Chapter 4 Karma

Abhidharmakosa Chapter 4
Chapter 4: caturtha koasthnam () CHAPTER FOUR KARMA R: = (CAPITALS) TRANSLATION BY GESHE MICHAEL ROACH (translation from Tibetan: K1-2, 8-12, 45-56, 60-63, 66, 68-80, 95, 98-105, 113-120) T: = (Garamond) translation by Toshio Sako (translation of K1-12)
D: = (Verdana) translation by Thomas Dowling (translation of K1-22) N/C: = Notes and Commentary (Bhasya excerpts, etc.). P/P: = Poussin and Pruden. fn = footnote. K# = karika. AKB = Abhidharmakosa
caturtha koasthnam o namo buddhya| N/C: Basic outline of Chapter 4: K1: World, karma and volition K2-3: Vijnapti K4-7: Avijnapti part 1: Basics K8-9: Kusala, akusala, avyaktra K10-12: Agent and mover K13-22: Avijnapti part 2: 3 types and subcategories K23-25: Vijnapti K26-44: Discipline: varieties, acquisition and loss K45-65: Various significant classifications of action from the Sutra literature K66-84: Courses of Action (Karmapatha) K85-95: Analysis of Results K96-107: Mortal transgressions K108-110: The Bodhisattva K111-125: The Paramitas and related questions K126-127: A few miscellaneous points karmaja lokavaicitrya cetan tatkta ca tat| cetan mnasa karma tajja vkkyakarma||1|| 1a. The variety of the world arises from action. 1b. It is volition and that which is produced through volition. 1c-d. Volition is mental action: it gives rise to two actions, bodily and vocal action.
R: DEEDS CAUSE THE MULTITUDE OF WORLDS. | THEY'RE MOVEMENT OF THE MIND AND WHAT IT BRINGS. | MENTAL MOVEMENT IS A DEED OF THOUGHT; | WHAT IT CAUSES, DEEDS OF BODY AND SPEECH.
T: (la) The variety of the world arises from karmans | (lb) [Karman] is volition (cetana) and that which is caused by it (tatkrta). | (lc) Volition is mental karman | (ld) That which arises from [volition] is vocal or bodily karman.
D: 1. THE DIVERSITY OF THE WORLDS IS CREATED BY THE DEEDS. VOLITION AND THAT WHICH IS CREATED BY IT. MENTAL KARMA AMOUNTS TO VOLITION. VOCAL AND CORPOREAL KARMA ARE ENGENDERED BY IT.
N/C: Bhasya: Who created the variety of the world of living beings and the receptacle-world which we have described in the preceding chapter? It was not a god (ii.64d) who intelligently created itThe variety of the world arises from the actions of living beings. But, in this hypothesis, how does it happen that actions produce at one and the same time, pleasing things,saffron, sandalwood, etc.on the one hand, and bodies of quite opposite qualities on the other? The actions of beings whose conduct is a mixture of good and bad actions (vyamisrakarm, iv. 60) produce bodies resembling abscesses whose impurities flow out through the nine gates, and, in order to serve as a remedy to these bodies, they also produce objects of pleasing enjoyment, colors and shapes, odors, tastes and tangibles. But the gods have accomplished only good actions: their bodies and their objects of enjoyment are equally pleasing. K1b: The sutra says that there are two types of action, volition (cetana) and the action after having been willed. Action after having been willed (cetayitva) is what the karika designates by the words that which is produced through volition. These two actions form three actions: bodily action, vocal action, and mental action. How do you establish this division, according to the support of its action, according to its nature, or according to its original cause? To what does this question tend? If one were to regard its support, there is nothing but an action, for all actions are supported on a physical support, a body. If one were to regard its nature, there is only vocal action, for, of these three,body, speech and manas,only the voice is ultimately action by its nature [voice [vag] indicates the action of vocal sound, body [kaya] does not in itself indicate action of body]. If one were to regard its original cause, we have only mental action, for all actions have their origin in the mind.
te tu vijaptyavijapt kyavijaptiriyate| sasthna na gatiryasmtsaskta kaika vyayt||2|| 2a. These two actions are informative and non-informative. 2b-3b. Bodily vijapti is shape. It is not movement because all conditioned things are momentary, since they perish: on the other hand, nothing does not perish without a cause and the creative cause would be at the same time destructive.
R: THESE ARE EITHER COMMUNICATING OR NOT. | BODY COMMUNICATING HELD TO BE SHAPE.
T: (2a) Furthermore, both [bodily and vocal karman] can be [divided into] informing (vijnapti) and noninforming (avijnapti) . | (2bc1) It is maintained [by the Sarvastivadins] that bodily informing is shape (samsthana). | (2c2d1) It is not movement because every construct [anything that arises is a construct (samskrta) and hence] is momentary. | (2d) Because of [the] disappearance.
D: 2. THE TWO ARE INDICATION AND NON-INDICATION. THE CORPOREAL INDICATION IS HELD TO BE SHAPE IT IS NOT MOTION BECAUSE THE CCMPOUNDED IS MOMENTARY. BECAUSE, THE PASSING AWAY NOTHING WHATSOEVER WOULD HAVE IT (DESTRUCTION) WITHOUT A CAUSE. THE CAUSE WOULD BE A DESTRUCTIVE AGENT.
N/C: Bhasya: Bodily action and vocal action are informative (vijnapti) and noninformative (avijnapti, i. 11, iv.4) What is understood by momentary (ksanika)? Ksana means to perish immediately after having acquired its beingA conditioned thing does not exist beyond the acquisition of its being: it perishes on the spot where it arises; it cannot go from this spot to another. Consequently bodily vijnapti is not movementIt is proven that they are momentary, since they necessarily perish; for the destruction of conditioned things is spontaneous; it does not come from anything; it does not depend on a cause. 1. That which depends on a cause is an effect, something done, created Destruction is a negation: how can a negation be done or created? Therefore destruction does not depend on a cause. 2. Destruction does not depend on a cause: hence a conditioned thing perishes as soon as it arises; if it did not perish immediately, it would not perish later, since it would then remain the same. Since you admit that it perishes, you must admit that it immediately perishes. 3. Would you say that a conditioned thing changes and that, consequently, it is later subject to destruction? It is absurd to say that a certain thing changes, becoming another thing, staying the same thing that you say shows its modified characteristics (ii.46a, p. 245). 4. Would you say that there is no means of correct knowledge more decisive than direct perception; would you say that everyone holds that kindling perishes through its relationship with fire; and that, consequently, it is false that all things perish without a cause? There are many remarks to make with respect to this. In f act, people do not directly perceive the destruction of kindling by reason of fire. If you think that kindling perishes through its relationship to fire because we no longer see the kindling when this relationship has taken place, then your thesis rests on an inference, and not on direct perception, and your reasoning is not conclusive. The fact that we no longer see kindling after its relationship with fire is open to two interpretations: either the kindling perishes by reason of this relationship, or it unceasingly perishes in and of itself, and under normal conditions is unceasingly reborn in and of itself, but stops renewing itself by virtue of its relationship with the fire. You admit that the destruction of the flame is spontaneous. When, after a relationship with wind, the flame is no longer visible, you admit that this relationship is not the cause of the destruction of the flame; but you admit that the flame, by virtue of this relationship, stops renewing itself. The same for the sound of the bell: a hand, laid on the bell, prevents a renewing of its sound; but it does not destroy the sound that you admit is momentary. Therefore it is inference that should determine this question. 5. The Vatsiputriyas: What reasons do you bring to bear in favor of the thesis of spontaneous destruction? We have already said that destruction, being a negative state, cannot be caused. We would further say that if destruction is the effect of a cause, nothing would not perish without a cause. If, like arising, destruction proceeds from a cause, it would never take place without a cause. Now we hold that intelligence, a flame, or a sound, which are momentary, perish without their destruction depending on a cause. Hence the destruction of the kindling, etc., is spontaneous6 7. If one holds that the destruction of the kindling, etc., has for its cause the relationship of this kindling with fire, one would then be forced to acknowledge that a cause that engenders is at the same time a cause that destroysNow it is impossible that a certain cause would produce a certain effect and that later this same cause, or a parallel cause, would destroy this same effect8 9. Let us conclude. The destruction of things is spontaneous. Things perish in and of themselves, because it is their nature to perish. As they perish in and of themselves, they perish upon arising. As they perish upon arising, they are momentary. Thus there is no movement, no displacement; there is only arising in another place of the second moment of the series: this is the case, even in the opinion of our opponent, for the fire which consumes firewood. The idea of movement is a false conception. Hence bodily vijnapti is not displacement, movement; rather bodily vijnapti is shape.
na kasyacidaheto syt hetu sycca vinaka| dvigrhya syt na cau tat vgvijaptistu vgdhvani||3|| 3c. It would be perceived by two organs. 3c. Shape does not exist in an atom. 3d. Vocal vijapti is vocal sound. T: (3a) Without causes nothing could [disappear]. | (3b) The cause [for the arising of an attribute] would also be the agent of [its] disappearance. | (3c) [How] would [it] be directly perceivable through a second [sense organ?] (3c) [But shape] does not exist down to its atoms, either. | (3d) Furthermore, vocal informing is speech (vagdhvani).
D: 3. IT WOULD BE GRASPABLE BY TWO. AND, IT IS NOT IN THE ATOM. THE VOCAL INTIMATION IS JUST THE BURSTING FORTH OF SPEECH.
N/C: Bhasya: The Sautrantikas say that shape is not a distinct thing, a thing in and of itself[shape is simply different arrangements of color]Shape is thus not a thing in and of itself, a rupa. 1. First argument. If shape were a thing in and of itself, 3c. It would be perceived by two organs. In fact, seeing through the organ of sight, one has the idea of length, etc.; touching through the tactile organ, one has the idea of length. Thus if length, or any other shape, were a thing in and of itself, it would be perceived by two organs. Now, according to the scriptural definition, rupayatana, the visible physical matter, is perceived by only the eye. [A debate with the Vaibhasika view that shape does exist ensues] [Next argument:] All real rupa, susceptible of being struck (sapratigha, i.29b),blue, etc.,is made up of real atoms of a certain nature: color rupa (blue, etc.) necessarily exists in the octuple atom, etc. (ii. 22). Now 3c. Shape does not exist in an atom. There is no atom of lengthwhat we designate as long is a number of real things,atoms of color, arranged in a certain manner. [Further objections and refutations from the Sarvastivadins] We [Vasubandhu, Sautrantikas] say that bodily vijnapti is shape [thus separating ourselves from the VatsiputriyasSarhmitiyas (who hold that movement is real)] but we do not say that shape is a thing in and of itself [thus separating ourselves from the Sarvastivadins (who hold that shape is real).] [The Sarvastivadins:] If you maintain that bodily vijnapti is not a real thing, but solely a shape that exists as designation, what then is the real dharma that constitutes bodily action? [Response:] Bodily action is the action which has for its object the body: that is to say, the volition that puts a body into motion in diverse ways: it proceeds by being supported on this gate which is the body, and is thus called bodily action. Other actions should be defined according to their natures: [i.e., vocal action is the action which has the voice for its object; mental action is the action of the manas or action associated with the manas (see iv.78c-d).] There are two types of volition. First, the initial or preparatory stage, wherein one produces a volition which is pure volition, I must do such and such an action: this is what the Scripture calls cetanakarman, action which is volition. Then, after this stage of pure volition, one produces a volition of action, the volition of doing an action in conformity with what has been previously willed, to move the body or to emit a voice: this is what the Scripture calls cetayitva karman, action after having been willed, or willed action. [argument continues] K3d: Sound which is discourse by naturethat is, articulated sound (ii.47)is vocal vijnapti. trividhmalarpoktivddhayakurvatpathdibhi| kadrdhvamavijapti kmptttabhtaj||4|| 4a-b. Scripture says that rpa is of three types and that there is a pure rpa; there is increase of merit; and there is a course of action for him who is not concerned with himself, etc. 4c-d. From the first moment, the avijapti of Kmadhtu arises derived from the past primary elements. T: (4ab) Because (1) the three categories [of form] and (2) flux-free form have been stated, [and because of] (3) increase, (4) the path [of karman] of one who does not perform [the deed himself] and so forth. | (4cd) After the [first] moment, the noninforming that belongs to the desire realm arises from past elements.
D: 4. BECAUSE THERE IS A THREEFOLD AND PURE FORM DECLARATION, BECAUSE THERE IS INCREASE AND A PATH FOR THE ONE WHO DOES NOT (HIMSELF COMMIT THE) ACT, ETC. AFTER A MOMENT THE NONINDICATION IS ENGENDERED BY PAST GREAT ELEMENTS FOR THE ONE IN THE REALM OF DESIRE.
N/C: Bhasya: The Sautrantikas say that the avijnapti does not really exist as a substance: (1) because it solely consists of not doing an action after having undertaken not to do it; (2) because one designates a thing which would exist by reason of past primary elements (i. 11) as avijnapti; now past dharmas no longer exist (v.25); and (3) because avijnapti does not have the nature of rupa: the nature of rupa is rupyate and since the avijnapti is not susceptible of destruction (apratigha), it cannot be rupa (i. 13). K4a-b presents 4 arguments for the reality of avijnapti-rupa. The Bhasya presents an additional 4 for a total of 8. [The Sautrantika responses follow each argument in brackets: These arguments are numerous and diverse, but are not conclusive. Let us examine them one by one.] 1. A scripture says that there are three types of rupa: Rupa is embraced within a threefold rupa: there is visible rupa susceptible of destruction (visible physical matter); there is an invisible rupa susceptible of destruction (the eye, etc); and there is an invisible rupa, free from destruction, and this latter can only be the avijnapti. [Sautrantika: in the Dhyanas, through the force of absorption, a rupa arises which is the object of the absorption, that is, which is perceived by the person in the absorption. This rupa is not seen by the eye; it is thus invisible. It does not cover, it does not occupy a
place: it is thus free from destruction If you ask how this object of absorption can be rupa [since it does not possess the usual characteristics of rupa,] you forget that the existence of avijnapti would give rise to the same question.] 2. The Blessed One said in a scripture that there is pure rupa[Sautrantika: the rupa that arises through the force of the absorption is pure, since the absorption is pure.] 3. A scripture says that there is an increase of merit...By reason of what dharma, other than the avijnapti, could merit increase even when the mind is not good, or when one is without thought? [Sautrantika: merit increases when persons who have received a gift utilize this gift: by reason of the qualities of these persons, by reason of the benevolence that they get out of the gift for themselves and for all creatures, the mental series of the givers, be they of bad or of neutral minds, is found to be perfumed by the volition of giving which has for its object the person who receives: their series undergo a subtle ascending transformation and arrives at the state where they are finally capable of bringing forth many results. (This first reason explains the increase in merit in terms of transformation of the series. Also, avijnapti cannot account for the increase in merit following non-material works, e.g. rejoicing in the Tathagata.)] 4. If avijnapti does not exist, he who does not himself act, who gives orders to others, will not be endowed with a course of action (iv. 66). For a vocal action that consists of giving an order cannnot constitute a course of action, killing etc; this action in fact does not actually accomplish the action to be accomplished. Would one say that when the action is accomplished the action that consists of giving the order becomes a course of action? But it is evident that the nature of this action is not modified by the execution of the order. [Sautrantika: When an emissary charged with murder accomplishes the murder, it is in the nature of things that the mental series of the author of the instigation will submit to a certain subtle transformation by virtue of which his series will bear a result later.] 5. The Blessed One said, Monks, the dharmas, the external sources of consciousness not included within the eleven ayatanas, are invisible, and are free from destruction. He did not say that the dharmayatana is non-rupa. If the Blessed One did not intend to refer to the avijnapti, which is rupa and so included in the dharmayatana [and not in rupayatana] then what is the rupa that is included in the dharmayatana? [Sautrantika: this is a rupa which is the object of the absorption and which arises from the force of the absorption.] 6. If avijnapti does not exist, the Way no longer has eight parts, for the parts, samyagvac, samyakkarmanta, and samyagajtva (correct speech, correct action, & correct livelihood, iv. 86), are incompatible with absorption (Samadhi) [Sautrantika: There is no avijnapti; but the saint, when he finds himself in the Path, takes possession of a certain intention (asaya) and of a certain personality (asraya) so that, when he comes out of this contemplation, by reason of the force of these two factors he henceforth produces correct speech, actions and livelihood One gives to the cause (asaya and asraya) the name of their result; and we can thus affirm that the Path possesses eight parts.] 7. If the avijnapti does not exist, the Pratimoksa discipline (samvara, iv.l4a) would disappear. For a person who has assumed the vows of religion is still a Bhiksu or Bhiksuni, when his mind is bad or neutral. [Sautrantika: One refutes this objection according to the same principles, by making a state out of the force of the intention. Discipline is volition which, after it has been translated into the positive action (vidhi) of abstaining from transgression, into the pledge of no longer committing transgression, arrests bad actions and disciplines the body and the voice: the Pratimoksa discipline should be understood in this mannerthe mental series is perfumed in such a way that, when a thought of transgression starts to appear, the memory of the vow undertaken also appears: the volition of abstention is then found to be present.] 8. A scripture teaches that the renouncing of sin is a dike which arrests immorality. An absence cannot be a dike: virati is thus a real dharma (the avijnapti), and not the mere fact of no longer accomplishing an action which one has renounced, as the Sautrantikas maintain. [Sautrantika: this volition has the characteristic of a dike.] K4c-d: The moment the avijnapti arises, it arises derived from primary elements simultaneous to its arising. From this first moment on, avijnapti of the sphere of Kamadhatuin opposition to the avijnapti arisen from the dhyana, and pure avijnapti arises, that is, it continues to be reborn, being derived (upadaya) from the same primary elements of the first moment, which are now past svni bhtnyupdya kyavkkarma ssravam| ansrava yatra jta avijaptiranupttik||5|| 5a-b. When impure, bodily and vocal action derive from the primary elements of the sphere to which they belong. 5c. When they are pure, they are from the primary elements of the sphere to which the person who has produced them belongs. 5d. The avijapti is not integral to the organism; it is also an outflowing; it belongs solely to living beings. T: (5ab) The bodily or the vocal karman that is flux driven [arisen] depending on elements of [its] own [stage]. | (5c) That which is flux-free [arises depending on those of the stage] where the person was born. | (5d) The noninforrning is unattached (anupattika),
D: 5. CORPOREAL AND VOCAL KARMA THAT ARE WITH-FLUX ARISE IN DEPENDENCE ON ELEMENTS OF THEIR OWN. FLUXLESS, WHERE ONE IS BORN. THE NON-INDICATION IS NON-COMPRISED.
N/C: K5a-b: Bodily and vocal actions of Kamadhatu derive from the primary, elements of Kamadhatu, and so on to the bodily and vocal actions of the Fourth Dhyana which derives from primary elements of the Fourth Dhyana. K5c: When they are pure, bodily and vocal action derives from the primary elements of the sphere where the person who produces arises: for the pure dharmas are transcendent to the sphere of existence (Kamadhatu, etc.); for there does
not exist any pure primary elements from whence one could derive a pure action; for the pure bodily or vocal action arises by reason of the primary elements, and not only through the mind, since it is derived rupa. K5d: avijnapti is a derived rupa exempt from mass (amurta), nonextended (apratigha); thus it cannot be a support of the mind and of mental states; thus it is anupatta, not integral to the sense organism [non-appropriated]. The avijnapti is never morally neutral (iv. 7a): hence it is not arisen from retribution (i. 37); it is not of increase (i. 36); it remains then that it is an outflowing (i. 36), that is, produced by sabhagahetu (ii.52). [The text says, also of outflowing, because the avijnapti can be also ksanika (i. 38b): the first pure avijnapti is not an outflowing.] naiyandik ca sattvkhy niyandopttabhtaj| samdhijau pacayiknupttbhinnabhtaj||6|| [6] Not of absorption, it derives from the primary elements which are an outflowing, which are integral to the organism, which are differentiated. 6. Arisen from absorption, it derives from nondifferentiated primary elements, not integral to the organism, and increase. T: (6a) is cognate (naisyandika), belongs to sentient beings (sattvakhya). | (6b) It arises from elements that are cognate and attached. | (6cd) That which arises in concentration (samadhija) arises from developed (aupacayika) unattached and unspecialized [elements].
D: 6. AND WHEN IT ISSUES FROM ITS AFFILIATION IS RECKONED AS THE SENTIENT BEING. IT IS BORN FROM ELEMENTS THAT ISSUE FROM THEIR AFFILIATIONS AND ARE COMPRISED. THE NON-INDICATION THAT IS ENGENDERED BY SAMADHI IS ENGENDERED BY ELEMENTS THAT ARE ACCUMULATIONAL, NONCOMPRISED AND WITHOUT PARTS.
N/C: Bhasya: Not absorbed or, in other words belonging to Kamadhatu, it derives from primary elements which are an outflowing, and which are integral to the organism. These primary elements are differentiated, because each of the seven avijnaptis, the renouncing of killing, etc., which form the Pratimoksa discipline, derive from a distinct group of the four primary elements. Avijnapti which arises from samadhi, is divided into two types, that is, (avijnapti arisen from) absorption, and (avijnapti arisen from) pure discipline. These two both arise from samadhi, are of increase, and not integral to the sense organism. They are both arisen from undifferentiated (i.e., identical) primary elements. In the same way that the mind which engenders these renouncing is a unity, the primary elements upon which the renouncings are based constitute a unity. The vijnapti is an outflowing; being bodily, it is integral to the organism. nvyktstyavijapti tridh'nvyat aubha puna| kme rpe'pyavijapti vijapti savicrayo||7|| 7a. The avijapti is never neutral. 7b. Other actions are of three types. 7b-c. Bad action exists in Kmadhtu. 7c. Avijapti also exists in Rpadhtu. 7d. Vijapti exists in the two spheres where there is vicra. T: (7a) There is no neutral noninforming. | (7b1 ) Other [karman] is three-fold. (7b2C l) Furthermore, there lS the impure in [the realm of] desire. | (7c2) There is also the noninforming in form realm. | (7d)The informing is in the two [stages] where there is deliberation (vicara).
D: 7. THE NON-INDICATION IS NOT (MORALLY) INDETERMINATE. OTHERWISE, (IT IS) THREE-FOLD. FURTHER, IN THE REALM OF DESIRE (IT IS) IMPURE. THERE IS ALSO THE NON-INDICATION IN THE REALM OF FORM. THE INDICATION PERTAINS TO TWO REALMS THAT ARE CHARACTERISED BY DISCURSIVE THOUGHT.
N/C: Bhasya: It [avijnapti] is either good or bad. In fact, neutral volition is weak; it is not capable of engendering a powerful action as is the avijnapti, which continues reproducing itself after its initial cause has disappeared Other actions, namely volition and the vijnapti, can be good, bad, or neutral.
Akusala-karma (bad action) Kusala- & avyakrta-karma (good, neutral) Avijnapti (non-informative) Vijnapti (informative)
Kamadhatu Rupadhatu: 1st (and Rupadhatu: 2nd intermediate) 4th dhyanas dhyanas X X X X X X X X X
Arupyadhatu
Bad action does only exists in Kamadhatu, for, in the other spheres the three roots of evil (iv.8c-d and v. 19), and nonshame and imprudence (ii.26c-d), are missing. Avijnapti does not exist in Arupyadhatu, for the primary elements are missing there [from whence the avijnapti is derived (iv.6b).]turning away from all rupasince any idea of rupa is absent in itan arupya absorption is not capable of producing an avijnapti, which is rupa.
kme'pi nivt nsti samutthnamasadyata| paramrthaubho moka svato mlahyrapatrap||8|| 8a. The vijapti termed nivta is also missing in Kmadhtu. 8b. Because the cause which produces it is absent. 8b-c. Deliverance is absolute good. 8c-d. The roots, respect and fear, are good in and of themselves.
R: ...FREEDOM | IS THE ULTIMATE VIRTUE. THE ROOTS AS WELL AS | SHAME AND A CONSCIENCE ARE SO IN THEMSELVES.
T: (8a) Even in [the realm of] desire, there is no impeded (nivrta). | (8b) It is because there is no prompting (samutthana). | (8c)The pure because of the supreme truth is liberation (moksa). | (8d) Because of [their] own [nature], [three] roots, respectfulness (or introspective shamefulness) (hri) | and ashamedness (or extrospective shamefulness) (apatrapa) [are good].
D: 8. NOR IS IT OBSCURED IN THE REALM OF DESIRE. BECAUSE, AROUSAL CANNOT BE ESTABLISHED. LIBERATION IS AUSPICIOUS IN THE HIGHEST SENSE. IN THE SENSE OF SELF NATURE, THEY HAVE MODESTY AND SENSE OF SHAME AS ROOT.
