAtma satyeSvAlokavRddhaH samAdhiH prajJAsaMyogazca / satyAnukUlakSAntiH katamA / pratyAtma satyeSvekadezapraviSTAnusRtaH samAdhiH prajJAsaMyogazca / laukikAnadharmaH ktmH| pratyAtma satyeSvAnantaryacittasamAdhiH prajJAsaMyogazca / Asm. pp. 65-66. dhyAnavidhiSu pauviko bhavati cittasyaikAyatanapratisaMyogaH / ' krameNa pratyavekSate kAyaM vedanAM cittaM dharmAn ityavataran dharmamanaHsthitI suvinItaikAgracittasya pAramArthikaprajJAdhigamaH / pratyavekSate sarve saMskArA: "anityAH""duHkhAH""zUnyAH "anaatmaanH| tato labhate USmadharma cittotthApitam / yathA mathanAtkASTheSvanalotpAdastathA buddhadharmeSu parizuddhakuzalamUlazraddhotpAdaH / catubhiH pratyayaH pazyati SoDazAkArAn / catubhirAkAraiH pazyati duHkhasatyaM "samudaya "nirodhamArgasatyam / pazyan SoDazAkArakuzaladharmAn nityamAtApI viharati viiryvaanityuussmdhrmH| etasmAdUSmataH kuzalamUlaM saMpravRddhamucyate mUrdhA kuzalamUlam |""uussmdhrmottrmuurdhaa udRddha iti / satyakSAntimanugato, mUrdhA nAma kSAntikuzalamUlam / trividha eSa adhimAtraH madhyaH mRduzca / catuHsatyavipazyanAmupAdAya pazyati SoDazAkArAn satyamanusarana saMpravardhayati kuzalamUlamityucyate laukikAnadharma iti |""kshcidaah / laukikAnadharmo hi zraddhAdIni paJcendriyANi / paramArthatastu ekAgracittakAle cittacaitasikA dharmA laukikAgrakuzalamalamiti / Aam. pp. 83-84. The Mahayanistic interpretations of these terms are given in Aaa: evaM kRtadharmapravicayaH samAhitacittazca sarvadharmanairAtmyaM bhAvayan krameNa yadA pRthagbhUtAbhinivezAbhAvAdISatspaSTajJAnAlokena manomAtrameva pazyati tdaa'syossmgtaavsthaa| sa evAtrAlokalabdho nAma samAdhirucyate mhaayaane| yadA tasyaiva dharmAlokasya vRddhayarthaM nairAtmyabhAvanAyAM vIryArambheNa madhyaspaSTo jJAnAloko bhavati, tadA mUrdhAvasthA / sa eva vRddhAloko nAma samAdhiH / yadA tu cittamAtrAvasthAnena spaSTataro bAhyArthAbhinivezAbhAvo jJAnAloko jAyate, tadA kSAntyavasthA / grAhyAkArAbhAvAnupravezAttattvArthaMkadezapraviSTo nAma smaadhiH| . yadA punararthagrAhakavikSepAnAbhAso jJAnAloko niSpadyate, tadA laukikAnadharmAvasthA / sa evAnantaryo nAma samAdhiH / sarvAzcaitA avasthA dRDhAdhimuktito'dhimukticaryAbhUmirucyate / Aaa. p. 64. 1 Cf. nirvANadvArodghATanapratibala iti pRthagjanadharmeSvagraH pratItya prathamasatyadarzanaM caturAkAraM""| Aam. p. 84. yAnatrayAdhigamaprAptaye mRdUSmagataM kuzalaM heturiti / ayaM ca hetubhAvaH sarveSAmevoSmAdInAM veditvyH| Aaa. p.50

Page #487
328 abhidharmadope [421. bhagavatoktam-'cyuto batemau mohapuruSAvasmAddharmavi[na]yAdyatra nAmAnayoH mohapuruSayorUSmagatamapi nAsti" 'iti / taccaitatsarvam SaDbhauma SoDazAkAraM paJcaskandhA vinAptibhiH // 3 'SaDbhauma' darzanamArgavato, 'SoDazAkAraM' darzanamArgavat sAnuparivartakaM / 'paJcaskandhaM vinAptibhiH / ' prAptayaH khalu noSmAgatAdisvabhAvAH / tatsvA 1 cf. USmA katamaH |""sddhrmvinye'lpshrddhaasmaadaanm / yathA bhagavAnuddizyAzvaji. tpunarvasU bhikSU avocat / etI moghapuruSo mama saddharmeNa vigato vinayena ca / tathA hi / mahApRthivI dUramAkAzAd gtaa| etau moghapuruSau mama saddharmavinaye nAlpAMzato'pyUSmIkRtau / Jps, p. 7. ___Cf.also, api nAyaM prariTTho bhikkhu gaddhabAdhipubbo usmIkato pi imasmi dhammavinaye / M. sutta 22.-usmIkato ti yathA nibbatepi mahante aggikkhandhe khajjUpanakamattApi aggipapaTikA hoti yeva, yaM nissAya puna mahA aggikkhandho bhaveyya; kinnu kho evaM imassa appamattikA pi mANusmA atthi yaM nissAya vAyamanto maggaphalAni nimbatteyyA ti ? MA. sutta 22. 2 Cf. anAgamyAntaradhyAnabhUmikaM dve tvadho'pi vaa| Ab. VI. 20 cd. 3 Cf. tathAnadharmAH sarve tu paJcaskandhA vinAptibhiH / AR. VI. 19 cd. * The six bhumis are the following: anAgamyaM dhyAnAntaraM catvAri ca dhyAnAni asya (nirvedhabhAgIyasya) bhUmiH / tatsaMgRhItatvAt / nordhvam / darzanamArgaparivAratvAt / tadabhAvaH kAmadhAtvAlambanatvAt / tasya ca pUrvaM parijJeyapraheyatvAt |""bhdntghossksy dve prathame nirvedhabhAgIye saptabhUmike kAmAvacarepi stH| Akb. v. 20 cd.-nArUpyeSu nirvedhabhAgIyamasti |""drshnmaargpryogtvaat / .."drshnmaargsy"uurdhvm""aaruupyessu'"abhaavH| yasmAdArUpyAH kAmadhAtuM nAlambante / Aha / kiM kAmadhAtvAlambanena darzanamArgeNa prayojanamiti ? ata , ucyate / tasya pUrva parijJeyapraheyatvAditi / tasya kAmadhAtorduHkharUpasya pUrva parijJeyatvAt / samudayarUpasya ca praheyatvAt / atra ca heturyasmAtsa yogI kAmAvacareNa duHkhena vihanyate / tena sa sarva tato mokSamanveSata iti / Sakv. p. 537. According to the Sthaviravadins, the darshanamarga, (i.e., the first supermundane path) is not attained in the Arapa-loka due to the absence of hadaya-vatthu:-ArUpAvacarA devA vatthassa abhAvA dukkhasaccaM pariJAtuM asamatthA, tasmA paThamamaggaM uppAdetuM na sakkonti / A. Sangaho, Navanata Tika, VI. 24. See jps. 3 and Aam. p. 84. The Ado. might have contained a full discussion on this topic in its lost portion. V. supra. p. 322. n. 2. 5 sarve tu paJcaskandhAH saparivAragrahaNAditi / samAhitabhUmikatvAdRSmagatAdInAmavijJaptilakSaNo rUpaskandho'stIti paJcaskandhA USmagatAdayaH "saparivArA gRhyanta iti / Sakv. p. 535. 6 Cf. prAptayo no'magatAdibhiH saMgRhyante / mA bhUdAryasya tatsammukhIbhAvAdUSmaga

Page #488
421.] ssssttho'dhyaayH| 329 bhAvye hi tAsAmAryasyoSmagatAdisaMmukhIbhAvaH syAt / na cessyte| satyadarzanasamaGgino dRSTasatyasya vA satyadarzanaprayogasaMmukhIbhAve prayojanAbhAvAditi / Aha / ke punaste SoDazAkArAH yeSAM bhAvanena (nayA) srotaApanno bhavati ? taducyate / catubhirAkArairaNi (ni) tyaduHkhazanyAnAtmAkAraiH dukhaM parIkSate / maMtra bodhisattvAdate tRSNAcaritaH2 prAyo'Ni (ni) tyAkAraNa, kausIdyAdhiko duHkhAkAreNa, AtmIyadRSTicaritaH zUnyAkAreNa, AtmadRSTicarito'nAtmAkA renn| hetusamudayaprabhavapratyayataH samudayam / hetutaH ahetudRsstticritH| samudayataH ekakAraNadRSTi caritaH prabhavato nitykaarnndRsstticritH| pratyayato'buddhipUrvakRtadRSTicaritaH / nirodhazAntapraNItaniHsaraNato nirodham / ebhishcturbhinirodhH| nAsti mokSa ityevaM dRSTi carito nirodhata : zarIrAdimata ityevaM caritaH zAntataH / viSayasukhacaritaH pra[NIta]taH / dhyAnAdisukhacarito niHsaraNataH / / mArganyAyapratipannAni(Ni)kato mArga:(rgam) / ebhizcatubhirmArgaH / nAsti mokSamArga ityevaM dRSTicarito mArgataH / kaSTatapobhirityevaM dRSTikSarito nyaaytH| laukikavairAgyamArgacaritaH prtipttitH| asakRllaukikamArgaparihANito (ko) nairyANikataH / 3 ityevamAdite (ke ?) samaye vyabhicaraNakAle tvekopi sarvaiH tAdInAM sammukhIbhAva iti / Akb. VI. 19 d.--prAptisammukhIbhAvAdAryapudgalasyoSmagatAdInAM phalaprAptiprayogabhUtAnAM sammukhIbhAvo mA bhUditi prAptayo noSmagatAdiSu gRhyante / na hi prAptaprayogaphalasyAryasya prayogasammukhIkaraNaM nyAyyamiti / Sakv. p. 535. 1 See Aam. p. 83. Cf kathaM tathaTTena cattAri saccAni ekapaTivedhAni ? soLasahi prAkArehi tathaTTena cattAri saccAni ekapaTivedhAni / dukkhassa pILanaTTho, saGkhataTTho, santApaTTho, vipariNAmaTTho tthttttho| samudayassa AyUhanaTTho, nidAnaTTho, saMya gaTTho, palibodhaTTho tthttttho| nirodhassa nissaraNaTTho vivekaTTho, asaGkhataTTho, amataTTho tthttttho| maggassa niyyAnaTTho, hetuTTho, dassanaTTho, adhipateyyaTTho tthttttho| imehi soLasahi AkArehi tathaThena cattAri saccAni ekapaTivedhAnIti Patisambhida, vol. II. pp. 104.5. See Vm. XVI. 15. 2 cariyA ca cha criyaa| rAgacariyA, dosacariyA, mohacariyA, saddhAcariyA, buddhicariyA, vitkkcriyaa| Vm. III. 74. For detaiis, see Vm. III. 74-96. 3 Cf. yaM panetaM lokiyaM tattha dukkhajANaM vA dhuvasubhasukhattabhAvavirahitesu khandhesu dhuvasubhasukhattabhAvasaGkhAtaM phale vippaTipatti, samudayanANaM issarapadhAnakAlasabhAvAdIhi loko pavattatoti akAraNe kAraNAbhimAnapavattaM hetumhi vippaTipatti, nirogANaM arUpaloka

Page #489
330 abhidharmadIpe [422. priiksste| rogagaNDazalyAghAtAkArAdibhirNa (na) tu tairatyantaprahANamityata: SoDazaivAryAkArA ityucyante / ' purastAccaitacchlokAnugatamevopadarzayiSyAmi // ' nirvedhabhAgIyebhyaH punaH [422] pazcAttu khalu"nirvedha aarymaargaahvysttH| ___ sa yasmAnnizcito vedhastasmAnirvedha ucyate // lokathUpikAdisu apavaggagAhabhUtaM nirodhe vippaTipatti, magganANaM kAmasukhallika-attakilamathAnuyogappabhede avisuddhimagge visuddhimaggagAhavasena pavattaM upAye vippATapatti nibbatteti / Vm. XVI. 85. 1 Cf.."chahAkArehi sucataM parigaNhAti / "chahAkArehi sucataM pariggahetvA puna praTThahAkArehi parigaNhAti / "puna dasahAkArehi parigaNhAti / "dvAdasAkArehi parigaNhAti / ""evaM dvAdasAkArehi sucataM pariggahetvA puna toraNapariAvasena dvAcatAlIsAya prAkArehi sucataM parigaNhAti / rUpaM aniccato, dukkhato, rogato gaNDo sallato aMbato "samudayato, atthaGgamato, AdInavato, niHsaraNato pssti| vedanaM'."."" viANaM "" aniccato "pe ""nissaraNato passati / Vm. XXI. 56 59. Also see, Vm. XVI-15, 48; Patisambhida, vol. I. 118, vol. II. 104 5 and Chulla-niddesa, pp. 279-280, 283. ___RCf. nirveSabhAgIyAnIti ko'rthH| vidha vibhaage| nizcito vegho nirvedhaH AryamArgastena vicikitsAprahANAt, satyAnAM ca vibhajanAdidaM duHkhamayaM yAvat mArga iti / tasya bhAgo darzanamArgakadezaH / tasyAvAhakatvena hitatvAnnidhabhAgIyAni | Akb. VI. 20 ab. Cf. also, idha bhikkhave ariyasAvako Araddhaviriyo hoti, udayatthagAminiyA pAya samannAgato ariyAya nibbedhikAya smmaadukkhkkhygaaminiyaa| idaM paJjAbalaM / Ang. III. p.2. For nibbedhabhaglya-sila see Vm. I. 39. For nibbedhabaglyasamadhi, see Digha, xxxiv, 1. 6. The Vibhanga gives the following definition of nibbedhabhagini-panna:nimbidAsahagatA sAmanasikArA samudAcaranti virAgUpasaMhitA nibbeghabhAginI pnycaa| Vbh. p. 338.-nimbidAsahagatA ti tameva paThamajjhAnA vuTTitaM nimbidAsaGkhAtena vipassanAbANena sahagatA vipassanAmANaM hi jhAnaGgabhede vattante nibindati ukkaNThati tasmA nimbidA ti vuccati / samuvAcarantI ti nibbANasacchikiriyAya codenti tudanti / virAgUpasaMhitA ti, virAgasaGghAtena nibbANena upasaMhitA; vipassanAmANamhi sakkA iminA maggena virAgaM nibbANaM sacchikAtuM ti pavattito virAgUpasaMhitaM ti vuccati / taM sampayuttA sAmanasikArA pi virAgUpasaMhitA eva nAma, tasmA tesaM sAmanasikArAnaM vasena sA paThamajhAnapaJjA ariyamaggapaTivedhassa paTThAnatAya nimbedhabhAginI ti vuttaa| evaM catusu ThAnesu paThamajjhAnapAva kthitaa| dutiyajjhAnapAdIsu pi iminAva nayena attho veditbbo| VbhA. p. 41819. For nibbida and pativedha, see Vbh. p. 330.

Page #490
SaSTho'dhyAyaH / 331 423.] . iti prAgAviSkRtametat // [423] dharmajJAnarucirduHkhe nirmalaM dharmadarzanam / tatastatraivAvadhRtiH dharmajJAnamanantaram // laukikebhyaH khalvagradharmebhyo nirAsravA lokottarAH (rA) dharmamAtrekSaNa 9 This topic is discussed earlier in Adv. in its lost portion. V. supra, p. 322, n. 2. See also p. 326, n, 1. 2 Here begins a new topic-the darsana-marga and bhavana-marga. 3 Cf. abhisamayakramastu vktumaarbdhH| tatra ca yAvadaadharmA uktAH / zeSaM vaktavyam / ata idaM ucyate laukikebhyo'dharmebhyo dharmakSAntiranAsravA // kAmaduHkhe tato'traiva dharmajJAna tathA punH| Ak. VI. 25. cd, 26 ab. The B. Panjika gives in brief the abhisamaya-krama:-tatra vaibhASikAvayaH sarvadharmazUnyatAyAH sarvAvaraNaprahANamasahamAnAH caturAryasatyadarzanabhAvanAM ca tadupAyamicchantaH prAhuH * satyadarzanato muktiH zUnyatAdarzanena kim / ""tatra vRttasthasya sutacintAvato bhAvanAyAM pravRttasya / azubhAnApAnasmRtyupasthAnabhAvanAniSpattikrameNa / anityato duHkhataH zUnyato'nAtmatazcetyetaiH SoDazabhirAkArairduHkhAdisatyaM pazyataH / USmagatAvicatunirvedhabhAgIyadvAreNa duHkhe dharmajJAnakSAntyAdipaJcadazalakSaNasya darzanamArgasya, tataH paraM bhAvanAmArgasyAdhigamAddarzanabhAvanAheyatraidhAtukaklezopaklezarAziprahANAt kSayAnutpAvajJAnotpattirityAryasatyeSu saMkSepato'bhisamayakramaH / itthamAryasatyavarzanato muktirucyate / B. Panjika, IX. 41 ab. 4 laukikAgradharmaH katamaH / 'cittacaitasikadharmAH samanantarAH samyaktvanyAmamavakrAntA laukikAgradharma iti / apara aah| paMcendriyANi samanantarANi samyaktvanyAmamavakrAntAni laukikAnadharma iti / ... kasmAdabhidhIyate laukikAgradharma iti |"cittcaitsikaadhrmaa eva bhavantyanyeSu laukikeSu varAH prakRSTA jyeSTAH pradhAnA uttarAH paramA ityabhidhIyate laukikAgradharma iti / punaH khalvevamete cittacaitasikadharmAH samanantarA vihAya pRthagjanatvaM prApnuvantyAryatvaM vihAya mithyAtvaM prApnuvanti samyaktvaM pratibalAzca samyaktvanyAmAvakrAntaye ityabhidhAnaM laukikAnadharma iti / ""laukikAgradharmo ""niytmvivrtniiyH| kasmAt "laukikAnadharmaH satyAnusArI satyAbhimukhaH satyanirvedhAMzikaH / anyonyAntare nAvakAzo'sadRzacittotpAdasya yena nAryasatyAbhisamayanirvedhaH / punaH khalu / laukikAnadharmo duHkhadharmajJAnakSAnterbhavati samanantarapratyayaH / Jps, pp. 2 and 5. The laukikagradharma corresponds to the gotrabhu-chitta, which is followed by the sot a patti-magga-chitta : atha tasmi nimittapavattArammaNe pAlibodhato upaTTite manulomanANamsa mAsevanante

Page #491
332 abhidharmadIpe [423. dRssttirutpdyte'| sUtra uktam "laukikAgradhAnantaraM samaM niyAmamavakrAmati animittaM visaGkhAraM nirodhaM nimbAnaM ArammaNaM kurumAnaM, puthujjanagottaM puthujjanasaGkha puthujjanabhUmi atikkamamAnaM nibbAnArammaNe paThamAvaTTana-paThamAbhoga-paThasamannAhArabhUtaM maggassa anantara. samanantarAsevana-upanissaya natthi-vigatavasena chahi AkArehi paccayabhAvaM sAdhayamAnaM sikhAppattaM vipassanAya mukhamUtaM apunarAvaTTakaM uppajjati gotrabhUnANaM, yaM sandhAya vuttaM-"kathaM bahiddhA vuTAnaviTTane pA gotrabhUjANaM ? uppAdaM abhibhuyyatIti gotrabhU, pavattaM""pe . upAyAsaM abhibhuyyatI ta gotrabhU , "bahiddhA saGkhAranitiM abhibhuyyatI ti gotrabhU, anuppAdaM pakkhandatI ti gotrabhU, appavattaM "pe 'anupAyAsaM nirodha nibbAnaM pakkhandatI ti gotrabhU, uppAdaM abhi bhuyitvA anuppAdaM pakkhandatI" [Patisambhid a, vol. I. p. 66] ti sabbaM vitthAretabvaM / Vm. XXII 5. taM [gotrabhUtrANaM] hi banAvajjanampi samAnaM AvajjanaDhAne ThatvA, evaM nibbattAhI ti maggassa sanaM datvA viya nirujjhati / maggo pi tena dinnasajhaM amuJcitvA vA avIci- , santativasena taM ANaM anubandhamAno anibbiddhapubbaM apadAlitapubbaM lobha'""dosa ""mohakkhandhaM nibbijjhamAno va padAlayamAno va nibbattati / Vm XXII. 11. katamo ca puggalo gotrabhU ? yesaM dhammAnaM samanantarA ariyadhammassa avakkanti hoti tehi dhammehi samannAgato ayaM vuccati puggalo gotrabhU / P. Painatti. p. 2. 9 The dharma-matrekshana-drishti means dharma-jnana-kshanti, the first totottara.chitta:-lokikaagrdhrmaanntrmnaasrvdhrmjnyaankssaantirutpdyte|ksmiaalmbne? kAmaduHkhe / kAmAvacaramasyA Alambanam / seyaM duHkhe dharmajJAnakSAntirityucyate / anAsravajJAnArtha niHSyandena vizeSaNam / karmajJAnArtha kSAntiH / puSpaphalavRkSavat / Akb. VI. 25 cd. and 26a.-yasyA dharmajJAnaM niSyandaH sA dhrmjnyaankssaantiH| dharmajJAnArtha kSAntiH dhrmjnyaanshaantiH|... yathA puSpArtha vRkSaH puSpavRkSaH phalArthaM vRkSaH phalavRkSaH / Saks. p. 541. ___Cf. laukikAgradharmAnantaraM duHkhe dharmajJAnakSAntiH / duHkhaM katamat ? duHkhasatyam / duHkhe dharmaH katamaH ? dUHkhasatyAdhipateyaH shaasndhrmH| dharmajJAnaM katamat ? prayogamArge satyAdhipateyaM dharmavicAraNAjJAnam / jJAnakSAntiH katamA ? pUrvAdhipatibalavicAraNAmupAdAya pratyAtma duHkhasatye pratyakSAnubhAvinI anAsravA prajJA / yayA prajJayA duHkhadarzanaprahAtavyAn sarvaklezAn prajahAti / tasmAducyate duHkhe dharmajJAnakSAntiriti / Asm. p. 66. Also cf. SaDbhUmiSu laukikAgradharmA krameNa jAyate'nAsravapudgala:-ityucyate duHkhdhrmkssaantiH| adRSTapUrvasya prathamadarzane kSamatvAducyate kSAntiH / eSA AdikSAntirucyate AnantaryamArgaH / Asm. pp. 84-5. See Aaa. p. 150. 2 Cf. saiva [anAsravA duHkhe dharmajJAnazAntiH] ca niyaamaavkaantirityucyte| samyatvaniyAmAvakramaNAt / samyaktvaM nirvANamityuktaM suutre| tatra niyamo niyAma ekAntIbhAvaH / tasyAbhigamanamavakramaNam / tasyAM cotpannAyAmAryapudgala ucyate / anAgatAyA pRthagjanatvaM / vyAvartyate / etadeva tasyAH kaaritrmnaagtaayaambhyupgmyte| nAnyat pradIpajAtivat / Abb. VI. 26 a.

Page #492
423.] ssssttho'dhyaayH| yadavakrAnto pRthagjanabhUmi samatikrAmati" iti / tadanantaraM duHkhe dharma -'samyaktvaM nirvANamityuktam' iti / samyaktvaM katamat yattat ? paryAdAya rAgaprahANamiti vistaraH / 'samyaktve niyama ekAntIbhAvo niyAma' iti pani rUpam |..."tsyaabhigmnmvkrmnnm' iti / tasyaikAntIbhAvasyAbhigamanaM praaptiH| tadeva viparyAsasyApakramAniyAmAvakrAntirityucyate / 'tasyAM ca' iti dhrmjnyaankssaanto| 'pradIpajAtivat' iti / pradIpasyeva jAteriva cetyarthaH / yathA pradIpasyAnAgatasya tamovinAze sAmarthyam jAtezcAnA. gatAyA janyajanane tathA pRthagjanatvavyAvartane sAmarthyamanAgatAyA dharmajJAnakSAnterabhyupagamyate / Sakv. p. 541. The Pali scriptures contain several references to samyaktva and niyama-avakranti. Here too, niyama means the lokotlara marga : (1) diThivisUkAni upAtivatto patto niyAmaM pttilddhmggo| S. Nipata, 55.upAtivatto ti dassanamaggena atikknto| patto niyAmaM ti avinipAtadhammatAya sambodhiparAyaNatAya ca niyatabhAvaM adhigato, sammattaniyAmasaMkhAtaM vA paThamamaggaM ti; ettAvatA paThamamagganiSphatti ca tassa paTilAbho ca vutto| idAni paTiladdhamaggo ti iminA sesamaggapaTilAbha diipeti| S. Nibata A. 55. Also cf saMkhAtadhammo niyato padhAnavA / S. Nipata 703: saddho sutavA niyAmadasso / Ibid. 37!. (2) okkamati niyAma kusalemu dhammesu sammattaM / Ang. I. p. 121 :-kusalesu dhammesu magganiyAmasaMkhAtaM sammatta / AngA. II p 192. For various controversies on niya ma, and niyama, see the following kathas in Kathivatthu : ..okkantaniyAmakathA, IV. 8; niyAmakathA, V. 4; niyAmo asaMkho ti kathA VI. 1. sattakkhattuparamo puAgalo sattakkhattuparamatA niyato ta kathA, XII 5; kolaMkolo puggalo kolaMkolalA niyato ti kathA, XII. 6; ekabIjI puggalo ekabIjitA niyato ti kathA, XII. '; anantarApayutto puggalo sammattaniyAmaM okkameyyA ti kathA, XIII 3; niyatA niyAmaM okakamatI ti kathA, XII. 4; atthi puthujjanassa accantaniyAmatA ti kathA, XIX 7 and sabbe dhammA niyatA ti kathA, XXI. 7. niyAmo ti brahmacariyaM ti vA ariyamaggassa nAmaM / KA. IV. 8. niyAmagamanAyA ti niyAmo vuccati maggo, maggagamanAya maggokkamanAyA ti attho| Ibid V. 4. niyamo ti 'bhabdho niyAmaM okkamituM kusalesu dhammesu sammattaM ti [Ang. I. p. 121. bacanato ariyamaggo baccati / bid. VI. 1.---duniyAmA sammattaniyAmo ca micchattaniyAmo c| sammattaniyAmo ariyamaggo / so avinipAtadhammataM ceva phaluppattiM ca niyameti / micchittaniyAmo prAnantariyakammaM / taM anantarA nirayUpapatti niyameti / Ibid XII. 5.''ime = niyAme ThapetvA ajho niyAmo natthi / sabbepi hi sesA tebhUmakadhammA aniyatA naam| Ibid. XIII. 4. For details, see Points of Controversy, pp. 275; 383--386; Woghihara : Asanga's Bodhisattvabhumi, p. 31; LVPAk. VI. p. 180, n. 6. 1 katamo ca puggalo puthujjano ? yassa puggalassa tINi saMyojanAni appahInAni na ca tesaM dhammAnaM pahAnAya paTipanno-ayaM vuccati puggalo puthujjno| P. paiiatti, p. 12.

Page #493
abhidharmadIpe [423, jJAnaM nizcayAtmakam / ' kSAntyA vA saMyogaprApti chinatti jJAnena visaMyoga puthujjananiddese tINi saMyojanAnI ti diThisaMyojanasIlabbataparAmAsasaMyojanavicikicchAsaMyojanAni / etAni hi phalakkhaNe pahInAni nAma honti / "tesaJca dhammAnaM ti tesaM saMyojanadhammAnaM / maggakkhasmi hi tesaM pahAnAya paTipanno nAma hoti / P. parivatti A. p. 25. Cf. pRthagjanasvaM katamam / ... yadAryadharme AryoSmagate Aryadarzane AryakSAntau Aryacchande AryaprajJAyAmaprAptiraprAptatA aprApsyamAnatA iti pRthagjanatvam / "laukikAgradharmasamyagnirodhe duHkhadharmajJAnakSAntisamutpAdaH / atha tasmin kAle traidhAtukaM pRthagjanatvaM vyapagacchati, labhyate tat-[pRthagjana] svbhaavsyaanisspttiH| Jps. pp. 59-60. The Samyutta-nikaya makes specific reference to the prithag-janabhumi-samatikramana : cakkhaM ""pe manope.."vicANaM aniccaM vipariNAmI ajathAbhAvi / yo bhikkhave ime dhamme evaM saddahati adhimuccati, ayaM vuccati bhikkhave saddhAnusArI aukkanto. sammattaniyAmaM sappurisabhUmi okkanto vItivatto puthujjAbhUmi / abhabbo taM kammaM kAtuM yaM kammaM katvA nirayaM vA tiracchAnayoniyaM vA pettivisayaM vA upajjeyya / abhabbo ca tAva kAlaM kAtuM yAva na sotApattiphalaM sacchikaroti / / yassa kho bhikkhave ime dhamme evaM paJaAya mattaso nijhAnaM khamanti, ayaM vaccati dhammAnusArI prokkanto sammattaniyApaM"pe' 'sacchikaroti / S. III. pp. 225-7. (Okkantika-samyutta). The Kosakara gives two more views regarding the prithagjanatva. vyavartana :-laukikAnadharmarityapare / na / taddharmatvAttadvirodhitvAdadoSaH / zatruskandhArUDhatadghAtanavat / ubhayarityapare / AnantaryavimuktimArgasAdhAditi / Akb. VI. 26 a, -'laukikAgradharmarityapara' iti / pRthagjanatvaM vyAvartata iti prakRtam / 'n| taddharmasvAt' iti / na yuktametallaukikarapradharmastadvayAvartanamiti / kasmAt ? te'pi hi pRthagjanadharmasya pRthagjanadharma vyAvatiSyanta iti / 'tadvirodhitvAdadoSaH' / agradharmANAM pRthagjanatva. viroSAdadoSa essH| kim ? "yathA zatruskandhArUDha eva kazcicchatru ghAtayet / evaM kilAgradharmAH pRthagjanatvazatruskandhArUDhAstadeva pRthagjanatvaM ghAtayeyuriti / ubhayariti / laukikAadharmaH kSAntyA ca pRthaMgjanatvaM vyAvaya'te / katham ? AnantaryavimuktisAdhAd' iti / laukikAnAmagradharmANAmAnantaryeNa sAdharmyam / kSAntevimuktimArgeNa / yathA hyAnantaryamArgeNa klezaH prahIyate, vimuktimArgeNa prahINaH, evaM laukikarapradharmaH pRthagjanatvaM vihIyate, kSAntyA vihInamiti / Sav. pp. 541-542. ___See Aaa. p. 84; Asm. p. 66. For the Sthaviravadin's view, see Ky. III. 1. (sarAgaM cittaM vimuccatI ti kathA) and XIII. 5 (nivuto nIvaraNaM jahatI ti kthaa)| Cf. jps. pp. 25-26. 1 Cf. tataH punartuHkhe dharmajJAnakSAnteranantaramatraiva kAmAvacare duHkhe dharmajJAnamutpadyate / tat duHkhe dhrmjnyaanmityucyte| Akb. VI. 26 ab.- tat duHkhe dharmajJAnamityucyata iti / zAstre tena nAmnA vyavahAra iti darzayati / Saks. p. 542.

Page #494
424.] ssssttho'dhyaayH| prAptimAvahatIti vizeSaH / / [424] evaM viSvapi satyeSu tthaivaanvydhiividhaa| dvAbhyAM dharmajJAnakSAntidharmajJAnekSaNAbhyAM samanantaraM rUpArUpyAvacare duHkhe'nvayajJAnakSAntyanvayajJAnekSaNamutpadyate / evaM triSvapi satyeSu draSTavyam / atra punaH ____Also cf. duHkhe dharmajJAnaM katamat ? kSAntyanantaraM yena jJAnena pUrvoktebhyaH klezemyo vimukti sAkSAtkaroti / tasmAducyate duHkhe dharmajJAnamiti / Asm. p. 66. duHkhadharmajJAnaM vimokSamArga: / Aam. p. 85. V. infra; Adv. karika 477. 9 The Kosakara deals with this point in detail :-Cf. FFATT ga: kSAntayo jJAnAni cAvazyaM bhavanti ? kSAntijJAnAnyanantaryamuktimArgA yathAkramam / anantaryamArgAH kSAntayaH klezaprAptivicchedaM pratyantarayitumazakyatvAt / vimuktimArgAstu jJAnAni / klezaprAptivimuktAnAM visaMyogaprAptisahotpAdAt / ata ubhayairavazyaM bhavitavyam / dvAbhyAM cauraniSkAsanakapATapidhAnavat / ". Akb. VI. 27 cd. prAnantaryamArgeNeti "anantarabhavo anantaramArgo vA Anantaryam / tasya mArgA AnantaryamArgAH / vimuktimArgA iti vimuktI mArgA vimuktimArgAH / klezavimuktyavasthAmArga ityarthaH / dvAbhyAM cauraniSkAsanakapATapidhAnavaditi / yathA dvAbhyAmekena cauro niSkAsyate, dvitIyena tadapravezAya kapATa: pidhoyate / evamAnantaryamArgeNa klezacauro niSkAsyate ttpraapticchedtH| vimuktimArgeNa ca visaMyogaprAptikapATaM pidhIyate vartamAnIkaraNataH / "Sakv. p. 5 ! 9. See Aaa. p. 177. 2 Cf. zeSe duHkhAnvayakSAntijJAne satyatraye tathA / Ak. VI. 26 cd. __3. Cf. prathamato [duHkhe'nvayajJAnakSAntyA] dharmatattvajJAnAddharmajJAnam / tadanvayAdUrva duHkhAlambanamanvayajJAnam / tathaivAnugamanAt / Akb. VI. 26 c. Also cf. AnantaryamArgo'nvayajJAnakSAntiH vimuktimArgo'nvayajJAnaM ceti"| Aam. p. 85. duHkhe'nvayajJAnazAntiH katamA ? duHkhe dharmajJAnakSAntyAM duHkhe dharmajJAne ca pratyAtma pratyakSAnubhAvinI anAsravA prajJA utpadyate yaduttaramanvaya eSa AryadharmANAm / 'duHkhe anvayajJAnaM katamat ? tadanantaramanAsravaM jJAnamutpadyate / yena jJAnena duHkhe anvayajJAnakSAntimupadhArayati / Asm. p. 66. yato kho bhikkhave ariyasAvako evaM jarAmaraNaM pjaanaati"| nirodhagAmini paTipadaM pajAnAti / idamassa dhamme nANaM / so iminA dhammena dichaina' ''atItAnAgate nayaM neti-ye kho keci atItamaddhAnaM... anAgatamaddhAnaM samaNA vA brAhmaNA vA jarAmaraNaM""abhijAnissanti sabbe te evamabhijAnissanti seyyathApi etarahi / idamassa anvaye nANaM /

Page #495
336 abhidharmadIpe [ 424. anantyAstatra dRGamArgAH jJeyAH pnycdshkssnnaaH|' antyakSaNaM muktvA paJcadazasvabhAvo darzanamArgaH2 yastvasau sthApitaH sa khalu yato kho ariyasAvakassa imAni dve bANAni parisuddhAni honti'""ghamme jANaM ca anvaye ANaM ca / ayaM vuccati ""diTThisampanno iti pi, dassanasampanno iti pi, Agato imaM saddhamma iti pi, passati imaM saddhamma iti pi, sekhena bANena "sekhAya vijjAya samannAgato. iti pi, dhammasotaM samApanno iti pi, ariyo nibbedhikapao iti pi, amatadvAraM Ahacca fazofa sfaratfa i S. II. p. 8. See Vbh. p. 239, 329. Also see af 7 dhammanvayo vidito / D.gha, XVI. 1. 16. 1f. ki punaH sarvANi SoDazacittAni satyadarzanAt darzanamArgaH ? netyAha / ki tahiM ? . adaSTadRSTeduGamArgastatra paJcadaza kssnnaaH| Ak. VI. 28.cd. duHkhadharmajJAnakSAntimArabhya yAvanmArge'nvayajJAnakSAntirete paJcadazakSaNA darzanamArgaH / kiM kAraNam ? adRSTasatyadarzanAt / SoDaze tu nAstyapUrva dravyamiti yathAdRSTAbhyAsanAddhAvanAmArga eva / Akb. VI. 28 cd. V. supra, p. 227; n. 1. 2 The Kosakara initiates a controversy about the sixteenth kshana: nanu ca tenApi [SoDazakSaNena] avRSTaM pazyati mArge'nvayajJAnakSAntim / satyaM prati cintA na kSaNam / na hi kSaNenAdRSTena satyamadRSTaM bhvtiH| yathA naikena luGgenAlUnena kedAramUlaM bhavati / phalatvAdaSTajJAnaSoDazAkArabhAvanAt pUrvamArgavihAne: prAbandhikatvAcca mArgAnvayajJAnaM bhAvanAmArgaH / aparihANistu darzanaheyaklezaprahANasandhAraNAt / ata eva darzanamArga iti cet / na / atiprasaMgAt / " Akb. VI. 28 cd. - mArgAnvayajJAnakSAntirAtmAnaM virahayya zeSamanvayajJAnapakSyaM mArgamAlambate / svAtmani vRttivirodhAt / tenocyate 'mArgAnvayajJAnakSAntimadRSTaM pazyatIti / satyaM prati cinteti vistrH| satyaM prati cintA dRSTaM na dRSTamiti / na tu kSaNaM prati / dRSTaH kSaNo na veti / kasmAt ? paJcadazena kSaNena yadanvayajJAnalakSaNaM satyaM dRSTaM tadeva SoDazenApIti 'nAstyapUrvadRSTasatyadarzanam' iti na SoDazakSaNo darzanamArga iti vyavasthApyate / "Saky. p. 546. This view of the Vaibhashika is quoted and criticised by Haribhadra in Aaa:-ete SoDazacittakSaNA drshnmaargH| cittakSaNaH punarjeyajJAnotpattiparisamAptito draSTavyaH / kecida pazcadaza kssnnaaH| iti varSayanti / tadayuktam / tathAhi prayogamArge duHkhasatyAdhipateryasya dharmasya pUrvavicAraNAmadhipati kRtvA pratyAtmaM duHkhasatyAnubhAvijJAnamanAzravaM yena duHkhadarzanaprahAtavyaM klezaM prajahAti / taducyate du:khadharmajJAnakSAntiH / yena jJAnena kSAntyanantaraM vimukti sAkSAtkarotti taducyate duHkhadharmajJAnam / duHkhadharmajJAnasyAnantaraM duHkhe dharmajJAnakSAntau duHkhadharmajJAne cAnvaya

Page #496
337 +25.] - ssssttho'dhyaayH| [ 425 ab. ] kSaNo'ntyo bhAvanAmArgAt phalameSo'rthasiddhitaH / - yogAcAryasya khalvabhi........" [Folio No. 129 lost.'] ....."[VII. B. 3. Fol 130 a.] srotAzceti paJcabhavanti // eSa AryadharmANAmiti pratyAtmaM yatpratyakSAnubhAvijJAnamanAzravaM taducyate duHkhAnvayajJAnakSAntiH / yena jJAnena tAmanvayajJAnakSAntimavaghArayati taducyate duHkhe'nvayajJAnam / evamavaziSTepvapi satyeSu yathAyogaM kSAntayo jJAnAni ca veditavyAnIti SoDazakSaNika eva darzanamArgoM yuktaH / paJcadaza kSaNikatve tu mArge'nvayajJAnakSAnteravadhAraNaM na syAt / adRSTa darzanAbhAvenAntyo mArge'nvayajJAnakSaNo na darzanamArga iti cet / yadyevaM duHkhAdisatyatraye'pyapUrvadarzanavaikalyAdanvayajJAnakSaNo na darzanamArga iti dvAdazakSaNika eva syAt / na caitadabhyupagamanamiti yatkiJcidetat / tathA coktam-. kSAntijJAnakSaNaH satyaM satyaM prati ctuvidhH| mArgajJatAyAM vRGamArgaH sAnuzaMso'yamucyate // 1 // iti tatra dharmajJAnakSAntyA dharmajJAnena ca graahyaavbodhH| anvayajJAnakSAntyA'nvayajJAnena ca graahkaavbodhH| sarveSveva kSAntijJAneSvanimittavihArI yogI veditvyH| avikalakAraNasya prahAtumazakyatvAd duHkhadarzanaprahAtavyakAle samudayaH prahINaH / ata eva nirodhaH sAkSAtkRtastasya cAnyathAnupapattyA mArgo bhAvitaH / samudayAdiSvapyevamityevaM kAryAbhisamayAdekakSaNAbhisamayo mahAyAne darzanamArgo draSTavyaH / pratisatyaM punaviparyAsanirAkaraNena prativedhAbhisamayataH / SoDazabhireva kSaNarabhisamIyate / Aac. pp. 150-52. Also see Aaa. pp. 280-283. 9 Folio No. 129 is lost. In this lost folio, the Adv. might have discuseed the following topics which are dealt with in detail in the corresponding Adv. VI. 27 cd and 29--37:-(1) SoDazacittako styaabhismyH| (2) srota. aapttiphlprtipnnko| (3) skRdaagaamiphlprtipnnko| (4) anAgAmiphalapratipannako / (5) phlsthau| (6) navaprakArAH klezAH bhUmau bhUmau / tathA tat pratipakSA api nava prakArA AnantaryavimuktimArgAkhyAH gunnaaH| (7) srotaApannaH, saptakRtvaparamaH / (8) kulNkulH| (9) dvitIyaphalapratipannakaH / (10) skRdaagaamii| (11) ekavIcikaH / (12) anaagaamii| (13) paJcavidho'nAgAmI-anantarA prinirvaayii| uppdyprinirvaayii| sAbhisaMskAraparinirvAyo / anabhisaMskAraparinirvAyI / UrdhvasrotA / The topic under discussion is Anagamin-pudgala. An ana gami is defined as:-anAgAmI kAmadhAtvanAgamanAt / 'paJcAnAmavarabhAgIyAnAM saMyojanAnAM prahANAdityucyate prahANasaMkalanAt / ' avazyaM dve trINi vA pUrva prahINAni bhavanti / Akb. VI. 36 d. ___f. katamo ca puggalo anAgAmI ? idhakacco puggalo paJcannaM orambhAgiyAnaM saMyojanAnAM parikkhayA opapAtiko hoti tattha parinibbAyI anAvattidhammA tasmA lokAayaM vuccati puggalo anaagaamii| P. Paitiati, p. 16.-orambhAgiyAnaM ti oraM vuccati kAmaghAtu / "opapAtiko ti uppaatyoniko| iminAssa ganbhaseyA paTikkhittA / tattha 22

Page #497
338 abhidharmadIpe [425. atra punarya eSa paJcamaH' sa khalu parinibbAyo ti tattha suddhAvAsaloke prinibbaayitaa| anAvattidhammA tasmA lokA ti paTisandhigahaNabasena tasmA lokA idha anaavttnsbhaavo| buddhadassanatheradassanadhammasavaNAnaM panatthAyassa AgamanaM anivAritaM / P. Painatti A. p. 36. 1 The five andgamins are : sontarotpannasaMskArAsaMsva UrdhvasrotAzca ___Ak. VI. 37 abc. antarAparinirvAyo yo antarAbhave parinirvAti / upapadyaparinirvAyo ya upapannamAtro na cirAt parinirvAtyabhiyuktavAhimArgatvAt / "sAbhisaMskAraM parinirvAtyabhiyuktAvAhimArgatvAt / anabhisaMskAraparinirvAyI tvanabhisaMskAreNAbhiyogavAhimArgAbhAvAt |"uurdhvsrotaa yasyodhvaM gatirna tatraiva parinirvANaM yatropapannaH / Akb VI. 37 abc. .. The Kosakara gives another view about the sabhisarskara and anabhisamskara:-sNskRtaasNskRtaalNbnmaargnirvaannaaditypre| tatu na / atiprasaMgAt / sUtre tvanabhisaMskAraparinirvAyo pUrva paThyate / tathaiva ca yujyate / Akb. VI. 37. c. -saMskRtAsaMskRtAlambanamArgaparinirvANAditi / saMskRtaM saMskAra ityeko'rthaH / evamasaMskRtamasaMskAra iti / saMskArAlambanena mArgeNa duHkhasamudayamArgAlambanena mArgeNa ya: klezAn prajahAti sa saabhisNskaarprinirvaayo| yo'saMskRtAlambanena nirodhAlambanena so'nabhisaMskAraparinirvAyoti / tatta, n| atiprasaMgAt / antaropapadyaparinirvAyiNorapyasaMskRtAlambanamArgaparinirvANAt pratyekaM saabhisNskaaraanbhisNskaarprinirvaayitvyprsNgH| tatrastho dvAveva pudgalo syAtAm / na paJceti / anabhisaMskAraparinirvAyo pUrva paThyata iti / sAbhisaMskAraparinirvAyiNaH pUrvaM paThyate""tarthava yujyata iti katham ? " ayatnayatnaprAptitastatparinirvANasya yathAkramamityeva | Sakv. p. 559. This view of Kosakara, attributed to Sautrantikas (see LVPAK. VI. p. 212, n. 1.) agrees with the Sthaviravadins' definitions of these to kinds of anagamins. ___Cf. katamo ca puggalo antarAparinibbAyI ? idhekacco puggalo paJcannaM 'V. supra, p. 337, p. 4."tasmAlokA, so utpannaM vA samanantarA, appattaM vA vemajjhaM AyuppamANaM ariyamaggaM sajaneti upariTTimAnaM saMyojanAnaM phaannaay-ayN""antraaprinibbaayii| katamo ca puggalo upahaccaparinibbAyo ? idhekacco "pe'""tasmA lokA, so atikkamitvA vemajjhaM AyuppamANaM upahacca vA kALakiriyaM ariyamaggaM saMjaneti upariTamAnaM saMyojanAnaM pahANAya-ayaM""upahaccaparinimbAyI / _____katamo ca puggalo prasaGghAraparinibbAyo ? idhekacco "pe "tasmA lokA, so asaGkhAreva ariyamaggaM saMjaneti, upariTThimAnaM saMyojanAnaM pahAnAya, ayN""asngkhaarprinibbaayii| __ katamo ca puggalo sasaGghAraparinibbAyo ? idhekaccope "tasmA lokA, .so sasaGkhArena ariyamaggaM saMjaneti'""ayaM ssngghaarprinibbaayii| katamo ca puggalo uddhaMsoto akaniTThagAmI ? idhekacco"""""tasmA lokA, so

Page #498
339 427.] ssssttho'dhyaayH| 339 [426] dhyAnAni vyavakIryAtaH paJcamastvakaniSThagaH / ' zuddhAvAsopapattiH khalu dhyaanvyvk(ki)rnnphlaa| caturdhA''rUpyagAmyanyo dRSTanirvAyako'paraH // 3 UrdhvagasyAnAgAminaH paJcadhA bheda uktaH / [A]rUpyagAmI tu caturghA nirdizyate pUrvokta bhyaH antarApariNi(ni)yi nnmpaasy| ityete SaD bhavanti / dRSTadharmanirvAyakaH saptama ihaiva janmani yaH pariNi (nirvAti // [427] punastridhA tridhA kRtvA trInato rUpagA nava / " ete khalu rUpopagAH paJcAnAgAminastrayo bhavanti / antaropa[pa]dyapari avihA cuto atappaM gacchati, atappA cuto sudassaM gacchati, sudassA cuto sudassi gacchati, sudassiyA cuto akaniThaM gacchati, aniThe ariyamaggaM saMjaneti'""ayaM""uddhaMsoto akaniThThagAmI / P. Painatti. pp. 16-17. -upahacca kAlAkiriyaM ti upagantvA kAlakiriyaM / Ayukkhayassa Asanne ThatvA ti attho / "prasaGghArasasaGkhAraparinimbAyiniddesesu asaGkhArena appadukkhena adhimattappayogaM akatvA "| P. Pannatti A. p.36. ___See Ang. II. p.156, IV. pp. 70,380%BS. V.201; Vm.XXII. 26. and Sakv. pp. 558 ff. For fortyeight kinds of anagamins see P. Pannatti A, pp. 37-39. 1 Cf. UrdhvasrotAzca sa dhyAne vyvkiirnne'knisstthgH| AK. VI. 37 cd. On dhyana-vyavakirana, vide infra, p. 344. After this the Kosakara gives more details about the urdhvam-srota: UrdhvasrotA dvividho hetutazca phalatazca / hetuto vyavakIrNAvyavakIrNadhyAnatvAt / phalato'kaniSThabhavAgraparamatvAt / tatra yena dhyAnaM vyavakIrNa so'kaniSThAn gatvA parinirvAti / sa pluto'ddha plutaH sarvaplutazca sa punareSo'kaniSThaparama UrdhvasrotAstrividhaH / plutAdibhedAt / "evaM tAvad dhyAne vyavakIrNe kaniSThago veditavyaH / tataH anyo bhvaaprgH| vyavakIrNadhyAna UrdhvasrotA bhavAgraniSTho bhavati |""shmthcrito hyssH| pUrvakastu vipazyanAcaritaH / "Akb. VI. 37 d and 38 ab. 3 Cf. ArUpyagazcaturSA'nya iha nirvaayko'prH| Ak. VI. 38 cd. 4 SaDiti / antarA parinirvAyI upapadyaparinirvAyI sAbhiraskAraparinirvAyI anabhisaMskAraparinirvAyI UdhvaMsrotAH ArUpyagazca / SaSThazcaturdhAbhedamagaNayyeti / Sakv. p. 561. 5 Cf. punastroMstrividhAn kRtvA nava rUpopagAH smRtaaH| Ak. VI. 39 ab.

Page #499
340 abhidharmadIpe [427. Ni(nirvAyiNamU(nnU ?)va'srotAzca / dvitIyAdyA hi trayo'NA (nA)gAminaH sarva evopapadya pariNi (nirvAyiNo bhavanti / anupapannAnAM pariNi ( nirvANAt / teSAM pratyekaM tu (tri)dhA bhedAnnavAnAgAmino bhavanti / ' kathamiti ? antarApariNi ( nirvAyiNastAvadutpatata evAdUraM gatvopapattyAsannIbhUtasya ca pariNi(nirvAni(Na) bhedAt / upapadyapariNi(nirvAyiNaH upapadya sAbhisaMskArANa (na)bhisaMskArabhedAdUrdhvasrotasaH plutAdibhedAt / tadvizeSaH puna yaH karmakle zAkSabhedataH // teSAM pUnastrayANAM navAnAM vA anAgAminAM karmaklezendriyabhedAdyathAyogaM vizeSo boddhavyaH / trayANAM tAvatkarmataH, abhinirvatyupapattyaparaparyAyavedanIya. krmopcittvaat| klezataH mRdumadhyAdhimAtraklezasamudAcArAt / indriyato'dhimAtramadhyamadvindriyabhedAt / / yadi tahi klezendriyabhedAnnavAnAgAmino bhavanti, kathaM sUtre sapta satpuruSagatayo dezitA: ?' tadapadizyate 1cf. antarAparinirvAyiNastAvadAzvanAzuciraparinirvANAt dRSTAntatrayeNa / upapadyaparinirvAyiNa upapadyAbhisaMskArAnabhisaMskAraparinirvANAt / Urdhva srotasaH platAdibhedAta / sarveSAM vA trayANAmAzvanAzuciraparinirvANAditi tritvam / Akb. VI. .39 ab. See Sakv. p.561. 2 See Ang. IV. pp. 70 ff. V. infra. p. 341, n. 2. 3 plutAdibhedAditi / plutArdhaplutasarvacyutabhedAdityarthaH / Saks. p. 562.-tatra pluto nAma ya iha dhyAnAni vyavakIrya dhyAnatrayAt parihINaH prathamaM dhyAnamAsvAdya brahmakAyikeSupapannaH pUrvAbhyAsavazAccaturthaM dhyAnaM vyavakIrya * tasmAt pracyute'kaniSTheSupapadyate / eSa hi madhyamanimajjanAt plutaH / ardhapluto nAma yastataH zuddhAvAseSupapadya madhyAdekamapi sthAnAntaraM vilaMdhyAkaniSThAn pravizati / 'sarvacyuto nAma yaH sarvANi sthAnAntarANi saMcAryAniSThAn pravizati / Ab. VI. 38 a. See Saks. p. 560. 4 Cf. tadvizeSaH punaH krmkleshendriyvishesstH| AK. VI. 39 cd. 5 antaropapadyaparinirvAyiNoH Urdhvasrotasazca / Saky. p. 562. 6 abhinirvRtirantarAbhavaH / Ibid. 7 kathaM punarete navaprakArAH klezA bhavanti ? iha klezastriprakAro mRdumadhyAdhimAtratara iti "| Ibid. V. supra, p. 165, n. 2. 8cf. ta ete navaprakAraklezendriyatvAnnavAnAgAmino bhavanti / kathaM tahi sUtre sapta satpuruSagatayo dezitAH ? Akb. VI. 39 cd.

Page #500
341 428.] ssssttho'dhyaayH| [ 428 ] SaDdhoqhasrotasA sAdhaM saptadhA sadgatirmatA / ' dvau khalvatrAnAgAminI trighA tridhA bhi (tvA) SaDdhA vyavasthApito / 1 Cf. UdhvaMsroturabhedena saptasaMgatayo mtaaH| Ah. 40 ab. 2 trayo'ntarAparinirvAyiNaH; traya upapadya-parinirvAyiNaH / Saks. p. 56 3. The Kosakara quotes the Satpurusha-gati-sutra, in the connection of antar abhava in Akb. III.12d. Yasomitra gives full details :-sapta vo'haM bhikSavaH satpuruSagatIrdezayiSyAmyanupAvAya ca parinirvANam / tacchRNAtha"""saptasatpuruSagatayaH katamAH ? iha bhikSurevaM pratipanno bhavati / no ca syAM no ca me syAnna bhaviSyAmi na me bhaviSyati yadasti yadbhUtaM tatprajahAmItyupekSAM pratilabhate / sa bhave'smin na rajyate / sa bhave'sminna sajyate / athottaraM padaM zAntaM prajJayA pratividhyati / taccAnena padaM kAyena sAkSAtkRtaM bhavati / evaM pratipannasya bhikSoH kA gati: syAt koppttiH| ko'bhisamparAya iyi syuH praSTAraH / tadyathA bhikSavaH parIttaH zakalikAgnirabhinivartamAna eva nirvAyAt, evameva tasya tAvanmAnavazeSamaprahINaM bhavatyaparijJAtam / tasya tAvanmAnAvazeSasyAprahANAdaparijJAtAtpaJcAnAmavarabhAgIyAnAM saMyojanAnAM prahANAdantarA parinirvAyI bhavati / iyaM prathamA stpurussgtiraakhyaataa| __punaraparaM""tadyathA'yoguDAnAM vA'yaHphAlAnAM vA pradIptAgnisaMprataptAnAM ayodhanena hanyamAnAnAmayaHprapATikA utpatantyeva nirvAyAt / evameva 'antarA parinirvAyo bhavati / punaraparaM'""ayaHprapATikA utplutyApatitvaiva pRthivyAM nirvAyAt / evameva 'antarAparinirvAyo bhavati / punaraparaM 'ayaHprapATikA utplutya patitamAtraiva pRthivyAM nirvAyAt / evameva".. upapadyaparinirvAyo bhavati / punaraparaM""ayaHprapATikA utplutya parotte tRNakASThe nipatet / sA tatra dhUmamapi kuryAt / acirapi saMjanayet / sA tatra tadeva parIttaM tRNakASThaM dagdhvA paryAdAya nirupAbAnA nirvAyAt / evameva 'anabhisaMskAraparinirvAyI bhavati / punaraparaM'""ayaHprapATikA mahati vipule tRNakASThe nipatet |""evmev""saabhisNskaarprinirvaayo bhavati / punaraparaM ayaHprapATikA utplutya mahati vipule tRNakASThe nipatet vipulaM tRNakASThaM dagdhvA grAmamapi 'grAmapradezamapi""nagaraM""nagarapradezamapi janapadaM SaNDamapi dahet / 'dagdhvA ""nirvaayaat"| evameva""UdhvaMsrotA bhavati / iyaM saptamI satpuruSagatirAkhyAtA / Saks. pp. 270-1. Cf. satta bhikkhave purisagatiyo desissAmi / idha bhikkhave bhikkhu evaM paTipanno hoti 'no ca' ssa, no ca me siyA, na bhavissati, na me bhavissati, yadatthi yaM bhUtaM, taM pajahAmI'ti, upekkhaM paTilabhati / so bhave na rajjati, saMbhave na rajjati, athuttari padaM santaM sammappaJAya passati, taJca khvassa padaM na sabbena saba

Page #501
342 abhidharmadIpe [428. tRtIyastUva'srotA'nAkulIkaraNArthamabhedenaivoktaH / iti saptadhA dezitA satpuruSagatiH / sacchikataM hoti, tasya na sabbena sabbaM mAna""bhavarAga'""avijjAnusayo pahIno hoti / so paJcannaM orambhAgiyAnaM saMyojanAnaM parikkhayA anyarAvarinibbAyI hotii| __ seyyAthApi bhikkhave divasasantatte ayokapAle hajamAne, papaTikA nibbattitvA nibbAyeyya, evameva "antarAparinibbAyI hoti / evaM paTipanno'""papaTikA nibbattitvA. uppatitvA nibbAyeyya, evameva "antarAparinibbAyo hoti |"evNpttipnno' 'papaTikA nibbattitvA uppatitvA anupahaccatalaM nibbAyeyya"evameva""antarAparinibbAyI hoti / ""evaM paTipanno "papaTikA nibbattitvA uppatitvA upahaccatalaM nimbAyeyya 'evameva ""upahaccaparinibbAyI hoti / / "eva paTipannopapaTikA "uppatitvA paritte tiNapuje vA kaTTapuMje vA nipateyya, sA tattha aggi pi janeyya, dhUmaM pi""anAhArA nibbAyeyya, evameva prasaGghAraparinimbAyI hoti| "evaM paTipanno'"pagaTikA "vipule tiNapuje "anAhArA nimbAyeyya, evameva "" anAhArA sasaMkhAraparinibbAyo hoti / .."evaM paTipanno 'papaTikA "mahante tiNapuje "tiNapuja' pariyAdiyitvA gacchampi .""dAyampi bhUmibhAgaM pAgamma anAhArA nibbAyeyya, evameva""uddhaMsoto hoti prakanihagAmI / imA kho bhikkhave satta sppurisgtiyo| Ang. IV. pp. 70-4. See P. Pannatti A. pp. 36-39. 1 Cf. sapta satpuruSagatayo nAnyA iti| yattahi sUtra evoktam- 'satpuruSaH katamaH ? zaikSyaH samyagdRSTayA samanvAgataH' iti vistaraH / Akb. VI. 40 cd. -nAnyA zakSA gataya iti / na srotApannasakRdAgAmigataya ityrthH| gatirutpattiH samparAya ityete sUtre paryAyA ucyante / Skav. p. 563. The term satpurusha is equal to arya : sappurisAnaM dassAvI''ariyAnaM afurat: M. sutta 1. Buddhaghosha speaks of the following seven ariyas :yaM pana vuttaM, sattamariyapuggalavibhAgAya paJcayo hotI ti, tattha, saddhAnusArI, kAyasakkhI, ubhatobhAgavimutto, dhammAnusArI, diTippatto, paJAvimutto ti ime tAva satta ariypugglaa| yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaM paTilabhati, so sotApattimaggakkhaNe saddhAnusArI hoti, sesesu sattasu ThAnesu sddhaavimutto| yo pana dukkhato manasikaronto passaddhibahulo samAdhindriyaM paTilabhati, so sabbattha kAyasakkhI nAma hoti / arUpajjhAnaM pana patvA aggapphalappatto ubhatobhAgavimutto nAma hoti / yo pana anattato manasikaronto vedabahulo paJcindriyaM paTilabhati, so sotApattikkhaNe dhammAnusArI hoti, chasu ThAnesu dippitto, aggaphale paJjAvimutto ti| Vm. XXI. 74-5. See P. Pannatti, pp. 14-15. See purisavagga, Ang. II. pp. 217 ff; Digha, XXXIII. 2. 3 and Netti. p. 169.

