Basic Outline of Chapter 6

Abhidharmakosa Chapter 6
Chapter 6: ṣaṣṭhaṁ kośasthānam

分別賢聖品第六(八十三頌)
CHAPTER SIX – THE PATH AND THE SAINTS
ṣaṣṭhaṁ kośasthānam om namo buddhāya||
N/C: Basic outline of Chapter 6:
K1-4: Expository: Paths of Seeing & Meditation, Four Truths, Two Truths
K5-13: Preliminary Practices
K14-16: Foundations of Mindfulness
K17-23: Nirvedha-bhagiyas (Conducive to Penetration)
K24-30: Darsana-marga – The Path of Seeing (and those who traverse it)
K31-44: Bhavana-marga - The Path of Meditation (and those who traverse it)
K45-50: Worldly & Trans-worldly Paths
K51-55: Analysis of Results
K56-65: Classification of Saints
K65-66: Analysis of the Path
K67-73: Analysis of the 37 Limbs of Awakening
K73-75: Avetyaprasadas (Faiths)
K76-79: Deliverance, detachment, abandoning & disgust
kleśaprahāṇāmākhyātaṁ satyadarśanabhāvanāt| dvividho bhāvanāmārgo darśanākhyastvanāsravaḥ||1||
已說煩惱斷由見諦修故見道唯無漏修道通二種
1a-b. It has been said that the defilements are abandoned through Seeing the Truths and through
Meditation. 1c-d. The Path of Meditation is of two types; the Path of Seeing is pure.
N/C: Bhasya: ―We have said (V.64) how the abandoning (prahana) of the defilements receives the name of ‗perfect
knowledge‘ (parijna). As for abandoning,‖
K1a-b: ―We have explained in detail that some of the defilements are to be abandoned through Seeing, and others
through Meditation (V.3c-5a, etc.).‖
K1c-d: ―The Path of Meditation is worldly or impure as well as transworldly or pure. The Path of Seeing is opposed to
the defilements of the Three Dhatus; it eliminates in one single stroke the nine categories (strong-strong, etc.) of the
defilements to be abandoned through Seeing: it is thus exclusively transworldly; now such a power does not belong to a
worldly path.‖
satyānyuktāni catvāri duḥkhaṁ samudayastathā| nirodhamārga iti eṣāṁ yathā'bhisamayaṁ kramaḥ||2||
諦四名已說謂苦集滅道彼自體亦然次第隨現觀
2a. The Four Truths have been mentioned. 2b-c. Namely suffering, origin, extinction, and path. 2c-d.
Their order is that in which they are understood.
N/C: K2a: ―In the First Chapter. By saying ‗The pure dharmas are the Truth of the Path . . .‘ (I.5), we have designated
the Truth of the Path by its name. By saying „Pratisamkhyanirodha is disconnection,‘ (I.6) we have designated the Truth
of Extinction. By saying ‗Suffering, origin, world . . . ,‘ we have designated the Truths of Suffering and Origin (I.8). Is
that the order of the Truths? No. Rather: [K2b-c…]
K2c-d: ―The Truth that is understood first is mentioned first. Otherwise there would be the occurrence of first
mentioning the cause (Origin and Path) and then the result (Suffering and Extinction). Sometimes dharmas are arranged
in the order in which they arise: this is the case for the applications of mindfulness, the smrtyupasthanas, and for the
Dhyanas. Sometimes they are arranged in an order favorable for teaching: this is the case for the right abandonings, the
samyakprahanas,- existent dharmas and the black dharmas are easier to understand than non-arisen dharmas and the
white dharmas, for it is not a fixed rule that one should make an effort to abandon the existent dharmas before making
an effort for the non-arising of non-arisen dharmas.
―The Truths are mentioned in the order in which they are comprehended (abhisamaya). Why are they comprehended in
this order? Because, in the period preparatory to the Path proper, that is, the period of examination, the ascetic first
creates an idea of that to which he is attached, of that by which he is tormented, of that from which he seeks to be
delivered, namely, suffering. Then he asks what is its cause, and he creates an idea of its origin. Then he asks what does
extinction consist of, and he creates an idea of extinction. Then he asks what is the Path to extinction, and he creates an
idea of the path.
―So too, having seen a disease, one searches out its origin, its disappearance, and its remedy…
―In the order in which, in the course of the period of examination, he creates an idea of the Truths, in this same order,
having reached the period of comprehension, he understands the Truths, because comprehension is projected by the
preparatory exercises, the same way that a horse gallops without obstacle over familiar terrain…
―Why is comprehension only pure? Because it is a knowledge (aya) turned towards (abhi) Nirvana and the true (sam,
samyak). Samyak means conforming to reality. To the extent that they are a result, the five upadanaskandhas (i.8a-b) are
the Truth of Suffering, that which one should see in truth as being suffering. To the extent that they are a cause they are
the Truth of Origin or arising, because suffering arises from them (I.8c). Consequently suffering and arising differ in
name, but do not differ in fact, since they are the same upadanaskandhas considered as result or as cause. But Extinction
and the Path differ in fact as well as in name…
―…the Truths are called ‗truths of the Aryans‘ and not truths of others, because the seeing of these latter is incorrect
[whereas the Aryans see them as they are]. According to other masters, two are Aryan truths, and two are truths of both
Aryans and others.‖
duḥkhā stridūḥkhatāyogādyathāyogamaśeṣataḥ| manāpā amanāpāśca tadanye caiva sāsravāḥ||3||
苦由三苦合如所應一切可意非可意餘有漏行法
3. Impure dharmas, whether they are agreeable, disagreeable, or otherwise, are, without exception,
suffering, by reason of the three types of suffering, each according to its type.