N/C: K8a-b: Bhasya: Such vijnapti [nivrta = nivrta-avyakrta = defiled-neutral] does not exist in Kamadhatu, [where all defiled vijnapti is bad, not neutral.] This means that vijnapti of the nivrtavyakrta class exists only in the world of BrahmaIt is the mind associated with vitarka and vicara which gives rise to the vijnapti: such a mind is absent in the Second Dhyana and above.
K8c-d: The dharmas are good or bad in four ways: absolutely (paramarthatas) in and of themselves (svabhavatas) through association (samprayogatas)
Kusala good, wholesome
Akusala bad, evil Samsara, or existence: has for its process all suffering [like sickness] The roots of evil, disrespect & lack of fear [like bad medicine] The dharmas associated with the roots of evil, disrespect & lack of fear [like a drink mixed with bad medicine] The dharmas associated with these roots, etc, bodily action, vocal action, their characteristics (arising, etc.) & the praptis [like the milk of a cow which has consumed a drink mixed with bad medicine]
Nirvana, deliverance [like the absence of sickness] The roots of good, respect & fear [like good medicine] That which is associated with the roots, respect & fear [like a drink mixed with good medicine] through their original cause Having their origin in dharmas good in (samutthanata) and of themselves or good through association [like the milk of a cow which has consumed a drink mixed with good medicine]
saprayogea tadyukt samutth nt kriydaya| viparyayekuala paramvykte dhruve||9|| 9a. That which is associated [with the roots, etc.], is good through association. 9b. Actions, etc. are good by reason of their original cause. 9c. Evil is the contrary. 9d. Two entities are neutral in the absolute sense.
R: THOSE THAT ARE LINKED WITH THEM, BY A MENTAL LINK; | ACTIONS AND THE LIKE, BY MOTIVATION. | THEIR OPPOSITES, NON-VIRTUE. THE ULTIMATE | IN THE ETHICALLY NEUTRAL, THOSE DESCRIBED.
T: [(9a) pg 571 is missing in the UMI edition] | (9b) Owing to arising, activity (kriya) and so on [are good]. | (9c) opposite is the evil (akusala). | (9d) the ultimate neutrals are two eternals (dhruva).
D: 9. THAT WHICH IS CONNECTED WITH THEM, BY REASON OF ASSOCIATION. DEEDS, ETC. (ARE VIRTUOUS) BECAUSE OF AROUSAL. THE UNVIRTUOUS IS IN OPPOSITION. THE TWO SUPREME INDETERMINATES ARE THE TWO CONSTANTS.
N/C: Bhasya: But, one would say, everything that is impure is integral to samsara: hence can nothing which is impure be good or neutral? From the absolute point of view, this is true. But putting oneself in the point of view of retribution, the impure dharma which is not defined as to how it should be retributed is called undefined, or neutral (ii.54), and the impure dharma which produces an agreeable retribution, is called good. K9d: The two unconditioned things (asamskrta, i.5), namely space and apratisamkhyanirodha, are, without ambiguity, neutral. [The Bhasya then discusses a related difficulty.] samutthna dvidh hetutatkaotthnasajitam| pravartaka tayordya dvityamanuvartakam||10|| 10a-b. That which gives rise (samutthna) is of two types, which are known as hetusamutthna and tatkaasamutthna. 10c-d. Which are respectively first setter into motion and second mover.
R: TWO TYPES OF MOTIVATION: CAUSAL AND | THE ONE WE GIVE THE NAME OF AT THE TIME. | THE FIRST OF THE TWO ACTS TO SET YOU OFF; | THE SECOND'S FUNCTION IS TO MAKE YOU CONTINUE.
T: (10ab) Arising is of two-fold, called the arising as one's cause and the simultaneous arising. | (10cd) Among two, the first one is originative (pravartaka) and the second one is cooperative (anuvartaka).
D: 10. THE AROUSER IS TWO-FOLD, DESIGNATED THE CAUSAL AROUSER AND THE AROUSER OF THAT MOMENT. OF THE TWO, THE FIRST IS THE PROMOTER, THE SECOND IS THE CONCURRENT.
N/C: Bhasya: Samutthana is that through which the action arises.
Hetu-samutthana What is both cause (hetu) and samutthana is hetusamutthana. First setter into motion The hetusamutthana projects, that is to say, produces. It is thus promoter.
Tatksana-samuttana What is samutthana at the very moment of the action is tatksanasamutthana. Second mover The tatksanasamutthana is second mover because it is contemporary to the action
Bhasya: If the tatksanasamutthana is absent, the action will not take place, even if it was projected [by the agent; as, for example, the action does not take place when the one who has projected an action (I shall go to the village) dies.] pravartaka diheya vijnam ubhaya puna| mnasa bhvanheya pacaka tvanuvartakam||11|| 11a-b. The consciousness to be abandoned through Seeing is solely agent. 11b-c. The manas susceptible of being abandoned through Meditation is twofold. 11d. The five are solely mover.
R: THE CONSCIOUSNESS ELIMINATED BY SEEING | IS THE ONE WHICH STARTS. THE THOUGHT FOR BOTH | ELIMINATED BY HABITUATION. | THE FIVE FUNCTION IN CONTINUATION.
T: (11ab1 ) the originative is the consciousness that is to be eradicated through the correct view. | (11b2c) Then, what is in two ways is the mental one that is to be eradicated through cultivation. | (11d) However, the five-fold [perception] is [only] cooperative.
D: 11. THE PROMOTER IS CONSCIOUSNESS THAT IS DESTRUCTIBLE BY VISION. FURTHER, BOTH MENTAL PERCEPTIONS (OR CONSCIOUSNESSES) ARE CULTIVATION-DESTRUCTIBLE. HOWEVER, THE FIVE ARE CONCURRENT.
N/C: Bhasya: The mind which is abandoned through Seeing is alone the agent of the vijnapti, because it is the cause of the mental process (vitarka and vicara) which gives rise to the vijnapti It is not the second mover 1.) because it no longer exists at the moment when the vijnapti takes place: this latter is put into motion by a thought turned inward, [to be abandoned through Meditation, which is the second mover;]In fact, rupa (-vijnapti) is not contradicted either by vidya (correct knowledge), or by avidya (error, ignorance): hence it cannot be abandoned by means of Seeing the Truth. [Debate follows with the Sautrantikas who object to this Vaibhasika position.] The mental consciousness of the bhavanaheya [abandoned through meditation] category is at one and the same time both agent and moverThe five vijnanakayas, [visual consciousness, etc.,] are solely mover, [being free from reflection (vikalpa, i.33)] There are thus four cases: i. The mind susceptible of being abandoned through Seeing is exclusively agent. ii. The five sense consciousnesses are exclusively mover. iii. The mental consciousness susceptible of being abandoned through Meditation is both promoter and mover. iv. The pure mind is neither promoter nor mover. [this/that/both/neither formulations like this are common in Abhidharma.] pravartake ubhdau hi syttridh'pyanuvartakam| tulya mune ubha yvat nobhaya tu vipkajam||12|| 12a-b. From a good agent, etc., a mover of three types. 12c. With regard to the Muni, mover of the same type. 12c. Or good. 12d. That which arises from retribution is neither of the two.
R: FROM STARTING TYPES OF VIRTUE AND THE REST, | COME THREE TYPES OF CONTINUATION AS WELL. | FOR THE ABLE THE SAME, OR THAT ONE VIRTUE. | THOSE THAT COME FROM RIPENING ARE NEITHER.
T: (12ab) When the originative is pure and so on, the cooperative can be of three kinds. | (12cl) In the case of the Sage (muni), it becomes same. (12c2) Or, it is good. | (12d) However, the maturation-born (vipakaja) [mind] is neither [originative nor cooperative].
D: 12. SINCE, IN REGARD TO A PURE, ETC., PROMOTER THERE COULD BE A THREE-FOLD CONCURRENT THOUGHT. THOSE OF THE MUNI ARE EQUIVALENT. OR, (THE THOUGHT OF THE MUNI) IS AS PURE AS POSSIBLE. NOR ARE THE TWO BORN OF MATURATION.
N/C: Bhasya: A good, bad, or neutral mover can come from a good agent. The same for a bad or neutral agentWith regard to the Buddha the Blessed One, the mover is of the same species as the agent: from a good mover, a good mover; from a neutral agent, a neutral moverOr rather, it happens that a good mover comes out of a neutral agent, whereas a neutral mover never comes out of a good agent: the teaching of the Buddhas is not subject to diminution.
According to other Schools, the mind of the Buddhas is never neutral: they are always in absorption; their mental series is exclusively a series of good thoughts. This is why the Sutra says, The Naga is absorbed when he walks, when he stands still, when he dreams, and when he is seated. The Vaibhasikas say: The Sutra expresses itself in this manner because the mind of the Blessed One does not disperse itself towards objects without his wishing it. [The Blessed One is always absorbed in the sense that memory is always present in him: walking, he knows that he walks.] But this is not to say that the Blessed One is exempt from neutral dharmas: dharmas of retribution (vipakaja), dharmas related to attitudes (iryapatha), a mind capable of creating fictive beings (nirmanacitta) (ii.66). K12d: The mind that has arisen from retribution (vipakaja, i. 36, ii.60, iv.85), is produced without effort, spontaneously, [and so is neither agent nor mover.] The Bhasya then enters into a controversy regarding: Is the vijnapti good, bad, or neutral, 1.) according to the characteristics of the agent, or 2.) according to the characteristic of its mover? (The discussion involves the question of the agent of action [a mind], and turns depending on whether this mind can be abandoned by seeing or meditation.) avijaptistridh jey savarsavaretar| savara prtimokkhyo dhynajo'nsravastath||13|| 13a-b. Avijapti is threefold, discipline (savara), un-discipline (asavara), and different from either discipline or un-discipline. 13c-d. Prtimoka discipline, pure discipline, discipline arising from dhyna.
D: 13. NON-INDICATION IS TO BE KNOWN AS THREEFOLD: VOW, NON-VOW AND OTHER (OR RESTRAINT, NON-RESTRAINT AND OTHER). THERE IS THE RESTRAINT CALLED PRATIMOKSA, THAT ENGENDERED BY MEDITATION AND LIKEWISE, THAT WHICH IS WITHOUT FLUXES.
N/C: Bhasya: It is of three types, 1.) samvara, discipline, so called because it constrains the flux of immorality, because it destroys or arrests the flux of immorality; 2.) asamvara, the opposite of discipline, un-discipline (iv.24c-d), and 3.) naivasamvaranasamvara, [an avijnapti which has neither the characteristic of samvara nor asamvara.] There are three types of discipline: 1.) the discipline called Pratimoksa: this is the morality of the sphere of Kamadhatu, the morality of beings of this world; 2.) the discipline produced through dhyana is morality of the sphere of Rupadhatu; and 3.) pure discipline, which arises from the Path, pure morality. aadh prtimokkhya dravyatastu caturvidha| ligato nmasacrt pthak te cvirodhina||14|| 14a. The Prtimoka is of eight types. 14b. In substance however, the Prtimoka is of four types. 14c. The name changes with the gender. 14d. [The disciplines exist] separately. 14d. But they do not contradict one another.
D: 14. THAT CALLED PRATIMOKSA RESTRAINT IS EIGHTFOLD. IS CONCRETELY FOURFOLD. BECAUSE, THERE IS THE ALTERATION OF THE NAME BASED ON SEXUAL CHARACTERISTIC. INDIVIDUALLY. AND THEY ARE NON-OPPOSING.
N/C: Bhasya: It includes the discipline of the Bhiksu [monk], the Bhiksuni [nun], the Siksamana[female probationer], the Sramanera [male novice], the Sramanerika [female novice], the Upasaka [lay man], the Upasika [lay woman], and the Upavasastha [taking up the fast]. These eight disciplines are the Pratimoksa disciplines: thus, from the point of view of the names given to them, the discipline of the Pratimoksa is of eight typesFour types that present distinct characteristics: the discipline of the Bhiksu, the Sramanera, the Upasaka and the Upavasastha. In fact, the discipline of the Bhiksuni does not differ, does not exist separately from the discipline of the Bhiksu; the discipline of the Siksamana and the Sramanerika do not differ from the discipline of the Sramanera; and the discipline of the Upasika does not differ from that of the UpasakaWhen their gender is modified, the Bhiksu becomes a Bhiksuni; the Bhiksuni, a Bhiksu; the Sramanera, a Sramanerika; the Sramanerika, like the Siksamana, becomes a Sramanera; the Upasaka, an Upasika; and the Upasika, an Upasaka. Now one cannot admit that a person, by changing his gender, abandons the former discipline and acquires a new one; the change of gender cannot have this influence. K14d: They are not mixed, for in the parts that are common to them allUpasakas, Sramaneras and Bhiksus all renounce (virati) killing, stealing, illicit sexuality, lying, intoxicating liquorsthe three disciplines have some distinct characteristics. Their differences lie in the difference of the occasions (nidana) of transgression. In fact, the person who undertakes the observation of a greater number of rules, avoids by this action itself a greater number of occasions of intoxication-pride (mada, ii.33c-d) and of non-diligence (pramadasthana, ii.26a); he avoids, by this action, a greater number of occasions of transgression, killing, etc pacadaasarvebhyo varjyebhyo viratigraht| upsakopavsastharamaoddeabhikut||15|| 15. By undertaking the renouncing of the five things to avoid, of the eight, the ten, of all the things to avoid, one obtains the quality of Upsaka, Upavsastha, rmaera, and Bhiku.
D: 15. AS A RESULT OF ADHERING TO THE ABSTINENCE FROM FIVE, EIGHT, TEN AND ALL AVOIDANCES, THERE IS THE STATE OF A LAY FOLLOWER, AN OBSERVER OF THE FAST, THE NOVICE-PROBATIONER AND MONKHOOD.
N/C: Bhasya: 1. By undertaking the renouncing of five items: 1. murder, 2. stealing, 3. illicit sexuality, 4. lying, and 5. intoxicating liquors, one places himself in the discipline of an Upasaka. 2. By undertaking the renouncing of eight items: 1. killing, 2. stealing, 3. unchastity,4. lying, 5. intoxicating liquors, 6. scents, garlands, and unguents; dances, songs, music; 7. high beds, broad beds, and 8. meals at forbidden times, one places himself in the discipline of an Upavasastha. 3. By undertaking the renouncing of these same items and, further, gold and silver, which make ten, one places himself in the discipline of a Sramanera. These make ten items, for one counts scents, garlands, and unguents separately from dances, songs, and music. 4. By undertaking the renouncing of all the actions of the body and the voice which should be avoided, one is a Bhiksu. la sucarita karma savaracocyate puna| dye vijaptyavijapto prtimokakriypatha||16|| 16a-b. Morality, good conduct, action and discipline. 16c-d. The Prtimoka is the first vijapti and the first avijapti; these are courses of action (karmapatha).
D: 16. IS SAID TO BE MORALITY, RIGHT CONDUCT, ACTION AND RESTRAINT. FURTHER THE FIRST INDICATION AND NON-INDICATION AMOUNT TO THE PATH OF DEEDS THAT IS THE PRATIMOKSA.
N/C: K16a-b: Pratimoksha discipline is: 1. It is morality (sila), because it redresses that which is unjust, for transgressors conduct themselves in an unjust manner with regard to beings. Etymologically, because it cools (si), as it says in the stanza, Happy is the undertaking of morality, because morality does not burn. 2. Good conduct, because it is praised by the wise. 3. Action (karma), because it is action (ktiya) by naturethe avijnapti makes the disciple, endowed with shame, to abstain from transgression; it is thus not doing. But it is action, according to the etymology kriyata iti kriya: it is doing (kriyate) either by a bodily-vocal action (vijnapti), or by the mind (citta). According to others, avijnapti is action because it is the cause and the effect of an action. 4. Discipline (samvara), because it disciplines or constrains the body and the voice. K16c-d: The expression Pratimoksa designates the first vijnapti and the first avijnapti of the undertaking of the discipline. The Pratimoksa is called prdtimoksa, for through it there takes place pratimoksana, that is, the abandoning of transgression: such is the efficacy of the first moment (vijnapti and avijnapti) of the undertaking of disciplineThere is no longer any Pratimoksa in the moment which follows the first moment and in the moments which follow, for the transgression is not rejected (pratimoksyate) by the second moment, having been rejected (pratimoksita) by the first; there is pratimoksasamvara, that is, discipline of the Pratimoksa type or discipline arisen from Pratimoksa; there are no longer courses of action properly so-called, but solely consecutive action (iv. 68). prtimoknvit aau dhynajena tadanvita| ansraveryasattv antyau cittnuvartinau||17|| 17a. Eight persons possess the Prtimoka. 17b. He who possesses dhyna possesses the discipline which arises from dhyna. 17c. The ryans possess pure discipline. 17d. The last two disciplines are concomitants of the mind.
D: 17. EIGHT ARE ENDOWED WITH THE RESTRAINT OF PRATIMOKSA. ONE IS ENDOWED WITH IT BY MEANS OF THAT WHICH IS ENGENDERED BY MEDITATION. THE NOBLE BEING (IS ENDOWED) WITH THE FLUXLESS (RESTRAINT). THE LAST TWO ARE CONCOMITANTS OF THOUGHT.
N/C: K17a: As above in 14a. Bhasya: Does this mean that non-Buddhists cannot possess a morality that they have undertaken? They can possess a morality, but they cannot possess the Pratimoksa discipline. In fact, the morality that they undertake (I shall abstain from killing, etc), rests on an idea of existence; even when they have in view, not a heavenly existence, but that which they call deliverance (moksa), they conceive of deliverance as a certain type of existence. Hence transgression is not absolutely rejected by them, nor can they be released through the discipline they have undertaken. K17b: Which arises from dhyana (dhyanaja), that is, which arises from dhyana (ablative) or by means of dhyana (instrumental). K17c: The Aryans,-the Saiksas and Asaiksas,possess pure discipline. K17d: The discipline that arises from dhyana and the pure discipline are concomitants of the mind; not of the Pratimoksa discipline, for this latter continues to exist in a person whose mind is bad or neutral, or who is unconscious.
angamye prahkhyau tvnantaryamrgajau| saprajnasmt dve tu manaindriyasavarau||18|| 18a-b. Arising in the nantaryamrgas, in angamya, they are called abandoning. 18c-d. Discipline of the mind and discipline of the organs are, each of them, two things: attentive consciousness and mindfulness.
D: 18.IN THE 'UNDAUNTED' (STAGE) TWO RESTRAINTS BORN OF THE UNIMPEDED PATH ARE CALLED 'DESTRUCTION. THE TWO, RESTRAINT OF THE MIND AND RESTRAINT OF THE FACULTIES, AMOUNT TO AWARENESS AND MINDFULNESS.
N/C: K18a-b: In the nine anantaryamargas of anagamya these two disciplines, the discipline of dhyana and pure discipline, are abandoning disciplines, for through them one abandons immorality and the defilements which produce them (iv.l22a). There are thus disciplines arisen from dhyana which are not abandoning-discipline. [four cases] K18c-d refers to Sutra-teachings and clarifies regarding the two disciplines mentioned: Neither are, by their nature avijnapti of sila. prtimokasthito nityamatyg dvartamnay| avijapty'nvita prvt kadrdhvamattay||19|| 19a-c. He who is in Prtimoka always possesses avijapti of the present moment, as long as he does not reject the avijapti. 19c-d. After the first moment, he also possesses avijapti.
D: 19. THE ONE ESTABLISHED IN PRATIMOKSA IS ALWAYSENDOWED WITH A PRESENT NON-INDICATION BECAUSE OF NOT RENOUNCING IT. AFTER THE FIRST MOMENT, ONE IS ENDOWED WITH A PAST (NONINDICATION).
N/C: Bhasya: Let us examine who possesses vijnapti and avijnapti, and to what period these belong in each case (iv.1922,23-24b)As we have said previously the person who dwells in the Pratimoksa discipline (iv.l4a), always possesses present avijnapti as long as he does not reject the avijnapti which constitutes this discipline (iv.38)After the first moment, which is designated by the expression Pratimoksa (iv.l6c-d), he also possesses earlier, past avijnapti: this of course, as long as he does not reject the discipline. tathaivsavarastho'pi dhynasavaravn sad| attjtay ryastu prathame nbhyattay||20|| 20a. So too is he who dwells in undiscipline. 20b-c. He who possesses discipline arisen from dhyna always possesses past and future avijapti. 20c-d. The ryan, at the first moment, does not possess past avijapti.
D: 20. JUST SO IS IT ALSO FOR THE ONE NOT ESTABLISHED IN RESTRAINT. THE ONE ENDOWED WITH MEDITATIONAL RESTRAINT IS ALWAYS (ENDOWED WITH) PAST AND FUTURE (NON-INDICATIONS). HOWEVER, THE NOBLE PERSON IS NOT (ENDOWED
N/C: Bhasya: He who dwells in undiscipline (asamvarastha, iv.24c-d), always possesses avijnapti of the present moment as long as he does not reject itHe who possesses the discipline arisen from dhyana always possesses avijnapti of the past, and avijnapti of the future as long as he does not lose itThe Aryan possesses pure avijnapti, which constitutes his pure discipline, in the manner in which he who possesses the discipline arisen from dhyana possesses the avijnapti arisen from dhyana: he possesses his past and future avijnapti; but with the difference that, when in the first moment of the Way he takes possession of pure avijnapti for the first time, he cannot, evidently, possess pure avijnapti of the past. samhtryamrgasthau tau yuktau vartamnay| madhyasthasysti ceddau madhyay rdhva dviklay||21|| 21a-b. The person who is in a state of absorption, the person who is placed in the Way, possesses avijapti of the present moment. 21b-c. The intermediary, at the first moment, possesses, medially, avijapti, when the avijapti is produced. 21d. Afterwards, [he possesses avijapti] of the present and the past.
D: 21. THE ONE ON THE EQUILIBRATED PATH AND THE PATH OF THE NOBLES ARE BOTH CONJOINED WITH A PRESENT (NON-INDICATION). IF THERE IS ONE, IN THE BEGINNING, THE ONE SITUATED BETWEEN HAS A MIDDLING NON-INDICATION. AFTER (THE FIRST MOMENT) HE IS ENDOOED WITH A NON-INDICATION THAT PERTAINS TO TWO TIMES.
N/C: Bhasya: The person who is absorbed (samabita), the person who is cultivating the Way (aryamargam samapannah), possesses, at present, the avijnapti which is proper to him, arisen from dhyana, and pure. But when he leaves the absorption, he does not As for the intermediary (madhyastha) [the person presently in neither-disciplinenor-undiscipline, who does not possess discipline like the Bhiksu, nor undiscipline like the transgressor:] [K21b-c] Medially (madhya) means the present, situated between the past and the future. Action (avijnapti) does not necessarily produce avijnapti[K21d] [until the moment he rejects it.]
asavarastha ubhay'ubhay savare sthita| avijaptynvito yvat prasdakleavegavn||22|| 22. As long as he is endowed with faith or with very active defilements, the undisciplined person possesses good avijapti, and the disciplined person possesses bad avijapti.
D: 22. THE ONE NOT ESTABLISHED IN RESTRAINT IS ENDOWED WITH AN AUSPICIOUS NON-INDICATION AND THE ONE ESTABLISHED IN RESTRAINT IS ENDOWED WITH AN INAUSPICIOUS NON-INDICATION AS LONG AS THEY HAVE (RESPECTIVELY) THE IMPETUS OF KINDNESS AND THE IMPETUS OF DEFILEMENT.