Page #502
429.] ssssttho'dhyaayH| ___ kasmAt punaH srotamApanna sakRdAgAminoH satpuruSagatirna dezitA satpu[ruSasUtroddeze lakSaNepi sati taducyate sati vRtta raNe (na) ryANAduktaiSAmeva sdgtiH||' yasmAdanAgAminaH satyeva vRttirbhavati nAsatI / 2 itarayostu kuzalAkuzale vRttiH / yasmAccAnAgAmI yato gatastatra na punarAgacchati, tau tu gatAgatI kurvAte tasmA' ttasyaiva sa (sA) gatirdezitA netarayoriti // ___kiM punaH parAvRttajanmApyanAgAmI satpuruSagatau vyavasthApitaH ? netyAha / yasmAt [429] parAvRttabhavo hyAryoM neha dhAtvantaropagaH / " rUpadhAtau hi parAvRttajanmanaH Aryasya dhAtvantaragamane 'sti saMbhavaH / kAmadhAtau tu parAvRttajanmA''ryo na dhAtvantaraM gacchati tatraiva janmani pariNi (ni)rvANAt / 1 Cf. sabasavRttyavRttibhyAM gatapratyAgatazca tAH / Ak. VI. 40 cd. 2 sati ca karmaNi vRttiH prANAtipAtAdhakaraNAt / asati cAvRttirabrahmacaryAdyaka. raNAt / akuzalena hi cittenAbrahmacaryAdikaraNamiti / teSAM tu vItarAgANAM satyeva karmaNi afarafafa afegturpretara i Saku. p. 563. See Kv. XII. 8 and 9. ___3 After this the Akb. (VI. 40cd) has : anyeSAmapyasti pAryAyikaM satpuruSatvam / paJcavidhasya pApasyAtyantamakaraNasaMvarapratilambhAt prAyeNAkuzalaprahANAcca / yeSAM tu niSpayAyeNa teSAmiha [ = satpuruSagatisUtre] adhikaarH| 4 parivRttajanmA in Akb.-parivRttajanmA'nAgAmI yaH prathame janmani srotApattiphalaM sakRdAgAmiphalaM vA prApya dvitIye janmanyanAgAmI bhavati / Saks. p. 564. 5. cf. na parAvRttajanmArya: kAme dhAtvAtaropagaH / AR. VI. 40 cd. 6. rUpaghAtI tu parAvRttajanmA kadAcidArUpyAn pravizati / ya UrdhvasrotA bhavAna- paramaH / Cf. Akb. VI. 40 cd. ___7 tatraiva janmani parinirvANAditi / kAmadhAtau duHkhabahulatvenAsya tIvrasaMvegatvAt / Saks. p. 564. __8 After this, the Kosakara discusses one more point:-yattahi zaka goktam'ye te devA akaniSThA iti vizrutAH ante me hIyamAnasya tatropapattirbhaviSyati / ' abhidharmAnabhijJatvAditi vaibhaassikaaH| bhagavatApyanivAraNaM saMharSaNIyatvAditi / Akb. VI. 40 cd. -cyutinimittopapattiduHkhodvignasya saMpraharSaNIyatvAdityAcAryasaMghabhadraH / Saks. p. 56 5.

Page #503
[430. abhidharmadIpe yazcaiSa kAmadhAto parivRttajanmA''yaM uktaH eSa cordhvagatizcaiva nAkSamaM cArahANi (ni) mAk // ' UrdhvadhAtUpapannaH UrdhvagatirArya ityapi kRtaM dvayorapyaNa (na)yorNA ( )stIndriyasaMcAro na parihANi: / janmAntaraparivAsenAryamArgasya santatau dRDhataraNi (ni)vezAt, AzrayavizeSalAbhAdAryasya3 janmAntare rUpArUpyapravezendriyasaMcAraparihANayo na santi / / atha yaduktaM dhyAnavyavakiraNAditi tatra katamaddhyAnamAdau vyavakIryate ? 1430] antyakAmIyate pUrva siddhikSiNamizraNAt / / caturthe hi prazrabdhisukhotkaTaH samAdhiH sarvakarmaNyo yatastatsaMmukhIbhAvAta; Azrayasyopacaye satyAmRtAbhivRddhiH [VII 7, B. Fol. 130 b.] yena zaknoti dhyAnAni vyavakaritum / kathaM punAnAni vyakIryante ? Adau tAvadanAsravaM pravAhayuktaM caturtha dhyAnaM samApadyate / tasmAdvayu tthAya tadeva sAsravaM pravAhayuktaM samApadyate / 1 cf. sa cordhvajazca naivAkSasaMcAraparihANibhAka i Ab. VI. 41 ab. 2 For indriya-samichara and parihani, see Akb. VI. 57 c, 60 and Sakv. p. 583-592. 3 Cf. janmAntaraparivAsenendriyANAM paripakvataratvAdAzrayavizeSalAbhAcca Akb. VI. 41 ab.-indriyANAM paripAkataratvAditi prajJAdInAmindriyANAM niSyandaphalapuSTivizeSAdityarthaH / aashryvishesslaabhaacc| yasmAccAzrayavizeSamanupahataM mArgasammukhIbhAvAnukUlaM pratilabhate / dRzyante hi tIkSNendriyA api santa AzrayavaiguNyAd guNebhyaH parihIyamANA ityato janmAntaraparivAsenendriyANAM paripAkataratvAdindriyasaMcAro nAsti / AzrayavizeSalAbhAcca parihANirnAsti / anenaiva janmAntaraparivAsena dhAtvantaragamanaM bhavatIti / Saks. p. 565. 4 After this the Kosakara deals with one more point : atha kasmAdavItarAgaH zaikSo nAntarAye parinirvAyI bhavati ? mArgasyAjitatvAdasammukhIbhAvaH, anuzayAnAM ca nAtimandatvAt / duHsamatikrAmatvAt, kAmadhAtoriti vaibhASikAH / " Akb. VI. 41 cd.anuzayAnAM ca nAtimandatvAt " ityayamAcAryasya parihAraH / Saks. p. 56 5. 5 V. supra, p. 339, n. 3. 6 Cf. AkIryate caturtha prAgniSpattikSaNamizraNAt / AK. VI. 42 ab. 7 arhannanAgAmI vA "samApadyate / Akb. VI. 42 a.

Page #504
430.] . ssssttho'dhyaayH| 345 punazca tadutthitaH anAsravaM tathaiva sa tAn pravAhAnhrasitvA yAva[tkSaNa]dvaye tiSThatItyeSa prayogaH / siddhistu kSaNadvayamisraNAt / yadA tu zaknotyekenAsravakSaNAnantarameka laukikaM saMmukhIkartum, ekalaukikakSaNAnantaraM caikamanAsravamayatnena, evamanAsravAbhyAM sAsravasya mizrIkaraNAniSpannA bhavati dhyaanvyvkirnnaa| kimarthaM punarvyAnavyavakiraNam ? taducyate . udbhavArtha sukhArthaM ca klezAzaGkArtha meva ca / / 3 tribhiH kAraNAnAni vya vakIryante / upapattyarthaM sukhavihArArthaM klezaparihANibhIrutayA c| tatra dRSTiprApta: upapattyabhilASasamApattipriyatAbhyAm / zraddhAdhimuktastu pUrvAbhyAM ca kAraNAbhyAM klezabhIrutayA ca / 1cf.""evaM pravAhApahrAsena yadA kila dvau kSaNAvanAsravau dvau sAsravI punazcAnAsravI / ayaM vyavakaraNasya prayogaH / azakyaM tu kSaNavyavakiraNamanyatra buddhAt / ata icchAta: pravAhatrayasamApattito niSpannaM bhavatIti pshyaamH| Akb. VI. 41 ab. -'yadA kile'ti kilazabdo vaibhASikamata dyotkH| svamataM tu''azakyaM tu kSaNavyavakiraNamiti vistareNa / Saks. p. 565. 2cf. yadA tvanAsravasya kSaNasyAnantaraM sAsrava sammukhI karoti sAsravasyAnAsravam / evaM sAsravasya kSaNasyAnAsravAbhyAM mizraNAt vyavakiraNaM niSpannaM bhavatIti vaibhASikAH / dvau hi kSaNAvAnantaryamArgasadRzI tRtIyo vimuktimArgasadRza iti / evaM caturtha dhyAnaM vyavakIrya tadvalenAnyanyapi vyvkiirynte| Akb. VI. 42_b.-AnantaryamArgasadRzAviti anAsravasAsravau / "vimuktimArgasadRza ityanAsravaH / Saks. p. 565. 3 Cf: upapattivihArArtha klezabhIratayApi ca / Ak. VI. 42 cd. 4 zuddhAvAsopapattyartham / Sakv. p. 56 5. 5 dRSTadharmasukhavihArArtham / Ibid. 6 aparihANyarthamiti phalAnna parihIyeyamiti / Ibid. p. 566. 7 katamo ca puggalo diThThippatto ? idhekacco puggalo idaM dukkhaM ti""samudayo ti... nirodho ti paTipadA ti yathAbhUtaM pajAnAti, tathAgatappaveditA ca'ssa dhammA paJcAya vodiTThA honti vocaritA, paJAya cassa disvA ekacce AsavA parikkhINA honti " ayaM.. ditthtthippttii| P. Painiatti, P, 15, 8 katamo ca puggalo saddhAvimutto ? idhekacco""idaM dukkhaM tipe""ekacce AsavA parikkhINA honti, no ca kho yathA diThThipattassa, ayaM vuccati puggalo sddhaavimutto| Ibid.

Page #505
346 abhidharmadIpe __ [431. asamayavimukto'pyarhan dri (da)STadharmasukhavihArArtham / samayavimuktazca klezabhIrutayA ceti // yaccaitadvayavakiraNamuktam, [431] tatpAJcavidhyataH paJca zuddhAvAsabhuvaH smRtAH / taddhi caturthadhyAnavyavakiraNaM paJcaprakAraM madumadhyAdhimAtratara madhimAtratamabhedAt / ato hetupAJcavidhyAt phalamapi paJcavidhaM bhavati / ' etAH punaH zuddhAvAsabhUmayaH ___na jAtu dRSTapUrvAstAH sarvairapi pRthagjanaH // -saddhAvimuttaniise no ca yathA diThThippattassA ti yathA diThThippattassa AsavA parikkhINA, na evaM saddhAvimuttassA ti attho| kiM pana nesaM kilesappahAne nAnattaM atthIti ? ntthi| atha kasmA saddhAvimutto viThippattaM na pApuNAtI ti ? AgamanIyanAnattena / diThThippatto "appadukkhena appakasirena "saddhAvimutto pana dukkhena kasirena kilese vikkhambhetuM sakkoti / tasmA diThThippattaM na pApuNAti / api ca nesaM paJcAya pi nAnattaM asthi yeva / diThThippattassa hi uparitiNNaM maggAnaM vipassanAgANaM tikkhaM.""saddhAvimuttassa' 'no tikvaM.. P. Pannatti A. p. 32. ... 1 katamo ca puggalo asamayavimutto? idhekacco puggalo na heva kho kAlena kAlaM samayena samayaM aTThavimokkhe kAyena phassitvA viharati / paJcAya cassa disvA AsavA parikkhINA honti / ayaM vuccati puggalo asmyvimutto| P. Painatti. p. 11.-asamayavimutto ti panettha sukkhavipassakakhINAsavassetaM nAmaM / P. Paikatti A. p. 22. 2 Cf. Ditthadhammasukha-vihara, Digha, XXXIII. 1.11; Ang. IV. p.362 3 katamo ca puggalo samayavimutto ? idhakacco puggalo kAlena kAlaM samayena samayaM aTThavimokkhe kAyena phassitvA viharati / paJaAya ca' ssa disvA ekacce AsavA parikkhINA honti / P. Pakiatti, p. 11.-aTThavimokkSe ti rUpAvacarArUpAvacarA aTTha smaapttiyo| ""samayavimutto ti pana tiNNaM sotApanasakadAgAmianAgAmInaM yevetaM nAma / P. Patiatti A. p. 21. 4 cf. tatpAJcavidhyAtpaJcava shuddhaavaasoppttyH| Ak. VI. 43 ab. Also cf. avihA, atappA, sudassA, sudassI, akaniTThA ceti suddhAvAsabhUmi paJcafacer alfa i A. Sangaho, V, 6. ___5 The Kosakara gives one more view:-zraddhAdIndriyAdhikyAt paJcetyapare / Abb. VI. 43 ab.-apare'bhadantazrIlAtamatam / zraddhAdhikAyA bhAvanAyA avRhAH phalam / evaM yAvat prajJAdhikAyA bhAvanAyA akaniSThAH phalamiti / Saks. p. 566. . .

Page #506
431.] ssssttho'dhyaayH| bhavAnamupAdAya brahmalokamindralokaM yAvadavIcimupAdAya sarvabAlapRthagjanedaM (radR)STapUrvamanyatra zuddhAvAsebhya iti // abhidharmapravIpe' vibhASAprabhAyAM vRttau SaSThasyAdhyAyasya dvitIyA pAvaH // 9 Here the Text is called Pradipa. At the end of the fourth pada of the Seventh Adhyaya and the third pada of the Eighth Adhyaya also, it is called Pradipa. V. infra, Adv. karika, 531 and 585. Elsewhere it is uniformally called Dipa and the author of the Text is called Dipakara.V.supra, p.169,

Page #507
SaSThAdhyAye tRtiiypaadH| [432] yo nirodhasamApattimaznute kaaysaakssysau|' yaH khalu nirodhasamApatti lAbhyanAgAmI3 sa kAyasAkSI tyucyate / 1 cf. nirodhalAbhyanAgAmI kAyasAkSI punarmataH / Ab. VI. 43 cd. 2 V. supra, pp. 93 ff. On nirodha-sama patti, see Vm. XXIII. 16-52. 3 zraddhAdhimukto vA dRSTiprApto vA [anAgAmI] Saks. p. 566. 4 'kAyasakkhI kAyasakkhI'ti Avuso vuccti| kittAvatA nu kho Avaso kAyasakkI vRtto bhagavatA ti ? idhAvuso bhikkhu vivicceva kAmehi " paThamaM "catutthaM jhAnaM upasampajja viharati, yathA yathA ca tadAyatanaM tathA tathA naM kAyena phassitvA viharati / ettAvatA pi""kAyasakkhI vutto bhagavatA priyaayen| "puna ca paraM Avuso bhikkhu sabbaso nevasA nAsaJcAyatanaM samatikkamma saJcAvedayitanirodha upasampajja viharati, pAya cassa visvA pAsavA parikkhINA honti, yathA yathA ca tavAyatanaM tayA tathA naM kAyena phassitvA viharati / ettAvatA pi kho Avaso kAyasakkhI vutto bhagavatA nippariyAyenA ti / Ang. IV. pp. 451-2. -kAyena phassitvA""ti'""sahajAtanAmakAyenA ti attho| nippariyAyenA ti yattakaM kAyena sakkhikAtabbaM sabbassa katattA ayaM nippariyAyena kAyasakkhI / Ang. A. IV. p. 206. katamo ca puggalo kAyasakkho ? idhekacco puggalo aTThavimokkhe kAyena phassitvA vihara ta, pAya ca'ssa disvA ekacce AsavA parikkhoNA honti-ayaM 'kAyasakhI / P. Painiatti, p. 14.-kAyasakkhI niddese ekacce AsavA ti heTikamaggattayavajjhA / ' 'kAyasakkhI""phuTThantaM sacchikarotIti kaayskkhii| jhAnaphassaM paThama phusati / pacchA niropaM nimbAnaM sacchikarotIti kaayskkhii| P. Paijatti A. p. 30. ___Also cf. aSTabhUmiSu vairAgyAllabhate nirodhasamApattimityucyate kAyasAkSI anAgAmI / vimuktazcevahadharmamiva nirvANaM kAyena spRzati paMcAvarabhAgIyAnAM saMyojanAnAM prahANe prApnotyanAgAmitvam / paMcordhvabhAgIyAnAM prahANe prApnotyahatvam | Aam. p. 86. __ kAyasAkSIti arhattvapratipannako'nAgAmI nirodhalAbhI kaaysaakssii| tadvabuddhatvapratipannakatvenAryamaitreyaH kAyasAkSI / Aaa. pp. 442-3.

Page #508
ssssttho'dhyaayH| 349 433.] nirvANa sadazasya dharmasya kAyeNa (na) sAkSAtkaraNAt / ' sa khalu dharmaH kAyAzrayeNopajAyate / tatprAptilAbhAdapi nirodhalAbhItyucyate / bhavAgrASTAMzahA yAvadarhattvapratipannakaH // 3 prathamadhyAnavairAgyAdekaprakAra mArabhya yAvadbhavAgrASTaprakAraprahANAdahattvapratipannako drssttvyH|| [433] 'yazcAnantarya' mArge'ntye vajraupamyAhvaye sthitaH / 1 The Kosakara discusses this point in detail :-kathaM punaH kAyena sAkSAkaroti / cittAbhAvAt kAyAzrayotpatteH / evaM tu bhavitavyam / sa hi tasmAd vyutthAyApratilabdhapUrvI savijJAnakA kAyazAnti pratilabhate / yato'syaivaM bhavati zAntA vata nirodhasamApattinirvANasadRzI vrata nirodhasamApattiriti / evamanena tasyAM zAntatvaM kAyena sAkSAtkRtaM bhavati / prAptijJAnasAkSAkriyAbhyAM pratyakSIkAro hi saakssaatkriyaa| Akb. VI. 43 cd. __-'cittAbhAvAt' kAyenaiva sAkSAtkaroti / kathaM kAyenaivetyAha-'kAyAzrayotpatteH' 'evaM tu bhavitavya'miti svamatamAcAryasya / Sakv. p. 566. LVPAK. VI. p. 224. n. 2. See Vm. VVIII. 31.' 2 Here the Kosakara deals with one more point :-aSTAdaza zaikSA ityatra sUtre kiM kAraNaM kAyasAkSI noktaH ? He also enumerates various kinds of andga mins -"ityabhisamasya sarve catvAriMzadUnAni trayodazasahasrANyanAgAminAM bhavanti / Akb. VI. 43 cd. See Saku. pp. 566-68 and P. Pannatti A. pp. 36-37. ... 3 Cf. prA bhavAgrASTabhAgakSidahattva pratipannakaH / Ak. VI. 44 ab. 4 Cf. prathamadhyAnakaprakAravairAgyamArabhya / Akb. VI. 44 ab.-yasmAta kAmavairAgyAdanAgAmI vyasthApyate tasmAttataH pareNArhattvaphalapratipannako bhavati / Saks. p. 568. 5 rUparAga-arUparAga-mAna-uddhacca-avijJAya anavasesappahANAya paTipanno puggalo arahaphalasacchikiriyAya pttipnno| P. Paiiatti. p. 18. 6 Cf. navamasyApyAnantaryapathe vajropamazca saH / Ah. VI. 44 cd. 7 yathA vajraH sarvaM bhinatti evamayaM samAdhiH sarvamanuzayaM bhinanIti sAmarthyAvajropamA asyeti vjropmH| bhinnatvAdasau na sarvAM bhinatti / traidhAtukAn darzanaprahAtavyAn bhAvanAprahAtavyAMzca kAmAvacarAn yAvadbhAvAgrikAnaSTau prakArAn / '"sarvAMstu bhettuM samartha' iti saMbhavam"| Saku. p. 568. Cf. katamo ca puggalo vajirUpamacitto? idhekacco""AsavAnaM khayA anAsavaM cetovimutti pAvimutti diTheva dhamme sayaM abhijA sacchikatvA upasaMpajja viharati / seyyathApi nAma vajirassa natyi kiJci abhejjaM maNI vA pAsAno vA, evamevaM "ayaM vuccati vjiruupmcitto| P. Paiiatti. p. 30.-vajiraM viyaM hi arahamaggajANaM vaTThabvaM, maNigaNThipAsANagaNThi viya arahattamaggavajjhA kilesA |""vjiren nimbiddhaveghassa puna apaTipUraNaM viya arahattamaggena chinnAnaM kilesAnaM puna anuppAdo dttttbbo| P. Palliatti a. p. 47. For details and other references, see LVPAk. VI p. 228.

Page #509
350 abhidharmadIpe [434. ___ navamasyApi bhAvAgrikasya prakArasya prahANAyAnantaryamArge''nsye'ntyaphalapratipannakaH evAvagantavyaH / / tatphalArtha kSayajJAnaM tadekAlambanaM na vA // 3 tasya vajropamasya samAdhebalAdutthitaM tabalotthamantyavimuktimArgAkhyaM tena sahakAlambanaM bhavati na vA / kSayajJAnasya" catuH satyAlambanatvAt // [434] tadavApterazaMkSo 'sAvahastrailokyasatkRtaH / sarvaklezavisaMyuktaH shikssaatritypaargH||" sa khalu trayANAmAsravANAM niravazeSaprahANAttisRNAM ca zikSANAM' pAragamanAt sabrahmakasyApi lokasya pUjAmahatItyarhannirucyate // 1 AnantaryamArgo vajropamaH samAdhirityucyate / Akb. VI. 41 cd. Also cf. rUpArUpyaghAtvoH saMyojanabandhanAnAM niravazeSahAnamucyate cittasamatA bjropmsmaassiH| Aam p.86. 2 The Kosakara enumerates several kinds of the Vajropamasamadhi :vajropamAnAM tu bahubhedaM varNayanti / 'ta ime jJAnAkArAlambanabhedabhinnA dvApaJcAzadvajropamA bhavanti / "punargotrendriyabhedAt bhUyAMso bhavanti / Akb. VI. 44.cd. -dazasahasrANyaSTaSaSTayuttarANi ca trINi zatAni vajropamAnAM bhavantIti / Sakv. p. 573. 3 Cf. tat kSayAptyA kSayajJAnam / Ah. VI. 45 a. , 4 vajropamasamAdheranantaraM pazcimo vimuktimArgaH / ata eva tat kSayajJAnaM / Akb. VI. 45 a. 5 vajropamasamAdhiH / krameNa kSayajJAnaM jAyate / etasmin kAle arhatphalaM bhvtynuttrN| api savairAgyAnantaryamArga pazcimazaikSacittaM / iti bajropamasamAdhikrameNa prathamamazaikSyasya kSayajJAnaM jAyate-'prahINA me jAti: prAptaM mayAhattvaM kSINA me sarvasaMyojanaklezo. paklezAH / ' ityucyate arhan / Aam. p. 86. V. infra, Abv. karika 441 and 447. 6 katamo ca puggalo sekkho ? cattAro maggasamaGgino tayo phalasamaGgino puggalA sekkhA / arahA asekkho avasesA puggalA neva sekkhA nAsekkhA P. Paitiatti. p. 14. 7 cf. azaikSo'hannasau tdaa| Ak. VI. 456. 8 v. supra, P. 297, n. 1. 9 zikSAtraya iti adhizIlamadhicittamadhiprajJaM ca / tAH punaH zIlasamAdhiprajJAsvabhAvAH / Akb. VI. 45 b. The Kosakara deals with this topic in detail. See LVPAK. VI. p. 230. V. supra, p. 196, n. 6. 10 yasya puggalassa rUparAgo arUparAgo mAno uddhaccaM avijjA anavasesA phiinnaaayN."arhaa| P.Patijatti. p. 180.

Page #510
437.] SaSTho'dhyAyaH / eSAM punastrayANAM mArgANAM katamaH sAsravo katadegmo nirAsravaH ? saducyate[435] bhAvanAkhyo dvidhA mArgaH samalAmalabhedataH / ' darzaNA (nA) khyastu vijJeyaH sarvasyaiva nirAstravaH // [436] prAnupUvikaya yovItarAgAvItarAgANAm / ___(vItAvItarAgiNAm) . azaikSAkhyopi boddhavyo nityamevAmalImasaH // katamatpunaH katamAM bhUmimatyeti ? tadapadizyate[437 a] bhavAnaM nirmalo'tyeti ......"[Folios 131-133 lost]4 Cf. ArakattA hatattA ca kilesArIna so muni / hatasaMsAracakkAro paccayAdIna cAraho / na raho karoti pApAni, arahaM tena vuccatI ti // Vm. VII. 25. 1 Cf. dvividho bhAvanAmArgo drshnaakhystvnaasrvH| Ak. VI. 1 cd. bhAvanAmArgo dvividho laukiko lokottarazca / darzanamArgastu lokottara eva traidhAtukapratipakSatvat / navaprakArANAM darzanaheyAnAM sakRtprahANAcca / Akb. VI. 1 cd. Also cf. bhAvanAmArgakatamaH ? darzanamArgAdUva laukiko mArgoM lokottaramArgaH mRdumArgo madhyamArgo'dhimAtro mArgaH prayogamArgaH AnantaryamArga : vimuktimArgaH vizeSamArgazca / lokiko mArgaH katama: ? laukikaM prathama 'navasaMjJAnAsaMjJAyatanaM ca / ""lokottaro mArgaH katamaH ? dukhasamudayanirodhamArgajJAnAni dharmajJAnAnvayapakSyANi taizca saMprayuktaH samAdhiH / Asm. p. 68. 2 For anupurvika and bhikyo-vitaraga, v, supra, pp, 57-58, 3 Cf. lokottareNa vairAyaM bhavAnAdanyato dvidhA / Ak. VI. 45 cd. 4 Folios 131-133 are lost. In these lost follos the Adv. mjght have discussed the following topics, which are dealt with in the corresponding Akb. VI. 45-61 : (1) kenAyaM zaikSaH kuto vairAgyamApnoti ? (2) katamayA punarbhUmyA kuto vairAgyaM bhavati ? (3) kSayajJAnAdanantaraM kimutpadyate ? (4) catvAri zrAmaNyaphalAni / kimidaM zrAmaNyam ? (5) yadyanAsravo mArgaH zrAmaNyaM kathaM laukikamArgaprAptaM phaladvayaM zrAmaNyaphalaM yujyate ? (6) dharmacakraM brahmacakraM ca / (7) kasmin dhAtau kati zrAmaNyaphalAni prApyante ? (8) SaDarhantaH / (9) kiM punarete SaDarhanta Adita eva tadgotrA bhavantyatha pazcAt ? (10) kaH punareSAM kutaH parihIyate / phalAt gotrAdvA ? (11) ki kAraNaM prathamAt phalAnnAsti parihANiH ? (12) kiM punarime'rhanta eva SaDgotrA bhavanti, athA:

Page #511
[ 438. 352 abhidharmadIpe [VII. B. 4. Fol, 134a.] ... ... 'tatra tAvadazaikSasya catvAri dhyAnAni trINyArUpyANyanAgamyadhyAnAntaraM c| zaikSasya tu SaDArUpyatrayaM hitvA / ki punaratra kAraNam ? [438] savizeSaM yatastyaktvA phalaM paramupAznute / 3 iha khalu yaH phalaviziSTamArgasthaH indriyANi saMcarati saphalaM phala[vi]ziSTaM ca mRdvindriyamArga tyaktvA tIkSNendriyamArgasaMgahItaM phala mAtrameva pratilabhate / yazcAzaikSaH ArUpyabhUmi niHzrityendriyAni (Ni) saMcarati niyatamanAgAmiphala vizeSamArgasthasya na cAstyanAgAmiphalamArUpyabhUmisaMgRhItam / ityetat kAraNam / yaduktaM bhagavatA-"klezAt (n) prahAyeha hi yastu paJcAhAryadharmA pari- . pUrNazaikSaH" iti / kiyatA paripUrNazaikSo bhavati ?' nye'pi ? (13) tridhA prihaanniH| (14) atha yo'haMtphalAt parihIyate kimasau punarjAyate ? (15) athendriyANi saMcaratAM katyAnantaryavimuktimArgA bhavanti ? (16) kaH punaH katamAM bhUmi nizrityendriyANi saMcarati ? (17) sapta AryapudgalAH / 1 The topic under discussion is :-kaH punaH katamAM bhUmi nizrityendriyANi saMcarati ? 2 Cf. azaikSo nava nizritya bhUmiH zaikSastu SaT ytH| Ak. VI. 61 cd. 3 Cf. savizeSaM phalaM tyaktvA phalamApnoti varSayan / Ak. VI. 62 ab. 4 phalaM phalaviziSTaM ceti / phalaM sakRdAgAmiphalam / phalaviziSTaM prathamadhyAnAdiprahANAya prayogAnantaryavimuktivizeSamArgalakSaNam / Sakv. p. 594. 5 na cAnAgAmiphalamArUpyasaMgRhItamiti / paJcAnAmavarabhAgIyAnAM prahANAdanAgAmI'ti sUtre vacanAt / darzanamArgasya ca tatrAbhAvAt / tadabhAvaH kAmadhAtvanAlambanAditi / Sakv. p.594. V. supra, p. 301, n.+. & After this the Kosakara deals with the following topic :-fachdAt SaDahanto nava bhavanti-buddhaH, pratyekabuddhaH, sptshraavkaaH| Akb. VI. 62 d 64 ab. This topic might have been discussed in the lost portions of Adv., v. supra, P, 352, n. 4. Le Quoted in Akb. VI. 64 cd. See LVPAK. VI. p. 267, n. 2. 8''paJceti paJcAvarabhAgIyAni saMyojanAni satkAyadRSTayAdInyuktAni / ahAryadharmeti aparihANidharmetyarthaH / Saks. p. 597. 9c"""yato ca kho bhikkhave bhikkhu saddho ca hoti sIlavA ca bahussuto ca dhammakathiko ca parisAvacaro ca visArado ca parisAya dhamma deseti, catumnaM jhAnAnaM nikAmalAbhI

Page #512
353 438.] . ssssttho'dhyaayH| * zaikSasya tribhirakSAdyAbhyAM saMpUrNatArhataH // ' * zaikSasya khalu tribhiH kAraNaiH paripUrNatA bhavati / samApattIndriyaphalaiH / tadyathA dRSTiprAptasya kAmasAkSiNaH anyataravaikalyAttu na paripUrNatA syAtprAgeva sarvavaikalyAt / tadyathA kAmAvItarAgasya zraddhAdhimuktasyaivaM tAvacchaikSasya / azaikSasya dvAbhyAmindriyasamApatti bhyAm / tadyathobhayabhAgavimuktasya' asamayavimuktasyeti // abhidharmadIpe vibhASAprabhAyAM vRttau SaSThasyAdhyAyasya tRtIyaH pAdaH // hoti , AsavAnaM khayA anAsavaM cetovimutti pAvimutti diDheva dhamme sayaM abhicA sacchikatvA viharati / evaM so tena aMgena paripUrakArI hoti / "bhikkhu samantapAsAdiko ca hoti / sabbAkAraparipUro cA ti / Ang. IV. p. 3. .1 Cf. samApattIndri yaphalaH pUrNaH zakSo'bhidhIyate / azaikSaparipUrNatvaM dvAbhyAm AR. VI. 61 cd and 65 a. 2 ko'yamubhayato bhAgavimuktaH ?..."yo nirodhasamApattilAbhI sa ubhayato bhAgavimuktaH / prajJAsamAdhibalAbhyAM klezavimokSAvaraNavimuktatvAt / Akb. VI. 64 ab. ___Cf. katamo ca puggalo ubhatobhAgavimutto? idhekacco puggalo aDhavimokkhe kAyena phassitvA viharati, paAya cassa disvA AsavA parikkhINA honti / ayaM ... ubhtobhaagvimutto| P. Panitatti, p. 14.-ubhatobhAgavimuttanidde se 'paJcAya cassa disvA ti vipassanApAya saGghAragatAnaM, maggapaJaAya cattAri saccAni passitvA cattAropi AsavA khINA honti / ayaM "dvIhi bhAgehi dve vAre vimutto ti ubhtobhaagvimutto| tatrAya theravAdo :-(1) tipiTakacULanAgatthero tAva Aha-samApattiyA vikkhambhanavimokkhena, maggena samuccheda vamokkhena vimutto ti ubhatobhAgehi dve vAre vimutto ti / (2) tipiTakamahAdhammarakkhitatthero nAmanissitako / so ti vatvA "accI yathA vAtavegena khittA atthaM paleti na upeti saMkhyaM / evaM munI nAmakAyA vimutto atthaM paleti na upeti saMkhyaM // " tiM vatvA, suttaM AharitvA nAmakAyato ca rUpakAyato ca suvimuttatA ubhatobhAgavimuttoti Aha / (3) tipiTakacalAbhayatthero panAha-samApattiyA vikkhambhanavimokkhena ekavAraM vimutto, maggena samucchedavimokkhena ekavAraM vimutto ti ubhtobhaagvimutto| ime pana tayopi therA paNDitA tiNNampi vAde kAraNaM dissatIti tiNNampi vAdaM tanti katvA tthpisu| saGghapato pana arUpasamApattiyA rUpakAyato vimutto, maggena nAmakAyato vimutto ti ubhatobhAgehi vimuttattA ubhtobhaagvimutto| P. Paiviatti A. p. 30. Also cf. sarvavimuktaH katamaH / prAptanirodhasamApattiH sarvavimuktaH / Aam. p. 87. 23

Page #513
SaSThAdhyAye cturthpaadH| laukikalokottaradarzaNa (na) bhAvanAzaikSa[zaikSa] mArgabhedenAnekavidho mArga uktaH / sa tu [439] vijJAtavyaH samAsena punamArgazcaturvidhaH / prAnantaryavimuktyAkhyau prArambhotkarSalakSaNau / ' tatra prayogamArgaH kuzalamUlaphalasyArambha ityarthaH / tasyAnantaramAnantayaMmArgaH yena klezAjahAti3 / vimuktimArgo yaH tatpraheyAvaraNavimukte 1 cf. mArgaH smaastH| vishessmuksyaanntrypryogaakhyshcturvidhH| AK. VI. 65 bcd. 2 prayogamArgoM yasmAdanantaramAnantaryamArgaH / Akb. VI. 6 5 cd. prayogamArgaH katamaH ? yaH saMbhAramArgaH sa prayogamArgaH / yastu prayogamArgaH sa na sNbhaarmaargH| saMbhAramArgopacitAni nirvedhabhAgIyAni kuzalamalAni USmagataH mardhAnaH satyAnukUlakSAntiH laukikAgradharmazca / Asm. p. 6. (saMbhAramArgaH katamaH ? pRthagjanAnAM zIlaM . zamathavipazyanA "kuzalaM zrutamayo"" cintAmayI bhAvanAmayo prajJA / Ibid.) Cf. laukikA agradharmAH prayogamArga iti gamyate / yastu pratilomataH kSAntyAdimArgaH sa kasminnantarbhavatIti vaktavyam ? Aha / prayogamArga evAntarbhavati | Sahy. p. 598. 3 AnantaryamArgo yenAvaraNaM prjhaati| Akb. VI. 65 cd.-'AnantaryamArgo yenAvaraNaM prajahAtI'ti / aprahANamArgasaMbhavAt / asti sa. prAnantaryamArgo yenA'varaNaM na prajahAti, indriyasaMcArAdiSu / Sakv. p. 597. Also cf. prAnantaryamArgaH katama: ? yasyAnantaraM nirantaraH klezaH prahoNo bhavati / Asm. p. 70. V. supra, p. 350, n. 1. 4 vimuktimArgo yastatpraheyAvaraNavinirmuktastat prathamata utpadyate / Abb. VI. 65 cd -'"AnantaryamArgasya duHkhadharmajJAnakSAntyAderyat praheyamAvaraNam, duHkhadarzanaprahAtavyo nikAyo yAvadbhAvanAprahAtavyaH / tena praheyAvaraNena nirmukto yaH prathamata utpadyate sa vimuktimaargH| Saky. p. 598. Cf. vimuktimArgaH katamaH ? yena prahINe kleze vimukti sAkSAtkaroti / Asm. p. 70. V. supra, p. 350, n. 4.

Page #514
355 440.] ssssttho'dhyaayH| santAne visNyogpraaptishaayotpdyte| vizeSamArgo ystduurdhvmnykushlmuulpraaptyrthmutkrssgmnlkssnnH||' ____pugarmA! bhagavatA "mokSapurapratipAdanAt pratipacchabdenoktaH2 "catasraH pratipadaH / asti pratipatsukhA dhndhaabhijnyaa| asti sukhA kSiprAbhijJA / asti duHkhA dhndhaabhijnyaa| asti du:khA kSiprAbhijJA / "3 tAsAM punarindriyato bhUmitazca vyavasthAnaM tadidaM pradarzyate[440] tIkSNendriyasya mauleSu dhyAneSu prtiptsukhaa| kSiprAbhijJAlpabuddhestu" dhandhAnyatra viparyayAt // mauleSa khalu caturSu dhyAneSu yo mArgaH sA sukhApratipat / sA ca tIkSNendriyasya kSiprAbhijJA tatrAyatnavAhitvAt / ' nairyANavatsukhA tatrAyatnavAhitvA[t] zamathavidarzaNa (na) yoH / sAmyAt / tatraiva sA madvindriyasya dhandhAbhijJA / anyAsu tu paJcasu bhUmiSvanAgamyadhyAnAntarikArUpya trysNgRhiitaasvnnggprigRhiittvaat| zamathavidarzanAnyUnatvAt anAgamyadhyAnAntarikayorArUpyatraye 1 ya emyaH prayogamArgAdibhyastribhyo'nyaH sa vishessmaargH| SoDazAt mArgAnvayajJAnakSaNAtpareNa saptadazAdayastajjAtIyA ye'nAvAH kSaNAste vishessmaargsvbhaavaaH| evamanyadapi vimuktijJAnam / Saky. p. 598. Cf. vizeSamArgaH katamaH ? tadanyasya klezaprakArasya prayogAnantaryavimuktimArgaH vishessmaargH| api khalu klezaprahANaprayogaM nirAkRtya dharmacintAyAM vA prayuktasya api khalu vaizeSikAn guNAnabhiniharato vA yo maargH| Asm. p. 70. Pratipat and marga are often used side by side in the Pali Pitakas:-- siyA kho pana bhikkhave""kalA""buddhe vA"" magge vA paTipadAya vA"| Ang. II. P. 79; kiM panAvuso maggAmagANadassanavisuddhatthaM paTipadAnANadassanabisuddhatthaM 'M. sutta 24. For various interpretations of these two words and their relation, see Childer's p. 364 b; PTSD. and BHSD. p. 364-5. 3Cf. catasso pttipvaa| dukkhA paTipadA dandhAbhicA, dukkhA paTipadA khippAbhicA, sukhA paTipadA dndhaabhinyaa| sukhA paTipadA khippaabhiaa| Digha, XXXIII. 1. 11. aparA pi catasso paTipadA / akkhamA paTipadA, khamA,""damA, ''samA paTipadA / Ibid. See Vibhanga, p. 331; Netti, P. 113; Dhs A, III. 375 and Aam. p. 121. 4 Cf. dhyAneSu mArga; pratipassukhA'dukhAnyabhUmiSu / dhandhAbhijJA ma dumateH kSiprAbhijJetarasya tu // Ak. VI. 66. 5 aGgaparigrahaNazamathavipazyanAsamatAbhyAmayatnavAhitvAt / Akb. VI. 66. 6 zamathanyUnatvAdanAgamyadhyAnAntare ytnvaahinii| vipazyanAnyUnatvAccArUpyA yatnavAhinaH / Saks. p, 599.

Page #515
356 abhidharmadIpe [440. cAnAsravo mArgaH tIkSNendriyasya pratipat, duHkhA kssipraabhijnyaa| mRdvindriyasya duHkhA dhandhAbhijJA / ' kathaM punarAryamArgo duHkho bhavati ? nAsau duHkhAtmakaH na duHkhasaMprayuktaH ?2 naiSa doSaH / yatnavAhitvAbhisandhevivakSitatvAt / / ___ punarapyeSa mArgo bodhipakSyazabdenocyate "saptatriMzadbodhipakSyA dhrmaaH|3 1 The Atthasalini gives the following details:"tattha paThamasamannAhArato paTThAya yAva tassa tassa jhAnassa upacAraM uppajjati tAva pavattA jhAnabhAvanA paTipadA ti vaccati / upacArato pana paTThAya yAva appanA tAva pavattA paJjA abhijJA ti vuccati / .."tasmA yo Adito kilese vikkhambhento dukkhena sasaMkhArena sappayogena kilamanto vikkhambheti tassa dukkhA paTipadA nAma hoti / yo pana vikkhambhitakileso appanAparivAsaM vasanto cirena aMgapAtubhAvaM pApuNAti, tassa dandhAbhimA nAma hoti / "api ca taNhA-avijjAvasena samathavipassanAdhikAravasena cA pi etAsaM pabhedo daTThabbo / "Dhs A. III. 376-78. Also see :-tathAgatassa hi sAriputtherassa ca cattAro pi maggA sukhApaTipadA khippAbhijJA ahesuM / mahAmogallAnattharassa paThamamaggo sukhApaTipado khippAbhitro upari tayo maggA dukkhApaTipadA khippAbhitrA / kasmA ? niddAbhibhUtattA"" Ibid. III. 520... The Kosakara has discussed this point earlier, while dealing with the duhkhata of marga-satya ::'"evaM tarhi mArgasyApi saMskAraduHkhatAprasaMgaH saMskRtatvAt? pratikUle hi duHkhamiti lakSaNAnna mArgo duHkham / nahi tasyotpAda AryANAM pratikUlaH sarvaduHkhakSayAvAhanAt / ""Abb. VI. 3. See Sakv. p. 517. For an allied controversy, see Kv. XVII 5-idAni ThapetvA ariyamagaM [pravasesA saMkhArA dukkhA]ti kathA nAma hoti / tattha yasmA ariyamaggo dukkhanirodhagAminI paTipadA ti vutto, tasmA ThapetvA ariyamagaM avasesA saMkhArA dukkhA ti yesaM laddhi, seyyathA pi hetuvAdAnaM / te sandhAya pucchA sakavAdissa / Ko A. XVII. 3. Also see Ko. II. 8. 3 v. supra, p. 196. n. 8. On the extension of Bodhipakkhiyadhamma as a technical term, see Mrs. Rhys Davids' Preface to Vibhanga, pp. XVI-XVI. The Sanyutta-nikaya refers to the Five indriyas : 9 afg alfagfagur dhammA paJjindriyaM tesamaggamakkhAyati""katame ca""bodhipakkhiyA dhammA? saddhindriyaM bodhipakkhiyo dhammo taM bodhAya saMvattati viriyindriyaM "satindriyaM 'samAdhindriyaM pacindriyaM .."taM bodhAya saMvatta ti| S. v. ,227. The Aggaiina- sutta refers to Seven :-sattanaM bodhipakkhiyAnaM dhammAnaM bhAvanamanvAya''Digha. VVII. 30 The Vibhanga refers to Seven:-tattha katame bodhipakkhikA dhammA? satta bojjhNgaa| ...'ime vuccanti bodhipakkhikA dhammA / Vibhanga, p. 249. Buddhaghosa gives the

Page #516
441.] ssssttho'dhyaayH| 357 catvAri smRtyupasthAnAni catvAri samyakprahAnA(NA)ni catvAro RddhipAdAH paJcendriyANi paJca balANi (ni) saptabodhyaGgAnyaSTAGgo mArgaH" iti / kA punariyaM bodhiH ?' [441] kSayajJAnaM matA bodhistathA'nutpAdadhIrapi / [VII. A, 4. Fol. 134 b.] 'daza caikazca tatpakSyAH saptatriMzatta naamtH||' sA punareSA bodhiH kSayAnutpAdajJAnarUpAsatI pudgalabhedena tridhA bhidyate / following comment :-etAvatA sabbe pi satisa bodhipakkhiyadhamme samUhato gahetvA lokiyA pi bhAvanAya ekArammaNe ekato pavattanasamatthe bojjhaGge eva dassento satta bojhaGgA ti AdimAha / te lokiyalokuttaramissakA ti veditbbaa| Vbh A. p. 347. The Sampasa daniya-sutta refers to Thirty-seven, but calls them merely kusala-dhamma : tatrime kusalA dhammA, seyyathIdaM-cattAro satipaTThAnA, cattAro sammappadhAnA, cattAro iddhipAdA, paJcindriyAni, paJca balAni, satta bojjhaMgA, ariyo aTThaGgiko maggo'"etadanuttariyaM bhante kusalesu dhammasu / Digha. XXVIII. 3. __The Netti speaks of Forty-three :-tecattALIsa bodhipakkhiyA dhammA bANavajiraM mohajAlapadAlanaM / Netti. p. 112.-tecattALosaM."ti aniccasaJcA, dukkha... anatta""pahAna "virAganirodhasA cattAro satipaTThAnA pe""mggo| Netti A. p. 237. Also see Ang I. pp. 38-43, IV. p. 125; Vm. XXII. 33; Milinda, p. 23; A. Sangaho, VII. 25-35%; Aam. (bodhipakshika-nirdesa) pp. 113-173; Asm. pp. 71-74;and S. Pundarika. p. 299. For details and other references, see LVPAK. VI. p. 281, n.1; The Bodhisattva Doctrine, chapter IV. (pp. 80-164); PTSD. and BHSD. p. 402. 1. V. supra, p. 125, n. 3. See Aaa. p. 431. 2 Cf. anutpAdakSayajJAne bodhistadanulomyataH / ___ saptatrizu tatpakSyAH nAmato dravyato daza // Ak. VI. 67... 3 "kSayajJAnaM phatamat ? duHkhaM me parijJAtamiti jAnAti / samudayaH prahINo nirodhaH sAkSAtkRto mArgo bhAvita iti jAnAti / tadupAdAya yat jJAnaM darzanaM vidyA buddhi bodhiH prajJA Aloko'bhisamaya idamucyate kSayajJAnam / - anutpAdajJAnaM katamat ? duHkhaM me parijJAtaM na punaH parijJeyamiti jAnAti yAvat mArgoM bhAvito na punarbhAvayitavya iti / tadupAdAye"ti vistareNoktaM zAstre / Akb. VII. 7. ___Cf. tattha yaM ca khayevANaM yaM ca anuppAdevANaM imAni dve jANAni ekA pnjaa| api ca ArammaNasaMketena dve nAmAni labhati 'khINA me jAtI' ti pajAnantassa khayejAraNaM ti nAma labhati, nAparaM itthattAyA' ti pajAnantassa anuppAde ANaM ti nAma labhati / Netti. p. 15. V.infra, Ad.karika 479.

Page #517
358 abhidharmadIpe [.442 tisro bodhyH|' buddhprtyekbuddhshraavkbodhyH| uttamanirvANAGgabhUtA taddhi tisaNAmapi bodhInAM puruSakAraphalaM tatprAdhAnyatvAt / mRdumadhyAdhimAtrA: saptatriMzadbodhipakSyA dharmAH mRdumadhyAdhi mAtrabhedabhinnA mahAyANa (na)m / mRdumadhyAdhimAtrabhedabhinna buddhprtyekbuddhshraavkyaann(n)mityucyte| tasyAH punastriprakArAyA bodheranukUladharmAH smRtyupasthAnAdayaH 'sapta. triNshnnaamtH'| dravyatastvekAdaza / 3 zraddhAdIni paJca balAni prItiprasrabdhyupekSAsamyaksaMkalpavAkkantiAzca SaDiti / ata idamucyate--.. [442] sopekSAprItisaMkalpaM zraddhAdIndriyapaJcakam / saprasrabdhirdvirUpotthaM nAmabhedastvapekSayA / / 1443] balAnyatrendriyANyeva prajJeva smtyupsthitiH| vIyaM samyakpradhAnAkhyaM ri(R)ddhipAdA manasthitiH // kathaM punarekaM vIrya caturdhA nidizyate ? tadapadizte- . [444] doSahANamanutpAdaM guNotpAdaM vivardhanam / sakRtkaroti yattaddhi sa prahANacatuSTayam // *utpannAnAM rAgAdInAM khalu doSANAM prahANAyAnutpannAnAM cAnutpAdAya 'yadvIryam, guNAnAM ca smRtyupasthAnadhipAdAdInAmanutpannAnAmutpAdAya, utpannAnAM ca sthitaye yadvIyaM, tatprayojananiSpattibhedAccatvAri samyakprahANAni bhavanti / / 1v. supra, pp. 20+ ff. See Vm. III. 128. These two terms are not mentioned in Akb. 3 Cf.."evamete bodhipakSyA daza dravyANi bhavanti / vaibhASikANAmekAdaza / kAya. vAkkarmaNorasaMbhinnatvAt zolAMgAni dve dravye iti / Ahb. VI. 69 ab.-'daza dravyANi' iti keSAJcinmatena / Saks. p. 600. 4 Cf. zraddhA vIrya smRtiH prajJA samAdhiH prItyupekSaNe / prathabdhizIlasakalpA: prajJA hi smRtyupsthitiH|| vIyaM samyakaprahANAkhyaM RddhipAdAH samAdhayaH / pradhAnagrahaNaM sarve guNAH prAyogikAstu te // Ab. VI. 68-69. See Aaa.. 116 and A. Saigaho, VIII. 33. 5 cattAro sammappadhAnA-idha bhikkhu anuppannAnAM pApakAnaM akusalAnaM dhammAnaM anuppAdAya chandaM janeti vAyamati viriyaM Arabhati cittaM paragaNhAti padahati, uppannAnaM pApakAnaM akusalAnaM dhammAnaM pahAnAya""", anuppannAnaM kusalAnaM ThitiyA utpannAnaM kusalAnaM pAripUriyA dhammAnaM padahati / Vbh. p.208.

Page #518
446. ] SaSTho'dhyAyaH / [445] chandavyAyAmamImAMsA cittAkRSTAH samAdhayaH / ri(R)dvipAdAstu catvAro guNasampattiyoNa(na)yaH / / ' chandamadhipati kRtvA yo Ni (F1) padyate samAdhiH sa chandasamAdhiH / kuzalamUlacchandamUlakatvAt samAdhyAdiguNaniSpatteH, tasmAdasau chndsmaadhirityucyte| tatprabhavAH sarvA guNardhayaH / evaM vIrya cittaM mImAMsAmadhipati kRtvA niSpannaH samAdhiH sa eSa cchandavoryacittamImAMsAsamAdhizcaturvidhaH / prahANasaMskAraiH cchandavIryasmRtibuddhizraddhAprasrabdhicetanopekSAbhiH pratyeka samanvAgataH sarvaguNasamRddhiniSpAdako bhavati chandavIryacittamImAMsAparigrahaH sAmarthyAt / kuzaladharmacchande. hyasati kutastat prAptyArambhaH ? Arabdhepi ca vIrye yadi na tatpraguNameva cittaM bhavati na kAryAbhiniSpattirbhavati / yathA'raNImabhinirmathyApyanta yavyuparamo bhavati punaH zaityamApadyate tadvaditi / vIryAnuvRttaye cittamadhipatimiSyate / tatpravaNepi citte yadi sUkSmAn samAdhyupakle. zAnnopalakSya parivarjayati yadi samAdhyanuguNAn, guNAMstu sAmAnyalakSaNazaktikriyAnuttamArthAGgabhUtAnupalakSya, prajJayA nopacinoti tasyAnyAyArabdhavorye trayamapyetanna prayojananiSpattaye bhavati / evaM chandavIryazraddhAsmatibuddhiprasrabdhicetanopekSAkhyAnAmaSTANAM prahANasaMskArANAM samAdhiparigrahasAmarthya yathAyogamavagantavyam / / . [446] proktabodhitrayezitvAcchaddhAdIndriyapaJcakam / kathitaM balazabdena ta devAnabhibhUtitaH // zraddhAvIryasmatisamAdhiprajJArUpANi khalu paJcendriyANi 3 bodhipakSyeSu vyavasthApyante / bodhitrayAdhigame zraddhAdInAM paJcAnAmaizvaryAdhikyAt, sarvabhUmISapalabdhezca / eteSAM cAdhimAtramadhyamadutaratamavizeSAdahatprabhRtInAM vyavasthAnaM bhvti| tAnyeva bodhipakSyeSvindriyANya[VII. B, 5. Fol. 135 a.]'ktAni, na cakSurAdInyAjJAtavatendriyaparyavasAnAni / eSAmevai [zvarya] ddhiliGgatvAt / / ihendrAH dvividhaaH| cittezvarAzca dhanezvarAzcetyataH indraliGgamindriyama(mi) 1 cattAro idvipAdA-idha bhikkhu chanda-samAdhipadhAnasaMkhArasamannAgataM iddhipAdaM bhAveti, viriya, citta ", vImaMsA iddhipAdaM bhAveti / Ibid. p. 216. 2 The Kosakara initiates a controversy: ye tvAhuH "samAdhirevaddhiH pAvAzca chanvAdayaH" iti / teSAM dravyatastrayodaza bodhipakSyAH prApnuvanti / cchandacittayorAdhikyAta sUtraM ca viruSyate / "Akb. VI. 69 cd. See Saks. p. 602. V. infra, Adv. karika 524. 3 v. supra, p. 54, notes. . 4 v. supra, p. 45, n. 1.

Page #519
360 abhidharmadIpe [446. tikRtvendriyANi / yathA pRthivIzvarANAM paTTAdIni liGgAni bhavanti yaH pRthivI. zvaroyamiti prajJAyate / yathA ca pRthivIzvarAH vibhUSaNopabhogaiH parijJAyante tathA cittezvarANAmAryadhanasamaddhAnAM ca zraddhAdIni viSkambhitapahINavipakSANi nirmalAni liGgAni bhavanti / ___ tatra tAvacchaddhAyAH svalakSaNaM' buddhadharmasaGghAn sambhAvayatazcittaM prasAdamupayAti sadbhUtaguNayogAdapetadoSatvAcca, taddharmeSu ca prsaadaatmkmevaarthitvmutpdyte| pratItyasamutpAdAdInAM vA yathAbhUtapratyavekSaNAt karmaphalAdiSu tatra saMbhAvanA bhavati / tathA ca saMbhAvayato yazcetasaH prasAdaH sA zraddhA nAma dharmazcittena sNpryuktH| yadA(thAss)darzAdI dharmasamUhe, dharmAntaramAdarzaprasAdAdayaH, evamarUpiNi cittAdidharmasamudayA dharmAntaraM zraddhAdayaH, cittasyAzrayabhAvAt prAdhAnyAt santAnAnuvRttezca cittavyapadezaH / vIryaM NA(nA)ma cetasopyu(myu)tsAhalakSaNaM prayojana (ne) vArthizakyatAM saMbhAvya vividhamoryata iti vIryam / 3 smatIndriyaM nAma kAyAdiSu prajJayopalakSiteSu yA khalvaviparItAbhilapanA pratyabhijJAnam, yenAvadhArite viSayasaMmoSazcetasi na bhavati sa khalvasaMmoSaH smRtIndriyam / cetasa ekAgralakSaNaM samAdhIndriyam / 5. viSayagrAhiviSayiNo dharmAstadekAlambanaM cittmekaagrmityucyte| vicitraviSayapradyute hyanavasthite cetasi tattvAvadhAraNaM na bhavati / yathA khalu vidrutajavanAzvArUDhaH puruSaH pratimukhamAgacchatAM dRSTapUrvANAmapi manuSyAdonAM na zaknoti vyakti mupalakSayitumevamanekaviSayapradrute laghuparivartini citte na kAyAdiviSayatattvopalakSaNA bhavati / yadA tu susArathineva samAdhinaikasmin viSaye ciraM cittamAdhAryate tadA dharmatattvamupalakSayati / tasmAt kuDya iva raGgasya zleSaH samAdhirAlambane cittsyaadhaarH| prajendrisaM yat svasA" mAnyalakSaNamupalakSayati / yacca kAyadInAM tattvamabhimukhavadavasthitaM prAptamiva zlaSTamiva pRSThe(STha i)va ca lakSayati sopalakSaNAt 9 The Kosakara does not give the definitions in detail. 2V. supra, p. 71, n. 4. 3 v. supra, p. 73, n. 3. 4V. supra, p. 69, n, 4. 5 V. supra, p. 70. 6 V. supra; p. 7), p. 3.

Page #520
448.] SaSTho'dhyAyaH / 361 prajJendriyam / yadyapi sarvacitteSu yathAviSaye pratyupalakSaNA vidyate na tu sA yathArthapravRtteti na sendriyam / ' etAnyevendriyANi zraddhAdIni yasmAdyogiNa: (naH) kleza saMgrAmAvatIrNAH (rNasya) klezAnIkavijaye pradhAnAGgabhUtAni rAjJa iva hastyAdayastasmAdbalAnI. tyucyante / / .[447] bodhanArthena nidiSTaM zAstrA bodhyaGgasaptakam / __ pratItyAdi (-tyA) paramArtheNa (na) prajJetyantamanugrahAt // 3 samAnepi bodhipAkSikatve vizeSeNate saptadharmA bodhyaGgAni bhavanti / bhAvanAmArge khalve teSAM prAdhAnyaM dRSTasatyasthA [na]ta ev| dharmopalakSaNopalakSitasvarUpAdiSu guNadoSeSu smRtipramoSadoSApanayanArthamAdau smRtisaMbodhyaGgamuktam / hlAdaH prsrbdhiH| rAgajAdiparidAhaprataptacittazarIrasya grISmArka. prataptasyeva zItodakahradAvagAhanAdanAsravajJAnasaMmukhIbhAvA [VII. A. 5. Fol. 135 b.] dyat kAyacittaprahlAdaH sa dharmaH prsrbdhiH| upekSA" nAma rAgadveSapakSapAtavipakSeNa yathAbhUtajJeyamavekSamAnasya yaccitta. samatAnyatarapakSAbhisaMskAravipakSo nirvANAzayA sopekSA bodhynggmityucyte| atra punaH prItyAdIni trINyapi kRtA[vaze]SANi catvAri pUrvameva vyaakhyaataani| teSAM punaH saptAnAM buddhi dharmapravicayalakSaNA bodhizca bodhyata ca / jJAnaM hi bodhiH jJAnaM ca prajJA zeSANyaGgAnyeva / / teSAmapi ca [448] protiprasrabdhyupekSANAmuktAddhetostadaGgatA / nirAmiSaprItiprasrabdhyupekSAbhiH prINitendriyagrAmaH sukhamanudvigno bodhima ? For the difference between prajna and prajna-indriya, see. Kv A, XIX. 8. V. supra, p. 54, n. 4. 2 parittAni bhavantIndriyANi mahAnti bhavanti balAni / Aaa. p. 115. 3 satta bojhNgaa-sti-dhmmvicy-viriy-poti-pssddhi-smaadhi-upekkhaasmbojhNgo| Vbh. p. 227. 4 v. supra, p. 72, n., 1. - 5 v. supra, p. 72, n. 2. 6 cf. tatra dharmapravicayasaMbodhyaGga bodhiH, bodhyaGgaM ca, samyagdRSTiAMgoM mArgaGgazceti vNbhaassikaaH| Akb. VI. 70.

Page #521
362 abhidharmadIpe dhigcchti| yANi (ni) caiSAM lakSaNanirdezakAraNAnyuktAni tatazca bodhyaGgatvamiti / __ saMkalpAdezcatuSkasya patho jJeyAnukUlyataH // . . aGgateti vrtte| samyaksaMkalpasamyagvAkkantiAjIvAnAM samyagdaSTisamyagvyAyAmasamyaksmRtisamyaksamAdhInAmiva mArgAnukUlyAdaGgatvam / / ayaM punarAryamArgasatattvapiNDArthaH[449] vidyAprabhaH zlakSNavikalpabhUmiH zIlAnuyAtraH smRtivIryamitraH / samAdhisarvAdhisukhopabhogo mArgo vimuktidvayadhiSNyago'yam // [450] prAdhAnyaM saptavargasya prAga (r)mbhossmgtaadissu| .. atra punaH yathAkrama viboddhavyaM bhAvanAdRSTimArgayoH / / ' . tatra smRtyupasthAnAnyAdimikAvasthAprabhAvitAni kAyAdisvabhAvo. plkssnnaat| smykprhaannaanyuussmgtessu| tatra saMsAraNi (ni)NiyorAdInavAnuzaMsadarza ne balavadvIryAzrayaNAt saMsArapAramuttarati / mUrdhAvasthAyAmRddhipAdAH prabhAvyante teSu samAdhibalalAbhAccittanigrahe sati parihANyabhAvAnna kadAcid guNadhanadaridro bhvti| indriyANi SA(kSA)ntiSvapAyAtyanta nivRttI tadAdhipatyAt / balAnyatra (gra)dharmeSu kleshaanvmrdniiytvaat| bodhyaGgAnAM bhAvanAmArge prAdhAnyaM vAsIdaNDopamayA mArgabhAvaNa(na)yA niravazeSaklezaprahANAt / navaprakAratayA vA malaprahANe sati bodheraasnniibhaavaat| darzaNa (na)mArge mArgAGgAni darzanaheyaklezaprahANArthamAzu vaidhAtukAtikramano(No)tpAdA[t / A] nupUrvIvyatikramastu dezanAnukUlyAt // atha kasmAccatasikadharmamibhUtaM cittaM 'bodhipakSyeSu Na (na] vyavasthA 1cf. prAdimikanirvedhabhAgIyeSu prabhAvitAH / bhAvane darzane caiva sapta vargA yathAkramam // Ak. VI. 70. . 2 Cf. bodhyAsannatvAt bhAvanAmArge bodhyaMgAni / gamanaprabhAvitatvAddarzanamArge mArgAgAni |'"ttr dharmapravicayasaMbodhyaMgaM bodhirbodhyaMgaM ca samyagdRSTirmArgo mArgagaM ceti vaibhASikAH / Ab. VI. 70. ____3 the Kosakara deals with this point in detail:."apare punarabhittvaiva krama bodhipakSyANAmAnupUrvI varNayanti'"Akb. VI. 70.-'apare punarAhuH' ityAcAryaH |""ythaa vaibhASikabhinnaH kramaH, tathA tamabhittvA bodhipakSANAmAnupUrvI varNayanti / "'Sakv..p. 603.