N/C: Bhasya: ―There are three types of suffering: suffering which is suffering in and of itself (duhkhaduhkhata),
suffering through the fact of being conditioned (samskaraduhkhata), and suffering which is change or transformation
(parinamaduhkhata). By reason of these three, all impure conditioned things, without exception, are suffering: agreeable
things are suffering because they are subject to transformation; disagreeable things are suffering in and of themselves;
and neither-disagreeable-nor-agreeable things are suffering because they are conditioned. What are the agreeable,
disagreeable, and neither-disagreeable-nor-agreeable dharmas? The three sensations, in this order; and, by reason of the
three sensations, all the samskaras which result in agreeable sensation, etc., receive the name of agreeable, etc.
Agreeable sensation is suffering through transformation, as the Sutra says, ‗Agreeable sensation is agreeable when it
arises, agreeable while it lasts, but suffering in its change.‘ Disagreeable sensation is suffering by nature, as the Sutra
says, ‗Suffering sensation is suffering when it arises, and suffering while it lasts.‘ Neither-disagreeable-nor-agreeable
sensation is suffering because it is so decreed by its causes, as the Sutra says, ‗That which is impermanent is suffering.‘‖
―According to other masters, the expressions duhkhaduhkhata, etc., should be analysed: duhkham eva duhkhata
(‗suffering is itself suffering‘), viparinama eva duhkhata (‗transformation is itself suffering‘), and samskara eva
duhkhata (‗conditioned things are themselves suffering‘). The meaning is the same.‖
―Agreeable dharmas do not participate in suffering which is suffering in and of itself, nor do the disagreeable dharmas
participate in suffering which is transformation: the second state of suffering belongs to the first ones, and the first to the
second ones. But all conditioned things are suffering from the fact of suffering through the fact of being conditioned, and
they are seen under this aspect only by the Aryans. Therefore it is said, ‗One does not feel a hair placed on the palm of
the hand; but the same hair, in the eye, causes suffering and injury. So too the ignorant, resembling the hand, do not feel
the hair which is suffering through the fact of being conditioned: but the Aryans, resembling the eye, are tortured by it.‘
The Aryans make of existence in the most sublime heaven (Bhavagra) an idea more painful than do fools make of
existence in the most dreadful hell (Avici).‖…
―But, since the agreeable or happiness does exist, why is only suffering, and not the agreeable, a truth of the Aryans?
According to one explanation, it is because of the slightness of happiness…But, even if accompanied by happiness,
existence in its totality has the same flavor of suffering through the fact of being conditioned…‖
―One sees things as impermanent because their nature is to arise and perish; one sees them as suffering because they are
hateful. When one has seen them as impermanent, they become hateful. The characteristic of impermanence implies the
characteristic of suffering, but it is not subsumed in this characteristic.‖
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The Bhasya then presents arguments for the notion that agreeable things (and sensation) do not actually exist, including
the notion: ―…As long as a person is not tormented by sufferings which are caused by hunger, thirst, cold, heat, fatigue,
or desire, he will not have any sensation which he will feel to be agreeable. Consequently the ignorant have the idea of
pleasure, not with regard to true pleasure, but with regard to the relief of suffering…‖
Vasubandhu then counters these arguments with a number of points, including: ―(a) The sensation which, in itself, is
desirable, will never become, in itself, undesirable. Consequently, it is not from the point of view of its intrinsic nature,
but from another point of view that Aryans do not cherish agreeable sensation. Rather, they hate it for its defects: it is the
occasion for the loss of good dharmas, it is acquired only at great effort, it is directed toward suffering, and it is
impermanent. If this sensation were undesirable in and of itself, who would ever be able to become attached to it?...
(b) agreeable sensation is, on the one hand, agreeable in and of itself, being pleasant; but on the other hand, it is in a
certain sense suffering, since it changes and as such is impermanent. Persons not free from desire are bound to regard it
as agreeable, because they savor its taste; Aryans are free from regarding it as agreeable, because they are free from
desire with regard to it… (c) A given object is the cause of pleasure or suffering through the function of the state of the
person who experiences it; it is not a cause of pleasure or suffering in an absolute manner. If a given object is a cause of
pleasure when it is in a relationship with a body found in a certain state, then it will always be a cause of pleasure when
it is again in a relationship with this body in the same state. A cause of pleasure is thus always a cause of pleasure…‖
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After this argument is concluded, the Bhasya then turns to different notions of the origin of suffering: ―when the Buddha
said, ‗It is desire which is the origin,‘ he intended to define the cause of re-existence (abhinirvrtti). When, in the stanza,
he enumerates action, desire, and ignorance, he defined the cause of different births (upapatti) which is action; the cause
of re-existence, namely desire; and the cause of births and of re-existence, namely ignorance. Upapatti signifies a birth
or an existence characterized by a certain sphere (Kamadhatu, etc.), a certain realm of rebirth (god, human, etc.), a
certain mode of birth (birth from a womb, from an egg, etc.), a certain gender, etc. Abhinirvrtti signifies re-existence
without qualification. The cause of birth is action, and the cause of re-existence is desire: so too a seed is the cause of a
shoot characterized as a rice-shoot, a wheat-shoot, etc.; whereas water is the cause of the simple germination of all the
different species of shoots. How does one prove that desire is the cause of re-existence? From the fact that a person free
from desire is not reborn…Again from the fact that the series is bent by desire. We state that the series of thoughts is
unceasingly bent towards the object to which one has a desire. And the same holds for re-existence. There is no
defilement which adheres to the person (atmabhava, to existence) as much as desire…There is no cause which binds one
to rebirth as much as the attachment to a self does. This reasoning proves that desire is the cause of re-existence.‖
yatra bhinnena tadbuddhiranyāpohe dhiyā ca tat| ghaṭārthavatsaṁvṛtisat paramārthasadanyathā||4||
彼覺破便無慧析餘亦爾如瓶水世俗異此名勝義
4. The idea of a jug ends when the jug is broken; the idea of water ends when, in the mind, one
analyzes the water. The jug and the water, and all that resembles them, exist relatively. The rest
exist absolutely.