N/C: Bhasya: As long as there continues, in an undisciplined person, the strength of faith by which, accomplishing actions such as the worship of a Stupa, he has created good avijnapti; as long as there continues, in a disciplined person, the power of the defilements by which, accomplishing actions such as killing, hitting, binding, he has created bad avijnapti, good or bad avijnapti continues. vijapty tu puna sarve kurvanto madhyaynvit| attay kadrdhvamtygt nstyajtay||23|| 23a-b. Those who have created one vijapti possess it always, in the present. 23c-d. From the second moment onward, they possess vijapti of the past, until the moment when they give it up. 23d. One cannot possess future vijapti. N/C: Bhasya: All those who accomplish a bodily or vocal action (vijnapti) whether they are disciplined, undisciplined, or intermediaries, so long as they are accomplishing this action, possess it in the presentNo one possesses future vijnapti, because such vijnapti does not now accompany the mind. nivtnivtbhy ca nttbhy samanvita| asavaro ducarita daulya karma tatpatha||24|| 24a-b. One does not possess past vijapti of the nivta and anivta classes. 24c-d. Undiscipline, bad conduct, immorality, action, course of action. N/C: Bhasya: One does not possess these actions, once they are past, because the possession (prapti) of a weak dharma, being weak itself, is not prolonged. Why is this dharma, a neutral action, weak? By reason of the weakness of the mind which gives rise to it. K24c-d: Regarding undiscipline (asamvara): 1. It is undiscipline, because there is no constraining of the body and voice. 2. It is bad conduct, because it is blamed by wise men, and because it produces painful results. 3. It is immorality, because it opposes morality (iv.122). 4. It is an action, as it is created by the body and the voice. 5. It is a course of action, as it is included in the principal action (maula-samgritatvat, iv.6). vijaptyaivnvita kurvanmadhyastho mducetana| tyaktnutpannavijaptiravijaptyryapudgala||25|| 25a-b. The intermediary, acting with a weak volition, possesses a single vijapti. 25c-d. The ryan possesses a single avijapti when he has not produced, or has abandoned, the vijapti. N/C: Bhasya: He who possesses vijnapti can also possess avijnapti. Four cases present themselves. [1.] He who is in neither-discipline-nor-nondiscipline and who, with a weak volition, does good or bad action (vijnapti), possesses solely this act (vijnapti), and does not possess any avijnapti. All the more reason that there is no possession of avijnapti by an agent when his action is neutral (avyakrta). Nevertheless, even accomplished with a weak volition, 1.) material meritorious works (iv.112) and 2.) a course of action (iv.68) always create avijnapti [2.] When an Aryan has changed his existence or when he has not created vijnapti (for example when he is in an embryonic state or when he is reborn in Arupyadhatu), or when he has lost the vijnapti (the vijnapti created with a neutral volition), he possesses only avijnapti (pure avijnapti acquired in the previous existence), and not vijnapti. [3.] & [4.] The two other cases, the possession of vijnapti and avijnapti, and the non-possession of either, are set up according to the same principles. dhynajo dhynabhmyaiva labhyate ansravastay| ryay prtimokkhya paravijapandibhi||26|| 26a-b. The discipline that arises from dhyna is acquired by one thought of the sphere of the dhyna. 26b-c. Pure discipline, by the same mind, when it is ryan. 26c-d. That which is called Prtimoka, through paravijapana, etc. N/C: Bhasya: How does one acquire the disciplines? It is through one thought of the sphere of the dhyana, that is, of the mauladhyana (the Four Dhyanas) and the samantakas (the four absorptions which proceed the Four Dhyanas), and with an impure mind, that is, with a mind not forming part of the Way, that the discipline of dhyana is acquired: this is a discipline concomitant with this type of mind.
K26b-c: Aryan means pure, forming part of the Way (iv.l7c). We will explain below (viii.22) that the Aryan mind exists in six spheres of dhyana, namely the Four Dhyanas, the dhyanantaras and the anagamya (the first samantaka). K26c-d: Paravijnapana is informative action to or from another: the candidate makes known something to another, and another makes something known to him. Another is the Sangha, through the acquisition of the disciplines of Bhiksu, Bhiksuni, or Siksamana; or a person (pudgala), the acquisition of the five other pratimoksa disciplines. According to Vinaya scholars of the Vaibhasika School, there are six types of ordination. In order to include them all within his definition, the author says, from the information of another et cetera. 1. Ordination by oneself, in the case of the Buddha and the Pratyekabuddhas. 2. Through entry into the Path (vi.26a), in the case of the Five, that is to say of Ajnatakaundinya and his companions. 3. Through the summons, Gome, Oh Bhiksu! in the case of Ajnata. 4. By recognizing the Blessed One as master, as in the case of Mahakasyapa. 5. By satisfying the Blessed One through one's answers, as in the case of Sodayin. 6. By accepting the special obligation of monks and nuns, as in the case of Mahaprajapati. 7. By a messenger, as in the case of Dharmadinna. 8. By an official action as the fifth, that is, ordination before a Sangha of five Bhiksus, as in frontier lands. 9. By ten Bhiksus, as in Madhyadesa. 10. By repeating three times the formula of Refuge, as in the case of the sixty Bhadravargas, ordained in a group. One sees that, according to these scholars, the Pratimoksa discipline is not necessarily acquired by means of a vijnapti, for example the ordination of the Buddha, etc yvajjva samdnamahortra ca savte| nsavaro'styahortra na kilaiva praghyate||27|| 27a-b. One undertakes the discipline for a lifetime or for a day and a night. 27c. There is undiscipline for a day and a night. 27d. For, says the School, one does not undertake it thus. N/C: Bhasya: The first seven categories of the Pratimoksa discipline are undertaken for a lifetime; the fasting discipline (upavasastha) is undertaken for a day and a night. Such is the rule. What is the dharma that we term time (kola)? This is not an eternal substance (padartha), as some believe. The word time is an expression by which the samskaras are designated as past, present, or future (17, v. 25). even if one were to undertake to observe these rules in a future life, one would not now produce this discipline for this other life: 1. the person (asraya) that one would become, would be different (see nikayasabhaga, ii.4l); 2. this new person would not be able to apply himself to the rules undertaken; and 3. he would not remember undertaking them. K27c-d: Undiscipline never lasts longer than a day and a night, like the discipline of the fast, for it is produced by the acceptance of transgression for one's entire lifeNo one undertakes undiscipline in the manner in which one undertakes the fast, by saying, I wish to remain a day and a night in undiscipline. Rather, he carries out, in effect, shameful actionsOne does not undertake undiscipline by means of a ritual. One acquires undiscipline by acting with the intention of always acting badly; one does not acquire undiscipline by the intention of acting badly for a time. [The text is bit confusing here I wonder if the karika should state: There is not undiscipline for a day and a night] Bhasya: According to the Sautrantikas, undiscipline does not exist in and of itself (dravyatas) apart from volition. Undiscipline is the intention to commit evil, that is, a certain volition with the traces which allow this volition. And, as long as this volition with its traces has not been destroyed by a contrary volition, the person, even when he has a good thought, remains filled with undiscipline, a person undisciplined. klya grhyo'nyato ncai sthitenoktnuvdit| upavsa samagrgo nirbhenikayt||28|| 28. One should undertake the fast (upavsa) in a humble attitude, speaking after, with ornaments removed, until the morrow, complete, the morning, from another. N/C: One should undertake the fast (upavasa): 1. In a humble attitude, squatting or kneeling; with the hands joined in kapotaka (by placing the four fingers of one hand between the thumb and the index finder of the other) or in the position of anjali; except in the case of sickness. Without a respectful attitude, discipline is not produced. 2. The candidate does not speak before the ordainer or the giver, the person who gives the fast; nor at the same time. In this way, it is from another that one undertakes the fast; otherwise, there would be neither receiving nor a thing received . 3. The candidate does not wear any ornaments; he wears his normal dress, because he does not draw forth vanity from it. 4. One undertakes it until the morrow, until the rising of the sun. 5. One undertakes the complete fast, with its eight rules, and not with any rules missing. 6. The morrow, at the rising of the sun, since this is a discipline lasting a day and a night
7. From another, not from oneself. If one encounters a cause of transgression, through honesty with regard to the giver, he will not violate the obligations undertaken. The fast is termed upavasa, because, embracing a way of life conforming to that of the Arhats, he places himself near (upa) the Arhats. According to another opinion, it is because he places himself near the lifelong discipline It has for its end procuring an increase of the roots of good of persons who have only small roots of good. As it procures (dha) and increase (posa) of good, the Blessed One said, It is called posadha. lgnyapramdga vratgni yathkramam| catvryeka tath tri smtino madaca tai||29|| 29a-c. Part of morality (sla), part of vigilance (apramda), parts of ascetic vows (vrata), have respectively four, one, three parts. 29d. In order to avoid weakness of mindfulness and arrogance. N/C: Bhasya: Why is the discipline of the fast undertaken with eight parts? [29a-c] Four parts,the renouncing of killing, stealing, adultery and lying,constitute the parts of morality (silanga) by which what is transgression by nature is abandoned. One part, the renouncing of intoxicating drinks, constitutes the rule of vigilance by which non-vigilance is arrested. For even if a person who has undertaken morality drinks intoxicating liquor, he will be non-vigilant. (ii.25-26, iv.34c-d). Three parts,the renouncing of high beds, music, etc, and meals at forbidden times,constitute the rule of asceticism, for they are favorable and conform to disgust.. K29d: What necessity is there for undertaking the rules of vigilance and of asceticism? [29d] When one drinks intoxicating liquor, one loses one's mindfulness of what one should and should not do. When one uses high and wide beds, when one attends dances, singing and music, the mind becomes arrogant. In both cases, one is not far from violating morality. When one observes the rule of eating at the proper times, and when one avoids eating outside of this time, one retains a mindfulness of the obligations of the fast, and disgust is produced In the absence of the eighth rule, mindfulness and disgust would be absent. anyasypyupavso'sti araa tvagatasya na| upsakatvopagamtsavt uktistu bhikuvat||30|| 30a-b. Others can possess the fast, but not without taking the Refuges. 30c-d. The discipline is produced through the fact that he accepts the qualities of an Upsaka. 30d. One explains them to him, as is also the case for a Bhiku. N/C: Bhasya: When a person who is not a Upasaka, takes, in the same day and night, the Three Refuges before he undertakes the rules of the fast, then the discipline of the fast is produced within him. But not without taking the Refuges. K30c-d: The discipline of the Upasaka is produced in him by the mere acceptance of the quality of the Upasakaby accepting the quality of an Upasaka, one undertakes the discipline [since one shows himself as having renounced killing]. Yet, in order that he understands the points of the rule (siksapada),[30d] Through an ecclesiastical action the Bhiksu has acquired the discipline of the Bhiksu: yet he is made to undertake the most important rules: You are to abstain from this, from that. Your co-religionists will tell you the rest. The same holds for the Sramanera. The same holds for the Upasaka: he obtains the discipline by undertaking once, twice, three time the Three Refuges; he is then made to undertake the rules, Abandoning killing, I renounce killing. Thus one is not an Upasaka without possessing the discipline of the Upasaka. sarve cet savt ekadeakrydaya katham| tatpalant kila prokt mdvditva yath mana||31|| 31a-b. If all Upsakas possess the discipline of the Upsaka, how can an Upsaka be an ekadeakrin, etc.? 31c. These terms, say the School, refer to the fact of observing the rules. 31d. All the disciplines are weak, etc., according to the mind. N/C: Bhasya: If all Upasakas place themselves within the discipline of the Upasaka, why did the Blessed One describe four types of Upasakas, the Upasaka of one rule (ekadesakarin), of two rules (pradesakatin), of three or four rules (yadbhuyaskarin), and of five rules (paripurnakarin)?... The Upasaka who in fact observes one of the rules [of all which he has accepted]all the Upasakas are equally placed within this discipline [The Sautrantikas object:] the Master speaks of the Upasaka not possessing the discipline in its entirety; but he does not speak of an incomplete discipline of the Bhiksus or of the Sramaneras. K31d: The weakness, the mediocrity, and the force of the eight rules depend on the weakness, on the mediocrity, or on the force of the mind through which one has undertaken them. buddhasaghakarndharmnaaiknubhayca sa| nirva ceti araa yo yti araatrayam||32|| 32. He who takes the Refuges takes refuge in the aaika dharmas which form the Buddha, in the two types of dharmas which form the Sagha, and in Nirvna.
N/C: Bhasya: 1. He who takes Refuge in the Buddha takes refuge in the dharmas of the Arhat which form a Buddha, the dharmas which are the causes of the designation Buddha, that is, the dharmas by reason of which, as principle cause, a certain person is called a Buddha; or rather the dharmas by the acquisition of which a certain person, understanding all things, is called a Buddha. These dharmas are the Knowledge of Extinction (ksayajnana), the Knowledge of Nonarising (anutpadajnana) and Right Views (samyagdrsti) (vi.50, 67) with the dharmas which accompany these jnanas, that is, with the five pure skandhas. As for the material body (rupakaya) of the Buddha, that is not subject to modification through the acquisition of the quality of Buddha. Thus one does not take refuge in the material body of the Buddha which is, in fact, the material body of the Bodhisattva. Does one take refuge in all the Buddhas or in one Buddha? According to the nature of things, and in the absence of an explicit declaration, in all the Buddhas. For the Buddhas have always followed the same path, a worldly path and a transworldly path (vii.34). 2. He who takes Refuge in the Sangha takes refuge in both the saiksa and the asaiksa dharmas, of the non-Arhat and of the Arhat, which form the Sangha, that is, the dharmas through the acquisition of which the Eight Saints become a Sangha; becoming unanimous they cannot be divided with regard to that which concerns the Path. Does one take refuge in all the Sanghas or in one Sangha? According to the nature of things, in all: for the Path followed by the Saints is always the same. 3. He who takes Refuge in the Dharma takes refuge in Nirvana, that is to say, pratisamkhyanirodha (i.5, ii.55d). He takes refuge in all Nirvana, for Nirvana has for its unique characteristic the cessation of the defilements and suffering of oneself and others (see vi. 73c, the meaning of the word dharma in dharma avetyaprasad). Discussion: if the Buddha was only asaiksa dharmas, and if the Sangha (that is, the Saints, Saiksas and Arhats) were only saiksa and asaiksa dharmas, a person whose mind is presently worldly would not be able to be either a Buddha or a Sangha. And by virtue of these same principles, one would have to say that a Bhiksu is only morality, the discipline of a BhiksuAccording to another opinion, one who takes refuge in the Buddha takes refuge in the eighteen avenikadharmas (vii.28) of the Buddha. What is the nature of the undertakings of the Refuges? They are vocal vijnapti (iv. 3d). What is the meaning of Refuge (sarana)? The Three Refuges are so named because, by going to them for refuge one obtains definitive deliverance from all suffering. The Blessed One said in fact, Tormented by fear, persons most frequently take refuge in mountains, in forests, in woods, and in sacred trees. This is not a good refuge, the supreme refuge; it is not by taking refuge in these that one is delivered from all suffering. But one who takes Refuge in the Buddha, the Dharma, and the Sangha, when one sees through wisdom the Four Noble Truths,Suffering, the Arising of Suffering, the Extinction of Suffering, and the Holy Eightfold Path which leads to Nirvana,this is the good refuge, this is the supreme refuge; by taking refuge in this, one is delivered from all suffering. This is why the undertaking of the Refuges is the entrance to the undertaking of all the rules of discipline. mithycrtigarhyatvtsaukarydkriyptita| yathbhyupagama lbha savarasya na satate||33|| 33a-b. Sexual misconduct, because it is much censured, because one easily abstains from it, because the ryans have obtained abstention from it. 33c-d. They have acquired it as they have accepted the discipline; they have not accepted it with regard to some persons. N/C: Bhasya: The other rules of discipline contain the renouncing of all sexual activity (abrahmacaryavirati); but the discipline of the Upasaka only contains the renouncing of sexual misconduct (kamamithyacara, iv. 74). Why is this? [K33a-b] 1. Sexual misconduct is much censured in the world because it is the corruption of another's wife, and because it leads to retribution in a painful realm of rebirth. 2. It is easy for householders to abstain from it, but it is difficult for them to abstain from all sexual activity: householders do not leave the world because they are not capable of difficult things. (Divya, 303). 3. The Aryans possess akaranasarhvara with regard to sexual misconduct, that is, they have obtained definite abstention from it; in fact, in their future existence, they will be incapable of violating this precept. Such is not the case concerning all sexual activity K33c-d: They have acquired it as they have undertaken the discipline. They undertake it by saying, I renounce sexual misconduct, that is, I renounce all sexual activity with all prohibited females; they do not undertake it by saying, I shall refrain from all sexual activity with such persons. Consequently, they do not violate the discipline by getting married. mvdaprasagcca sarvaikvyatikrame| pratikepaasvadynmadydeva anyuguptaye||34|| 34a-b. Because, having violated any other rule he would lie. 34c-d. One renounces strong liquor, which is a transgression of disobedience, 34d. In order that the other rules may be kept. N/C: Bhasya: Among the transgression of speech, why does the renouncing of lying constitute one of the rules of the Upasaka, whereas the renouncing of other transgressions of speech are omitted? For the same reasons: because lying is much censured in the world, because householders abstain from it easily, and because the Aryans are not capable of
lying; and also for a fourth reason: [34a-b:] Because, having violated any other rule he would lie. [If lying were not forbidden], he would lie when he violates any other rule, saying, I have not done it. Consequently the Upasaka should renounce lying, thinking, I shall confess what I transgress. K34c-d: Why should the Upasaka renounce a single transgression of disobedience and not others? 34d. In order that the other rules may be kept. One who drinks strong liquor will not keep the other rules. The Abhidharmikas maintain that strong liquor does not have the characteristic of being a transgression by its nature. A transgression by its nature is committed only by a person whose mind is defiled: now it happens that, as a remedy, one can drink strong liquor in a quantity where it is not inebriating. But the mind of one who drinks knowing that such a quantity is inebriating is defiled; the mind is not defiled when one drinks knowing that such a quantity is not inebriating. Such is not the opinion of the Vinayadharas. [According to them, strong liquor is a transgression by its very nature.] To Upali, who asked him, How should one attend to illnesses? the Blessed One answered, Except, Upali, by transgression of nature. And, the Blessed One did not permit strong liquors to sick Sakyans: Those who recognize me as their master should not drink any strong liquor, even a drop on the point of a blade of grass. Since the Blessed One forbad only transgression by nature in the case of illness (as in the Upalisutra) and yet does not permit strong liquor, it is clear that strong liquor is a transgression by its very nature [Abhidharmikas respond:] it is forbidden to the ill, and this with a view to preventing the unpleasant consequence of strong liquor, because its inebriating quantity is undetermined [Conclusion:] Strong liquor is only a transgression of disobedience. The formula thus contains the words pramadasthana in order to have one understand that one should renounce strong liquor because it is the cause of all failures of mindfulness. sarvobhayebhya kmpto vartamnebhya pyate| maulebhya sarvaklebhyo dhynnsrava savarau||35|| 35a-b. One acquires the discipline of Kmadhtu relative to all actions, relative to the two types of beings and to the two types of actions, relative to things of the present. 35c-d. One acquires the discipline of dhyna and the pure discipline relative to actions themselves and to things of the three time periods. N/C: Bhasya: Do the three discipline have the same object?... The discipline of Kamadhatu is the Pratimoksa discipline. This discipline is relative to all actions, preparatory actions, actions themselves, and consecutive action (iv.68). This discipline is relative to living beings and to non-living beings, for example persons and trees. This discipline is relative to the transgressions by nature and to the transgression of disobedience, both of which are capable of relating to living beings (killing; touching the hand of a women when one is a monk) or to non-living beings (cutting the leaves of a tree; accepting gold when one is a monk). This discipline is relative to thingsskandhas, ayatanas and dhatusof the present, for the things of the past and of the future are neither living beings, nor non-living beings. K35c-d: One acquires these two disciplines relative to actions themselves, not relative to preparatory actions or to consecutive action, and not relative to the transgression of disobedience; and relative to the skandhas, ayatanas and dhatus of the past, present and future. There are thus some skandhas, ayatanas and dhatus relative to which one acquires the Pratimoksa discipline and not the two others. Four cases: 1. Preparatory and consecutive actions, transgressions of disobedience, of the presentalluded to by the Pratimoksa. 2. Courses of action of the past and futurealluded to by the last two disciplines. 3. Courses of actions of the presentalluded to by the three disciplines. 4. Preparatory and consecutive actions of the past and the future, with regard to which one cannot undertake any of the three disciplines. savara sarvasattvebhyo vibh tvagakraai| asavarastu sarvebhya sarvgebhyo na kraai||36|| 36a-b. One acquires discipline with regard to all beings; one must distinguish regarding the parts and the causes. 36c-d. Undiscipline, with regard to all, relative to all parts, and not by reason of all causes. N/C: Beings: One acquires discipline with regard to all beings, not with regard to only some of them. Parts: The discipline of the Bhiksu is acquired relative to all parts: abstention from the ten courses of action. The other disciplines are acquired relative to four parts: abstention from killing, from stealing, from forbidden sexuality, from lying, for, by parts of the discipline, one should understand abstention from the courses of action. Causes: If, by cause of the acquisition of discipline, one understands the three roots of good (non-desire, non-hatred, non-delusion), then the discipline is acquired by reason of all these causes. If one understands by causethe cause of the origin, samutthapaka (iv.9b)the mind by which one acquires the discipline, then this cause is considered as threefold: strong mind, mediocre mind, weak mind. The discipline is acquired by reason of one of these three minds. 5 restrictions: The Pratimoksa discipline includes the absence of the fivefold restriction: 1. with regard to beings, I renounce transgressions with regard to certain beings; 2. with regard to parts of the discipline, I renounce certain actions; 3. with regard to place, I renounce committing transgressions in a certain place;
4. with regard to time, I renounce transgressions for a month; 5. with regard to circumstances, I renounce transgressions except in the case of a quarrel. He who undertakes such undertakings does not acquire the discipline; rather, he does a good action similar to the acquisition of the discipline. K36c-d: No one is undisciplined with an incomplete undiscipline. One is not undisciplined by reason of all causes, undiscipline being undertaken by a weak, mediocre, or strong mindThe butchers of sheep, bird-catchers, the butchers of pigs, fisherman, hunters, bandits, exceutioners, jailers, elephant hunters, the slaughterers of dogs, and the vagurikas are all undisciplined. It also holds that kings, office holders, judges, etc, are undisciplined. The Sautrantikas object to the notion that undiscipline is with regard to all beings (butchers only kill animals, not humans) and with regard too all parts (butchers kill, but do not steal): For the Sautrantikas, discipline and undiscipline with the exception of the Pratimoksa discipline can be incomplete and partial. This depends on the manner in which one undertakes discipline or undiscipline: one binds oneself to a part of immorality, or to a certain part of morality. asavarasya kriyay lbho'bhyupagamena v| evijaptilbhastu ketrdndarehant||37|| 37a-b. One acquires undiscipline through action or through accepting it. 37c-d. One acquires the other avijaptis by reason of the field, of undertaking, of an action seriously undertaken. N/C: K37a-b: How does one acquire undiscipline?...Persons born in a family of undisciplined persons acquire undiscipline when they accomplish the actions preparatory to killing (iv. 68c). Persons born in other families acquire undiscipline when they adopt such a style of life, thinking We too shall live in this manner. K37c-d: How does one acquire the avijnaptis which are neither discipline, nor undiscipline?... 1. Certain persons are a field of such a nature that by offering them a garden, etc, one reduces avijnapti. [See iv.112] 2. One produces avijnapti by undertaking vows, for example, I shall not eat unless I have paid homage to the Buddha, I shall give alms food on the fast day, for a fortnight, for a month, for a year, etc 3. Action undertaken seriously, with a burning faith, with a burning passion (iv.22d), produces avijnapti. prtimokadamatyga iknikepaccyute| ubhayavyajanotpattermlacchednnityayt||38|| 38. The Prtimoka discipline is lost through abjuration, through death, through hermaphroditism, through the cutting off of the roots, and by the night coming to an end. N/C: Bhasya: How does one lose discipline?...Excluding the discipline of the fast, the Pratimoksa discipline is lost: 1. through abjuration, intentionally renouncing the rule in the presence of a person capable of understanding it; 2. through the death or abandonment of the nikayasabhaga (ii.41); 3. through the appearance of the male or the female organ according to the case; and 4. through the cutting off of the roots of good (iv.79). The discipline of fast is lost through these four causes and, further, when night come to an end. Abjuration constitutes a vijnapti in contradiction to the undertaking; death and hermaphroditism constitute the abandoning and the overturning of the personality who undertook the Pratimoksa (see iv.27a); the cutting off of the roots is the cutting off of the foundation of the discipline itself. patanyena cetyeke saddharmntadhito'pare| dhanaravattu kmrairpannasyeyate dvayam||39|| 39a. Some say through a patanya. 39b. Through the disappearance of the Good Law, say some other masters. 39c-d. The Kamreans believe that the transgressor possesses morality and immorality, in the manner that a person can have riches and debts. N/C: Bhasya: According to the Sautrantikas, the discipline of the Bhiksu and the novice is also lost through any one of the four pataniyas, or transgressions involving a falling away. [The 4 parajikas: unchastity, stealing of a certain importance, killing a human being, lying about ones supernormal powers/attainments.] K39b: According to the Dharmaguptakas, the Pratimoksa discipline is lost when the Good Law disappears: there are no longer any rules, any boundaries, nor any ecclesiastic actions. K39c-d: The Vaibhasikas of Kasmir say: A monk guilty of a grave transgression, that is, of a pataniya, does not lose his Bhiksu discipline. It is not admissible that one loses the entire discipline by destroying only a part of the discipline. He who commits a transgression other than a pataniya is not immoral. He who commits a pataniya is at one and the same time moral and immoral: as a person who has both riches and debts; but when this transgressor has confessed his transgression, he is no longer immoral, but solely moral: as a person who has paid his debts. Arguments with the Sautrantikas follows concerning the nature of Bhiksu and pataniya transgressions. The Sautrantikas: We do not say that any Bhiksu guilty of unchastity is a parajika, a fallen or destroyed Bhiksu. But whoever is a parajika is no longer a Bhiksu. It is the idea of hiding the crime which is decisive here: if, thanks to the excellence of his moral dispositions, thanks to the excellence of his series, the guilty one does not have the thought of concealing his fault for an instant, then the King of the Law admits him as a penitant.