Page #522
454.] ssssttho'dhyaayH| pitam ? saMjJAcetanAmanaskAracchandAdhimokSAdayazca dharmA bodhipakSyeSu Na (na) vyavasthApyante ?' tadidamanuvarNyate [451] na cittaM rAjakalpatvAd guNadoSAnuvartanAt / rAjasthAnIyaM khalu cittaM tadbodhipakSyadharmavizodhya mokSasukhamupalabhyate / yathaiva ca guNAnuvarti cittaM tathaiva doSAnuvarti / yathoktam-"cittasaMklezAtsattvA saMkliSyante / cittavyavadAnahetozca vizuddhyante / "2 tasya rAgAdayaH saMklezakarAH, zraddhAdayo vyavadAnAdhAyinastasmAccittaM na vyavasthApitam / __vyavahArAnukUlyatvAt saMjJA hyeteSu neSyate // prAyo hi vyavahArAnupatitA saMjJA bodhipakSyAstvekAntena paramArthapakSabhajamAnAH // [452]. "vipAkaphalanimnatvAnmArgoktazca na cetnaa| cetanA khalviSTAniSTavipAkanirvartaNa(na)tvAt mArgazabdenAbhidhAnAcca nocyte| nAprAdhAnyAnmanaskAro vidyA'vidyApravartaNA(nA)t / / manaskAropi samyagdRSTeraGgabhUtatvAdapradhAnaM vidyA'vidyApravartaNA(na) cca / / [453] kriyArambhapradhAnatvAna (na)cchando vIryabRhaNAt / chandaH [VII. B. 6. Fol. 136 a.]. khalu kartukAmatArUpaH kriyArambhaH 'prabhAvyate / vIrya cAnubRhayati / tadvIrya bodhipratilambhakartavyatAparisamApte. rUvaM yaavdnuvrtte| - nAdhimokSaH samAropAna sparzo daurvibhAvyataH // prAyeNa khalvadhimokSo'dhimuktamanaskAreSu vartate / sparzopi trisannipAtamAtravipratipatte1ravadhAravRttiH / tasmAnnoktaH / / [454] nAryavaMza hayapatrApyAryo(-pyA) [a]vizAradavRttitaH / 9 This point (Ad. karikas 451--456) is not discussed in Akb. V. supra, p. 50, n. 2. 2V. supra, p. 46, n. 1.

Page #523
364 abhidharmadIpe catvAraH khalvAryavaMzAH' hrayapatrApye ca / navapravajitabhikSuvadavizAradavRttitvAnna bodhipakSyAt(kSyAH) / nA(nA)pramAdaH parAGgatvAnnAvihiMsA'viheThanAt // vIryabhANDAgArikaH khlvprmaadH| avihiMsA ca viheThanAmAtrapratipakSatvAnoktA // [455] satvAdhiSThAnavRttitvAnna maitrIkaruNAdayaH / / dharmAdhiSThAnAH khalu bodhipakSyAH maitryAdayastvekAntena sattvAdhiSThAnAH / mArgAGgAkSakadezatvAnnApyavetyaprasattayaH // avetyaprasAdAH khalu mArgAGgekadezasvabhAvatvAdakSaikadezarUpatvAcca na punbrbodhipkssyesstaaH| [456] nAdveSaH zubhamUlebhyaH sattvagocarabhAvataH / sattvAdhiSThAnapravRtto hi adveSaH / tasmAnna bodhipakSyaH / *praudAsInyAnna nirvANaM daviSThyAnna paradhvaniH // niSkriyaM khalu nirvANaM kriyAvantastu bodhipakSyA dhrmaaH| parato ghoSaH khalvapi bodhipakSyAGgabhAvA(vo) bodhebahiraGgabhAvAdviprakRSyate / tasmAt saptatriMzadeva dharmA bodhipkssyaaH|| kati punarbodhipakSyAH sAsravAH katyanAsravAH ? tadidaM pradarzyate[457] bodhyaGgAnyarajaskA ni bodhi (dhe)nedissttbhaavtH| tadanyAnyavabodhyAni samalAnyamalAnyapi // 3 bodhyaGgAni khalu bodheraasnntmtvaadekaantaanaasrvaanni| tadanye tu sAsravAnAsravAH sarve hi kuzalA dharmA AryamArgAvAhakA nirvAnA (NA)zayAzca / bodhitrayasaMnikRSTaviprakRSTAGgabhAvA bodhipakSyA ityucyante / uktaM hi bhagavatA 1cf. cattAro me bhikkhave ariyavaMsA aggA "idha"bhikkhu santuTTho hoti itarItarena ciivren""pinnddpaaten""senaasnen| puna ca paraM bhikkhave bhikkhu bhAvanArAmo hoti bhAvanArato"| Ang. II. pp. 27-28. V. infra, Adv. karika 588. 3 Cf. anAstravANi bodhyaGgamArgAGgAni vissetre| Ab. VI. 21 ab. .

Page #524
460.] ssssttho'dhyaayH| 365 "adhigato me paurANo mArgaH" iti vacanAt / zAstre tu bodhyaGgopari ye paThyante samyagdRSTyAdayo dharmAste'nAsravA iti // kasyAM punarbhUmau kiyanto bodhipakSyA vidyante ? [458] Aye dhyAne'khilA maule'nAgamye protyapAkRtAH / dvitIye'pyapasaMkalpA dvayozcAsmAt dvayAdRte // [459] zIlAGgebhyazca tAbhyAM ca draSTavyA triSvarUpiSu / bodhyaGgebhya" zca sarvA (3)bhyo kAme bodhyaGgavarjitAH / / tatra tAvanmaule dhyAne sarvepi saptata(tri) zabodhipakSyA vidyante / anAgamye tu priitivrjitaaH| tatra prIterabhAvAt / vItarAgAvItarAgasAdhAraNaiSA bhUmiriti nAsti priitiH| dvitIye tu dhyAne saMkalpavajitAH sarve vidyante / tRtIyacaturthayostu dhyAnayoH saMkalpaprItivAH pnyctriNsht| 'ca'zabdAd dhyAnAntarepi paJcatriMzat sNklppriitivjitaaH| triSvArUpyeSu samyagvAkkAntAjIvaistribhiH prItisaMkalpAbhyAM c| bhavAgrepi zIlAGgatrayaprItisaMkalpabodhyaGgajitAH pnycviNshtiH| kAmadhAtAvapi bodhyaGgavajitAstrizadvidyanta iti / ye punaraNA (nA) sravANyevaM mArgAGgAnIcchanti teSAM tairapi vajitAH zeSA bodhipakSyA vidyanta iti / gatametat / / ___idaM tu vaktavyam / bodhipa (pA)kSikAdhikAre- . [460] yastatprathamatAH proktAzcatasrastatra kovidaH / nyAmAvakAntivairAgyaphalAptyakSavivRddhiSu / / 1Cf. adhigato kho myAyaM dhammo gambhIro"Vinaya. I. p.3.' 2 See Aam. p. 117. 3 Cf. sakalAH prathame dhyAne'nAgamye prIti jitaaH| AR. VI. 71cd. 4-4 Cf. dvitIye'nyatra saMkalpAd dvayostad dvayavajitAH / dhyAnAntarazca zolAMgaistAbhyAM ca triSvarUpiSu // AR. VI. 72. 5 Cf. laukikA api hi samyagdRSTayAdayaH santi / te tu nAryamArgazabdaM labhante / Akb. VI. 71 ab. Also Cf. tatra sapta bodhyaMgAnyanAsravANi / SaD vibhAjyAH / te sAsravA vA anAsravA vaa| apara aah| sapta bodhyaMgAni pAryamArgazceti sAkalyena anAsravANi / anye ziSTA dvidhA vibhaajyaaH| Aam. p. 113. i & This topic is not disscussed in Akb.

Page #525
abhidharmadIpe [461. nyAmAvakrAntitatprathamatA, vairAgyatatprathamatA, phalaprAptitatprathamatA, indriyAntaravivRddhitatpratha[VII. A, 6. Fol. 136 b.]'matA tAsu khalvetAsu catasRSu tatpra[5] matAsu[461] aSTAnAM nIrajaskAnAM mArgAGgANA(nAM) yathAyatham / tAsvekasyAdhvasu jJeyau lAbhAlAbhau navAzrayau / bodhipakSyabhAvanAprayuktasyAvetyaprasAdapratilambho'vazyambhAvItyato vaktavyaM kasmin satye dRzyamAne kasyAvetyaprasAdasya 'lAbha: ? tadidaM nirdizyate[462] trisatyAdhigame lAbhaH zIladharmaprasAdayoH / mArgasatyekSaNe buddhasaGghagocarayorapi // 2 duHkhasatyamabhisamAgacchannAryakAntAni ca zIlAni pratilabhate dharme cAvetyaprasAdaH / katarasmin dharme ? tasminneva duHkhstye| dharmamAtramidaM sarva dvAdazAyatanamAtramityarthaH / nAtra kazcidekaH sarvabhedAnvayI jAtidravyAkhyo dharmI vidyate / na cAtra santi puruSajIvapugdalA bhUtakoTayaH zazaviSANakalpA nirAtmAna iti / evaM samudayamabhisamAgacchato dvayoreva laabhH| tadvinirodhaM samAgacchato draSTavyam / mArgasatyekSaNe tu buddhe bhagavati prasAdo labhyate tatsaGke c| sadbhUtamA khyiAyI bhagavAnmArgajJo mArgadezika[:] / yepi ca taM mArga pratipannAH zrAvakA: zaikSAzaikSAH puruSavRSabhAH ye ca saptasaddharmAdipradIpaprakAzitabuddhyAzayasA (?) ca bodhisattvasiMhA: darzanamArgaguhAdhyAsinaH teSu ca prasAdo bhavati dvayAkArazraddhAsvarUpaH / so'yaM vistareNocyate / / sa punardharmo nirvANaM bodhisattvasantAnikazca mArgaH / / kaH punareSa buddhaH ko vA tatprasAda ityapadizyate[463] bauddhAtsaGgAdate mArgAdyA zraddhA satyagocarA / ___dharmAvetyaprasAdosau saMpratItyaprabhAvataH / / 1cf. buddha""dhamme""saGaghe"aveccappasAdena samannAgato hoti / S. II. p. 69. See Ang. II, p. 57. 2 Cf. trisatyadarzane zIladharmAvatyaprasAdayoH / ___ lAbho mArgAbhisamaye buddha tatsaGghayorapi // Ak. VI. 73 cd, 74 ab. 3 v. supra, p. 196, n. 3. 4 Cf. dharmaH satyatrayaM bodhisttvprtyekbuddhyoH| Ab. 74 cd. V. supra, p. 126, n, 1.

Page #526
467.] ssssttho'dhyaayH| 367 [464] mohanidrAtamonAzAddhInetronmIlanA[t] svayam / __buddho yastadguNe zraddhA prasAdaH sa jine mataH // dviprakAro hi buddhazabdasyArtho mukhyo gauna (Na)zca / tatrAdyo buddhaka(kA)rakA buddha syAzaikSA dhrmaaH| gauna (Na)stu tadAdhArepi zarIre tatphalabhUteSu cASTAdazasvAveNikeSu buddhaguNeSu buddhazabdasAdhutvaM pUrvameva pradarzitam // ' - [465] zaikSAzaikSaguNADhyAnAM pudgalAnAM ya pAkaraH / tadguNAlambanA zraddhA prasAdaH saGkhagocaraH // uktaM hi sUtre-"kati bhadanta loke dakSiNIyAH ? dvau gRhAte zaikSA azaikSAzca / 3 tatrASTAdaza zaikSAH nava shaikssaaH|"4 iti vistrH|| [466] zIlAnAM yatta vaimalyaM tatprasAdastathaiva tu / kati punareSAM dravyataH kati nAmataH ? . dravyato dvayamevetannAmatastu catuSTayam / / " zraddhA ratnatrayAlambanabhedena tridhA bhitvAryakAntAni ca zIlAnyekadhA kRtvA tatrApi vaimalyaprasAdoktiH / yaddhi nirmalaM tat prasannamityucyate // idamidAnI vAcyam / atha kasmAtsamanvAgatopi zaikSaH samyagjJAnena samyagvimuktyA cASTAbhiraGgaH samanvAgata: zaikSaH prAtipada ityuktaM dazabhirahan kSINAsrava iti ? taducyate [467] zaikSasya bandhazeSatvAdvimuktirNA ( )GgamiSyate / ' 1.v supra, p. 125, notes. .2 v. supra, p. 126. 3 Cf. kati nu kho bhante loke dakkhiNeyyA kattha ca dAnaM dAtabba ti ? kho gahapati loke dakkhiNeyyA sekho ca asekho ca / Ang. I. p. 63. 4v. supra, p. 126, n. 2. 5 Cf. mArgazca dravyatastu dve zraddhAzIlaM ca nirmlaaH| Ab. VI. 75 ab. 6-6 Cf. sUtra uktam --"aSTAbhiraGgaiH samanvAgataH zaikSo dazabhiraGgaH samanvAgato'zaikSaH" iti / kasmAcchaikSasya samyak vimuktiH samyagjJAnaM ca noktam ? Akb. VI. 75 cd. aSTAbhiriti |""ktmairssttaabhiH ? zaikSyA samyagdRSTyA yAvacchekSeNa samyaksamAdhineti / dazabhiraGgaH ''katamaidarzabhiH ? azaikSyA samyagdRSTayA yAvadazaikSaNa samyaksamAdhinA azaikSyA samyag vimuktyA azaikSeNa ca samyag jJAneneti / Saks. p. 606. . 7 Cf. noktA vimukti: zekSAGga baddhatvAt sA punadvidhA / AK. VI. 75 cd.

Page #527
[467. 368 abhidharmadIpe zaikSasya vidyamAnApi anAkAritvAnnAGgamucyate / satyAmapi hi tasyAM klezabandhanabaddhaH zaikSo Na (na) ca vimokSo yujyate / kA punariyaM vimuktiH katidhA ca ? tadapadizyate mokSAdhimokSarUpatvAnnityAnityatvato dvidhA / ' svarUpabhedAdapi dvidhA prkaarbhedaadpiiti| svabhAvabhedAt mokSAdhimokSasvabhAvA / [Fol. VII. B. 7. 137 a.] 'prakArabhedopi kSarAkSarabhedAt,3 sAmayikI kAntA'kopyabhedAdvA rA[ga]virAgAvidyAvirAgabhedAcca / 1cf. sA pundvidhaa| __ asaMskRtA klezahAniradhimuktistu sNskRtaa| sAGgaH saMva vimuktI dve Ak. VI. 75 d, 76 abc... 2 klezaprahANamasaMskRtA vimuktiH| azaikSAdhimokSaH saMskRtA vimuktiH| Akb. VI 76 ab. The Kosakara here introduces a controversy : saiva vimuktI dve saiva saMskRtA vimuktiH / dve vimuktI sUtra ukt| cetovimuktiH prajJAvimuktizca / vimuktiskandho'pi sa eva drssttvyH| yahi sUtra uktam - "katamacca vyAghrabodhyAyanA vimuktiparizuddhipradhAnam ? iha bhikSavo rAgAccittaM viraktaM bhavati vimuktaM dveSAnmohAccittaM viraktaM bhavati vimuktam / ityaparipUrNasya vA vimuktiskandhasya paripUraye paripUrNasya cAnugrahAya cchando vIryam (Cf. Ang. II. p. 194.)" iti vistaraH / tasmAnAdhimokSa eva vimuktiH| kiM tahi ? tattvajJAnApanIteSu rAgAdiSu cetaso vaimalyaM vimuktirityapare / Akb. VI. 76 c. -""yata evaM rAgAdibhyo vimuktiH prahANamityevaM lakSaNA vimuktiruktA sUtre, nAdhimuktiH / tasmAnnAdhimokSa eva vimukti: / "vaimalyaM anAsravatvaM anarthAntarabhUtaM ghRtamaNDasvacchatAvat, ityapara ityaacaaryH| Saks. p. 607. See LVPAK., VI. pp. 296-8. 3 saMskRtAsaMskRtabhedAt / 4 Cf. vimuktiH sAmayikyeSAmakopyAkopyadharmaNaH // AR. VI. 56 cd. eSAM ca paJcAnAM[arhatAM] sAmayikI kaantaacetovimuktirveditvyaa| nityAnurakSyatvAt ata evaite samayavimuktA ucyante / samayApekSAzcaite'dhimuktAzceti / Akb. VI. 56. c. -sAmayikI iti / samaye upakaraNArogyadezavizeSAdilakSaNe bhavA sAmayikI / kAntA ca / kAntA cetovimuktiH / kasmAt kAnteti ? nityAnurakSyatvAt / kAntaM hi nityaM anurakSyamiti loke dRzyate / sUtre'pyuktam - "tadyathA nAmaikAkSasya puruSasya jJAtaya ekamakSi sAdhu ca suSTha cAnurakSitavyaM manyeran "evameva samayavimuktasyAhato'nurakSya eSa dharmo'nukampyo'nugrAhyaH.." Saky. p. 583. ___Cf. aTThAna taM saMgaNikAratasya yaM phassaye sAmayikaM vimutti / Suttanipata, 54. -sAmayikaM vimutti ti lokiyasamApattiyaM, sA hi appitappitasamaye eva paccanIke

Page #528
468.] . ssssttho'dhyaayH| 369 atha samyagjJAnaM katamattaducyate[468] pUrvoktava hi yA bodhiH sA samyagjJAnamucyate / ' kSayAnutpAdajJAne bodhirityuktam / te eva samyagjJAnaM veditavyam / katarat puna [zcittaM] vimucyate ? kiM jAtaniruddhamathAjAtaniruddhamatha jAtameva ? "mucyate (s)nAgataM cittamazaikSaM klezarodhataH // kazcit khalvAha-anAgataM khalu cittamutpAdyamAnaM vimucyate'dhvavimuktyA sarvameva tvanAgataM vimucyate / klezAvaraNAt santAnavimuktyAH (ktyaa)| tatpunarazaikSameva klezopaklezaprAptivibandhAdA(pa)gamA[t] / yadapi tadrUpArUpyapratisaMyuktaM karmopapattiphalaM tadapyahattvaprAptivibandhaka raM tacca sarvaM vajropamena prahIyata ityAvaraNavigamAt sarvamevAnAgatamazaikSaM cittaM vimucyate / / dharmA eva tu paramArthataH zikSante / yasmAt-- hi vimuccanato sAmayikA vimuttIti vuccati / Suttanipata A. 54 samayavimuttoti pana tiNNaM sotApanna-sakadAgAmi anAgAmInaM pevetaM nAma ti veditabbaM / P. paikatti A. p. 22. See Ang. IV. P 319. V. supra, p. 296. n. 2, akuppadhammo ti idaM pana aTThasamApattilAbhino anAgAmissa ceva khINAsavassa cAti dvinnaM puggalAnaM naam| P. Paitiatti A. p. 24. 1 (f jJAnaM bodhiryathovitA / Ak. VI. 16 d. 2 v. supra, p. 357, n. 3. '3 Cf vimucyate jAyamAnamazaikSaM cittmaavRtH| Ah. VI. 77 ab. 4 Cf. anAgataM cittamutpadyamAnaM vimucyate / "azaikSamAvaraNebhyaH" iti sUtrapAThaH / kiM punastasyAvaraNam ? klezaprAptiH, tadutpattivibandhatvAt / Akb. VI. 77 ab. For details on avarana, see LVPAK. VI. p. 299, notes. 5 Cf'vajropame hi samAge sA ca prahoyate / taccopapadyamAnamazaikSaM cittaM vimucyate / Akb. VI. 77 ab. . See kilesajahanakathA, Kv. XIX. :.--idAni kilesajahanakathA nAma hoti / tattha yasmA kilesappahAnaM nAma asthi, pahInakilesassa ca atItApi kilesA pahInAva honti, anAgatApi paccuppannApi, tasmA pratItepi kilese pajahati, anAgatepi paccuppanna pIti yesaM laddhi, seyyathApi ekaccAnaM uttarApathakAnaM / ' yasmA kacavaraM jahantassa karavare chaDDanavAyAmo viya kilese pajahantassa na atItAdibhedesu kilesesu vAyAmo atthi, nibbANArammaNe pana ariyamagge pavattite kilesA anuppannAva nuppajjantIti pahonA nAma honti'"KvA. XIX. 1. 24

Page #529
370 abhidharmadIpe . [469. [469] dharmavyApArato loke dharmyapi vyAva(pa) to mtH| auSaNyAkhyasya dharmasyendhanAdidahanavyApAre satyagnerapi dharmiNo vyApAra ucyte| agninA kASThaM dagdhamityagnidahanavyApAre *ca devadattena dgdhosmiityupcryte| tathA dharmANAM klezaprahANazikSaNe sati tatsambandhApekSayA bhikSarazaikSa ityucyte| mArgastUpAttakAritro nirasyati tadAvRtim // ' 'tu'zabdAgnirudhyamAna evetyarthaH, vartamAnasya hi kriyAbandhAt sAmopapatteH // atha yeyamasaMskRtA vimuktiH ye ca trayo dhAtavaH prahANadhAtvAdayaH,2 "teM tataH kimanye'thAnanye ? brUmaH[470] vimukti[:] zAzvatI yaiva sA virAgAdayastrayaH / prAkhyAtA dhAtavaH sUtre tridhA bhedo hyapekSayA // prajJaptivizeSApekSayA khalveSAM traividhyamuktam / katham ? [471] virAgo rAganirmokSaH prahANAkhyo'nyasaMkSayaH / , .. nirodhadhAturanyasya sopAdAnasya vastunaH // 3 rAgaprahANaM khalu virAgadhAturityucyate / tadanyeSAM klezopakleSa (zA) NAM (nAM) prhaanndhaatuH| tadanyasya sopAdAnasya vastunaH nirodho nirodhadhAturAkhyAyate // yeNa(na) vastunA nirvidyate virajyate'pi tena vastunA ? catuSkoTikaH praznaH / katham ? 1cf. nirudhyamAno mArgastu prajahAti tadAvRtim / Ak. VI. 77 cd. 2 trayaH sAphalyena dhAtavaH / prahANadhAtuH vairAgyadhAtuH nirodhadhAtuH / jahAti rAgasaMyojanaM sarvAnanyaklezAniti prahANadhAtuH / rAgasaMyojanaprahANamucyate vairAgyadhAtuH / sarvAnyadharmaprahANaM nAma nirodhadhAtuH / Aan. p. 129. On nirodhadhatu, see Digha, XXXIII. 1. 10. 3 Cf. prasaMskRtava dhAtvAkhyA virAgo rAgasaMkSayaH / prahANaghAturanyeSAM nirodhAtyastu vastunaH / AR. VI. 78. .

Page #530
473.] SaSTho'dhyAyaH / 371 [472] duHkhahetvavalambinyA yogI nividyate dhiyA / virajyate tu saMraktastataH koTicatuSTayo / ' duHkhasamudayakSAntibhiH tajjJAnazca nividyate, naanyaiH| virajyate tu yaH saMraktaH sa ca sarvairapi duHkhasamudayanirodhamArgakSAntijJAnavirajyate yaiH klezAn prajahAti / evaM catuSkoTiko bhavati / tatra virvidyata evaM kAmavItarAgo niyAmamavakrAman duHkhasamudayadharmakSAntibhyAM taddharmajJAnAbhyAM ca pUrvaprahINatvAnna kSAntibhyAM jahAtya pratipakSatvAnna jJAnAbhyAmato na virajyate / bhAvanAmArgepi prayogavimuktivizeSA[t] mArgasaMgahItAbhyAM duHkhasamudayajJAnAbhyAM na virajyate vimuktatvAnnividdhavastvAlambanatvAttu nividyate / dvitIyo (yA) koTi:-virajyate evAvItarAgaH kAmebhyo niyAmamavakrAmanirodhamArgadharmAnvayakSAntibhiH bhAvanAmArge ca nirodhamArgajJAnastradhAtukAdvairAgyaM gacchanna nirvidyte| prAmodyavastvAlambanatvAdubhayam / vItarAgaH kAmebhyo niyAmamavakrAmana duHkhasamudayadharmAnvayakSAntibhirbhAvanAmArge ca duHkhasamudayajJAnastradhAtukAdvairAgyaM gacchan / nobhayam-kAmavItarAgo niyAmamavakrAmanirodhamArgadharmajJAnakSAntibhyAM [ VII. A. 7. Fol. 137 b. ]'taddharmajJAnAmyAM ca bhAvanAmArge cAnantaryamArgetarAbhyAM nirodhamArgadharmajJAnAbhyAm // . ya ete trayo dhAtavastA eva tisraH saMjJAH prahANavirAganirodhasaMjJAH / / vistareNa tu [473] saMjJA anityasaMjJAdyA daza taabhyo'shubhaadyH| tisro mArgavidhirmArga[zcata] sro'ntyAstrayI phalam // 1 Cf. nividyate duHkhahetukSAntijJAnavirajyate / sarjahAti yairevaM catuSkoTikasaMbhavaH // Ak. VI. 79. (This is the last karika of the Sixth Kosa-sthana.) * This topic is not discussed in Akb. 3 Cf. dasa ime bhikkhave sA ""AmatapariyosAnA / "asubhasaJjA, maraNasaJcA, AhAre paTikkUlasaJjA, sabbaloke anabhiratisA, aniccasA, anicce dukkhasaJjA, dukkhe anattasA , pahAnasA , virAgasajA, nirodhasaJjJA | Ang. V. p. 105.

Page #531
372 abhidharmadIpe [474.. azubhasaMjJA maraNasaMjJA srvloke'nbhirtisNjnyaa| mArgaprayogastisU. bhiraabhiruktH| catasRbhizca mArgo'nityaduHkhazUnyAnAtmasaMjJAbhiH / prahANavirAganirodhasaMjJAbhiH phalamAkhyAtamiti / / kati punarAsAM sAsravAH katyanAsravAH ? [474] tritayyazubhasaMjJAdyA jJeyA tatkhalu saasrvaaH| samalA nirmalAstvanyA bodhyA nava bhuvo[5] malAH // azubhA maraNasarvalokAnabhiratisaMjJAstisraH smlaaH| zeSAstu sAsavAnAsravAH, navabhUmikA A (a) [nA] sravA avaboddhavyAH // [475] bhUmidhvekAdazasvantyA dhyAnAdyAsUpalakSayet / .. ___caturthI paJcamI SaSThI vidyA[t] saptasu bhUmiSu // abhidharmadIpe vibhASAprabhANaM vRttau SaSThasyAdhyAyasya caturthaH pAdaH // samAptazca SaSTho'dhyAyaH //

Page #532
saptamo'dhyAyaH prathamaH paadH| atraah| bhagavatoktastriskandho'yaM *maargH| tatra zIlaskandhaH karmAdhyAye' vistareNa vyaakhyaatH| samAdhiskandho'STame'dhyAye vyAkhyAyiSyate / prajJAskandha idAnIM vyAkhyAtavyaH / so'yamArabhya[476] loko'yaM tattvasaMmugdho jJeyatattve pramuyati / tAni jJAnAni vakSyAmi svarUpAdiprapaJcataH // kAni punastAni kiyanti veti ? taducyate-- [477] jAtidravye nirAkRtya pratipakSAdyapekSayA / tadbhedo dazadhA prokto dharmajJAnAdinAmabhiH / / jAtyAzrayaNe khalvekatraprasaGgo dravyAzrayaNe hyAnantyaM taccAzakyaM vaktum / tasmAdubhayametadupekSya yayApekSyayA daza3 bhavanti yacca teSAM svalakSaNaM sAmAnyalakSaNaM ca tatsarvaM vistareNa vakSyAmaH / / tatra tAvat[478] dharmAnvayavizeSye dve duHkhAdyazca catuSTayam / dve saMvatyanyacittAbhyAM kSayeNAjanmanA dvayam // 9 Fourth Adhyaya. 2 The Patisambhida-magga (Vol. I. pp. 1-3.) enumerates Seventy-three Wanas:-imAni tesattati ANAni, imesaM tesattatiyA ANAnaM sattasaDijANAni sAvakasAsAdhAraNAni, cha bANAni asadhAraNAni sAvakehi""| The Vibhanga enumerates several kinds of nanas. See nanavibhanga, Vbh. pp. 306-344 and VbhA. pp. 396-465. ___3 dasa jJAnAni / dharmajJAnaM anvayajJAnaM saMvRtijJAnaM paracittajJAnaM duHkhajJAnaM samudayajJAnaM nirodhajJAnaM mArgajJAnaM kSayajJAnaM anutpAdajJAnaM ca / Aam. p. 89. 4 dharmajJAnaM katamat / kAmadhAtupratisaMyuktasarvasaMskAraduHkhe "samudaye nirodhe "mArga ""anAsravajJAnaM "ityucyate dharmajJAnam / anvayajJAnaM katamat / rUpArUpyadhAtupratisaMyuktasarvasaMskAraduHkhe "mArge'nAsravajJAnaM ""ityucyate jJAnam / Ibid. V. supra, p. 335, n. 3.

Page #533
374 abhidharmadIpe [479. dharmAnvayajJAne khalu dharmAnvayAbhyAmeva vizeSya (dhye)te| duHkhAdIni tu catvAri svaviSayareva caturbhirAryasatyaH vizeSyante / saMvatyA paracittena ca saMvRtiparacittajJAne' vizeSyate / kSayeNApunarutpattyA ca kSayAnutpAdajJAnadvayaM vishissyte| athavA [479] pratipakSa[prayogAbhyAM svabhAvAkAragocaraiH / tadvyavasthA niboddhavyA kRtyenopacayeNa (na) vA // 3 tatra kAmadhAtuvipakSapratipakSo dhrmjnyaanm| rUpArUpyAvacaravipakSapratipakSo'nvayajJAnam / prayogataH paracittajJAnaM cittaM jJAsyAmIti . tatprayogAt / svabhAvataH saMvRtijJAna (naM) pipIlikAdiSvapi tadbhAvAt / satyAkArairgocarai. 1 saMvRtijJAnaM katamat / sarvA sAsavA prajJA kuzalA vA akuzalA vA avyAkRtA vetyucyate saMvRtijJAnam / paracittajJAnaM katamat / dhyAne bhAvanAbalenAvApnoti kAmadhAtI parasya cittacaitasikadharmANAM jJAnamityucyate paracittajJAnam / Aam p. 89. See rogabha. shya, III. 19-20. See sammutinanakatha and chittaram mana katha, Kv. V.6.7. 2 The Kosakara deals with this topic in detail : atha kSayAnutpAdajJAnayoH ko vizeSa: ? kSayajJAnaM hi satyeSu prijnyaataadinishcyH| na parijJeyamityAdiranutpAdamatimaMtA // AR: VII. 7. kSayajJAnaM katamat ? (V. supra, p. 357, n. 3.)::"vistareNoktaM zAstre / kathamanAsraveNa jJAnenaivaM jAnAti ? tat pRSThalabdhena vyutthita evaM jAnAti / atastadvizeSeNa tayovizeSaH zAstre jJApita iti kaashmiiraa:| anAsraveNApyevaM jAnAtItyapare / darzanavacanaM tu bhASyAkSepAt / Akb. VII. 7. See Saks. p. 614 ond LVPAK. VII. pp. 10-11. ___3 Cf. svabhAvapratipakSAbhyAmAkArAkAragocarAt / prayogakRtakRtyatvahetUpacayato daza // Ak. VII. 8. 4 prAkArato duHkhasamudayajJAne iti / AkArata eva nAlambana :: paJcopAdAnaskandhalakSaNatvena tayorabhedAt / tathA hi zAstra uktam-'duHkhajJAnaM katamat ? paJcopAdAnaskandhAn anityato 'manasikurvato yadanAsravaM jJAnaM / 'samudayajJAnaM katamat ? sAsravaM hetukaM hetutaH samudayataH prabhavataH pratyayatazca manasikurvato yadanAsrava jJAnam / Saks. p. 617. 5 AkArAlambanato nirodhamArgajJAne iti / AkAratazca Alambanatazca nirodhamArgajJAne vyavasthApyate / tathA hi zAstra uktam "nirodhajJAnaM katamat ? nirodhaM nirodhataH zAntataH"manasikurvato yadanAsrava jJAnaM / mArgajJAnaM katamat ? mArga mArgato nyAyataH""" manasikurvato yadanAsravajJAnam" | Ibid.

Page #534
482.] - sptmo'dhyaayH| 375 zcatvAri jJAnAni / kRtyataH kSayajJAnaM kRtyprismaapteH| hetUpacayato'nutpAdajJAnaM sarvairaNA(nA)sravainistatsabhAgahetUpacayAt // [480] bAtusatyArthacitteSu jAtidhvaMsAprajanmanoH / saMmohasya nivRttyarthaM tadbhado dazadhaiva vaa||' tatra dhAtusaMmoho dvAbhyAM dharmAnvayajJAnAbhyAM nivaya'te / satyasaMmohacatubhiH / duHkhjnyaanaadibhiH| arthasaMmohaH sNvRtijnyaanen| cittasaMmohaH prcittjnyaanen| jAtisaMmohaH kSayajJAnena / punarutpattisaMmoho'nutpAdajJAneneti darzava jJAnAni bhagavAnavocat / nAtibhUyAMsi nAlpIyAMsIti / / atra punaH [481 ab.] parijJAtAdhavagamaH duHkhAdau kSayadhI phalam / "dukhaM parijJAtaM samudayo me prahINaH,.....2 [Folio. No. 138 lost] 3.... ..."[VII. B, 8. Fol. 139]...1miti vAdavipakSeNa vA anArambhiNAM saMsAreNaiva zuddhiriti, vAdavipakSeNa prtipdaakaarH| laukikavairAgyamArgamArasaMjJAvipakSeNa vA anAtyantikavairAgyagamanavipralambhAt sarvatrAbahumAnavipakSaNa naryANikAkAraH // . athAkAro [nA] ma ka eSa dhrmH| kiM vA tenAkAryata iti ? tadubhayaM nidi zyate [482 cd.] dhIrAkAraH sadAkArya sAkArAstvavalambinaH // " . 1cf. dharmajJAnanirodhe yanmArge vA bhaavnaapthe| tridhAtupratipakSastu kAmadhAtostu nAnvayam // Ak. VII. 9. . 2 Cf. "duHkhaM me parijJAtamiti jAnAti / samudayaH prahINo nirodhaH sAkSAtkRto mArgo bhAvita iti jAnAti / ".... Akb. VII. 7. (v. supra, p. 357, n. 3.) See tiparivarlDa dvAdasAkAraM yathAbhUtaM mANadassanaM -Vinaya, I. p. 11. 3 Folio No. 138 is lost. In this lost folio, the Abv. might have discussed the following topics, wnich are dealt with in the corresponding Akb. VII. 10-13 a:-(1) eSAM dazAnAM jJAnAnAM AkArAH / (2) paracittajJAnaM samalaM nirmalaM ca / tsyaakaaraaH| (3) kimanAsravaH svalakSaNAkAro'styatha na ? (4) kiM punarime SoDazAkArA nAmata ahosvit dravyataH ? See Saks. pp. 618-624. . 4 v. supra, p. 329, n. 1. 5 Cf. dravyataH SoDazAkArAH prajJAkArastayA saha / AkArayanti sAlambAH sarvamAkAryate tu sat // Ab. VII, 13.

Page #535
376 abhidharmadope [483. prajJA khalvAkAra ityucyte| na tahi prajJA sAkArA bhavati dvayoH prajJayoH yogpdyaabhaavaat| tatazca na sarve caitasikA: sAkArAH prApnuvanti / na khalu bramaH prajJAsaMprayogAtsAkArA vakAkArA vaa| kiM tahi ? svavattibhirAkaraNAdAlambanagrahaNAdityarthaH / ' kiM punastadAtkA(kA)yam ? sadAkAryam / yatkiJcid dravyataH prajJaptito vA vidyate ya(ta) dAkAryate ! citacaMtAstu sAkArA: viSayagrAhiNa ityarthaH // 3 kiM punarjJAnaM kati smRtyupasthAnAni ? [483] paricittamatistrINi dharmasaMjaM nirodhadhIH / catvAri smRtyupasthAnAnyato'nyajjJAnamiSyate // 4." paracittajJAnaM khala trINi vedanAcittadharmAkhyA ni ! nirodhajJAnaM dharmasmatyupasthAnam / paracittanirodhajJAnAbhyAmanyAni jJAnAti catvAri smRtyupasthAnAni / / atha katamasya jJAnasya kati jJAnAnyAlambanam ? [484] mAgadharmAnvayajJAnagocaro navazo dhiyaH / " 1.cf. eva tahi prajJA sAkArA na bhaviSyati / prajJAntarAsaMyogAt / evaM tu yuktaM syAt / sarveSAM cittacaitAnAM AlambanagrahaNaprakAra AkAra iti / Akb. VII. 13 b. evaM tu yuktaM syAt iti sautrAntikamatam / pAlambanagrahaNaprakAra iti / naruktA vidhiriti darzayati - AlambanazabdAd AkAraM gRhItvA prakArazabdAcca kArazabdam / zeSavarNalope ca kRte AkAra iti rUpaM bhavati / tadevaM sati prajJA'pi sAkArA bhavatIti siddham / Saks. p. 629. 2 Cf paJcannaM khandhAnaM kati sArammaNA, kati anArammaNA ?.."rUpakkhandho anaarmmnno| cattAro khandhA saarmmnnaa| Vbh. p. 428. See Dhs. 1185, 1508. In this connection, see the following controversies :-(1) rUpaM sArammaNaM ti kathA (2) anusayA anArammaNA ti kathA (3) trANaM anArammaNaM ti kathA (4) atItArammaNakathA | Ko. IX. 3-7. The Kosakara discusses here the kusala di-bheda of the ten jnanas in Akb. VI. 14-15. This topic is perhaps discussed in the lost portions of Adv. V. supra, p. 375. n. 3. 4 Cf. smRtyupasthAnamekaM dhInirodhe paracittadhIH / for acarf starfori Ak. VII. 16 abc. 5 Cf. dharmadhorgocaro nv| Ab. VII. 16 d.

Page #536
485.] saptamo'dhyAyaH / 377 mArgadharmAnvayajJAnAnAM pratyekaM nvjnyaanaanyaalmbnm| mArgajJAnasya tAvatsaMvRtijJAnaM hitvaa| dharmajJAnasyAnva yjnyaanm| anvayajJAnasya dharmajJAnam / duHkhahetudhiyo* dve duHkhasamudayajJAnayoH saMvRtijJAnaM sAsravaM ca pari (ra) cittajJAnamAlambanam / caturNAM daza saMvRtiparacittakSayAnutpAdajJAnAnAM sarvAnye (Nye)va dazajJAnAnyAlambanam / nAparama // ' nirodhajJAnaM khalu naiva jJAnAlambanam // punarapi dazadharmAn sthApayitvA kasya jJAnasya kati dharmA viSaya iti vAcyam / katham ? taducyate[485] paJcadharmAstridhAtvAptAna mArgarUpAn sanAtanAn / vyutpattyarthaM dvidhA kRtvA darzayejjJAnagocaram // traidhAtukAn dharmAt (n) pratyekaM dvidhA kRtvA saMprayuktA viprayuktAzca3, apratisaMyuktAMzca dvidhA kRtvA saMyukta viprayuktabhedenaiva, asaMskRtamapi dvidhA kRtvA kuzalAvyAkRtabhedenaivaM kRtvA daza bhavanti / ... tatra tAvatsaMvatijJAnasya sarva eva dazadharmA viSayaH / ' dharmajJAnasya paJca 1Cf. nava mArgAnvayadhiyoH duHkhahetudhiyordvayam / ___caturNA daza nakasya yojyA dharmAH punardaza // Ak. VII. 17. . 2 Cf. dhAtukAmalA dharmA akRtAzca dvidhA dvidhA / AR. VII. 18 ab. 3 saMprayuktAzcittacattA iti / viprayuktAH praaptyaadyH| Saks. p. 630. 4 kuzalAvyAkRtabhedAditi / kuzalaM pratisaMkhyA-nirodhaH paramakSematvAt / avyAkR. tAvAkAzApratisaMkhyAnirodhAviti / Ibid. . 5 The Kosakara discusses this point in detail : syAdekena jJAnena sarvadharmAna jAnIyAt ? na syAt / api tu sAMvRtaM svakalApAnyadekaM vidyaavnaatmt:| 'vRtijJAnaM svasmAtkalApAdanyAn sarvadharmAnanAtmato jAnIyAt sarvadharmA. anAtmAna iti / svabhAvastatsahabhuvazca dharmAstasya svklaapH| teSAmagrahaNaM viSayaviSayibhedAdevAlambanatvAditi / sannikRSTatvAcca / tacca kAmAvacaraM zrutacintAmayaM rUpAvacaraM zrutamayaM bhAvanAmayam / tasya vyavacchinnabhUmyAlambanatvAt / anyathA hi yugapatsarvato vairAgyaM syAt / Akb. VII. 18 cd. -syAdekena jJAnena sarvadharmAn jAnIyAt / na syAt iti / kathaM gamyate ?

Page #537
378 abhidharmadIpe [486. kAmapratisaMyuktAnAsravAH saMprayuktaviprayuktAkuzalaM cAsaMskRtam / anvayajJAnasya sapta rUpArUpyapratisaMyuktAnAsravA[:] saMprayuktaviprayuktakuzalaM cAsaMskRtam / pari(ra)cittajJAnasya trayaH kAmarUpapratisaMyuktAnAsravAsaMprayuktA eva / duHkhasamudayajJAnayoH SaTkAmarUpArUpyapratisaMyuktAsaMprayuktaviprayuktAH / nirodhajJAnasyaiko[s]saMskRtameva kuzalam / mArgajJAnasya dvAvanAsravaH saMprayukto viprayuktazca / kSayAnutpAdajJAnayornava dharmA viSayo'saMskRtamavyAkRtaM muktvA / / / "idamidAnI vaktavyam / kaH katibhimA'naH samanvAgataH ? sarvastAvatpRthagjanaH saMvRtijJAnenaiva / ayaM tu niyamaH [486] dRGamArge prathame jJAne tribhiAnaH samanvitaH / dvitIyakSaNe tribhiH saMvatijJAnaduHkhajJAnadharmajJAnaiH / caturvekakavRddhayovaM virakto [VII. A. 8. Fol. 139. b.] 1'nyamano dhiyaa|' ataH paraM caturSu cittakSaNeSvekaikaM jJAnaM vrdhte| ta[dyathA] duHkhe'nvayajJAne'nvayajJAnaM vardhate / samudayadharmajJAne smudyjnyaanm| nirodhadhamajJAne nirodhdhrmjnyaanm| mArgadharmajJAne mArgadharmajJAnaM vardhate / samudayanirodhamArgAnva[yajJA] neSu kSAntiSu ca naastypuurvjnyaanvRddhiH| sarvatra tu vItarAgasya para'. cittajJAnaM vardhata iti vAcyam / / abhidharmadIpe vibhASAprabhAyAM vRttau saptamasyAdhyAyasya prathamaH pAdaH // sUtrAt / "ihAsmAkaM bho gautama upasthAnazAlAyAM saMniSaNNAnAM saMnipatitAnAM evaMrUpAntarAkathAsamudAhAro'bhUt / zramaNo gautama kilavamAha / nAsti sa kazcicchramaNo vA brAhmaNo vA yaH sakRt sarva jAnIyAt sarva pazyediti / tathyamidaM bho gautama smarAmi bhavato'haM evaM vaktum / api tu nAsti sa kazcicchramaNo vA brAhmaNo vA yaH sakRt sarva jJAsyati vA drakSyati afa", Sako. pp. 630-1. For details, see LVPAK. VII. pp. 45-47, notes. For an allied controversy, see Kr. V. 9.-idAni paccappannabANakathA nAma hoti / tattha yesaM 'sabbasaMkhAresu aniccato diThesu taM pi ANaM aniccato dihra hotI'ti vacanaM nissAya avisesena sabbasmi paccuppanne ANaM atthIti laddhi seyyathApi andhakAnaM / Ko A. V. 9. Also see Kv. V. 8. 1 Cf. ekajJAnAnvito rAgI prathame'nAnave kssnne| dvitIye tribhiruva'stu canukakavRddhimAn // Ab. VII. 19. .

Page #538
saptamAdhyAya dvitiiypaadH| idamidAnIM vaktavyam / kasyAM bhUmo kasyAM vAvasthAyAM kasya vA pudgalasya kati jJAnAni bhAvyante ? tadArabhyate[487] tridhyAnakAmavairAgye pazcime muktivartmani / maulaghyAnaprayoge ca jJeyAnAgatabhAvanA / / [488] bAla sya smRtyupasthAnadhyAnAdyutpAdane tthaa| prayogamuktimArgeSu saMvRtyAnyamanodhiyaH // . bAlasya khalvAdyadhyAnatrayavairAgye pazcime vimuktimArge mauladhyAnaprayogamArge ca smRtyupasthAnAdikuzalamalotpAdane ca prayogavimuktimArge ca saMvatijJAnasya paracittajJAnasya cAnAgatabhAvanA veditvyaa|| Arya*sya tu [489] zAntijJAnAni bhAvyante svajAtIyAni dRkpthe| darza (na) mArga khala yadyeva saMmukhIbhUtaM bhavati kSAntirvA jJAnaM vA tajjAtIyamevAnAgataM bhAvyate / nAnyajAtIyamanyaviSayaM vA pRthakkAryatvAt / ....... sAMvRtaM cAnvayajJAne duHkhahetusamAhvaye // ' saMvatijJAnaM khalu darzaNa (na) mArge triSu citteSu duHkhasamudayanirodhAnvaya. jJAnAkhyeSu bhaapte| na dharmajJAneSu, akRtArthatvAdAlambanAkAraparijayo hi nAdyApi parisamAptaH // kasmAtpunaH saMvRtijJAna tatra bhAvanAM gacchati ? taducyate -- [490] samAnapratipakSatvAtteSu mArgAyitatvataH / 1cf. yathotpannAni bhAvyante kSAntijJAnAni darzane / anAgatAni tatraiva sAMvRtaM canvayAgame || Ab. VIl. 20. 2 Cf. na dharmajJAneSvakRtsnasatyAbhisamayAt / Akb. VII. 20.-na hi tadAnIM rUpArUpyAvacaraM dukhaM parijJAtaM samudayaH prahINaH tannirodhaH sAkSAtkRta iti / Saks. p. 633.

Page #539
abhidharmadIpe [490 yathaivAnvayakSAntijJAnAni trINi tatprahAtavyaklezapratipakSaH, tathA tAnyapi saMvatijJAnAni prtipkssH| tairapi tatra mArgAyitaM nirvedhabhAgIyAvasthAyAm / ato'bhisamayA tyAkhyaM tattrisatyAntalAmataH // ' ___ ata eva tadAbhisamayAntikaM sNvtijnyaanmityaakhyaayte| dharmajJAneSu khalu tadbhAvanAyAmabhisamayamadhyAni syuriti| taccetadanutpattidharmakamapi saddharmatayA cintyte| kasmAtpunasta nutpattidharmakameva ? zraddhAdharmAnusAryAzrayeNa tadutpatti'pratibaddhatAt / darzanamArge ca saMmukhIbhUte tnnotpnnm| tasmAdanutpattikadharmameva bhAvanAM gacchati / 3 tatpunaretatsaptabhUmikaM kAmAvacaraM darzanamArgasamAnabhUmikaM ca / uktA darzanamArgabhAvanA / 1f. ato'bhisamayAntyAkhyam / Ak. VJI, 21 a. ata eva tadabhisamayAntika saMvRtijJAnamAkhyAyate / ekaika satyAbhisamayAnte bhAvanAt / kasmAnna mArgAnvayajJAne bhAvanAM gacchati ? mAgaMsatyasya pUrva laukikena mArgeNAnabhisamitatvAt, akRtsnAbhisamayAcca / kRtsnaM hi duHkhaM zakyate parijJAtuM samudayaH prahAtuM nirova: sAkSAtkatuM na tu mArgaH zakyate kRtsnI bhAvayitum / ityabhisamayAntAbhAvAnna tasminnAbhisamayAntikaM bhAvyate / 'drshnmaargprivaartvaaditypre| tadidaM sAdhyatvAdajJApakam / Akb. VII. 21 a.-darzanamArgaparivArasvAditi / darzanamArgasya parivAraH saMvRtijJAnam / ataH satyatrayAnte eva darzanamArgo bhAvyate / na mArgasatyAnte tasya bhAvanAmArgatvAt / sAdhyatvAdazApakam iti / sAdhyamidaM darzanamArgaparivAra eva / na bhAvanAmArgaparivAro'pIti / vayaM hi bhAvanAmArgaparivAro'pi taditi brUmaH / Sakv. p. 633. 2 Cf. kiM punastadAbhisamayAntika saMvRtijJAnaM kadAcitsaMmukhI kriyate ? na kadAcit / ekAntena hi tadanu pattidharmakam / AK. VII. 21 b. __ 3-3 Cf. kathaM punastadbhAvitaM bhavati ? alabdhalAbhAt / kathamidAnIM tatpratilabdhaM yadi naiva samukhokartuM zakyate ? praaptitH| yasmAllabdhaM tasmAllabdhamityapUrveSA nirdeza jAtiH / tasmAnnaivaM bhAvanA sidhyati / evantu sidhyati yadAhuH pUrvAcAryAH / kathaM ca pUrvAcAryA AhaH ? lokottaro mArgasAmarthyAt saMvRtijJAnaM bhaavyte| yad vyutthitaH satyAlambanaM viziSTataraM laukikajJAnaM sNmukhiikroti| eSa eva ca tasya lAbho yattat sammukhIbhAvasamarthAayalAbhaH / gotre hi labdhe labdhaM gautrikaM bhavati / evantu necchanti vaibhaassikaaH| Akb. VII. 21 b.-'"etaduktaM bhavati / tatsammukhIbhAvasamarthAzrayalAbhe tadapi tenAzrayeNotpadyamAnaM labdhaM bhavatIti / atha kasmAdevaM necchanti vaibhASikAH ? darzanamArgalamyaM tat / tasya kathaM bhAvanAmArge sammukhIbhAvo bhaviSyatoti / darzanamArge cotpattyanavakAzo'syAsti tadanutpattidharmakamiti varNayante / Saks. pp. 633-4. See LVPAK. VII. pp. 50-52. 4 Cf. katibhUmikaM punastatsaMvRtijJAnaM bhAvyate ? darzanamArgasya / svApobhUminirodho'ntyaM svasatyAkAraM yAtnikam / AK. VII. 21 cd.

Page #540
492.] sptmo'dhyaayH| 381 bhAvanAmArge vktvyaa| [491] mArgAkhye tvanvayajJAne Sa[D bhAvya]nte'tha sapta vaa|' SoDaze[tu varta] mAnAnvayajJAnacitte bhAvanA vartmanyavItarAgasya SaD bhAvyante / saMvatiparacittakSayAnutpAdajJAnAni hitvaa| vItarAgasya tu saptAnAgatAni bhAvyante paracittajJAnaM vardhayitvA / prAnantaryapathe cordhva bhAvyate nAnyacittadhIH // sarAgasyApi bhAvanAmArge tasmAt SoDazAtkSaNAvaM yAvatkAme vIta rAgo bhavati tAvatsarveSu prayogAnantaryavimuktivizeSamArgeSu sapta jJAnAni bhAvyante / anyatra paraci kSayAnutpAdajJAnebhyaH / / [492] prahANamuktimArgeSu vinAntyAyA vimuktitaH / ___ bhavAgrapratipakSatvAtsaMvatasya na bhAvanA // 3 dhyAnacatuSTvArU'yatrayavairAgye paJcasvabhijJAsu, akopyAprativedhe ca vyavakIrNa [bhAvite ca] dhyaane| zaikSasya sarveSvAnantaryavimuktimArgeSu saptava Traifa (Folio no. 140 lost]4.......|| [...' abhidharma dope vibhASAprabhAyAM vRttau saptamasyAdhyAyasya dvitIyapAvaH samAptaH // ] 1 Cf. SoDaze SaT sarAgasya vItarAgasya sapta tu| Ak. VII. 22 ab. 2 Cf. sarAgabhAvanAmArge tadUvaM sapta bhAvanA // Ak. VII. 22 cd. 3 Cf. saptabhUmijayA'bhijJA'kopyAptyAkIrNabhAvite / prAnantaryapatheSavaM muktimArgASTake'pi ca // Ak. VII. 23. 4 V. infra, Ad. karika 515. 4 Folio No. 140 is lost. In this lost folio, the Adv. might have discussed the following topics--(1) zaikSasya jJAnabhAvanAH / (2) kasminmArge katibhUmikaM jJAnaM bhAvyate / (3) catuvidhA bhAvanA:-pratilambhabhAvanA niSevaNabhAvanA pratipakSabhAvanA vinirdhAvanabhAvanA ca / (4) buddhasyASTadazAveNikA dharmAH / These topics are discussed in the corresponding Akb. VII. 24-28. E A major portion of the second pada of the Seventh Adhyaya is lost,

Page #541
saptamAdhyAye tRtIyapAdaH / [VIII. B, 1. Fol. 141 a]...2 sthAnavastuhetuvipAkaprativistararboddhavyam / tatrAtItAnAgate pratyutpanna ca [ta]dAkSeptAkSepavaicitryaM pratikarmasamAdAnaM 1 The beginning portion of this pada is lost. V. supra, p. 381, n. 5. The topic under discussion is asadharanah Buddhadharmah aSTAdazAveNikAstu buddhadharmA balAdayaH / Ak. VII. 28 ab. ' ye buddhasyaiva bhagavataH kSayajJAne bhAvanAM gacchanti nAnyasya / katame'STAdaza ? daza balAni catvAri vaizAradyAni trINi smRtyupasthAnAni mahAkaruNA ca / asAdhAraNaM hyAveNikam / Akb. VII. 28 a. ___ --ete balAdayA mahAkaruNAntA aSTAdazAvezikA vaibhASikaiyavasthApyante / balAdivyatirikta kecidanyAnaSTAdazAveNikAn buddhadharmAn varNayanti / tadyathA-nAsti tathAgatasya skhalitam / nAsti ravitam / nAsti drvtaa| nAsti naanaatvsNjnyaa| nAstyavyAkRtaM manaH / naastyprtisNkhyaayopekssaa| nAstyatIteSu nAstyanAgateSu nAsti pratyutpanneSu pratihataM jJAnadarzanam / sarvaM kAyakarma"vAkkama 'manaHkarma jJAnAnuparivati / nAsti chandahAniH / nAsti viiryhaaniH| nAsti smRtihAniH / nAsti smaadhihaaniH| nAsti prajJAhAniH / nAsti vimuktijJAnadarzanahAniriti / dazabalAni / sthAnAsthAnajJAnabalam / karmavipAkajJAnabalam / dhyAnavimokSasamAdhisamApattijJAnabalam / indriyaparAparajJAnabalam / nAnAdhimuktijJAnabalam / nAnAdhAtujJAnabalam / sarvatragAminIpratipajjJAnabalam / pUrvanivAsAnusmRtijJAnabalam / cutyupapattijJAnabalam / AsravakSayajJAnabalaM c| sUtraM tu-"dshaayussmntstthaagtblaani| katamAni daza? ihAyuSmantastathAgataH sthAnaM ca sthAnato yathAbhUtaM prajAnAti / asthAnaM cAsthAnataH / idaM prathamaM tathAgatabalam / yena balena samanvAgatastathAgato'rhan samyaksaMbuddha udAramArSabhasthAtaM pratijAnAti brahmacakraM pravartayati / parSadi samyak siMhanAdaM nadati / .." Saky p. 641. Cf. daza kho panimAni sAriputta tathAgatassa tathAgatabalAni yehi samannAgato tathAgato AsabhaM ThAnaM parijAnAti, parisAsu sohanAdaM nadati, brahmacakka pavatteti / katamAni dasa ? idha sAriputta tathAgato ThAnaM ca ThAnato aTThAnaM ca aTThAnato yathAbhUtaM pajAnAti " / "tathAgato atItAnAgatapaccuppannaM kammasamAdAnaM ThAnaso hetuso vipAkaM yathAbhUtaM pajAnAti / ". tathAgato sambatthagAmini paTipadaM yathAbhUtaM pjaanaati"|"tthaagto anekadhAtunAnAdhAtulokaM yathAbhUtaM pajAnAti""'"tathAgato parasattAnaM parapuggalAnaM indriyaparopariyattaM yathAbhUtaM sa

Page #542
493.] sptmo'dhyaayH| 383 bhavati / kiciddhi sahasA pratyayava (va) zAtkriyate / kiJcid duSTacetasA / kiJcitpunaH samAdAya kriyate tena karmaNA mayA jIvi[tavya] miti / tathA dharmo'yamadharmo veti samAdAyAsamAdAya karoti / sthAnAdi pravibhAgatazca gAmbhIrya boddhavyam / tatra sthAnamAyatyutpattyAyattAnAmavakAzakAraNAt / heturapi yena hetunA kriyate' / yathoktam- "vastu sthAnAdhikaraNamucyate / sAdhikaraNaM vastu sthAnam / tadyathA prANivadhakarmaNaH svabhAvaH / sa ca prANI yasya cArthe vadhyate yayA pratyayasAmagracA sarvametadvastu sambhavati / kutaH ? sthAna hetuvipAkA nAM pRthgukteH| yasya khalveta [t] sthAnaM yaccAsya sthAnaM kriyate yasya tatkarma hetuH, yaddhetukaM ca tat, ayaM cAsya karmaNo vipAko'yamanyasya" iti / 2 tadetadaSTajJAnasvabhAvaM nirodhamArgajJAne hitvA // 3 [ 493 ] dhyAnAdInAM svabhAvAdAvavyAghAtavisAri yat / ghyAnAdijJAnasaMjJaM tannavajJAnamayaM balam // pajAnAti " / "tathAgato jhAnavimokkhasamAdhisamApattInaM saMkilesaM vodAnaM vuThAnaM yathAbhUtaM pajAnAti |"tathAgato anekavihitaM pubbenivAsaM anussarati |""tthaagto dibbena cakkhunA visuddhena yathAkambhUpage. satte pajAnAti " / "tathAgato AsavAnaM khayA anAsava cetovimutti paJcAvimutti diTheva dhamme sayaM abhijA sacchikatvA upasampajja viharati / M. sutta 12. See Ang. V. pp. 33-36; Vbh. pp. 335--344. For details, sue Vbh. A. pp. 423-4643; LVPAK. VII. pp.68-72. 9 The discussion on sthana sthana.jnanabalam is lost. (V. supra, p. 381, n. 4.) The karma-vipaka jnana-balain is under discussion. Cf. tattha katamA tathAgatassa atItAnAgatapaccuppannAnaM kammasamAdAnAnaM ThAnaso hetuso vipAkaM yathAbhUtaM nANaM? ___ idha tathAgato pajAnAti- atthekaccAni pApakAni kammasamAdAnAni gati sampattipaTibALahAni na vipacanti, "upadhisampattipaTibALa hAni' 'kAlasampatti paTibALahAni ". 'payogasampattipaTibALa hAni na vipacanti, atthekaccAni pApakAni kammasamAdAnAni gativipatti 'upadhivipatti ""kAlavipatti payogavipatti Agamma vipacanti, atthekaccAni kalyANAni kammasamAdAnAni "Vbh. p. 338. See Vbh A. pp. 439. 454. This passage is not quoted in Akb 3 Cf. sthAnAsthAne dazajJAnAnyaSTau karmaphale nava // Ak. VII. 2 cd. -aSTau karmaphale iti / karmaNaH sAsravasya tadvipAkasya ca duHkhasamudayasatyasaMgRhI. tatvAt / nirodhamArgajJAne na bhavata iti / ato'nyAni tadAlambana:nyaSTau jJAnAni saMbhavanti / Sakv. p. 643. 4Cf. nava // dhyAnAdyakSAdhimokSeSu / Ak. VII. 28 d, 9a.