N/C: Bhasya: ―The Blessed One proclaimed the Four Noble Truths, but he also declared Two Truths, relative truth
(samvrtisatya) and absolute truth (paramarthasatya). What are these Two Truths? [K4…]
―If the idea of a thing disappears when this thing is broken into pieces, then this thing has relative existence (samvrtisat);
for example, a jug: the idea of a jug disappears when it is reduced to pieces. If the idea of a thing disappears when this
thing is dissipated, or broken to pieces, by the mind, then this thing should be regarded as having relative existence; for
example, water. If we grasp and remember the dharmas, such as color, etc., in the water, then the idea of water will
disappear. These things,—jug, clothes, etc., water, fire, etc.,—are given their different names from the relative point of
view or conforming to conventional usage. Thus if one says, from the relative point of view, ‗There is a jug, there is
water,‘ one is speaking truly, and one is not speaking falsely. Consequently this is relatively true.
―That which differs is absolute truth. If, when a thing is broken to pieces or dissipated by the mind, the idea of this thing
continues, then this thing has absolute existence (paramarthasat); for example, physical matter: one can reduce physical
matter into atoms, one can remember smell and other dharmas in the mind, but the idea of the unique nature of physical
matter persists. The same holds for sensations, etc. And as this absolutely exists, it is absolutely true.
―The ancient masters say: Things are absolutely true in the manner in which they are perceived, either by transworldly
knowledge or by the worldly knowledge acquired after transworldly knowledge. They are relatively true in the manner in
which they are perceived by any other defiled or non-defiled worldly knowledge.‖
vṛttasthaḥ śrutacintāvānbhāvanāyāṁ prayujyate| nāmobhayārthaviṣayā śrutamayyādikā dhiyaḥ||5||
將趣見諦道應住戒勤修聞思修所成謂名俱義境
5a-b. Firm in his cultivation, endowed with teaching and reflection, he will be capable of giving
himself up to meditation. 5c-d. The wisdoms arisen from the teaching, etc., have respectively for
their sphere name, name and the thing, and the thing.
N/C: Bhaysa: ―The Truths have been mentioned. We must now explain how they are seen. Consequently, beginning from
the beginning, we would say: [K5a-b…] Whoever desires to see the Truths should first of all keep the Precepts. Then he
reads the teaching upon which his Seeing of the Truths depends, or he hears their meaning. Having heard, he correctly
reflects. Having reflected, he gives himself up to the cultivation of meditation. With the wisdom (prajna, ii.24, i.2a)
arisen from the teaching (srutamayi) for its support, there arises the wisdom arisen from reflection (cintamayi); with this
for its support, there arises the wisdom arisen from meditation (bhavanamayi). What are the characteristics of these three
wisdoms?‖
K5c-d: ―According to the Vaibhasikas, wisdom arisen from the teaching has name for its object; wisdom arisen from
reflection has the name and the thing for its object: in fact, sometimes it grasps the thing by means of the name, and
sometimes it grasps the name by means of the thing. Wisdom arisen from meditation has the thing for its object; it goes to
the things as an abstraction made from its name. One can compare this to three persons who are crossing a river: one who
does not know how to swim does not abandon even for one moment his swimming apparatus; one who knows how to
swim a little sometimes holds on to it and sometimes lets go of it; and one who knows how to swim crosses the river
without any support whatsoever.
―But, we would say, in this interpretation, wisdom arisen from reflection plays no role: in fact, when it has name for its
object, it is wisdom arisen from the teaching, and when it has a thing for its object, it is the wisdom arisen from
meditation. Thus the wisdom arisen from reflection does not exist. Rather, one should explain: the wisdom arisen from
the teaching is a certitude which arises from a means of correct knowledge (pramana) termed ‗the word of a qualified
person‘ (aptavacana); the wisdom arisen from reflection is a certitude born of rational examination; and the wisdom
arisen from meditation is a certitude arisen from absorption. In this way the specific characteristics of the three wisdoms
are proved in an irreprochable manner.‖
vyapakarṣadvayavataḥ nāsaṁtuṣṭamahecchayoḥ| labdhe bhūyaḥspṛhā'tuṣṭiralabdhecchā mahecchatā||6||
具身心遠離無不足大欲謂已得未得多求名所無
6a. These are produced within one who is endowed with the two separations. 6a-b. Not for one
discontented and with many desires. 6c-d. Discontent is desire for more than one now possesses;
many desires is desire with regard to that which one does not possess.
N/C: Bhasya: ―How does one who thus applies himself to meditation succeed in it?‖
K6a: ―When the ascetic is withdrawn with regard to his body and his mind by separating himself from promiscuity and
bad thoughts, he succeeds. For whom are these two separations easy? For a contented person of few desires.‖
K6c-d: ―The Abhidharmikas say: To desire more of the fine things, clothes, etc., which one possesses is discontent. To
desire what one does not possess is many desires. But is not the desire to have more also produced with respect to what
one does not possess? What then is the difference between the two? Discontent is the dissatisfaction that one experiences
from the goods that one possesses, of poor or of small quantity. Many desires is the desire for goods, of excellent or in
great quantity, that one does not possess.‖
viparyāsāttadvipakṣau tridhātvāptāmalau ca tau| alobhaḥ āryavaṁśāśca teṣāṁ tuṣṭayātmakāstrayaḥ||7||
治相違界三無漏無貪性四聖種亦爾前三唯喜足
7a. Their opposites are their oppositions. 7b. They are of the three spheres or pure. 7c. Non-desire.
7c. The lineages of the Āryans. 7c-d. Among them, three are contentment.
N/C: K7a: ―The opposites of discontent and of many desires, namely contentment and few desires, are opposed to
discontent and to many desires.‖
K7b: ―They belong to the Three Dhatus; they are also pure. But discontent and many desires only belong to Kamadhatu.
What is the nature of content and few desires?‖ K7c: ―They have for their nature [the root of good], non-desire.‖
K7c: ―Understand: ‗are non-desire.‘ The four lineages of the Aryans, the aryavamsas, are so called because the Aryans
arise from them. They are also non-desire in their nature.