bhmisacrahnibhy dhynpta tyajyate ubham| tathrpyptamrya tu phalptyuttaptihnibhi||40|| 40a-b. The good of the sphere of dhyna is lost through a change of state and through falling. 40c. The same for the good of rpyadhtu. 40c-d. Pure good is lost through the obtaining of a result, through perfection of the faculties, or through falling away. N/C: Bhasya: All of the good of the sphere of dhyana, that is, material and non-material good, is lost through two causes: 1. through arising in a superior or inferior stage: this refers to the good which appears to persons arisen in the heavens of Rupadhatu; 2. through falling away: when the ascetic falls away from this absorption. K40c: It is lost through the changing of the stage or through falling away. Note that discipline does not exist in this sphere. K40c-d: 1. By obtaining a result, the Aryan abandones the good dharmas of the path of the candidate (pratipamakamarga, which is threefold, prayoga, anantarya, vimukti, vi.65b); 2. when he perfects his faculties (indriyasamcara, vi.29), he abandons the path of weak faculties; and 3. when he falls, he abandons the result or the path of a superior result (vi.32). asavara savarptimtyudvivyajanodayai| vegdnakriyrthyurmlacchedaistu madhyam||41|| 41a-b. Undiscipline is lost through the acquisition of discipline, through death, or through hermaphroditism. 41c-d. Intermediate avijapti is lost through the cutting off of the force, the undertaking, the action, the object, the life, and the roots. N/C: Bhasya: Acquisition of the discipline: either he ritually undertakes the Pratimoksa discipline; or, through the efficacy of an internal cause or an external cause (the teaching of another), one obtains the absorption which constitutes the discipline of dhyana. The discipline of dhyana cuts off undiscipline, being a threefold change hostile to undiscipline. Death and hermaphroditism are, respectively, the abandoning and the overturning of the person through which undiscipline had been undertaken. An undisciplined person who rejects the tools of his work, dagger and net, even with the intention of no longer committing murder, does not by this cut off his undiscipline if he does not undertake the discipline. K41c-d: We have seen (iv.37c-d) how one acquires avijnnapti which differs from discipline and from indiscipline. This avijnapti is lost by reason of six causes: (1) when the intense force of faith, or the defilements which have projected the avijnapti, come to an end. Example: the movement of the arrow and the potter's wheel; (2) when one renounces the undertaking, From this moment onward, I shall no longer do that which I was engaged in doing; (3) when one cuts off the action, that is to say, when one does not do that which one was engaged in doing, [for example: venerating the Buddha, making a mandalaka before eating (see note 163)]; (4) when the object is cut off: the caitya, the garden, the monastery, the bed, the seat, which one was in engaged in venerating or in giving; the instrument, the net, etc; (5) when life is cut off; and (6) when one begins to cut off the roots of good. kmpta kualrpa mlacchedordhvajanmata| pratipakodayt kliamarpa tu vihyate||42|| 42a-b. Good non-material action, of the sphere of Kmadhtu, is lost through the cutting off of the roots, and through arising in a superior sphere. 42c-d. That which is defiled and non-material is lost through the arising of its opposite. N/C: Bhasya: Good non-material action of Kamadhatu is lost thorough the cutting off of the roots of good, and through birth in Rupadhatu or ArupyadhatuAll that which is defiled, of whatever sphere, is lost through the arising of the Path which opposes this defilement. This refers to a path of abandoning (prahanamarga, distinct from vimuktimarga, vi.65b) which can be Seeing or Meditation, and which can be worldly or transworldly. This Path causes the abandonment of a certain category of upaklesa and, with it, all its attendant praptis, etc. nmasavaro hitv aha paadvidhktn| kurca savaro'pyeva devn ca n traya||43|| 43a-d. Humans with the exception of the two categories of eunuchs, hermaphrodites, and the Kurus are susceptible of undiscipline; the same for the discipline which pertains also to the gods. 43d. The three disciplines exist among humans. N/C: Bhasya: Undiscipline exists only among humans. One must furthermore except sandhas and pandakas, hermaphrodites and beings in Uttarakuru. Discipline exists among humans, with the above-mentioned exception, and among the gods: thus, it exists in two realms of rebirth. [Why are eunuchs, hermaphrodites, & Kurus excepted?:]
Because they [hermaphrodites] possess, to an extreme degree, the defilements of the two sexes; because they are incapable of the reflection necessary to combat these defilements; and because the vigor of respect and fear (hri, apatrapya, ii.32a-b) is absent in them. Why are they not susceptible to undiscipline? Because the intention of committing transgressions is not strong among them; because undiscipline is opposed to discipline; and only one who is susceptible to disciplined susceptible to undisciplineThe Uttarakurus are lacking the undertaking of any discipline, from whence there is an absence of the Pratimoksa discipline; and they lack absorption, from whence there is an absence of the other two disciplines. On the other hand, the intention of committing transgressions is absent in them. K43d: These three are the Pratimoksa discipline, discipline arisen from dhyana, and pure discipline. kmarpajadevn dhynaja ansrava puna| dhynntarsajisattvavarjynmapyarpim||44|| 44a-b. Discipline of dhyna exists among the gods of Kmadhtu and Rpadhtu. 44b-d. So too the pure discipline, with the exception of the gods of the intermediate dhyna and the Asajisattvas; and also in rpyadhtu. N/C: The discipline of dhyana does not exist among the gods of Arupyadhatu. So too, the pure discipline: The gods of Arupyadhatu never in fact manifest this discipline, since discipline is matter, rupa; but they can possess it (see iv.82). The Asamjnisattvas are the beings without thought see II.41. kemkemetaratkarma kualkualetarat| puypuyamanija ca sukhevedydi ca trayam||45|| 45a-b. Good action is salutary, bad action is pernicious, and action differing from good and bad is different from the salutary and the pernicious. 45c-d. There are meritorious actions, demeritorious actions, and non-agitated actions; and three actions of which the action of agreeable feeling is the first.
R: DEEDS FOR THE PLEASANT, UNPLEASANT, AND OTHER-- | VIRTUOUS, NON-VIRTUOUS, AND OTHER. | MERIT, NONMERIT, THOSE WHICH ARE UNSHIFTING; | THE THREE INCLUDING THOSE WHICH LEAD TO PLEASURE.
N/C: Bhasya: Following the examination of action, the author now defines the diverse categories of action which are taught in different Sutras. First, good, bad and neutral: K45a-b, Bhasya: Good action is salutary, because it is of agreeable retribution and as a consequence it protects one from suffering for a time (: this is good, but impure action); or rather, because it brings about the attainment of Nirvana and, as a consequence, definitively protects one from suffering (: this is good, pure action). Bad action is pernicious: this is action of disagreeable retribution. Action concerning which the Blessed One does not say whether it is good or bad, that is, morally neutral action, is neither salutary nor pernicious. Regarding meritorious actions, etc., see K46. Regarding, There are three actions: action of agreeable feeling, action of disagreeable feeling, and action of neither disagreeable nor agreeable feeling, see K47. kmadhtau ubha karma puyamnejamrdhvajam| tadbhmiu yata karmavipka prati nejati||46|| 46a-b. Meritorious action is a good action in Kmadhtu; non-agitated action is a good action above there. 46c-d. Because, with regard to that which concerns its retribution, action of the domain of the higher stages does not vary.
R: MERIT, VIRTUOUS DEEDS OF THE REALM OF DESIRE. | THE ONES THAT COME FROM THE ABOVE, UNSHIFTING. | THEY'RE UNSHIFTING FOR THE REASON THAT | THE DEEDS INVOLVED RIPEN AT THEIR LEVELS.
N/C: Bhasya: Good action of the sphere of Kamadhatu is called meritorious action, because it purifies, and because it produces an agreeable retribution. Good action above there, that is to say, of the two higher spheres, is called nonagitated. Actually, the first 3 dhyanas are regarded as being agitated why term that which is agitated non-agitated? [K46c-d] Action of the sphere of Kamadhatu is agitated in its retribution. The place of retribution is not fixedBut no cause can make an action of the sphere of Rupadhatu or Arupyadhatu be retributed in any but the sphere which is proper to it. Bad action is demeritorious. This is well known in the world and there is no good reason to insist on what is well known in the world. sukhavedya ubha dhyndttyt ata param| adukhsukhavedya tu dukhavedyamihubham||47|| 47a-b. Good action, up to the Third Dhyna, is of agreeable feeling. 47b-c. Above, it is of neither agreeable nor disagreeable sensation. 47c-d. Bad action, here below, is of disagreeable sensation.
R: VIRTUE UP TO THE THIRD CONCENTRATION, THE ONES THAT | BRING A PLEASANT EXPERIENCE. FROM HERE ON UP, | THE ONES WHICH BRING ON NEITHER PAIN NOR PLEASURE. | NON-VIRTUE HERE WHICH BRING A PAINFUL EXPERIENCE.
N/C: K47a-b: Agreeable sensation does not exist above the Third Dhyanas: it thus has Kamadhatu and the first three Dhyanas for its domain. Hence the retribution of good action is of agreeable feeling up to the Third Dhyana. Action having such a retribution is called of agreeable Sensation (see iv.49).
K47b-c: Agreeable and disagreeable sensation do not exist above the Third Dhyana. There only remains the sensation of indifference, which is the only retribution of good action retributed above the Third Dhyana. K47c-d: Bad action is of disagreeable sensation. The karika says here below in order to indicate that this action exists only in Kamadhatu. Is the result of all these actions only sensation? No; they also have the apparatus of sensation as their (retributive) result. adho'pi madhyamastyeke dhynntaravipkata| aprvcarama pkastray ceyate yata||48|| 48a. According to some, intermediary action also exists below. 48b. Since there is no retribution with regard to dhynntara. 48c-d. Because it is admitted that the retribution of the three types of action takes place at the one and same time.
R: SOME MAKE THE CLAIM THAT THE ONES BELOW AS WELL | HAVE THE ONE BETWEEN, FOR THE REASON THAT | DEEDS RIPEN IN THE ADVANCED CONCENTRATION, | THREE ACCEPTED TO RIPEN WITHOUT PROGRESSION.
N/C: Bhasya: According to others, intermediary actionthat is, action which has for its retribution neither agreeable nor disagreeable sensationalso exists below the Fourth DhyanaIf intermediary action is absent below the Fourth Dhyana, there would not be any retribution of dhyanantara action, or rather, there would not be any retribution of any action whatsoever in dhyanantara, for there are no agreeable and disagreeable sensations therein...This [K48c-d] is the second reason why one should admit that intermediary action exists below the Fourth Dhyana. The Sastra saysDoes it happen that there is at one and the same time retribution of the three types of action? Yes. There can take place at the same time: (1) the retribution of an action of agreeable sensation, namely of material dharmas, [the organ of seeing, etc]; (2) the retribution of an action of disagreeable sensation, namely the mind and the mental states [excluding dissatisfaction, ii.10b-c]; (3) the retribution of an action of neither agreeable nor disagreeable sensation, namely the dharmas dissociated from the mind, [vital organ, etc, ii.35]. Now, the three types of action cannot be retributed simultaneously outside of Kamadhatu, for the retribution of action of disagreeable sensation takes place only in Kamadhatu. svabhvasaprayogbhymlambanavipkata| samukhbhvataceti pacadh vedanyat||49|| 49. There are five ways of being vedanya, sensed, experienced: of itself, through sensation, as an object, by being retributed, and by the fact of its presence.
R: FIVE ARE THE DIFFERENT TYPES OF EXPERIENCE: | THAT BY VERY NATURE, A MENTAL LINK, | AN OBJECT OF FOCUS, THAT BY RIPENING, | THAT WHICH MAKES ITS APPEARANCE IN A MANNER DIRECT.
N/C: This regards 5 ways in which one experiences: 1. Sensation, by its nature, is feeling. Agreeable sensation is agreeable experience, etc (i.14c; ii.24). 2. Contact is feeling because it is associated with sensation: contact of agreeable sensation, etc. 3. The six objects (visaya) of the six organs are feeling in the role of object (alambana), Seeing color with the eye, he experiences, he feels the color, but he does not feel the color with affection. Color is thus the object of sensation. 4. Action is feeling in its role of being retributed, an action experienced in the present existence. 5. Sensation is feeling through the fact of its appearance. When he feels, when he experiences agreeable sensation, two sensations, the disagreeable and the neutral, are then found to be obstructed by it: hence when agreeable sensation is functioning, there is no other sensation through which one would feel it. Thus if one says that this sensation is to be felt (vedaniya), this is because it is present. niyatniyata tacca niyata trividha puna| dadharmdivedyatvt pacadh karma kecana||50|| 50a. This action is determinate or indeterminate. 50b-c. Determinate action is of three types, to be experienced in the present life, etc. 50c-d. According to one opinion, action is of five types.
R: THESE ARE EITHER DEFINITE OR NOT; | THE DEFINITE'S THREE TYPES BECAUSE OF THOSE | EXPERIENCED AS SOMETHING SEEN AND SUCH. | SOME CLAIM THAT THE KINDS OF DEEDS ARE FIVE,
N/C: Bhasya: The action that we have just described is either determinate, that is, which will necessarily be felt, or indeterminate, which will not be necessarily felt. [K50b-c] Determinate action is: (1) to be experienced in the present life; (2) to be experienced after having been reborn, in other words in the next immediate life; and (3) to be experienced later [in a life after the next life]. By adding indeterminate action, this makes, from the point of view of the modality of retribution, four types. [K50c-d] By dividing indeterminate action into two categories: that which is indeterminate with regard to the period of its retribution, but whose retribution is in any case certain; and that which is indeterminate with regard to its retribution, which can be not retributed.
catukoikamityanye nikykepaa tribhi| sarvatra caturkepa ubhasya narake tridh||51|| 51a. Others distinguish four alternatives. 51b. Three types of actions project existence. 51c. Fourfold production throughout. 51d. Good action, in the hells, is solely of three types.
R: OTHERS THAT THE COMBINATIONS ARE FOUR. | THREE OF THEM ACT TO PROJECT A DISCRETE BEING. | EVERY ONE HAS FOUR PROJECTIONS EACH; | IN THE HELLS, THREE OF VIRTUOUS.
N/C: K51a: The Darstantikas distinguish four cases: 1. Action determined with regard to the period of its retribution, but indeterminate with regard to its retribution. If this action is retributed, it will certainly be retributed at such a moment, but it is not necessarily retributed: this is niyatavedaniya, but aniyatavipaka action. 2. Action determined with regard to its retribution, but indeterminate with regard to the period of its retribution. This action will be retributed, but the period of its retribution remains undetermined: niyatavipaka, but aniyatavedantya. 3. Action determinate from two points of view: niyatavipaka and niyatavedaniya. 4. Action indeterminate from two points of view: aniyatavipaka and aniyatavedaniya. K51b: Action experienced in the present existence does not project the present existence (nikayasabhaga, ii.41a); this has been projeaed by a former action. K51c: How many types of action can be produced in the different spheres of existence and in the different realms of rebirth?...In the three spheres of existence and in all of the realms of rebirth the four types of good or bad action can be produced But this general rule has some restrictions. On the one hand, there is no bad action above Kamadhatu; on the other hand K51d: In the hells, one can produce good action to be experienced in the next existence, good action to be experienced in a later existence, and good action which is indeterminate; but no good action to be experienced in the present existence, for there is no agreeable retribution in the hells. yadvirakta sthiro blastatra notpadyavedyakt| nnyavedyakdapyrya kme'gre v'sthiro'pi na||52|| 52a-b. When he is firm, the fool does not produce any action to be experienced, at the stage from whence he is detached, in his next existence. 52c. The rya no longer produces any action to be experienced in a later existence. 52d. The ryan, not firm, when he is detached from Kmadhtu or from Bhavgra, the same.
R: A STABLE CHILD DOES NONE TO EXPERIENCE BORN | AT THAT FOR WHICH HE'S OVERCOME DESIRE. | NEITHER REALIZED, IN OTHERS EVEN; | NEITHER THE UNSTABLE, DESIRE AND PEAK.
N/C: K52a-b: When he is firm, that is, when he is not subject to falling away. The fool refers to a Prthagjana [ordinary, non-enlightened being]. When he is detached from a certain stage, that is, when he is delivered from attachment with regard to a certain plane of existence (Kamadhatu, the First Dhyana...), in this stage he never produces action to be experienced in his next rebirth. K52c: When he is firm, the Saint does not produce, in the stage from whence he is detached, any action to be experienced either in the next existence or in a later existence. K52d: An Aryan detached from Kamadhatu is an Anagamin (vi.36). An Aryan detached from Bhavagra or naivasamjnanasaihjnayatana, the last stage of Arupyadhatu, is an Arhat (vi.45). Even when they are subject to falling away, that is to say, susceptible of losing the results obtained, these Saints do not produce action to be experienced in the next existence, nor in a subsequent existence, either in Kamadhatu or in Bhavagra. dvviatividha kmevkipatyantarbhava| dadharmaphala tacca nikyo hyeka eva sa||53|| 53a-b. The intermediate being, in Kmadhtu, produces twenty-two types of actions. 53c. These actions bear their results in the present existence. 53d. For all these states form, together with the intermediate existence, only a single existence.
R: TWENTY-TWO DIFFERENT PROJECTIONS HAD WITH | INBETWEEN BEINGS IN THE REALM OF DESIRE. | ONE IS THE TYPE WITH RESULTS THAT YOU SEE; | IT IS BUT A SINGLE DISCRETE TYPE.
N/C: Bhasya: The embryo passes through five states, kalala, arbuda, pesin, ghana, and prasakha. A human being passes through five states, as an infant, an adolescent, a grown person, a mature person, and an old person. The intermediate creature produces determinate actions to be experienced as an intermediate being, as kalala, as arbuda... as an infant, as an adolescent... .there are eleven types of determinate actions. In this same way he produces eleven indeterminate actions. K53c: The eleven determinate actions of the intermediate being belong to the category to be experienced in the present existence. Why? [K53d] The intermediate existence and the ten states which follow it are projected by a single action.
tvrakleaprasdena statyena ca yatktam| guaketre ca niyata tatpitrorghtaka ca yat||54|| 54. Action accomplished through intense defilement or through intense faith, with regard to the field of qualities, continually, and the murdering of a father and a mother, are determinate.
R: THOSE ARE DEFINITE WHICH INVOLVE FIERCE | MENTAL AFFLICTION OR FAITH, AN OBJECT OF SPECIAL | QUALITIES, ANYTHING DONE ON A | CONTINUAL BASIS, KILLING FATHER OR MOTHER.
N/C: Bhasya: By virtue of what characteristics is an action determinate, that is to say, necessarily retributed? Action accomplished through intense defilement, action accomplished through intense faith, action accomplished with regard to a field of qualities, and action continually accomplished, are determinate. Field of qualities signifies either the Three Jewels, or certain persons, namely the possessors of the results, or Saints (Srotaapanna, etc.), and the possessors of certain absorptions (nirodhasamapatti, ii.44d; arana, vii.35c; matri, viii.29). Action accomplished with regard to these fields, even in the absence of an intense thought of defilement or of faith, or of continuity, is determinate, whether it is good or bad. The same for the murder of one's father or mother, with whatever intention it was committed. All other actionwhich is done with a weak defilement, etcis indeterminate. dadharmaphala karma ketrayavieata| tadbhmyatyantavairgyt vipke niyata hi yat||55|| 55a-b. Action bears result in the present existence by reason of certain characteristics of the field and the intention. 55c. And also, when one is definitely detached with regard to the stage in which the action appears. 55d. Action determinate with regard to retribution.
R: DEEDS WITH RESULTS WHICH ARE SOMETHING SEEN, | DUE TO FEATURES OF THE OBJECT OR THOUGHT; | ANYTHING WHICH WAS SOMETHING CERTAIN TO RIPEN, | WHERE COMPLETELY FREE OF THE LEVEL'S DESIRE.
N/C: K55a-b: By reason of the excellence of the field, even though the intention may be weak: for example, the Bhiksu who becomes a woman through having insulted the Sangha, You are nothing but women! By reason of the excellence of the intention: for example the eunuch who delivered bulls from the danger of being castrated, and so regained his own sexuality. Or still further:... K55c: When a person is definitively detached from a certain stage (iv.52), he cannot anymore be reborn in this stage: as a consequence, action retributable in this stage, but in another existence, whether it is good or bad, changes its nature and becomes retributable in the present existence. K55d: This refers to action having a necessary retribution, but indeterminate with regard to the period of its retribution: this action will be retributed in the present life. As for action determinate with regard to the period of its retribution, it will be retributed in the period for which it is determinate: the person for whom actions should be retributed, in this first rebirth, in a certain stage, cannot be definitively detached from this stage. As for action non-determinate with regard to the retribution itself, it will not be retributed if one detaches himself from the stage where it could have been retributed. ye nirodhramaitrdaranrhatphalotthit| teu krpakrsya phala sadyo'nubhyate||56|| 56. Persons who have left either nirodha, or maitri, or ara, or Seeing the Truths, or the result of Arhat: all good and all bad with regard to them is immediately retributed.
R: HELP OR HARM TO ANY OF THE FOLLOWING | LEADS TO QUICK EXPERIENCE OF A RESULT: | ANYONE COMING OUT OF CESSATION OR LOVE, | NO AFFLICTION, SEEING, RESULT OF DESTROYING.
N/C: Bhasya: Which field confers on an action which is in a relationship with it, the quality of being necessarily retributed in the present existence? In general, it is the Sangha of Bhiksus having at its head the Buddha; to enumerate its persons, there are five types of persons: [K56] [1.] The person who leaves the absorption of extinction (nirodhasamapatti, ii.41c, viii.33): in this absorption he has obtained an extreme tranquility of thought, for this absorption is similar to Nirvana. When he leaves it, it is as if he had gone to Nirvana and has returned from it. [2.] The person who leaves the absorption which arrests the defilements of another (aranasamapatti, viii.35c): in this absorption, his mental series is endowed with the intention of placing an infinite number of beings into the absence of defilement; when he leaves it, his series is penetrated with an intense and measureless merit. [3.] The person who leaves the absorption of compassion (maitrisamapatti, viii.29): in this absorption, his series is endowed with the intention of increasing the well-being of an infinite number of beings; when he leaves it, his series is penetrated with an intense and measureless merit. [4.] The person who leaves the Path of Seeing the Truths: in this Path, he has abandoned all the defilements which are abandoned through Seeing the Truths. When he leaves it, his series is thus pure, since his personality has just been renewed [5.] The person who leaves the result of Arhat, that is to say, who has just acquired the result of Arhat: he has just achieved the abandoning of all the defilements which are abandoned through Meditation on the Truths. His series is pure, since his personality has just been renewed
This is why good or bad actions, well or badly done, with regard to these five persons, bear a result in the present existence. The Paths of Meditation through which one obtains the results of Sakrdagamin and of Anagamin, are incomplete in themslves and in their results. kualasyvitarkasya karmao vedan mat| vipkacaitasikyeva kyikyevubhasya tu||57|| 57a-c. Sensation, the result of good action free from vitarka, is exclusively mental. 57d. Sensation, which is the result of a bad action, is exclusively physical N/C: K57a-c: Actions of the the sphere of dhyanantara, the interval between the First and Second Dhyanas (iv.48b), and the actions of the higher stages are free from vitarka (ii.31, viiL23c). Like bodily sensation, that is to say, associated with the five sense consciousnesses, which always embraces vitarka and vicara (i.32), it cannot be the result of a retribution of an action free from vitarka. K57d: A sensation, the result of retribution of a bad action, is painful; painful mental sensation is what is termed a sensation of dissatisfaction. We have established that dissatisfaction is never the result of retribution (ii.10b-c). cittakepo manacitte sa ca karmavipkaja| bhayopaghtavaiamyaokaica akurukminm||58|| 58a. Mental-trouble is produced in the mental consciousness. 58b. It arises from the retribution of action. 58c-d. Through fear, the attack of demons, irritation of the elements, and fear. 58d. Among beings in Kmadhtu, with the exception of the Kurus. N/C: Bhasya: But if dissatisfaction, or painful mental sensation, is not retribution, in which consciousnessvisual consciousness, etc, mental consciousness is mental trouble or trouble-of-the-mind, which is painful sensation, produced?...[K58a] The five sense consciousnesses cannot be troubled because they are free from imagining, inquiry and memory, and mental trouble is the imagining of that which does not exist[K58b] Mental trouble arises from the retribution of actionThe person who troubles and deranges the mind of another[by whatever means]will have his own mind troubled, deprived of the aid of his memory through the effect of the retribution of these actions. K58c-d: 1. Demon beings, with horrible features, will approach such a person: seeing them, the person is frightened and his mind is troubled. 2. Furious at the evil conduct of humans, demon beings will hit them in their vital parts. 3. The primary elements of the body will lose their equilibrium: the wind, heat and liquid will be irritated. 4. Fear also troubles the mind, for example in the case of Vasisthi, etc. But, one would say, if mental trouble, or trouble of the mental consciousness, arises from the retribution of action, how can one say that this mental sensation is not retribution? We do not say that trouble of the minda troubled mindis retribution of action, but that it arises from the retribution of action. The primary elements in a state of disequilibrium are retribution: the troubled mind proceeds from it; it thus arises from retributioa One says that the mind is troubled when, by reason of the disequilibrium or the irritation of the humors, which results from action,the mind is deranged, anarchic, devoid of mindfulness. K58d: Among the gods of Kamadhatu, there are two madnesses; all the more so is there madness among humans, Pretas, and animals. Beings in hell always have troubled mindsWith the exception of the Buddha, the Aryans are not free from trouble of the mind: their thoughts can be troubled following the disequilibrium of the elementsNeither terror, nor the attack of demon beings, nor fear can trouble the mind of the Aryans, for they are above the five fears [fear of death, illness, losing your mind, loss of livelihood, and public speaking], they do no disobedient actions which excite the fury of demon beings, for they completely know the nature of things. vakadoakayokti hyadveajargaje| kaukldibhedena puna karma caturvidham||59|| 59a-b. What is termed crookedness, corruption, stains, is action arisen from hypocrisy, hatred, and attachment. 59c-d. Action is of four types, white, black, etc. N/C: Bhasya: Action of the body, speech, and mind which arises from hypocrisy, proceeds from crookedness, and is called crookedness (kautilya, vi.50b); action which arises from hatred, proceeds from hatred, and is called corruption; and action which arises from attachment, proceeds from stain, and is termed stain. K59c-d: The Sutra teaches that action is of four types: black, of black retribution; white, of white retribution; blackwhite, of black-white retribution; neither black nor white, without black or white retribution; and that which destroys the other actions. aubha rpakmpta ubha caiva yathkramam| kauklobhaya karma tatkayya nirsravam||60|| 60. Bad actions, good action of Rpa, good actions of Kma, are, respectively, black, white, blackwhite; action which destroys the other actions is pure action.