Page #543
384 abhidharmadIpe [494. dhyAnavimokSasamAdhisamApatti'jJAnabalaM khalu yatsaMklezavyavadAnavyavasthAnavizuddhiSu nivRttipakSe dhyAnAnAM vimokSANAM samAdhInAM samApattInAM ca saMklezavyavadAnavyavasthAnavizuddhiSu yadbalamavyAhatam / tatra saMklezAdicatuSTayaM hAni(na)vizeSasthitinirvedhabhAgIyaM sAsvAdazuddhakAnAsravAdibhedAt / tadetaddhayAnavimokSasamAdhisamApattijJAnavalaM navajJAnAtmaka voddhavyam / / [494] yatsattvAkSamRdutvAdau paricchede pravartate / prakSottamAvarajJAnabalaM tanavadhImayam / / indriyaparAparajJAnabalam3 yassarvasattvAnAM zreyaHprAptizaktitravidhye jJAnamavyAhataM tadindriyaparAparajJAnavalaM navajJAnAtmakaM nirodhajJAnaM hitvA / / [495] yatsatvAvirucitraidhe hInAdau sampravartate / nAnAdhimuktidhIsaMjJedeg balaM tacca navAtmakam // yatkhalu sarvasattvAnAM hINa(na)madhyamottamAdhimuktiSvavyAhataM jJAnaM tacca nAnAdhimukti jJAnabalaM navajJAnAtmakameva nirodhajJAnaM hitvA // [496] yannAnAdhAtvapekSAkhyaM sattvArthAya pravartate / navajJAnamayaM tadvattannAnAdhAtudhIbalam / 1 dhyAnAni catvAri / vimokSA aSTau / samAdhayastrayaH shuunytaadyH| samApattI dve, asNjnyinirodhsmaapttii| navAnupUrvavihArasamApattayaH / Saks. p. 643. See vbh.p. 342-3. 2 teSu nava jJAnAni nirodhajJAnaM hitvA / kathaM kRtvA ? dhyAnAdInAM sAsavAnAsravasaMprayuktaviprayuktabhedAt tadAlambanAni nava jJAnAni saMbhavanti / nirodhajJAnaM tu na bhavati, teSAM saMskRtatvAt / Saks. p. 643. 3 Cf. tattha katama"indriyaparopariyattaM nANaM ? idha tathAgato sattAnaM AsayaM jAnAti, anusayaM pajAnAti, caritaM pajAnAti, adhimutti pajAnAti, apparajakkhe mahArajakkhe tikkhindriye mudindriye svAkAre dvAkAre suviJApaye duvijJApaye bhabbAbhabbe satte pajAnAti / "Vhb. p. 340-342. see Vbh. A. pp. 458-462. 4 idha tathAgato pajanAti-saMti sattA hInAdhimuttikA,paNItAdhimuttikA'idaM tathAgatassa sattAnaM nAnAdhimuttikataM yathAbhUtaM nANaM / Vbh. p. 340. 5 pradhAnAdiSu rucayo nAnAdhimuktayaH / Saks. p. 64 3. 6 idha tathAgato khandhamAnattaM pajAnAti, dhAtunAnattaM ""AyatananAnattaM anekadhAtunAnattaM""lokanAnattaM pajAnAti / Vbh. p. 339. -dhAtunAnattaM ti ayaM cakkhudhAtu-pe-ayaM manovijJANadhAtu nAma |'"""anekdhaatunaanaadhaatulokN ti idaM na kevalaM upAdinnakasaGkhAralokasseva nAnattaM pajAnAti, anupAdinnaka

Page #544
497.] . sptmo'dhyaayH| 385 te punaH pUrvAbhyAsavAsanAdhAtavaH' pUrvajanmasu guNadoSavidyAzilpa-' karmAbhyAsebhyo yA vAsanAstAH khalviha dhAtavo vizeSeNa boddhvyaaH| gotrArtheNA (nA)vasthAnAM ta evAzayA ityavagantavyAH, tadvazAccari (ratI)tyucyate / uktaM ca bhagavatA-"dhAtuzaH sattvAH saMsyandante" iti / ' [497] gatidharmAryabhedaM yadvetti pratyayabhedataH / taddhiyo daza sarvatragAminIpratipaddhalama // yatkhalu sattvopapattinirvartakeSu tatkSayakareSu ca dharmeSu jJAnamavyAhataM tatsarvatragAminIpratipajjJAnabalam / 3 bhavyavizeSauSadhavad draSTavyam / mokSabhavyAnAM nAnAdhAtUnAM sattvAnAmanekadhAtUnAM sarvaklezaprahANAyauSadhavizeSavatsAmAnyapratipakSavizeSapratipakSaM ca sarvatra jAnIte gatihetuM cAnena dhAturekasantAne yo yadgatacitta stadvazena tadavataraNabhavyo'bhavyazca bhavati tatsarvaM yathAvatpratijAnAtIti sarvAkArajJatApyuktA bhavati / tadetat saphalamArga prahANAddazajJAnAtmakaM bhavati / kecittu kevalamArgagrahaNAnavajJAnAtmakam // saGkhAralokassApi nAnattaM tathAgato pajAmAti evAti dassetuM gahitaM / paccekabuddhA hi dve ca aggasAvakA upAdinnakasaGkhAralokassApi nAnattaM ekadesato va jAnanti na nippdesto| anupAdinnakalokassa pana nAnattaM na jAnanti / VbhA. p. 456. ... 1Cf. tatra hi dhaatuH| pUrvAbhyAsavAsanAsamudAgatAzayo dhAturityAcAryasaMghabhadraH / Saku. p. 643. The Vbh. includes the knowledge of asaya in the indriyapardparajvana. See LVPAK. VII. p. 70, n. 3. 2 Cf. dhatuso bhikkhave sattA saMsandanti samenti / hInAdhimuttikA sattA hInAdhi. muttikehi saddhi'kalyANAdhimuttikA sattA kalyANAdhimuttikehi saddhi saMsandanti samenti / S. II. p. 154. 3 Cf. idha tathAgato ayaM maggo ayaM paTipadA nirayagAminI ti pajAnAti, "tiracchAnagAminI ti pittivisayagAminI ti" manussalokagAminI ti "devalokagAminI ti.. nibbAnagAminIti pajAnAti""idaM sabbatthagAmini paTipadaM yathAbhUtaM jANaM / Vbh. p. 339. Also cf. pratiparasu iti vistaraH / bhavyo'tra pratipado nrkaadigaaminyH| naraka. gAminI pratipat yAvad devagAminI / nirodhagAminI c| Saks. p. 643. . 4 See Aaa p. 20. 5 mArgo hi pratipaducyate / tena hi visaMyogaH prApyate / nirodhastu katham ? sa cApi pratipat / pratipadyate taM iti kRtvaa| pratipatphalaM vA prtipdityucyte| ata evAha / yadi saphalA pratipad gRhyata iti / hetuhi sarvatra gAminIpratipadiheSyate / tathA hi vyAcakSate .. Sakv. p. 644.

Page #545
386 abhidharmadope [498. [498] yat svAnyAtItajanmekSisaMvRtijJAnasaMjJakama / prAgjAtyAnusmRtijJAnabalaM tatsaphalaM matam // ' svaparasantA/VIII. A, 1. Fol b.] nikAnAmatItajanmaparamparANAM vicitrasukhaduHkheSu prANiSvayamamuSyakarmaNo vipAko'yamamuSyasvapnanimittadhyAyimanasikAracihnArthAvadhAraNavadanekavidhasambandhAvabodhavazitvamasya sUcitaM bhavati / yathA khalu bhavyArthasUcakAni(n) svapnAnanekazo dRSTvA tAMzcArthAH nabhiniSpannAt(n) prAyazaH sadRzAnapekSa (kSya) nizcayo bhavati tadvaditi / yathA ca dhyAyinAM manasikAreSu dharmacihnAnyutpadyante taizca suvyakto dharmaparicchedo bhavati / tadvatsarvadharmeSu mudrA bhagavato viditaa| kiM punastatkarma vipAkasambandhamudrAsviti ? tadetadvalaM saMvRtijJAnAtmakameva // [499] sattvAnAM cyutisambhUtyo namanyAdhvavRtti yat / . .. taccyutyutpattibuddhyAkhyaM balaM pUrvavaducyate // divyacakSurAzrayAcca jJAnAtkarmaphalavaicitryacaritAbataraNajJAnaparapratyayo bhavati / pratyutpanna viSayamapyevam / taddivyacakSurAzrayajJAnaM saha praNidhijJAnenAparAnte prabhAvyate / tadetatsaMvRtijJAnAtmakameva / / [500[ prAsravakSayadhIsaMzaM SaDjJAnAnyathavA daza / ata idAnIM bhagavato vineyakAyaM kimavaziSTam ? aasrvkssyH| tasminya jjJAnaM yasya yadA yaravataraNadezanAvidhibhirakRcchreNa saMpadyate tadbhagavAn sarvAkAramanena jJAnena vetti nAnyaH kazcit / ato'syaiva tadvalaM nAnyasya / tatpunaretat pajJAnasvabhAvaM dazAtmakaM vA / yadyAsravakSaye jJAnam, Sar3a 1 tattha katamaM tathAgatassa pubbenivAsAnussati jANaM ? idha tathAgato pubbenivAsaM anussarati, eka pi jAti "pe jAtisatasahassaM pi, aneke pi saMvaTTakappe aneke pi vivaTakappe aneke pi saMvaTTavivaTTakappe "Vbh. p. 343. 2 Cf. tattha katamaM tathAgatassa sattAnaM cutUpapAtaM yathAbhUtaM ANaM ? idha tathAgato dibbena cakkhunA visuddhena atikkantamAnusakena satte passati cavamAne uppajjamAne hIne paNIte 'yathAkam page pajAnAti * Vbh. p. 344. 3 Cf. tattha katamaM tathAgatassa AsavAnAM khaye yathAbhUtaM nANaM? idha tathAgato AsavAnaM khayA anAsavaM cetovimutti paJaAvimutti diTheva dhamme abhiA sacchikatvA upasampaJca viharata * Ibid. 4 'yadi nirodhajJAnamevAsravakSayajJAnam' iti / AsravAnaM kSaye nirodhe jJAnam / aasrvnirodhaalmbnmityrthH| evaM sati SaD jJAnAni bhavanti / nirodhajJAnajAtireva dharmajJAnAdibhedinIkRtvA / Saku. p. 644.

Page #546
387 502.] saptamo'dhyAyaH / bhvnti| paracittaduHkhasamudayamArgajJAnAni hitvA / atha sopAye kSaye' jJAnaM darzaNaM (na) bhavati, [ dazajJAnAni bhavanti] / ukto dazabalasvabhAvaH / AkAraNi (ni) yamo vktvyH| so'yamucyate. SoDazAkAramantrA (trA) dhamanyaizcApyuttaraM bhuvA // [501] saptama SoDazAkAramavibhaktAkRtidvayam / aSTAkAraM dvitIyaM tu navajJAnamayaM tu yat // [502] tathAgatabalaM proktaM tajjJayaM dvAdazAkRti / sthAnAsthAnajJAnavalaM SoDazabhirAkAraiH pravartate / anyazca tannirmukta rA. sravakSayajJAnabalamapi yadi sopAyaM kSayaM vivakSati tadapi SoDazAkAram / atha kSayamAnaM taMt, SaDjJAnamayairAkAraiH sarvatragAminI pratipajJA (jjJA) nabalaM saptamaM tadapi tathaiva SoDazAkAram / dvayaM tu pUrvenivAsAnusmRticyutyupapatti jJAnavalamavibhaktAkAravalam / dvitIyaM tu karmavipAkajJAnabalamaSTAkAram / yattu samAdhisamApattijJAna valaM tasya navajJAnasvabhAvaM taireva dvAdazabhirAkAraiH pravartate / anyadyannokta tadabhyUhyam / ___ kiM punaH kiM gocaram ? sarvagocaramatrAdyamantyaM zAntyavalambi dhA(vA) // AsravakSayajJAnavalaM nirvANaviSayaM vA / .. sarvaviSayaM sthaanaasthaanvlm| catuHsatyaviSayaM vA // 1 'atha kSoNAsrava santAna' iti / AsravakSaye sati yajjJAnam / tadAsravakSayajJAnamityarthaH / kSINAsravasantAne sarvANi jJAnAni samudAcarantIti 'daza jJAnAni bhavanti / ' Ibid. 2 Added from Akb. 3 The Vbh A. gives the following details :-ayaM tAvettha prAcariyAnaM smaantykyaa| paravAdI panAha-dasabalasANaM nAma pATiyekkaM natthi, sabbaJjatANasseva ayaM paTibhedo ti / taM na tathA daTubbaM / ajhaM eva hi dasabalasANaM / ajhaM sabba - tavANaM / dasabalanANaM hi sakasakakiccaM eva jAnAti / " sabbatatrANaM pana etehi jAnitabbaJca tato uttaritaraJca pajAnAti / "sabba tatrANaM pana savitakkasavicArameva kAmAvacarameva lokiyamevAti "VbhA. p.464.

Page #547
388 abhidharmadIpe [503, [503] dvidhA [hetubhavAlambaM] saptama satyagocaram / karmavipA kajJAnabalaM bhvvissym| sarvatragAminI pratipa[t]jJAnabalaM catuHsatyAlambanam / ____ atItAdyaddhi dhAtvarthamaSTamaM samudAhRtam // pUrveNi (ni) vAsAnusmRtijJAnabalaM 'atItAdyaddhi' dhAtugocaram // ]504] navama khalu rUpArtha saMskRtAlambyate param / cyutyupapattijJAnabalaM rUpAyatanaviSayam anyadyadavaziSTaM tatsaMskRta. dharmagocaraM draSTavyam / atra punaH dvayapekSo balazabdo'yaM balaM svprtighaattH||' parAbhibhavApekSazca sarvApratighAtitvena c| yatkhalu [a]pratihatasAmathya tabalamityucyate / mAnasaM balaM dazavidhaM bhagavato vyAkhyAtam / 2 kAyikamapyabhidhIyate[505] [sandhau] sandhau ca buddhasya kAye Na (nA) rAyaNaM balam / / 1 Cf. sarvabhUmiSu kenAsya balamavyAhataM ytH| AK. VII. 30 cd. 2 Yasomitra gives following details : 'tadeva dazavijJAnamanyasya balaM nocyata' iti / anyasyApyetadasti na tu balaM vyAhatatvAt / yattu avyAhataM tadvalamAveNikam ityabhiprAyaH / 'pravrajanaprekSapuruSapratyAkhyAnam' iti vistaraH / tadudAharaNaM yathA'nyasya vyAhanyate jJAnamiti / Arya zAriputreNa kila kasyacit pravrajyAprekSasya puruSasya mokSabhAgIyaM kuzalamUlaM vyavalokayatA na dRSTamiti pratyAkhyAto na pravAjita ityrthH| bhagavatA tu dRSTaM pravAjitazca / taM cAdhikRtya bhikSubhiH pRSTena bhagavatoktam- "anenaivedaM karma kRtam / yadahattva praaptaa| na hi karmANi pRthivIdhAtI vipacyante / nAbdhAtau na tejodhAto na vaayudhaato| api tupAtteSveva skandhadhAtvAyataneSu" iti vistaraH / idaM coktam - "mokSabIjamahaM yasya susuukssmmuplkssye| Navivare nilInamiva kAJcanaM // " iti / Saks. p. 644. See Radhatthera-vatthu, Dhammapada A. VI. 1. 3 Cf. sandhI sandhI nArAyaNabalamityapare| Akb. VII. 31 ab. .. FOTerms

Page #548
506.] sptmo'dhyaayH| 389 spraSTavyamadhikaM tattu [VIII. B, 2. Fol. 142 a.] daza hastyAdisaptakAt // ' nArAyaNaM nAma blmucyte| tacca bhagavato marmaNi marmaNi vidyte| nAgagranthizaGkalAzakusandhayazca yathAkramaM buddhapratyekabuddhacakravartiNaH (nH)| kiM pramAnaM(NaM) punastannArAyaNaM balam ? yatkhalu dazAnAmitarahastInAM balaM [ta]dekasya gandhahastinaH / evaM dazottaravRttyA mahAnagni(gna) praskandiva. rAGgacAnUraNA (nA)rAyaNAnAM vAcyam / 3 airAvana (Na)sahasrasyetyanye / sa hi devodyAnayAtrAsamaye trayastrizacchirasamAtmAnamabhinirmAyAtyadbhutavicitrodyAnAyAyamAnAni tAvantyeva devakulAnyanekasahasraparivArANi bhUrjapatravadAdAya gaccha yeSa balasamudayastasya / evaM tu [varNayanti] mAnasabalavadanantaM kAyikamapi balaM buddhAMnAM bhagavatAmiti / tatpunaH kAyikaM balaM spRSTavyAyatanasaMgRhItam / gurutvena balaMsaMgraho lavutvena daurbalyasyeti varNayanti / [506] svaparArthAntasamprApte (4)zAradyacatuSTayam / .. AdyantabalarUpe dve dve karma pratipaddhiyoH / 1 Cf. nArAyaNaM balaM kAye sandhibhAvye dazAdhikam / hastyAdisaptakabalaM spRSTavyAyatanaM ca tat // AK. VII. 31. .. 2 mahAnagna in Abb. and Saks. p. 645. 3 prakRtagandhahastimahAnagnapraskandinAM dazottaravRddhayArdhanArAyaNaM balaM tad dviguNaM naaraaynnmitypre| yathA tu bahutaraM tathA yujyate / Akb. VII. 31 cd.-tathA yujyata ityAcAryaH / Saku. p. 645. Cf. . tattha duvidhaM tathAgatassa balaM kAyabalaJca aannblnyc| tattha kAyabalaM ti hatyikulAnusArena veditabbaM / vuttaM hetaM porANehi :-- kALAvakaJca gaGgayyaM paNDaraM tambapiMgalaM / gandhamaGgalahemaJca uposathachaddanta ime basA ti // imAni hi dasa hatyikulAni / tattha kALAvakaM ti pakatihatthikulaM daTTabvaM / yaM dasannaM purisAnaM kAyabalaM taM ekassa kaalaavkhtthino| yaM dasannaM kALAvakAnaM balaM, taM ekassa gaGgeyyassa"yaM dasannaM chaddantAnaM taM ekassa tathAgatassa, nArAyaNasaMghAtabalaM ti pi idameva vuccati / Abh A. p. 397. ___4 Cf. mAnasavat mAyikamapyasyAnantaM balamiti bhavantaH / Akb. VII. 31 cd. See LVPAR. VII. p. 73, n. 2. 5 Cf. vaizAradya caturdhA tu yayAdyadazame phle| dvitIye saptame cava | Ak. VIII. 32 abc.

Page #549
390 abhidharmadIpe [506.. sUtra uktam-"samyaksambuddhasya vata me sata ime dharmAstvayA'nabhisambuddhAH" iti vistaraH / [atra hi prathama]dvitIyAbhyAM svaarthsmpdbhgvtodbhaavitaa| pUrveNa jJAnasampat / dvitIyeNa (na) prahANasampat / dvAbhyAmanyAbhyAM parArthasampadA dazitA vyavadAnasaMklelodbhAvanAt / ___ kataratpunarvaizArA kati jJAnAtmakam ? taducyate / sthAnAsthAnavalarUpamAdyam / AsravakSayajJAnarUpaM dvitIyam / karmasvakajJAnavalaM tRtIyam / / sarvatragAminIpratipa[t]jJAnabalaM caturthaM vaizAradyam / ' tadyAvajjJAnasvabhAvAnyetAni valAni tAvatsvabhAvAni yathAkramaM catvAri vaizAradyAni boddhavyAni / sUtra uktam --"trINImAni smRtyupasthAnAni yAnyAryaH sevate" iti vistaraH / teSAM puNa (na)ridaM lakSaNam - 1Cf. cattArimAni bhikkhave tathAgatassa vesArajjAni""katamAni cattAri ? sammAsambuddhassa te paTijAnato ime dhammA anabhisambuddhA ti-tatra vata maM samaNo vA brAhmaNo vA. sahadhammena paTicodessatI ti - nimittametaM bhikkhave na samanupassAmi |"khiinnaasvss te paTijAnato ime AsavA aparikkhINA ti ye kho pana te antarAyikA dhammA vuttA te paTisevato nAlaM antarAyA ti""yassa kho pana te atthAya dhammo desito so na niyyAti takkarassa sammA dukkhakkhayAyA ti " / Ang. II. pp. 8-9. See Saks. pp. 645-6; LVPAK. VII. p. 74, n. 7. 2 v. supra, p. 3. 3 Cf. kathaM jJAnameva vaizAradyam ? nirbhayatA hi vaizAradyam / ebhizca nirbhayo bhavati / jJAnakRtaM vaizArA yujyate / na jJAnameva / Akb VII. 32 abc. -ebhizca jJAnanirbhayo bhavatIti jJAnAni vaizAradyAnIti vaibhASikA: / AcArya prAha / 'jJAnakRtaM tu vaizAradyam / na jJAnameveti / athavA prAcAryavacanamevaitatsarvam / 'Sakv. p. 646. - 4 Cf. trINImAni bhikSavaH smRtyupasthAnAni / yApAryaH sevte| yAncAryaH sevamAno'arhati gaNamanuzAsayitum / katamAni trINi ? iha bhikSavaH zAstA zrAvakANAM dharma dezayati anukampakaH kAruNiko'rthakAmo hitaiSI karuNAyamAnaH / idaM vo hitAya idaM vo sukhAya idaM vo hitasukhAya / tasya me zrAvakAH zuzrUSante / srotaM avadadhati / AjJAcittaM upasthApayanti / pratipadyante dharmasyAnudharma prati / na vyatikramya vartante zAstu : zAsane / tena tathAgatasya na nandI bhavati na saumanasyaM na cetaso uplAvitatvam / upekSakastatra tathAgato viharati smRtaH saMprajAnan / idaM prathamaM smRtyupasthAnam / "punaraparaM zAstA dharmaM dezayati pUrvavat / tasya te zrAvakA na zuzrUSante / "vyatikramya vartante zAstu : zAsane / tena tathAgatasya nAdhAto bhavati nAkSAntiH nApratyayo na cetaso anabhirAddhiH / upekSakastatra tathAgato virahati smRtaH samprajAnan / idaM dvitIyaM smRtyupasthAnam / 'punaraparaM bhikSavaH yAvacchAsane tatra tathAgatasya na nandI "nAghAto "upekSakastatra tathAgato viharati""idaM yupasthAnam | Sakv. pp. 646-7. M suttas 56,103.

Page #550
508.] .. saptamo'dhyAyaH / . [507] zrotasampattrayApekSA trividhA smRtyupasthitiH / ' saMsmArAhitasAmarthyasaMprajanyasvalakSaNA / / zuzrUSakAzuzrUSakAdibhedAdvineyANAM (nAM) vidhyena vyavasthAnam / shushrsskaadivrgtryaabhisndheH| svabhAvaH punaH smRtiviziSTasaMprajanyatrayasvabhAvAni zrINi smRtyupasthAnAni / smRtiviziSTasaMprajanyato hi bhagavataH zuzrUSamAnA(NA)zuzraSamAna (Na)tadubhayayuktaSu vineyasamUheSu nAnando bhavatyAghAto vA // mahAkaruNA punaH [508] saMvRtijJAnarUpatvAddIrghakAlAnu" sArataH / sarvatra samavRttyAderbaddhasyaiva mahAkRpA // yadA zrAvakasyApi karuNA vidyate pratyekabuddhasyApi kasmAd buddhasyaiva mahAkRpetyucyate ?3 gasmAdiyaM saMvRtijJAnasvabhAvA zrAvakAdInAmadveSasvabhAvA buddhasya ca dIrghakAlAnugatA sUkSmAnugatA sarvasattvasamagrahapravRttA sarvatrAnugatA ca dvAtriMzanmahA puruSa [lakSaNa] vidyotitazarIrAdhyAsinI dazavalaparigRhotA ca / tasmAd buddhasyaiva bhagavato mahAyupetyucyate / uktA asAdhAraNaguNAH // 5 1 Cf. smRtiprajJAtmakaM trayam / Ak. VII. 32 d. . . 2 Cf. mahAkRpA saMvatidhIH saMbhArAkAragocaraH / samatvAdadhimAtrAcca nAnAkaraNamaSTadhA // Ak. VII. 33. 3 karuNAmahAruNayoH kiM nAnAkaraNam ? "svabhAvato'dveSAmohasvabhAvatvAt / AkArata eka iduHkhatAkAratvAt / pAlambanata ektridhaatvaalmbntvaat| bhUmitazcaturthadhyAnabhUmikatvAt / santAnataH zravakAdibuddhasantAnajatvAt / lAbhataH kAmadhAtubhavAnavairAgyalabhyatvAt / apritraannpritraanntH| atulyatulyakaruNAyanAcca / Akb. VII, 33 d. See Sakv. pp. 648-9; LVPAK. VII. p. 77. . 4 kasmAdete AveNikA buddhadharmA ucyante ? savAsanaprahAgAt / athavA yasya zrAvakAH tasya... Akb. VII. 32 d.-savAsanAnAM AnandyAdInAM prahANAt / kA punariyaM vAsanA nAma zrAvakANAm ? yo hi yatklezacaritaH pUrvaM tasya tatkRtaH kAyavAgaceSTAvikAra hetusAmarthyavizeSazcitte vAsanetyucyate / avyAkRtazcittavizeSo vAsaneti bhdntaanntvrmaa| athaveti vistrennaacaaryH| Saks. p. 6+7. 4 The Kosakara discusses one more point: sambhAradharmakAyAbhyAM jgtshcaarthcryyaa| samatA sarvabuddhAnAM nAyurjAtipramANataH // Ak. VII. 34. ' Adv. might have discussed this topic in Third Adhyaya, which is lost. V. supra, p. 115, n. 1,

Page #551
392 abhidharmadIpe 1509. zrAvakasAdhAraNA ucyante[509] araNA praNidhijJAnaM catasraH prtisNvidH| .. arhatsAntAnikA hyete paJca tu prAntakoTikAH / / [510] itarairapi sAmAnyA apramAdAdayo guNAH / eSAM yathopadiSTANAM(nAM) zRNu vakSyAmi lakSaNam / / tatra tAvat / [511[ praraNA saMvRtijJAnaM nRjA'ntyadhyAnanizrayAt / ' prAryasantAnikA jAtA savastukamalekSiNI // iha kazcidahannakopyadharmA sarvaklezaprahANAtparamAmRtasukhamanubhavatyevaM cittamutpAdayati-kathaM nAma pare'pi [i]me santAnAlambanAd klezAn notpA[VIII. A, 2. Fol. 142. b.]'dayeyuH kathaJca tamaniSTaphalaM nAnubhaveyuH / catuthaM dhyAnaM vivRddhikASThAgataM samApadya tathA karoti yathA'sya cAravihAragatasya santAne na kazcitklezamutpAdayati // [512] praNidhijJAnamapyevaM sarvadharmAvalambi tu| akopyadharmano(No) khyAte tathaiva pratisaMvidaH // praNidhijJAnamapi saMvRtijJAnasvabhAvaM prAntakoTika caturthadhyAnalAbhAt, ahaMdyadyatpraNidhatte tattajjAnIte praNidhijJAnasya sarvadharmAlambanatvAt // 1 Cf. ziSyasAdhAraNA anye dharmAH kecit pRthgjnH| . ___araNApraNidhijJAnapratisaMvidguNAdayaH // AK. VII. 35. 2 Cf. saMvRtijJAnamaraNA dhyAne'ntye'kopyadharmaNaH / nRjA'nutpannakAmAptasavastuklezagocarAH // AR. VII. 36. The difference between the arana samadhi of Buddha and sravaka is in Aaa:-shraavksyaarnnaadRsstternkleshprihaaritaa| tat klezasrota ucchittyai prAmAdiSu jinAraNA // Aaa. p. 524.. See LVPAK. VII. p. 87. 3 Cf. tathaiva praNidhijJAnaM sarvAlambaM tu tttthaa| AK. VII. 37 db. Also cf. anAbhogamanAsaGgamavyAghAtaM sadA sthitam / sarvapraznApannudvauddhaM praNidhijJAnamiSyate // Aag. p. 524. 4 sarvadharmAlambanaM tu praNidhijJAnamityeva vizeSaH / ArUpyAstu na sAkSAt praNidhijJAnena jJAyante / ki tarhi ? niSpannacaritavizeSAt / karSakanidarzanaM cAtreti. baMbhASikAH / praNidhipUrvakaM jJAnaM praNidhijJAnam 'ARb. VII. 37 ab. See Saks. p. 651. .

Page #552
514.] . sptmo'dhyaayH| pratisaMvidaH khalvapi [513] vivkssitaarthsmbndhinaamsNmohbhedinii| AdyA'nyA tadabhivyaGgayA jJeyA jJAnavicAriNI // [514] tRtIyA zabdasaMskArA jnyaansNmohghaatinii| turIyA tu prabandhoktirdhyAnAdyutpAdanonmukhI // ' tatra dvAdazAGgapravacanasaMgRhIteSu2 vakSya mAnA (NA)rthasambandhiSu vivakSiteSu nAmakAyAdiSu yadavivayaM jJAnaM sA dharmapratisaMvit / tadavadyotyeSu pauruSe. yApauruSeyasambandheSu parArthasaMvRtyartharAziSu yadavivayaM jJAnaM sA'rthapratisaMvit / nAmakAyAdivAcaka eva vA chabdeSvarUpadravyaliGgasaMkhyAsAdhanakriyAkAlapuruSo. pagrahasambandhini yadavivattyaM jJAnaM sA niruktipratisaMvit / 3 dharmArtha niruktiSa dhyAnavimokSasamAdhisamApattivazitvasaMprakhyAne yadavivatyaM jJAnaM sA 3pratibhAna[prati] saMvit / 1 Cf. dharmArthayoniruktau ca pratibhAne ca saMvidaH // timro nAmArthavAgjJAtamavivayaM yathAkramama / caturthI yuktamuktAbhilApamArgavazitvayoH // Ak. VII. 37 cd, 38. 2 sUtraM geyaM vyAkaraNaM gAthodAnAvadAnakam / ... itivRttakaM nidAnaM vaipulyaJca sajAtakam // - upadezAdbhutau dhau dvAdazAGgamidaM vacaH / Aaa. p. 35. Cf. kathaM aMgavasena nava aMgAnI ti ? sabbameva hi'daM 'suttaM geyyaM veyyAkaraNaM gAthA udAnaM itivRttakaM abbhutadhammaM vedalla'ti navaGgappabhedaM hoti / Dhs A. I. 66. . 3 uttarottarA pratibhA pratibhAnamityapare / Akb. VII. 406. 4 catasso paTisambhidA nAma atthAdiSu pabhedagatAni cattAri ANAni / vuttaM hetaM- "atthe ANaM atthpttismbhidaa| dhamme ANaM dhmmpttismbhidaa| atthadhammaniruttAbhilApe ANaM niruttipttismbhidaa| ANesu ANaM paTibhAnapaTisambhidA"ti [Vbh. p. 293.] tattha attho ti saGkhapato hetuphalassetaM adhivacanaM / "pabhedato pana yaM kiJci paccayasambhUtaM, nibbAnaM, bhAsitattho, vipAko, kiriyA ti ime paJca dhammA atyo ti veditbbaa|''dhmmo ti saGkhapato paccayassetaM adhivacanaM |""yo koci phalanibbattako hetu, ariyamaggo, bhAsitaM, kusalaM, akusalaM ti ime paJca dhammA dhammo ti veditabbA / ayameva hi attho abhidhmmedssito| tattha dhammaniruttAbhilApe nANaM ti tasmi atthe ca dhamme ca yA sabhAvanirutti"tassA dhammaniruttisaJjitAya mAgadhikAya mUlabhAsAya pabhedagataM jANaM niruttipttismbhidaa|"aannesu ANaM ti sabbattha bANamArammaNaM matvA paccavekkhantassa bANArammaNaM ANaM paTibhAnapaTisambhidA ti atthau / Vm. XIV. 21-25. See LVPAR. VII. p. 89. n. 3. 5The Kosakara gives some more details-AsAM ca kila pratisaMvidAM gaNitaM

Page #553
394 abhidharmadIpe [515. . ta ete SaDguNAH prAntakoTikamityucyante // ' kA kati bhUmikAH punarAsAM pratisaMvidAM kA vA kati jJAnamayI ? tadavadyotyate- . [515] arthAkhyA khalu sarvatra SaDjJAnAnyathavA nava / arthapratisaM vit sarvAsu bhUmiSu kAmadhAtau yAvadbhavAgre Na (na) vajJAnasvabhAvA Ni(ni)rodhajJAnaM varjayitvA SaDjJAnA[ni] nirvANasye(sya)va paramArthatvAt, paracittaduHkhasamudayamArgajJAnAni varjayitvA / pratibhAnAhvayApyevaM dazajJAnamayI tvasau // 3 pratibhAnapratisaMvidapi sarvAsu bhUmiSu dshjnyaanmyii| [tatra [516] [kAme dhyAneSu dharmAkhyA] tadanyA tvAdyakAmayoH / / dharmapratisaMvit kAmadhAtau caturSu dhyAneSu niruktipratisaMvit kAmadhAtau prathame ca dhyaane| saMvatijJAnamayyau tu dve ete pratisaMvidau / ubhe apyete saMvatijJAnasvabhAve dharmaniruktipratisaMvidAviti / / abhidharmavIpe vibhASAprabhAyAM vRttau saptamasyAdhyAyasya tRtIyaH' pAvaH samAptaH // buddhavacanaM zabdavidyA hetuvidyA ca purvaprayogo yathAkramam / nApyeteSvakRtakauzalastA utpAdayituM zaknotIti buddhavacanameva tu sarvAsAM prayogaM varNayanti / yasya caikA tasyAvazyaM catasraH pratisaMvido bhavanti / Akb. 40 b.-yathAkramamiti dharmapratisaMvido gaNitaM puurvpryogH| arthapratisaMvido buddhavacanam / niruktipratisaMvidaH zabdavidyA / pratibhAnapratisaMvido hetuvidyeti / 'buddhavacanameva' iti vaMbhASikAH / Sakv. p. 653. 1f. ye caite upadiSTA araNAdayo guNAH .... SaDete prAntakoTikAH / ...: prAntakoTikadhyAnabalenaiSAM lAbhaH / tat Savidha dhyAnamantyaM sarvabhUmyanulomitam / vRddhikASThAgataM tacca buddhAnyasya prayogajAH // AR. VII. 40d and 41. See LVPAR, VII. p. 97. 2 See Patisambhid akatha, Kr. V. 5. 3 Cf. vAimArgAlambanA cAso nava jJAnAni srvbhuuH| daza SaD vA'rthasaMvit sA sarvatrAnye tu sAMvRtam // AR. VII. 39. 4 Cf. kAmadhyAneSu dharma vit vAci prathamakAmayoH / vikalAbhirna tallAbhI SaDete prAntakoTikAH // Ak. VII. 40. .

Page #554
saptamAdhyAye cturthpaadH| pathagjanasAdhAraNAH idAnImabhijJAdayo guNA vaktavyAH / ta ima ucyante[515] ri(R) ddhau zrotre'nyacitte prAgbhAve cyutyudaye kSaye / ____ jJAnasAkSA tkriyA'bhijJA SaDvA dhI[:] muktivama ni / ' jJAnasAkSAtkriyA khalu vimuktimArgasaMgRhItA'bhijJetyucyate / keSAM punarguNAnAM jJAnasAkSAtkriyA ? tdpdishyte| ri(R)ddhipAdadivyazrotracetaHparyAyapUrvanivAsAnusmRticyutyupapAdAsravakSayajJAnAnAM yA jJAnasAkSAtkriyA sA'bhijJA / abhijAnAtItyabhijJAyate vA tayeti abhijJA / kasmAtpunarvimuktimArgA ye (9) vAbhijJA zrAmanya (Nya)phalavat [[na] Anantarya]mArgasvabhAvAH ? paracittajJAnasyAnantaryamArgapratiSedhAdahatazcAsra'vakSayAnantaryamArgatyAge kasyacinnirabhijJatvaprasaMgAt // AsAM punaH - 1 Cf. Rddhizrotramana puurvjnmcyutyudykssye| jJAnaM sAkSAtkriyAbhijJA SaDavidhA muktimArgadhIH // Ak. VII. 42. . . ssddbhijnyaaH| RddhiviSayajJAnasAkSAskriyA, divyazrotracetaHparyAyapUrvenivAsacyutyupapAda-AsravakSayajJAnasAkSAkriyA'bhijJAH / Saks. p. 654. Yasomitra gives full detaiis. _Cf. so evaM samAhite citte parisuddhe pariyodAte anaGgaNe vigatUpakkilese mudubhUte kammaniye Thite Anejjappatte iddhividhAya cittaM abhinIharati""so anekavihitaM iddhivirSa paccanubhoti |"so dibbAya sotadhAtuyA visuddhAya atikkantamAnusikAya ubho sadde suNAti, dibbe ca mAnuse ca, ye dUre santi ke ca |"cetopriyjaannaay cittaM abhinIharati... so parasattAnaM parapuggalAnaM cetasA ceto paricca pajAnAti |"pubbenivaasaanusstitraannaay cittaM abhinIharatiso anekavihitaM pubbenivAsaM anussarati |""cutuuppaatjaannaay cittaM abhinIharati "" / AsavAnaM khayAANAya cittaM abhinIharati / ""Digha, II. 87-97. See M. sutta 6 ; Vm. Chapters XII and XIII. 2 zrAmaNyaphalavaditi / yathA saMskRtaM zrAmaNyaphalaM vimuktimArgasvabhAvam / tadvat / Saky. p. 655.

Page #555
396 abhidharmadIpe [518. [518] catasraH saMvRtijJAnaM paJca jJAnAni cittadhIH / sarvAnavakSayAbhijJA SaDjJAnAnyathavA daza // ' cetaHparyAyAsravakSayAbhijJe hitvaa| cetaHparyAyAbhijJA paJcajJAnAni dharmAnvayamArga[saMvatipara] cittajJAnAni / AsravakSayajJAnasAkSAkriyA'bhijJA SaDjJAnA[VIII. B, 3. Fol. 143 a.]'ni daza vA paracittaduHkhasamudayamArgajJAnAni hitvA 'athavA daze'ti / / [519] SaSThI sarvatra paJcAnyA maulISu dhyAnabhUmiSu / / AsravakSayajJAnasAkSAtkriyA sarvAsu bhUmiSu / zeSA maulISu catasRSu dhyAnabhUSviti / ___ yatnavairAgyato labhyAH svabhUmyadharagocarAH / / 3 sarvAH [abhijJAH] yatnato labhyante vairAgya tazca / tatrAnucitA yatnataH / ucitA vairAgyataH / janmAntarAbhyastAH khalvabhijJA vairAgyato labhyante / vaizeSikyo yatnataH / 'svabhUmyadharagocarAzcaitAH / ri(R) ddhayA svabhUmi gacchatyapa (dha)rAM ca bhUmim / nirmitanirmANamapyevam / divyazrotrAbhijJayApi svabhUmikamadho[bhUmikaM] ca zabdaM zRNoti / evaM paracittajJAnaM pUrvenivAsA. nusmRtijJAnaM ca / cyutyupapAdAbhijJayA ca svAdhobhUmiviSayaM rUpaM jAnAti / / katamA punarAsAM kati smRtyupasthAnAni ? [520] smRtyupsthitystisrshcetHpryaaydhiirmtaa| RddhizrotrAkSyabhijJAsnu prathamA smRtyupasthitiH / / paracittAbhijJA trINi smRtyupasthAnAni kAyasmRtyupasthAnaM hitvA / cittacaittAlambanA khlvessaa| RddhizrotracakSurabhijJAH kAya smRtyupasthAnaM rUpAlambanatvAt / RddhiH khalu caturbAhyAyatanAlambanA / divyazrotracakSuSI yathAkramaM shbdruupaaytnaalmbne|| 1cf. catanaH saMvRtijJAnaM cetasi jJAnapaJcakam / kSayAbhijJA bale yadvat AR. VII. 43. abc. 2 Cf. paJca dhyAnacatuSTaye // Ak. VII. 43 d. The Kosakara discusses in detail :-paJcAbhijJAH caturthadhyAnabhUmikAH / kasmAdArUpyabhUmikA na santi ?... Akb. VII. 43 d. See LVPAK. VII. pp. 102-3. 3 Cf. svAdhobhUviSayAH lamyA ucitAstu viraagtH| Ak. VII. 44 ab. 4 Cf. tRtIyA trINyupasthAnAnyAdya zrotradvicakSuSi // Ah. VII. 44 cd.

Page #556
522. ] . saptamo'dhyAyaH / 397 kuzalAdibhedena tu * [521] divyamavyAkRtaM zrotraM netraM cAnyA zubhA mtaaH|' divyazrotracakSaSI kilAvyAkRte / tacca n| abhijJAnAM vimuktimArgasvabhA[vyAccakSuHzrotravijJAnayozcA] viklptvaadvimuktijnyaanaanutpttiH| caturSa dhyAneSu tu asti prajJAvizeSaH svabhUmikabhUtaphalo yatsaMmukhIbhAvAtsvabhUmikaphalameva . cakSuHzrotraM saMmukhIbhAvaM gacchati / yattaccakSuHzrotravijJAnayorAzrayI bhavati tasmAnna tadvijJAne saMprayuktA prajJA'bhijJeti / kathaM punaretayorabhijJAzabdaH ? taducyate abhijJAphalatA'bhijJA [manovijJAnaprajJayA] // abhijJAphalamA (ma)trAbhijJAzabdenoktam / manovijJAnasaMprayuktayA tu prajJayA'bhijAnAtIti / sevAbhijJA nirUpakatvAt / / kati punarAsAM vidyA ? [522) tisro vidyA matAstryadhvasa (saM) mohaadivyuvstye| ekA svabhAvato'zakSI dve tvazaikSAzrayodayAt // ' pUrvaNi (ni)vAsacyutyupapAdAsravakSayajJAnatatsAkSA[t] tkriyAstisraH khalvazekSyo [vidyA ucyante / kasmAdetA eva ? eta] degeva tisro vidyAH yasmAdAbhiravidyAtrayaM vinivrtte| pUrvenivAsAbhijJA [jJayA] pUrvAntasaMmohaH nivartate / cyutyupapAdAbhijJayA tvaparAntasaMmoho nivartate / prAsravakSayAbhijJayA madhyAdhvasaMmohaH / 1 Cf..avyAkRte zrotracakSurabhije itare shubhaaH| Ak, VII. 45 ab. p See abhinna, PTSD. 3 tisso vijjaa| pubbenivAsAnussatijANaM vijjA, sattAnaM cutUpapAtanANaM vijjA, AsavAnaM khaye ANaM vijjaa| Digha, XXXIII. 1. 10. See Vm VII. 45. cd. 4 Cf. tisro vidyA avidyAyAH pUrvAntAdau nivartanAt / Ak. VII. 45 cd. pUrvenivAsacyutyupapAdAsravakSayajJAnasAkSAtkriyAH tisraH azaikSyo vidyA ucyante / etAni hi pUrvAparAntamadhyasaMmohaM vyAvartayanti yathAkramam / Akb. VII. 45 cd. 4 This view is identical with the view of Acharya Samghabhadra as quoted and supported of Yasomitra : ___'pUrvAntAdau nivartanAta' yAvadyathAkramamiti / bhagavadvizeSAdayastAvadAhuH-'pUrvAntasammoha' pUrve nivAsAnusmRtyA nivrtyti'| cutyupapAdAbhijJayA 'madhyasaMmoham' /

Page #557
398 abhidharmadIpe [523. yadyapi ca tisro'pyazaikSAstathApi 'ekA svabhAvato'zaikSI dve tvshaikssaashryodyaat| antyA vA'zaikSI svabhAvataH santAnatazca / Adye dve tvazaikSasantAnAdazaikSAvityucyante / ' kati punarAsAM prAtihAryANi ? 2 [523] ri(R) ddhicittakSayAbhijJA pratihAryatrayaM smRtam / harato dve kuzAstRbhyo mArebhyo harate param // RddhyAdezanAprAtihArye khalu kuzAstRbhyaH kapilolUkAkSapAdAdibhyo vineyajanacittamapahRtya buddhe bhagavati paramArthazAstari sNniyojytH| anuzAsanApratihArya mArebhyo'pahRtya sarvajJaM mArgadezike pravare pratiSThApayati // kA punariyamRddhiH ? [524] samAdhira (dhI) ddhirityuktA phlmaishvryssttdhaa|" dvitadgatinirmANe trividhA gatiriSyate // AsravakSayAbhijJayA 'apraantsNmohm'| nAparamasmAdbhavaM prajAnAmIti teSAM vyaakhyaankaaraannaambhipraayH| atItaH pratyutpanno'nAgato'dhvetyadhvAnukramaH / tasmAdevamarthagatiriti / AcAryasaMghabhadrastu vyAcaSTe-'pUrvAntAdo nivrtnaat'|' pUrvenivAsAbhijJA hi pUrvAntasaMmohaM vyAvartayati / aparAntasaMmohaM cyutyuppaadaabhijnyaa| madhyasaMmohaM, AsravakSayAbhijJA / ityatastisRNAmeva vidyAtvam / pUrvayA'tmaparavipaddarzanAt sNvegotptteH| parayA pareSAmeva / tathA saMvignasya bhUtArthAvagamAt tRtIyeti / kimatra pratipattavyam ? AcAryasaMghabhadravyAkhyAnameva yuktarUpaM pazyAmaH / prAcAryasyApi tathaivAbhiprAyo lakSyate / tathA hi pUrvanivAsacyutyupapAdAsravakSayajJAnasAkSAkriyAstisra ityuktvA Aha-- 'ete hi pUrvAparAntamadhyasaMmohaM vyAvartayanta yathAkramam' iti / Sakv. pp. 657.8. 1Cf. azakSAntyA tavAkhye dve tatsantAnasamudbhavAt / iSTe zaikSyasya nokte tu vidya sAvidyasantateH // Cf. Ak. VII. 4. 2 vineyamanasAmAdito atyarthaM haraNAt prAtihAryANi pratizabdayorAdikarmabhRzArthatvAt / pratihatamadhyasthAnaM manAMsyebhiH pratiharantIti prAtihAryANi vaa| Akb. VII. 47. See Vm XII. 84. toNi pATihAriyAni / iddhipATihAriyaM, prAdesanApATihAriyaM, anusAsanipATihAriyaM / Digha XXXIII. 1-10 See Kevaldhasutta, Dighu, VI. 3 Cf. AdyA tRtIyA SaSThI ca pratihAryANi zAsanam / ___anayamavyabhicAritvAddhiteSTaphalayojanAt // Ak. VII. 47. 4 v. supra, p. 359, n. 2. 5 Cf. keyamRddhiH? vaibhASikanayena RddhiH samAdhirgamanaM nirmANaM ca gtistridhaa| Ak. VII. 48 ab.

Page #558
524..] sptmo'dhyaayH| 399 RddhiH khalu samAdhirUpA' tatphalatvAttu prAtihAryamRddhiratyukta sUtre / .aGgaparigahIte samAdhau sati sarvametatprAtihArya[VII. 3. Fol. 143 b.] maddhyati / tasmAtsamAdhireva ri(R)ddhiH| tasyAH phalamaSTaguNamaizvaryamani (Ni) mAdi / 2 1RddhipAdAH samAdhayaH / Ak. VI. 69d. While dealing with the samadhi and riddhipadas, the Kosakara initiates a controversy : samAdhiH kasmAt RddhipAda uktaH ? tatpratiSThitatvAt srvgunnsNptteH| ye svAhuH "samAdhirevaddhiH pAdAsta cchandAdayaH" iti / teSAM dravyatastrayo eva bodhipakSyAH prApnuvanti / cchandacittayorA. dhikyAt / sUtraM ca virudhyate-Rddhi vo bhikSave dezayiSyAmi RddhipAdAMzca yAvad RddhiH katamA ? iha bhikSuranekavidhamRddhiviSayaM pratyanubhavati / eko bhUtvA bahudhA bhavatI"ti farar: 1 Akb. VII. 69 d. Yasomitro gives the following commentRddhipAdAH samAdhaya iti kuta etat ? sUtrAt / ukta hi chandaM cApi bhikSavo bhikSuradhipati kRtvA labhate samAdhim / so'sya bhavati chandasamAdhiH / cittaM vIrya mImAMsA cApi bhikSavo bhikSuradhipatiM kRtvA labhate samAdhi / so'sya bhavati mImAMsAsamAdhiriti / .. ye tvAH samAdhirevaddhiH pAdAstu cchandAvayaH / teSAmevaMvAdinAM vaibhaassikaannaaN"| "eko bhatvA bahadhA bhavati.."yAvada brahmalokaM kAyena vaze vartayata" iti / iyamucyate RddhiH| RddhipAdAH katame ? chndsmaadhiH| viirysmaadhiH| cittsmaadhiH| mIsAMsAsamAdhiH / ima ucyante RddhipAdAH" iti / evaM lakSaNaH smaadhiH| tasmAnna samAghirevaddhiH iti / atrAcArya saMghabhadra prAha / na bhavatyeSa teSAM doSaH / samAdhi hi te RddhipAdamicchanti / RddhirapIti / chandAdayastUcyante samAdhezcatutvajJApanArtham / kazciddhi samAdhiH kuzalamUla prayogAvasthAyAM pradhAnIbhavati / kazcit kuzalamUlaniSpannAvasthAm / pUrvotra RddhipAdaH / uttaradhiriti / sUtravirodho'pi caiSAM na bhavati / RddhiphalaM Rddhizabdenoktam / prajJAphalasya tcchndaabhidhaantvaadityaadi| Saks. p. 602. See XII. Vm. 50-55, Patisambhida, vol. II. pp. 205.6. 2 tatrANimA bhavatyaNuH / laghimA laghurbhavati / mahimA mahAnbhavati / prAptiragutyagreNApi spRzati candramasama / prAkAmyam icchAnabhighAtaH bhUbhAvunmajjati nimajjati yathodake / vazitvaM bhUtabhautikeSu vazI bhavatyavazyazcAnyeSAm / IzitRtvaM teSAM prabhavApyayavyUhAnAmISTe / yatra kAmAvasAyitvaM satyasaMkalpatA yathA saMkalpastathA bhUtaprakRtInAmavasthAnam / ""etAnyaSTAvaizvaryANi / rogabhashya, III. 45. Also see, aNimA laghimAvikaM vA lokiyasammataM."Vm. v. 61.-aNimAladhimAdikaM ti Adisana mahimA patti pAkammaM IsitA yatthakAmAvasAyitA ti ime chapi saGgahotA"| Vm T. p. 210. D. Kosambi quotes the following verse: gaNThiyampi vuttaM "aNimA mahimA laghimA patti pAkammameva ca / IsitaJca vasittaJca yatthakAmAvasAyiteti / / Vm. Dipika. VII 61. . See

Page #559
abhidharmadIpe _ [525. yacca sUtre'padiSTamekAnekayathecchitarUpAvasthAnAdistatpunaretamRddhiphalaM' dvividhaM gatizca nirmANaM ca / gatirapi trividhaa| tatra 1525] manomayI gati[:] shaastricchaamaatrprvttitH| __ adhimokSakRtA'nyeSAM tato dehAbhivAhinI // manojavAH khalu Rddhirbuddhasyaiva / ma nasa iva jvstsyaaH| yAvatA kAlena cakSavijJAnaM nIlaM pratipadyate yAvatA kAlena bhagavAJccharIreNa sarvalokAntarANi vyApnotyanantaddhizarIrA hi buddhA. bhagavanto [5]nAbhogena yathecchitAbhiprAyasiddheH bhagavato buddhasya / zrAvakAdInAM punaH zarIravAhinI gatirbhavati yathA devAnAM pakSiNAM vaa| prAdhimokSikI ca dUramapyAsannamadhimucyAstagamanaM saMpadyate / vAhuprasAraNamAtreNa sumerumUrddhani prAdurbhavati / vyAkhyAtaM samAdhiphalam / / gamanaM nirmANamidAnIM vaktavm / ta[da] dvividhaM kAmAvacaraM rUpAvacaraM ca / tatra tAvat1526] rUpagandharasasparzAH kAme nirmANamiSyate / rUpaspazauM matau rUpe sve zarIre'tha vA bahiH // kAmAvacaraM khalu bAhyamAyatanacatuSTayaM nirmIyate / nAnyadIzvarakatatvavAdAbhyupagamaprasaMgAt / rUpAvacaraM tvAyatanadvayaM tatra gandharasAbhAvAt / tatpunaretat svazarIre parazarore ca draSTavyam / etaccaturvidhaM nirmANaM kAmadhAtAvevaM rUpadhAtau draSTavyam / ityaSTa[vidhaM nirmANam / [ki khalu nirmANama] bhijJayA nirmIyate ? kiM tahi ?, 1 "katamAdasa iddhiyo ? .."adhiTAnA iddhi, vikubbanA iddhi, manomayA iddhi, ANaviphphArA iddhi, samAdhiviphkArA iddhi, ariyA iddhi, kammavipAkajA iddhi, pucavato iddhi, vijjAmayA iddhi, tattha tattha sammApayogapaccayA ijjhanaTTena iddhI" ti-Patisambhida, vol. HI. p. 205. 2 Cf. zAstumanojavA'nyeSAM vaahinypyaadhimokssikii| Ak. VII. 48 cd. 3 V. supra, p. 3. 8 See LVPAK. VII. p. 113, n. 2. 5 Cf. kAmAptaM nirmitaM bAhya caturAyatanaM dvidhA / rUpAptaM dve tu AK. VII. 49. 6 See rogasutra, IV. 4-5

Page #560
401 529.]. sptmo'dhyaayH| ___ [527] abhijJAphalacittena tattAni tu caturdaza / ' prAdyadhyAnaphalaM ve te (te)rUlabhUmyekavRddhitaH / / prathamadhyAnaphale khalu nirmANacitte kAmAvacaraM prathamadhyAnabhUmikaM ca, dvitIyadhyAnaphalAni trINi, tRtIyadhyAnaphalAni catvAri, caturthadhyAnaphalAni paJca / / kathaM punanirmANacittAni labhyante ? [528] 'tallAbho dhyAnava[t] jJeyaH yathA khalu dhyAnAni vairAgyata upapattita: prayogatazca labhyante tathA nirmaanncittaani| . kathaM punastadutpadyate ? zuddhakAcca svatazca tat / zuddhakAd dhyAnAdanantaraM Ni(ni)rmAna(Na)cittamutpAdyate nirmANacittAdeva vA nAnyataH / tataH khalvapi, nirmANacittAdanantaraM zuddhakadhyAnaM nirmANacittaM cotpapadyate nAnyat / sarvasya ca nirmitasya svabhUmenaiva nirmANamapa (gha) reNApi bhASaNam // 3 na khalvanyabhUmikaM nirmANamanyabhUmikena nirmANacittena nirmIyate / bhASaNaM tu svabhaumenApa (dha) rabhaumena ca / kAmadhAtuprathamadhyAnabhUmiko hi nirmitaH svabhUmikenaiva cittena bhASya(Sa)te / UrdhvabhUmikAstu prathamadhyAnabhUmikena, tatraiva vijJaptisaMmutthApakacittasadbhAvAt // kiM punarnirmitanirmAtroH kramena (Na) vAgbhASaNaM bhavatyatha yugapat ? taducyate-- [529] nirmAtraiva sahaiteSAM bhASaNaM sugatAdRte / 1 Cf. nirmANacittastAni cturdsh| Ak. VII. 49 d. 2 Cf, yathAkramaM dhyAnaphalaM dve yAvatpaJca nordhvajam / tallAbho dhyAnavacchavAt tAsvatazca tato'pi te // Ak. VII. 50. 3 Cf. svabhUmikena nirmANaM bhASaNaM tvadhareNa ca / AR. VI. 51 ab. . 4 Cf. nitriva shaashaastuH| Ak. VII. 51 c, 25

Page #561
402 abhidharmadIpe [530. 1530. uktaM hi "ekasya bhASamANasya sarve bhASanti nirmitAH / ekasya tUSNIM bhUtasya sarve tUSNIM bhavanti te / / " bhagavatastu icchAtaH pUrvaM pazcAdhugapadvA nirmitA bhASante / teSAM punaH ekasya avataH sarve nirmitA bravate samam / / [530] adhiSThAya tu nirmANaM bhASante'nyena cetasA / 'adhiSThAya tu nirmANaM' saMsthApyetyarthaH / anyena cetasA vijJaptisamutpA. dakAkhyena vAcaM pravartayatItyato'pi nAsti nirmANAntardhANo (no) doSaH / tatpu. naretadadhiSThAnaM na kevalaM jIvata eva / kiM tahi ? adhiSThAnaM mRtasyApi [VIII B. 4. Fol. 144 a] sthirasyaiva tu vastunaH // AryamahAkAzyapAdhiSThAnena tadasthizaMkalApasthAnazravaNAt sthirasyAsthilakSaNasya na mAMsarudhirAdInAmasti / kiM punarekacittenaikaM nirmitaM nirmiNotyatha bahan ? [531] ajayyekamanekena jayiNastadviparyayaH / AdyAbhinirihabhinirmANacittarekaM sopAdAnaM ca nirmitaM nirmiNoti / 1Qunted in Akb. VII. 57c. Cf. ekasmiM bhAsamAnasmiM sabbe bhAsanti nimmitaa| ekasmiM tuhImAsIne sabbe tuNhI bhavanti te // Digha, XVIII. 21. See LVPAK. VII p. 118 n. 3. 2 Cf. adhiSThAyAnyavartanAt / AK. VII. 51 d. 3 Cf. mRtasyApyastyadhiSThAnaM nAsthirasyApare tu na / Ak. VII. 52 ab. -AryamahAkAzyapAdhiSThAnena tadasthizaMkalAvasthAnAt / tattu 'nAsthirasya' / AryakAzyapena tu mAMsAdInAmadhiSThAnAt |'"apre punarAhurnAsti mRtasyAdhiSThAnam / asthizaMkalAvasthAnaM tu devatAnubhAvAditi / Akb. VII. 52 ab. Cf. maitreyaH 'kAzyapasya bhikSoravikopitamasthisaMghAtaM dakSiNena pANinA gRhItvA".. Divyavadana, 61. See LVPAK. VII. p. 120. n 1. 4 Cf. AdAvezmanekena jitAyAM tu viparyayAta / AK. VI. 52 cd...

Page #562
533.] sptmo'dhyaayH| 403 jitAyAM tva'bhijJAyAM nirmAturicchayA bahUnapyekacittena nirUpAdAnamapi ca nirmino (No)ti / tatputaretannirmANacittaM dvividhaM bhaavnaamymuppttipraatilmbhiknyc| tatra avyAkRtamabhijJotthaM upapattya tvayaM tridhA // ' yatkhalu bhAvanAphalaM nirmANacittaM tadavyAkRtaM bhavati / upapattiprAtilambhikaM tu kuzalAdi[nA] triprakAram / [tadupapattiphalaM] dazAtizayayuktam / [532] arhatAM dazadhA tvetdaishvrymuppdyte| sarvAsravakSayajJAnavimuktidvayayogataH / / yadetatadaNimAdizaikSAntaM3 dazavidhamaizvaryasukhaM tadatizayayuktamahatAmevopapadyate // yadi tahi trayANAmahaMtAmetadaizvaryaM samAnamasti kastahi vizeSaH zAstRziSyayoH ? tatredamupadizyate[533] aizvarya[pi sa] *mAnesminyathokta zAstRziSyayoH / antaraM . sumahacchAsturyattatpUrvamudAhRtam // dazavalAdyAveNikabuddhaguNacintAyAM catuSpratyayatA nadyuttaraNe gandhahastya zvazazakadRSTAntazca vizeSAntaraM boddhavyamiti / / abhidharmapradIpe vibhASAprabhAyAM vRttI saptamasyAdhyAyasya caturthaH pAdaH // * samAptazca jJAnavibhAgo nAma saptamo'dhyAyaH // 1 Cf. avyAkRtaM bhAvanAjaM trividhaM tUpapattijam / AK. VII. 53 ab. 2 The eight aiswaryas, (V. supra, p. 399, n. 2) the asravakshayajnana and vimukti-jnana. 3 v. supra, p. 339 n. 2. * The Kosakara does not discuss this point, but instead devotes three karikas (Akb. VII. 53cd to 56) dealing with the following :-(1) paJcavidhA RddhiH / (2) divyazrotraM divyacakSuzca / (3) kimRddhi revopapattilAbhikA bhavatyathAnyadapi ? (4) cetojJAnam / 5V. supra, p. 347, n, 1.

Page #563
assttmo'dhyaayH| prathamaH paadH| vyAkhyAtA hi vistarazo vidarzanA / zamatha idAnIM vaktavyaH / sa khalveSa zamathazcaturthadhyA[nA] rUpyasaMgRhItaH / tatra tu [534] sAGgA cittasthitiyAnaM taccaturdhA'GgabhedataH / ' zamathaH khalu sAGgA kuzalA cittakAgratA dhyAnamityucyate / / yasya khala dharmasyAGgaparigRhItato (syo ?) drekA[t] cittacaittAnyAlamba nAntaraM na pratipadyante sa dharmazcaitasikaH samAdhirityAkhyAyate / tadaGgabhedena caturvidhamiti vakSyAmaH / tasyAM punazcittasthitI dhyAnoktirAjasI tatra bhAktI ttshbhuussvpi|| 1cf. dvidhA dhyAnAni catvAri proktAstadupapattayaH / samApattiH zubhakAmayaM AK. VIII. 1 abc. , 2 The Kosakara discusses this point in detail :-keyamekAgratA nAma ? ekaalmbntaa| evaM tahi cittAnyevaikAlambanAni samAdhina caitasikaM dharmAntara miti prApnoni / na cittAnyeva samAdhiH / yena tu tAnyekAnA vartante sa dharmaH smaadhiH| saiva cittkaagrtaa| nana ca kSaNikatvAtsarva cittamekAgraM dvitIyasya tasmAdavikSepAditi cet : saMprayukte samAdhivaiyarthyam / yata eva ca samAdhistata eva cittAnAmekAlambanatvaM kinneSyate ? mahAbhUmikatvAnna samAdheH srvcittaanaamekaagrtaaprsNgH| na / durbltvaatsmaadheH| cittAnyevaikAgrANi samAdhiH / tathA hyadhicittaM zikSA cittaparizuddhipradhAnaM ca sUtre catvAri dhyAnAnyuktAnItyapare / Akb. VIII. 1.-vaibhASika Aha 'na cittAnyeva samAdhiH, yena tu tAnyekAnANi vartantesa dharmaH smaadhiH|' yathA vaizeSikanaye zuklaguNayogAcchuklaH pttH| sa eva guNo'sya zuklamityucyate tadvat / "Saks. p. 66 3. See LVPAR. VIII. pp. 129. ff. 3Cf. yA kho Avuso visAkha cittassekarAtA ayaM samAdhi, cattAro sammappadhAnA samAdhiparikkhArA, yA tesaM dhammAnaM AsevanA" ayaM tattha samAdhibhAvanA ti / M.suutta 44. kasalacittekaggatA samAdhi |"ekaarmmnne cittacetasikAnaM samaM sammA ca AdhAnaM / Vm. III. 3. See roqa-bhashya III. 11-12; I. 41 and LVPAk. VIII. p. 128, n. 3. 4 Cf. paJcaskandhAstu sAnugam / Ak, VIII. ! d.