K7c-d: ―The first three—to be content with clothing, to be content with food, to be content with bed and with seat—are
contentment by nature. The fourth aryavamsa is to take delight in Extinction and in the Path. It is not contentment. How
is it non-desire? Because it turns its back on attachment to pleasure and attachment to existence (V.K2).‖
karmāntena tribhirvṛttiḥ tṛṣṇotpādavipakṣataḥ| mamāha kāravastvicchātatkālātyantaśāntaye||8||
三生具後業為治四愛生我所我事欲暫息永除故
8a-b. By three is taught the regimen; by the last, activity. 8b. In order to create an obstacle to the
arising of desire. 8c-d. In order to momentarily or definitively arrest the desire of the object of the
idea of self and of things pertaining to self.
N/C: K8a-b: ―The Blessed One, the Master of the Law, established a certain regimen and a certain activity for his
disciples who, having renounced their old regimen and their old activities, are engaged in searching out deliverance. He
established the regimen in the first three aryavamsa; and he established activity in the fourth: ‗If, with this regimen, you
do these actions, before long you will obtain deliverance.‘
K8b: ―The Sutra establishes that the arising of desire is fourfold…It is in order to create an obstacle to it that the four
aryavarhsas are taught.‖
K8c-d: ―This is another way of saying the same thing. The object of the idea of self is clothing. The object of the idea of
self (ahamkaravastu) is the atmabhava, the sensorial and mental complex. Desire (iccha) is thirst (trsna). The first three
aryavarhsas destroy for a time the desire for the things that one regards as pertaining to self. The fourth aryavarhsa
definitively arrests the twofold desire.‖
tatrāvatāro'śubhayā cānāpānasmṛtena ca| adhirāgavitarkāṇām śaṁkalā sarvārāgiṇām||9||
入修要二門不淨觀息念貪尋增上者如次第應修
9a-b. He enters therein, through visualization on the loathsome and through mindfulness of
breathing (ānāpānasmṛta). 9c. Those in whom desire and imagination are predominant
(adhirāgavitarkāṇām). 9d. The skeleton for all the categories of craving.
N/C: Bhasya: ―We have explained the requisite qualities through which meditation can succeed. Being in this way a
suitable receptacle, how would the ascetic enter into meditation? [K9a-b…] Smrta is smrti (mindfulness). Who enters
through visualization on the loathsome? Who enters through mindfulness of breathing? Respectfively, [K9c…] An
adhiraga and an adhivitarka are those in whom raga (desire) and vitarka (imagining) are adhika (predominant). Those
in whom desire appears lively and appears on many occasions, enter through the loathsome. Those who are imaginative
enter through mindfulness of breathing.
―Certain masters say: Mindfulness of breathing, having an unvaried object,—it bears on wind in which there are no
difference of color or shape,--has for its result the cutting off of the imaginative process; whereas the loathsome, having
a variety of colors and shapes for its object, provokes imagination.
―Some other masters say: Mindfulness of breathing cuts off imagination because it is not turned towards externals, for it
bears on breathing. The loathsome is turned outwards, like visual consciousenss; it is not visual consciousness, but it is a
contemplation (upanidhyana, viii.1 = nirupana) of an object of the visual consciousness.‖
K9d: ―Craving (raga) is fourfold: (1) craving for colors, (2) craving for shapes, (3) craving for contact or for tangibles,
and (4) craving for honors. The visualization of the loathsome that has a cadaver turning blue, rotting, etc. for its object
is opposed to the first craving. The loathsome visualization that has a cadaver wasted and torn to pieces for its object is
opposed to the second craving. The loathsome visualization that has a cadaver eaten by worms and a skeleton held
together by its tendons for its object is opposed to the third craving. And the loathsome visualization that has an
immobile cadaver for its object is opposed to the fourth craving. In a general way, [K9d…] The skeleton for all the
categories of craving. The fourfold object of craving,--color, shape, contact, and honors,--is lacking in the chain of
bones. Thus the loathsome visualization which has bones for its object is opposed to all of the cravings.
―The loathsome visualization does not have the abandoning of the defilements for its result, but only an arresting of the
defilements, for it is an act of attention bearing not on reality but on a voluntary representation; and bearing not on the
totality of things, but only on one part of the visible of Kamadhatu.‖
āsamudrāsthivistārasaṁkṣepādādikarmikaḥ| pādāsthna ākapālārdhatyāgāt kṛtajayaḥ smṛtaḥ||10||
為通治四貪且辯觀骨瑣廣至海復略名初習業位除足至頭半名為已熟修
10a-b. The beginner, by enlarging the visualization of the bones up to the sea, and by reducing it.
10c-d. The “master” by removing the toe, etc., until half of the skull.
N/C: K10-11: ―The ascetic (yogacara) who cultivates the loathsome visualization is either ‗a beginner‘ or ‗a master‘ or
‗an absolute master of the act of attention.‘‖
K10a-b: ―The ascetic who desires to cultivate a visualization of the loathsome, first of all fixes his mind on a part of his
body, either the toe, or the forehead, or on any other part of his choosing; then he ‗purifies‘ the bone, that is, he removes
the flesh from it by supposing that the flesh rots and falls off; he then progressively enlarges his visualization and finally
sees his entire body reduced to a skeleton. In this same way, in order to increase his power of visualization (adhimukti),
he creates the same idea of a second individual, of the individuals of the Vihara, of the Arama, of the village, of the
country, up to the earth surrounded by the ocean, as full of skeletons. Then he reduces his visualization, in order to
strengthen his power of visualization, to the point where he only sees his own body as a skeleton. Then the visualization
of the loathsome is complete; and from this time onward the ascetic is a beginner.‖
K10c-d: ―The ‗master‘ by removing the toe, etc., until half of the skull. In order to strengthen this power of reduced
visualization, the ascetic makes an abstraction of the bones of the foot, and considers the others; and so on, always
reducing, to the point when, removing one half of the skull, he visualizes nothing more than its other half: the ascetic is
then a master; he possesses mastery in the act of attention which constitutes visualization.‖
atikrāntamanaskāro bhrūmadhye cittadhāraṇāt| alobho daśabhūḥ kāmadṛśyālambā nṛjā'śubhā||11||
繫心在眉間名超作意位無貪性十智緣欲色人生不淨自世緣有漏通二得
11a-b. Holding his thought between his two eyebrows, he is “an absolute master in the act of
attention”. 11c-d. The loathsome is non-desire; it is in ten spheres; it has the visible of Kāmadhātu
for its object; it is generated by humans.