R: NON-VIRTUE AS WELL AS VIRTUE ITSELF TAKEN | IN BY THE FORM AND DESIRE REPRESENT | RESPECTIVELY DEEDS WHICH ARE BLACK, WHITE, AND BOTH. | THE UNSTAINED IS WHAT BRINGS IT TO AN END.
N/C: Bhasya: 1. Bad action, being defiled, is absolutely black; retribution, being painful, is black.
2. Good action of the sphere of Rupadhatu, not mixed with the bad, is absolutely white; its retribution, being agreeable, is white. Objection: Why not say the same for good action of the sphere of Arupyadhatu? Because the qualification white applies only to action which has two retributions (i.e., in intermediate existence and in an existence proper), and which is threefold, bodily, vocal and mental. Now action of the sphere of Arupyadhatu does not present these characteristics. But the Sutra describes action of the sphere of Arupyadhatu as white and of white retribution. 3. Good action of the sphere of Kamadhatu, being mixed with the bad, is black-white; its retribution is mixed, so it is thus black-white. This definition is to be understood as applying, not to the nature of the action itself, but to the series or the person; in one and the same mental series, good action is mixed with bad action. There is no action which is blackwhite, nor any retribution which is black-white, which would be a contradiction 4. Pure action destroys the other three types of action. Not being defiled, it is not black; not being retribution, it is not white. It is non-white (asukla)the Blessed One wishes to oppose pure action to white actionPure action does not have any retribution, for it is not of the domain of the spheres of existence; in fact, it arrests the process of existence. dharmakntiu vairgye cnantaryapathake| y cetan dvdaadh karma kakayya tat||61|| 61. A volition may be of twelve types, namely the volition of the dharmakntis and of the first eight paths of abandoning in the detachment of Kmadhtu: such is the action which destroys black action.
R: TWELVE TYPES OF MENTAL MOVEMENT HAD WITH | PHENOMENA, MASTERY, AND EIGHT OF THE | UNINTERRUPTED PATH FREE OF DESIRE | ARE DEEDS THAT ACT TO BRING THE BLACK TO AN END.
N/C: Bhasya: Does any pure action destroy all the actions of the first three categories, black, white, or black-white? No. [K61] Four volitions correspond to the four dharmaksantis of the Path of Seeing the Truths; eight volitions correspond to the first eight paths of abandoning in the detachment of Kamadhatu: in all twelve volitions, all pure actions which destroy bad actions. navame cetan y s kauklakayya ca| uklasya dhynavairgyevantynantaryamrgaj||62|| 62a-b. The volition of the ninth is the action which destroys black-white action. 62c-d. Volition which arises in the last paths of abandoning of the detachment of the dhynas destroys good action.
R: THAT WHICH IS THE MENTAL MOVEMENT IN THE | NINTH ACTS TO END THE WHITE AND BLACK. | WHITE BY THE FINAL UNINTERRUPTED ARISING, | FREE OF DESIRE FOR THE CONCENTRATION.
N/C: Bhasya: The volition which corresponds to the ninth path of abandoning in the detachment of Kamadhatu is the pure action which causes the abandoning of black-white action and black action, for at this moment one abandons, in its entirety, good action of Kamadhatu (which is black-white) and the ninth and last category of bad actionThe volition of the ninth and last path of abandoning which produces detachment of Kamadhatu with regard to each dhyana is fourfold volition which destroys white action There is not, properly speaking, abandonment of any good dharmas, for even if they are abandoned, the good dharmas can reappear; but when the defilement which has this dharma for its objea is destroyed this dharma is said to be abandoned. Therefore as long as the last category of defilement which can grasp it as its objea is not destroyed, this good dharma is not considered abandoned. [Now it is the ninth path of abandoning which breaks the prapti of the ninth category of defilement relative to each sphere (Kamadhatu, dhyanas) and, as a consequence, allows one to obtain disconnection (ii.57d) from this defilement]. anye narakavedynyakmavedya dvaya vidu| dgdheya kamanye anyatkaukla tu kmajam||63|| 63a-b. According to others, the first two actions are retributed in hell and retributed moreover in Kmadhtu. 63c-d. According to others, arisen in Kma, actions are black when they can be abandoned through Seeing the Truths; they are black-white in the contrary case.
R: ACCORDING TO OTHERS, UNDERSTOOD AS THOSE | FOR A HELL EXPERIENCE, THE TWO FOR OTHER DESIRE. | OTHERS, WHAT SEEING ELIMINATES IS BLACK; | WHITE AND BLACK, OTHERS THAT COME FROM DESIRE.
N/C: K63a-b: According to other masters action which should be experienced in hell is black action; action which should be experienced elsewhere in Kamadhatu, in addition to hell, is black-white action. Infernal retribution is produced exclusively through bad action: as a consequence, action which should be experienced in hell is black action. Retribution in Kamadhatu, with the exception of hell, is exclusively produced by good-bad action (that is, by good action mixed with bad action). K63c-d: According to other masters action which is abandoned through Seeing the Truths, not being mixed with the good, is black. All other actions of Kamadhatu, namely action which is abandoned through Meditation, is black-white, that is, good mixed with bad.
aaika kyavkkarma manacaiva yathkramam| maunatrayam tridh auca sarva sucaritatrayam||64|| 64a-c. Aaika, that is, an Arhats, actions of the body, voice and mind, are, in this order, the three silences. 64c-d. The threefold good practice in its entirety is the threefold purification. N/C: Bhasya: Silence of the body and silence of the voice is bodily and vocal action which belongs to the Arhat. Silence of the mind is the mind or thought which belongs to an Arhat: this is not mental action. Why is this? Because the mind is the true Silent One, the true Munithe Arhat is the true Silent One through the cessation of all murmuring of his defilements. K64c-d: All the good practices of the body, pure or impure, are a purification of the body, because, either for a time or in a definitive manner, they efface the impurity of the defilements and bad practices. The same holds for the voice and mind. This teaching has for its goal the instruction of persons who take a false silence for silence, and a false purification of purification. aubha kyakarmdi mata ducarita trayam| akarmpi tvabhidhydimanoducarita tridh||65|| 65a-b. The bad actions of the body, speech and mind are regarded as being the three bad practices. 65c-d. Even though greed, wickedness, anger and false views are not actions, they constitute a threefold bad practice of the mind. N/C: K65a-b: Bad actions of the body are the bad praaices of the body and so on. K65c-d: Further, there are three bad practices of the mind which, by their nature, are not mental action: greed, wickedness or harm, and false views. [They are defilements, not action, which is defined as volition, IV.1.] Because these produce a painful retribution, and because they are condemned by good persons, these practices of the body, speech and mind are bad; they are thus termed bad practices. viparyaytsucaritam tadaudrikasagraht| daa karmapath ukt yathyoga ubhubh||66|| 66a. Good practice is the opposite. 66b-d. By taking, among these practices, the most evident, one defines the ten courses of action, good and bad respectively.
R: A VERY GROSS ABBREVIATION OF THEM | ALL WAS STATED AS THE TEN PATHS OF | ACTION, WHETHER VIRTUOUS OR NOT.
N/C: K66a: The opposite of bad practice is good practice: good actions of the body, speech, and mind; further, nongreed, non-wickedness and right views. How can false views or right views by regarded as bad, or good? In fact, the first does not contain an intention to do evil, and the second does not contain an intention to do good to another. This is true, but they are the root of this twofold intention. K66b-d: The Sutra defines ten courses of action: good courses of action, by taking the most important,which are the easiest to seefrom among the good practices; and bad courses of action, by taking the gravest from among the bad practices. What practices, bad or good, are not included in the courses of action? A part of the bad practices of the body, namely (1) preparatory and consecutive actions of bodily courses of action (prayoga, prsthabhuta, iv.68c); and (2) certain defiled actions of the body, for example, drinking alcohol, hitting, binding, etc (iii.34), are not included among the courses of action, because these practices are not extremely grave. Among the bad practices of the body are courses of action which deprive another of his life, of his goods, or of his wife: one must absolutely abstain from them. That which is very grave among bad practices of speech, is, for this same reason, declared to be a course of action, not preparatory, consecutive, or minor action. One part of the bad practice of the mind, volition, is also excluded from the bad courses of action. The good courses of action do not include 1. either a part of the good practice of the body: preparatory or consecutive; abstention from inebriating drinks, etc.; alms, worship, etc.; 2. or one part of the good practice of speech, affectionate words, etc.; 3. or one part of the good practice of the mind, good volition. [The 10 akusala karma-patha (bad courses of action): 1. killing, 2. taking what is not given, 3. Illicit sexuality, 4. lying, 5. malicious speech, 6. harmful speech, 7. inconsiderate speech, 8. greed, 9. hatred, & 10. false views. See K68, 73-78] aubh aavijapti dvidhaika te'pi kurvata| dvividh sapta kual avijapti samdhij||67|| 67a. Six bad courses of action can be exclusively avijapti. 67b. One bad course of action is always of two types. 67b. Six, when one carries them out himself, are of two types also. 67c. Seven good courses of action are of two types. 67d. They are only avijapti when they have arisen from absorption. N/C: K67a: When one has six courses of actionmurder, stealing, lying, malicious speech, harmful speech, or inconsiderate speechperformed by another, then these six courses of action are only avijnapti. He who had these actions carried out is lacking the principle vijnapti, that is, the act of killing itself, etc.
K67b: Adultery is always vijnapti and avijnapti, for it must be perpetrated in person. When one has it committed by another, he does not procure the same pleasure. When one executes them himself, the six courses of action specified above (67a) are at one and the same time vijnapti and avijnapti if death takes place at the same moment as the vijnapti (that is, at the moment of the stroke by which one intends to kill): if death takes place later, there is only avijnapti. K67c: Seven courses of material actions, that is, of the body and the voice, are of two types, vijnapti and avijnapti. In fact the morality that one undertakes depends on one vijnapti. K67d: The courses of action which are included in dharmasila, that is, in the discipline of dhyana and in the pure discipline, are qualified as arisen from absorption. These two disciplines depend on a single thought: the courses of action are thus not vijnapti. smantakstu vijapti avijaptirbhavenna v| viparyayea phni prayogastu trimlaja||68|| 68a. The smantakas are vijapti. 68b. They may or may not be avijapti. 68c. The opposite concerning consecutive action. 68d. Preparatory action arises from three roots.
R: THE UNDERTAKINGS COME FROM THE ROOT THREE.
N/C: K68a: The samantakas or preliminary actions are actions which prepare for the courses of action of the sphere of Kamadhatu They are always vijnapti (iv.2b, 3d). K68b. When they are accomplished with a great violence of passion (paryavasthana, v.47, dhrikya, ii.32, etc), or with an extreme strength of faith (prasadaghanarasena, iv.22), they are avijnapti. If not, then no. K68c: Consecutive actions are, on the contrary, necessarily avijnapti. They are vijnapti when, having accomplished a course of action, one continues to commit actions analogous to the course of action. (a) Preparatory, (b) Course of Action Proper, & (c) Consecutive Action: [a.] A man, desiring to kill an animal, rises from his bed, takes some silver, goes to the market, feels the animal, buys the animal, leads it, pulls it, makes it enter, mistreats it, takes a sword, strikes the head once or twice: as long as he does not kill it, the action preparatory to killing lasts. [b.] At the stroke by which he deprives the animal of its lifethat is, at the moment when the animal diesthe vijnapti of this moment and the avijnapti which is simultaneous to this vijnapti, are the course of action proper. For it is by reason of two causes that one is touched by the transgression of murder: by reason of the preparatory action and by reason of the achievement of the result [of the preparatory action]. [c.] The moments that follow, the moments of avijnapti created by the killing, are the consecutive action; the series of the moments of vijnapti are also consecutive action: moments that constitute pulling the hide off the animal, washing it, weighing it, selling it, cooking it, eating it, and congratulating oneself on it. In the same way one can explain, with the necessary changes, the other six courses of bodily and vocal action. There is no reason to distinguish preparatory and consecutive action for greed, wickedness and false views: at the moment when they manifest themselves, by the sole fact of their presence, they are courses of action proper. [The Bhasya then takes up a question concerning when the course of action is accomplished when the animal dies or when it is dead, as either option leads to contradictions in the Vaibhasika system. Another question is then addressed:] Can it be the case that one course of action is either a preparatory action or a consecutive action of another course of action? Yes. For example the ten courses of action can be a preparatory action for murder. A man desires to kill his enemy; in order to assure the success of this enterprise, he takes the goods of another and offers an animal in sacrifice; as a means to this same end, he committs adultery with the wife of his enemy in order to make her an accomplice; through lying, malicious, injurious, and frivolous words, he causes a falling out between his enemy and his friends who would be able to defend him; he covets the goods of his enemy; he wishes to do evil to his enemy; he nourishes false views with regard to the murder that he wants to commit. In this same way the ten courses of action can be the consecutive action of murder. And the same for the other courses of action, stealing, etc But, greed, wickedness and false views are never preparatory actions, for they are not the beginning of an action; nor are they preparatory actions, for they are solely a production of the mind. K68d: The Sutra says, There are, Oh Bhiksus, three types of killing: killing arisen from desire, killing arisen from hatred, and killing arisen from ignorance, and thus following to, There are, Oh Bhiksus, three types of false views. What are these different killings, etc? All the courses of action are not indifferently achieved by desire, hatred, or ignorance; but K68d. Preparatory action arises from three roots. The preparatory action of all of the courses of action can indifferently arise from the three roots. The Blessed One, by expressing himself as we have seen, refers to the first cause, the cause which gives rise (samutthapaka, iv.10a-b) to the course of action.
Course of action 1. killing
From desire From hatred killing in order to seize a certain in order to part of an animal; killing in order satiate hostility. to seize some goods; killing for pleasure; killing in order to defend oneself, or one's friends.
2. stealing
3. illicit sexuality
Either one steals the object desired, or one steals in order to then gain possession of another object, to ac-quire honor and respect, or in order to defend oneself and one's friends. Sexual intercourse with the wife in order to of another, either through love, or satiate hostility. in order to obtain honor and respect, or in order to defend oneself and one's friends.
From ignorance To consider the sacrifice as a pious action and so to kill; when a king, according to the authority of the legalists kills through duty, The first of the meritorious actions of the king is to punish evil-doersone must kill game, cattle, birds, and buffalos in order to nourish oneself. in order to A king, upon the authority of the satiate hostility. legalists, seizes the goods of evil-doers. The Brahmins say, when a Brahmin steals, he takes that which belongs to him
4. lying
5. malicious speech 6. harmful speech 7. inconsiderate speech (frivolous speech) 8. greed 9. hatred 10. false views
The Persians, etc, have intercourse with their mothers and other forbidden women Women are like rice mortars, flowers, fruits, cooked food, ladders, roads, and ferryboats: they are there to be used Oh King, playful lying, lying to women, in marriage, or in danger of death, does not hurt: one says that 4-7. Lying (iv.74c-d) and other vocal these five lies are not transgressions. transgressions arisen from desire and from hatred, These are provoked through false as above. views. the false discourses of the Vedas, etc, are frivolous words arisen from ignorance Since they are not preparatory action, this creates a difficulty: K69a-b. Greed and the other two mental courses arise from the three roots because they appear subsequent to these roots. When they appear immediately after desire, they arise from desire; the same for the other two roots.
tadanantarasabhterabhidhydystrimlaj| kual saprayognt alobhadveamohaj||69|| 69a-b. Greed and the other two mental courses arise from the three roots because they appear subsequent to these roots. 69c-d. Good actions, with their preparatory and consecutive actions, arise from non-desire, non-hatred, and non-ignorance.
R: BECAUSE THEY OCCUR JUST SUBSEQUENT TO THEM, | COVETING AND THE REST COME FROM THESE THREE. | THE VIRTUES, WITH UNDERTAKING AND CONCLUSION, | FROM NO DESIRE, DISLIKE, IGNORANCE.
N/C: Regarding K69a-b see the table in K68. K69c-d: Good courses of action, with their preparatory and consecutive actions, have a good mind for their originating (pravartaka, iv.10) cause. This good mind, being necessarily associated with the three roots, arises from the three roots. The renouncing of a preparation of a bad course of action is a preparation of a good course of action; the renouncing of the action proper which constitutes a bad course of action is itself a good course of action; the renouncing of a consecutive action of a bad course of action is a consecutive action of a good course of action. Let us give as an example: the ordination of a novice. From the moment when the novice enters into the nanavasa, salutes the Sangha, addresses his request to the Upadhyaya, until the first or second karmavacana, this is the preparatory action. At the achievement of the third karmavacana there takes place a vijnapti, and an avijnapti simultaneous to this vijnapti, which constitute the course of action itself. After this moment, when one notifies the new monk of the nisrayas, when he makes known that he accepts them, and as long as the series of the avijnapti created by the principal action continuesthat is to say, as long as the monk does not lose the Pratimoksa discipline (iv.38)this is the consecutive action.
vadhavypdapruyanih dveea lobhata| parastrgamanbhidhy'dattdnasampanam||70|| 70a-b. Killing, wickedness, and injurious words are achieved through hate. 70b-d. Adultery, greed, and stealing are achieved through desire.
R: TAKING LIFE, MALICE, AND HARSH SPEECH ARE | BROUGHT TO THEIR COMPLETION BY DISLIKE. | SEXUAL MISCONDUCT, COVETING, AND | STEALING ARE BROUGHT TO COMPLETION BY DESIRE.
N/C: Bhasya: We have seen that bad courses of action were not indifferently achieved by the three roots. K70a-b: Solely by hate. They are achieved when one thought of murder, or one thought of violence (concerning wickedness and injurious words) manifests itself. K70b-d: Adultery is illicit sexuality. mithydestu mohena e tribhiriyate| sattvabhogvadhihna nmarpa ca nma ca||71|| 71a. False views, through ignorance. 71b. The others, by the three. 71c-d. Object: living beings, objects of enjoyment, nmarpa, and nman.
R: MISTAKEN VIEWS BY IGNORANCE OF THINGS; | THE REST ACCEPTED AS COMPLETED BY THREE. | THE OBJECTS CONSIST OF LIVING BEINGS, ENJOYMENTS. | NAMES AND FORMS, AND THEN OF NAMES AS WELL.
N/C: K71a: [False views] Through an extreme ignorance. K71a-b: The other courses of action,lying, malicious words, and inconsiderate words,are achieved either through desire, hatred, or ignorance. K71c-d: The courses of action, which have just been divided into four sections, three (70a-b), three (70c-d), one (71a) and three (71b), have respectively for their [K71c-d Object] Living beings are the objects of killing, wickedness and injurious speech; the objects of enjoyment are the objeas of adultery, greed and stealing; namarupa, that is, the five skandhas, are the object of false views; naman, that is, the namakaya (ii.47) is the object of lying and the other two transgressions of the voice. sama prk ca mtasysti na maula anyrayodayt| sendivekakryatvt sarve karttvadanvit||72|| 72a-b. If one dies before or at the same time, there is no principal course of action. 72b. Because a new body has come into existence. 72c-d. As soldiers, etc., concur in the realization of the same effect, all are as guilty as the one who kills.
R: THERE IS NO ACTUAL STAGE FOR THOSE WHO DIE | BEFORE OR TOGETHER, FOR ANOTHER BODY'S BEEN BORN. | BECAUSE THEIR GOAL'S THE SAME IN A WAR OR WHATEVER, | ALL POSSESS IT AS MUCH AS THE ONE WHO COMMITS IT.
N/C: K72a-b: The reason is clear: as long as the victim is living, the murderer is not touched by the transgression of murder; and when the viaim dies, he (=the murderer) no longer exists if he died at the same time or before The body the personalityby whom the preparation had been accomplished, the body of the murderer, is destroyed; the murderer takes up a new body which belongs to another nikayasabhaga (ii.41a): this body did not make the preparation, is not prayoktar and, as a consequence, cannot be touched by the transgression of murder. K72c-d: Having a common goal, all are guilty exaaly as he who among them kills, for all mutually incite one another, not through speech, but by the very fact that they are united together in order to kill. But is the person who has been constrained through force to join the army also guilty? Evidently so, unless he has formed the resolution, Even in order to save my life, I shall not kill a living being. prtipta sacintya parasybhrntimraam| adattdnamanyasvasvkriy balacauryata||73|| 73a-b. Murder is to kill another, consciously, without making an error. 73c-d. Stealing taking what is not given is to appropriate to oneself the goods of another through force or in secret.
R: TAKING LIFE IS KILLING ANOTHER BEING | PURPOSELY, AND WITHOUT A MISTAKE. | STEALING IS TO TAKE POSSESSION OF | ANOTHER'S WEALTH BY MEANS OF FORCE OR STEALTH.
N/C: K73a-b: When a person kills by thinking, I am killing such a one, and kills this same person, and not another through error, then there is murder. But is there murder when a person kills, doubting if he hits a living being or a thing, or if he hits another? This person [who commits murder as a course of action] possesses the certitude, ;This is certainly him; he hits him; and as a consequence, there is the thought of parityaga. How can there be murder, or destruction of the prana (pranatipata), since the skandhas are momentary? Prana, the vital breath, is a wind whose existence depends on the body and the mind. This prana is annihilated by a murderer in the same way in which one annihilates a flame or a sound of a bell, that is to say, by obstructing the continuation of its reproducing itself. Or rather, prana is the vital organ (jivitendriya, ii.45a): when a person creates an obstacle to the arising of a new moment of the vital organ, he annihilates it, and is touched by the transgression of killing. But to whom do you attribute the vital organ? Who do you say is dead when life is absent? The true value of the pronoun to whom or of whom will be examined in the chapter on the Refutation of the Pudgala (Ch IX). Let us observe that the Blessed One
said, When life, heat and consciousness leave the body, it lies abandoned, like a piece of wood, deprived of feeling. One says that the body lives when it is endowed with the organs; and that the body is dead when it is devoid of them. According to the Nirgranthas, a transgression (adharma) results for the doer from killing, even committed without knowing it, or without desiring it, in the way that contact with fire results in burning. But if this is the case, then one is guilty when one sees, or touches, without wanting to, the wife of anotherThe mother and the embryo which are both the cause of suffering, are guilty; guilty also is the person killed, for he is bound to the action of killing as the object killedSince you do not take intention into consideration, wood and other materials, even though lacking consciousness, are guilty of murder when a house collapses and living beings perish. K73c-d: The reservation above holds: with the condition that there has been no errorThe plunder of a Stupa is to take a thing that has not been given by the Buddha: for, at the moment of Nirvana, the Blessed One accepted, appropriated to himself all the gifts made to Stupas. According to, this is to take a thing which has not been given by the guardians of the Stupa. To take a thing that does not have an owner is to take what is not given by the ruler of the country. To take the goods, the robes, etc, of an deceased monk, is to take what is not given by the Sangha of the parish, in the case when an ecclesiastical action has not been done; in the opposite case, this is to take what is not given by all the disciples of the Buddha. agamyagamana kmamithycracaturvidha| anyathsajino vkyamarthbhije mvaca||74|| 74a-b. Illicit sexuality, fourfold, is intercourse with a women with whom one should not have intercourse. 74c-d. Lying is discourse held, with differing thoughts, with a person who understands the meaning.