Page #564
405 538.] assttmo'dhyaayH| ___ samAdhisvabhAvaM khalu paramArtheNa (na) dhyAnam' / saparivAraM tu gRhyamAnaM(NaM) paJcaskandhasvabhAvam / bhaktikalpanayA tatsahabhUSvapi] dharmeSu tAcchabdham // [535] saMkSepAdiyamAkhyAtA dhyAnajAtizcaturvidhA / prathamaM dhyAnaM dvitIyaM tRtIyaM caturthamiti / dravyabhedAnahaM tasyAH pravakSyAmi yathAgamam // dravyabhedastu dhyAnajAtezcaturvidhAyAH samApattijAtezca tAvatyA eva samAsena vakSyAmi // tatra tAvat / [536] sahArUpyacatuSTvena smaapttirmtaassttdhaa| [catuH paJceSu skandheSu][ta] duktervargavRttitaH // . paJcaskandheSu vargIbhUteSu dhyAnasamApatti: prajJApyate / catu[:]paJceSvArUpyasamApattiriti / / [537] bhedena tu samApattidravyAni (Ni) daza sapta ca / sAmantakaiH sahASTAbhiAnAntarikayApi ca / / aSTANAM (nAM) khalu samApattibhUmInAmaSTANA (nA)meva sAmantakadravyANAM tatpravezopAyabhUtAni dhyAnAntarikA ca prthmdhyaansNgRhiitaa| etAni khalu saptadaza yathAsthaulyaM bhidyamAnAni saptadaza bhavantItyata Aha... [538]. tadbhedAH khalvime'nyepi vakSyante shaastrcoditaaH| . 1 dhyAnamiti ko'rthaH ? ghyAyantyaneneti / prjaanntiityrthH| cintanArtho hi eSa dhaatuH| cintanaM ca prajJeti siddhaantH| evaM tahi sarvasamAdhidhyAnaprasaGgaH ? na, prakarSayukta tannAmavidhAnAdbhAskaravat / kazca prakarSayuktaH / yo'GgasamAyuktaH samAdhiH / ""Akb VIII. 1. See Sakv. pp. 664-5. ArammapanijjhAnato paccanIkajhApanato vA jhAnaM / Vm. IV. - 119. On jhana and samadhi, see PTSD. 2 jhAnaM ti cattAri jhAnAni / paThamaM jhAnaM dutiyaM 'tatiya""catutthaM jhAnaM / Vbh. p 342. 3 The Ms. is erazed here. 4 Cf. vicAraprItisukhavat pUrvapUrvAMgavajitam / / tathA'rUpyAzcatuHskandhA adhobhUmivivekajAH // Ab. VIII. 2.

Page #565
406 abhidharmadIpe [539. anye'pi khalu samApattibhedAstadantargatA evaM sUtrAbhidharmoditA vakSyante / .. buddhabuddhastu te sarve tattvenAyAnti gocaram // bhagavAneba hi [VIII. A, 4. Fol. 144 b.] sarvaprathamadhyAnasamApattyAdibhedeSu, anantasvabhAvaprabhAvakriyAphaleSvaparokSabuddhivRddhi (tti)riti / / 'ta ete dhyAnArUpyAstriprakArAH katham ? tadArabhyate [539] tridhA dhyAnAni maulAni sAsvAdAdiprabhedataH / tarthava traya prArUpyA bhavAnaM tu dvidhA matam // 2 . tatra maulAni tAvad dhyAnAni vaividhyAnyAsvAdanAsaMprayuktazuddhakAnAsra vabhedAt / evaM trayo maulA ArUpyAH / bhavAgraM tu nAstyanAsravam / kAmadhAtorbhavAgrasya ca bhavamUlatvAt / / [540] sAmantAni dvidhA sapta prathamaM tu vidhA matam / dhyAnAntaraM tridhA tadvadakliSTaM tvadharAzrayama / / prathamadhyAnasAmantaM hitvA'nyAni sapta sAmantAni dviprakArAnya (Nya). nyatrAnAsravAt / prathamadhyAnasAmantakaM tu triprakAram / kecittu AsvAda nAsaMprayuktaM necchanti / tadvad dhyAnAntarikA vidheti vrtte| yattatrAkliSTaM tadadharAzrayaM dravyamiti / / kiM punareSAmAsvAdanAdisaMprayuktAnAM trayANAM lakSaNam ? ucyate[541] prAsvAdavatsataSNaM yacchaddhakaM laukikaM matam / ado (dho ?)dhvastaM tadAsvAdyamatilokamanAsravam // " 9 The Kosakara here deals with the Arupa-dhyana. (Ak. VIII. 2-4.) v.infra, Adv. karikas 551-553. 2 Cf. iti maulaM samApattidravyamaSTavighaM trissaa| saptAsvAdanavacchaddhAnAtravANyaSTamaM dvidhA // Ab. VIII. 5. 3 [bhavAgraM] anAsravaM nAstIti saMjJAmAMdyAt / Sakv. p. 671. 4 samAntakaM samIpastham / Saky. p. 57. 5 Cf. AsvAdanAsaMprayukta satRSNaM laukikaM zubham / zuddhakaM tattadAsvAdya lokottaramanAsravam // Ak. VIII. 6..

Page #566
543.] assttmo'dhyaayH| yatkhalu satRSNaM tadAsvAdanAsaMprayuktamityucyate / ' tRSNAyA A[svA. dapa*]ryAyatvAt / yattu na saMprayukta tadapi tRSNAsahagatatvAdAsvAdavadityucyate tRSNayekaphalatvAt / yattu sAsravaM kuzalaM samApattidravyaM tacchuddhakamAkhyAyate / kleshmlaasNprkaadlobhaadishukldhrmyogaacc| tatacchuddhakaM tasyAsvAdanAsaMprayuktasyAsvAdyam / tena hi tatsamanantarAtItamAsvAdyate / yenAsvAdayati tamApanno yadA svAdayati tasmAdvyutthitaH / 2 anyonyasaMsargAdi (ddhi) tRSNAsamAdhyo ma nirvati (tiH)| tRSNAvazAtsamAdherAsvAda nAma, samAdhivazAttRSNAyAH dhyAnA(na) nAma, [a] nyathA vipratiSiddhaM syAt / na hi kazcittRSNAM samApadyate, na ca samAdhinA''svAdayatoti / lokottaraM tu samApattidravyamanAsravamityucyate / / AsAM punaH samApattInAM dhyA nAnyevAGgavati naaruupyaaH| kati punaH kasya dhyAnasyAGgAni ?3 tadidaM prastUyate[542[ aGgAnyAce zubhe paJca vitarkazcittasUkSmatA / prItiH sukhaM samAdhAnaM kliSTaM sukhavivajitam // prathame tAvacchabhe dhyAne paJcAGgAni vitarkavicAraprItisaukhyasamAdhayaH / kliSTe catvAri sukhaM hitvA / / [543] sAdhyAtmasaprasAdAstu sukhaprItisamAdhayaH / dvitIye'GgAni catvAri kliSTe zraddhA sukhAdRte // 1cf. idha bhikkhave ekacco puggalo vivicceva kAmehi paThamajjhAnamupasampajja viharati / sa tadassAdeti taM minakAmeti tena ca vitti Apajjati / Ang. II. p. 126. 2 'yadAsvAdayati tasmAdvayutthita' iti zuddhakAt / 'yenAsvAdayati taM samApanna' iti / AsvAdanAsaMprayuktam / Saks. p. 671. For details, see Vm. IV. 76-202 . 4 Cf. paJcAdya tarkacArI ca priitisaukhysmaadhyH| Ah. VIII. 7 ab. 5 'yathA caturaGgasenA' naanggebhyo'rthaantrbhuutaa| 'evaM paJcAGgadhyAnaM' nArthAntarabhUtamiti svamataM darzayati / Saks. p. 671. & The angas of klishta-dhyana are given in a separate karika in Ak.. kliSTeSvasatprItisukhaM prasAdaH saMpradhIH smRtiH / upekSAsmRtizuddhizca kecit prasandhyupekSaNe // Ak. VIII. 10. -kecit punaH prathamadvitIyayoH kliSTayoH prasabdhirnAsti / tRtIyacaturthayorupekSA nAsti kuzalamahAbhUmikatvAdanayoriti / Akb. VJII. 10 d. 7 Cf. protyAdayaH prasAvazca dvitIye'GgacatuSTayam / AR. VIII. 7 cd.

Page #567
408 abhidharmadIpe [544.. dvitIye kuzale dhyAne ctvaarynggaani| AdhyAtmasaMprasAdaH prItiH sukhaM cittaikAgratA ca kliSTe dve zraddhA sukhaM hitvA / / [544] tRtIye paJcame prajJA smRtyupekSA sukhaM sthitiH|' kliSTe tvaGgadvayaM jJeyaM samAdhirvedanAsukham // tRtIye zubhe dhyAne upekSA smRtiH saMprajJAnaM sukhaM samAdhizca / kliSTe . "tu dve 'samAdhidanAsukham // [545] anye(ntye) catvAryupekSe dve samAdhiH smRtireva c| kliSTe dhyAne caturthe tu dve aGga vedanA sthitiH // caturthe khalu dhyAne zubhe catvAryaGgAni / aduHkhAsukhAvedanA upekSA ca . smRtiparizuddhiH samAdhizca / kliSTe tu dve vedanA sthitizca / / kati punareSAM dravyato bhavanti kati nAmataH ? [546] dravyAtmanA dazakaM ca nAmnA tvaSTau dazaiva ca / 3 aGgAnyetAni kathyante catuSkoTirataH smRtaH / / dravyataH khalvekAdaza bhavanti / prathame dhyAnAGgAni pnyc| dvitIye'dhyAtmasaMprasAdo vrdhte| tRtIye samAdhivAni vrdhnte| caturthe tvduHkhaasukhaavedneti| nanu ca yat tRtoye dhyAne sukhamukta [tathA] prathamadvitIyayoH .. [Folio 1 cf. tRtIye paJca tUpekSA smRti: prajJA sukhaM sthitiH| Ak. VIII. 8 ab. 2 Cf. ctvaarynte'sukhaaduHkhopekssaasmRtismaadhyH| AK. VIII. 8 cd. 3 Cf dravyato vaza cakaM ca / Ak. VIII. 9 a. 4v. supra, p. 52, n. 3. 5 The topic under discussion is :-kasmAd tRtIye dhyAne sukhaM dravyAntaramucyate ? yasmAttat vedanA sukham / dhyAnayostu prasragdhisukhamAdyayoH / prathamadvitIyayostu dhyAnayoH prasragdhisukhamityuktam / iha prasamdhisukhaM tatra vedanAsukhamiti kuta etat / dvayordhyAnasamApattyoH sukhendriyAyogAt / nahi tattayoH kAyikaM yujyate / samApannasya vijJAnakAyAyogAt / nApi caitasikaM prItivacanAt / prItirhi saumanasyam / na ca sukhasaumanasyayoryogapadyamasti / na cApi tayoH paryAyeNa dhyAne vRttiyuktA paJcAGgavacanAditi / apare punarAhuH-nAstyeva caitasikaM sukhendriyaM triSvapi hi dhyAneSu kAyikameva

Page #568
546.1 assttmo'dhyaayH| 409 No. 145 lost'.]..... [abhidharmavIpe vibhASAprabhAyAM vRttI aSTamasyAdhyAyasya prathamaH pAdaH samAptaH // ] sukhamaGgaM vyavasthApitamiti / yattahi sUtra uktam | Akb. VIII. 9 b. This Kosakara discusses this point in detail and says at the end-tasmAdvicAryametat / . . Yosomitra says :-'sukhendriyaayogaaditi| nAstyeva caitasikaM sukhendriyaM viSvapi hi dhyAneSu / kiM tahi ? kAyikameva sukhamaGgaM vyavasthApitam samAhitAvasthAntarAlasamudAcArAt / vASrTAntikAnAM kilapa: pkssH| teSAM hi na dvibhUmikameva sukhendriyam / kAmaprathamadhyAnabhUmikamiti / kiM tarhi ? caturbhUmikamapi sukhendriyaM bhavati / kAmAvaraM yAvat tRtIyadhyAnabhUmikamiti / ata eva ca vibhASAyAM bhavantena sautrAntikenoktam'AbhirdhAmakANAM araghaTTeneva cakSurvijJAnAdikamadhastAdUvaM ArakSyata iti|""tsmaadvicaarymett' iti / yogAcArabhUmidarzanena vicAryametadityatra kautUhalaM paatytyaacaaryH| Saks. pp. 672-676. See LVPAR. VIII. pp. 150-160. V. supra, p. 72, n. 1, p. 139, D.4. 1 Folio No. 145 is lost. In this lost folio, the Adv. . might have discussed this controversial topic, viz., prasrabdhi and sukha and also the nature of prusada and priti. See Akb. VIII. 9--10. A large portion of the first pada of the Eighth Adhyaya is lost in - the lost folio..

Page #569
aSTamAdhyAye dvitiiypaadH|' [547] [VIII. B, 5. Fol. 146 a. ] zamathasya ca / dhyAnasAmantakArUpyeSvaGgAnAmavyavasthitiH // dhyAnasAmantakeSu khalu vidarza [nodaktA] zamatho nyuunH| ArUpyeSu sarvatra zamatho'dhikavativipazyanA nyUnatarA / vipazya pazyato saMjJAyAmiti vacanAdaGginyapi pazcAduddezo bhavati / tata: siddhaM vipazyanAH / / / ___yadA khalu catvAryapi dhyAnAni vipAkaM prati nejante kasmAcca turthamevAnejyamucyate ? tatrApadizyate[548] vitarkacAravidhvaMsAtprazvAsAzvAsasaMkSayAt / [upe]kSAveditAbhAvAdantyamAnejyamucyate // 3 trINi khalvapi dhyAnAni seJjitAnyuktAni bhagavatA vitarkAdyapakSAlayogAt / vitarkavicArAzvAsaprazvAsau sukhaduHkhasaumanasyadaurmaNa (na)syAnItyaSTApakSAlAH / taizcaturthaM dhyaanmkmpymityuktmbhidhrm| vitarkavicAraprItisukhairakampanIyatvAdAnejyaM caturthamuvataM" sUtre / AbhiprAyikaH sUtranirdezo laakssnnikstvbhidhrme| tathAhi "sukhaduHkhayoH prahANAtsaumanasyadaurmaNa (na) syayozcAstaGgamAccaturthaM dhyAnamupasampadya viharati" ityuktam / abhidharme vitarkavicAraprItisukhAnyeveJjitam / / ? The beginning portion of this pada is lost in the lost folio. V. supra, p. 409, n.6. 2 V. supra, p. 45, n. 4, p. 137, notes. - 3 Cf: aSTApakSAlamuktasvAdAniJja tu caturthakam / vitarkacArau zvAsau ca sukhAdiva catuSTayam // AR. VIII. 11. 4V. supra, p. 115, n. 4. 5 V. supra, p. 138, n. 5. See M. sattas 66. 106. 6 yathA pUrvakANi trINi dhyAnAni vitarkAdibhiH kampyante "naivaM ebhizcaturthaH kampyate / 'yathA nivAte dIpo na kampyate vAyunA' tadvadityuktaM sUtra ityapara prAhuH / Saks. p. 677. cf. sukhassa ca pahAnA dukkhassa ca pahAnA pubbe'va somanassadomanassAnaM atthaGgamA adukkhamasukhaM upekkhAsatipArisuddhi catutthajjhAnaM upasampajja viharati / M. sutta 51:

Page #570
550.) . aSTamo'dhyAyaH) idamidAnIM vaktavyam / iha +dhyAnasamApattiSu prathamadvitIyayordhyAnayoH sausanasyamuktaM prItivacanAt / prItirhi saumanasyam / ' tRtIye sukhaM caturthe upekSA / tatkimupapattidhyAneSvapyeSa eva vedanA niyamaH ? netyucyate / ki tahi ? [549] prAdye prItisukhopekSA dvitIye tu sukhAdRte / sukhopekSe tRtIye'ntye upekSava vidiSyate // prathamadhyAnopapattau khalu tisro vedanAH / sukhaM trivijJAnakAyika, saumanasyaM manobhaumamupekSA catuvijJAnakAyikI / dvitIyadhyAnopapattau dve vedane saumanasyopekSe manobhUmike / nAtra sukhamasti paJcavijJAnakAyAbhAvAt / tRtIyadhyAnopapattau dve vedane manobhUmike / caturthadhyAnopapattAvupekSaiva vedanA vidyata iti / / nanu ca dvitIyAdiSu dhyAne Su rUpazabdaspraSTavyAnAmupalabdhayaH santi vijJaptisamutthApakaM ca cittam / tatkathaM tatra trivijJAnakAyikA vedanA nAstItyucyate, vitarkavicArau ceti ? neSa doSaH / svabhUmikapratiSedhAt / kutastena tahi rUpAdayo vijJAyante ka yavijJaptizcotthApyate ? tadapadizyate[550] dakchotrakAyavijJAnaM vijJaptijanakaM tthaa| yadbhUmA vicArAyAmAdyAdavyAkRtaM tu tat // dvitIyadhyAnopapannAH khalu rUpazabdaspraSTavyAnyupalipsavo jigamiSavo .. prathamadhyAnabhUmikAni cakSuvijJAnAdIni trINi vijJAnAni vijJaptisamutthApakaM ca saMmukhIkRtya nirmANacittavadupalabhante spandante ceti / tatpunaH prathamadhyAnabhUmikaM cittamavyAkRtameva saMmukhIkurvanti na kuzalaM nyUnenAbahumAnatvAna kliSTaM vItarAgatvAt / tadyathA kazcidIzvaro daridra mitragRhaM gataH / tenAso suhRdA sarvasvapradAnenopanimantrito mitracittAnuvartanayA hInotkRSTa vastu hitvA yatkiJcid gRhIte tadvaditi / vyAkhyAtasvarUpANi dhyAnAni / / . 1v. supra, p. 52, n. 3. 2 Cf. saumanasyasukhopekSA upekssaasumnskte| ___sukhopekSe upekSA pravido dhyAnopapattiSu // Ak. VIII. 12. 3-3 From prathamadhyAnopapatto to vidyata iti is identical with Akb. VIII.12. 4 Cf. kAyAkSizrotravijJAnaM vijJaptyutthApakaM ca yat / dvitIyAvau tavAdyAptamakliSTAvyAkRtaM ca tat // Ab. VIII. 13. .. For an allied controversy, see vacIbhedakathA, Ko. II. 5.

Page #571
[551. 412 abhidharmadIpe ArUpyAH vaktavyAH / ' tadArabhyate[551] khanimittodna hAkRSTaH proktAnantamanaskRtiH / visarvarUpa prArUpya AkAzAnantyasaMjJakaH // '. anantAkA nimittodgrahaH tatsaMjJApravRttinimittaM pazcAttu catuHskandhA. lambanAstadanyatamAlambanA anyadharmAlambanA vA manaskArAH saMmukhIbhAvaM / gacchanti / uktaM hi bhagavatA--"sarvazo rUpasaMjJAnAM samatikamAtpratighasaMjJAnAmastagamAnnAnAtvasaMjJA[VIII A, 5. Fol 146 b.]nAmamanasikArAdanantamAkAzamAnantyayAyatanamupasampadya viharati" iti / ___kaH punarAsAM tisRNAM rUpAdisaMjJAnAM vizeSaH ? [prapaJca]rUpasaMjJAbhiratra vizeSo boddhavyaH / tadasmAdAgamAdvividhAdyA rUpyA (pA) rUpa (pya)skandhAH sNgRhiitaaH| tatra samApattilakSaNA cittAnuparivatiNA(nA) zIlena 'viyutA' zeSenopapatti lakSaNAt / ta eta A rUpyAH prathamArUpyasAmantakaM hitvA vibhUtarUpasaMjJA bhavanti / prathamasAmantakaM tu caturthadhyAnAvid [SitavRttitvAdgADha]bandha miti / atastadekaM na vibhUtarUpasaMjJAkhyaM labhate / " kathaM punanirdhAryate nArUpyeSu rUpamastoti ? AgamAdyaktitazca / 1 See Vm. x. 1-66, 2 Cf. tathA'pyAzcatuskandhA adhobhUmivivekajAH // vibhUtarUpasaMjJAsyAH saha sAmantakaistribhiH / Ab. VII. 2 cd. 3 ab. 3 CI.. sabbaso rUpasaJcAnaM samatikkamA paTighasaMJAnaM atthaMgamA nAnattasaJjAna amanasikArA ananto AkAso ti AkAsAnaJcAyatanamupasampajja viharati / Vbh. p. 245. 4 tattha katamA rUpasAyo? yA rUpAvacarasamApattisamApannassa, vA uppannassa vA didhammasukhavihArissa vA snycaa"| katamA paThighasaJcAyo ? rUpasacA saddasacA gandhasaJcA rasasA phottubbsaa| imA vuccanti pttighsnycaayo| katamA nAnattasajJA? yA asamApannassa manodhAtusamaGgissa vA manoviANadhAtu samaGgissa vA saJcA'Vbh. pp. 261-2. 5 AkAzAnantyAyatanasAmantakaM caturthadhyAnAlambanatvAdvibhUtarUpasaMjJAkhyAM na labhate / na hi tatra rUpasaMjJA vibhUtA na vigtetyrthH| Akb. VIII. 3 ab. 6 This topic is discussed in detail in Akb :-yaduktaM 'catuHskandhAH ' iti sAdhyaM tAvadetadArUpyeSu rUpaM nAstIti / yadi hi syAt kathamArUpyA ucyeran / " Akb. VIII. 3 ab. 'sAdhyaM tAvadetaditi nikAyAntarIyAH / 'yadi hi syAt' iti vaibhASikAH / Sakx. p. 666. See Aruppe rUpakathA / Ko. VIII. 8-idAni Aruppe rUpakathA nAma hoti / tattha. yesaM 'viANapaccayA nAmarUpaM ti vacanato arUpabhave pi oLArikarUpA nissaTaM sukhamarUpaM atthI ti laddhi, seyyathApi andhkaanN| KoA. VIII. 8.

Page #572
551.] aSTamo'dhyAyaH / 413 AgamastAMvat-"sarvazo rUpasaMjJAnAM samatikramAt" ityAviSkRtamidam / ' anyadApta vacanama-"arUpiNaH santi sattvAH" iti / 2 ISadrUpatvAdarUpiNonudarA kanpAvaditi cet / na / sarvaza ityapadezAt, niHsaraNoktezca / uktaM hi "rUpANAM niHsaraNamArUpyAH" iti / yathA hi "yat kiJcidabhisaMskRtamabhisaMviditaM nirodhastasya niHsaraNam / "4 nirodhe khalu sarvasaMskRtaviyogo'myupagamyate / na hi mUrtivigrahalakSaNo mokSaH tatpravRttiniro dhitvAt / yuktirapi / ' rUpAzrayAdonyavadhUya svodvegamukhena tadAzrayA dasyUpadruta tadviyuktadezAzrayavat / uktastArUpyebhyo rUpirU (pU) papadyamAnAnAM rUpamutpadyate hetupratyayAdhipatipratyayabalAt, nAmarUpasyAnyonyahetutvAcca / tatra sabhAgavi. pAkahetvoreva tayorapyastitvAt kAraNatvaM rUpapratyayeNa (na) ca vijJAnotpattidarzanAt, cittavizeSotpAdAt mahAbhUtendriyaprasAdAdirUpotpattidarzaNA(nA) ccAnyonyahetutvasiddhiH // 5 1V. supra, p. 412. Cf. ye ca.rUpUpagA sattA ye ca aruupaayino| Itivuttaka, p. 87. See Milinda, p. 310. . . 3 Cf. ISadrUpatvAdApiGgalavat / kodRzaM tAvadISadrUpaM tatreSyate ? yadi kAyavAk / saMvaramAtraM kathaM tadabhAva tatsaMvarI bhaviSyataH ? na cAsati bhUte bhautikaM yujyate / "parimANAlpatvAccet / udakajantukeSvapyadRzyarUpeSu prasaMgaH / acchatvAccet / antarAbhavarUpAvacareSvapi prasaMgaH / "Akb. VIII. 3 ab See Sakv. p. 667. 4-4 Cf. tisso nissaraNIyA dhaatuyo| kAmAnametaM nissaraNaM yadidaM nekkhamma, pAnametaM nissaraNaM yadidaM prArUpyaM, thaM kho pana kiJci bhUtaM saMkhataM paTiccasamuppanna nirodho * tassa nissaraNaM / Digha XXXIV. 1-4. See Ang. III. p. 245. 5-5 Cf.'''kAtra yukti: ? AyurUSmaNoH saMspRSTavacanAnnaDakalApodvayavannAmarUpayoranyonyanizritavacanAt, "vijJAnapratyayaM nAmarUpam" iti vacanAt, anyatra rUpAdyAvatsaMskArebhyo vijJAnasyAgatipratiSedhAccArUpyeSu rUpAstitvasiddhiriti cet / na / saMpradhArya tAvadetat / yadidamAyurUSmaNoH saMsRSTatvamuktam / kimidaM kAmAvacaramAyuH sandhAyoktamAhosvitsarvamiti / yacca nAmarUpayoranyonyAzritatvamuktaM kimidaM kAmarUpAvacaraM nAma saMdhAyoktamAhosvitsarvamiti / yacca vijJAnapratyayaM nAmarUpamuktaM kimatra sarvaM vijJAnaM nAmarUpasya pratyayam Ahosvit sarva nAmarUpaM vijnyaanprtyymiti| yaccAnyatra rUpAdibhyo vijJAnasyAgatigatipratiSedhaH, kimatra sarvareva taivinA tatpratiSedha Ahosvit ekenApIti |'"tsmaat / nArUpye rUpasadbhAvaH kathamidAnImanalpakalpocchinnAdrUpAt punarapi rUpotpattistataH pracyutAnAm ? rUpotpattistu cittataH // Akb. VIII. 3 cd. See Saku. pp. 667 - 671 and LVPAK, VIII, pp. 137-143.

Page #573
414 abhidharmadIpe [552. uktaH prayogaprathamArUpyaH / dvitIyo'pyucyate[552] tadvaccittavibhutvekSI vijJAnAnantyalakSaNaH / ' AkASA (zA)nantyasaMjJAdveSI tadAlambanAnantyavijJAnAghimokSAbhimukhabuddhiranantaM vijJAnAnantyAyatanamupasampadya viharati / atrApi pazcAccatu[:] skandhAlambanAstadanyatamaskandhAlambanA zAzvatadharmAlambanAzca manaskArAH saMmukhIbhavanti / tadvikSiptasaMjJakaH / / [vijJAnAnantyadveSo ca] 2 akiJcanyAhvayaH punH||3 sa khalu yogI vijJAnAnantyasaMjJAdveSI tatrAkiJcanasaMjJitvAdAkiJcanyAyatanamupasampadya viharati / athavA nAsti kiJcidupekSAprayoganiSpattirAkiJcanyAyatana" mityucyte| anantAkArodArikadarzano hi tadviveke saMjJAvimokSaH pravartate / ata evAkiJcanyAyatana (naM) paramopekSetyucyate / yasmAttatrAnantAkArAnabhisaMcetanA cetaso'nAbhogatA saMtiSThate / / [553] tadvittUcchedazaGkI ca na saMjJAsaMjJasaMjJakaH / sa khalu saMkSiptAmapi vibhatvasaMjJAM saMjJAzalya iti kRtvA tAmalpAmapi vispaSTa paricchinnarUpAM saMjJAmutsRjyocchedazaGkI ca vispaSTarUpAM satI navasaMjJaM nAsaMjJamupasampadyate / ato naivasaMjJAnAsaMjJAyatanaM samApadyate / na saMjJAveditanirodhaM nApi vispaSTAM pUrvasamApattisaMjJAm / sarveSu cArUpyeSu prAdau tathA prayuktatvA[t] tatsaMjJA vyava(pa)dizyate / na tu tanmAtrasaMjJA evArUpyA ityAviSkRtametatpUrvameveti / vyAkhyA. tAni maulAnyaSTau samApattidravyANi // 1 Cf. sabbaso AkAsAnaJcAyatanaM samatikkramma anantaM vijJANaM ti vimANaJcAyatanaM upasampajja viharati / Vbh. p. 245.. 2 Added from Adv. 3 Cf. AkAzAnanyavijJAnAnansyAkiJcanyasaMjJakAH / ____tathAprayogAt AR. VIII. 4 abc. 4Cf. sabbaso vijJANaJcAyatanaM samatikkamma natthi kizcI ti AkiJcacAyatanaM upasampajja viharati / Vbh. p. 245. 5 Cf. mAndhAttu na saMjJA nApyasaMjJakaH / Ak. VIII. 4 d. 6 sabbaso AkicacAyatanaM samatikkamma nevasajJAnAsAyatanaM upasampajja viharati / Vbh. VIII. 22 ab.

Page #574
554.] . assttmo'dhyaayH| 415 sAmantakAnAM' punarAdidhyAnasAmantakasyAnAgamyAkhyasya kiM rUpam ? tapadizyate[554] savitarkavicAraM yatsApekSa sAnuvartakam / cittamAryetarAkAraM tadAnAgamyamucyate / / yatkhalu prathamamoladhyAnapravezopAyacittaM savitakaM savicAramupekSAvedanAsaMprayuktaM sAnuparivartikaM] 2..[Folio No. 147 lost]3....." ...."[abhidharmadIpe vibhASAprabhAyAM vRttI aSTamasyAdhyAyasya dvitIyapAdaH // ]...... 1 kati punaH sAmantakAni ? praSTo sAmantakAnyeSAM zuddhAduHkhAMsukhAni hi| ekaikasyaikaikaM yena ttprveshH| kiM tAnyapi trividhAni tathaiva ca teSu vedanA / netyucyte| zuddhakAni ca tAnyupekSendriyasaMprayuktAni ca yatnabAhyatvAdadhobhUmyudvegAnavagamAt vairAgyapathatvAcca nAsvadanAsaMprayuktAni | Akb. VIII. 22 ab. See Saks. p. 681. .. 2-2 Cf. Arya cAya tridhA kecidatarpha dhyAnamantaram // Ab. VIII. 22 cd. AdyaM sAmantakA nAgamyaM tacchuddhakaM cAnAsravaM ca / yadyapi sAmantakacittena pratisandhibandhaH kliSTo bhavati / samAhitasya tu kliSTatvaM pratiSidhyate / kecitpunaricchanti / asvAdanAsaMprayuktamapyanAgamyaM sAmantakaM cocyate dhyAnAntaraM c| kimidamekArthamAhosvinAnArtham ? sAmAntakaM hi vairAgyamArgaH / tatpunAnAntaram vidhA'du.khAsukhaM tacca mahAbrahmaphalaM ca tat / Ab. VIII. 2 ab. --'yadyapi sAmantakacittena sandhibandha' iti / aSTAsvapi dhyAnArUpyeSu yasya yat sAmantake / tasya tena sAmantakacittena kliSTenAsamAhitena sandhibandha ityeSa siddhAntaH iti / ata idmucyte| yadyapi sAmantakacitteneti vistrH| 'AsvAdanAsaMprayuktamapyanAgamyam, iti / anAgamyasya paTutvAt / yathA hi tadanAsravamapi saMbhavati tathA AsvA. danAsaMprayuktamapItyabhiprAyaH / maulapratispadhitvAdAsvAdanAsamutpattisadbhAvAdityAcAryasaMghabhadraH / Saku. p. 682 For details, see LVPAK. VIII. pp. 178-183. 3 Folio No. 1 47 is lost. In this lost folio the Abv. might have discussed the following topics:-(1) sAmantakAnAM dhyAnAntarikAnAM ca kaH svabhAvaH ? (2) zuddhakAdInAM dhyAnArUpyANAM kathaM lAbhaH ? See Akv. VIII, 1416 and 22-23.

Page #575
aSTamAdhyAye tRtIyapAdaH / '... [VIII. B, 6. Fol. 148 a.] [vyutkrAntakasamApatti ,samApadyante tadapadizyate[555] catvAro ghyAyinaH proktAzcaturdhyAna [vi] darzaNA (nA)t / sampadvipattisaMjJAyA hAnapakSyAdivedinaH // 3 catvAro hi dhyAyino bhagavatoktAH / "teSAmekaH samApattau vipattisaMjJI, . dvitIyo vipattI sampattisaMjJI, tRtIyaH sampattI sampattisaMjJI, caturthoM vipattI vipattisaMjI" iti / "ete hAnasthitivizeSotkarSadhyAnabhedadarzaNa (na) yogAH(t) catvAro bhavanti / / ____ kaH punarayaM dhyAtA kAni vA dhyAnadhyeyadhyAnaphalAni ?' tadAviSkriyate [556] dhyAtA proktastathA dhyeyaM dhyAnaM dhyAnaphalaM tathA / sarvametaccatuSTayaM pUrvameva vistareNAbhihitam / / bhavatastu , prasiddheraktadoSatvAnnAstyAtmAdicatuSTayam // na hi tavaitaccatuSTayaM siddham aupaniSadasAMkhyavaizeSikAdiparikalpitapramAtRpramANaprameyapramANaphalAni pUrvamevoktadoSANi / / 9 The beginning portions of this pada are lost. V. supra, p. 415, n. 3. RV. infra, Ad. karika 566. 3 This topic is not discussed in Akb. v. supra, p. 247. 4 cf. jhAyI ti cattAro jhAyI-atthekacco jhAyI sampatti yeva samAnaM vipattIti pacceti, atthekacco jhAyI vipatti yeva samAnaM sampattIti pacceti, atthekacco jhAyI sampatti yeva samAnaM sampattIti pacceti, atthekacco jhAyI vipatti yeva samAnaM vipattIti pacceti / Vbh. p. 342. % This topic is not discussed in Akb. 6 This discussion is lost in the lost portions. V. supra, p. 22. n-1, 7Ibid.

Page #576
561.] . assttmo'dhyaayH| 417 kiM punaH karmAnuSThAnAnmokSo bhavati, AhosvijJAnAnuSThAnAditi ?' tatra. maH[557] karmAnuSThAnato mokSo jJAnAnuSThAnatastathA / / vyApAre sati sadbhAvAdyAthAtmyAvagamepi ca // trINi khalu karmANi / dAnazI labhAvanAkhyAnyanuSThAya daza ca jJAnAni dharmasvasAmAnyalakSaNasaMmohapratipakSabhUtAnyanuSThAya paraM brahma prApnoti nAnyatheti / tadetadAviSkriyate [558] karma tvatra dvidhA jJeyaM punnyaapunnykriyaakiye| tatra khalu puNyakriyA tridhA proktA viratistadvidhoditA // karmAdicintAyAm / / [559] jJAnaM tu naiSThikaM jJeyaM yathApUrvamudAhRtam / . ato'nyadbhajate yastu khalInaM carvayatyasau // yastu manyate pazvAdyAlaMba (bha)nAdibhiH karmabhiH bhoktRbhogyAntaraparijJA. nAdibhizca mokSo bhavati sa vaktavyaH 'khalInaM carvayate (ti)|' yasmAt [560] parapIDApravRttatvAdhalobhAnatAdayaH / ___ apAyahetavo jJeyAH yodvAravibandhinaH / . . hiMsAnatalobhAdayo hi doSAH kugatiga manahetavo na svrgaapvrggmnopaayaaH| zAstracoditA hiMsA nAdharma iti cet / na / zAstralakSano (NA). parijJAnAt / katham ? yasmAt [561] yuktArthacodanAd duHkhatrANAddoSAnuzAsanAt / / zAstramityucyate'to'nyajjJeyaM vAtikabhASitam // yatkhalu pramANatrayaviruddhArtha vAkyam, yacca pApakebhyaH karmebhyaH kugatigamanahetu"bhyo nivAraNena trAyate, yacca rAgadveSamohAnanuzAsti tadvAkyaM 1 This topic (karikas 557-562) is not discussed in Akb. 2 v. svpra, p. 169. , 3 Pratyaksha-anumdna-agama.

Page #577
[562. 418 abhidharmadIpe zAstramityucyate / naanyditi| tasmAdanyadanAptavacanam / n| vedamantrANAM viSopazamanasAmarthyadarzaNA (naa)t| pratyakSaM hi pramANaM balIyastatpUrvake ca de pramANe trayIdharmAbhihite pramANamiti / tatredaM pratyucyate- . 1562] pArasIkAdimantrANAM viSotsada balaM kvacit / dRzyate na tu sarvasminnariSTAdyanivartaNA(nA)t // dRSTaM hi sAmarthyaM pArasvI (sI) kazabarakApAlikAdimantrANAmapi na tu tairmantraH pApanAzo'bhyupagamyate bhavadbhiH, na ca sarvasya viSayaM(ma) prazamayanti; tadgatAriSTAdInAM(dinA) maraNadarzaNA (nA)t / yadi ca zAstracoditA hiMsA mantrasAmarthyAddharmAGgaM sampadyate kasmAnna mantrasAmarthyAdeva pazuM ghAtayati ? kiM zastrapAtanagalAmraDakAdyupakramAnuSThAnena ? mantrasAmarthyAdeva ca piSTakRtapuroDAzAnAM svargagamanahetorapUrvasyAbhivyaktirbhavatvalaM pazvAdivadheneti / dRSTaM ca mantrANAM viSopazamane sAmarthyaM na tu vinAhArapAnAdibhiH kSuttRSNaprazamanAdiSu / evaM mantrA[VIII. A. 6. Fol. 148 b.]'NAM viSopazamane sAmarthya bhavatu / mA bhUtpApavinAzana iti / / yadapyucyate bhvdbhiH| vaitAnakarmAnuSThAtAro brAhmaNA eva mokSavamanyadhikriyante netare varNA iti tadapi DimbhAbhihitameva satAM pratibhAti / ' yasmAt [563] rAgAdyairdUSyate cittaM zraddhAdyaizca vizudhyate / ' viprasyApi yatastasmAd guNavAneva mucyate // tadyathauSadhaM vizuddha koSThasyaivArogyaM janayati nolbanavAtAdidoSasya / tasmAdbhavyajAtIyaH zraddhAdiguNaparibhAvitAtmA kumbhakAro'pi mokSavamanyadhikriyate / na caturvedo rAgadveSamohAdidoSoza (ra) rIkRtacittabhUmiriti / alamatiprasaGgena prakRtameva prastUyatAm / tadidamArabhyate--- [564] zuddhaM catuvidhaM hANa (na) bhAgIyAdi yathAkramam / / nyUnatulya balotkRSTanirmalAnuguNaM hi tat // 2 . cavidhaM khala zuddhakaM hAnabhAgIyaM sthitibhAgIyaM vizeSabhAgIyaM nirvedhabhAgIyam evamArUpyamanyatra bhavAgrAt / taddhi trividhaM vizeSabhAgIyaM hitvA / kiM puNa (na)reSAM lakSaNam ? This topic is not discussed in Akb. 2 .caturdhA zuddhakaM hAnabhAgIyAdi yathAkramam / Ak. VIII. 17 ab.

Page #578
567.] assttmo'dhyaayH| . 419 [565] klezasvoparimasthAnanIrajaskAnuvati vaa|' - yathAkramaM khalu klezotpattyanuguNaM hAnabhAgIyaM, svabhUmyanuguNaM sthiti *bhAgoyamUrdhvabhUmyanuguNaM vizeSabhAgIyamanAsravAnuguNaM nirvedhabhAgIyam / tsmaadnaasrvmutpdyte| athaiSAM caturNA kati kasmAdanantaramutpadyante ? - dve trINi trINi ca dve vA hANi (na)pakSyAdyanantaram // 2 hAnabhAgIyasya khalvanantaraM dve utpadyete hANa (na) sthitibhAgIye / sthitibhAgIyasya trINyanyatra nirvedhabhAgIyAt / vizeSa bhAgIyasyApi trINya [nya]tra hANa (na) bhAgIyAt / nirvedhabhAgIyAnantaraM tadevaikamiti / / [566] vyutkrAntakasamApattirarhato'kopyadharmaNaH / 3 sa khalveSAhato'kopyadharmaNa eva niSklezatvAtsamAdhivazitvAcca / dRSTiprAptasya yadyapi tIkSNendriyatvAtsamAdhau vazitvaM na tu niSklezA santatiH / samayavimukto yadyapi niSklezo na tvasya samA dhau vazitvamiti / kathaM punariyamutpAdyate ? tatprayogo dvidhA bhUmirgatvAgatya(mya) jigISayA // . [567] dharmabhUmyutkrameNASTau zuddhakAkhyAdanAsravam / zuddhakAcca tRtIyaM svaM niSThA zuddhAcca nirmalam // .. 'gatve'tyanulomamaSTau bhUmIH samApadya / 'Agamyeti pratilome samApadya / 'dvidheti sAsravAnAsravA / 'jigISayeti jayaM cikIrSandha'mabhUmyutkramaNa jetukAmaH / zuddhakAdanAsravaM 'zuddhakAcca tRtIyaM svaM / ' 'niSThA' tu zuddhAdanAsravam / sa khalvevaM vijityAnAsravAzca sapta pazcAtsAsravA prathamAyAH nAtsAsravaM tRtIyaM samApadyata / tasmAdAkAzAnantyAyatanaM tasmAdAkiJcanyAH yatanamevaM punaH pratilomaM nirjityAnAsravA apyekavilaGghitA anulomaM prati. lomaM ca samApadyate / eSa prayogo vyutkrAntasamApatteH / 1 Cf. klezotpattisvabhUmyUrvAnAsavAnuguNaM hi tat // AR. VIII. 17 cd. 2 Cf. dve trINi trINi caikaM ca hAnabhAgAdyanantaram / Ak. VIII. 18 ab. 3 Cf. vyutkraantksmaapttiH| Ak. VIII. 19 a. 4 , gatyAgamya dviSA bhUmiraSTau zliSTakalacitAH // AK. VIII. 18 ab.

Page #579
420 abhidharmadIpe [568. yadA tu prathamAH sAsravAH tRtIyamanAsravaM dhyAnaM samApadyate tasmAtsAsravamAkAzAnantyAyatanaM tasmAdanAsravAkiJcanyAyatanamevaM punaH pratilomam / tadA visabhAgatRtIyadravyagamanAdabhiniSpannA bhavati / ' ativiprakRSTatvAnna caturthaM samApadyate / tAM ca triSu dvIpeSu samApadyate / / [568] svorkhA evopajanyante dhyAnArUpyabhavaH shubhaaH| bhavAgrasthastvagatyAdau nirmalAmavalambate // bhavAgraM bhavAgre ca saMmukhIkriyate / adhazca yAvatkAmadhAtorevaM zeSANi svasyAM ca bhUmAvadhazceti / Uo [VIII. A, 7. Fol. 159.]3 [papanno nAdharAM samApatti saMmukhIkaroti vaiyarthyAt / na hi tatrAnAsravo mArgo'sti saMsAramUlatvAt / na ca vinA'nAsravena (Na) mArgeNa tatratyAH klezA hantuM zakyante / caitanyarUpaM puruSamAlambya tadvairAgyamiti cet / n| yuSmatpuruSasya kriyAvattve sattva (ttvA)nekatvakatvopapatteH saMsagimitvopapatteH buddhivaditi vijJAnajJAnopalabdhe ca...........................................................ti // kasya punarvyAnasya prAptyA kataradbhAvyate ?tadanukramyate[569] bAlAdyadhyAnasaMprAptau laukikasyaiva bhaavnaa| yadA khala pRthagjanaH prathamaM dhyAnaM labhate tadAsyAnAgataM laukikameva bhaavyte| USmAdivarye cAlabdhe dhyAnAntarasamudbhave // . Cf. pathavIkasiNe pana paThamaM jJAnaM samApajjitvA tatthevaM tatiyaM samApajjati, tato tadeva ugghATetvA AkAsAnaJcAyatanaM, tato AkiJcacAyatanaM ti evaM kasiNaM anukkamitvA jhAnasseva ekantarikabhAvena ukkamanaM jhAnukkantikaM nAma |'"ksinnssev ekantarikabhAvena ukkamanaM kasiNukkantikaM nAma |"jhaanss ceva kasiNassa ca ukkamanaM jhAnakasiNukkantika nAma / Vm. XII. 5. Also se jhAnAnulomaM, jhAnapaTiloma, jhAnAnulomapaTilomaM / Ibid. XII. 4, See Vm T. pp. 374 -5 ; DhsA. III. 388 ond LVPAk. VIII. pp. 173-4. ___1Cf. visbhaagtRtiiygaa| Ab. VIII. 19b. 2 Cf. svAdhobhUmyAzrayA eva dhyAnArUpyA vRthA'varam / ___ AryAkiJcanyasAMmukhyAdbhavAne tvaasrvkssyH| Ah. VIII. 19 cd. 20 ab. This folio is broken on the right. A patt of about fifteen lerters is lost in each line. 4 This topic is discussed very briefly in Akb. VIII. 14-16.

Page #580
576.] aSTamo'dhyAyaH / 421 ___caramabhavikasyoSmAdivajite'. ""gikasvA (?) nucitam / tatra dhyAnAntare prathamaM sAsravameva bhAvyate / ucite tu vairAgyalabdhatvAnna bhAvyate / USmagatAdiSu tu na bhAvyate / tAnyeva dhyAnAntarasaMgRhItAni bhAvyante prathamaM nAnAgamyam / / [570] vItarAgasya cAlabdhe pUrvasAmantake tathA / vItarAgasyAnAgamye'pyalabdhe'nucite prathamaM bhAvya [te].... [a] nAgamyasaMgRhItAni bhAvyante na prathamAryamArgasAdRzyAt / viraktasya tu pUrvasya nirmalasyaiva bhAvanA / vItarAgasya tvAryasya prathamasyAnAsravasyaiva bhAvanAnyAme vA[s] bhisamayAntikakSaNavaryeSu anAsrayameva bhAvyate / zaikSasya ca dvAbhyAM kSaNAbhyAmakSavivardhane bhavAne ca saptadazasu ..."" / evaM navaprakAratayA[5] kopyaprativedhe tatpRSThe ca yatkiJcidbhAvanAmayaM saMmukhIkarotyalabdhaM tatrAnAnavameva prathama bhAvyate nobhayabhAvanocyate // . - [571] nyAmamArgAnvayajJAne zaikSasyAkSavivardhane / - AnantaryAhvaye mArge dRGmArge dvAdazakSaNAH // ___[572] bhavAgrasya ca vairAgye kSayajJAnavijite / prakopyA.... .. [573] [prA]ryasya kAmavairAgye carame muktivartmani / jJAnatraye tva (tra) yAkhye ca nyAme[5]nAgamyajite / [574] zaikSasya rAgiNaH pUrvatribhUmIndriyavardhane / prayogamuktimArgeSu kAmAdyadhyAnajasya ca // [575] dvividhAhatvasaMprAptau muktivamani pshcime| viraktAnAM ca zakSANAmavyamAnyatribhUjaye / [576] bhAvanA dvividhasyApi ..............."su sAsravAnAsravasyApi prathamasya dhyAnasya bhAvanA bhavatIti / nobhayasya tu bhAvanAma /

Page #581
422 abhidharmadIpe [577. anAgamyAzraye nyAma tadbhAgIyodbhavAdiSu // yadyanAgamyaM ni:zrito niyAmamavakrAmati, tasyAnAgamyameva bhAvyate na tu prathamaM dhyAnaM kiJcidapi bhAvyate / yadA khalvapyanAgamyAnirvedhabhAgIyAnyutpAdayati ....... ... [bhAva] nayA bhAvyate na tu prathamaM dhyAnaM darzanamArgasAdRzyAdityAviSkRtametaditi // [577] dvitIyAdiSvanenaiva vidhinAbhyuhya yuktitH|| ___ abhidharmanayajJAne jJeyA'nAgatabhAvanA // dvitIyAdiSu khalvadhidhyAneSvanayaiva prathamadhyAnAnAgatAbhAvanAnItyA tatra yuktimanusaratA yathAtantrama ...." / dhyANaM (naM) kasya kimAlambanamityata idmnukrmyte| [578] sAsvAdaH svabhavAlambaH zubhaM dhyAnaM samantadaka / prArUpyAH kuzalA maulA nAdholokAvalambinaH // ' AsvAdanAsaMprayuktaH svabhUmikaM [bhavamAlambate] sAsravaM vastvityarthaH / nAdharAMbhUmimAlambate vItarAgatvAnnottarAM tRSNA[VIII. B. 7. Fo1149 a]-paricchinnatvAt / nAnAsravaM kuzalatvaprasaGgAt / kuzalaM tu dhyAnaM zuddhakamanAsravaM vA sarvAlambanaM yatkiJcidasti saMskRtamasaMskRtaM vA / maulAnAM tu kuzalArUpyANAmadhobhUmikaM ca sAsravaM vastu nAlambanam / svabhUmyordhvabhUmyAlambanatvAt / anAsravaM [tvAlambanam / sarvA] nvayajJAnapakSo na dharmajJAnapakSo naadhobhuuminirodhH| sAmantakAnantaryamArgANAM tvadharAbhUmirAlambanam / / ] [eSAJca pu]nastrividhAnAM dhyAnArUpyANAm 1579] dhyAnArUpyaiH prahIyante nirmalairmANa(na)sa(so) malAH / adhobhUmestu labhyante sAmantairapi zuddhakaH // anAsravenaiva (Na)va dhyAnArUpyeNa klezAH prahIyante na kuzalena / kuta eva kliSTena ? vItarAgavannAdhaH prahIyante tasyaiva tadapratipakSatvAt , na svabhUmI 1 Cf. satRSNAH svabhavAlambAH dhyAnaM sadviSayaM zubham // na maulAH kuzalArUpyAH saanvaadhrgocraaH| AK. VIII. 20 cd. 21 ab. This folio is broken on the right. A part of about fifteen letters is lost in cach line. The restorations given in the square brackets are done with the help of Akb.

Page #582
581.1 - assttmo'dhyaayH| 423 viziSTarata (tara)tvA[no miti / dhyAnArUpyasAmantake]na' zuddhakenApi klezAH prahIyante'dhobhUmipratipakSatvAt // punazca / sarvaM samAdhi saMkalayya trayaH samAdhaya uktAH sUtre[580] savitarkavicArAdyAstrayaH proktAH samAdhayaH / dhyAnAntare sa cArodhaH sadvayo'nyatra nirdvayaH / / "savitarkaH savicAraH samAdhiH avitarko vicAramAtro'vita [rko'vicAraH" iti / tatra dhyAnAntaraM tAvadavita]rko vicaarmaatrH| satatodha: savitarkaH savicAraH samAviH / paratastvavitarko [s] vicArazca / / punaH [581] sAsravAnAsravazcAnya ekAdazabhuvastrayaH / prAryAkAramatidyotAH zUnyatAdyaH smaadhyH|| zUnyatAbhidheyaH samAdhirapraNihita animittazca tRtiiyH|| 1 . anasriveNa hIyante klezAH sAmantakena c| Ak. VIII. 21 cd. 2 See Sakv. p. 681, 3 Cf. savitarkavicAro'dhaH samAdhiH prto'dvyH| Ak. VIII. 23 cd. Ycf. tayo samAdhI-savitakkasavicAro samAdhi, avitakkavicAramatto samAdhi, avitakka-avicAro samAdhi / Vbh. p. 343. See Yoga-bhashya, I. 42-44. 5 'dhyAnavizeSatvAt' iti / tadeva maulaM prathamaM dhyAnaM vitarkApagamAdviziSTaM [sa] dhyAnAntaramityucyate ityarthaH / 'vizeSAbhAvAt' iti / yathA prathame dhyAne vizeSo bhavati / . kvcidvitrkvicaarau| kvacidvacAra eveti / na tathA dvitiiyaadissviti| ato dhyAneSu na vyavasthApyate dhyAnAntaram / 'Sakv. p. 682.. 6 f. animittaH samAkAraH zUnyatA naatmshuunytH| AK. VIII. 1. 10. 7 Cf. subrato samAdhi, animitto samAdhi, appaNihito smaadhi| Digha, XXXIII. 1. 10. Alco Cf. parijJAyai prahANAya punaH sAkSAt kriyAM prati / zUnyatAdisamAdhInAM tridhArthaH parikIrtitaH // iti vacanAdyanAkAreNa pratibhAsate sa ghaTAdyAkAraH kalpitasvabhAvastasya parijJAnArtha zanyatAsamAdhiruktaH |""srvdhrmaabhiniveshviviktmaayopmjnyaansy sAkSAkriyArthamanimittaH samAdhiH / yogisaMvRtyA tathyarUpasya pariniSpannasyAdhigantavyasvabhAvatvAt pudgaladharmAbhinivezasya paratantrasya prahANArthamapraNihitaH smaadhiH| Aaa. pp. 536-7. See Saks. p. 6823; LVPAK. VIII. p. 184, notes,

Page #583
424 abhidharmadIpe [582. katamaiH punareta A kArAH1...... .....]vat SoDazabhirAkArarityatastrayo'pyanityatAdiSoDazAkAramatidyotAH (1) / pratyekaM tu [582] dazAni(Ni)hitAkArAH zUnyatAyA dvayaM matam / animitto'mRtAkAraizcatubhiH saMpravartate // apra (niNi)hitaH khalu samAdhiraNi (ni)tyadu:khAkArAbhyAM saMprayuktazcatubhiH samudayAkAraizcatubhizca mArgA[kAraiH].... ... ... ... ... .. . ... tAnAtmAkArAbhyAM saMprayuktaH / animittaH samAdhinirodhAkAraizcaturbhinirodhAkArAdibhiH saMprayuktaH // [583] vimuktedviprakArAyAH prAptaye nirmalAH punH| vimokSasu(mu?)khazabdena ta evAviSkRtAstrayaH // ' . . rAgavirAgAccetovimuktiravidyAvirAgA [t] prajJAvimuktiH / tasya vimuktidvayasya' ... ... ... ... [A]viSkRtAni / tatra zUnyatAyAH saMprayuktaH samAdhiH zUnyatAsamAdhiH / na praNidhatte bhvmityaa(ty)prnnihitH| dazanimittA pagamAdanimittaM tadAlambanasamAdhiraNi (ni) mittaH // punaH [584] trayo'parasamAdhyAkhyA zUnyatAzUnyatAdrayaH // teSAM trayANAM samAdhInAmutsargopAyapradarza[ nArtha zUnyatAzUnyatAdayaH trayaH] samAdhayo'bhidharmabhihitAH / 1 See Vm. XXI. 55-60. 2 Cf. pravartate'praNihita: styaakaarrtHprH| AK. VIII. 24 cd. 3 Cf. zuddhAmalA nirmalAstu te vimokSasukhatrayam / AK. VIII. 25 ab. Also Cf. tayo me bhikkhave vimokkhA-suJato vimokkho, animitto vimokkho, appaNihito vimokkho| Patisambhida, II. p. 35.-aniccato manasikaronto adhimokkhabahulo animittavimokkhaM pttilbhti| dukkhato manasikaronto passaddhibahulo appaNihitavimokkhaM paTilabhati / anattato manasikaronto vedabahulo sucatovimokkhaM paTilabhati / Ibid. p. 58. For details, see DhsA. III. 483-492; Vm. 79-73, Sakv. p. 682%; LVPAK. VIII. p. 187. 4V supra, p. 204, n. 1. 5 paJcaviSayastrIpuruSatrisaMskRtalakSaNAni daza / Akb. VIII. 24. 6 Cf. shuunytaashuunytaadyaakhyaastryo'prsmaadhyH| Ak. VIII. 25 cd. See Saku. p. 683.

Page #584
586.] assttmo'dhyaayH| 425 dvayamAlambate'zaikSaM zUnyato'nityatastathA // ' - [585] kSayamapratisaMkhyAkhyamantyo gRhNAti zAntataH / / zUnyatAdyAlambanatvAttannAma azaikSaM samAdhi dvAvaparasamAdhI aalmbete| zUnyatAzUnyatA azaikSaM zUnyatAsamAdhimAlambate zUnyAkAreNa / apraNi["hitApraNihito'pyazaikSamapraNihitama] anityAkAreNa / [na] duHkhato na hetvAdi. to'nAsravasya atllkssnntvaat| na maargaakaaressnniiytvaat| animittAnimittatvAt smaadhirshksssyaanimittsyaaprtisNkhyaanirodhmaalmbte| zAntAkAreNAnAsravasya pratisaMkhyAnirodhAbhAvAt / na nirodhapraNItaniHsaraNAkArara[III. B, 2. Fol. 150 a. ]Ni(ni)tyatAnirodhasAdhAraNatvAdavyAkRtatvAdavisaMyogAcca / te punarete samAdhayaH ekAdazabhuvaH sarve sAsra vA nRSvakopinaH // tatra sAsravA AryamArgadveSitvAnmanuSyeSUtpAdyante / akopyasyAhataH ekAdazabhuvazca * saptasAmantakAni hitvA'nyAsvekAdazasu bhUmiSu kAmadhAtvanAgamyadhyAnAntaradhyAnArUpyeSu / . "punaH [586] samAdhibhAvanAdhyAnaM sukhAya prathamaM zubham / darzaNA(nA)yAkSyabhijJoktA prajJAbhedAya yAtnikAH // "catasraH khalu smaadhibhaavnaaH| asti samAdhibhAvanA prAsevitA bhAvitA bahulIkRtA dRSTadharmavihArAya saMvartate." iti vistaraH / kuzalaM khalu 1 Cf. Alambete azakSaM dvau shuunytshcaapynitytH| Ak. VII. 26 ab. 2 Cf. animittAnimittastu zAntato'saMkhyayA trayam // AR VIII. 26. cd. .. 3 'na mArgAkArardUSaNIyatvAt' iti / so'zaikSaH samAdhirdUSayitavyo na ca mArgAkArA dUSaNarUpA iti / ato na mArgAkArastaM samAdhimAlambate / "Saks. p. 683. 4 This folio is misplaced in the sheet No. III. B. 5 Cf sAsravA nRSvakopyasya sptsaamntvjitaaH| Ak. VIII. 27 ab. 6 Cf. samAdhibhAvanA dhyAnaM zubhamAdya sukhAya hi // "darzanAyA'kSyabhijJeSTA dhIbhevAya pryogjaaH| Ak. VIII. 27 cd. 28. ab. 7 'asti samAdhibhAvanA AsevitA bhAvitA bahulIkRtA dRSTadharmasukhavihArAya saMvartate / asti "divyacakSarabhijJA jJAnadarzanAya saMvartate / asti''prajJAprabhedAya saMvartate / asti... ,, AsravakSayajJAnAya saMvartate' iti sUtram / Saks. p. 684.

Page #585
426. abhidharmadIpe [587. prathamaM dhyAnaM zuddhakamanAsravaM vA dRSTadharmasukhavihArAya smaadhibhaavnaa| tadadhikatvA[t] anyAnyapi jJeyANi (ni)| nAvazyaM samparAyasukhavihArAyaH(ya), parihINovopapannaH pariNi (ni)vitatadabhAvAt / divyacakSarabhijJAdarzaNA (nA)ya samAdhibhAvanA / ' prayogajAH khalu sarve guNAstradhAtukANA (nA)sravAH prajJAprabhedAya samAdhibhAvanAt (nAH) // [587] yo'ntyo vajropame dhyAne sarvaklezakSayAya sA / ya*zcaturthe dhyAne vajropamaH samAdhiH sa AsravakSayAya smaadhibhaavnaa| sUtraM caitatsamAkhyAtaM buddhanAtmopanAyikam // 3 atazcaturthameva dhyAnamuktamiti / / abhidharmapradIpe vibhASAprabhAyAM vRttau aSTamasyAdhyAyasya tRtIyaH pAvaH samAptaH // Cf. catasso' 'smaadhibhaavnaa| atthi 'samAdhibhAvanA bhAvitA bahulIkatA diTaTha. dhammasukhavihArAya saMvattati'""ANadassanapaTilAbhAya "satisampajAya " AsavAnaM khayAya saMvattati / Ang. II. p. 44. 1 Aha / divyacakSurabhijJA jJAnadarzanAya saMvartata ityuktam / na ca divyckssurbhijnyaasmaadhibhaavnaa| atrocyate / ayaM phale hetuupcaarH| yasya hetoH samAdhibhAvanAya divyacakSurabhijJAphalaM tatra phale hetuupcaarH| jJAnadarzanAya samAdhibhAvaneti / yeSAM punarayaM pakSaH 'SavidhA muktimArgadhIH' iti dhyAnasaMgRhItA eva mAnasA vimuktimArgAH SaDabhijJAH, teSAmacodyamevaitat / teSAM vimuktimArgANAM samAhitatvAt / pUrvaka eva tu pakSo abhidharmakozacintakAnAmityavagantavyam / " Saks. p. 685. 2 Cf: vaJopame'ntye yo dhyAne sAstravakSayabhAvanA // AK. VIII. 28 cd. ..., 3 'prAtmopanAyikA kilaSA bhagavato dharmopadezanA' iti / AtmanA upanAyikA Atmano deziketyarthaH / bodhisattvo hi karmAntapratyavekSaNAya niSkrAnto jambumUle prathama dhyAnamutpAditavAn / bodhimUle ca devaputramAraM bhaktvA prathame divyaM cakSurutpAditavAn / tena divyena cakSuSA sattvAMzcyutyupapattisaMkaTasthAnabhivIkSya tat paritrANAya madhyame yAme dhyAnavimokSasamApattIH sammukhIkRtavAn / te'sya prAyogikAH guNAH prajJAprabhedAya jAyante / tatastRtIye yAme caturtha dhyAnaM nizritya niyAmamavakramya yAvad vajropamena samAdhinA sarvasaMyojanaprahANaM kRtavAniti / yasmAccaivaM AtmopanAyikA dhrmdeshnaa| Sakv. p. 685. See M. sutta 4. 4V. supra, p. 347, n. 1.