N/C: K11a-b: ―He again makes an abstraction of the half of the skull and holds his thought between its two eyebrows.
He is then an ascetic ‗in whom the act of the visualization of the loathsome has been achieved.‘ The loathsome can be
small through the smallness of its object, without being small through the mastery of the ascetic. Therefore there are four
alternatives: (1) The ascetic is a master of the act of attention which constitutes visualization and considers only his own
body; (2) the ascetic is not a master of the act of attention, but considers the earth as filled with skeletons; (3) the ascetic
is not a master of the act of attention and considers his own body; (4) the ascetic is a master of the act of attention and
considers the earth as filled with skeletons.‖
K11c-d: ―Its nature is non-desire. The ten spheres in which the ascetic can be found in order to produce them are the
Four Dhyanas, the four samantakas (preparatory stages or thresholds of the Four Dhyanas, VIII.K22), dhyanantara and
Kamadhatu. Its object is the visibles of the sphere of Kamadhatu. ‗Visible‘ signifies color and shape. This means that it
has a ‗thing‘ and not a ‗name‘ for its object. Only humans generate it; not beings of the other realms of rebirth, nor much
less beings of the higher spheres. Also, among humans, the inhabitants of Uttarakuru do not produce it. As its name, ‗the
loathsome‘ (asubha), indicates, it is a visualization of a repulsive or unclean thing: thus it has the repulsive for its
‗aspect‘. [It does not have the aspect of Impermanence, etc.: it contemplates a visible thing as horrible and not as
impermanent, etc.] In the past, it had a past object; in the present, it has a present; and in the future, it will have a future
object: in other words, its object is contemporaneous to it. When it is not destined to arise, its object is tritemporal. Since
it is an act of attention on an imaginary object, it is impure. Accordingly as it has been, or not, cultivated in a previous
existence, it is obtained through detachment or through cultivation (VII.41d, 44b). Such are the characteristics of the
loathsome.‖
ānāpānasmṛtiḥ prajñā pañcabhūrvāyurgīcarā| kāmāśrayā na bāhyānām ṣaḍ vidhā gaṇanādibhiḥ||12||
息念慧亓地緣風依欲身二得實外無有六謂數等
12a-c. Mindfulness of breathing (ānāpānasmṛti) is prajñā belonging to the five spheres, having
wind for its object, and it is cultivated by beings in Kāmadhātu. 12c. Not to outsiders. 12d. It has six
aspects, counting, etc.
N/C: K12a-c: ―Ana is in-breathing, the entry of wind; apana is out-breathing, the leaving of the wind. The mindfulness
(smrti) that bears on both of these is anapanasmrti. [Mindfulness of breathing is by nature prajna, a knowledge bearing
on in-breathing and out-breathing.] This prajna is called mindfulness, smrti, the same as the applications of mindfulness
(smrtyupasthanas), because this knowledge of in-breathing and out-breathing, anapanaprajna, is provoked by the force
of mindfulness.
―It can be cultivated in five spheres, namely the first three samantakas, dhyanantara, and Kamadhatu, because it is
associated with indifference (see viii.7, 23, etc.). In fact, says the School, agreeable and painful sensations [in
Kamadhatu] are favorable to imagining: thus mindfulness of breathing, which is the opposite of imagining, cannot be
associated with happiness or with suffering. On the other hand, the two agreeable sensations [of the Dhyanas] form an
obstacle to the application of the mind to any object, and mindfulness of breathing can only be realized by this
application. But according to the masters who believe that the fundamental Dhyanas include the sensation of
indifference, mindfulness of breathing can exist in eight spheres, by adding the first three Dhyanas: higher spheres are no
longer spheres in which one breathes (see viii.7). The object of the mindfulness of breathing is wind. Its support is
Kamadhatu, that is, it is cultivated by humans and by the gods of Kamadhatu, because imagination abounds there. It is
obtained either by detachment or by cultivation. It is attention bearing on a real thing (tattvamanasikara). It belongs only
to the Buddhists. K12c. Not to outsiders. In fact, on the one hand, the teaching of mindfulness of breathing is absent
among them; and on the other hand, they are incapable of discovering the subtle dharmas by themselves.‖
K12d: ―It is perfect when it is endowed with six operations: counting, following, fixing, observing, modifying, and
purifying.
i. Counting. One fixes the mind on in-breathing and out-breathing, without effort or contention; one lets the body and mind
be as they are; and one counts from one to ten only in the mind. One does not count to less than ten, nor to more than ten,
for fear of contention and of mental distraction (vii.11). There are three faults to avoid: a. to omit counting, by taking two
for one; b. counting too high, by taking one for two; c. counting in a confused manner, by taking in-breathing for out-
breathing, and vice versa. The counting that avoids these faults is correct. If, in the course of this cultivation the mind
becomes distracted, then one should count anew from the beginning until absorption (samadhi) is attained.
ii. Following. Without contention, follow the progress of the air which enters and leaves until it goes into two senses: does
the air breathed in occupy all of the body or does it go into only one part of the body? The ascetic follows the air
breathed in into the throat, the heart, the navel, the kidneys, the thigh, and so on to the two feet; the ascetic follows the
air breathed out to a distance of a hand and a cubit. According to other masters, he follows the air breathed out to the
‗circle of air‘ (vayumandala) which holds up the universe and to the Vairambha Winds. This opinion is not admissible,
for mindfulness of breathing is an attention to things as they really are (tattvamanasikara).