R: SEXUAL MISCONDUCT, OF FOUR TYPES, | ENGAGING IN IMPROPER KINDS OF SEX. | LYING'S WHEN THE MEANINGS OF ONE'S WORDS | ARE UNDERSTOOD, A WRONG IMPRESSION GIVEN.
N/C: K74a-b: Fourfold: 1. Intercourse with a forbidden woman, that is, the wife of another, one's mother, one's daughter, or one's paternal or maternal relations; 2. Intercourse with one's own wife through a forbidden way; 3. in an unsuitable place: an uncovered spot, a caitya, an aranya; 4. at an unsuitable time: when the wife is pregnant, when she is nursing, or when she has taken a vow. Some say: when she has taken a vow only with the consent of her husband. The reservation relative to killing, with the condition that there has been no error, also extends to illicit sexuality, and there is no course of action when one has intercourse with the wife of another if one thought that he was with his own wifeWith regard to whom is intercourse with Bhiksunis illicit sexuality? With regard to the master of the land, who is not disposed to tolerate it. As for the master of the country himself, if his spouse, when she has undertaken a vow, is forbidden to him, all the more reason are nuns so forbidden. Intercourse with a young girl is illicit with regard to the man to whom she is engaged, and, if she is not engaged, with regard to her guardian; if she has no guardian, then with regard to the king. [Apparently a strong sense that intercourse is made illicit with a woman with regard to some male figure.] K74c-d: When the person addressed does not understand, such discourse is only frivolous words. Discourse (ii.47a-b) is sometimes made up of numerous syllables. Which will be the course of action? Which will be lies? The last syllable, which is vijnapti and which is accompanied by avijnapti. Or rather, the syllable whose hearing causes the meaning to be understood. The preceeding syllables are a preparation for the lie. [Bhasya also explores problems around how to define a person who understands the meaning.] caku rotamanacittairanubhta tribhica yat| taddaarutavijta mata cokta yathkramam||75|| 75. What is perceived through the visual consciousness, through the auditory consciousness, through the mental consciousness, and through three consciousnesses, is called, in order, seen, heard, cognized, and known.
R: THAT EXPERIENCED BY CONSCIOUSNESS | OF EYE, OF EAR, THE THOUGHT, AND BY THE THREE | REPRESENTS RESPECTIVELY WHAT'S SEEN, | WHAT'S HEARD, WHAT'S KNOWN, AND ALSO WHAT IS SENSED.
N/C: Bhasya: The Sutra teaches that there are sixteen vocal actions, eight of which are bad: to say that one has seen what one has not seen, to say that one has heard, cognized, or known what one has not heard, cognized, or known; to say that one has not seen when one has seen; and to say that one has not heard, cognized, or known when one has heard, cognized, or known; and eight are good: to say that one has not seen when one has not seen... What is the meaning of the words seen (drsta), heard (sruta), cognized (vijnata), and known (mata)? How do you justify this last interpretation [regarding the known]? The Vaibhasikas say that odors, tastes and tangible things, being morally neutral, are as dead (mrtakalpa); this is why they are called mataAccording to the Sautrantikas, that which is immediately perceived by the five material organs, is seen, drsta; that the consciousness of which is transmitted to us by another, is heard, sruta; what is admitted by reason of correct reasoning, is mata, known; and what is perceived by the mental organ is cognized, vijnata. Thus five categories of objectsvisible matter, sounds, odors,
tastes, and tangible thingsare seen, heard, known, and cognized; the sixth categorydharmasis not seen: such is the fourfold experience that the Sutra refers to. Does he who, by means of his body and not by means of speech, causes to be understood what is not in his mind, commit lying? Yes. [The Bhasya goes on to cite a problem: the bhiksu who lies by silence during the confession ceremony (saying that they have been in compliance when they actually have not):] there is no vijnapti; and avijnapti of the sphere of Kamadhatu cannot exist where vijnapti is absent (iv.2). This is a difficulty that must be resolved [by the Vaibhasikas]. [P/P: Samghabhadra responds: there is vijnapti of the bhiksu entering the ceremony, sitting down, etc.] paiunya kliacittasya vacana parabhedane| pryamapriya sarva klia bhinna pralpit||76|| 76a-b. Malicious or slanderous speech is the discourse of a person with a defiled mind with a view to dividing. 76c. Injurious words are abusive discourse. 76c-d. All defiled discourse is inconsiderate speech.
R: DIVISIVE SPEECH, THE WORDS OF A MENTALLY | AFFLICTED STATE MEANT TO SPLIT UP OTHERS. | HARSH SPEECH IS THAT WHICH IS UNPLEASANT; | MEANINGLESS, REALLY EVERY AFFLICTED.
N/C: K76a-b: The discourse that one has, with a defiled mind, with a view to dividing others and creating enmity, is malicious speech. The restrictions formulated above, when the person addressed understands, when there is no confusion of persons, applies here. K76c: Discourse pronounced with a defiled mind, outraging, understood by him whom one addresses, addressed to him whom one wants to address, is injurious speech. ato'nyat kliamityanye lapangtanyavat| kustavacca abhidhy tu parasvaviamasph||77|| 77a. According to others, inconsiderate speech is the defiled discourse which differs from the others. 77b-c. For example, boasting, singing, declamations; for example, bad commentaries. 77c-d. Greed is the desire to appropriate to oneself, by illegitimate means, the goods of another.
R: OTHERS, EVERY OTHER AFFLICTED TYPE LIKE | FLATTERY FOR GAIN, A SONG, A SHOW. | LIKE TOO WRONG COMMENTARIES. COVETING | WRONG DESIRE FOR ANOTHER'S WEALTH.
N/C: Bhasya: Lying, malicious and injurious speech and defiled discourse: the name inconsiderate speech is reserved for the defiled speech which is neither lying, nor malicious, nor injuriousFor example, a monk boasts about himself in order to obtain alms, etc; through frivolity some others sing; in the course of plays or dances, the dancers, in order to entertain the public, hold inconsiderate discourse; adopting the doctrines of bad philosophers, non-Buddhists read bad commentaries. And in addition, there are lamentations and loquaciousness, carried out with a defiled mind but which differ from lying, malicious speech and injurious speech. But is it not true that, in the period of a Cakravartin King, there are songs that do not have inconsiderate words? In this period, songs are inspired by a spirit of detachment, not by sensuality. K77c-d: According to another opinion, abhidhya [greed] means all desire of the sphere of KamadhatuLet us admit that all desire of the sphere of Kamadhatu is abhidhya: but all abhidhya is not a course of action. Only the most notable among the bad praaices are included among the courses of action (iv.66b). vypda sattvavidvea nstidi ubhubhe| mithydi trayo hyatra panthna sapta karma ca ||78|| 78a. Wickedness is a hatred of living beings. 78b-c. False view is the opinion that there is neither good nor bad. 78c-d. Three are courses of action; seven are also action.
R: HARMFUL INTENT, HATING A LIVING BEING; | MISTAKEN VIEW, THE IDEA THAT NEITHER VIRTUE | NOR NONVIRTUE EVEN EXISTS. IN THEM, | THREE ARE PATHS, SEVEN DEEDS AS WELL.
N/C: K78a: It is a hatred of living beings, by which one desires to harm the person of another. K78b-c: False view, as this Sutra shows, consists of negating action, its results, and the existence of Aryans. The Karika only indicates the beginning. K78c-d: What is the meaning of the expression course or pathway of action (karmapatha)?...Greed, wickedness and false views are courses of actioncourses of action that one terms volition (cetana, iv.lb). In fact, volition which is associated with them is moved by their movement, in that, by their force, it acts in conformity with them: it moves by their out-going. Murder and the other six transgressions are action, for they are, by their nature, actions of body and voice; and they are also courses of this action that is called volition, for the volition that gives rise to them (iv.10) has in these transgressions its end and reason for existence. The expression course of action thus simply means course of action when one applies it to greed, etc; it signifies action and course of action when it is applied to killing, etcIn the same way one should understand the good courses of action, the renouncing of killing, etc, non-greed, etc Why are not preparatory and consecutive actions considered as courses of action (iv.66b-d)? Because preparatory action is accomplished with a view to the action proper; and because consecutive action has for its roots the action itself. Furthermore, the most notable among good and bad practices alone are courses of action. And finally, courses of action
are actions the augmentation and diminution of which have for their result the augumentation or the diminution of things and living beings (iv.85, iii.89). mlacchedastvasadday kmptotpattilbhinm| phalahetvapavdiny sarvath kramaa nu||79|| 79a. The view of negation cuts off the roots of good. 79b. The innate roots of the sphere of Kmadhtu. 79c. The false view which negates cause and result. 79d. Completely. 79d. Gradually. 79d. The cutting off takes place among humans.
R: MOST BASIC LOST BY THE VIEW THEY DON'T EXIST; | TAKEN IN THE DESIRE, HAD FROM BIRTH. | THROUGH THE ONE DENYING CAUSE AND EFFECT, | AND THROUGH ALL. IN STAGES, AMONG HUMANS,
N/C: K79a: The cutting off of the roots of good takes place through the false view of the ninth degree, strong-strong (iv.79d). K79b: The roots of good of the sphere of Kamadhatu are cut off when one cuts off the roots of good; for one who cuts off the roots of good of Kamadhatu is not endowed with the roots of good of Rupadhatu or ArupyadhatuIt refers to the innate roots of good: for one who cuts off the roots of good has already fallen from the acquired roots of good. K79c: Negation of cause is to think, There is neither good nor bad action. Negation of result is to think, There is no retribution, no result of good or bad action (iv.78b-c, v.7). According to another opinion, these two false views,that which negates cause, and that which negates result,contribute to the cutting off of the roots of good in the same way as anantaryamarga and vimuktimarga contribute to the cutting off of the defilements (vi.28, 65b). K79d: Vaibhasikas say: 79d. Completely. The roots of good are cut off completely by false view, whether this refers to cause or result, pure or impure, Kamadhatu or the higher spheres. [in contrast to those who hold it is incomplete.] Some say that the nine categories of the roots of good, weak-weak roots of good, weak-medium, weak-strong, mediumweak, etc, are cut off all at once through one moment of false view, in the same way that the defilements which are abandoned by Seeing into one Truth are, in all their categories, abandoned through the Seeing of this Truth (vi.1c-d). But the Vaibhasikas say: 79A Gradually. The roots of good are cut off in the manner in which the defilements to be abandoned through Meditation on the Truths (satyabhavana, vi.33) are abandoned: this means that the strong-strong root of good is cut off by a weak-weak false view, and thus following to the weak-weak root of good which is cut off by a strong-strong false view. Only humans cut them off; not the creatures in the painful realms of rebirth; for their discernment (prajna), whether defiled or not, is not firm; not the gods, for the result of action is manifest to them. And only humans of the three continents cut them off, not those of Uttarakuru, for they do not possess bad asayas. chinatti str pumn dicarita so'samanvaya| sadhi kkstidibhy nehnantaryakria||80|| 80a. Men and women cut off the roots. 80a-b. The rationalist. 80b. The cutting off is non-possession. 80c. Rearising through doubt, through insight into the existence of cause, etc. 80d. Not there, for one guilty of nantarya.
R: LOST BY THOSE WHO ARE MALE OR FEMALE, BY THE | INTELLECTUAL. THIS IS NOT TO HAVE IT. | REGAINED BY SUSPECTING, VIEW THERE ARE; | NOT IN THIS, WHEN IMMEDIATE'S DONE.
N/C: K80a: According to another opinion, women do not cut off the roots because their will and their application are weak. [This opinion is not upheld.] K80a-b: Because his asaya is bad, firm, and hidden. By virtue of these same principles, eunuchs, etc, do not cut off the roots of good, because they are counted among the sensualists, and because their discernment, like that of the creatures of painful realms of rebirth, is not firm. K80b: When the possession of the roots of good is obstmaed in rearising, in continuing, then ten non-possessions (aprapti), or non-endowed merits (ii.37) arise. When apraptihas arisen, there is a cutting off of the roots of good. K80c: It can happen that a person whose roots of good have been cut off produces, relative to cause and result, either doubt or insight into their existence, which is Right View. When Right View has arisen, then one says that the roots of good have arisen, because the possession of these roots is henceforth present. The roots arise in their nine categories; but they will only gradually manifest themselves, in the same way that one initially regains one's health and then, gradually, one's strength. K80d: Other persons who have cut off the roots of good can take them up again in this life, but not one guilty of an anantarya transgression (iv.97) who has thus cut off the roots of goodThe person who is asayavipannathat is to say, lost (vipanna) by the fact of his false viewcan take up again the roots of good in the present existence. yugapadyvadabhiraubhai saha vartate| cetan daabhiryvacchubhai naikapacabhi||81|| 81a-c. With regard to the painful realms of rebirth, volition can coexist at most with eight courses. 81c-d. Concerning good courses of action, volition can coexist with ten. 81d. Volition does not coexist with one, eight, or five courses of action.
N/C: K81a-c: Volition cannot coexist with nine courses of action, or with ten courses, because greed, anger, false view are not simultaneous. [Up to 8 bad courses of action: Volition can coexist with eight courses of action, as when a person has made the preparatory action of six courses of action, murder, etc.; at the moment when these six courses of action are completed, he is in the prey of greed and commits adultery.] K81c-d: The ten good courses of action can be simultaneous to volition. K81d: Bhasya illustrates under what conditions volition coexists with the good courses of action included in the disciplines, coexisting with 2, 3, 4, 6, 7, 9 & 10 courses of action but not 1, 5 or 8. If one looks at the good courses of action independent of the disciplines, volition can also be found with one course of action, five courses of action, and eight courses of action [which the Bhasya then unfolds.] bhinnapralpapryavypd narake dvidh| samanvgamato'bhidhymithyd kurau traya||82|| 82a-b. Inconsiderate words, injurious words, anger, of two types, exist in hell. 82c-d. Greed and false views, as potentiality. 82d. Three exist in Uttarakuru. N/C: K82-84: What are the courses of action which exist, either in fact or as potentiality, in the different realms of rebirth? K82a-b: Inconsiderate words exist in hell, for beings in hell lament: injurious words, for beings in hell mutually reproach one another; and anger, because they hate one another for the duration of their lives. K82c-d: Beings in hell possess greed and false views, but these do not actually exist in hell: because of the absence of any object to which one could become attached, and because the result of action is manifested. In hell killing is absent, for beings in hell die through the exhaustion of their actions (karmaksaya, ii. trans, p. 235-6); stealing and adultry are absent, for beings in hell do not have property or objeas of property, or women; lying is absent, for it is useless; and malicious words are useless, for beings in hell are at a distance and are always separate from one another. K82d: Greed, anger and false views exist in Uttarakuru in the sense that the inhabitants of Uttarakuru are in possession of a potentiality for greed, anger and false views. But, in fact, greed is absent there, for no one has anything of his own; in the same way anger is absent, because they are soft, and because there is no cause for displeasure; so too false views are absent, because there is no bad asaya. saptama svayamapyatra kme'nyatra daubh| ubhstrayastu sarvatra samukhbhvalbhata||83|| 83a. The seventh course exists there in fact also. 83b. The ten bad courses of action exist elsewhere in Kmadhtu. 83c-d. Three good courses of action exist everywhere, as potentiality and in fact. N/C: K83a: Inconsiderate words exist there in fact; for, sometimes, the inhabitants of Uttarakuru sing with a defiled mind Because bad asaya is absent there; because the duration of one's life is determined there (iii.78c); and because no one possesses any property or object of property, or women, and also through its lack of usefulness, killing and the other courses of action are absent in Uttarakuru. If the men of Uttarakuru do not have wives, how can they have unchaste behavior? They take the women with whom they desire to enjoy pleasure by the hand and go to a tree. If sex with this woman is allowable, the tree covers up the couple with its branches; in the contrary case, the tree does not cover up the couple. K83b: The ten bad courses of action exist in fact in Kamadhatu with the exception of hell and Uttarakuru. K83c-d: Everywhere, in the three spheres of existence and in the five realms of rebirth, non-greed, non-anger and Right Views exist both as potentiality and in fact. rpysajisattveu lbhata sapta eite| samukhbhvatacpi hitv sanarakn kurn||84|| 84a-b. In the rpyas, among the Unconscious Ones, seven courses of action exist as potentiality. 84b-d. For the rest, good courses of action also exist in fact, with the exception of beings in hell and the Uttarakurus. N/C: K84a-b: Among the beings of Arupyadhatu and the Asamjnisattvas (ii.41d), the seven good material courses of action, bodily and vocal, exist solely as potentaility. K84b-d: The rest, that is, in the other spheres of existence, and in the other realms of rebirth. Beings in hell and the Uttarakurus do not undertake any morality. Elsewhere the seven good material courses of action exist in fact. sarve'dhipatiniyandavipkaphalad mat| dukhannmradojonanttrividha phalam||85|| 85a-b. All the other courses of action have retributive results, outflowing result, and predominating results. 85c-d. The result is threefold, because one makes him suffer, because one makes him die, and because one destroys his vigor. N/C: K85a-b: Good or bad, the ten courses of action have a threefold result.
1. Through each bad course of action practiced (asevita), cultivated (bhavita), developed (bahulikrta), a transgressor is reborn in hell. Such is the retributive result. 2. If a transgressor is reborn in a human existence, through murder he will be of brief lifespan; through stealing he will be poor; through illicit sexuality, he will have an unfaithful spouse; through lying, he will be slandered; through malicious speech, his friends will become enemies; through injurious speech, he will only undertand disagreeable speech; through inconsiderate speech, his words will not come to be believed; through greed, he will have great desires (vi.6); through anger, he will have great hate; and through false views, he will have great ignorance, for ignorance is great in false views. Such is the outflowing result. But, one would say, a human existence, even if it is short, is the retribution of a good action. How can one regard it as an outflowing result of murder? We do not say that this existence is the result of murder; we say rather, that a murderer will have a short life by reason of the murder; murder is the cause which rends a human existence short, an existence otherwise caused by a good action. 3. By reason of the intense practice of killing, external thingsplants, the sun, etc,are of little vitality; by reason of stealing, they are crushed by rains of stones, dust and acid; by reason of illicit sexuality, they are covered by dust or acid; by reason of lying, they are of bad odor; by reason of malicious speech, they are in a hole or on a hill; by reason of injurious speech, the land and the sun are impregnated with salt and are sterile, and the plants are detestable and pernicious; by reason of inconsiderate speech, the seasons are reversed; by reason of greed, fruits are small; by reason of anger, fruits are sour; and by reason of false views, fruits are very few, or are totally absent. Such is the predominating result. Is it by reason of killing that a murderer is reborn in hell and then only enjoys a short human life? According to some, it is by reason of killing. Existence in hell is a retributive result, whereas shortness of life is an outflowing result of the killing. [In fact, retribution is always sensation, vedana.] According to others, existence in hell comes from the preparatory action of killing; the fact of having a short life comes from the action itself. It is true that the Sutra speaks of killing as the cause of existence in hell, but it understands by killing, not only killing, but killing with all the actions that accompany it. What is called outflowing result does not here exist separately from the retributive result and the predominating result. It is called outflowing by reason of the resemblance between the cause and its effea (to killto have a short life; to stealto be poor, etc). K85c-d: Why is the result of the courses of action threefold? One who commits murder causes the victim to suffer, causes him to die, and destroys his vigorBecause one causes suffering, there is a retributive result, that is, suffering in hell; because one makes him die, there is an outflowing result, that is, his life is short; and because one destroys his vigor, there is a predominating result, that is, external things are of little vigor. The same for the other courses of action. The same for the three results of the good courses of action: through practiced, cultivated, and developed the renouncing of killing, one is reborn among the gods; if one is reborn down here in human condition, one will have a long life. The results of all good actions oppose bad actions. lobhaja kyavkkarma mithyjva pthak kta| duodhatvt parikralobhottha cet na strata||86|| 86a-c. Bodily and vocal actions which arise from attachment are wrong manner of livelihood; it constitutes a separate category, because it is difficult to purify. 86c-d. If one says that it is solely action issued from attachment to the resources necessary for life, no; for this is in contradiction with the Stra. N/C: Bhasya: The Blessed One distinguishes wrong speech (mithyavac), wrong action (mithyakarmanta), and wrong manner of livelihood (mithyajtva). Is this to say that wrong livelihood is separate from wrong speech and wrong action? It does not exist separately: K86a-c: Bodily action and vocal action arising from hate and ignorance are, respectively, wrong action and wrong speech. Arisen from attachment, both constitute wrong manner of livelihood, distinguished in this way because the manner of livelihood is difficult to purify. Attachment is by its nature, a bandit: one watches with difficulty the mind of the actions which provoke attachment. Consequently, since the manner of livelihood is, as long as one lives, difficult to purify, the Blessed One, with an end that one should apply himself to purifying it, made a separate category of wrong livelihood. prahamrge samale saphala karma pacabhi| caturbhiramale anyacca ssrava yacchubhubham||87|| 87a-b. Impure, in the path of abandoning, action embraces the five results. 87c. Pure, it includes four results. N/C: K87a-b: Action which forms part of the impure path of abandoning [defined in vi.28,49], includes the five results: 1. retributive result: an agreeable retribution which belongs to the same stage as the action; 2. an outflowing result: dharmas arisen from the absorption, similar to the action, and later than it; 3. a disconnective result: disconnection from the defilements, the abandoning of the defilements;
4. a result of virile activity: the dharmas that this action gives rise to, namely (a) the path of deliverance (vimuktimarga, vi.28), (b) the coexisting dharmas, (c) the future dharmas of which this action causes one to obtain possession, and (d) the abandoning itself; and 5. a predominating result: all the conditioned dharmas with the exception of the action in question, and with the exception of the dharmas already arisen (ii.59). K87c: The preceding ones, with the exception of the retributive result. ansrava puna ea tribhiravykta ca yat| catvri dve tath tri kualasya ubhdaya||88|| 88a-b. The rest of pure action and neutral action, three results. 88c-d. The good, bad, neutral dharmas, constitute four, two, and three results of good action. N/C: K88a-b: The rest of pure actionthat is, pure action not included in the path of abandoning, but forming part of the prayoga-vimukti-visesa-margas (vi.65b)embrace neither disconnective result, since it is not the cause of abandoning, nor retributive result, since it is pure. The same two results are absent also in neutral action, whether it is defiled nor not. K88c-d: Retributive results are neutral by nature (ii.57)Outflowing results of a good action are necessarily good; disconnective results are good by their nature. This table summarizes K88c K89:
Good dharmas Bad dharmas Neutral dharmas
Results of good action: Results of bad action: 4 (outflowing, disconnection, 2 (virile, predominating) virile, predominating) 2 (virile, predominating) 3 (outflowing, virile, predominating) 3 (retributive, virile, 4 (retributive, outflowing, predominating) virile, predominating)
Results of neutral action: 2 (virile, predominating) 3 (outflowing, virile, predominating) 3 (outflowing, virile, predominating)
aubhasya ubhdy dve tri catvryanukramam| avyktasya dve tri tr caite ubhdaya||89|| 89a-b. Good, bad, neutral dharmas, constitute, respectively two, three, and four results of bad action. 89c-d. The same dharmas good, bad, neutral dharmas make up two, three, and three results of neutral action. N/C: Bhasya: It is admitted then that an outflowing result of bad dharmas can be made up of neutral dharmas. How is this? Two neutral dharmas,the belief in personality (satkayadrsti) and the belief in the past and in the future of a soul (antagrahadrsti) (v.6b)are an outflowing result of bad dharmas: namely of the universal defilements (ii.54, v.12) which one abandons through the Seeing of Suffering and Arising, and of the defilements of the raga class, etc, which one abandons through the Seeing of Suffering. sarve'ttasya catvri madhyamasypyangat| madhyam dve ajtasya phalni tryangat||90|| 90a. Some dharmas of all types constitute four results of past action. 90b. Some future dharmas constitute four results of median action. 90c. There are two which are median dharmas. 90c-d. For action not yet arisen, there are three results made up of future dharmas. N/C: K90a: All the dharmas or some dharmas of all types, that is, past, present and future, can constitute four of the results of past action. One must exclude the disconnective result which is outside of time. K90b: Median action, that is, present action, has four resultsby excluding disconnectionwhich are future dharmas. K90c: Some present dharmas are predominating results and virile activity of median action. K90c-d: That is, retributive results, predominating results, and virile activity. Future action does not have outflowing results (ii57c). svabhmidharmcatvri tri dve v'nyabhmik| aikasya tri aikdy aaikasya tu karmaa||91|| 91a-b. Some dharmas of the same stage constitute four results, whereas some dharmas of another stage constitute three or two results. 91c. Some aika dharmas, etc. constitute three results of aika action. N/C: K91a-b: An action of a certain stage produces four resultsby excluding disconnectionwhich are dharmas of its own stage. Some pure dharmas belong to a stage different from that of the the action which constitutes three results of this action: virile activity, predominating result and also outflowing result, after the rule given in ii.53. Some impure dharmas belong to a stage different from that of the action which constitutes virile aaivity and the predominating result of this action. The following summarizes K91c-K92:
Results of Saiksa action: Saiksa dharmas 3 (outflowing, virile, predominating) Asaiksa dharmas 3 (outflowing, virile, predominating) Niether-Saiksa-Nor- 3 (virile, predominating, Asaiksa dharmas disconnection)
Results of Asaiksa action: 1 (predominating) 3 (outflowing, virile, predominating) 2 (virile, predominating)
Results of Niether-Saiksa-NorAsaiksa action: 2 (virile, predominating) 2 (virile, predominating) 5 (retributive, outflowing, virile, predominating, disconnection)
dharm aikdik eka phala tryapi ca dvayam| tbhymanyasya aikdy dve dve paca phalni ca||92|| 91d-92d. aika dharmas, etc., constitute one result, three results, and two results of Aaika action, etc. 92c-d. Some aika dharmas, etc., constitute two results, two results, and five results of action differing from the two preceding. N/C: See table in K91. tri catvri caika ca dggheyasya taddaya| te dve catvryatha tri bhvanheyakarmaa||93|| 93a-b. Dharmas susceptible of being abandoned through Seeing the Truths (dharanaheya), susceptible of being abandoned through Meditation (bhvanheya), and not susceptible of being abandoned (apraheya), constitute three results, four [two is a typo] results, one result of action susceptible of being abandoned through Seeing the Truths. 93c-d. The same dharmas constitute two, four, and three results of action susceptible of being abandoned through Meditation.