Page #586
aSTamAdhyAye cturthpaadH| * nirdiSTAH smaadhyH| ataH paraM samAdhisannizritA gunA (NA) nirdishynte| apramAnA (NA)ni catvAri maitrI karuNA muditopekSA c|' apramAnA (NAH), sattvAdhiSThAnapravRtterapramAna (Na)puNyanivartakatvAdaprameyeSu phalahetutvAcca / athApramANAnAM kaH svabhAvaH ? [588] caturNAmapramANAnAM maitryadveSastathA kRpaa| - muditA protirekeSAmupekSA'lobha iSyate // adveSasvabhAvA maitrii| tathA karuNA advesssvbhaavaa| kastaGketayorapramAna (Na)yovizeSaH ? * ubhayoradveSAtmakatve'pi maitrI sattvAparityAgavatino dveSasya pratipakSo harSAkArapravRttA ca / karuNA tADanapIr3anAbhiprAyavartiNo (no) dveSasya pratipakSo denyAkArapravattA c| ityasti vishessH| "somanasyasvabhAvA' muditA"3 iti pauraannaaH| upekssaapylobhaatmkNv| eSo'pramANAnAM svbhaavH| kasmAccatvAryeva na nyUnAnyadhikAni vA ?' 1 catasso appmjhaayo| idhAvuso bhikkhu mettAsahagatena cetasA eka disaM... sabbadhi sabbattatAya sabbAvantaM lokaM mettAsahagatena cetasA vipulena mahaggatena appamAnena averena avyApajjhena pharitvA viharati / karuNAsahagatena cetasA muditAsahagatena cetasA' 'upekkhAsahagatena cetasAviharati / Digha. XXXIII. 1. 11. See Vbh. p. 272-282; Dhs A. III. 399-416; Vm. IX. 1-124; rogasatra, I. 33, III. 23. 2 Cf. apramANAni catvAri vyaapaadaadivipksstH| . maitryadveSo'pi karuNA muditA sumanaskatA // AR. VIII. 29. 3 V. supra, p. 5 2, n. 3. 4 Cf. kasmA ca catasso vA ti ?.... visuddhimaggAdivasA catasso, tihAdiAkAravasA panAsaM / kamo, pavattanti ca appamANe tA gocare yena tadappamanA || Vm. Ix. 107.

Page #587
428 abhidharmadIpe [589. [589] vyApAdasya vihiMsAyA aratestRdviSastathA / pratipakSo'yamAkhyAto damanAthaM svacetasaH / sUtra uktam-1"maitrI AsevitA bhAvitA bahulIkRtA vyApAdaprahANAya saMvartate / karuNA. vihiNsaaprhaannaay| aratiprahANAya muditA kAmarAgavyApAdaprahANAyopekSA // " vRttiH punadraSTavyA[590] sukhAdhAne sukhA maitrI duHkhanAzonmukhI kRpaa| muditA modanAnimnA sattvA emyeva pazcimA // 3 [591] draSTavyA vRttireteSAM AkArastu punaH kathaM pratipattavya iti / tadapadizyate -- . prAkAraiH sukhitAdibhiH / / sukhitA vata santu sattvA' iti manasi kurvan maitrI smaapdyte| duHkhitA vata sattvA iti karuNAm / modantAM vata sattvA iti muditAm / sattvA ityeva manasi kurvannupekSAM samApadyate mAdhyasthyAt / emyastvanyatamenApi brahmasAyujyamaznute / / 6 . 1 Cf. nissaraNaM hetaM, Avuso, vyApAdassa, yadidaM mettA cetovimutti, niHsaraNaM... vihesAya, yadidaM karuNA cetovimutti, niHsaraNaM "aratiyA, yadidaM muditA cetovimutti, niHsaraNaM rAgassa yadidaM upekkhA cetovimutti / Digha, XXXIII. 2. 2. 2 The Kosakara discusses one more point:-azubhopekSayoH kAmarAgapratipakSatve ko vizeSaH ? varNarAgasyAzubhA maithunarAgasyopekSeti vaibhaassikaaH| evaM tu yujyate maithunarAgasyAzubhA mAtRpitRjJAtirAgasyopekSeti / Akb. VIII. 29 b. 3 See Vm. IX. 92. 4 cf. upekSA'lobha AkAraH sukhitA duHkhitA bata / movantAmiti satvAzca Ak. VIII. 30 abc. Also Cf. katamehi paJcahAkArehi anodhiso pharaNA mettA cetovimutti ? sabbe sattA averA anyApajzA anIghA sukhI attAnaM pariharantu .Patisambhida, II. p. 130. 5 Cf. sukhino vA khemino hontu sabbe sattA bhavantu sukhitttaa| Suttanipata, 145 & See Tevijja-sutta, Digha, VIII. 81.

Page #588
593] assttmo'dhyaayH| 429 ___ ebhyo'pramANebhya ekeNA (nA)pi bhAvitena brahmatvaM' pratilabhyata iti / / [III. A, 2. Fol. 150b.2] 'kimAlambanA apramANAH, kati bhUmikA vetyapadizyate[592] naSu kAmAvalambIni dhyAnayormuditAbhya (hva)yoH / SaDbhaumAni tadA (da)nyAni kecidicchanti saptasu // 3 maMtrIkaruNAmuditAstrayaH kaamaavcrsttvaalmbnaaH| upekSA aniyatA iti / yeSAM tAvadbhAvanA]mayAnyetAni muditA ca saumanasyendriyaM teSAM prathamadvitIyayo niyormuditaa| novaM saumnsyendriyaabhaavaat| anyAni trINyapramAnA (zA)ni SaTsu bhUmiSvaNA (nA) gamye dhyAnAntare caturSu dhyaanessu| kecit punaH cintAmayAnyapyetAni pramodyaM ca prItedharmAntaraM [iti] teSAM sptbhuumikaa| prAmodyasya vedanAdvayasaMyogitvAt / uktAnyapramAnA (NA)ni // " atha kati vimokssaaH| [593] vimokSAH kathitA aSTau teSAM dvAvazubhAtmakau / . 1 tattha siyA-kasmA panetA "brahmabihArA ti vuccanti ?.."vibhaMge kasmA appamA ti vuttA ti ? vuccate-seThThaThena tAva nidosabhAvena cettha brahmavihAratA veditbbaa| sattesu hi sammApaTipattibhAvena seTThA ete vihArA |""esehi saMpayuttA yogino brahmasamA va hutvA viharanto ti "Dhs A. III. 411-412. 2 v. supra, p. 425, n. 4. 3 Cf. kAmasavAstu gocarAH / ___ dhyAnayormuvitA'nyAni SaTsu kecittu paJcasu / na taH prahANaM nRSveva janyante vyanvito dhruvam // Ak. VIi]. 30 d, 31. 4-4 Cf. prthmdvitiiydhyaanyormuditaa| saumanasyatvAt / anyAni trINyapramANAni SaTsu bhUmiSu, anAgamye dhyAnAntare dhyAneSu c| saprayogamaulagrahaNAt / kecit punaH anAgamyaM hitvA paJcasvetAnIcchanti / dshsvitypre| kAmadhAtuM sAmantakAni ca prakSipya samAhitAsamAhitamaulaprayogagrahaNAt / Akb. VIII. 31. ab. __5 The Kosakara discusses one more topic :-kimapramANairapi klezaprahANaM bhavati ? Akb. VIII. 31. c. 6 aTTa vimokkhaa| rUpI rUpAni passati / ayaM paThamo vimokkho| ajjhattaM arUpasaJI eko bahiddhA rUpAni passati / ayaM dutIyo vimokkho| subhantveva adhimutto

Page #589
430 abhidharmadIpe [594. tAvAdyadhyAnayorantye tRtIyo'lobhalakSaNaH // ' rUpI rUpANi pazyatIti prathamo vimokssH| AdhyAtmamarUpasaMjJI bahirdhA rUpANi pazyatIti dvitIyo vimokSaH / zubhaM vimokSaM kAyeNa sAkSAtkRtvopasampadya viharatIti tRtIyaH / teSAM dvAvazubhasvabhAvau prathamau tadAkAratvAd bhUmitazca tau sa*sAmantakayoH prathamadvitIyayordhyAnayordhyAnAntare c| sasAmantake caturthe ghyAne zubho vimokSaH / ca cAlobhasvabhAva eva na tvazubhAtmakaH, tacchubhAkArapravRttatvAt / saparivArAstvete paJcaskandhasvabhAvAH / / [594] catvAraH kuzalArUpA vimokSAkhyA samAhitAH / nirodhAkhyasamApattivimokSaH kathito'STamaH // 3 catvAro'nye vimokSAH samAhitAH kuzalA evArUpyAH drssttvyaaH| saMjJAveditanirodhastvaSTa[mo] vimokssH| vaimukhyArthoM hi vimokSArthaH, nirodhasamApattiH; sarvasAlambanapravRttivaimukhyAt // [595] tasyAstu saMmukhIbhAvaH sUkSmasUkSmAda[na]ntaram / trividhaM hi bhAvAgrikaM cittaM sNjnyaasuukssmsuukssmaakhybhedaat| etadyathA hoti / ayaM tatiyo vimokkho| sabbaso rUpasAnaM samatikkamA "AkAsanaJcAyatanaM upasampajja viharati / ayaM catuttho vimokkho / "vijJANaJcAyatanaM upasampajja viharati / ayaM paJcamo vimokkho |""aakinycaaytnN upasampajja viharati / ayaM chaTTho vimokkho / 'nevasaJjAnAsAyatanaM upasampajja viharati / ayaM sattamo vimokkho| sabbaso nevasabJAnAsAyatanaM samatikkamma saJaAvedayitanirodhaM upasampajja viharati / go agat fanget i Digha, XXXIII. 3. 1. See Sako, p. 688. 1Cf. aSTau vimokSAH prathamAvazubhA dhyAnayordvayoH / tRtIyo'ntye sa cAlobhaH zubhArUpyAH smaahitaaH| Ak. VIII. 32. 2 See DhsA. III. 397. Cf. faztarg aarfa: Ak. VIII, 33 a. 4 'saMjJAveditavaimukhyAt""sarvasaMskRtAdvA' vaimukhyAdvimokSaH 'samApattyAvaraNavimokSaNAdvimokSa' iti / "vaimukhyAdvimokSa iti / Sukv. p. 689. Cf. kena panaThena vimokkho veditabbo ti ? adhimuccanadvaina / paccanIkadhammehi suThu vimocanaTTho, ArammaNe ca abhirativasena suThTha adhimocnttttho| DasA. III. 395. 5 Cf. sUkmasUkSmAdanantaram // Ab. VIII. 33 d. See Vm. XXIII. 34.

Page #590
597.] assttmo'dhyaayH| kramamaudArikam / ataH sUkSmasUkSmAkhyaM bhavAgrAnantaraM tAM samApatti samApadyante / tathA samApannAnAM tu vyutthAnacittamapyasyAH svaM zuddhaM nirmalaM tvadhaH / / ' sAsravAnAsravatvAt / tadvayutthAnacittasya sAsravena (Na) cedvathuttiSThate bhAvAgrikeNa / anAsraveNa cedAkiJcanyAyatanabhUmikena / / athaiva vimokSAH kiM viSayAH ? [597] kAmAvacaradRzyArthA vi'mokSAH prathamAstrayaH / kAmAvacaraM rUpAvacarameSAmAlambanaM yathAyogamazubhataH zubhatazca / anye tvanvayadhIpakSasvordhvaduHkhAdyavekSiNAH // ArUpyavimokSANAM svabhUmyUlabhUmikaM duHkhamAlambanaM taddhetunirodhau ca / sarvacAnvayajJAnama (pa)kSyo mArga UrdhvAdharabhUmisaMgRhItaH, apratisaMkhyAnirodhazca / uktA vimokSAH // [597] sUtre'bhibhavasaMjJAkhyaM proktamAyatanASTakam / vimokSAdhikavRttyetaccittaizvaryapradarzakam // 3 sUtre bhagavatA aSTau abhibhvAyatanAnyAkhyAtAni" "adhyAtma rUpasaMjJI 1f. svazuddhakAgharAryeNa vyutthAnaM cetasA ttH| Ah. VIII. 33 cd. 2 Cf. kAmAptadRzyaviSayAH prathamAH ye tvarUpiNaH / . te'nvayajJAnapakSordhvasvabhUduHkhAdigocarAH // AR. VIII. 34. 3 Cf. abhimvAyatanAnyaSTo dvayamAdyavimokSavat / ___ dvitIyavadanyAni punaH zubhavimokSavat // Ak. VIII. 35. * For the different versions in sutra and Abhidhar ma, see Dhs4, III. 392. 5 ajjhattaM rUpasaJI eko bahiddhA rUpAni passati parittAni suvaNNadubbaNNAni, tAni abhibhuyya 'jAnAmi passAmI'ti evaM sacI hoti / idaM paThamaM abhibhAyatanaM / ... appamANAni / ajjhattaM arUpasajI"parittAni""""appamANAni""""nIlAni...1 ...pItAni |...lohitakAni |""odAtAni| Digha, xxxIII. 3. 1.

Page #591
432 abhidharmadIpe [ 597. bahirdhA rUpANi pazyati suvarNadurvarNAni khalu rUpANi abhibhUya jAnAti, abhibhUya pazyati, evaM saMjJI ca bhavatIdaM prathamamabhimvAyatanam / adhyAtma rUpasaMjJI bahirdhA rUpANi pazyatyapramANAni suvarNadurvarNAnIti vistaro yAvadidaM dvitIyamabhimvAyatanam / evamadhyAtmamarUpasaMjJI vahI rUpANi pazyati parIttAnyapramANAni ceti ctvaari| adhyAtmamarUpasaMkhyeva ca vahirdhA rUpANi pazyati nIlapItalauhitAvadAta..."...[Remaining folios lost]... ["abhidharmavIpe vibhASAprabhAyAM vRttau praSTamasyAdhyAyasya caturthaH pAdaH smaaptH||] [aSTamo'dhyAyaH samAptaH // [ abhidharmadIpe vibhASAprabhAvRttiH samAptA // ]

Page #592
INDICES

Page #593
_

Page #594
60 59 576 58 143 582 344 273 533 102 187 5 1. abhidharmadIpakArikANAmakArAdikrameNa sUcI // I. Index of the Karikas (a and c) of the Abbidharma-dipa. (Numbers refer to karikas) akartRkAnnirIhAMzca, 388 anAgamyaM tathaivAdyam, akAryapravaNo lokaH, 259 anAgamyaM tu nizritya, akopyadharmano(No) khyAte, 512 anAgamyAzraye nyAma, akliSTAvyAkRtaM cittam, 121 anAsravena (Na) mArgeNa, akSakAdazakopetAH, 104 anityAste tu vijJeyAH, akSottamAvarajJAna, 494 animitto'mRtAkAraiH, aGgAnyAce zubhe paJca, .542 anuzete dvidhAtvAptaH, aGgAnyetAni kathyante, 546 antagrAhArdhamanyastu, ajayyekamanekena, . 531 antaraM sumahacchAstuH, ajAtavartamAnA ca, antarAbhavikapreta, ajAtairmANa(na)saretaiH, 297 antAnantaryamArgasthAH, atItAdyaddhi dhAtvartham, 583 antyadhAtuparijJAnam, ato'nyadbhajate yastu, 559 antyapUrvanivAsAdau, ato'nyamiha yo brUyAta. 235 antyamAkIryate pUrvam, ato'bhisamayAntyAkhyAm, antyAM mArgAnvayajJAne, adodhvastaM tadAsvAdyam, 541 anye (ntye) catvAryupekSe dve, 'adhimokSakRtA'nyeSAm, 525 antye dhyAne prayogAdi, adhiSThAnaM mRtasyApi, 530 annamatyagniNi(ni)dagdham, adhiSThAya tu nirmANam, 530 anyatra dharmadhAtvarthA (rdhA)t, adho'pi madhyamaM karma, 177 anyattu pUrvavajjJeyam, adhobhUmestu lamyante, 579 anyatra rUpazabdAbhyAm adhvAdyAH skandhaparyAyAH, 52 anyatvAdyavadAkhyeyam, anadhiSThAtRkatvaM ca, 389 anyathA'nyathikazcAnyaH, anantyAstatra dRGmArgAH, 424 anyasarvatragaibaMddhaH, anAgatAmyatItasya, 319 anyApekSye'tha saMbandha, anAgatAzcatasrastu, anyA pratipadAkhyA'nyA, anAgatAstu bhASyante, 399 anye tvanvayadhIpakSa, anAgatAstu bhAvyante, 405 anye nAmAdayaH zabdAt, 95 418 430 407 545 410 159 71 340 17 243 302 325 306 295 596 143

Page #595
436 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| 436 501 461 108 109 385 17 54 556 286 269 271 anyaiH SaT sapta vASTo vA, anyonyasaMgraho jJeyaH apakarSe jinotpattiH, apAyahetavo jJeyAH, aprAptagrAhiNaH siddhAH, aprApyAtha manazcakSuH, abhijJAphalatA'bhijJA, abhijJAphalacittena, abhidharmanayajJAne, abhidhyAkhyastathA dveSaH, abhidhyAditrayaM tadvat, abhidhyAdInyapi trINi, abhyudgacchati kAmAptam, amUrtA dhvaninA sAdha, amUrtAH naupacayikAH, ameyaM bodhisattvAya, ayuktavihitaM karma, ayogA(go) nAMzuvidhvaMsAt, araNA praNidhijJAnam, araNA saMvRtijJAnam, arthajJayA'nyathAvAdaH, arthapratyAyakaH prAjJaiH, arthAkhyA khalu sarvatra, arhatAM dazadhA tvetad, ahasAntAnikA hyete, avasthA jAyate kAcita, avijJaptirato'nyasyAH, avidyAkhyastu mUlatvAd, avidyAdhIzca tRSNA ca, avyaktAnyadhanAdAnam avyAkRtadvayasyApi, avyAkRtamabhijJottham, avyAkRtasya te tu dve, avyAkRtasvabhAvatvAt, avyAkRtAstivAdIti, azubhAstu dazAnyatra, 90 azaikSAkhyo'pi boddhavyaH, 10 aSTAkAraM dvitIyaM tu, 237 aSTAnAM nIrajaskAnAm, 560 aSTAbhirdazabhiH sekaiH, 46 aSTAbhiniHzubhaH 45 asaMbhinnArthaviSayam, 521 asaMvaro damaprAptiH, 527 [asAdhAraNa] vaiziSTayAt, 577 asiddheruktadoSatvAt, 370 asvIkArAdvipakSatvAt, 202 ahaM mameti yA dRSTiH , 188 ahetAvapathe caiva, 121 AkArapatitaM jJAnam, 35 AkArAH khalu catvAraH, 38 AkArAH khalu sarve'pi, 249 AkArAH sakalA jJeyAH, 222 AkArAH sakalAstatra, 169 AkArAH sakalAstatra, 509 AkArAMstulyajAtIyAt(n), 511 AkhyAtA dhAtavaH sUtre, 196 AgamAnupapattezca, 144 AgamAyuktitazcaiva, 515 AgneyAtsaptakAdekaH, 532 AttasAmAnyasaMjJAkAH, 509 AtmIyAdhastrayakola, 323 AdilAbhe saha prAk ca; 167 AdI tathA prayuktatvAt, 361 AdyaM dRSTidvayaM kAme, 291 AdyadhyAnaphalaM dve taiH, 195 AdyantabalarUpe dve, AdyantalAbho navabhiH, 531 Adyantye dve dRzI kAGkSA, 208 Adyavattu parAvRtte, 253 AdyA dattavipAkena, 299 AdyA'nyA tadabhivyaGgyA, 203 Aye dhyAne'khilA maule, 394 406 400 403 402 404 397 470 141 138 152 260 329 1131 553 289 527 506 291 92 366 343 220 513. 458

Page #596
437 248 134 500 541 382 383 301 510 379 119 380 23 430 371 379 99 548 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| Aye prItisukhopekSA, 549 AzayAdimRdutvAdeH, AdhyAtmiketi sArUpyAta, 153 AsaMjJikaM vipAkaH, AnantaryapathAH kAme, 186 AsravayakSayadhIsaMjJam, AnantayaMpathe kAme, 206 AsvAdavatsatRSNaM yat, Anantaryapathe cordhvam, 491 AhrIkyamanapatrApyam, Anantaryapathe muktI, 410 AhrokyamanapatrApyam, Anantaryapathe muktI, 417 icchatyadhvatrayaM yasmAta, AnantaryavimuktyAkhyo, 439 itarairapi sAmAnyAH, AnantaryAhvaye mArge, 571 * ito'nyadhAtujAnAM tu, AnupUrvikayadbhUyo, 436 ityevamAdayaH zabdAH; AptoktisvakriyAliGgAH, 128 - Iya'yA daurmaNa (na)syeNa na) AbhAsvarAcca vairAgyam, 69 ucchinnazubhabIjasya, AyadvAraM hyAyatanam, 5 udbhavArthaM sukhArthaM ca, AyuSparigrahAdevam, 152 upaklezAstu vijJeyAH, AryasantAnikA jAtA, 511 upekSayA tu sarveSAm , Aryasya kAmavairAgyam, . . 67 upekSAyurmaNo (no)yukto, Aryasya kAmavairAgye, 573. [upekSAveditAbhAvAt, Aryasya khalu vairAgya, 416 upekSAvedyamanyatra, AryAH ziSyaguNAH saMghaH, 163 Urdhvajastu sukhenAryaH, AryAkAramatidyotAH, 581 UrdhvabhUmikamAnejyam, ArUpyakRtsnayostvantyAm, 415 USmabhyo'dhikasAmarthyAt, ArUpyadhAtujAtasya, 355 USmAdivarye cAlabdhe, ArUpyAH kuzalA maulAH, 578 ri(R)ddhicittakSayAbhijJA, ArUpyAH sarvagA sArdham, 337 ri(R)ddhipAdAstu catvAraH, ArUpyANAM vimokSANAm, 414 RddhizrotrAkSyabhijJAstu, ArUpyAkhyavimokSAdau, 419 ri(R)ddhau zrotre'nyacitte, ArUpyA bhAvanAheyAH, 346 ri(R)tyAdau tu guNAH sarvam, ArUpyAptaM dazAnAM tu, 331 ekaM trINi dvayaM caiva, ArUpyAptAstridhAtvApta, 329 ekaM vA paJca vA SaD vA, ArUpyAptAzca catvAraH, 338 ekakAritranAzAbhyAm, ArUpyAryA'saMjJinAM ca, 203 ekasampattu saMvRtyA, ArUpyAvacarAH sArdham, 333 ekasya cakSuSaH kArya, ArUpyAvyAkRtajJAtam, 34 ekasya avataH sarve, ArUpyAvyAkRte hitvA, 33 ekAMzAkhyaM vibhajyAkhyam, AlocanopalabdhitvAt, ___44 ekAdazabhirantyAbhyAm, AviSTaliGgamukhyasya, 311 ekAdazabhirAptistu, 176 97 175 395 569 523 445 520 517 417 211 354 140 160 45 529 294 100 99

Page #597
349 172 331 175 229 332 168 32 34 596 97 516 610 24 438 1. abhidharmadIpakArikANAmakArAdikrameNa sUcI / ekAdazabhuvaH sarve, 585 kAmApannAstrayo rUpAH, ekArtharuciheturyaH, 134 kAmAptaM kuzalaM nAma, ekA svabhAvato'zaikSI, 522 kAmAptaM paJcaviSayo, ekenAkSipyate [janma]; 213. kAmAptaM prathamaM puNyam, etadviparyayAt mAndhAt, 28 kAmAptaM SaSThajaM tredhA, etanirvedhabhAgIyam, 421 kAmAptamUrdhvadharmArthe, etAnyo yAti zaraNam, 163 kAmAptasaMvaratyAgaH, ete'nuzerate yasmAt, 287 kAmAptAvyAkRte hitvA, ebhyastvanyatamenApi, 591 kAmAptAvyAkRte hitvA, ebhyo'nunayaniSyandAH, 374. kAmAvacaradRzyArthAH, emyo yaH prathamo vAdI; 300 kAminaH khalu duHkhena, evaM triSvapi satyeSu, 424 [kAme ghyAneSu dharmAkhyA], evaM rUpe'pi vijJeyaH; 111 kAmebhyo vItarAgasya, eSa cordhvagatizcaiva, . 429 kAmeSvakuzalAH zeSAH, eSAM yathopadiSTANAM(nAM), 510 kAmeSvekAdhikaH kAye, aizvaryArtho vipazcidbhiH, ___76 kAyaduSThUlatAdyAzca, aizvarye'pi samAne'smin, 533 kAyasya bAdhanaM duHkham, audAsInyAnna nirvANam, 456 kAyAdikarma tattattvam, kathitaM balazabdena, 445 kAyAdyakuzalaM karma, karuNAbhAvanodrekAt, 240 kAyikaM vAGmayaM caiva, kartRtA bhoktRtA coktA, 215 kAyendriyAdviziSTatvam, karmaNAM bodhyate zaktiH; 157 kAritAH SaDavijJaptiH, karma tvatra dvidhA jJeyam, 558 kAritreNAdhvanAmeSaH, karmANyetAni lokasya, 155 kAlAntaraphalotpAda, karmAtItamasadyasya, 318 kurUn sanarakAn hitvA, karmAnuSThAnato mokSo, 557 kuzalaM nAsti vijJAnaM, kalpAnAM mahatAmetad, 236 kuzalaM vA'thavA pApam, kAGkSA ca daumaNa(na)syena, 378 kuzalasyAvicArasya, kAGkSA paJca dRzo; 278 [kuzalAH prayogapRSThAzca], kAGkSAmithyAdRgAbhyAM ca, 282 kRtsnAdrUpamayAddhAtoH, kAGkSAmithyekSaNaM tasyAH, 357 ko vighno'Ggavaikalyam, kAmadevA mRtAH svalpaH, 105 kokRtyaM vicikitsottham, kAmadhAtuparijJAnam, 94 kramavRtteNa(na) zabdena, kAmarAgo bhavAkhyazca, 263 kramAdekadvicatvAri, kAmavairAgyamApnoti, 66 krameNa jAyate pazcAt, kAmAdyAptAH yathAyogam, 350 kriyayA[5]saMvaraprAptiH, 290 110.. - 376. 86 244 188 155 75 190 303 83 204 23 214 184 192 61 320 375 146 213. 392 _167

Page #598
1. abhidharmadIpakArikANAmakArAdikrameNa sUcI / 439 518 186 407 362 536 67 179 588 194 475 426 99 kriyArambhapradhAnatvAt, kliSTaM vikalpakaM cApi, kliSTaM saMbhinnalApitvama, kliSTameva hi vijJAnam, kliSTAkliSTadRzau tadvat, kliSTANAM kuzalAnAM ca, kliSTe tvaGgadvayaM prajJA, kliSTe dhyAne caturthe tu kliSTe SaDazubhe tu dve, kleza utpadyate kazcit, klezasvoparimasthAna, . klezAtyantakSayo'ntyena, klezotpatto sukhAdInAm, kSontyo bhAvanAmArgAt, kSayajJAnaM matA bodhiH, kSayamapratisaMkhyAkhyam, kSAntijJAnAni bhAvyante, kSiprAbhijJAlpabuddhestu, kSetrAzayavizeSAcca, khadhAtuH pRthagAkAzAt khanimittodgrahAkRSTaH, . gatidharmAryabhedaM yat, gatiprajJaptyupAdAnam, gandhaMdhAtuM rasAkhyaM ca, guNaduHkhopakArAkhyaH, guNo vizeSaNaM dharmo, gotradvArasamUhAdIn, gotralAbhe tu vijJeyA, ghrANaM jihvA ca kAyazca, cakSuH pazyati rUpANi, cakSuH sadharmadhAtvaMzaM, cakSurAdidvibhAve'pi,. cakSurdhAtuM hi rUpAptam, cakSurvijJAnadhAtuM tu, cakSustadupalabdhizca, catasRbhyastvanyatamA, 453 catasraH saMvRtijJAnam, 25 catasro dRkpathA dRSTI, 198 catasro'nAgatAstadvat, 14 catasro'pyekamantyaikam, 43 [catuHpaJceSu skandheSu], 132 caturaH parijAnAti, 544 caturNAmapi cAkSepaH, 545 caturNAmapramANAnAm, 114 caturNAmapyadhiSThAnam, 359 caturthI paJcamI SaSThI, 565 caturdhArUpyagAmyanyaH, 384 catubhiH kAyasukhavAn, 78 catubhistvamalenAryam, 425 caturvekakavRddhayordhvam, 441 catvAraH kuzalArUpAH, - 585 catvAraH parivRtte sve, . 489 catvAri sthityanAstitve, 440 catvAri smRtyupasthAnA, 182 catvAro dhyAyinaH proktAH, __ 14 catvAryekabhuvo dve vA, 551 calatvAdurvavRttitvAt, 497 citAnAM paramANUnAm, 138 cittaM caitasikaH sArdham, 65 cittaM pradhAnameteSAm , 248 cittamAryetarAkAram, 119 cittavegAdivicchedaiH, 391 cittAkhyAH sapta sAlambAH, 400 cetanA na kriyAmArgaH, 57 cetazcatuSTayAyogAt, 44 cetasoH saha viMzatyA, 42 chandaM vIryAGgabhUtatvAt, chandaH sparzo'vimokSazca, chandavyAyAmamImAMsA, 64 jagadAvarabhAgIyam, jAtA yatrAprahINAzca, 398 jAti: sthitirjarA, 206 486 594 333 139 483 555 210 292 317 111 120 554 172 35 200 137 123 81 112 445 365 296 139 39

Page #599
118 171 149 117 539 361. 368 387 457 440 : 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| jAtidravye nirAkRtya, 477 tathA saMsagisaMsargAt, jAtyAdayo na pArArthyAt, 85 tathA'rUpyAptamAryantu janIhAkartRsAdhyatvAt, 309 tathaiva ca vipAkazca, .. janmanastribhirAkSepaH, 178 tathaiva cittacattAnAm jahAtyanuzayAMstrIzca, 68 tathaiva traya ArUpyAH , jJAtapUrveSu bhAveSu, 28 tathaughayogA dRgvajam, jJAnaM tu naiSThikaM jJeyam, 559 tathyohAvidhuratvAcca, jJAnatraye trayAkhye ca, 573 tadanityatvaduHkhatve, jJAnavadhyAstu ye tasmin, 268 tadanyAnyavabodhyAni, jJAnasAkSAkriyA'bhijJA, 517 tadanye nirmale tvakSe.. jJeyaH pravRttibAhulyAt, 358 tadavApterazakSo'sau, jJeyo dRSTiparAmarzaH, 270 tadAkhyA ye'nyasUtroktAH jJeyo'vataraNeSveva, 11 tadA jahAti SaT triMzat, taM satpathazaM praNipatya, __1 tadA devamanuSyANAma, .. ta ekAdazabhiryuktA, 103 tadA saMyojanaM tvAryaH, ta evaikonaviMzatyA, 105 tadAlambini vijJAne, tacca dRSTaphalaM vidyAt, 183 tadAzraye phale cApi, taccyutyutpattibuddhAkhyam, 499 taduktyA ca taduktatvAt, tatastatraivAvadhRtiH, 423 taducchedadhruvagrAhI, tatastathaiva mUrdhAno, 395 tadUrdhvamapi cAryasya, tato'nyanirmalaM jJeyam, 207 tadguNAlambanA zraddhA, tato'pi yaddavIyo'rtham: 16 tadgocare tu vijJAna, tatkathaM zrUyatAM sadbhayaH, 320 tadRzyaviSayo'nyo'nyo, tatkurvanvartamAno'dhvA, 303 tadRSTiheyajAtInAm,' tatpAJcavidhyataH paJca, 431 taddhiyo daza sarvatra, tatprayogo dvidhA bhUmIH, 566 tadbhUbhyapunarutpattaH, tatphalArtha kSayajJAnam, 433 tadbhedo dazadhA proktaH, tatphalAvasthitasyAdyA, 218 tadbhedAH khalvime'nyepi, tatsatattvaM tu keSAzcid, 12 taccittavibhutvekSI, tatsmayate'pi cAnyena, 30 tadvadeva ca kokRtyam, tathAgatabalaM proktam, 502 tadvadeva dvitIye'pi, tathA caturadhiSThAnam, 232 tadvadeva dvitIye'pi, tathAparasamAdhyAdI, 418 tadvadeva matA'bhidhyA, tathA pAramitAzcApi, 233 tadvadevopaghAto'pi, tathA zaktistathA velA, 323 tadvikArAdvikAritvam, tathASTAdazabhizcittaH, 122 tadvittUcchedazaGkI ca, 351 161 390 269 408 465 367 283 277 497 183 477 538 552 124 334 338 202 314 553

Page #600
1. abhidharmadIpakArikANAmakArAdikrameNa sUcI / 50 40 584 349 165 474 101 275 351 539 26 487 232 369 462 212 290 102 tadvipakSazamAGgaM ca, tadvizeSaH punarjeyaH, tadvyavasthA niboddhavyA, tarkAbhimAninastvanye. tallAbho dhyAnavat jJeyaH, tasmAdanuzayAndhAtoH, tasmAdanyat tribhiH tasmAnna bodhimArgo'nyaH, tasyAstu saMmukhIbhAvaH, tasyaivaM pazyataH sAkSAt, tAdAtmyaM pratighAtatvAt, tAni jJAnAni vakSyAmi, tAvAdyadhyAnayorantye, tAsvekasyAdhvasu jJeyo, tisraH khalvasamutpannAH, timro mArgavidhirmArgaH, tisro vidyA matAstryadhva, tisrastu navame vidyAte, : tIkSNendriyasya mauleSu, turIyA tu prabandhoktiH, tulye'pi sAdhanopAye, tRtIyavatparAvRtte, tRtIyA dvayamuktasya, 'tRtIyA dvayasadbhAvA, tRtIyA zabdasaMskArA, tRtIye khalvapi sve ca, tRtIye paJcame prajJA, tRtIyobhayayuktasya, tejasA saptakAntyaikA, tejonAzAtkRzaujastvam, te tvabhyAsAheyasya, tenAdbhutakSaNenaite, teSAM sahabhuvo dharmA te hemarUpyatAmrAyazcakrAH, taistaivizeSyate zabdaiH trayAnAM(NAM) vargavRttitve, 255 trayAnA(NAM) trINyapi, 427 trayo'ntyAstrividhAH, 479 trayo'parasamAdhyAkhyAH, 300 trayo rUpabhavAdantyAd, 528 trikAlebhyastu maulebhyaH, 62 tritayyazubhasaMjJAdyAH, 21 vidvIpanarakotpannAH, 235 tridhA'tyunnamanAdibhyaH, 595 tridhAtusaMgRhItAstu, 385 tridhA dhyAnAni maulAni, 145 vidheha dvayamAryasya 476 tridhyAnakAmavairAgye, 593 tripuNyakRtivastvAdyAH, 461 trivedanAnuzAyitvAt, 415 trisatyAdhigame lAbhaH, 473 trINi catvAri caikaM ca, 522 trINyevAzubhamUlAni, 411 vyadhikairdazabhiryuktA, 440 tvakstrItvavyaJjanaH kAme, 514 daza caikazca utpakSyAH, 239 dazadharmA mahAbhImAH, 340 dazabhiH sacatuSkaistu, 221 daza sAvayavA mUrtA, 219 dazAprani(Ni)hitAkArAH, 514 dazASTo nava catvAri, 342 dazeha duHkhadRgdheyAH, 544 darzaNA(nA)khyatu vijJeyaH, .. 217 darzanAyAkSyabhijJoktA, 151 dAnaM hi dIyate yena, 205 dAtRvastvAdivaiziSTyAt, 212 dAhakAstolakAzcaite, 56 divyamavyAkRtaM zrotram, 281 divyAkSizrutyabhijJAyAm, 238 duHkhaM darzanaheyAdeH, 116 duHkhabhrAntyapathAdAnAt, 74 duHkhahetuigamyAsa, 96 441 112 106 36 582 91 265 435 586 243 246 37 521 412 353 271 345

Page #601
11 122 310 217 221 577 219 543 458 24 .. 356 503 524 370 106 109 575 442 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| duHkhahetudhiyoDhe dve, 484 dvAviMzatiprakArasya, duHkhahetvavalambinyA, 472 dvAviMzatyA sahAvazyam, duHkhAtsamudayAccaiva, 277 dvitIyaM janma jAtasya, du khAbhisamaye tacca, 272 dvitIyA tatphalasthasya, duHkhendriye tu kAmAptaH, 347 dvitIyA tu vihINe (ne)na, duHkhopasaMhRterduHkham, 205 dvitIyAdiSvanenaiva, dRkchrotrakAyavijJAnam, 550 dvitIyA dhruvapAkasya, duGamArge prathame jJAne, 486 dvitIye'GgAni catvAri, dRGmohamAtrayuktaM yat, 123 dvitIye'pyapasaMkalpAd, dRzyate na tu sarvasmin, 562 dvidhApyakuzalaM nAsti, dRSTaM dvitricatuH paJca, 29 dvidhA vA kliSTamakliSTama, dRSTaM zrutaM mataM jJAtam, 197 dvidhA [hetubhavAlambam], dRSTizIlavatAmajhe, 264 dvidhaitadgatinirmANe, dRSTiheyAvalambitvAt, 266 dvipakSagranthanAd granthAH, dRSTayA zrutyAdibhizcAkSaH, 197 [dviAna]jAstu sarvAlpaH, dRSTvA sarveSvanAtmeti, 388 dviliGgA pazcimaiH, doSahANamanutpAdam, 445 dvividhArhatvasaMprAptI, . daurmaNa(na)syaM dvihAtavyam, 89 dvivijJayAH guNAH paJca, dauHzIlyAzubhamUlAdyaiH, 255 dviSatAmapi yaM dRSTvA , draSTavyAnyatarA tAbhyaH, 398 dve trINi trINi ca dve ca, draSTavyA vRttireteSAm, 591 dve dve paJca yathAsaMkhyam, dravyato daza caikazca, 279 dveSasya daurmaNa(na)syena, dravyato dvayamevaitat, 466 dveSeNa vadhapAruSya, dravyAtmanA dazaikaM ca, 546 dve saMvRtyanyacittAbhyAm, dravyAmarSaNasAmAnyAd, 364 dvau rUpArUpajI rAgI, dvayaM dRSTiparAmarzAdekaH, 273 dvayapekSo balazabdoyam, dvayaM molamadaH karma, 189 dvayavyAkRtAnubhUtaM yat, dvayamAlambate'zakSa, 585 dayekadRgdheyakAryoktaH, dvayamevAtra niSpannam, 298 dharmajJAnarucirduHkhe, dvayoH pratyekabuddhAnAm, 237 dharmadAnasvabhAvo vAk, dvAtriMzallakSaNopetam, 227 dharmadAtre'pi bAlAya, dvAdazAdhyAtmikA jJeyAH, 39 dharmadhAtovicitratvAt, dvAbhyAM kAmAnatikrAntiH, 366 dharmabhUmyutkrameNASTo, dvAbhyAM taduparivyagram, 22 dharmavyApArato loke, dvAbhyAM mAyA tathA zAThayam, 381 dharmasaMgrahavijJAna, dvAnyAmavyagramekena, 22 dharmasajJaM trayaskandhAH, 71 227 565 211 377 192 478 369 504 cd. 31 367 423 253 249 60 567 469 . 327 .. 4

Page #602
. .. 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| 443 187 364 322 89 315 281 26 147 25 456 453 238 __10 495 156 454 . 84 dharmaskandhapramANam dharmaskandhasahasrANAm dharmAH SoDaSa (za) vijJeyAH, dharmAkhyAH saMmukhIbhUtAH, dharmANAM sati sAmapraye, dharmAnvayavizeSye dve, dharmAvatyaprasAdoso, dhAtudvaye tu sarve'pi, dhAtusatyArthacitteSu, dhAtvanta rAvalambitvAt, dhAtvAyatanasatyeSu, dhAtrIvastramalanyAyaH, ghInAmagocaratvAcca, ghorAkAraH sadAkAryam, dhyAtA proktastathA dhyeyaM, dhyAnasAmantakArUpye, dhyAnAdijJAnasaMjJam, dhyAnAni vyavakIryAtaH dhyAnAdInAM svabhAvAdI, dhyAnAntaraM tridhA tadvat, dhyAnAntare sa cArodhaH, dhyAnAntare vitarkazca, dhyAnArUpyaH prahIyante; dhyAnoktirAjasI tatra, na karma svakatotsargAt na cittaM rAjakalpatvAd, na jAtu dRSTapUrvAstAH; na tatreSTaphalAbhAvAt, na tu saMyojanaM kiJcit, na prasrabdhividotkaTayAt, nabhaH khalu nabho dhAtoH, na mAno'tiprazAntatvAta, na rAgaH zaktyahetutvAt, na rUpamasti dRgdheyaM, navajJAnamayaM tadvat navamaM khalu rUpArtham 12 navame cetanA yA sA, 11 nava saMyojanAnyasmin, 326 na vartamAnatA rUpam, 401 navAbhyAsAheyAni(Ni), 317 na vidyate svabhAvAdyat, 478 navordhvadhAtukAsteSAm. 463 na zubhaM nApi ca kliSTaM, 289 na zrutyA zrayate zabdaH 480 na hayUvaM cakSuSaH kAyo, 20 nAkliSTAvyAkRtaM kiJcit, 327 nAdveSaH zubhamUlebhyaH, / 287 nAdhimokSaH samAropAta, 305 nAgho'zI tisahasrAsau(yoH), 482cd nAdhvasvapatanAdibhyaH 556 nAnAdhimuktidhIsaMjJe, 547(cd) nAnyApekSA tapoyogo, ___493 nA(nA)pramAda: parAGgatvAt, 426 nApramAdo'pyasau vIryAt, nAprAdhAnyAnmanaskAraH, 540 nAmasallakSaNAbhAvAt, 580 nAmasallakSaNAbhAvAd, 125 nAmnA dvAviMzatistAni, 579 nAryavaMzayapatrApya, 534 nAsaMdAlambanA buddhiH, 3 niHklezasaMskRtApUrvam, 451 niHsatIcchApravRttitvAt, 431 nikAyAH kAmarUpAptAH, 179 nitIraNasamAropa, 65 nityatvAtkuzalatvAcca, 85 niSklezAstribhavA, 15 niyatodbhAvanAd buddhaH, 285 nirodhadhAturanyasya, 284 nirodhamArgadRgdheyAH / 40 nirodhAkhyasamApattiH, 496 nirodhAkhyA tu vijJeyA, 504ab nirmathnataH krameNAsya, 493 452 74 310 78 .. - 454 306 . 131 135 345 274 55 330 148 471 282 594 136 393

Page #603
444 1 . abhidharmadIpakArikANAmakArAdikrameNa suucii| 336 346 339 337 62 422 57 159 164 562 256 558 257 .. 178 427 nitriva sahateSAma, nirvANasyAdito lAbhe, nirvikalpaguNasvArthAH nividitamanobhAvAt, nivRtAvyAkRtA jJAna, nizritya khalvanAgamyam, nRSu kAmAvalambIni, netvasminnubhayatrApi pazcimA notpadyavedyakRttatra, nopariSTAcchrataH kAyaH, nopekSA nApi cAlobhaH, nyAmamArgAnvayajJAne, nyAmAvakrAntivairAgya, nyUnatulyabalotkRSTa, paJcadharmAstridhAtvAptAn, paJcadhA nirmalAzcaiva, paJca rUpIndriyAtmAno, patanIyairapItyeke paracittamatistriNi, paracitte tRtIyA tu, parapoDApravRttatvAt, paramAnu(Nu)svabhAvatvAd, paramArthena saMvRtyA, paravRtte tu catvAraH, parasaMvidgurostadvat, parastrIgamanaM kAma, parasvAsatspRhA'bhidhyA, parAvRttabhavo hyAryaH, parAvRtte svadhAtvAptAH, parikalpairjagadvyAptam, parijAnankhalu protim, parijAnanmanodhAtum, parijAnan sukhaM yogI, parijAnAtyavazyaM ca, parijJAtAdhavagamaH parivRtte tu kAmAptAH, 529 parivRtte tu kAmAptAH, 133 parivRtte tu catvAraH, 20 parivRtte tu rUpAptAH, . 137 parivRtte trayo'dhastAt, 132 paryAdatte na kiJcittu, 58 pazcAttu khalu nirvedhaH, 592 pazcimasyAzrayo'tItaH, 396d pAJcavijJAnakI prajJA, 180 pApadRSTastathA zIlam, 49 pApiSThatvAnmRSAvAdaH, 84 pArasIkAdimantrANAm, .. 571 puNyaM samAhitaM tvatra, 460 puNyakriyA tridhA proktA, 564 puNyanirvANabhAgIyam. 485 punazcaturvidhaM kama, 326 punastridhA tridhA kRtvA, 38 pumAjAtismaro vAgmI, - 168 pUrva kramodbhavaH kAme, 483 pUrva vijJaptyavijJaptI, 413 pUrvottava hi yA bodhiH, 560 pRthivyAdi yathA dravyam, . 145 paizunyaM bhedakRdvAkyam, 304 prakArAntaravartitvAt, 348 prakurvanti dazAmAtram,' 240 pracinoti tadAdhAram, 196 prajJAvimuktanAmAhat, 199 praNivijJAnamapyevam, 429 pratikalpavazotpatteH, 342 pratidyotyaM yathAyogam, 324 pratipakSaprayogAbhyAm, 69 pratipakSodayAtkliSTam, 68 pratipakSoyamakhyAto, 70 pratibhAnAhvayApyevam, 64 pratiskandhaM tatastasya, 481 ab. pratItyA paramArthena, 335 pratItyA(prItyA)bhAhvAgharodbhUto, 225 90 158 468 116 198 280 316 226 104 512 267 148 479 173 589 515 392 447 98

Page #604
1. abhidharmadIpakArikANAmakArAdikrameNa sUcI / 223 443 101 488 409 569 120 538 242 229 464 6 304 107 447 pratyakSavRttiryattatprAga, pratyutpannAgryadharmeSu, prathamaM nirmalaM cittam, prathamAM saMmukhIbhUtAm, prathamA tatphalasthasya, pradAzo dRkparAmarza, pradIpAdiprabhAvazcet. pradraSTezcopanaddhezca, pradhAnatvAnmanaskAraH, pra[mA]dastambhamAIkSya(?), prayogamuktimArgeSu, prayogamuktimArgeSu, prayogastu trimUlotthaH, prayogAdaGgasAnnidhyAt, praznavyAkaraNAnyAkhyat, prahANamuktimArgeSu, prahINe prAkprakAre'pi, prApakSe muktyabhAvazca, prAgjAtyAnusmRtijJAna, prAgvijJAnAnubhUte'rthe, prAGanivAsApramANAnAm, prANAtipAto dhopUrvam, . prANinazcAtha bhogAzca, prAdhAnyaM saptavargasya, prAdhAnyAdapavargAya, prAdhAnyAnmuninA proktam, prAptiH samanvitirlabdhiH, prAptyAdayastu saMskArAH, prAyo bahiSpravRttatvAd, prItiH sukhaM samAdhAnaM, prItiprasandhyupekSANAm, proktaM bodhitrayezitvAt, proktAstadbhedato yasmAt; phalaM zubhasya catvAri, phalasaMklezasaMbhAra, phalahetvapavAdo yaH, 16 badhnAti bodhisannAham, 405 balAnyatrendriyANyeva, 56 [bahubhiH] hyekAnaviMzatyA, 412 bAlasya smRtyupasthAna, 2176 bAlasyArambhamArge tu, 376 bAlAdyadhyAnasaMprAptI, 46 bIjaM caitatpravRttInAm, 380 buddhabuddhestu te sarve, 82 buddhasya saMmukhInasya, 375 buddhotpAde naraH strI vA, 488 buddho yastadguNe zraddhA, 574 buddhyAyekatvadhIhAnya, 191 buddha yA yasyekSyate cihnam, 27 bRhatphalA hi atyalpaH, 293 bodhanArthena nirdiSTam , 492 * bodhipakSyAzca kaNThoktA:, , 325 bodhisattvaH kuto yAvad, 3 bodhisattvasya yaddAna (na)m, 498 bodhyaGgAnyarajaskAni, 27 bodhyaGgebhyazca sarvebhyaH, 413 bauddhAtsaGghAdRte mArgAta, 195 brUyAcchAstranayAbhijJaH, 194 brUyAttu sUkSmasUkSme'ntyAm, 450 bhavatyanantaraM Sar3a vA, 256 bhavamokSAthinormAtroH, 244 bhavAgraM nirmalotyeti, 129 bhavAgrapratipakSatvAt, 128 bhavAgrasthastvagatyAdau, 263 bhavAgrasya ca vairAgye, 542 bhavAgrASTAMzahA yAvad, 448 bhavAgre kSAntiheyAH, 445 bhAvanAkhyo dvidhA mArgaH, 13 bhAvanA dvividhasyApi, 207 bhAvanApathahAtavyo, 78 bhAvanAmayamUSmAkhyam, 270 bhAvAGkA'nyAyikAkhyo dvI, 234 223 250 457 459 463 9 420 353 239 437a. 492 568 572 432 268 435 576 344 394 302

Page #605
1. abhidharmadIpakArikANAmakArAdikrameNa 372 113 467 399 464 357 487. 374 373 157 322 288 315 494 495 498 243 bhAvyate skandhadRktvAdI, bhUtabhautikanAnAtvam, bhUtAnAM tAni tajjasya; bhUtAmanyatarAM tAbhyaH, bhUmiSvekAdazasvantyA, bhUyo'STAnavatijJeyAH, bhUsaMcAreNa hAnyA ca, bhedena tu samApatti, madastu sumanaHskandha, madhyamA dve svakasyaiva, manaHsaMjJakamanyo'pi, manastvaniyataM yogi, manodhAturaNA(nA)gamyam, manobhaumI smRtiH pUrvo, manomayI gatiH zAstuH, maraNaprasavotkarSa, maraNe'pi damAtyAgaH, mahAkUlaH samagrAkSaH, mAtsayaM kukRtatvaM ca, mAtsarya daurmanasyena, mAnapratighasaMrAgaH, mAyA zAThayamadakrodha, mArgadharmAnvayajJAna, mArgasatyekSaNe buddha, mArgastUpAttakAritraH, mArgAkhye tvanvayajJAne, mArgAGgAkSakadezatvAt, mArgopAyaH phalaprAptiH, mithyAcAraH satAM gAt, mithyAdRzastu mohena, mriyamANaiNi (ni)rodhyante, mukhyakalpanayA tadvat, mukhyasattA guNabhAvAt, mucyate'nAgataM cittam, muditA prItirekeSAm, muditA modanAnimnA, 397 mUlaklezamalAstvantye, 117 mUlavIryamahiMsA ca, 15 mokSAdhimokSarUpatvAt, 409 mokSe'ntye saMmukhIbhUtAH, . 475 mohanidrAtamonAzAt, 262 mohAtsatkAyadRktasyAH, 170 mauladhyAnaprayoge ca, 537 mrakSAnapatrapAstyAna, 382 mrakSyAhnayanapatrApya, 209 yato'steSu tAcchandayam, 5 yato'to nAdhvasaMcArAt, 50 yato'nuzerate caiti(te), 9 yatnavairAgyato labhyAH, 20 yatpratItyasamutpannam, 525 yatsattvAkSamRdutvAdI, . . 294 yatsattvAdhirucitraMdhe, 230 yatsvAnyatItajanmekSi, 224 yathAkarmapathAstavat 373 yathAkramaM viboddhavyam, 381 yathA saMbandhisaMbandhAt, 296 yathoSmAkiraNe tadvat, ' 115 yadAtraraudracittena, 484 yadA lAkSaNikaM karma, 462 yadiSTaphaladaM karma, 469 yadbhUmAvavicArAyAm, ' 491 yannAnAdhAtvapekSAkhyam, 455 yazcAnantaryamArge'ntye, 79 yastu vidvanmanogrAhI, 165 yasmAnnAnyad dvayam, 193 yA sAmanteSvavijJaptiH, 91 yAstasprathamatA proktAH, 162 yuktAH SoDaSa(za)bhistvete, 310 yuktArthacodanAd duHkha, 468 yugapat trivipAkeSTeH, 588 yugapadyAvadaSTAbhiH, 590 yugAntavAyuNA(nA) meruH, 450 118 406 181 224 174 550 496 433 324 73 191 460 107 561 177 200 . 228

Page #606
447 313 276 321 247 142 153 251 161 458 439 21 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| ye tu sAsravasaMjJAste, - 52 vada somya kathaM yAti, yogarUpyAnukUlyAdeH, 6 vadhAdiparyavasthAnam, yo duHkhahetuvyapazAnti, ___ 1 vartamAnAdhvasaMpAtAt, yo nirodhasamApattim 432 vastu varNAdisaMpannam, yo'ntyo vajropame dhyAne, 587 vAkchabdAdhInajanmAnaH, yo brUyAtsa svamAtmAnam, 147 vAtAdidoSasAdhAt, rasagandhI savijJAnI 18 vigatapratipakSaM ca, rAgaH su(sva)dRzi mAnazca, 358 vigatAvaraNe jJAne, rAgadveSAt matAH sapta, 262 vitarkacAravidhvaMsAt, rAgapratighamAnAstu, -279 vijJAtavyaH samAsena, rAgapratighasaMmoha, 261 vijJAnapaJcakaM kAme rAgAdayastu catvAro, 266 [vijJAnAnantyadveSI ca] rAgAdIn bhavasaMbandhAd, 259 vijJAnAnAM tu paJcAnAM, rAgAdyardUSyate cittam, 563 vijJAnasya tu nihAdaH, rAjatva rAjaputrasya, 316 vijJAnasya tu netrArthaH, rUpagandharasasparzAH, 37 vidyAprabhaH zlakSaNavikalpabhUmiH, rUpagandharasasparzAH, 526 vidveSAnantadRSTistu, rUpadhAtuparijJAnamiSTam ____95 vinA pratigRhItrApi, rUpadhAtUpapannasya, 354 viparyayeNAkuzalam, rUpavairAgyamApnoti, 63 viparyAsoktireSveva, rUpaskandho hi netrAdyAH, ___4 vipazcidbhistadAkhyAtam, rUpasparzI matI rUpe, 526 vipAkaH kAyikI tviSTA, rUpAdau vastuni kSINe, 307 vipAkaphalanimnatvAt, rUpAptavatparAvRtte, 341 viprayuktazca boddhavyaH . 'rUpAptA bhAvanAheyAH, 332 viprasyApi yatastasmAd, . rUpApte prathame'dhastAt, 336 vibhavecchA ca nAryasya, rUpArUpyAptanivRta, 32 vimAnasya samatvasya, rUpe tvanivRtAkhyena, 33 vimuktAvapi tulyAyAma, rUpe'pyeva tathA''rUpye, 267 vimuktiH zAzvatI yaiva, rUpyarUpAzrayAstitvAt, 7 vimuktedviprakArAyAH, labdhazakteH phalAkSepaH, 321 vimokSasukhazabdena, lipimudrA'tha gaNanA, 258 vimokSAH kathitA aSTo, [lokavaicitryakartRNAm 154 vimokSAdhikavRttyetat, loke dRSTaH satoreva, 314 viraktAnAM ca zaikSANAm.. loko'yaM tattvasaMmugdhaH, 476 viraktasya tu pUrvasya, vajreNa dhvasyate vajram, 228 virajyate tu saMraktaH, 552 30 49 48 449 199 252 174 274 250 184 452 126 563 276 150 241 470 583 583 593 597 575 570 472

Page #607
448 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| 208. 136 185 135 201 335 365 18 363 438 467 574 210 98 465 246 82 virAgo rAganirmokSaH, vilApadveSapAruSyA, viziSTabuddhihetutvAt, viziSTANA(nA)masadbhAvAt, vizeSo dviHparAvRttI, visarvarUpa ArUpyaH, vItarAgasya cAlabdhe, vIrya samyakpradhAnAkhyam, vIryasya toSyasaMstutyA, vaiziSTyAnmAnasaM sAtam, vaizvarUpyAtkramotpAdAt, vyaktaM vandhyAsutastasya, vyavahArAnukUlyatvAt, vyavidyAH sakalAH klezAH, vyApAdasya vihiMsAyAH, vyApAre sati sadbhAvAt, vyArUpyarUpaNi(ni)vRteH, vyutkrAntakasamApattiH, vyutthAnacittamapyasyAH, vyutpattyarthaM dvidhA kRtvA, zaktihAnerAsiddhiH, zAThyopanAha pradAza, zAzvatatvazubhatvAbhyAm, zAsanesminsamAsena, zAstramityucyate'taH, zAstre tatpradhAnatvAt, zilAliGgAdyapetam, ziSyAnAM (NAM) vAdazikSArtham, zIlaM zubhamayaM rUpam, zIlAGgebhyazca tAbhyAM ca, zIlAnAM yattu nairmalyam, zuddhaM catunidhaM hAna, zuddhakAcca tRtIyaM svaM, zubhaM tatsA'nabhidhyAdi, zubhakRtsnAcca vairAgyam, zubhAH sapta dvidhA jJeyAH, 471 zubhAdyAstvazubhasya dve, 201 zubhAryasya prayogApyA, __75 zubhAzubhaM dvidhA kAye(me), 127 zubhAsaMjJisamApattiH, 352 zubhaistu dazabhiryAvat, 551 zeSaM pUrvavadAkhyeyam, 570 zeSAnya(Nya)nuzayAH paJca, 444 zeSAstridheha sarve'pi, 231 zeSAstraidhAtukAstvantye, 87 zaikSasya tribhirakSAdyaiH, 156 zaikSasya bandhazeSatvAt, 319 zaikSasya rAgiNaH pUrva, 451 zaikSAdyAstrINi zaikSasya, 360 zaikSAbhyAM mokSamArgasthI, 589 zaikSAzaikSaguNADhyAnAm, . 557 zraddhAdibhirguNairdAtA, 31 zraddhAdInAM vidAM caiva, 566 zraddhAvIryasahAyasya, . 595 zraddhopekSA'pramAdava, 485 zrutacintAmayaM hitvA, 140 zrutacintAmayAnAM ca, 372 zrotRsampattrayApekSA, 162 SaTsu bhUmiSu vijJeyam, 257 SaDete'nuzayAH proktAH, 561 SaDdholasrotasA sArdham, , 254 SaDbhaumaM SoDazAkAram, 222 SaDbhaumAni tadanyAni, 293 SaNNAMmanyonyatantratvAt, 254 SaSThI sarvatra paJcAnyA, 459 SoDazAkAramatrAdyam, 466 saMkalpAdezcatuSkasya, 564 saMkSepAdiyamAkhyAtA, 567 saMkSepeNAbhidhAsyante, 189 saMkhyA khalvapi vijJeyA, 70 saMjJA anityasaMjJAdyAH, 190 saMjJAdyaparaNA(nA)mAnaH, 113 408 130 507 88 261 428 421 592 519 500 448 535 72 258 473. 142