iii. Fixing. Fix the attention on the tip of the nose, or between the eyebrows, or in another area all the way down to the toes;
fix the mind; see the breath held in the body like the thread of a pearl necklace; state that it is cold or hot, unfavorable or
favorable
iv. Observing. Observe that ‗These breaths are not only air, but the four primary elements, and again physical matter derived
from these four; and the mind with its mental dharmas rests on them‘: in this way the ascetic discovers the five skandhas
through analysis.
v. Modifying. The ascetic modifies the mind that had the air as its object and now directs his mind to better and better
dharmas [for example, to the smrtyupasthanas, vi.14, and the usmagatas, vi.17, etc.] up to and including the
transworldly dharmas (vi.l9b).
vi. Purifying. The ascetic enters the Path of Seeing (vi.26) and the Path of Meditation. According to some other masters,
modification is progressive elevation from the foundations of mindfulness (the smrtyupasthanas) up to
Vajropamasamadhi (vi.44c). Purifying is the Knowledge of Extinction (ksayajnana), the Knowledge of Non-Arising
(anutpadajnana) and the Right Views of the Arhat (asaiksa samyagdrsti, vi.50c).‖
ānāpānau yataḥ kāyaḥ sattvākhyau anupāttakau| naiḥṣyandikau nādhareṇa lakṣyete manasā ca tau||13||
入出息隨身依二差別轉情數非執受等流非下緣
13a. In-breathing and out-breathing are like the body. 13b. It belongs to living beings. 13b. It is not
taken up. 13c. It is an outflowing. 13c-d. It is not observed by an inferior mind.
N/C: K13a: ―The two breaths, being part of the body, belong to the same sphere as does the body. In-breathing and out-
breathing do not exist among beings in Arupyadhatu, among embryonic beings, among non-conscious (acitta) beings,
and among beings who have entered into the Fourth Dhyana: their existence therefore presupposes a body [and bodies do
not exist in Arupyadhatu], a certain body [a body has cavities, which embryonic beings do not have], a mind [which is
absent among non-conscious beings], and a certain type of mind [which is absent in the Fourth Dhyana]. When the body
has cavities in it, and when the mind belongs to a sphere in which there is breathing, then there is in-breathing and out-
breathing.‖
K13b: ―It is not taken up. It does not form part of any sense organ (i.34c-d).‖
K13c: ―It diminishes when the body increases; cut off, it recovers: therefore it is not an increase (aupacayiki, i.37), and it
does not arise from retribution. In fact, the physical matter arisen from retribution does not recover after having been cut
off.‖
K13c-d: ―In-breathing and out-breathing is observed by a mind of its own sphere or by a mind in a higher sphere; but not
by an airyapathika mind, nor by a nairmanika mind of a lower sphere.‖
niṣprannaśamathaḥ kuryāt smṛtyupasthānabhāvanām| kāyaviccittadharmāṇāṁ dvilakṣaṇaparīkṣaṇāt||14||
依已修成止為觀修念住以自相共相觀身受心法
14a-b. Having realized stilling, he will cultivate the foundations of mindfulness (smuṛtyupasthānas).
14c-d. By considering the twofold characteristics of the body, sensation, the mind, and the dharmas.
N/C: Bhasya: ―We have spoken of the two teachings, the visualization of loathsome things, and mindfulness of
breathing. Having attained absorption (samadhi) by these two portals, now, with a view to realizing insight (vipasyana),‖
[K14…] ―By considering the unique characteristics (svalaksana) and the general characteristics (samanyalaksana) of the
body, sensation, the mind, and the dharmas. ‗The unique characteristics‘ means its self nature (svabhava). ‗The general
characteristics‘ signifies the fact that ‗All conditioned things are impermanent; all impure dharmas are suffering; and
that all the dharmas are empty (sunya) and not-self (anatmaka).‘
―What is the unique nature of the body? The primary elements and physical matter derived from these primary elements
(i.12, ii.65). ‗Dharmas‘ means the dharmas which are neither the body, nor sensation, nor the mind. According to the
School, foundation of mindfulness of the body (kayasmrtyupasthana) is realized when, being absorbed (samahita), one
sees the atoms and the succesive moments (ksana) of the body.‖
prajñā śrutādimayī anye saṁsargālambanāḥ kramaḥ| yathotpatti catuṣkaṁ tu viparyāsavipakṣataḥ||15||
自性聞等慧餘相雜所緣說次第隨生治倒故唯四
15a. Prajñā. 15a. Proceeding from hearing, etc. 15b. The others, through connection and as object.
15b-c. The order is that of their production. 15c-d. Four, oppositions to errors.
N/C: Bhasya: ―What is the nature of the foundations of mindfulness? Foundation of mindfulness is threefold: foundation
of mindfulness in and of itself (svabhava), foundation of mindfulness through connection, and foundation of mindfulness
in the quality of being an object. Foundation of mindfulness in and of itself is K15a. Prajna. What is prajna? K15 a.