N/C: The following summarizes K93-K94b:
Dharmas susceptible of being abandoned through seeing Dharmas susceptible of being abandoned through
meditation
Results of action susceptible of being abandoned through seeing: 3 (outflowing, virile, predominating)
Results of action susceptible of being abandoned through meditation: 2 (virile, predominating)
Results of action not susceptible of being abandoned: 1 (predominating)
4 (retributive, outflowing, 4 (retributive, outflowing, 2 (virile, predominating) virile, predominating) virile, predominating) 1 (predominating) 3 (virile, predominating, disconnection) 4 (outflowing, virile, predominating, disconnection)
Dharmas not susceptible of being abandoned
apraheyasya te tveka dve catvri yathkramam| ayogavihita klia vidhibhraa ca kecana||94|| 94a-b. The same dharmas constitute, respectively, one result, two results, and four results of action not susceptible of being abandoned. 94c-d. Improper action is defiled action; according to some, irregular action also. N/C: K94c-d: Some say that improper action is defiled action, because this proceeds from a wrong judgment. According to others, irregular action is also irregular action: when a person walks, stands still, eats, or dresses himself in a manner other than that which he should, this actionwhich is undefiled-neutralis improper, for this person acts contrary to received usage (ayoga). There is the same divergence of view with regard to proper action: this is either good action, or good and regular action. Action which differs from proper action and improper action is neither-proper-nor-improper action. eka janmkipatyekam aneka pariprakam| nkepike sampatt acitte prptayo na ca||95|| 95a. One action projects one arising. 95b. Many actions complete an existence. 95c-d. Neither the two absorptions of unconsciousness nor the prptis project (an existence).
R: A SINGLE ONE PROJECTS A SINGLE BIRTH. | THOSE THAT ACT TO FINISH THEM OFF ARE MANY. | THE BALANCED MEDITATIONS THAT STOP THE MIND | NEVER ACT TO PROJECT; NEITHER DO HOLDS.
N/C: Bhasya: Does one action project one birth or many births? Do many actions project one birth or many births?
K95a: By arising, janman, one should understand, not merely birth (jati), but an existence (nikayasabaga, ii.41a). He who comes into an existence is said to be born. One action projects one arising and no moreMany actions do not together project one arising: for if this were the case, the projection of existence would take place in parts. But admitting that one existence is projected by a single action, K95b: The same way that a painter with one stroke delineates the outline of an image, and then fills in this image: so too, even though their quality of being a human is the same, certain humans have perfect organs, major and minor members; certain humans are beautiful through the excellence of their hue, figure, shape and power, whereas, in certain humans this or that is lacking. It is not solely action which projects one existence: all retributive dharmas, namely sensation, etc, also project it. K95c-d: Even though they are retribution, the two absorptions of unconsciousness (ii.42) do not project an existence, because they do not coexist with action. The praptis (ii.36) do not project an existence, because they do not have the same result as does the action with which they coexist. nantaryi karmi tvrakleo'tha durgati| kauravsajittvca matamvaraatrayam||96|| 96. nantarya actions; chronic defilements; and bad realms of rebirth, and Asajisattvas and Kurus, are the threefold obstacle. N/C: Bhasya: The Blessed One said that there are three avaranas or obstacles: the obstacle of action (karmavarana), the obstacle of the defilements (klesavarana), and the obstacle of retribution (vipakavarana). What are the three obstacles? 1. The obstacle which consists of action are the five mortal (anantarya) transgressions: matricide, patricide, the killing of an Arhat, schism, and wounding the Tathagata with thoughts of hatred. 2. The obstacle which consists of the defilements is chronic defilement. Defilement is of two types, chronic and violent: chronic defilemet is continual defilement, and violent defilement is strong defilement. Chronic defilement constitutes an obstacle, as is the case, for example, among eunuchs. Defilements which surge up from time to time, even if their impulse is strong, can be overcome, but not continual defilement, even though it is at rest. The person in whom this is found does not find the time to make an effort to overcome it. From being small, they become medium sized; and from medium sized, they become strong: thus they form an obstacle. 3. The obstacle which consists of retribution is the three painful realms of rebirthexistence in hell, animal existence, and Preta existenceand one part of the good realms of rebirthhuman existence in Uttarakuru, and heavenly existence among the Unconscious Ones. What does obstacle mean? That which causes an obstacle to the Way and to the roots of good preparatory to the Way, usmagatas, etc (vi.17). Among the obstacles, the gravest is the obstacle of defilement, followed by the obstacle of action. For these two obstacles rend one incapable of health, not only in the present existence, but also in the next existence. According to the Vaibhasikas, the obstacle of defilement is the gravest because it produces the obstacle of action; the obstacle of action is heavier than the obstacle of retribution because it produces this obstacle. What is the meaning of the word anantarya? The five moral transgressions are called anantarya because they cannot be traversed (antarita), that is to say, prevented in their retribution through actions which should be retributed in the next existence. Or rather a person guilty of a mortal transgression is reborn, after this life, immediately (anantaram) in hell triu dvipevnantarya ah dn tu neyate| alpopakrlajjitvt ee gatiu pacasu||97|| 97a. Mortal transgressions exist in the three continents. 97b-c. It is not admitted that eunuchs, etc., are capable of this transgression, because of the mediocrity of their kindness and respect. 97d. The other two obstacles exist in the five realms of rebirth. N/C: K97a-c: The inhabitants of Uttarakuru and living beings which are not humans are not capable of mortal transgresssions. And all the more reason mortal transgression is absent in the higher spheres. And, among humans, only men and women can commit mortal transgressionsFor the same reasons that rend eunuchs, etc., incapable of indiscipline (iv.43c); and, further, because their parents, having given to the eunuch only an incomplete body and having only a mediocre affection for their son, are mediocre benefactors; because, on the other hand, the eunuch does not experience a strong respect for his parents the destruction of which would render him guilty of a mortal transgression. For the same reasons then, Pretas and animals, if they were to kill their parents, are not guilty of mortal transgressions. Nevertheless, the Bhadanta said that animals in whom intelligence is lively, for example, the ajaneya horse, are capable of mortal transgressions. For the same reasons, a human born of demon (or non-human) parents does not commit a mortal transgression in killing them. K97d: Birth in Uttarakuru is an obstacle of retribution for humans; birth among the Asamjnisattvas is such for the gods. What are, by their natures, the different actions of mortal transgression? Four are bodily action; one is vocal action; three are killing; one is lying; and one is the preparation for murder, for the Tathagatas cannot be killed by the attack of another.
saghabhedastvasmagrsvabhvo viprayuktaka| aklivykto dharma saghastena samanvita||98|| 98a-c. Schism is, by its nature, disharmony; this is an undefiled-neutral dharma disassociated from the mind. 98d. It is the Sagha which possesses the schism.
R: SPLIT COMMUNITY, A THING WITHOUT A | LINK, ITS NATURE TO BE UNRECONCILED. | NOT AFFLICTED, NEITHER SPECIFIED, | SOMETHING THE COMMUNITY POSSESSES.
N/C: K98a-c: Schism, that is, disharmony, is a samskara not associated with the mind (ii.35), and is undefiled-neutral: how could it hence be a mortal transgression? As much as it is a person who divides the Sangha, the schismatic is not in possession of the schism. On the the contrary [K98d] It is that which is divided, and not the schismatic, which possesses the samskara called division of the Sangha. tadavadya mvdastena bhett samanvita| avcau pacyate kalpam adhikairadhik ruja||99|| 99a-b. The transgression of schism is lying; it belongs to the schismatic. 99c. The schismatic falls into Avci for a kalpa. 99d. Suffering grows by reason of supplementary transgression.
R: THE DISAPPROVED THAT LEADS TO IT'S A LIE; | THIS THE ONE WHO MADE THE SCHISM HAS. | IT RIPENS TO THAT WITHOUT RESPITE FOR AN EON; | EXTRA TORMENT COMES FROM EXTRA ONES.
N/C: K99a-b: The schismatic possesses the transgression of schism, which is lying. This lying arises at the same time as the schism itself; it consists of vocal vijnapti and avijnapti. K99c: He falls into the great Avici hell for an intermediary period (antarakalpa, iii.83). Those guilty of other mortal transgressions are not necessarily in Avici. Yet all mortal transgressions are retributed in the next existence: what would happen if a person is guilty of many mortal transgressions? [K99d] A person guilty of many moral transgressions possesses in Avici a large body and very tender flesh by which he feels twofold, threefold, fourfold, or fivefold, and his torments are extrememly numerous and insupportable. bhikurdk carito vtt bhinatti anyatra blin| stmrgntarakntau bhinna na vivasatyasau||100|| 100a-b. A Bhiku who is an intellectual, who is virtuous, divides. 100b. Elsewhere. 100b. Fools. 100c-d. When it admits another Master, or another Path, it is divided. 100d. It does not exceed a day.
R: THE SCHISM'S MADE BY AN INTELLECTUAL, | FULL MONK WITH HIS MORALS, ELSEWHERE, CHILDREN. | SPLIT AT THE ACCEPTANCE OF ANOTHER | TEACHER, PATH. IT DOES NOT REMAIN.
N/C: Bhasya: It is a Bhiksu who divides, not a layman, not a nun, etc. This Bhiksu should be an intellectual, not a sensualist; he should be virtuous, not immoral: for the words of an immoral Bhiksu lack authority. Where does schism take place? 100b. Elsewhere. Not where the Tathagata is found Schism is impossible where the Master is to be found, for the Tathagata cannot be conquered and his word is full of authority. Who does the schismatic divide? 100b. Fools. Only fools and not Aryans, for Aryans see the Dharma with direct insight. According to another opinion, the schismatic can no longer divide possessors of ksanti. What does the Sangha do that it is divided? 100c-d. When it admits another Master, or another Path, it is divided. Once it is divided, how long does it remain divided? 100d It does not exceed a day. A night of the same day. When the Sangha is divided, infallibly, the Sangha will again be in concord at sunrise. cakrabheda sa ca mata jambdvpe navdibhi| karmabhedastriu dvipeu aabhiradhikaica sa||101|| 101a. Is what we understand by breaking the Wheel. 101b. In Jamdudvpa. 101b. By nine or more. 101c. Ritual schism in three continents. 101d. This schism supposes eight Bhikus or more.
R: ACCEPTED AS A BREAKING OF THE WHEEL. | ON THE DZAMBU CONTINENT, NINE OR SUCH. | SPLIT ACTIVITIES, ON THREE CONTINENTS; | THIS ONE WITH INVOLVEMENT OF EIGHT OR MORE.
N/C: Bhasya: The schism that we have just described, and which is a mortal transgression, [101a] The Wheel of the Law of the Blessed One is then broken, because the progress of the Path is hindered. As a consequence there is, at the same time, both breaking of the Wheel and a division of the Sangha. Where is breaking of the Wheel produced? 101b. In Jambudvipa. Not in the other continents where the Buddhas do not appear. By how many Bhiksus? 101b. By nine or more. The maximum number is not fixed. The Sangha susceptible of being divided counts at a minimum eight Bhiksus; the ninth monk necessary is the schismatic In order for there to be schism, it is necessary that a Sangha be divided into two partsthe first is for the Buddha, the second is for the schismaticforming thus two Sanghas of four Bhiksus each, which is the minimum number required in order to constitute a Sangha. K101c-d: Another type of schism, different from the breaking of the Wheel and which is not a mortal transgression results from a division in eccesiastical actions: when, in one parish (sima), the monks divide themselves in order to
perform ecclesiastical actions, posadha, etc. [101c] Only there where the Religion exists. [101d] It is necessary to form two groups of four Bhiksus; but, here, there is not one schismatic who declares himself a Master. dvante'rbudt prva yugccoparate munau| smy cpyabaddhy cakrabhedo na jyate||102|| 102. The breaking of the Wheel is impossible at the beginning; at the end; before the abscess; before a pair; when the Sage is extinguished; or when a parish has not been delimited.
R: A BREAKING OF THE WHEEL NEVER OCCURS | AT THE BEGINNING, THE END, BEFORE THE FAULTS | OR ONE OF THE PAIR, AFTER THE ABLE PASSES, | UNTIL THE RESIDENCES SET APART.
N/C: Bhasya: At the beginning, that is, when a little time has passed since the setting into motion the Wheel of the Law; and at the end, that is, at the period of the Parinirvana of the Blessed One: in these two periods the Sangha is penetrated by a single sentiment. [P/P: joy at the beginning, fear & anguish at the end.] In the interval, breaking is impossible before the appearance of an abscess: as long as the abscess of precepts and the abscess of views does not appear in the dispensation (sasana).lt is also impossible before the apparition of a pair: as long as a pair of excellent disciples has not appeared, because the Sangha should not pass a night in a state of division, and because this pair of disciples has for its task the reestablishment of harmony. Breaking is impossible when the Sage is extinguished, for, once the Master has entered into Parinirvana, a schismatic would have no opponent. Finally, when a parish has not been delimited, for one says that the Sangha is divided when there two parties in one parish. All Buddhas do not have their Wheels broken as does Sakyamuni: this depends on their former actions. upakriguaketranirktivipdant| vyajanntarito'pi syt mt yacchoitobhdava||103|| 103a-b. Because they destroy or hurt a field of benefaction, or a field of qualities. 103c. Even if their gender changes, there is mortal transgression. 103d. The mother is the woman from whose blood one is born.
R: AS OBJECTS OF ASSISTANCE, QUALITIES, | SINCE YOU REJECT AND ALSO ELIMINATE THEM. | IT IS, EVEN SHOULD THE ORGAN SWITCH. | MOTHER, THE ONE WHOSE MENSES HE CAME FROM.
N/C: K103a-b: Matricide and patricide are mortal transgressions because they destroy a benefactor. One's mother and father are benefactors because they have given birth. How does the murderer destroy them? By killing them. The murder of an Arhat and the last two mortal transgressions are mortal transgressions because an Arhat, the Sangha and the Buddha are fields of qualities. One does not destroy the Sangha and the Buddha, but one can hurt them. K103c: [There is mortal transgression] in killing him who was the mother, and in killing her who was the father. K103d: When the embryo of a woman falls out and when another woman deposits it in her womb, which of these two women is reputed to be the mother whose murder constitutes a mortal transgression? [103d] The second woman takes up the offices of a mother: she is the one who gives the child liquid to drink, who nourishes it, and who raises it. There is no mortal transgression if, wanting to kill one's mother a person kills someone else; there is no mortal transgression if, wanting to kill another person, a person kills his mother. buddhe na tanecchasya prahrnnordhvamarhati| nnantaryaprayuktasya vairgyaphalasabhava||104|| 104a. No, when he only had the intention of striking the Buddha. 104b. No, with regard to the person who became an Arhat after the blow. 104c-d. Detachment and its result are impossible for one who has made preparation for a mortal transgression.
R: NOT WITH A MIND TO STRIKE THE BUDDHA, NOT WITH | AN ENEMY DESTROYER AFTER ATTACK. | FREED FROM DESIRE, RESULTS, IMPOSSIBLE | FOR ONE WHO'S UNDERTAKEN IMMEDIATE.
N/C: Bhasya: Does the person who, with a bad mind, cause the blood of the Tathagata to flow, necessarily commit a mortal transgression? He commits a mortal transgression when he has the intention to kill: [104a] Is a person guilty of a mortal transgression when he injures to death a person who becomes an Arhat after being injured? [104b] Add, according to that which precedes, no mortal transgression. In fact, the preparation for murder had for its object a person who was not an Arhat. K104c-d: Why? Because there is an absolute contradiction between the intention of a mortal transgression and the acquisition of detachment or a result. A person who enters the Path after having done the preparation for any other evil deed, will not produce this deed, by reason of the absolute contradiction between his new personality and the deed. saghabhede mvdo mahvadyatamo mata| bhavgracetan loke mahphalatam ubhe||105|| 105a-b. Lying with a view to schism is considered the gravest transgression. 105c-d. Among the good worldly dharmas, a volition for Bhavgra bears the greatest result.
R: LYING TO DIVIDE THE COMMUNITY | ACCEPTED AS MOST HEINOUS OF MISDEEDS.
N/C: K105a-b: A person who, knowing what is Dharma and non-Dharma, lies with a view to dividing the Sangha and teaching falsely, by this makes himself guilty of the gravest transgression among all misdeeds. In fact, he wounds the
Dharma body of the Tathagatas, he creates an obstacle to temporal well-being and to the deliverance of creatures. As long as concord is not established in the Sangha, there is hindrance to entry into the Path (vi.26a), to the acquisition of results, to the acquistion of detachment, and to the destruction of the defilements: all actions relative to dhyana, study and reflection are also arrested; the worlds of gods, Nagas and humans are troubled and saddened, they are not masters of themselves, and misguided. This is why the retribution for this crime lasts a cosmic age and takes place in Avici. Among the other mortal transgressions, the fifth, the third and the first are, in descending order, the heaviest. Patricide is the lightest [P/P: A mother is one hundred times more venerable than a father]. Objection: The Blessed One said that mental danda is the most culpable of the three dandas [actions]; he said also that false view is the gravest among all the transgressions. [Response:] One must understand that, among the mortal transgressions, schism is the gravest transgression; that mental danda is the gravest among the three actions; and that false view is the gravest among the bad views. Or rather schism is the gravest transgression if one considers the extent of its retribution; manodanda, if one considers the number of persons destroyed by it; and false view, if one considers the roots of good which false view alone cuts off. K105c-d: Volition for Bhavagra means the mental action through which one is reborn in the highest stage of Arupyadhatu. This action is the most fruitious of good worldly actions, for its retribution is a perfect tranquility for twenty-four thousand cosmic periods (iii.81). This is understood from the point of view of its retributive results. From the point of view of its disconnective result (ii.57d) the most fruitious action is volition associated with Vajropamasamadhi (vi.44d; see iv.112b), for this volition has for its result the cutting off of all the bonds. This is why the Karika says, Among the good worldly dharmas daa mturarhanty niyatisthasya mraam| bodhisattvasya aikasya saghyadvrahrik||106|| 106-107b. To defile ones mother, to defile an Arhant; to kill a predestined Bodhisattva; to kill a aika; and to steal the goods of the Sagha are transgressions similar to mortal transgressions; the fifth is the destruction of a Stpa. N/C: Bhasya: Is it only through a mortal transgression that a person is necessarily reborn in hell? A person is also necessarily reborn in hell through transgressions similar to mortal transgressions. Others add: but not immediately (anantaram) soThese five transgressions, in this order, are similar to mortal transgressions: to defile one's mother, to defile an Arhanti (=matricide); to kill a predestined Bodhisattva (=patricide); to kill a Saint who is not an Arhat (=murder of an Arhat); to rob the Sangha of its means of substance (=schism); and to destroy a Stupa (=to wound the Tathagata). nantaryasabhgni pacama stpabhedanam| kntyangmitrhattvaprptau karmtivighnakt||107|| 107c-d. He absolutely impedes actions by the acquisition of Knti, the quality of Angmin, and the quality of Arhat. N/C: Bhasya: Other actions embracing retribution are impeded in three circumstances: [107c-d] When, upon leaving the stage of murdhanas, he obtains the stage called patience (ksanti, vi.23), the actions which should be retributed in painful realms of rebirth, being impeded, remain below, because he passes beyond the state of retribution of these actions. In the same way the creditors of the man who is about to emigrate from his country rise up. When he obtains the quality of Anagamin (vi.36d), the actions which should be retributed in Kamadhatu, being impeded, remain below, with the exception of those which should be retributed in the present existence. The same for the actions which should be retributed in Rupadhatu and Arupyadhatu when he obtains the quality of Arhat. bodhisattva kuto yvat yato lakaa karmakt| sugati kulajo'vyaka pumn jtismaro'nivt||108|| 108a. Since when is one a Bodhisattva? 108b. When he begins to cultivate actions which produce the marks. 108c-d. Has good realms of rebirth; he is born into noble families; he possesses all the organs (avyaka); he is a male; he remembers his past lives; and he does not desist (avivt [anivrt is a typo]). N/C: K108a-b: We have seen that the killing of a Bodhisattva is a quasi-mortal transgressionFrom what moment on does one receive the name of Bodhisattva?...Starting from the moment when he begins to cultivate actions which have for their retribution the thirty-two marks, he is predestined. How is this? From this moment onward, he always K108c-d: One says that he is sugati (well gone), because his rebirth realms are excellent, for he is born among gods and humans. He is born in the wealthy families of Ksatriyas, Brahmanas, and Grhapatis, not in humble familes. The man whose organs are not complete is vikatendriya; if his organs are complete, he is an avyaksa, a synonym for avikatendriya. He is always male, never female, and, even more so, never nonsexual (sandha, etc). In all of his existences, he remembers his past births. One desists by giving in; as he does not give in, he is avivrt, a synonym for an avaivartika, one who does not desist or regress: in f act, with an end to being useful to all creatures, he is not cast down by all sorts of sufferings, or by any outrages. He is called the slave not purchased by the world, indeed the Bodhisattva: this great-souled one, who yet possesses the most sublime prefections (sampad, vii.34), acts through pure compassion;
he acts without egoism, like a dog, in the presence of all creatures; he bears, on the part of all creatures, outrages and bad treatment; he assumes all fatiguing and painful tasks. jambdvpe pumneva samukha buddhacetana| cintmaya kalpaate ea kipate hi tat||109|| 109. In Jambudvpa, being a male; in the presence of the Buddhas, thinking of the Buddhas; having their origin in reflection; in the course of one hundred supplementary cosmic ages. N/C: Bhasya: The Bodhisattva cultivates actions which ripen in the marks solely in Jambudvipa, not elsewhere, for the inhabitants of Jambudvipa are of lively intelligence; he is a male and not a female, for he has already gone beyond the state of female; and he is only in the presence of Masters, for his volition has the Buddhas for its object. These actions have their origin in reflection, not in hearing or in the absorptions. The Bodhisattva accomplishes these actions in the course of one hundred supplementary cosmic ages, and not during a longer time. ekaika puyaatajam asakhyeyatrayntyaj| vipay dpakdatnaikh kyamuni pur||110|| 110a. Each arises from one hundred merits. 110b-c. At the end of the three asakhyeyas, Payin, Dpa, and Ratnaikhin. 110d. The first was kyamuni. N/C: Bhasya: Of the marks 110a. Each arises from one hundred merits. What is the measure of each of these one hundred merits? According to some, it is equal to the merit which has for its result the pleasure of all beings, with the exception of the Bodhisattva close to Bodhithat is to say, accomplishing actions which ripen in marks. According to others, it is equal to the collective action of all beings, which, through its predominating result (ii.56b), produces the creation of the world. According to others, only the Buddhas know the measure of this merit. How many Buddhas did the Blessed One venerate when he was a Bodhisattva? In the course of the first asamkhyeya kalpa, he venerated seventyfive thousand Buddhas; seventy-six thousand in the course of the second; and seventy-seven thousand in the course of the thirdIn the period of the perfect and complete Buddha Ratnasikhin, he completed the first asarhkhyeya kalpa; in the period of the Blessed Dipamkara he completed the second; and in the period of the Tathagatha Vipasyin he completed the third. Of all the Buddhas that he venerated 110d. The first was Sakyamuni. It was an ancient Sakyamuni, a perfect Buddha, under whom the Blessed One, the then Bodhisattva, formulated for the first time the vow of Bodhi by saying, May I too become a Buddha in all ways similar to you! This Sakyamuni, as ours, appeared during a bad age of the world; also his Law lasted only one thousand years. sarvatra sarva dadata kryddnapraam| agacchede'pyakopttu rgia kntilayo||111|| 111a-b. He completed Giving by giving everything to everyone, out of compassion. 111c-d. Morality and Patience were completed by his not being irritated, even when his limbs were broken, although he was still tied to desire. N/C: K111a-b: When he gave everything to everyone, even to his eyes and the marrow of his bones, out of compassion, without desiring any happiness for himself, he completed the virtue of Giving. K111c-d: When, even though he was not detached, he was not at all irritated when his limbs were broken, he then completed the virtues of Morality and Patience. tiyastotrea vryasya dhsamdhyoranantaram| puya kriy'tha tadvastu traya karmapath yath||112|| 112a. Energy, by praising Puya. 112b. Absorption and Intelligence, immediately before. 112c-d. Three are merit, action, occasions of the exercise of action, as in the case of deeds. N/C: K112a: The Blessed One, when he was a Bodhisattva, saw the Tathagata Pusya who had become incandescent in the interior of a cave in a mountain. He praised him for seven days and seven nights, standing, repeating the stanza, Neither in heaven nor on earth, nor in this world, nor in the abode of Vaisravana, nor in the palace of the Marus, nor in other celestial abodes, nor in any of the ten direaions, would one find, Oh Chief of Men, an ascetic who is your equal, even if one were to traverse, if one wished, the entire world, with all of its people, with its mountains and with its forests. Then, according to this School, he was found to have fulfilled the virture of Energy and nine cosmic ages were passed over. K112b: At the moment of Vajropamasamadhi, immediately before Bodhi, he accomplished the virtues of dhyana and prajna. The Paramitas receive the name of paramita because they have arrived (gamanat) at the other shore (param) of the other shore of the totality of the perfections proper to each of them. K112c: How are Giving, Morality, and Meditation items of meritorious work? [K112c] These three,Giving, Morality, and Meditation,each according to its nature, are merit, action, or occasion of exercise, either in combination, or in isolation; the same way that the deeds are either at one and the same time actions and deeds, or only deeds.