Page #608
1. abhidharmadIpakArikANAmakArAdikrame 508 359 328 108 170 17 505 185 151 110 507 275 233 278 265 386 442 41 .445 saMjJA prajJAbhibhUtatvAt, saMdhArya yadAkSiptam, saMprayuktaH saMskAraH; saMprayogini tu svasmin, saMbhAvanAnukUlatvAt, saMmukhe nAma jAtAstu, saMmohasya nivRttyartham, saMyojanAdibhiH zabdaH, saMvRtijJAnarUpatvAt, saMvRtijJAnamayyau tu, saMvRtyA skandhasantAne, saMvRtsadRSTayupetAto, . saMskAragrahaNAccaiva, saMskRtAlambanA eva, saMskArAhitasAmarthya, sakalA dviSparAvRtta, . sakRtkaroti yattaddhi, sataH kriyAGgatAdRSTeH sati janmani tadbhAvAt, sati vRtteraNe (na)ryANAd, satkAyadRSTyavacchedo, satkAyAntadvayagrAhI, . satkArAdiguNopetam, satkSetre kriyate yacca, satyapyaNe (ne)kahetutve, satyeSu pAtayitvaitam, sattvaprajJaptyupAdAna, sattvAkhyAH kAmarUpAptAH, sattvAkhyA sattvavaicitryam, sattvAkhyopadravAbhAvAt, sattvAdyananyathAbhAve, sattvAdhiSThAnavRttitvAt, sattvAnAM cyutisambhUtyoH, sattvopapattihetUnAm, sadatItAsamutpannam, sadasaddhetuno yasmAt, ' 29 81 sadasanmitrayogAttu, 251 saduHkhahetudRggheyAH, 126 sadevakauravAH sattvAH, 216 saddharmAntaddhito'nye'nye, 83. sanidarzana AdyArthaH, 414 [sandhau] sandhau ca buddhasya, 480 sapAkamazubhaM kRSNam, 363 sapta tejobhirekAdbhiH, saptadravyAvinirbhAgI, 516 saptamaM SoDazAkAram, 215 sapta mAnavidhAstribhyo. 160 saptayogAstrayaH skandhAH, 127 sapta sarvatragA duHkhAt, 352 saptApavargadRggheyAH, 507 sa pratItyasamutpAdam, 349 saprasabdhidvirUpottham, sabhAga eva dharmAkhyaH, 309 sabhAgastatsabhAgatve, 141 samalA nirmalAstvanyA, 428 samalaiMnirmalastvarthaH, 272 samastAlambinAntyena, 264 samAdhibhAvanAdhyAnam, 347 samAdhisarvAdhisukhopabhogo, 181 samAdhI RddhirityuktA, 54 samAnapratipakSatvAt, 387 samAseneyamAkhyAtA, 13 sameghAmegharAzyahnoH, 149 sampadvipattisaMjJAdyAH, 79 samyaktvaniyatA ye tu, 150 sa yasmAnizcito vedhaH, 2 sarvaklezavisaMyuktaH, 455 sarvagatvAdadoSazcet, 499 sarvagocaramatrAdyam, 154 sarvago'nuzayaH kRtsnAm, 305 sarvagrahaprasaMgazcet, 298 sarvatra saMbhavAnmiddham, 41 474 94 384 586 449 524 490 420 43 555 103 422 434 47 502 285 47 124

Page #609
311 245 543 540 411 537 . 55. 19 362 125 51 581 . -51 450. 1. abhidharmadIpakArikANAmakArAdikrameNa suucii| sarvatra samavRttyAdeH, 508 sAdharmya sati tadvRttaH, sarvatrAkiraNe mUrno, 401 sAdhuvRttyanuvRttyartham, sarvatrAjaistathA zeSaH, 297 sAdhyAtmasaprasAdAstu, sarvatrAntyAH samutpannAH, 404 sAmantAni dvidhA sapta, .. sarvadRggheyabhAktve'pi, 367 sAmantakaprayoge tu, sarvadharmeSu nairAtmye, 389 sAmantakaiH sahASTAbhiH, sarvamasti pradezo'sti, 299 sAradravyena tenaiko, sarvasattvAstridhAtusthAH, 96 sAlambaprathamAH paJca, sarvAnarthanidAnatvAta, 368 sA'vidyA dve upAdAne, sarvAbhyo'nyatarA bhUtAH, 419 sAzubhaM middhakokRtyama, sarvAmyo'nyatarotpannAH, 402 sAsravA eva te zejJAH, sarvAsAM tu kSayajJAne, 231 sAsravANA (nA)sravA antyAH , .. sarvAstivAda ityuktaH, 301 sAsravAnAsravazcAnyaH, sarvAsravakSayajJAna, 532 sAsravAnAsravAH skandhAH, . sarvAsravakSayAbhijJAH, 518 sAsravAlambanAH sveca, . sarve kAmeSu rUpe dvA, 173 sAsravAlambanAH sve ca, sarve catvAryatItasya, 209 sAsvAdaH svabhavAlambaH, sarvamyaH sattvajAtibhyaH, 166 sukhaM ca sumanastA ca, sarvebhyaH sarvadA sarvam, 230 sukhavedyaM zubhaM karma, sarvebhyo'nyatarA bhUtAH, 416 sukhAdhAne sukhA maitrI, sarvebhyo vartamAnebhyaH, 165 sukhopekSe tRtIyentye, . sarvebhyo saMvarAGgebhyaH, 166. sukhendriye tadAlambe, sarve vA caitasAH kliSTAH, 371 sUkSmopaNA (nA)hamAtsaryANi, sarve vipAkaniSyandA, 204 sUtraM caitatsamAkhyAtam, sarve svAdhikavijJeyAH, 330 sUtrasyArthAparijJAnAt, , sarvairmohasya vittibhyAm, 378 sUtre dhvaMsoktiranyArthA, savitarkavicAraM yat, 554 sUtre'bhibhavasaMjJAkhyam, savitarkavicArAdyAH, 580 saikaMpuNyazatodbhUtam, savizeSa yatastyaktvA, 438 sopekSAprItisaMkalpam, sahArUpyacatuSTvena, 536 saumanasyena rAgasya, sa hi tribhirasaMkhyeyaiH, 226 skandhAyatanadhAtUnAm, sAMvRtaM cAnvayajJAne, 489 skandheSu jAyate pazcAt, sAGgasya zaktyabhivyakteH, 308 steyasyAnyAGganAyAtaH, sAGgA cittasthitirdhyAnam, 534 styAnaM pramattirAzraddhayam, sAcivyAdanuzAyitvAt, 356 styAnauddhatye ca hitvordhvam, sA jJAnasyAsadakArA, 307 strIndriyAdyanvito'STAbhiH, 339 334 578 86 176 590 549 350 115 587 292 169 597 242 442 .377 8 386 193 114 360 100

Page #610
1. abhidharmadIpakArikANAmakArAdikrameNa scii| 283 144 80 260 391 252 93 53 sthAnavAditvasaMjJakA, sthiro. nAparakRccAryaH, sparzAzrayodbhavAdhAra, spRzyaM dvidhA sadharmAzAH, spraSTavyamadhikaM tattu, sphoTAkhyo nAparo ghoSAt, smaryate tattadanyaizca, smRtyupasthitayastisraH, syAtkarmaNAnvitazcaiva, syAtkarmasvakatA nAsti, syAtkarmasvakatA nApi, syAtkhapuSpaiH khamutphullam, svaM kAyavAGmanaskarma, svakatrayakarUpApta, svagocaropalabdhitvAt, svadhAtukAni paJcaiva, svaparArthAntasamprAptaH, svabhAvenAvizUnyatvAt, svabhAvo yadi bhAvAnAma, svabhUmenaiva nirmANam, 295 svabhUmereva nirvANam 181 svarUpaM vedayaMzcchabdo, 80 svargApavargahetutvAt, 36 svazaktijakriyodbhUtaH 505 svasAdhAraNacihnAmyAm, 146 svasmAt tyAgaguNApekSAH, 29 svasya dhAtoH parijJAnam, 520 svAtmanA nityamaviyogAt, 220 svAtmyagocarakAryAnA(NA)m, 216 svAnyobhayArthasiddhayartham, 218 svAmAlambanato bhUmim, 312 svArthavijJAna evAnye, 214 svArthavyaktiSu paJcAnAm, 328 sva trayaH kAmarUpAptAH, .77 svairiSTAdibhinA(rA)kAraiH, 355 svo; evopajAyante, 506 harato ve kuzAstRbhyo, * 390 harSotpAdabhayodvega, 312 hetavaH sarvabodhInAm, 528 hetutattvaphalodbhUtam, 245 215 77 76 341 288 568 523 308 234

Page #611
2. vibhASApravRttigatAnAmavataraNAnAM suucii|| II. Index of the Quotations in Adv. (Numbers refer to pages). (The Quotations marked K. and P. also occur in Akb. (K.) and pali (P.) literature respectively.) 154 111 K. P. adRSTe dRSTavAditA, 161 K. ime te Ananda, dharmAH, ... 147 adhigato me paurANo mArgaH, 365 P. ihaikatIyaH prANAtipAtikaH, 108 adhyAtma rUpasaMjJI, 4.1 K. P ihaikatyo na kAmarAga. 221. K. P. anitye nityam, 234 P. Ijyiko bhavati, .. 133 K. P. anunayapratighamAna, 300 . P. utpannAnAmakuzalAnAm, 108 __ anuzayAnuzayanAt, 18 K. upahA udakaM cUSayaMti, abhikSurbhavati, . 133 P. ekaH samApatto vipatti, K. abhidhyAdaya eva, 148 K. ekadezakArI, pradezakArI, 124 K. P. abhUtvA bhavati / bhUtvA ca, 268 K P. ekasmiccharIraparvate, arUpiNa; santi sattvA, 413 K. P. ekasya bhASamANasya, K. P. avidyApratyayAH, 297 etad buddhA(dhvA) bhaved, eta K. P. asaMjJiSu / asaMjJi, 91 K. P. etAvatsarvaM yaduta, K P. asti karmAsti vipAkaH, 254 edaitI kaNThatAlavyau, ___P. asti me eSu paJcasu, 237 K evaM tu sAdhu yathA, 222 K. asti bhikSavo'tItam, 264 ra katamAnyadhimAtrANi, astyAyuH kSayAnmaraNam, 102 K P. kati bhadanta loke, 367 asthAnamanavakAzaH, 100 P. karmasvako'yaM bhikSavaH, K. P. asmin satIdaM, 107 K. . kAmarAgasyAnuzayaH, .... 222 K. arhatphalasyaikAdazabhiH 58 K. kAmarAgAnuzayastribhiH, . 221 K. P. ahamasmi brahmA, 84 K. P. kAmAsravo bhavAsravo, 297 AkAzamAloke sati, 13 K. P. kAyama vAkkama, 121 K. P. AtmanA hi sudantena, 27 K. P. kiM yaH kazcijyAyate, K. AyuH santatyupanibaddham, 102 K. kimidamAkAzaM khAdyate, 33 K. P. AyuruSmAtha vijJAnam, 98 K. P. kutra tAni catvAri, K. Azraddhayam, 75 K. ko'tra doSaH, 149 K. P. idaM duHkhasatyamiti, 1 K. klezAt(n) prahAyeha, 352 P. idaMmagryaM bAhyakAnAm, 245 kSAntidhyAnapAramite, .. 195 183

Page #612
2. vibhASAprabhAvattigatAnAmavataraNAnAM suucii| 118 215 ou 385 154 157 195 157 153 K. gandharvasya tasmi samaye, 46 P. duHzIlo bhavati, grahayogo bhujAspandaH, 121P. dUraGgamamekacaram, P. glAnAya dAnam, 213 K. P. dvAviMzatirindriyANi, K. cakSuH pazyati nayanaH pazyati, 33 K. P. dve karmaNI cetanA karma, K. P. cakSuH pratItya rUpama, 6 K. P. dve dAne / dharmadAnam, K. P. cakSuHpratItya rUpaM, 269 K. P. dharme pratipatyevAjJAm, K. cakSurutpadyamAnam. 267, 268 P. dhAtuzaH sattvAH , K. P. catasra pratipadaH, 355 K. na narmayuktamanRtaM, K. P. catasraH khalu samAdhibhAvanAH, 425 ra n| pradIpanirvApana, K. catuHSaSTiH kalpAH. 117 na hi piTakatraye, K. P. catvAra AtmabhAva, 103 P. niyatavedanIyaM triprakAram, K. caturNA patanIyAnAm, 132 K. navAnupUrvasamApattayaH, K. P. cittasaMklezAtsasvAH; 45, 78, 363 nivRtte vipAke nArakaH P. cittenAyaM loko, 46 paJcatvamApadyamAnasya, . ____P. cyuto bateMmI mohapuruSo, 328 K, pRthivyapsu nizritA, P. chandamUlakAH sarvadharmAH, 50 K. P. prakRSTamapi kAlam, jarAmayaM vaitatsatrama, 231 K. P. prasiddhasya pudgalasya, : K. P. jAtipratyayaM jarA,. - 108 K. prANAtipAto bhikSavaH, jIvato bhagavato, 11 K. P. bahavaH zaraNaM yAnti, jIvitendriyaM katarata, 97 ra bAhyaM pRthamjanapakSa, tathAgatAnAmutpAdAt, 113 buddha dharma saMgha, K. tathAtvena jarAsiddhiH, 105 bodhisattvaH kutaH prabhRti, K. P. tasyaitAni(yasyemAni) paJca, 54 K. P. mA tvamAyuSman, K. P. tiryagyoNi(ni)gatAya, 212 mArgavidohaM mArgasya, - P. tisraH saMvartanyaH, 108 P. maitrI AsevitA bhAvitA, .P. trayazchandarAgasthAnIyAH, 253 K. mokSAntarAyAH trayaH, K. P. trayANA sannipAtaH sparzaH, 270 yacchAriputra, karmAbhyatItam, K. tribhiH sattvAvaratAma, 302 K. P. yatkiJcidabhisaMskRtam, K. P. trINi karmANi kuzalam, 126 P. yatpunastadbhavati citta miti, K. trINi khalvavyAkRtamUlAni, 246 yatrotpitsormanasaH, K. P. trINi duzcaritAni, 148 K. yathaiva hyekaM cittam, K. P. trINi bandhanAni, 304 K. P. yadatra vitakitaM, trINImAni zrAddhasya, 55 P. yadbhikSavaH sUve nAvatarati, K. P. trINImAni smRtyupasthAnAni, 390 K. yadva(du)ta loke nAsti, K. P. tvamapi mohapuruSa, __ 96 yasmin rUpe'tItAnAgate, duHkhA hi bhikSavo, P. yasya rAhula muSAvAde, 127 125 186 96 __ 428 394 265 85 138 197 269 254 128

Page #613
390 . 454 2. vibhASAprabhAvRttigatAnAmavataraNAnAM suucii| K. P. yAH kAzcana durgatayo, 297 K. P. saceditthatvamAgacchati, K, P. yAvaccAhameSAM paJcAnAm, 54 K. santi te skandhAyatana, 129 yAvadbhirarthavadbhiH padaiH, 109 K. P. santrasanti sattvA loke, 54 K. P. ye kecidAtmeti, 272 P. samanvAgato'yaM puruSaH, _P. yeyaM dRSTiH sarva me, 245 K. samAdhibalena karmajam, 98 K, yo dharmo yasya dharmasya, 294 K. sayApatticittameva, yo buddhaM zaraNaM gacchati, 125 K. P. samyakasambuddhasya, K. P. rUpaM yathAbhUtaM prajAnAti, 320 K. P. saptatriMzad bodhipakSyAH, 356 K. P. rUpamanityamatItAnAgatam, 265 P. saptasthAne kuzalo, . 320 rUpasaMmUDhAnAm, 6 K. sapiryathApsu niSThyUtam, 82 K. P. rUpANAM niHsaraNam, 413 K. P. savitarkaH savicAraH, 423 _P. lokasamudayaM jJAtvA, 270 K. P. sarmadharmA anAtmAnaH, . 319. laukikAnadharmAnantaram, 332 K. sarvamidaM prajApatinA, 154 K. vAksaMskArA vitarkavicArAH, 82 K P. sarvazo rUpasaMjJAnAm, 412, 413 K. vAG nAmni pravartate, 109 sarva sarveNa cchetsyate 171 vAcA saha kacaTatapAdayo, 109 K. sarvasUkSmo rUpasaMghAtaH vAtAyanapraviSTasya, 277 sarvAsAM tu kSayajJAne, K. P. vijJAnaM cedAnanda, 46 K. P. sarveNa sarvANi, K. P. vitayaM vicArya, 83 sarsaprayogA saha, K. P. vedanApratyayA tRSNA, 48 P. sAMcetanikasyAhama, .. .. vidhividhAnaM niyatiH, 120 K. P. sukhaduHkhayoH prahANAt, K. zukladharmAH katame ?, 147 K. P. sukhavedanIyaM duHkha, 139 K. zobhAyaM tu dvayodbhavaH, 38 P. sukhAyAM vedanAyAz,... . 48 zraddheSIkAsampanno, 48 K. sUkSmaM kuzaladharmabIjam, 168 K. P. zreyAnahamasmoti mAnavidhA, 237 P. so'sya bhavati sukhAyAM, 223 K. P. SaDdhAturayaM bhikSavaH 76 saumanasyasvabhAvA, 427 K.. saMklezavedanAbhiH, 48 K. P. sparzapratyayA vedanA, K. P. saMjJA ca vedanA ca, 78 K. syAt trayANAM karmA(ma)NAm, 140 K. vacittikeyaM samApattiH, 93 svArthopalabdhAveva, 47 /

Page #614
__3. vibhASAprabhAvRttigatavizeSanAmasUcI // III. Index of Sutras, Sastras, Acharyas, etc., in Adv. (Numbers refer to pages). 398 238 95 kapila akSapAda, 398 ulUka, agulimAla, 220 airAvaNa, adhvasaMkaravAda, 260 aupaniSada, 416 abauddhIya, kapila, 398 abhidharma, 3, 8, 21, 33, 40, 58, 75, karmacintA, 225, 417 87, 96, 97, 101, 104, 122, karmAdhikAra, 207, 221, 283, 406, 410. karmAdhyAya, 373 abhidharmadIpa, . . kANAda, abhidharmanaya, - 422 kAtyAyata(-ya)nasUtra, 270 abhidharmapradopa, 347,.429 kApAlika, 418 ayogazUnyatAvAdina, . 257 kAlakarNI, 105 avyAkRtavastuvAdina, 258 kAzmIrAH, 29, 102, 246 azAkyaputrIya, 54 kumAralAta (bhadanta), 16, 277 azvaghoSa (AcArya), azvajit 84 kozakAra, 18, 33, 47, 65, 81, 90 aSTame'dhyAye. 373 93, 98, 133, 149, 168, arhatparihANisUtra, 222, 279 Agama, . . 11, 26, 55, 97, 108, kozakAraka, 40, 47, 282 .. 171, 269, 412 kozakRt, AcArya, 11, 46, 291, 295 krauJcAdirAjaduhitAbhikSu, krauJcAdirAjaduhitAbhikSu, 231 AcAryakam, 11, 186 kSudrakavastuka, Ananda, 147 gandhahasti, Ananda (sthavira), 197 gAthA, 104, 194 AnejyasUtra, gomayapiNDopamasUtra, Abhirmika, 109, 139, 256 gosavayajJa, 154 uttarakuru, 176, 238 ghoSaka (bhadanta), . 259, 260 udAyI (bhadanta), 96 caturveda, udAyI (sthavira), 96 caturvAgameSu, 197 uddAnagAthA 197 jJAnaprasthAna, 102, 186, 237 upaklezacintA, 76 tattvasaptati, 225 418

Page #615
456 3. vibhaassaaprbhaavRttigtvishessnaamsuucii| tiSya, dIpakAra, 247 338 194 bhagavatA, 13, 44, 50, 52, 53, 76 / da (?) kSajAtaka, 143 78, 90, 96, 104, 107, 108, dArTAntika, 31, 47, 139, 222, 257, 113, 121, 127, 128, 132, 258, 274, 278 133, 138, 146, 153, 166, 169 183, 197, 214, 245, 253, dvAdazAGgapravacana, 393 264, 265, 26 , 269, 271, dharmatrAta (bhadanta), 259 272, 297, 305, 320, 328, ghyAyisUtra, 352, 355, 364, 373, 410, nagnATa, 158 412, 416, 431 nagnATapakSa, 259 bhagavAn, 54, 101, 124, 267, 268, nanda 220 301, 375, 406 naraka, 177 bhadanta, . 33, 101 nArAyaNa, 14, 389 bhAgavata, . 120 nArAyaNIkRta, 101 bhArgava, - 200 nikAyAntarIya, 96 bhUtabhautikAnyatvacintA, 77 nirgrantha, 158 mahatyAM zUnyatAyAm, 146 paJcame'dhyAye, 76 mahAkAzyapa, 197, 402 paramArthazUnyatAsUtra, 266 mahAyaNa(na), pArasIka, . 154 mAracatuSTaya, 208 pArasIkAdimantra, 418 mAhakImAtRsUtra, piTaka, . 126, 195, 202, 203 mAhezvara, 120 paudgalika, 258 mImAMsaka, 112 46, 427 medhika, 293 prakaraNa, 263 maitreya (Aya), 86, 402 prajJapti, 102 yAjJika, 159 prajJaptibhASya, 117 ratnazikhin, 200 prabhAseturAjan, 201 rAhula, 128 pravacana, 89, 257 lavaNopamasUtranyAya, 138 bakalAta (?), 143 lokAyatika, 258 bahirdezIyaka, 247 vasumitra (bhadanta), 260 buddhadeva (bhadanta), 76, 260 vasumitrasthavira, buddhavacana, 85, 224 vArSagaNyapakSa, 259 76 vAsudeva, 230 bodhisattvamArga, 195 vAlIka; 158 417 vinaya, 99, 100, 195, 197, 207 154, 418 vinayadharavaibhASika, paurANa, 86 brAhmaNa,

Page #616
veda, 417 vaibhASa, vaibhASika, 3. vibhaassaaprbhaavRttigtvishessnaamsuucii| vindhyavAsin, 35 SaTpaTkasUtra, 223 vipAzyin, 200 satpuruSasUtroddeza, 343 vibhajyavAda, 257 sarvajJapravacana, 280 85, 86, 267, sarvAstivAda, 257, 259, 260 vedamantra, sarvAstivAdavibhraSTi, 282 vaitAnakarma, 418 sarvAstivAdin, 259 vaitulika, 257, 258, 276, 282 sunakSatra, 220 vaitulikazAstra, . 101 sUtra, 8,9,52,78, 82,91,97, 99, vainAzika, 259 . 100, 103, 104, 118, 133, 6, 47, 48, 304 149, 153, 197, 207, 215 121, 195, 221. 221, 236, 247, 248, 293, vaibhASikIya, 47 267, 268, 300, 304, 305, vaimacitra, . 238 332, 340, 367, 399, 400, 112, 113 406, 410, 423, 428, 431, vaizeSika, 4, 9, 10, 113, 274, 416 saugata, vyAsa, 3 sautrAntika, / 157, 22, 225, 268 zabara, 418 saMgItikarta, 199 zabarAdimantra, * 159 saMgrahavastu, zAkya, 148 sAMkhya, 4, 31, 1.6, 149, 267, zAkyamuni, 199, 200 . 268, 273, 416 zAriputra, 96 sthavirakSemakasUtra, 237 zAstra, 22,89,125, 145, 147, 184 sthitibhAgIya, 148 186, 220, 230, 281, 365, 417 harihara, 232, 233 zubhakRtsna, . 108 hastatADopamasUtra, 271 zrAvakayANa(na), 358 hiraNyagarbha, 232, 233 105 hUpanADI, vaiyAkaraNa, zrI

Page #617
akiriyavAda, 4. TippaNagatavizeSanAmasUcI / / IV. Index of Satras, Sastras, Acharyas, etc., in the notes. (Numbers refer to pages). acatitthiya, 205 ahetukavAda, 169 169 Agama, 107 aggivesana, Acariya, 387 aGgulimAla, 220 AcArya, 68, 150, 170, 222, 232, adbhutadharma, 195 233, 270. 271, 304, 344, 346, . adhyAzayasaMvodanasUtra, 198 362, 368, 389, 390, 391, anantavarmA(bhadanta), 398, 409. . aniruddha (sthavira), 182 AcAryamata, . . 81, 310 andhaka, 14, 17, 39, 104, 141, AjIvika, ___201, 224, 248, 378, 412 - AjIvikavAda, . 269 anye, 69, 324 AtmavAdapratiSedha, . . 265 anyaparyAya, 49 Ananda, . 13, 99 aTThakathA, ... 101, 199 AbhidhArmika, 11, 34, 48, 75, 128, aparagodAnIya, 198, 218, 228, 233, 149, 409 aparaselIya, 107 AryavIradattaparipRcchA, . apare, 5, 18, 48, 50, 71, 82, 90, AryasammatIya, . 93, 100, 116, 134, 208, 209, indriyavibhaGga, 226, 235, 239, 304, 305, 362, indriyaprakaraNa, 365, 380, 402, 408, 410. ucchAstra, 140 abhayagirivAsi, 104 uttarakuru, 209 abhidhamma, 10, 197, 224, 393, uttarApathaka, 140, 141, 156, 171, abhidhammasutta, 189, 248. abhidharma, 58, 74, 75, 98, 104, 149, utsUtra, 124 221, 225, 226, 343. udAyi, 96, 138 abhidharmakAra, udAyisUtra, 95, 96 abhidharmakoza, 3 uddAna, 197 abhidharmakozacintaka, 426 uddAnagAthA, abhidharmapiTaka, 195 ulUka, 245 - pariTTho gaDhabAdhipubbo, 328 ekaMsavAda, 249 azvajit; 328 okkantika saMyutta, 210 107 117

Page #618
160 353 4. ttippnngtvishessnaamsuucii| 459 kaccAyana, 270 jaina, 158 kapila, 245 jaiminIya kapphiNa, 220 jJAnaprasthAna, 74, 89, 102, 237 karmanirdezAdhikAra, 136 tattvasaptati, 225 kassapa, 201 tathAgata, 99, 356 kassapika, 258 tAmraparNIya, kAzmIra, 29, 102, 123, 124, 132, titthAyatana, ." 120 247, 298. tipiTakacULanAgatthera, kAzmIravaibhASika, - 33, 99 tipaTakacULAbhayatthera, 353 kAzyapa, tipiTakamahAdhammarakkhitatthera, 353 kAzyapa (Arya), ... 402 tiSya, kilazabda, 13, 19, 68, 150, 345 tepiTakabuddhavacana, 100 kumAralAla (bhadanta), . 15 piTaka, kecit 25, 82, 161, 324, 407, 415 thera, .182 . kozakAra, .. - 33 theravAda, kSAntijAtaka, 194 dArTAntika, 32, 47,76, 95, 141, kSudrakavastuka, . 307 . 149, 172, 409 khantivAdijAtaka, 194 dIghabhANakAbhayatthara, ... khiDDApadosikA devA, . ..103 dInAra, 182 khuddakavatthuvibhaGga, ......306 dhammavinaya, 328 khemaka (AyasmA), ... 237 dhammasaMgaha, 224 gandharva, . . ..46 dharmatrAta, guNamati (AcArya), ..285 dhamila,.. gotama, 124 nakSatrarAja, gomayapiNDa [sutta] 119 natthikavAda, ..... 169 gosava, ghaTIkArasutta, .... 201 201 nAgasenatthera, 818 ghoSaka (bhadanta), 32, 94, 990-328 nArAyaNasaMghAtabala, . ghoSadatta,.. ..:: . 200 nAlandA, catunikAya,.. . 198 nikAyagrantha, 198 chachakkasutta, 223 nikAyAntara, janakavaideha, 154 nikAyAntarIya, 11,71,107,236,412 jambudvIpa, 193, 209 nirgrantha, jinacakka, - 133 nettivacana, 299 jinadUta, .. 103 paJcaskandhaka, jinAdiSTa, 103 paTisambhiAmagga, .224

Page #619
4. ttippnngtvishessnaamsuucii| paripRcchA, parIkSya, 381 170 146 paramata, 13, 19, 69 buddhaghoSa, 194 paramArthazUnyatA, 267 buddhadeva (bhadanta), 25, 77 paramArthasaptati, 225 buddhabhASita, 159, 266 paravAdI, 387 buddhavacana, 10, 394 pariNAmavAda, 259 bodhisattvapiTaka, 101, 195, 203 93 brAhmaNa, 154, 278 parivAjaka, 266 bhagavat, 93, 426 232 bhagavatA, 53, 90, 105, 133, 256 pAramitApiTaka, 195 264, 267, 318, 348, 388 pArasIka, 154 bhagavatI, 158 pArAyaNamANavaka, 322 bhagavadvizeSAdayaH, 397 pAli, 227 bhagavAn, 99, 161, 302 pALi, 317 bhadanta, pAzcAtya, 29 bhadrakalpikasUtra, 200 pudgalabAda, 158 bhAratayuddha, punarvasu, . 328 bhArgava, pubbaseliya, 55, 89, 97, 107, 142, makkhaligosAla, 207. maGgalahatthi, pUrvavideha, 209 matavikalpa, . pUrvAcArya, 81, 93, 161, 217, 245 manopadosikA devA, 262. mahAdhammarakkhitatthera, poLapAda, 49 mahAnAma, 124 porANA, 33, 389 89 mahAparinibbAna sutta, . 101 paudgalika vAda, 258 mahAbrahmA, 84 prakaraNa, 147, 236, 237, 298 mahAmoggallAna, 266, 356 prakaraNapAda, 236 mahAyAna, 198, 203 prazapti, 46 mahAzUnyatArthasUtra, 146 prazaptibhASya, 117, 166 mahAzramaNa, 194 prazaptizAstra, 26 mahAsAvika, 26, 33, 99, 100, 149, prajJApAramitA. 170, 207, 249, 296 pratyekabuddhayAna, 203 mahAsIvatthera, prabhAsa, 200 mahAsunavAdIsaGkhAtavepullaka, 126 pravacana bhAga, 306 mahIsAsaka, 16, 54 bahirdezika, 80, 93, 102, 123 mAgadhika, 393 bAbarI; . 322 mAra, 101, 208 bApaka, 229, 247 mAlukyaputa, 203 101

Page #620
461 101 8 vainayika, 4. ttippnngtvishessnaamsuucii| mAhakImAtRsUtra, 161 vibhASA, 38, 147 mImAMsaka, 159 veda, 159 muktakasUtra, 198, 199 vedallapiTaka, 100, 197 muktakasUtrANi, 198 vepacitti, 238 mUlabhAsA 393 vepullaka, 126 maitreya(Arya), 348, 402 vaitulika, 258 yAnatraya, 327 vaitulya, yogAcAra, 70, 233, 262, 263 vaidikamantra, 160 yogAcAradarzana, 198 yogAcArabhUmi, 409 vaipulya, 101, 295, 276 rAjagirikA, 9, 76, 103, 118, 210 vaibhASika, 17, 45, 46, 48, 82, 86, rAjarSi, 103 93, 94, 96. 101, 104, 107, rAdha, 264 109, 114, 121, 125, 130, rAma(bhadanta), 249 131, 132, 141, 149, 161, rAhula, 163, 167, 171, 217, 220, laguDazikhipaka, - 266 222, 229, 232, 235, 240, laguDazikhIyaka . 247, 256, 257, 261, 264, loNaphala[sutta), 265, 251, 280, 296, 307, vajjiputtaka, 308, 316, 318, 343, 344, vasubandhu, . 34, 47, 159, 225 345, 358, 361, 362, 380, vasubandhupAdAH(AcArya), 200 390, 392, 394, 404, 412 vasumitra AcArya), . . 79 vaibhASikamata, 150, 277 vasumitra(bhadanta), 93, 94, 285 vaibhASikavacana, vAtsIputrIya, 28, 32, 220, 222, 223 vabhASikasiddhAnta, 67, 152 vArSagaNyavAda, ... 247 vaizeSika, 89, 90, 404 vijJaptimAtrazAstra, 76 zakra, 343 vijJAnavAdin 220 zabdavidyA 394 vitaNDavAdI, 133, 163 zAkyamuni, vinaya, 11, 100, 123, 128, 133, zAriputra (Arya), 388 zAstra, 89, 99, 125, 140, 237, vinayapiTaka, 195, 198 334, 374.. vinayadhara, 128 zAstrapATa, vinayavibhASAkAra, . . 3 zrAvakapiTaka, 195, 203 viparyAsasUtra, 235 zrAvakayAna, 195, 203 vibhajjavAda, 249, 258 zrIlAta (bhadanta), 17, 346 vibhajyavAdina, 96, 267 SaTpaTkasUtra, 223 . 266 138 . 109

Page #621
47 462 4. ttippnngtvishessnaamsuucii| sakasamaya, . 55 409, 410, 425; nirdeza 104, saJcetanIyasUtra, 149 235; pATha 11, 232, 369; sabbatthivAdi, 296 . piTaka 195; vacana 235; virodha samayapradIpikA, . 222 vyAkhyAna 209. samApattinirdezakozasthAna, 37 saugata, 154, 159 sammatIya, 16, 17, 58, 97, 104, sautrAntika, 11, 33, 76, 77, 82, 94, 142 86, 105, 131, 157, 168, 198, sammitiyA, 216 220, 222, 262, 265, 296, 324 sarvajJapravacana, 198 sautrAntikavizeSa, 47, 148 sarvAstivAda, 257 sautrAntikasiddhAnta, sarvAstivAdina, 47, 77, 254 saMgrahazloka, 78 sAketapaJha, .. 181 saMghabhadra (AcArya), 38, 65, 83, 87, sAriputta, 205, 249, 356 89, 162, 163, 170, 229, 231 sAriputra, 233, 307, 343, 385, 398, 399, siddhatthika, - 9,76, 103, 118, 210 . 415. siddhasena, 157 149 siddhAnta, 46, 107, 182; 153, 285 saMyuktAgama, 266 sItAharaNa, 164 sAMkhyapakSa; sunakSatra, 220 syaviravAdina,. 74, 104, 254 sundarAnanda, 220 sthitibhAgIya, 149 sutta, 100, 199 svapakSa, 240 suttantabhAjaniya, 44 svamata, 13, 19, 68, 96, 150, 172, suttapaTipATi, 100 233, 349. . sUtra 3, 11,72,78, 86, 96, 102, 104 svasiddhAnta, 124, 136, 143, 146, 149, 161, hetuvAda, 54, 92, 298 198, 203, 217, 225, 238, 270, hetuvidyA, 384 278, 302, 308, 317, 338, 340, L.V.P. . 32, 76, 95, 229 362, 368, 377, 382, 399, 404, Tsang yao, ... 304 __ saMcetanIyasUtra 259

Page #622
5. granthagatasaMskRtazabdasUcI // akathya - V. Index of Sanskrit words. . (Numbers refer to pages; n, indicates notes.) .. 251 aNimA 399, 403 akaraNasaMvara 128 aNu 138 n.; dvaya 111; sahagata akarmasvabhAva.. 148 166 n. aNDaja 55. akAlamaraNa ___101, 102 atikrAnti akAryakadezavirati 124 atiprasaMgadoSa 233 na. sakAla 51.79.166: mahAbhUmika, atizaya (daza) 403 314; mahAbhauma 68,75; mUla atota 93 n., 176, 180, 251 n., 154, 165, 246 252, 253, 260-1, 264, 278; akRtaka . 246, 268, 271 / anAgata 129, 164 n.; Azraya akRtasaMketa 22 40; karma 265, 278; lakSaNa akRSNAzukla . . 145 259; varNasamudAya 112. akopya 381, 368; dharmA 319, 419 atyantaprahANa akliSTa 293, 294; avyAkRta 21, atyutsava 89 n. 286. adattAdAna 154, 177 akSaNikatvadoSa aduHkhAsukhavedanIya 139 akSanirmocana 143 adRSTa 51; darzana 336 n. akSara 109,368 adravya 222, 262 n. akSavivardhana 421 adveSa akSAnti ... 311 adharabhUmika akSottApana 135 adharma 417 agatigatidoSa 267 adhipati. 359; phala 179 agnijalapraveza 231, 2.32; paricaraNa adhimA / 165, 340, 359 231; hotrAnuSThAna 231 adhimukti 384; caryAbhUmi 327 n. agradharma 325 n , 334 n., 362 adhimokSa 51, 70, 317, 248, 368 " agryadharma - 325 adhiSThAna 94, 156, 193, 196; aGga 407; niyama 130; saMbhAra 213, 402. 255 n.;. vaikalya 279. adhiSThAya 99, 1., 402 acitta 176; samApatti 87, 93 n. adhiSThita 101 n. acetana 98 adhyAtmasaMprasAda 408 ajAta 180; niruddha 369 adhyAtmika 14, 27

Page #623
14 5. grnthgtsNskRtshbdsuucii| adhyApatti 134 n. 422; mArga 40; saMvara 128-9, adhyAhAraka 176; skandha 87; vijJAna 286 adhyupekSya 101 anitya 105, 106, 111, 234; vAda, adhva-traya 259, 268, 282 n., 260; saMjJA 371... tritva 260; nirmukta 36; bheda anidarzana 254 n.; saMkara 260; saMmoha animitta 273; animitta 425; samAdhi 282; vimukti 369. 424; aniyata 79 n. 1, 113; karma anadhiSThAtRkatva 143; kAlAkSepa 208; vipAka anapatrapA 75, 309, 310, 313 1 00; vedanIya 141. . anabhisaMskAra 254 n., 340; pari- anivRtAvyAkRta 21, 23, 28, 79, 80 nirvAyI, 338 n; 341 n. 114, 147, 246. anabhisambuddha __390 anuzaya 18, 19, 42, 200, 222, 223, . anabhyUhAvasthA 81 n 225, 239, 243, 244, 245, anazana 300 251, 283, 284, 293, 294, anAkAritva 368 300, 308, 313; kArya 386, anAgata 157 n., 176, 251 n., 292; jahana 41; nirukti 220; 253, 261, 281n. 323, 369. nirdeza 290; mUla 246; prahANa anAgamya 41,53,59, 328 n., 304; bhAva 294; sahacariSNu 27 352, 355, 365, 415, 421, 422 anuzAyitva 293 anAgAmin 135 n., 337 n , 339, anuzAsanAprAtihArya .. 398 340, 341, 343, 348, 349 n:; anuzete. 48 phala, 57,.352. anuzerate - 19 n., 219 anAjJAtamAjJAsyAmIndriya 49, 53 anukrama 234, 254, 319, 320 anugraha anAdaratA 310, 311 anucita 87 anAdhAra __14 anucchinnakuzalamUla . 21, 60 anAptavacana 418 anunaya ___46, 254, 301 anAbhoga 72 anutpattidharmaka -253, 380 anArjavatA 311 anutpAdajJAna 331, 357, 369, 374, anArya 213, 326; vyavahArAH (aSTau), 375, 378. anupAtta 24 anAlambana 24 anupUrvasamuccheda anAsrava 18, 28, 53, 54, 241, 242, anubandha 308 344, 365, 372, 406, 419; anubhavajJAna karma 46; kSaNa 345, citta anubhUta 23 171 n; jJAna 375; dhyAna anumAna 32, 111; anumeya 277 anAtma 211 166

Page #624
5. grnthgtsNskRtshbdsuucii| 465 apAya 377 anulakSaNa 286 apavAda anuvyaJjana (azIti) 125, 188, 191 apavAdikA mithyAdRSTi 230 n. anuSThAna 231 265 anusahagata 166 apuNya 137, 417 anusmRti 272; vikalpa 20 apUrva 101, 134, 160 anRta (paJca) 155 apauruSeya 109,113, 393 antagrAhadRSTi 80, 228, 230, 234, apraNihitasamAdhi 424 245-6, 295. apraNihitApraNihita 425 antadvaya 225, 270 apratigha 16, 109 rakriyA (tisraH) 231 apratisaMkhyAnirodha 88, 431 antarA parinirvAyI 384n., 339, 341 n. apratisaMyukta antarAbhavavedanIyakarma . 143 apratiSThitanirvANAzaya 203 n. antarAbhavika 72, 103, 142, 146 apratyakSa 32 n., 47 antarAya 304 apramANa 144, 287, 326, 427, antarvyApArapuruSa .. 255 n. . 429, 432 antyakSaNa 336-7 apramAda 51, 71. 364, 392 andhavilAsinIkaTAkSa . 83 apravRttimAtra anyathAtva aprahINa 138, 282 anyasUtrokta apraheya 53, 181 anyAnanyatvadoSa 225 aprAptagrAhi . 14, 34 anyAbhiprAyatA 270 n. aprApti 88 n., 90 n., 286 anyonyabIjaka 93 n. aprAptArthaprakAzana 110 anvayakSAnti 229 apsaMvartanyaH sapta anvayajJAna, 242, 372 n., 374, 337-8 abuddhipUrva 158 . anvayI 366 abauddhIya .. 95 apakarSa 201 abrahmacarya 127 apakSAla 101, 115, 116, 138, 410 abhavya 133 n., 168 n. 385 apatrApya 73, 363, 364 abhAva 107, 270 n., 275; aparaparyAyavedanIya 91, 93, 141, 340 Alambana 270 n. aparAntasaMmoha 397 abhikSutva aparimitAyu 107 abhijJA 326, 381, 395, 396, 397, aparizeSanirodha 400,401, 403; phala 397. aparisphuTamanovijJAna 94 n. abhidhAnAbhidheyasaMbandha 268, 270, 271 aparihANadharmA 21 abhidhyA 148, 155, 172, 175, aparokSa 207 n. 305. 50 abhinivRtti 340 apavarga

Page #625
5. grnthgtsNskRtshbdsuucii| abhinirhAra 402 avayava(paJca) 248; nAza, 132; abhibhvAyatana 431 samudAya 110. abhisaMskAra 17 n., 172 avayavidravya 247 abhisaMskRta 413 avarabhAgIya 301, 302 abhisamaya 206 n., 337 n., 380; avasAdana 133 krama 331 n. avasthA 277; anyathika 260; pariNAma abhisametR 261; phala 253 n., 277 n.; abhUtaparikalpa 270 bheda 261. abhUtvA bhavana 275 n. avikalpa 19, 28, 29; tva 376 167 n., 268 avikArI . 295 abhyupagama 131 avicAra 19, 423 abhyUhAvasthA 81 n. avijJapti 5, 25, 121, 131, 135,. amUrta 24, 26, 109 153, 163, 215, 268. amRtapada 186 avitarka 19; 423 amoha 73 avidyA 42, 75, 246, 297, 298, ayaHprapATikA 341 n. 304, Asrava 297; ogha 299; ayatnabhAvin 167 n. virAga, 204, 368.. . ayoga 132, 275; vihita 184 avinirbhAga 24, 65, 67 ayogazUnyatA 257; prapAta 33 avipariNAmadharma - 254 ayonizo manasikAra 51, 184, 296 aviparItadarzana .. 233 araNA 144, 326, 392 avipAka 147 araNi 321, 359 avibhaktAMkRti 387 arUpa-saMjJI 432; santati 252 n; avivartanIya 331 n. svabhAva 135. avivartya-citta 185, jJAna 393; mana artha 185. ardhapluta 339 n., 340, n. avizuddhazIla 216 artha-pratisaMvit 393;-rAzi 393 avizUnya -saMmoha 375 avihisA . 73, 364 220, 347 arhat 211, 113, 350, 359, 395; avItarAga 60, 211, 239, 351, 371, tva, 57, 369; pratipannaka 349; 381. ___phala 144; SaT (arhantaH) 203 n., avetyaprasAda 364,366 352 n.; santAna 392. avaivartakaliGga 186 n. alobha avyAkaraNa 248 avataraNa 10, 385 avyAkRta 17,79, 91, 137, 215, 245, avabhAsa 270 n. 246, 286, 377, 403, 411, ahAryadharmA 352 avIci

Page #626
5. grnthgtsNskRtshbdsuucii| 467 mUla, 246, 248; vastUni (caturdaza) asvAtantrya 298 n. . 248. ahaMkAra 27 n.; paryAya, 235 avyaJjana ahAnidharmA 21 azarIra 76 ahetuka-vAda 169 n.;-vinAza 275 azAkyaputrIya . 54, 133 n. ahrIH 309 azItivyaJcana 187 AkaraNa 323 n. azubha . 287, 428 n.; saMjJA, 371-2 AkAra 229, 321, 323, 324, 375, azUnya 270 424, 428; samudAcAranyAya 321 azaikSa 23, 30, 89, 125, 126, 146, AkAza 6, 13, 33, 89 n., 105 n., . 150, 181, 351-4, 367, 369, 267; guNa 110; dhAtu 13, 14, 370, 398 271; nimitta 412; saMjJI 13 aSTAdaza---AveNikabuddhadharma 125 n, AkAzAnantyAyatana, 287, 412, 419, zakSAH 126 n.; bhedabhinnazAsana 420. 198 n AkiJcanyAyatana, 414, 419, 420, 431 asaMkhyeya 187, 193, 198, 199, 207 AkSepaH (karmaNAm) 141 asaMjJi - sattva, 91, 176; samApatti AkSepakakarma .. 144 n. 91, 12 n. Agneya 231 asaMprajanya AghAta 391 asaMbhinnAlambana 318 AjIva 362 asaMvara 130, 136; ccheda 135; tyAga AjJA 95 : 131; lAbha 131.-asAMvarika prAjJAtavata indriya 130.1. . AjJAtAvIndriya asaMskRta 4, 65, 85, 104 n., 262 n., AjJendriya 269, 288, 370, 377, 378. / Atman 4, 8, 27, 33, 230-1, 272, asat 48, 274, 276; AlambanA buddhi 415; upanAyika 426; grAha 295; 268-9, 270 n., 271-2; utpatti dRSTi 12, 230, 243, 245, 329; - 274; vastu 230, 270; viSaya 271 .. manaHsaMyoga 22; vAdI 235; saMcetanA asabhAgAnuvartanatA 103; saMjJA 316. asamayavimukta 346, 353 AtmabhAva 24,46, 88, 222, 300; asamucchinna kuzalamUla parikarSaNa 47; pratilambha 103 asamyaksambuddha 4 AtmIya 229, 254, 321; dRSTi . asAdhAraNa-kAraNa, 39; guNa 391 230; dRSTicarita 329. asti-tva 107; dRSTi 168 n., zabda AdikarmikAvasthA 362 264 n. Aditya 267 asthizaMkalA. 402 AdizAnta 276 n. asmimAna 12 AdInava 54 44 54

Page #627
468 400 5. grnthgtsNskRtshbdsuucii| AdezanApratihArya 398 aSTAMgikamArga 2, 127; AkAra(SoDaza) Adhipatya 45, 47, 177, 362; phala 330; dharmavipakSa 54; nirukti 177. . 113; mArga 28 n., 206 n., 321 AdhimokSikI 330, 356; vaMza 363-4; vyavaAdhyAtmika 43 hAra (aSTa) 161; zrAvaka 204, Anantarya 125, 334 n., 335; patha 265; santAna 392; * satya 1, 2, 178, 325-6; mArga 57-8, 147. 127, 373; sabhAgatA 90. 349, 350, 354, 371, 395, 421 Alambana 15, 16, 242, 287, 294, sabhAgakarma 185 n.; samAdhi 327 n. 396, 422; AlambanavijJAna 286; Ananda, 391 niyama 283; nayamya 251; smRtyuAnijyakarma 137 n. pasthAna 318 n. AnupUrvika 58, 351 AlayavijJAna 94 n, 95 n, 270 . . AnupUrvIvyatikrama 363 AlAGgala Anejya 137, 138, 410; saMpreyagAminI AlokatamaHsvabhAva 13 pratipat 138. AlokalabdhasamAdhi 327 n. ApAyika 28 AvaraNa 185 n; bheda 204; vigama 396 Apta 85, 86, 90 AveNika 79, 80, 81, 239, 241; AbhAsvara buddhaguNa 209, 367. AbhiprAyika 104, 146, 410 Azaya 143, 213, 385 Abhoga 70 Azraya - , 121, 251 AmiSadAna 215 Azraddhaya Ayatana 5,6,9, 380, 66, 113, 129, AzvAsaprazvAsa 271, 283, 320 n., 366 AsaMjJika Ayu 97, 98, 102, 117; kSaya 102, Asevita viccheda 135; vipAka 99 n; Astika saMskAra 98 n., 99 n , 101 n. Asrava 18, 220, 297. 350; kSaya AyUhita 181 n. 320,386, 395, 426; kSayajJAna ArambhamAgaM 325 387, 403. ArUpya 146, 176, 285, 288, 355, AsvAda 365, 404, 406, 410, 422; AsvAdanAsaMprayukta 406, 407 avacarA anuzayAH 225; gAmI (anA. AhAra (4) 316 gAmin) 339; dhAtu 18, 27; rAga AhitacittabhAvanA 266 304; vimokSa 326, 431; samA- AhrIkya 75, 314 patti 174; sAmantaka 412. icchAsvitA 310 Arya 42, 63, 64, 92, 313, 229, iJjita 138, 410 238, 325, 329, 331 n., 344. indra 359; .loka 347 387.402. . 54

Page #628
5. grnthgtsNskRtshbdsuucii| 469 indriya 44, 45 n , 49, 204, 205, upapadyavedanIya 93, 141, 143 - 238, 313, 340, 353, 357, 359, upalikhati 165 362, 384; antaravivRddhitatprathamatA upavAsa 123 n., 135; saMvara 123 n., 366; prakaraNa 57 n; prastAva 57; 124 n. mahAbhUtopacaya 211; 1. saMcAra 344, saMcAra 344, upavicAra 287 352. upasaMpanna, 136 n. iSTavipAka 141 upahA 154 IrSyA 42, 75, 308, 311 upAdAna 12, 220, 279, 299 n., IzitRtva 399 n. 370; skandha 17, 229, 231, Izvara 51, 84, 118, 119, 120, 185, 232, 233, 237, 272, 275. 231, 232, 319, 400. upAdAyarUpa 65,171 uccheda-grAha 295; dRSTi 235, 239; upAsaka 47 n , 89, 123 n., 124 n., dharmA 295; bhorutva 93. 125, 127; saMvara 130. ucchAsaprazvAsa 117 upekSA 51, 72, 140, 287, 312, 313, utkarSa . 201 . 358, 361, 408, 411, 427, uttarakuru . 176;-kaurava 91 428.429. uttaraniHsaraNa .. - 121 ubhayabhAgavimukta 353 uttaramArga . 135 ubhayavyaJjana 56, 132 utpatti 119; kAla 91; zakti 105 Urdhvagati 344 utpadyamAna 267 UvabhAgIya 301, 304 utsRSTi 173 UrdhvabhUmika udayavyayadarzana . . 318 Urdhvasrota 338 n., 340, 341 udbhAvanA - 304. USmagata 98, 218, 287, 321, 322, upakAryupakArakabhAva 326-9, 362, 421, upakleza 79, 84, 136, 300, 306, Rddhi 187, 326, 395, 398, 399; 3.9, 313, 359, 369. pAda 357-9, 359, 399 n; prAtiupakramahetu hArya 398; phala 400; zarIra 400 upacAra 255, 256, 356 n.; sattA eka-aGgavirati 175: artharuci 89; 9,273. AkAra 376; AtmasaMjJA 316; upacita 100 n., 148; karma 214 Adhipatya 38; kAryatva 38; kSaNAupanAha 6, 307, 311 bhisamaya 337 n.; gocaratva 38; cara upapatti 92, kAla 36; dhyAna 411; 79; dezakArI 124; dhAtutA 38; prAtilambhika.. 327; bhavikavipAka nikAyatva 143; bhauma 35; vyaJjana 146; lAbhika 95, 166, 193; 56; svabhAva 38. vedanIya 340. ekatIya 103 upapadyaparinirvAyI 338 n. 339, 341 n. ekAMza 26; vyAkaraNa 249 275

Page #629
470 6. grnthgtsNskRtshbdsuucii| 83 kalya 251 ekAgratA 404, 408 vipAkajJAnabala 387-8: svakajJAna ekAnta 146; anavadya 147; zukla 390; svakatA 183-6; svabhAva 147; vacanIya 249 n. 148. ekAyana 317 karSakanidarzana 392 n. airAvaNa 389 kalala 317 aizvarya 359; 398, 399, 403 kalpa 117, 187, 194, 198, 199, 207; ogha 181, 220 asaMkhya 187. audArika 315 kalpita 282 n; trayaH svabhAvAH 282 audArya __ kalyANamitra 185, 295 auddhatya 74, 75, 297, 298, 304, kazambakajAtIya 309, 314. kaSAya 149, 150 n. aupadhika 212; puNyakriyAvastu (31 kAMkSA - 295' aupacayika ___ 14, 25, 26, n. kAJcana 388 n. aupacArika 221 kAntA 368 aupapAduka 56 kAma-Asrava 297, 300; ogha 298; opodghAtikaprakaraNa 24 cchanda 302; deva 63; dhAtu 17, kathAvastu 37, 248 84, 91, 139, 146, 245, 302, kathya 343, 365, 374, 406; dhAtuvotakapAlapANi 119 rAga 58, 142; mithyAcAra 127, kabaDIkArAhAra 47, 95, 162 154, 16, 177, yoga 298-9; karaNa 273 rAga 221, 226; vitarka 310; karuNa 101, 195 n., 205, 209, 364, vItarAga 61; vairAgya 42, 165, 231 391, 427, 428, 429. kAmAvacara 7, 80, 138, 209, 225, kartA 284, 285, 400. karma 4, 11, 120-1, 136-7, 139, kAya 187, 267, 315 n., 348-9; 141, 145, 153, n., 219, 254, karma 121; dauSThulya 311; parIkSA 265, 340, 417; adhikAra 136; . 316; prasabdhi 72; bala, 389; anuSThAna 4:7; anta 362; apa- vijJapti 121, 411; sAkSi 63, vAdikA 164 n; kleza 219 n. 348. 353; smRtyupasthAna 315 n., klezakatvasaGkara 149; kSaya 145; svabhAva 121; vijJapti 121; cintA 417; jAticodanA 138; vedanA:44. dvAra 153 n.; nirjarA 159 n; kAraka 254, 295 nirdezAdhikAra 136 n; naiyamya 258; kAraNasAmagrI patha (daza) 129, 130, 151-2, 153 kArApakArA n., 171, 172 n., 173, 177.8, kAritra 15 261, 279, 280, 281, 213; phala 239, 266, 360, 386; 294, 332 n. .. 277

Page #630
5. grnthgtsNskRtshbdsuucii| 471 kAryakAraNasaMbandha 271, 273, 276 kliSTa 293; prajJA 29; vijJAna 12, kAla 85, 118, 120, 130, 261, 281; 21, 44. maraNa 102 n. kleza 18, 50,79, 80 n., 219, 220, kAvya 218 233, 235, 246, 252 n., 282, kudarzana 185 283, 295, 303, 306, 313, 340, kumbhakAra 120, 418; cakragati 135 354, 361, 369, 420; AvaraNa 136, 176, 177 206 n. 353 n.; kSaya 317; jalpa kuzala 21, 39 n., 136, 166, 210 151; nikAya 239; parihANi 245, 377, 397; artha 17; dharma. 345; paryavasthAna 238; prahANa cchanda 359; dharmabIja 168; dharma- 370, 392, 422; mala 306-7; bhAvanA 71; dharmopaniSaddhetu 55; mahAbhauma 68, 74-5, 314; mAra mahAbhauma 51, 68, 71; samuccheda 101 n. 132; sAsrava 286.. kSaNa 9, 40, 105 n., 153, 157, 244, kuzalamUla 73, 165-6, 188 n., 217, 268, 317, 336, 337, 345, 378 319, 321-2, 324n , 327 354, kSaNika 39, 40, 106, 146-7 355, 379; - upacaya 211; prati- kSayajJAna 60, 194, 331 n., 350, 357, sandhAna 21; viccheda 135; * samu. 369, 374, 375, 378, 421 ccheda 135, 165 n., 167degn., 245 kSayAnutpAdajJAna 174, 175 kuhanA 310 kSara 368; akSara 43 kRtAntayoga 120 zAnti 286, 322 n, 334, 335 n., kRtsna 326; Ayatana 9 n., 10 n. 362, 378, 379; jJAna 380; kRSNa 145; apadeza 197; - kRSNavipAka pAramitA 195vinyasana 325. zukla 145. kSiprAbhijJA 355 kevalabhAvanA 203 n. kSINavega 91 n. kezolluJcana 300 n. kSetra 212, 213; vizeSa 143, 211 kokRtya 84, 238, 239, 309. kSepa kauzala khacarajalacaravat 220 kosIdya khaDga 202 n. koTasthyadoSa 261 n. khaDgaviSANa 187 krama 110; yogapadya 111; labdhajanmA khapuSpamayadaNDa 225 110; vRtti 112. . khalIna 417 kriyA. 32, 109, 217, 277, 281; gagaNa(na) kAraNasaMbandha 275; dvAra 261; mArga gaNanA 218 n. 172; viccheda 135, sAmarthya 277. gati 89, 97, 136, 141, 176, 185, krIDApramoSakadeva 219, 343, 398, 400; saMcAra 90. krodha 75, 309 gandhadhAtu 41 20

Page #631
gRhapati 392 472 5. grnthgtsNskRtshbdsuucii| gandharva 46, 142 catunikAya 198 n. gandhahasti 289, 403 catuSkoTika 16, 27, 40, 75, 90, 102, gamana 400 103, 129, 141 n., 145 n., garbha 103; avakrAnti 12; avasthA 143 168 n., 183-4, 370, 371. gAthA catuSpratyayatA 78, 110, 111, 359 catuSphala gurutva 24, 25, 389 catuSkandhAtmakatva guruziSyaparamparA 194 n. campakapuSpa guhAzaya 79 caramabhavika 103, 185, 421 367 cANUra 389 305 cAravihAra 392 gRhastha 128 citta 8 n. 27, 31, 76, 78, 81, 85,. gocara 284, 387 92, 168, 236, 293, 363, 369, gotra 5 n., 6, 158, 192 n., 322 upacchedidharma 91; kSaNa 170, 378; 324, 385. kSepa 145; caitasika 140; caitasigodAnIya 231 kAnyatva 77; caitakalApa 83 n., goratha 26 caitasaMmUDha 6; parIkSA 316; bIjaikatva govrata 170; bhUmi 418; zaktibIjabhAvanA grantha 18,220 225, saMmoha 375; santati 220, grahayoga 121 293; samAdhi 359; sannizrita grAhakAvabodha . 337 n. 157 n.; vijJapti 150 n.; vipagrAhyAbavodha 337 n. ryAsa 236; viprayukta 85-6 n., 140 ghaNTazabdanirodha 157 citrakuDya ghoSa 11. n., 111, 205 cintAmaya 193, 208 267 cetanA 51, 69, 139, 171, 208, 363; cakravati 103, 201, 318, 389; karma 118, 121. caturvidha 202. cetayitvA karma 118, 121 cakrabhramarikA 318 cetaHparyAya cakSu 26, 29, 31-4, 41, 267-9, cetovimukti 204 n., 424 279; indriya 210; indriyAlambana- caitanya 420 vijJAna 210; vijJAna 26, 31, 269, caitasika 68, 76, 77, 144, 306, 376 397; vijJAnakAya 109. 79, 85, 92 caNDAlarAja 41 caitya 135, 215 catuHsatya 366 cyutikAla caturthadhyAna 96, 115, 139, 344, 346, cyutyupapattijJAna 287 404, 410. cyutyupapAda 231 ghrANa caita ___.. 395

Page #632
chettu chedya 25 5. grnthgtsNskRtshbdsuucii| 473 chanda 50, 69, 253, 359, 363, 391 n. tAmracakra 202 chAtrAsana, 280 tattvajJAna 321 25 tattvAkAra 272, 319 tattvArthakadezapraviSTasamAdhi 327 n. jaTAvatAraNa 231 tatsabhAga 28, 29 janapadanirukti 33 n. tathAgata 270; jJAnadarzana 205 n. janapadavitaka 310 tathAtva janmazarIra 187, 208, 209 tadAlambanaklezaprahANa 147 janmAkSepa . 181 tandrI 310, 311 jambudvIpa 193 n. tapa 329 jarA 104-196 tarka 258, 280; gamya 109 n. jarAmarya 231 tiryak 209; yonigata 212 jarAyuja 5 tilapIDaka 266 jAta 106; avasthAH (paJca) 143; niruddha tIkSNendriya 54, 203 n. tIrthyapakSya 260 jAti 9, 31, 51, 67, 82, 83, 89, tIrthyaparikalpita 90, 104, 241, 259, 261, 268, tuTi 372; dravya 366; saMmoha 375. . tulyA vimukti 206 jAlmaja . 112 tulyaviSaya 40 jina 201, 367; AdiSTa 103; dUta tRtIyadhyAna 52, 313 tRSNA 46, 246, 407; uttaradhyAyI jihvA . 267 247 n.; carita 329. jIvita 97, 157; Avedha 98; indriya teja 320; dhAtu 26; saMvartanyaH . 97-8; vazitva 101 n.; saMskAra (SaTpaJcAzat) 116. .. 99 n... tolayitu juhotyAdikriyA 159 tolya jana 110 n.; 158 n. ayodharma . 232, 418 jJapticaturthakarma trayodazAyatanapratiSedhabuddhi 271 jJAtivitarka 310 trika 277; sannipAta 69 n. jJAna 111, 284, 361, 372, 376, tribhavAtmaka 283 ... 379; anuSThAna 417; zAnti trividhArtha 332 n., cihna 87 n., 170; jJeya- trilakSaNayoga 260 saMbaMdha 268, 271. 275, bala trizaraNaparigRhIta .. 123 n. 384, 390; vAditA 250-1; sampat trisvabhAva 390, sakSAkriyA 395, 397; trINyAvaraNAni 185 n. jJeya 321, 372,417; AvaraNa 206 n. kAlika 36, 109, 180 282

Page #633
474 5. grnthgtsNskRtshbdsuucii| 148 132 32 dRSTAnta vaidhAtuka 97, 176, 285, 301, 305, kSAnti 28, 90 n., 333 n; 362, 371, 377; kuzalamUla 166, parIkSA 329; pratipat 335, n.; vItarAga 214. vedanIyakarma 139; satya. 1... trayavika 19, 253, 256, 261. 279; durgati 297 saMskAra 319; prApti 88. duzcaritatraya yadhvAnaH 260 n. dRzzIla dakSigamArga 185 dRSTadharma--nirvAyaka 339; vipAka 143; dakSiNIya .. 327, 367 vihAra 346, 425, 426; vedanIya dagdhA 25 141, 143, 211. dantaviSANa 218 dRSTasatya 329 darzanakriyA .194, 257 darzanabhAvanAheya 237, 285 dRSTi 29, 31, 81, 83, 225-6, 229 / darzanamArga 103, 144, 228, 282, 325, 239, 245, 252, 297-8, 312; 328, 336, 337 n 351, 354, uttaradhyAyI 247 n; upAdAna 300; ____362, 379, 380, 422, guhAdhyAsa ogha 299; carita 329; parAmarza 228, 230, 231, 234, 295, 305; darzanaheya 22, 27, 53, 181, 227, 362 prApta 345, 353, 419; mArga 362; dazabala yoga 299; viparyAsa 236; saMyo387, 391, 403 jana. 301; sampat 123. dasyu 272, 413 dAna (aSTa) 214; citta 193 n., * 32, 34, 370 devanikAya . pAramitA 193, 210. devaputramAra 101 n. dAtR devAnAMpriya 75 n.. dArTAntikapakSa devodyAnayAtrA 389 dezanAvidhi dAe digbhAga dezaniyama 130 divyacakSu 270 n., 386; abhijJA 426 divyazrota 395 doSatraya duHkha 38, 52, 234. 312, 410; dauvArika 48, 302 anvayajJAna 337 n., anvayajJAnakSAnti daumanasya 52, 312, 313, 410 337 n., abhisamaya 234; AtmakabhAsA daurvacasya 310 mArga 356; indriya 291; jJAna 283, 56. istiya 291: jAna 283. dauHzIlyavirati - 124 374 n., darzanaprahAtabya 22, 225, dravya 12, 32, 38, 39, 44, 65, 66, 227, 232 n., 233, 283, 287 77, 78,85, 86, n., 89, 90 n, 294; darzanabhAvanAheya 285; 91 n., 94 n., 98 n., 105 n., jo dharmajJAna 286, 336 n., dharmajJAna- 109 n., 110,168 n., 195 n., devadatta . 138 211, 212 dAntikArtha 251 25 386 . 149

Page #634
5. grnthgtsNskRtshbdsuucii| 475 256, 258, 259, 261.2, 264 n., ___33, 234, 272, 366; mAtrekSaNadRSTi 263, 272, 280, 297-8, 300-1, 331; mudrA 330, 386; yoni 69; 307, 320. 336 n., 358, 367, lakSaNa 417; vatta 87; vinaya 372, 376, 405, 408, 420, 328; vyApAra 370; zarIra 209; antara 98 n., 90 n., 105 n.; saMketa 254; saMgraha 70, 283; antarakalpanA 105 n.; antarabhAva sabhAgatA 90 n.; samUha 360; skandha 109 n.; anyayAtva 259, 260; 1. n., 11; smRtyupasthAna 316, Atma 278; AtmasaMgraha 9; kAritra 321, 323, 324. 106; codanA 138; jAtayaH . 66; dharmatA 99, 152 n., 187, 197, 280 dharma 86; nAza 235; paramANu dharmin 106, 366, 370, 420 65 n.; prApta 56; bhAva 107 n.; dhAtu 5 n., 7, 9, 10-12, 38, 44, 89, bheda 405; bhrAnti 273; phala 113, 129, 141, 229 n., 240, 253 n., 277 n.; vAn 39; 283, 320 n., 172, 348 385; vRtti 281; sat 262 n., 263, antaragamana 343; . avaratA 302; 268; svabhAva 39, 277.. AkAraprakAra, 225; dezanA 6; nirodha dvAtrizallakSaNa . . 187 40; naiyamya 225; pariccheda 41; dvAdazAGgapravacana .. 393 vairAgya 41, saMmoha 375. dvicandradarzana 34;-buddhi 262 dhAtrIcailamalavat dvitva 38 dhAtrIvastramalanyAya 243 dviSparAvRtti 290 dhyAna 215, 365, 384, 392, 404-6, 62, 202, 209, 420 408; 411, 420, 429; pAramitA - 244, 312 195phala 401, 415, vyavakiraNa dhandhAbhijJA . 355 339, 344-5; saMvara 128-9, * dharma 37, 78, 106, 160, 283-4, 176, 321. 369; adhiSThAna 364; anusArin dhyAnAntara 84, 139, 140, 145, 328 380; anvayakSAnti 229,371; Ayatana -n., 352, 421, 423. . . 10; kAya 187, 268, 391 n., dhyAnAntarikA 41, 53, 91, 355, 405, gotra 6; cihna 386; jAtayaH (paJca) 65, jJAna 331, 331-7, 372 n., dhyAtA 374, 377, 380; jJAnakSAnti 147, dhyAyI 247, 248, 415 333, 335; tattva, 360; darzana 234, dhyeya dAna 215; dhAtu 16, 18, 27-8, dhvani 24, 112-3 206 n., 263; nAstitva 107; dhruva 254; traya 257, 259 nairAtmya 206 n:; pariccheda 386H / nagna 119; caryA 300 n. parIkSA 316; pAThaka 154; pratisaMvita nagnATa 158 326, 393; pravicaya 361; mAtra nandyAvarta 192 . 220 dvIpa . dveSa . ..