Proceeding from hearing, etc. Prajna proceeds from hearing, from reflection, and from meditation. The foundations of
mindfulness are likewise threefold, proceeding from hearing, reflection, and meditation.‖
K15b: ―The other dharmas which are not prajna, are, when they are dharmas coexistent with prajna- foundations of
mindfulness through connection; when they are the object of prajna and of the dharmas coexistent with prajna [in other
words, when they are the object of the foundation of mindfulness in and of itself and of the foundation of mindfulness
through connection], they are a foundation of mindfulness as object.‖
―What is prajna? The Blessed One said that it is the foundation of mindfulness. [Why give the name of foundation of
mindfulness to prajna?] The Vaibhasikas say: By reason of the preponderant role of attention, [which presents the object
to prajna]; as a wedge (kila) contributes to the splitting of wood; it is due to the force of mindfulness that prajna is active
with respect to the object. But the best explanation is the following: Mindfulness is applied by it; thus the prajna is a
foundation of mindfulness; in fact, as the object is seen by the prajna, so too it is expressed, that is to say, grasped by the
attention. Therefore the Blessed One said, ‗He dwells having an exact notion of the body with respect to the body: his
attention is set and fixed having the body for its object‘ (Samyutta, v.294). And the Blessed One said, ‗He dwells with
his attention fixed having his body for its object; his attention is applied, unexhausted‘ (see Samyutta, v.331).‖…
―Each foundation of mindfulness is threefold accordingly as it is considered as oneself, as another, or as oneself and
another. [The ascetic has in view his own body, the body of another . . . ]‖
K15b-c: ―Why are they produced in this order? According to the Vaibhasikas, because one first sees that which is the
coarsest. Or rather: the body (1) is the support of sensual attachment which has its origin in the desire for sensation (2);
this desire takes place because (3) the mind is not calmed; and the mind is not calmed because (4) the defilements are not
abandoned.‖
K15c-d: ―The foundations of mindfulness are taught in this order as oppositions to the four errors, belief in purity, happi-
ness, permanence, and self (v.9). They are therefore four, no more and no less. Of the four foundations of mindfulness,
three have an unmixed object; the fourth is of two types: when it bears only on the dharmas, its object is not mixed;
when it bears on two, or three, or four things at one and the same time, its object is mixed [or universal, samasta].‖
sa dharmasmṛtyupasthāne samastālambane sthitaḥ| ānityaduḥkhataḥ śūnyānātmatastānvipaśyati||16||
彼居法念住總觀四所緣修非常及苦空非我行相
16. Placed in the foundation of mindfulness having the dharmas as its universal object, he sees that
the dharmas are impermanent, suffering, empty, and not-self.
N/C: Bhasya: ―Placed in the foundation of mindfulness having the dharmas as its mixed object, placing together the
body, sensation, etc., he sees them under the fourfold aspect of Impermanence, suffering, empty, and not-self.‖
tata ūṣmagatotpattiḥ taccatuḥsatyagocaram| ṣoḍaśākāram ūṣmabhyo mūrdhānaḥ te'pi tādṛśāḥ||17||
從此生煖法具觀四聖諦修十六行相次生頂亦然
17a. From this there arises the Heat. 17b. Which has the Four Truths for its object. 17c. Which has
sixteen aspects. 17c-d. From Heat, the Summits. 17d. Which are similar to it.
N/C: K17a: ―From this cultivation of the foundation of mindfulness having the dharmas as its object, there finally arises
a root of good called Usmagata (‗Heat attained‘), because it is similar to heat (usma), being the first indication or the
anticipation of the Noble Path, a fire which burns the fuel which are the defilements.‖
K17b: ―Since it is prolonged for a certain period of time, Usmagata, the Heat, has the Four Truths for its object.‖
K17c: ―The seeing of suffering as suffering, impermanent, empty, and not-self;
seeing arising or origin as arising, appearance, cause, and condition;
seeing extinction as extinction, calm, excellent, and definitive salvation;
and the seeing of the Path as path, truth, obtaining, and definitive release.
We shall define these different aspects later (see vii.13).‖
K17c-d: ―The Heat develops, weak, medium, and strong; there finally arises the Summits (murdhan).‖
K17d: ―Like Heat, the Summits have the Four Truths for their object and include the sixteen aspects: they receive
another name by reason of their excellence. They are called Summits (or ‗Heads‘), because they are the most elevated or
the head of the unfixed roots of good, that is, those from which one can fall away; or one can fall away from the
Summits; or one goes beyond them by penetrating into a Patience (ksanti).‖
ubhayākaraṇaṁ dharmeṇa anyairapi tu vardhanam| tebhyaḥ kṣāntiḥ dvidhā tadvat kṣāntyā dharmeṇa vardhanam||18||
如是二善根皆初法後四次忍唯法念下中品同頂
18a. It is through dharma that these two imprint. 18b. They grow through the others also. 18c.
From that, Patience. 18c. Two are as above. 18d. Three grow totally through the dharmas.
N/C: K18a: ―It is through the foundation of mindfulness that has the dharmas for its object that Heat and the Summits
imprint. What does ‗imprint‘ mean? This refers to the first application of the different aspects of the Truths.‖
K18b: ―Heat and the Summits grow by means of the four foundations of mindfulness together. The progressing ascetic
does not manifest the previously acquired roots of good, because he does not esteem them very much. The Summits have
grown by passing through weak, medium, and strong states:‖
K18c: ―Patience (ksanti) is so-called because in this stage, the Truths please (ksamate) extremely much. In the Heat they
please weakly, and in the Summits, medium,--as one sees from the fact that one cannot fall away from Patience, but can
from the first two stages. Patience is threefold, weak, medium, strong: K18c. Two are as above. Weak and medium
Patience (Divya) are like the Heads, in that they imprint first, like the Heads, by the foundation of mindfulness having
the dharmas as its object. But they differ from the Heads in respect to their increase.‖
K18d: ―Weak, medium, strong, they grow only through the foundation of mindfulness which has the dharmas for its
object; not by the other foundations of mindfulness.‖
kāmāptaduḥkhaviṣayā tvadhimātrā kṣaṇaṁ ca sā| tathāgradharmāḥ sarve tu pañcaskandhāḥ vināptibhiḥ||19||
上唯觀欲苦一行一剎那世第一亦然皆慧亓除得
19a-b. Strong, it has the suffering of Kāmadhātu for its object. 19b. It is of a moment. 19c. So too,
the Supreme Dharmas. 19c. All include the five skandhas. 19d. With the exclusion of the
possessions.
N/C: K19a-b: ―Strong Patience, contiguous with the highest dharmas, has only the suffering of Kamadhatu for its object.