GIVING: To consider first the item of meritorious work which consists of Giving, one must distinguish: 1. bodily and vocal action which is an item of meritorious work on three grounds: merit, because its retribution is agreeable; action, because it is action by nature; and an occasion for the exercise or an object of the volition of giving which provokes it; 2. The volition of giving, which is merit and action; 3. and the dharmas (sensations, etc.) which accompany bodily and vocal action, and which are solely merit. MORALITY: The item of meritorious work which consists of Morality is exclusively bodily and vocal action; it is necessarily merit, action and occasion of exercise of action. MEDITATION: For the item of meritorious work which consists of Meditation, let us consider the Meditation of Compassion (maitri, viii.30): 1. This mediation is merit; it is also an occasion for the exercise of a meritorious action, namely that of a volition associated with compassion; 2. The volition in question is merit and action. The same also for the Morality which consitutes dhyanasamvara, the discipline of dhyana, which a person who praaices the Meditation of Compassion possesses; 3. The other dharmas (faith, etc.) concomittant to this Meditation are solely merit. dyate yena taddna pjnugrahakmyay| kyavkkarma sotthna mahbhogyaphala ca tat||113|| 113a. Giving is what gives. 113b. Through the desire to render homage or service. 113c. It is bodily and vocal action and that which produces this action. 113d. It has for its results great joys.
R: GIVING IS WHEN ANYONE ACTS TO GIVE, | OUT OF A WISH TO HONOR OR TO AID. | DEEDS OF BODY AND SPEECH WITH MOTIVE, LINKED; | ITS RESULT, POSSESSION OF GREAT WEALTH.
N/C: Bhasya: What is Giving, dana? Without doubt, dana in general is what is given (deya), but here 113a. Giving is what gives. But one gives through fear, or with the hope of reciprocity, or through attachment, etc: now this does not refer to this type of giving. Consequently, in order to specify, the author says, Giving is what gives. K113c: What is it that gives?...A collection of mind-and-mental states gives rise to a bodily or vocal action: this collection and this action give. As the stanza says, When a person, with a good mind gives what belongs to him, then one says that the good skandhas give. K113d: The punyakriyavastu which consists of Giving (danamaya) has great joys as its result. svaparrthobhayrthya nobhayrthya dyate| tadviea punardtvastuketravieata||114|| 114a-b. Giving is beneficial to oneself, to others, to both or neither. 114c-d. Giving is excellent by the excellence of the giver, of the object given, and of the field.
R: GIVING IS THAT WHICH BENEFITS ONESELF, | THE OTHER, BOTH, AND NEITHER ONE OF THEM. | EXCEPTIONAL TYPES OF IT FROM EXCEPTIONAL | GIVERS, GIVEN THING, WHOM GIVEN; OF THESE THE
N/C: K114a-b: (1.) A gift made to a Caitya is not useful to another; but it is useful to him who gives when he is an Aryan not detached from desire, or a Prthagjana detached or not detached (see iv.121). (2.) The gift that a detached Aryan makes to anotherwith the exception of the case when this gift ripens in the present existenceis not useful to this Aryan, for the Aryan who is detached has definitively passed beyond the sphere (i.e., Kamadhatu) where the retribution of the gift could have taken place in a later existence. This gift is only useful to another. (3.) The gift that a non-detached Aryan makes to another, to a detached or non-detached Prthagjana, is useful both to himself and to another. (4.) The gift that a detached Aryan makes to a Caityawith the exception of the case when this gift will ripen in the present existence is not useful either to himself, or to another. This gift has for its effect only the expression of homage and recognition. K114c-d: This is unfolded in K115-117. dt viia raddhdyai satktydi dadti ata| satkrodrarucit klncchedyalbhit||115|| 115a. The giver is excellent through his faith, etc. 115b. He gives with respect, etc. 115c-d. From whence he obtains honors, superior joys, at the right time, sheltered from all loss.
R: GIVER'S EXCEPTIONAL THROUGH FAITH AND THE REST, | PERFORMS HIS GIVING WITH RESPECT AND THE LIKE. | AS A RESULT ONE GAINS THE HONOR, A WEALTHY, | THE TIMELY AND A FREEDOM FROM HINDRANCES.
N/C: K115a: The giver is excellent when he is endowed with faith, with morality, with learning, with generosity, with wisdon, with few desires, etc. When the giver is excellent, the gift is excellent; when the gift is excellent, its result is excellent. K115b: Such a giver gives with respect, by his hand, at the right time, without doing evil to anyone. K115c-d: The giver who gives with respect obtains honors; giving by his hand, he will find satisfaction in superior joys; giving at the right time, he will obtain these joys at a suitable time and not when he cannot enjoy them; giving without doing any evil, these joys will be indestructible: they will not be stolen, annihilated through fire, etc.
vardisampad vastu surpatva yaasvi v| priyat sukumrartusukhaspargat tata||116|| 116a. The object perfect in color, etc. 116b-d. From whence beauty, glory, joy, great lightness of the body and contacts corresponding to the season.
R: THINGS GIVEN, EXCELLENT COLOR AND SUCH. | FROM IT AN EXCELLENT FORM AND REPUTATION, | HAPPINESS AND A VERY YOUTHFUL COMPLEXION, | A BODY WHICH IN EACH TIME'S PLEASANT TO TOUCH.
N/C: K116a: The object is excellent when that which one gives is perf ect in color, in odor, in taste, in contact. K116b-d: He who gives an object perfect in color will be beautiful. He who gives an object perfect in odor will have his reputation extend to all directions, in the same way that an odor spreads. He who gives an object perfect in taste will be happy, like a sweet taste. The body of him who gives an object perfect to the touch, will be very delicate, like the jewellike wife of a Cakravartin king, and his limbs will have only agreeable contacts, hot or cold according to the season. gatidukhopakritvaguai ketra viiyate| agra muktasya muktya bodhisattvasya ca aamam||117|| 117a-b. The field is excellent through the realm of rebirth, suffering, benefactors, and qualities. 117c. The best is the gift from a delivered person to a delivered person. 117d. Or a gift from the Bodhisattva. 117d. Or the eighth.
R: EXCEPTIONALTHOSE YOU GIVE TOBY THE BEING, | SUFFERING, AID, AND BY GOOD QUALITIES. | THE HIGHEST SOMEONE FREED BY SOMEONE FREED, | BY A BODHISATTVA, OR THE EIGHTH.
N/C: K117a-b: A field is excellent through the realm of rebirth. The Blessed One said, If a person gives to an animal, the giver will receive a retribution one hundred times greater than the gift made to the animal, but if this person gives even to a human who has transgressed the precepts, he will receive a retribution one thousand times greater than the gift made to this human. A field is excellent through suffering. The Blessed One, among the seven aupadhikapunyakriyavastus, enumerated giving to a sick person giving to a hospital attendant, giving during cold seasons, etc., and he continued: One cannot enumerate the measure of the merits of a son or daughter of good family who is endowed with these seven material meritorious works. A field is excellent through benefactors. This is giving to one's father, to one's mother, to one's master, or to other benefactors. Example: the Jatakas of the bear, of the antelope, etc. A field is excellent through its qualities. The Blessed One said, A retribution one hundred thousand times greater than a gift made to a person who upholds the necessities . . . and so on. K117c-d: The Blessed One said that a gift given by a detached person to another detached person is the best of material giftsOr rather, the gift that a Bodhisattva gives for the welfare of all beings; this gift, although given by a nondetached person to other non-detached persons, is the best gift. With the exception of the gift from the Bodhisattva, 117d Or the eighth. The eighth among the eight gifts that the Blessed One taught. What are the eight gifts? 1. An asadya gift; (an immediate gift to those who are near, who approach one.) [to close ones] 2. a gift through fear; (that a person makes who sees that the object is going to perish: Better it should be given.) 3. a gift made because he gave to me; 4. a gift made because he gives to me; [or will give to me] 5. a gift made because my fathers and my grandfathers gave; 6. a gift made in order to obtain heaven; [to obtain higher birth] 7. a gift made with an eye to one's reputation; [to obtain fame] 8. a gift made in order to adorn one's mind (that is to say, in order to obtain rddhis, vii.48); in order to fill the mind [with the parts of the Path, marganga, vi.67b]; in order to equip it with a view to yoga; and in order to acquire the supreme goal (that is to say, in order to obtain the quality of Arhat or Nirvana). mtpitglnadhrmakathikebhyo'ntyajanmane| bodhisattvya cmey anryebhyo'pi daki||118|| 118. Even though they are not ryans, offering made to ones father and mother, to a sick person, to a preacher, to the Bodhisattva in his last birth are without measure.
R: GIFTS MADE TO A FATHER OR A MOTHER, | TO THE SICK, A SPIRITUAL TEACHER, OR | A BODHISATTVA IN HIS FINAL LIFE | CANNOT BE MEASURED, EVEN NOT REALIZED.
N/C: Bhasya: These offerings are without measure from the point of view of their retribution. A Bodhisattva in his last birth means a Bodhisattva in his last existence. To what category does a preacher belong? Among what field should he be placed? He forms part of the category of benefactors: he gives the eye of wisdom to multitudes blinded by ignorance; he proclaims what is good (sama = dharma) and bad (visama = adharma); he erects the pure body of the Law; in a word, he accomplishes all the work of a Buddha: hence he is a great spiritual friend.
pha ketramadhihna prayogacetanaya| e mdvadhimtratvt karmamdvadhimtrat||119|| 119. Accordingly as these causes consecutive, field, adhihna, preparation, volition, or intention are small or large, action also is small or large.
R: CONCLUSION, ONE WHO'S ACTED TOWARD, COMMISSION; | UNDERTAKING, THINKING, AND INTENTION: | THE POWER OF THE DEED ITSELF'S EXACTLY | AS LITTLE OR GREAT AS THESE HAPPEN TO BE.
N/C: Bhasya: Consecutive: after having done the action, that is, consequential action. Field: the person to whom one does good or evil Adhisthana: the deed itself. Preparation: bodily or vocal action with a view to the preceding. Volition: that through which the deed is achieved. Intention: to project the thought, I shall do this or that to them; then I shall do this or that. It happens that an action can be grave only by reason of its consecutive action, for example, when this confers on the retribution the character of necessity. It happens that an action can be grave by reason that, if the field is the same, a certain adhisthana renders an action grave while another adhisthana makes it light: for example, to kill one's father and mother is a grave action but to steal from one's father and mother, to lie to them, etc., is not grave by comparison. One can explain in this same way the gravity resulting from the preparation, etc. When all these causes are great, the action is very grave; when they are small, the action is very light. sacetanasamptibhy nikrauktya vipakata| parivrdvipkcca karmopacittamucyate||120|| 120. Action is termed accumulated by reason of its intentional character, by its completion, by the absence of regret and opposition, by its accompaniments, and by its retribution.
R: A DEED IS CALLED COLLECTED FROM ITS BEING | DONE INTENTIONALLY, TO ITS COMPLETION, | WITHOUT REGRET, WITHOUT A COUNTERACTION, | WITH ATTENDANTS, RIPENING AS WELL.
N/C: Bhasya: By reason of its intentional character: Action done voluntarily or intentionally is accumulated action; action done involuntarily or unconsciously, and action not done in haste, even if it is voluntary, is action that is done. By reason of its completion: Some go to painful realms of rebirth through misdeeds; some by two; some by three (bodily, vocal, and mental misdeeds); some through one deed, through two, through three...through ten. Since it is a rule that a person goes to a painful realm of rebirth through a certain quantity of actions, if this measure is not completed, the action is done, but not accumulated; but when this measure is completed, it is accumulated. By reason of the absence of regret and opposition: When remorse (vipratisara, anutapa, ii.28) is absent, or when opposition,confession, etc,is absent, action is then termed accumulated. By reason of its accompaniments: When an action is bad and has a bad escort: [or when one rejoices at having committed it,] it is accumulated. By reason of its retribution: Action is accumulated which necessarily gives forth retribution (iv.50). The same for good action. Action which does not present these characteristics is done, but is not accumulated. caitye tygnvaya puya maitrydivadaghati| kuketre'paphalat phalabjviparyayt||121|| 121a. The merit of a gift to a Caitya is merit produced by abandoning. 121b. Even though no one receives it, as is the case with compassion, etc. 121c-d. Even seeded into a bad field, the gift bears agreeable results, for there is never opposition between the result and the seed. N/C: K121a-b: We have seen (iv.114a) that a gift made to a Caitya by a person not detached from desire is a gift of benefit for him who made it. But no one enjoys the thing given: how can this gift be meritorious? The merits of the gift are of two types: 1. merit produced by abandoning, that is, the merit which results from the sole fact of abandoning; 2. merit produced by its enjoyment, the merit which results in joy in the object given, by the person who receives. [121a] How can the gift produce merit when no one receives it? We would answer this objection by asking why would the gift produce merit when someone receives it, and why it would not produce merit when no one receives it? Because, in the second case, no one is satisfied, or favored by the gift. If the satisfaction of a person who receives is a condition for merit, you then deny that the Immeasurable Mediations (Mediations of Compassion, etc, viii.29) and the Meditation of Right View are meritorious. The gift to a Caitya thus produces merit, [121b] In the case of the Meditation on Compassion, no one receives, no one is satisfied, and yet merit arises for the compassionate person, through the very force of his thoughts of compassion. In the same way, even though the Excellent Being has passed away, a gift to a Caitya made with devotion to him is meritorious by reason of the thought of the believer himself. Should we conclude then that material offerings and worship are superfluous? No, for the devotion which produces these actions very much outweighs the devotion of a person who worships and who gives in mind only. When a person who has the intention of killing his enemy, continues his bodily and vocal actions on the dead body of his enemy which this intention provokes, thinking, This is my enemy, that is to say, he thinks, This enemy is not yet dead, he obtains
demerit very much greater than he would have through merely the intention; in the same way, even though the Master has passed away, the person who does actions of giving and worship inspired through devotion obtains a much greater merit than he would have only through devotion. K121c-d: From the seed of the vine, there arises solely the sweet fruit of the vine; from the seed of the nimba there arises only the sour fruit of the nimba: even seeded into a bad field, the seed bears the result which is appropriate to it. In the same way, this seed which is the gift of a person who has the intention of being useful to another, even if placed into a bad field, can only produce an agreeable result. But, through the evil of the field, the result will be small or almost nil. daulyamaubha rpa la tadvirati dvidh| pratikiptcca buddhena viuddha tu caturguam||122|| 122a-b. Immorality is bad rpa. Morality is the renouncing of immorality. 122b. Of two types. 122c. It is, further, the renouncing of that which is prohibited by the Buddha. 122d. Pure, when it is endowed with the four qualities N/C: Bhasya: [Two types:] Renouncing is vijnapti, the action by which one renounces, and avijnapti, the fact of abstaining. Morality is not solely the renouncing of immorality. [122c] To renounce that which is prohibited by the Buddha, the Blessed One,without being in and of itself immoral, for example renouncing meals at forbidden times, is also morality. This renouncing is also vijnapti and avijnapti. He who has undertaken to observe the rules and who then violates them, commits immoralityMorality endowed with the four qualities is pure; it is impure in the contrary case. daulyataddhetvahata tadvipakaamritam| samhita tu kuala bhvan cittavsant||123|| 123a-b. Not troubled by immorality, by the causes of immorality; it takes as its support the opposite of immorality and peace. 123c-d. Good absorption or good in absorption, is bhvana, meditation, soaking in, or impregnation. 123d. Because it perfumes, impregnates the mind. N/C: K123a-b: [Four qualities]: (1.) Not troubled by immorality we have described; (2.) not troubled by the causes of immorality, that is, by the klesas and upaklesas (v.41), (3.) it takes as its support the opposites of immorality, because it relies on the four smrtyupasthanas (vi. 14) [foundations of mindfulness]; (4.) and it relies on peace, not on rebirth in celestial realms, because it is directed to Nirvana. According to another opinion, five causes make morality pure: 1. the purity of the deed itself [the renouncing of bad deeds]; 2. the purity of their attendants [renouncing the preparation or the means of killing, etc.]; 3. the absence of disturbance from the vitarkas [kama, vyapada, and vihimsavitarka]; 4. its supervision through mindfulness [Buddha, Dharma, Sahghanusmrtiwhich includes the renouncing of undefined actions]; and 5. its application to Nirvana. According to another opinion, morality is of four types: 1. the morality of fear, which one observes from the fear of the loss of the resources necessary to life, from fear of a bad reputation, from fear of chastisement, from fear of bad realms of rebirth; 2. mercenary morality, which one observes from attachment to agreeable realms of existence, to pleasures, to honors; 3. a morality suitable to the parts of Bodhi, which persons who possess Right View possess, with a view to their deliverance; and 4. pure morality, which, being free from stains, is free from vices. K123c-d: What do we understand by samahita, absorbed? That which is absorption (samadhi, ii.24, viii.1) by its nature, and that which coexists with what is absorption by nature. Why does good absorption receive the name of bhavana? [K123d] Good absorption impregnates the mind to an extreme degree, because it (i.e., the mind) grasps the qualities of this good, in the same way as sesame seeds are impregnated by flowers in their grasping the odor of these flowers. svargya la prdhnyt visayogya bhvan| catur brhmapuyatva kalpa svargeu modant||124|| 124a-b. Essentially, the precepts have heaven for their result; meditation has disconnection for its result. 124c-d. Four possess Brahmin merit, because they are happy in the heavens for a kalpa. N/C: Bhasya: We have said (iv.113d) that the result of giving consists of joys. What result does one obtain from the precepts and from meditation? K124a-b: Giving also has heaven for its result, but the precepts are the principle, normative cause of it. Disconnection, or Nirvana, has meditation for its cause, which, in the path of abandoning (prahanamarga, vi.60c-d) immediately produces disconnection from the defilements; but the precepts contribute to it, since stilling (samatha) and insight (vipasyand) presuppose the precepts. K124c-d: The Sutra says that four persons produce Brahmin merit, brahmapunya. What is this merit? According to the Vaibhasikas, this is the merit which has been defined above in order that we might know the measure of the action
which has the marks of the Bodhisattva for its result (iv.110). The ancient masters [i.e. not the Vaibhasikas, maybe the Sautrantikas or Mahasamghikas] said: [124c-d] The merit of such a measure that one is happy in heaven for a kalpa is the Brahmin merit, for the lifespan of the Brahmapurohitas is a kalpa (iii.80d) dharmadna yathbhta strdyakliadean| puyanirvanirvedhabhgya kuala tridh||125|| 125a-b. The gift of the Dharmas is the correct teaching, not defiled, of the Stras etc. 125c -d. Good is threefold, merit, Nirva and penetration. N/C: K125a-b: The gift of the Dharma is to teach, correctly and with a mind not defiled, the Sutra and the other parts of Scripture. Consequently, those who teach the Dharma either falsely, or with a defiled mind, through a desire for gain, for respect, and for reputation, destroy the great merit which would otherwise fall to them. K125c-d: (1.) Good merit, or good favorable to merit is the good which leads to an agreeable retribution. (2.) The good which is deliverance is the good which, when it arises, becomes a dharma of Parinirvana. It is recognized that whoever, understanding the sermons concerning the defects of Samsara, the non-self, and the qualities of Nirvana, has his hairs stand on end and who pours forth tears, possesses the moksabhagrya root of good; in this same way, one knows that there was a seed in the khalabila, when, in the rain, one sees a plant put forth shoots. (3.) The good of penetration is fourfold, usmagatas, etc; it will be explained later (vi.17). yogapravartita karma sasamutthpaka tridh| lipimudre sagaana kvya sakhy yathkramam||126|| 126. An industrious action, of the body, of the voice or of the mind, with that which gives rise to it, are such things as writing, carving, eloquence, poetry, and calculation. N/C: Bhasya: Industrious, that is, due to a certain techniqueWriting and carving are bodily actions, industrious, together with what gives rise to this action, namely the collection of the mind and its mental states. Eloquence and poetry are vocal actions. Consequently, writing, carving, eloquence, and poetry, are by their nature, the five skandhas. Calculation is mental action: this refers to the mental enumeration of the dharmas. svady nivt hn kli dharm ubhmal| prat sasktaubh sevy mokastvanuttara||127|| 127a-b. Defiled dharmas are svadya, nivta, and hna. 127b-c. Good and pure dharmas are prata. 127c-d. Good conditioned dharmas are sevya. 127d. Deliverance is the highest. N/C: Bhasya: Now let us explain some synonyms: K127a-b: Some synonyms of defiled are: savadya, associated with avadya, or bad; nivrta, that is, covered by the defilements: and the defilements themselves are covered by other defilements; hina, or ignoble, because they are low or abandoned by the Aryans. K127b-c: Pranita, excellent, is a synonym for subha, that is, kusala, good, and of amala, immaculate or anasrava. The dharmas which are neither ignoble nor excellent, are thus median (madhya). K127c-d: Sevya, to be cultivated is synonymous with good and conditioned. It then follows that other dharmas, some unconditioned, others conditioned but defiled or non-defiled-neutral, are not to be cultivated. In fact, unconditioned dharmas are not susceptible of being produced, or cultivated, since the unconditioned has no result: now, it is with a view to a result that one cultivates. K127d: All the other dharmas are inferior. 127d Deliverance is the highest. There is nothing which outweighs Nirvana. Nirvana, being eternal and good, outweighs all. abhidharmakoe karmanirddeo nma caturtha koasthnamiti||

Chapter 4 Karma

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Abhidharmakosa Chapter 4

Kusala good, wholesome

N/C: Bhasya: Samutthana is that through which the action arises.

Course of action 1. killing

Good dharmas Bad dharmas Neutral dharmas

Results of Asaiksa action: 1 (predominating) 3 (outflowing, virile, predominating) 2 (virile, predominating)

N/C: The following summarizes K93-K94b:

Results of action susceptible of being abandoned through meditation: 2 (virile, predominating)

Results of action not susceptible of being abandoned: 1 (predominating)

Dharmas not susceptible of being abandoned

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