Page #635
nayana - 31 . 270 351 476 5. grnthgtsNskRtshbdsuucii| nabhodhAtu 12 niyata 141 n.; abhidheya 113; karma 143; kAlAkSepa 208; vipAka naraka 141, 177, 178,209 10. n.; vedanIya 100, 141%; nava-anupUrvasamApattayaH 96; azaikSAH sahotpAda 65. 216; dravyaka 65 n. niyati 120; bhUta 186 . . nAgabandhaka 131 niyama 143 n., 332 n.. nAnAcetanA 182 n. niyAma 361, 371, 422; avakrAnti nAnAtvasaMjJA 311, 412 332 n, 333 n. nAnAdhAtujJAnabala .. 384 nirantarAya 102 nAnAdhimukti 206 n. nirAtmakakaraNazakti nAma 11, 44, 109, 110, 111, nirAtmakavastu 275 113, 173, 195 n; kAya 108, niradhiSThAna 109 n., 111, 113, 156, 268, nirAmiSa 361 348, 353, 393; paryAya 109; nirAvaraNajJAna 125 rUpa 156. niravazeSaprahANa 350 nAraka . 63, .97, 103, nirAsravamArga 175, 175 nirukti 309; nyAya 244; . nArAyaNabala 388, 389 pratisaMvit 393 nArAyaNIkRta 101 niruddha 265 nAza 104 nirudhyamAna 267, 369, 370 nAstikapakSa 105 niHzubha nAstitva 107 nirodha, 56, 95 n, 108, 186, 329, nyAmAvakrAntitatprathamatA 349, 413; AkiraNa 124, Alambana nikAya 123, 277; grantha 198 n.; 242; jJAna 374 n, 376-7, 386 n; sabhAga 45, 89, 91, n., 132, darzanaheya 285, 287-8, 294; dhAtu 134, 141. 370; parIkSA 329; mukha 233 n.; nikSepavartikA vyutthita 143; saMjJA 371; satya 2, nitIraNa 235 37; samApatti 93-5, 103, 144, nitIraka 28, 236 348, 353 n, 430. nitya 10, 111, 126, 185 n., 232, nirmalaprahANamArga 179 .254, 295, 263; grAha 230, nirmANa 398, 400; citta 293, 401, saMjJA 316. 403, 411. nidarzana 296 nirmAtA nidAna-ccheda 132, parivarjana 135 nirmita 402 nipAta 264 nirvANa 39, 49,52, 126, 136, 206 n. nimitta 317; kAraNa 170 208, 216, 241, 332 n., 364, 261

Page #636
112 5. grnthgtsNskRtshbdsuucii| 477 - 387, 394; Alambana 287; dvAra kAya 81, 231, 269; skandhasvabhAva 327 n.; paryavasAna 205 n.; sadRza 9 n., 321. 93, 349. paJcatva 267 nividA 265 paJcadazakSaNa 336 niviSayajJAna 254 n. paJcaviMzatitattvanirAsI 260 nirvedha 330; bhAgIya 218, 236, 322 n. paTaha '330, 331 n., 380, 384, 418-9 paTiSTha nivRti 52, 186 paTTa 192, 360 nirvyApAra 33 n. paNDita 225 nirhetuka 106; phala 51; vinAzavAda 107n. patanIya (catvAri) 131,132 nivRta 98, 245 n; avyAkRta 23, 79, pada 109; kAya 109 n., 113; 80, 88, 95, 245, 246, 297. paryAya 109. nizAtyaya . . 132 pazcAtpAdaka nizcikIrSatA 310 paracittajJAna 374, 376-7, 379, 395; nizcetana 24. vit 273 nizrayavizeSa 58 n. paratantra 31, 282 n., 329. niSThA 153, 173 parato ghoSa niSThayUta 82 paradhvani niSyanda 309; phala 177, 179, 293 parapakSa 295 nissaraNa 56, 92, 221 n, 319, 413, paramasUkSma 315 428. paramANu 9, 34 n., 65, 66 n , 244, nissvabhAva 263, 276 n. 268, 277; pracaya 281; mayatva naimittikatA . 112; saMghAta 25, 111, 317; nairAtmya 274, 320, buddhi 321 saMcaya 110; saMcayavAda 260, sacayanaruktasaMjJA 18 vibhAga 269 n., svabhAvatva 111. nairyANika 329, 355, 375 paramArtha 22, 39, 50.229, 255, 256. naivazaikSanAzaikSa 181 262, 268, 277, 327, 363, 369, naiSThikajJAna 417 405; dharma 226; buddha 125; naSpezikatA 310 bhikSutva 123; muni 150; sat 263, naiSyandika 26, 114 268; satya 262 n. naivasaMjJanAsaMjJAyatana 97, 414 parameSThI naivasaMvaranAsaMvara 135 n. parasaMcetanA 103 nyAya 329 parasaMvit 205 pakSa 31; dvaya 38 n. parAmarza 242; upAdAna 300; niSyanda paJca-aGgadhyAna 81 n., indriya 54; 311; saMyojana 301. . dRSTi 130; vastu 251 n.; vijJAna parArthasampat 390

Page #637
117 124 478 5. grantha gtsNskRtshbdsuucii| parAvRtta 289, 290; janmA 343 pAyUpastha 50n. parikalpa 250, 251 pAramitA 3 n., 193, 195-6; piTaka parijJA 195 n. parijJAna 59 pArAjika 132 n., 134 n. pariNAma 106, 259, 268; vAditva pAruSya 163, 175, 177 259 n. piNDaikAtmagrAha pariNAmana 216 pitRbhUta parinirvANa 340 n., 341 n.; pitta bheda 340 piSTamayacchAga pariniSpanna 256, 282 puNya 120, 137, 217, 417; upajAti paripUrakakarma 214; kriyA 417; kriyAvastu paripUrNakArI 131, 196, 212, 215-7; kSaya paripUrNazaikSa 352 102; kSetra (triMzadvidha) 212 n., paripRcchaya vyAkaraNa 249 parimANa 209; bhAgIya 218.. parivRtta 286, 287, 292; janmA 344 pudgala 76, 144, 158, 204, 205, . parispanda . . 163 . 220, 251, 258, 259, 357, . parihANi 95 n., 134, 322 n., 329, 366, 379; vAda 158 n. 344, 362; dharmA 102. punarAvartana 302 parIkSAprakAra 55 punarutpattisaMmoha 375 parokSyArtha 232 n. punarbhava parIta 432; klezamahAbhauma 75 . purAkRta 120 parodayaprati saMyuktavitarka 311 puruSa 118, 120, 185, 231, 232, paryavasthAna 15, 220 n., 222, 239, 235, 249, 270, 295, 319, 297, 298, 300, 306, 308, 309, 420; kAraphala 179, 314; paryavasthita 221; parya- puroDAza 418 vasthiti 308. puSpaketu paryAdAya puSTayArtha paryApanna 193 pUrNaghaTa 121 paryupAsA 199 pUrvahetu 106 paryeSakamanojalpa 82 n. pUrvAntasaMmoha 397 paSat 84; saMgraha 186 pUrvenivAsa 395; anusmRtijJAna 387-8 pAJcagatikazarIra 37 pRthagjana 21, 41, 54, 61, 63-4, 92, pApa-dharmA 132; bhikSu 133; mitra 126, 142, 211, 213, 229, 295, 318. 354 n., 395, 420; avasthA 134 pApecchatA n., 324 n; tva 28, 90, 302. pAyasavAyasa 331 n., 332 n., 334 n.; , 46, 219 n. 218 302

Page #638
251 5. grnthgtsNskRtshbdsuucii| 479 tvavyAvartana 334 n.; pakSa 54; bhUmi pratiSThA 13 n. 333; sabhAgatA 90. pratisaMkhyAnirodha 425 pRthivI 267, 320; pAtu 12; saMvartanI pratisaMdadhAti 245 117. pratisaMvit 392-4 pRSTha 129, 148, 151, 152, 153, pratItyasamutpAda 2 n., 187, 319 155 n., 208, 213. pratItyasamutpanna, 105 n., 256, 276-7 paizUnya . 155, 177, 163 pratyakSa 207 n; pramANa 418. paurANa pratyaya 114 n , 205, 256, 329; bala prakAranayamya, . 168 n., 296; vaikalya 253 n.; prakRti 4, 185, 231; parinirvRta 276 sAmagrI 168. n.; puruSAntarajJAna 231; prabhAsvaratA pratyavekSakamanojalpa 81 n. 255 n.; sAvadya 127, 129. pratyavekSaNA 20 prajApati 154 pratyAtmavedanIya 256 prajJapti 12, 3, 86 n., 89 n., 91, pratyAyyapratyAyakasaMbaMdha 110 92 n , 94 n., 98 n., 109 n., pratyutpanna 180, 252, 253, 124, 272, 277-8, 307n., 370, .. 259, 323.. upAdana 97;' rUpatA 263; sat pratyekajina 204 279; satya 279, 281; sattva pratyekabuddha 187, 193 n., 201, 202, 171 n, 205, 389. 391; abhisamaya prajJA 29, 31, 48, 50, 78, 246, 360, 206 n.; bodhi 358; yAna 203 . . 376; indriya 361; cakSu 30%, n., 358; santAna 126. ... dRSTi 31; pAramitA 195; vimukti prathamatA (catasraH) 63, 204 n , 424; skandha 372. prathamadhyAna-vairAgya 349; sAmantaka 292; praNidhAna 204, 205 prathamavipAkaja praNidhijJAna 392; pariNAmana 216 pradAza 75 n., 307, 311. praNIta 329 pradIpanirvApana pratikSepaNasAvadya 127-9 pradezakArI pratiSa 15, 41, 42, 46, 225, 228, pradhAna 4, 118, 120, 268 252, 254, 297; saMjJA 412 prabodha 222 pratighAtI 112 prabhava 329 pratijJA 111 prabhAsvaratA 255 n. pratipat 2 n., 138, 250, 251, 329, pramatta 158 n , 159 355, 367; AkAra 375. pramANa 415; traya 417 pratipannakamArga 134 n. pramAtR pratibIjakalpa 225 pramAda 74-5, 311 pratibhAnapratisaMvit 393 prameya ___415 365 55 157

Page #639
pralaya 37 480 5. granthagatasaMskRtazabdasUco / prayoga 93, 129, 151, 153, 155 n. prApti 27, 86-7, 179, 187, 220 n., 208, 213, 345; bala 295-6; / 222, 244, 270, 286, 293, 315, mArga 146,. 152 n., 325, 354, 328, 334-5, 339 n., 355, 369; __371, 379. aprApti 88 n., AkarSaNa 57; utsarga prayojana 37 296; cheda 57, 147 n., 335 n; jJa 75 n.; dUrIkaraNa 166 n:; pravacana 89, 257 vigama 282 n. pravAha 105 n., 107 n., 344, 345; prApyaviSayagrAhitva : 162 chedakAla 312. prAsaGgikaprakaraNa pravajita 300, 305. prIti 41, 43, 52, 115, 117, praznavyAkaraNa (catvAri) 248 358, 361, 407-8, 410, prasAda 321, 322, 367 411, 429. prasupti 222 prAyogika 93 n., 95, 166 praskanda 389 preta 209 prasrabdhi 51, 72, 358, 361, 408 pluta 339 n., 340 prahANa 146; catuSTaya . 358; dhAtu phala 37, 114, 135, 178 (paJca) 205, 370; mArga 136, 179, 381; . 253, 350; apavAdikA 164 n.; saMjJA 371; saMskAra 359; sampat AkSepa 181; * upacAra 223; kRta 390; hetu 100. 207; naiyamya 256; paripUri 153; prahAtavya 314 parihINa 142; prAptitatprathamatA 366; prahINa 28, 148. bheda 202. praheya 53 bala 48, 125, 207, 357, 361, 362, prAkAmya 399 n. (daza) 382 n., 387, 388. 112 balvajadravya 110 prAgabhAva 264 n. bahulIkRta 177 prAgutpanna bahiSkRtabuddhi 195 prANa 157; atipAta 108, 153-4, bandhanatraya 300, 304-5, 367 156-7, 177. bAlavacana 100 prAtimokSa 215; saMvara, 122 n., 128-9 bAlapRthagjana 347 132, 136 n bAhya 27, 54; pRthagjana 55 prAtihArya 398, 399 bArhaspatyopaniSada, 231 prAthamikalpika __56 bIja 31, 86 n., 168, 170, 171 n., prAdurbhAva 216, 220 n.,223 n.,295, 317, prAdezikavimukta 206 n. 324 n.; nirmUla 263 n.; prakRtAprAntakoTika 99 n., 392, 394 vasthA 223 n.; bhAva 168 n., 170, prAptagrAhi 34 222; leza 170, vAsanA 225. prAkAra

Page #640
5. grnthgtsNskRtshbdsuucii| 481 buddha 3, 37, 103, 113, 125, 198, bhavya 142, 385; jAtIya 418. . 202, 205, 209, 322, 389, bhAgaza utpAda 110 400; Aditya 201; utpAda 113, bhAgya 120 193; kAya 388; kArakadharma 125; bhAjanaloka 118 bodhi 207 n, 358; bhUmi 203 n; bhAva 84; anyathAtva 259 n., 260; yAna 206n., 358; vacana 11, 195, anyathika 259; abhAva 108, 271 n; 198n., 224; zabda 367; zAsana nityatva 107; vikArAH (paJca) 273; 193. virodha 107,275. buddhi 112, 268; nirgrAhya 113 bhAvanA 71 n., 216, 222 n., 421; bRhatphala 64; devanikAya 91 citta 266; nyAma 421; prayoga 205; boghi 125, 357, (tisraH) 359, 361, prahAtavya 53, 228, 294; maya 216, 369; traya 358-9, 364; citta 186, 321, 326, 327; mArga 229, 283, 192; mArga 197, 202, 204; sannAha 336 n., 337, 351, 354, 361, 362, 371, 381; heya 27, 181 bodhipakSyAH (saptatriMzat) 196, 356, 359, . 225, 227, 229. .364, 356, 358; bhAvanA 366. bhAvita 177 bodhisattva 3n., 86, 185, 186, 193, bhAvyamAnacitta 213, 214, 270n.; abhisamaya bhASaNa 401 2060; avasthA 125 n, 329; bhASyAkSepa 374 n. .. caryA 1960, 199; dharmAH 195n; bhikSu 89, 133; proSadha 162 n; bhAva mAtA 103; mAraNa 185 n.; 134 n; saMvara 129 / , 130, 132, mArga 195; santAna 126. 174; saGgha 327. bodhyaGga 72, 186, 361, 362, 365 bhUta 24, 65; koTi 263 n., 366; bauddha 366 citta 12; pUrvatA 266 n; bhautibrahma 84, 218, 219, 277, 429; puNya kAnyatva 77; mAtra 250; vyasana 217; vimAna 119 n; loka 27, 42, 213. 347; sAyujya 428; svaratva 11. bhUmi 44, 68, 89, 176 // , 359, 372, bhaktAsamatA 310, 311 379; vinirjaya 325; saMcAra 134 bhadanta 367 bhayovItarAga 58, 351 bhava-Asrava 297-8, 300; ogha 299; bhUrjapatra 389 tRSNA 238, 239; traya 38, 303; bhogavipAka . 99n. yoga 299; rAga 42, 226. bhautika 24, 25 bhavAna 93, 95, 142, 145, 347, 349, mata-vikalpa 25; zabda 162 351, 365, 406, 418; bhAvAgrika matsyakagranthasamudra 960., 350, 430-1; bhAvAgrika- mantra 156, 418 samApatti 95. mada 75, 307

Page #641
482 5. grnthgtsNskRtshbdsuucii| madyapAna 127, 128 mahecchatA madhya 359; adhvasaMmoha 397; indriya mAtuH kukSi 54, 203 n.; kleza 340; stha mAtrAdigamana 154 256. mAtrAvRtti 7/ mAtrAvatti madhyamApratipat 225, 270 mAtsarya 42, 76, 309 manasikAra / 386 mAna 42, 242, 246-7, 252, 297, manaskAra 70, 72 ., 92, 363, 414 298, 304; sapta 236; anuzaya. manas 5, 7, 8, 36, 109, 112, 267; 236; uttaradhyAyI 247 n.; mada Ayatana 10; indriya 292; karma 85 0.; vidhAH nava 237, 239. 121, 148, 172 n., 211; javA mAnasa 253; bala 389; sukha 52 Rddhi 37, 400; dvAra 133 n.; mAyA 75, 307, 311; dharmatA 254 n. dhAtu 7, 18, 27, 98, 41, 267 n,, mAra 78, 398; catuSTaya 208; pakSya 188; 193; pradoSakadeva 103; bhUmika paJca 208 n., bhASita 197; saMjJA 76; mayakAya 95-6, mayI-gati 375. 400; vijJAna 23, 28 n., 29, mArga 2 n., 126, 134, 242, 319, 32, 94 n., 95, 98, 174, 269, 329, 351, 354, 355-7, 363. 397, 373, 381, 384; aGga 362; manuSya 90n., 193, sabhAgatA 90n. anvayajJAnakSAMnti 336, 337 n.; mayobhuva 231 / . Alambana 242; jJa 366; jJatA maraNa 102, 158 n., mAra 101 n., 337 n. jJAna 374 n., 377-8; saMjJA 372. darzanaprahAtavya 223 n., 233 n., marma 389 285, 288; parIkSA 329; bheda 202; mala satya 2. mahAkaruNA 125, 207, 391 . mAIkSya (?) . 311 mahAkalpa 117 n. mithyA-adhimokSa 75; tva 331 n; mahAkula darzana 295; dRSTi 153, 156, 164, mahAkRpA 391 . 167, 175, 177, 228, 230, mahAgrantha 294, 312, 321-2; navaprakArA mahAnagna 389 mithyAdRSTi 165; vAdi 258. mahApuruSalakSaNa 26 n. 187-9, 209, middha 84, 238, 309, 310 mImAMsAsamAdhi mahAbhUta 84, 145, 413 mizrIkaraNa mahAbhauma 50, 68 mukhya-darzanakalpanA 31; dravya 273; sattA mahAyAna 187n., 203 ., 327n., 273-4. 337 ., 358. mujezIkAvat 294 mahAzramaNa 194 n. muditA 427-9 186

Page #642
muni 25 70 5. grnthgtsNskRtshbdsuucii| 483 mudrA ___ 218 yugapavRtti 32; udrekatA 83 6, 150, 211, 277 yoga (sapta) 196, 218, 220, 299; muSitasmRtitA 75 AcAraH 316; AcArya 337; 74 vihita 184; yogin 321; yogi saMvRti 193. mUrti 277, 281, kriyA 13 vigraha yoni 6, 89, yonizo manasikAra 57, - 413. mUrdha 321, 322, 326 n.; 327 n., yogapadya . 110 ____367; AkAravinyAsa 324, pAta raGga 360 322 n. ratnatraya 322 nUla 153 n., 246-7, kleza 305, rAga 42, 220, 244, 252, 297-8, 309, klezamala 306. 320; dvedha 222; niSyanda 309; mRdu 359; indriya 54, 203; kleza prahANa 333 n.; virAga 204 n., 340; madhyAdhimAtra 130 368. mRSAvAda 127-8 154, 160, 162, rAjarSi 177. . ruci rUpa-85; avacara 284, 285, 400 : mokSa 242, 368, 413, 417; antarAya (anuzayAH), 225; 85; Ayatana 13; 304; bIja 388 n; bhavya 385; ArUpya deva 209; upagAnAgAmin ____ bhAgIya 218, 322 n., 388, mArga 399; kAya 125, 187 n., 353; : 329, sthAna 92. cittasaMmUDha 6; deva 209; darzana moha 294, 310, 312; puruSa 96, 328. 32, paramANu 35, 65; rAga maitrI 103, 144, 364, 427-9; vihAra 304; lakSaNa 109; vairAgya 42; .. 215. saMghAta 65, saMmUDha 6; santati mauneyatraya 150 252 n; samudAya 66 n., saMjJA maula 12, 129, 148, 155 n., 406; 412-3; saMjJI 431; saMskAra Apatti 132 n; karmapatha 151, 216, 65; skandha 5, 108, 153; karmapathapArizuddhi 208; dhyAna rUpyacakra 202 355, 365, 379; bhUmipraveza 326; raudracitta 143 sattvadravya 49; vijJapti 152. rajanIyavastu 175 nakSa ____75 n., 308, 310 lakSaNa 104, 108, 262; (indriyalakSaNa) yadbhUyaskArI 124 52; (dvAtriMzalakSaNa) 125; anyayAjJika - 154, 159 yika 259; pariNAma 259 n., yAnatraya 327;-bheda 206 n. pariNAma 259 n., vipAkakarma yukti 26, 32, 97, 258, 263, 185 n. . 412, virodha 169. laghutva

Page #643
varNa 484 5. grnthgtsNskRtshbdsuucii| ladhimA 399 n. vAk 50 n., 108-9, 111, 362; labdhi avijJapti 121; karma 118, 121; lapanA 310 vastumAtra 87, 271-2; vijJapti 121, laya 310 127; saMskAra 82; svabhAva 11 n., lavaNopamasUtranyAya 138 122. lAkSaNika 104, 222, 410 // ; vAkya 109, 160 n. karmAkSepa 185. vAgurA 260 . lipi 218 vAta 117 lezyA 15. n. vAtAyana 277 loka 38, (dvividha) 118; ghAtu 37, vAda 248; adhiSThAna 248 n., zikSA 201 n.; nirodha 270; samudaya 248; sAdhana 248 n.; vAdina 270; saMvRtisatya 256 n.; sthiti (catvAraH) 257-8; . (aSTavidha) 14 n. 418 lokottara 407; mArga 58, 351 n. vAyu 12, 157, 267, 320; saMvartanI 354, phala 2 n. lobhAnvaya . 313 vAyasa 149 lohitacakra 202 vAsanA 171, 225, 385, 391 n.; lokika 54; kSaNa 345; mArga 57, dhAtu 385. : 35 n., 354; mArgaparihANika vAsIdaNDoSamA 329, vastu 192; vairAgyamArga vikalpa (vividha) 19, 21; bheda 47. 329, 375. vikSepa laukikAgradharma . 45, 326-7, 322 n., vicAra 41, 81-2, 111, 115, 117 331, 334 n. 138, 410, 423. vaGkAH (trayaH) 149 vicikitsA 42, 228, 239, 246, vajropama 349, 350, 350 n., 369, 252, 297.8, 302.4. ___423; samAdhi 60, 194, 350 n. vijRmbhikA vartamAna 180, 257, 261, 289; vijJAna 8, 31, 98, 174, 283, 413; upAdAna 279; vartamAnIkaraNa 275 adhiSThita 32; AnantyAyatana __n., 335 n. 414; kAya 19, 20, 47, vardalikA 212 174 n.; kSaNa 48; dhAtu 6, varAGga 389 12, 76; boja 98; zUnya 32; varuNAlaya 193 skandha 7 n. vazitva 399 n. vijJapti 87, 121, 132, 152-3, vastu 38, 212, 217 (paJca prakAra) 251, 215, 315, 401.2. 255-6, 283, 282-3; upalabdhi vijJeya / 211; vizeSa 211. vidarzanA 75 .. 355

Page #644
5. grnthgtsNskRtshbdsuucii| 485 vitakaM 42, 81-2, 111, 115, 117, virAgadhAtu 370 * 138, 208, 216, 310, 311, virAgasaMjJA - 371 407, 410; yoni 238. virati 417 vidarzanA 404, 410 viruddhAnAmekatrAvasthAna 170 vidyA (tisraH) 397 vivardhana 323-4 vidhAna 120 vizeSa 89; bhAgIya 384, 418-9; mArga vidhi / 120 355, 371. vinAza 106-8 viSaya 15; pratidhAta 16; bala 295, 297 vinyAsa 323 viSkambha 38, 360; prahANa 317 vinipAta 265 visaMyukta 254 vinirmuktidvaya 203 visaMyoga 217; prApti 334, 355; phala vineya-kArya 37, 101 n., 386; traividhya 179. 391; prayojana 104; zAsana 133. visabhAgadhAtubhUmisarvatraga 243 viparyaya (paJca) 219 visUcikAmaraNa 158 n. viparyAsa (catvAraH) 230, 234-5, 316; vihAni ___322 n. viparyasta 236. vihAra 135; saMjJA 93 vipazyanA 317 n., 410; carita 339 n. vihIna 28, 148 vipra yukta 51, 85, 108, 221-1, 377; vihiMsA 75, 307; vitarka 311 saMjJA 85; saMskAra (trayodaza) 85. vItakleza 256 vipAka 55, 98, 137, 139, 140, vItarAga 28, 58, 293, 381, 421. - 144, 212, 244, 382-3, 386, vIrya 50, 51, 73, 358-9, 360, 363; 410; ja 25-6, 91, 95, 286; pAramitA 194; samAdhi 359. niyata 144; phala 177; 179; vRttastha 331 n. hetu 26, 139, 413. vRttilAbha vibhavatRSNA . . . 238.9 vRddhAlokasamAdhi vibhajyavyAkaraNa 249 vetADotthAna 268 vibhAva 238 n. vedanA 40,69, 78,139, 270, 311, vibhu 408; traya 305; niyama 411; vibhUtarUpasaMjJA 412 parIkSA 316. vimukti 367-8, 370; dvaya 204, vedavihitahiMsA 159 n.; vedoktavAda 267 362; mArga 57-9, 179, 334 n; vairAgya 92 335 n., 350, 354, 371, 379, vaitAnakarma 418 395,397... vaitulya 101 vimokSa 127, 287, 326, 368, 384, vaidikamantra 429, 430; AvaraNa 353 n; vaipulya mukha 186. vaimalya 368 n. 327 n..

Page #645
486 5. grnthgtsNskRtshbdsuucii| vairAgya-tatprathamatA 366; prayoga 326; zAsana 197, 208; sambheda 101; sthiti 101 - bhAvanA 203 n.; labhya 93. zAstR 403 vairUpya 38 n. zAstralakSaNa vaizvarUpya 37 zikSA 350; traya 196; nikSepaNa 232 vaizAradya 125, 207, 389, 390; dvaya 3 zikSApada (paJca) 123 n, 127, 194; vyaJjana-kAya 109 n., 113; paryAya 109 - kSobha 128. vyantara 328 ziroluJcana 158 n., 159 . vyavakiraNa 346 ziSya . 126, 403 vyavakIrNabhAvita 381 zItalikA 212 vyavakIrNavipAka 146 zIla 152, 216, 231, 366-7, pAramitA vyavadAna 45, 47, 78, 363, 384 194-5; maya 216; sampat 123; vyavahAra 131, 363 svandha 9, 372. vyApAda 164, 175, 175, 302; vitarka zIlavrataparAmarza 42, 228, 231-3, - 311. (dvidarzanaheya) 234, 235, 295, vyAkaraNa 203; (catvAri) 259 302.5; zIlavatIpAdAna 300... vyAyAma 372 zukla 145; apadeza 197; dharma 407; vyutkrAntakasamApatti 97, 415, 419 vipAka 145. vyutthAnacitta - 231 231 zucisaMjJA - 316 218 zuddhaka 406-7, 419; dhyAna 401, 418, zakra zakti 171 n., 272, 281; mAtra 273; 422. vizeSa 170; hAni 106. zuddhAvAsa 116 n., 347, upapatti 339; zaNDha 136 bhUmi 346.. zabda 26, 108-113; guNa 112; zubhakRtsna 43, 63, 107-8, 117 vAcya 111; bhedasaMcaya 109; vidyA zUnya 206 n., 234, 254, 270, 319; adhiSThita 270; AkAra 320, 329; zamatha 355, 404, 411; carita 339 n.; * saMjJA 372. . bala 186; snigdhasantAna 228. zUnyatA 239, 276, 320; darzana 331n, zamaniyAmaka 321 lakSaNa 254 n, samAdhi 413, zUnyatA zaraNa 127; traya 126; gamana 123 n., 424-5. 126 n., 127; gamanecchA 125 zRGgI zarIrapramANa 117 n. zobhA 38 zarIravAhinI gati 400 zaikSa 23, 61, 89, 352-3, 366, 421; zAThya 75, 84, 150, 307, 311 azaikSa 366; aSTAdaza 126, 349 n, zAzvata 126, 254, 256n; grAha 295; 367; guNa 367; dRSTi 30, 398; dRSTi 93, 235, 239; dharma 414. dharma 180; mArga 354. . 431 zukradaivatya 394 n.

Page #646
5. prnthgtsNskRtshbdsuucii| 487 zauceyadezanA 151 utpAda 91; viparyAsa 236; vedizraddhA 48, 53, 71, 238, 295, 316, tanirodha 95, 414. 320, 358-60, 367; adhimukta 63, saMnicaya 267 345, 353; anusAri 380; liGga / saMprajanya (traya) 55. saMprayukta 243, 253, 377; saMskAra 85, zrAmaNyaphala 395; prApti 57 222. zrAvaNerasaMvara 130, 174; tyAga 132 saMprayoga 8, 9, 242, 247, 293 zrAvaka 48, 1930, 202, 205, 366, saMprajJAna 408 391, 400; abhisamaya 206 n.; sabandhisaMbandha - 77 dharma 195n.; bodhi 358; yAna 203n, saMbhAramArga 354 n. 358; sAdhAraNaguNa 392. . saMbhinnapralApa 164, 175, 177 zvalAMgUlika 148 saMbhinnAlambana 317, 318 zlIpadagaNDa 38 saMbhoga zruta 161.2, dharapravara 187; cintAmaya / saMmukhIbhAva 153, 175 87,321; mayaM 193. saMmoha 397 zrotra 34, 267; grAhya 113 saMyukta . 251, 253, 282 SaSThaja 193 saMyoga 274; prApti 334; vastu 251; SaSThaskandha - 272 saMbandha 110. SaSThI samAsa 1, 221 saMyojana 18, 41, 48, 220, 221n., SaDaGgoSadha 125 255, (nava) 300, 334; adhikAra SaDvijJAna kAyika 246-7 304. SoDazakSaNa - 336 0., 381 saMrambha SoDazAkAra 321, 327-9, 387; bhAvanA saMrAga . 245 .. 325. saMvara 123, 127, 136, 149n; asaMvara saMkalpa .. 81, 362 47, 129; karma 128n; tyAga 131, saMketa 110,113 134; lAbha 124 n., 130; saMmukhIsaMkleza 44, 47, 48, 78, 363, bhAva 176; sthAyI 130. 384. saMvartanIya 108, 115-6 saMkhyA 9, 199, 218 saMvRti 22, 255-6, 262, 277; jJAna saMgraha 8; zloka 79 374, 375, 377, 379, 380, saMgItikartR 197 386, 391, 396; buddha 125; saMghAta 65; paramANu 65 n. bhikSutva 123; zabda 111; sat 263; saMghAvazeSa 132n. satya 45, 262 n. . saMjJA 33n., 50, 78, 109, 168, 219, saMsargasmRtyupasthAna 318 236, 273, 375, 300, 311,316, saMsargAlambana 317 n. 363, 371-2, 412, 414, 430; saMsagisaMsarga H 77

Page #647
488 5. grnthgtsNskRtshbdsuucii| sadgati 252 271 15 saGgha . 79 n. 209 : saMskAra 22, 85, 98, 107, 111, 157, sattva 54, 101, 255, 263, 268, 299, 183, 254, 261, 270, 297, 385, 420, 428; adhiSThAna 364; 319, 320; duHkhatA 356n.; parikSaya avaratA 302; asat 249, 261, 91 n.; pravAha 105 n.; saMyoga 22; 272, 276; AkhyA 49 113; skandha 108, 306. niyama 130; prajJapti 12; lakSaNa 161; saMskRta 4,13, 37, 39, 67, 105 n.; lAka 118; vikalpa 46; vimokSa Alambana 292, 388; dharma 65; prasaMga 203 n.; vaicitrya 49; saMjJapti 255; 104n.; lakSaNa 103, 104, 105n , sabhAgatA 90 n. 256 n., 281 n:; viyoga 413. 341 saMsthAnanAza . 259 saddharma (sapta) 366; antardhAna 134; saMsyaMdana 198 n. zAsana (sapta) 196. . . saMsvedaja 55 sadbhAvamAtra sakRdAgAmin 343; phala 57 sadvastuviSaya sakRdutpanna 102 sadvAdin 258 sakRnmaraNa 56 sadviSayabuddhi sagotra 154 sanidarzana 126, 366-7. sanivRtAvyAkRta sacittikA samApatti 93 sannikRSTabodhisattva saJcetanIyakarma 148 n , 157 n.. / 157 / sannipAta 6, 69, 94 n., 270. sat 38, (trividha) 262 n., (caturvidha) santati 144, 168-n., 419; adhIna 262, 276, 375. 102; upanibaddha 102. satkAya 80, 229n.; dRSTi 12, 42, 180, santAna 24, 81 n , 111, 146, 220, 228-9, (viMzatikoTikA) 230, 317, 319, 355, 360, 385.6, 234-5, 239, 245-6, 294-5, 392, 398; ekatva 255; vimukti 302-4, 321. saskRtyadAna 212 santoraka . 235 sakriyadharma 52 saMndhi 388 sadaghoSa 169 saptacittadhAtu 9, 172, 273, 281. saptavarga 362 satpuruSa 342, (sapta) gati 340, 341 n., sapratigha 15, 16. 342 n. saphalamArga 385 satya 284, 387; AkAravyavasthA 321; sabrahmaka anukUlakSAnti 327 n.; abhiniveza sabhA 248 305; darzana 329, 331n., 336n.; sabhAga 28-9; artha 28; AkArabhAvanA dvaya 37; saMkalpatA 399 n.; saMmoha 324; hetu 170, 293, 375, 413. 375. sabhAgatA * 90,177 - 369. sattA 350

Page #648
5. grnthgtsNskRtshbdsuucii| 489 samatA (paJcadhA) 85 samudra (dvidhA) samanantara 40, 292; pratyaya 93 n., sambhArakAya 391 n. 171 n; niruddha 94 n. sambhinnAlambana 22, 316. samanvaya 86 n. samyak-karmAnta 358; jJAna 367, 369; samanvAgata 60, 113, 166, 184 dRSTi 30, 168, 186, 205n., samanvAgama 26, 28, 87, 175; (trividha) 242, 303-4. 362; pradhAna 166; AkhyA 86 n. 357-8; prahANa 362; vAka 358; samanvAhAra vimukti 367; saMkalpa 358. samanviti 86 samyaktva 331 n., 332 n., 333 n; samayaniyama 130 niyAma 332 n.; niyata 63, nyA. samayavimukta 59, 346, 419. mAvakrAnti 331 n. samavadhAna 81 samyaksambuddha 185, 187, 195, 204, samavAya 110 390. samAdAnatyAga .135 sapi 82 samAdhi 246, 32,7n., 359, 330, 362, sarva 3 n., 193, 269, 271; asti 384, 398-9, 404, 405, 407 278 n.; AkAra 386; AvaraNa 419, 423; bala 98, 101 prahANa 331 n.; gata 34; gatatva bhAvanA 425; samApattijJAnabala 387; 35; gati 193; cyuta 340 n; skandha 372. dharma 50, 276 n., 319; dharmAlambana samApatti 36, 246, 353, 384, 387, 392; dharmajJAna 377 n.; dharmanairAtmya .405-7,415; citta 94. 319; dharmazUnyatA 331 n.; dharmasamatA samAropa . 235 206 n.; dhAtu 193, 297; padArtha samAropikA 230 n. 39; pluta 339 n.; lokadhAtu samAhitapuNya 216 201 n.: loke'nabhirati saMjJA 372: samAhitazIla.. vijJAnabIjaka 95 n:; sattvavimokSa samucchinnakuzalamUla 28, 54, 167. - 203 n.; sUkSma 65. samuccheda . 98, 165. sarvajJa 1, 113, 125; tAcitta 193 n.; samutthAna 121 pravacana 280; vacana 198 n.; viSaya samudaya 38, 54, 111, 329; jJAna 86. 283, 374 n.; darzanaprahAtavya. 232, sarvatraga 239, 240, 283 294, 383; darzanabhAvanAprahAtavya sarvatragAminIpratipat jJAnabala . 385, 388 285, 287; dharmajJAna 286; parIkSA sarvAkArajJatA 195, 385 329; mukha 233 n; satya 2. salakSaNa samudAcAra 148, 238, 244, 34.; savAsanaprahANa 391 n. nirodha 94 n; pravRtti 295. savikalpaka samudAya 112; rUpa 259; samudAyi 112. savicAra 19, 36, 423 286

Page #649
490 5 . granthagatasaMskRtazabdasUcI / siddhasAdhana virodha 96. savijJAnaka 101 sAmAnya 89; Alambana 317; kleza savitarka 19, 36, 423; savicAra 80, 253 n.; padArtha 90 n.; lakSaNa 423. . 270, 317, 359, 360, 372, sazabdakasaMghAta 417; lakSaNakleza 256; saMjJA sasambhAra 139 n. 219. sasAmantaka 148 sAradravya - 39, 228 sahakArikAraNa 32, 120. sAlambana sahajAta 270 sAsrava 18, 28, 344, 364, 372, sahajAzraya 40 AnantaryamArga 59; Alambana 241; sahabhU 241 citta 171; mArga 351, vastu sahAyabhAva 294 231. sahAvasthAna sAsvAda ___.422 / sahetukavinAza 106 siddhasAdhana sAMkaryadoSa 170 n. 171 n. siddhAnta . 86; bheda 94 n.; sAMcetanika karma 214 sAkAra - 375.6 siddhi 345 sAkSAkriyA 349 sukha 52, 312, 407-8 410-11; sAcivyabhAva 293 ____ indriya 41, (saptavidha) 291, sAta 409n.; indriyAlambanavijJAna 292; sAdhanasanniyoga : .. pratipat 355; vihAra 345; vedanA sAnuparivartaka 328 48, 223; vedanIya 139; saMjJA sAnubandha 221 316. sAnuvartaka 321 sugata . . 401; ziSya 159 n. sAnuzaya 18, 221; citta 293 / / sucarita (traya) 150; mAtra 130 sAntarAya - 102 sumeru . 400 sApekSapratyAyanA .. . 111 suvarNakaTaka 259 sAbhisaMskAra 340; parinirvAyI 338 n.; 221 341 n. sUkSma 167; upanAha 76 sambhogikakAya 187 sRSTA sAmagrI 110 n., 253 n.; pakSa 31 sopAdAna 279, 402 sAmantaka 152-3, 208, 216, 287, sopAyakSaya 387 292-3, 405-6, 410, 412, soma 267 415, 421; pRSTha 129; prayoga saugata 157 n. 167 326. saumanasya 52, 312-3, 410-11, 427, sAmayika 111 429. 368 sauvarNacakra .. 202 52 32 sRSTA sAmayikI

Page #650
5. grnthgtsNskRtshbdsuucii| .320 skandha 6, 9, 37, 113, 129, 249, svabhAva 120-1, 146, 173, 263, * 254, 272, 283, 372, 405;- 276-7, 281 n., 320; Alambana traya 196; paJcaka 316; prajJapti - 317 n., kRta 207; kriyAbhAva 6; mAra 101 n.; santati 183, 46; traya 282; siddha 261--2; 255. smRtyupasthAna 318 n. stambhanatA 311 svabhUmikadharma 180 strI / 193; puruSa 89 svabhUminirodha 242 sthAna 382-3, antara (60), 199 n.; svapakSa 248, 295. vAditva 250; saptaka 320. svapna 91, 121, 309, 386. sthAnAsthAna 251; jJAnabala 387 svapratiSThita sthApanA 107, 113 svayaMmRtyutva 103 sthApanoya . 248; prazna 249 svayambhu sthiti 104-5, 119, 408, (catasra: svarUpa . . . 261 sthitayaH) 248-250; anyathAtva svarga 27; apavarga 231; upapatti 50; - 104, 105.n.; kAlAvedha 99 n.; mArga 300. bhAgIya 148, 384, 418-9. svalakSaNa 67, 262 n., 270, 278, sthiramati 360, 372, AkArA buddhi 273; snAnIyakaSAya kleza 228, 240, 252, 213 n.; snigdhasantAna 176 dhAraNa 126. sparza 50, 69, 363; Azraya 50; svasaMtAnacitta : 'jAtIya 50. svasaMvita 205 spRSTavyAyatana . 389 svasabhAgatA sphoTa .. svasAdhAraNacihna ............320 smaraNa 32 svasAmAnyalakSaNa 20, 268, 319-20 20, smRti 22, 32, 40, 48, 69, 78, svasiddhAntavirodha 110-11, 120, 208, 359-62 svasvabhAvaprabhava 391, 408; parizuddhi 408; svastika bIja 223 n.; lopa 128; hetu svArthaprakAzanakriyA 22. svArthapratyAyana smRtyupasthAna, 207, 216, 315, 317, svArthasampat 390 321, 357-8, 362, 376, 379, svArthopalabdhi 47-8 (traya) 390, 396; bhAvanA 225-6; srotaApanna 144, 236, 302, 304, 329, smRtyupasthiti 391. 343; phala 57. svakAya 330 n. styAna 74, 297-8, 310, 314; carita svadhAtubhUmisarvatraga 243 n. 75 n. svabIjakArya 171 n. hantu 157 171 112

Page #651
492 6. ttippnngtpaalishbdsuucii| harSAkAravRtti hasti hAnabhAgIya hiGga hiMsA . hInayAna hUNanADInirghoSa 312 389 384, 418-9 220 156 n., 417- 8 206 n. 112 hetu 114 n., 169, 205, 256, 329, 382-3; apavAda 230; kRta 207; bala 168 n, 295-6; pratyaya 107n, 277, 31-2; phanasaMbandha 212, 275, 319; phalApavAda 265 n; vidyA 394 n. hrI 51, 73, 363.4 ___6. TippaNagatapAlizabdasUco // VI. Index of Pali words in notes. . 385 319 161 337 202 376 338 (Numbers refer to pages: akaccha 250 adhimutti akaniTThagAmI 338 adhimokkha akammavAditA 118 anattA akAlamaccu 102 anariyavohorA akiriyavAda . 169 anAgAmI akuppadhamma 369 anAcariyabhAva akusala-kammapathA (dasa) 151; dhammA anArammaNa 168; sAdhAraNA dhammA 75. anAvattidhammA alaiMgikamagga 127 anicca adhammasamodhAna 193 aniJjita aTThamukhavAda 248 anuppanna magga avimokkha 346, 348 anapAdA vimatta attapaTilAbha 278 anuppAde ANa attabhAvapaTilAbha 99,103, 119 anupubbaniroSa atabhAvapariyApanna __anulomabANa attasaJcetanA 103 anusaya atthita 270; paTisedha 255 anekasika majaTAkAsa 14 anottappa aJcatitthiya 204 antarakappappamANa aJcamapaTisandhAna 170 antarAbhava aJcAvAda 250 antarAparinibbAyI aSiTTAna 196 anvaye bANa 138 206 55 357 115 331 18, 221, 224 249 142 338

Page #652
102 316 arahA ___384 6. ttippnngtpaalishbdsuucii| 493 appattaparihAni 296 Abhoga 332 appanA 356 mAyukappa appamaJcA 427 Ayukkhaya aparihAnadhamma 168, 296 AvaTTana 332 appahInaTTha 221 Asaya 384 apunarAvaTTaka 332 Asatra 18, 297; kkhaya 205; kkhayaabhiyA (cha) 395 jANa 386, abhiniropana 83 AhAra abhinIhAra / 193 iddhi-pAda 99, 359; bala 101 abhibhAyatana mayiko Ayu 11. 350.1 indriyaparopariyattamANa 384 arahatta-ppatti 217; magganANa 349; indriyavematta 204 phalapaTipanna 349. issara 119; nimmANahetu 51, 120 ariya-maga 201; vaMsa 364; vohAra IsitA 399 161; sacca 2, 127. .. uddhacca arupadhamma . 62 uddhaMbhAgiya saMyojana 204 arUpasamApatti . 353 uddhaMsota 338, 342 avaTTAna 267 upadhisampatti avijjamAna 255 upahaccaparinimbAyI 338, 342 avijjA. 322 upAdinnakasarIra avipakkavipAka 257 upAsakasaMvara aveccappasAda 366 upAsikA 204 assAsapassAsa 115 upekkhA (dasavidhA) asaGghata . 89 uposatha 124; khandhaka 163 'asaGkhAraparinibbAyI 338, 342 uppAda asaJo . 91; satta 91-2 uppAdino dhammA 258 asekha . 350; phana 204 usmA 98 ahirika 75 usmIkata 328 ahetu-appaccaya 51, 120 ubhatobhAgavimutta 342, 353 ahosikamma 141 ekaMsa 249; vAda 249; vyAkaraNIya AkAsaghAtu 13 250. AgamanIyanAnatta 346 ekaggatA 404 Anantariyavatthu . . 156 ekacittakkhaNika 107 AneJjappatta 137 ekantakALaka ApattipaJcApana 133 okkamana Abhassara 116 otAratamba 100 383 140

Page #653
494 6. ttippnngtpaalishbdsuucii| mottappa 73 niyAmokkanti kathA, 333; paccuppannamANa opapAtika 337 kathA, 378; paTisaMbhidA kathA, 394; orambhAgiya 301, 33; saMyojana 204 pattikathA, 89; pariyuTThAnaM cittavippayuttaM kaccha 250 ti kathA, 223; parihAni kathA 296; kathA---accantaniyAmakathA, 169; bodhiyA buddho ti kathA, 125; brahmacariya aANa kaGkhA paravitaraNAti kathA, 207; kathA, 136; rUpadhAtuyA Ayatana kathA, aJo anusayo ti kathA, 223; atItA- 17; rUpa kammaM ti kathA, 276; rUpaM rammaNakathA, 376; atthi puthujjanassa acca- sArammaNaM ti kathA, 376; lakkhaNakathA, ntaniyAmatA ti kathA, 333; addhAna kathA, 189; vacIbhedakathA, 411; saGgahakathA, 248; anantarAppayuttakathA, 169; ana- 8; saJaAvedayitakathA, 92; sattakkhantarAppayutto puggalo sammataniyAmaM okkameyyA tuparamo niyato ti kathA, 333; saddo ti kathA, 333; anusayA anArammaNA ti vipAkoti kathA, 26; sabbamatthItivAda; . kathA, 376; antarAbhava kathA, 140; kathA, 257; sabbamidaM kammato ti kathA, avyAkatakathA, 248; asaJciccakathA, 118; sabbe dhammA niyatA ti kathA, 333; 156; asaJcasattUpikA kathA, 92; saMyojana kathA, 207; saMvarakathA, 136; AkAso sanidassano ti kathA, 14; Ane- saMvaro kammaM ti kathA, 149; saLAyatanu kathA 140; Aruppe rUpakathA, 412; ppatti kathA, 55. AsavakathA, 297; iddhibalakathA, 99; kathAvatthUni / 248 indriyakathA, 54; ekabIjI""niyato ti kappa . 99; avasesa 99, 101. kathA, 333; okkantaniyAmakathA, 333; kaLikArAhArabhakkha , 96 kammakathA, 141; kappakaTThakathA, 169; kamma-upacchedakakamma 102; kkhaya 145; kilesajahanakathA, 369; kusalakathA 39; catukka 145; patha (kusala) 151 kusalacittapaTilAbhakathA, 169, 170; kusa- vAditA 118; ssaka 118, 183. lAkUsalapaTisandhAnakathA, 169, 170; kasambakajAta kolaMkolo niyato ti kathA 333; khaNika- kasambu 133 kathA 107; cakkhunA rUpaM passatIti kathA, kasAvA (tayo) 149, 150. 33; cetasikakathA, 76; jahAtikathA, kAmasaJcA 58; jIvitindriyakathA, 97; jhAnanta- kAyabala rikakathA, 140; nANaM anArammaNaM ti kAyapassaddhi kathA, 376; tisso pi anusayakathA, kAyasakkhI 342, 348. 223; dAnakathA, 210; natthi arahato kAraNDava 133 akAlamaccUti kathA, 102; na vattabbaM kalesahajana saMgho dakkhiNaM paTigaNhAtIti kathA, 126; kukkucca 309 niyatassa niyAmakathA, 169; niyato niyAmaM kusala-137; kammapatha 151; dhamma okkamatI ti kathA 333; niyAmakathA, 168; mUla 169; rAsi 317. 333; niyAmo asaMkhato ti kathA, 333; kevalI .. 320 72

Page #654
6. TippaNagata lishbdsuucii| 495 khaNa 40; ppatta, 258. tathalakSaNa 263 khayanANa 357 tathAgatabala 382 khippAbhimA 355, 356 tAvatisadeva 136 khINAsava 238 titthAyatana 120 khatta 204 tividhUpaparIkkhI 320 khamatIti didi 245 thAmagatakilesa 224 ganthA. 305 theravAda gandhabba 46, 142. cIna 74 gambhassAvakkanti dakSiNA 126, 212 gotta 332 dadhAbhimA 355, 3.6 gotrabhUcitta 331 dasabalavANa 387 gotrabhUbANa 332 dassana 227; pahAtabba 227 cakkhuppasAdavatyu dAnavatthUni (aTTha) - 214 catumagganANa 146, 207. diTippatta ___342, 345-6 catusaccasaMbodhi. . 202 viTThadhammavadenIya cariyA (cha) 329 dukkha 319, nANa 329; paTiyadA 356 cittavippayutta / 97, 224. duggati 297 cittasaMkhAra 78 duccaritAni (tINi) 148 cuticitta 91 deyyaghamma 210 cutUpapAtanANa 386 dvayanissita 270 cetanAdhamma 149 dosa 149 cetanAsampayutta dhamma. 149 dhammakAya cetasika 76 dhammatA cetovimutti 151, 204, 296. dhammadhAtu 69 dhammanvaya 336 jiyAvega 91 dhammavicaya jIvitindriya (rUpi, arUpi) 97 dhammavinaya jhAna 405; antarika 140; ukkantika dhammAnusArI 334, 342 420, phassa 348; vegakkhitta 91. dhammevANa 335 jhAyI 247 dhAtunAnatta nANa (tesattati) 372 dhAtusamA ThAna 320, 383 dhuvapacya ThAnaTThAnamANa . . 250 nAthikavAda 169 Thitassa acathatta 104 nasthita 270 dvitikkhaNa 104 nAnattasajA 412 tatramajhattatA 72 nicaya 187 320 384 258 267

Page #655
6. ttippnngtpaalishbdsuucii| 263 204 399 398 paJcatti nijjhAna 334 paramatthasacca nibbANa 332 paravitaraNA 207 nimbidAsahagata 330 parasaJcetanA 103 nibbedhabhAginI 330 parikappa 250 nibbedhikA 330 pariniSphanna 224 nippariyAya 348 paribbAjaka nimittaggAhI 149 pariyAya 348. nimmita 420 pariyuTThAna 308 nimaggo 169 pariyuTTita 221 niyata 333 parihAnadhammo 169, 296 niyAma 201, 333. parihANi niroSatrANa 329 palAsa 307 nirodhasaJcA 371 palibodha 331 nissaraNa 413 pahAnasaJjA 371 paccuppanna (tividha) 252; ANa 378 pAkamma paccekasaMbuddha 202 pATibhoga 100 paJcUpAdAnakkhandha 272 pATihAriya 87, 261 pANa 157 paJcAvimutti 151, 204,342 pAramitAsIla 154 pahavyAkaraNa 249 pAramInANa 201 paTighAnusaya 228 pArajikadhamma 132 paTiccasamuppAda 199, 320 pAvacana paTipadA 250, 345-6; jANadassana 355 pisuNA vAcA paTipucchAvyAkaraNIya 250 pIti 115 paTibhAna 393 puggala 158, 255 paTilAbhapatti 87 pucchA (paJcavidhA) 249 paTisandhi 181-2, 258; sajJA 91 pucakkhaya paTisambhidA 363 pujakiriyavatthu paThamagga 328, 333 puthujjana 223, 333; gotta 332; bhUmi patiTTita 13 332, 334. pattaparihAni 296 pubbekatahetu 51, 120 89, 399 pubbenivAsAnussatitrANa 386 papaTikA 342 purisagatayA (satta) payoga 383 phassa parato ghosa 205 phalakkhaNa paramatthakathA 255.6 phoTubbadhAtu 163 102 patti 341

Page #656
6. ttippnngtpaalishbdsuucii| 497 236; vidha 237 74 146 162 322 322 393 150 399 205 267 bahiparibbhamanakaNTaka 83 mAtukucchi bAlaggakoTivittuddanamatta 169 mAna (satta) bAhira 54 middha buddhavisaya 207 missakakamma bojjhaMga 356-7, 361 muta bodhi 207; pAcana 199 muddha bodhipakkhiyA dhammA 196, 356-7 muddhAtipAta bodhisatta 185, 194 mUlabhAsA brahmakAya 187 moneyyAni brahmacariya yatthakAmAvasAyitA brahmassara yoniso manasikAra bhaddakappa 107 rAsi bhavaGgamana rUpakkhandha bhavadiTTi 230 lakkhaNa bhavarAgAnusayo .226 lagula bhArahAra 158 laddhabohAra bhAvanAya pahAtabba 227 loNaphala bhikkhu . 204 loka-lokiya 92; bhikkhuni . . 204 bhUtalakkhaNa . bhUmiladdha 252 makkha 308 lokuttara magga 332, 353, 355; anuga 206; vacIsaGkhAra khaNa 334; niyAma 333; paJjA 353; vajirUpamacitta .. vidU 206... vatthu maggAmagganANadassana 355 vaya maGgalahatthi 146 vikkhambhanappahANa macchariyAni (paJca) 309 vikkhambhanavimokkha mata 161 vicAra manopadosika 103 vijjA manomoneyya vijJAta manomaya 142 vinati manovijJANadhAtu .. 7 vimANa mahApadesa 197 vitakka mahAbodhisattasIla 194 vitaNDavAdI mahAbhUta 84 vinibbhoga 104, 189 266 33 138 nirutti 278; vohAra 278; samajA 278; sammuti 278. 256 92 115 349 328 104 317 353 81, 115 322 16 8; dhAtu 10 81, 115 163

Page #657
498 6. ttippnngtpaalishbdsuucii| vipallAsA (cattAro) 234, 236; pahAna sadda saddhA 71; anusArI 334, 342; vimutta vipassanA . 332; paJjA 353 342, 345-6. vipAkuddhArakathA 138 saddhamma (satta) 196 vipAka 26 sanidassana 14 viSphAra 83 santavutti vibhajjavAda 249; vAdimaNDala 258 sandassetamba 100 vibhajjavyAkaraNIya 250 sappurisabhUmi 334 vibhavadiTTi 230 sappurisa 342 vimutti 368 sabba 169, 257, 269, 272, vimokkha - 424, 429-30 sabba ta 202; bANa 199, 207. vimokkhantikanANa 125 387. . virAgasaJcA 371 sabbatthagAminI paTipadA visUddhiyA maggo 319 samaNa vusitathA 320 samannAgatapaJcatti / vehapphala 108, 116 samannAhAra 332 vesArajja 390 samayavimutta 346, 369. vodAna vimokkha .353 saMkilesa 46 samudayanANa 329 saMketavacana 256 sammatta niyAma 333-4 saMgati 6, 270 sammappadhAna 108, 358. saMsandana sammAsaMbuddha 202 sakkAdiTTi 230 sammutikathA 255 saGghatalakSaNa 104 samparAyasukhavihAra 426 saGkhatAsaGkhatavinimmutta 255 savaNa 205 saGghArapuJja 255 sasaGkAraparinibbAyI 338. 342. saccapaTivedha 202 sasambhArakathA . saJcetanika 100, 149 sATheyya 307 sA 69; manasi ra 330; virAga sAnusaya 221, 223. sAmanaphala saA vedayita nirodhasamApatti 92, 151, sAmayikI cetovimutti 348. sArammaNa 255, 376. satipaTTAna 316, 318. sAvaka sattaThAnakusala sikkhA sattarasacittakkhaNika 107 siyArammaNatA . 255 satto 255 sukkadhamma 92. 201 320

Page #658
6. TippaNagatapAlizabdasUcI / 499 213 201 329 389 sukkhavipassaka sukhA paTipadA suja suttapada suddhAvAsabhUmi subhakiNha sekkha . sejita 346 sotApattiphala 356 sotApanna 254 solasa AkArA 142 hatthikula 346 hatthe gahitapaJha 108, 116.7 hadayavatthu 350; phala 204. hiri 410 /

Page #659
_

Page #660
_