A similar restriction is not formulated concerning the preceding stages; thus they have the suffering, arising, etc., of the
three spheres for their objects. Medium Patience lasts from the moment when the ascetic ceases to consider the sixteenth
aspect [=definitive release] bearing on the two higher spheres, but continues to successively eliminate the higher aspects
and spheres, until the moment when, in two moments of thought, he is impressed with only two aspects [=Impermanence
and suffering] of the suffering of Kamadhatu. Strong Patience exists when the ascetic considers, in a single thought, only
one aspect [Impermanence] applied to the sufferings of Kamadhatu. Such is the explanation of the Vaibhasikas.‖
K19b: ―It is momentary; it does not form a series.‖
K19c: ―These, exactly like strong Patience, bear on the suffering of Kamadhatu and are momentary. They are termed
Supreme Worldly Dharmas (laukika agradharmas): because they are worldly, being impure; because they are supreme
dharmas; and because they are supreme among the worldly dharmas. They are Supreme Worldly Dharmas because, in
the absence of any similar cause (sabhagahetu), by their own power, they manifest the Path of Seeing the Truths.‖
K19c-d: ―The four roots of good, Heat, etc., are by their nature foundations of mindfulness; they are thus prajna.
However K19c. All include the five skandhas. Considering the root of good, Heat, etc., with their attendants, they
include the five skandhas. K19d. With the exclusion of the possessions. The possessions (praptis),—that is to say, the
praptis of Heat, etc.,—are not included within Heat, etc., for it is inadmissible for Aryans to manifest Heat, etc., anew,
which would be the case if they were to manifest its praptis.‖
iti nirvedhabhāgīyaṁ caturdhā bhāvanāmayam| anāgamyā ntaradhyānabhūmikam dve tvadho'pi vā||20||
此順決擇分四皆修所成六地二或七依欲界身九
20a-b. This is the fourfold nirvedhabhāgīya. 20b. Arise from absorption. 20c-d. Their sphere is
anāgāmya, the intermediate state, and the Dhyānas. 20d. Or rather, two are also of the lower
sphere.
N/C: Bhasya: ―i. When the Heat begins and when it has three Truths for its object, a foundation of mindfulness that has
the dharmas for its object is present; the four foundations of mindfulness of the future, are possessed [One of the aspects
is presently seen; four of the future are possessed]. When it has the Truth of Extinction for its object, the same
foundation of mindfulness which has the dharma for its object which is present is also the only one which is possessed in
the future. The aspects, in all cases, are those of the Truth presently considered [One does not acquire, in the future, the
aspects of the Truths which are not present]. In the period of increase, when the Heat has the three Truths for its object,
any of the foundations of mindfulness may be present; the four of the future are possessed. When it has the Truth of
Extinction for its object, the fourth foundation of mindfulness is present; four of the future are possessed. All the aspects
of the future are possessed, because the gotras have been acquired.
ii. In the Summits, having for their object the Four Truths at their beginning, and having for their object extinction in the
period of growth, the last foundation of mindfulness is present; four of the future are possessed; all the aspects of the
future are possessed. Having for its object the three other Truths in the period of increase, any of the foundations of
mindfulness are present; four of the future are possessed; and so too all of the aspects.
iii. In Patience, in the beginning and in the period of increase whichever of the Truths is considered, the last foundation
of mindfulness is present; four of the future are possessed; and so too all of the aspects.
iv. In the Supreme Worldly Dharmas, the last foundation of mindfulness is present; four of the future are possessed—
those which are not destined to arise; four aspects only, those of the Truth of Suffering—for the aspects of the other
Truths do not belong to the Supreme Worldly Dharmas; for the Supreme Worldly Dharmas are similar to the Path of
Seeing, in which one acquires only in the future the four aspects of the Truth that one considers under one aspect.‖
K20a-b: ―These four—Heat, Summits, Patience, and the Supreme Worldly Dharmas-are the roots of good called
nirvedhabhagiyas (‗parts pertaining to the Path‘). The first two, being non-fixed since one can fall away from them, are
weak nirvedhabhagiyas; the Patiences are medium nirvedhabhagiyas; and the Supreme Worldly Dharmas are strong
nirvedhabhagiyas. What does nirvedhabhagiya mean? 1. Nirvedha signifies niscita vedha (‗definitely known‘), the
Noble Path. Through it doubt is abandoned: it is thus niscita (‗definitive‘), and the Truths are distinguished (vedha):
‗This is suffering..., this is the Path‘; 2. the Path of Seeing is one part (bhaga) of the Path; thus nirvedhabhaga. The
dharmas useful to one part of the Path are nirvedhabhagiya (with the suffix chan) because they lead to it.‖
K20b: ―All these four nirvedhabhagiyas K20b. Arise from absorption. Not from hearing or reflection.‖
K20c-d: ―Their sphere are anagamya (viii.22c), dhyanantara (viii.22d), and the Four Dhyanas: one can obtain them only
in these six states of absorption. They do not exist above, in the Arupyas, because they constitute the attendants of the
Path of Seeing. They do not exist in the Arupyas, because they bear on Kamadhatu, for the ascetic should first of all
perfectly know and abandon Kamadhatu as suffering and origin. The retribution [of the nirvedhabhagtyas] consists of
the five skandhas of Rupadhatu. They are actions of the completing class, and not of the projecting class (iv.95a-b), for
they hate existence.‖ K20d: ―The expression ‗or rather‘ indicates another opinion. According to the Bhadanta Ghosaka,
the first two nirvedhabhagiyas are of seven spheres, with the addition of Kamadhatu.‖
kāmāśrayāṇi agradharmān dvayāśrayān labhate'ṅganā| bhūmityāgāttyajatyāryastāni anāryastu mṛtyunā||21||
三女男得二第四女亦爾聖由失地捨異生由命終
21a. Belong to the beings of Kāmadhātu. 21a-b. Women obtain the Supreme Worldly Dharmas
destined to be found in female and male bodies. 21c-d. The Āryan loses them by losing the sphere.
21d. The non-Āryans, through death.
N/C: K21a: ―Three can be produced only by human beings of the three Dvipas [continents]. Once produced, they can be
manifested among the gods. The fourth can be produced by the gods. Three, acquired by men and women, can be found
in a male or female body.‖
K21a-b: ―Acquired by a female, the Supreme Worldly Dharmas will be found in a female body [=their present body] and
in a male body [=the body that the female will necessarily produce in a new existence]; acquired by a male, it will only
be found in a male body,--for there is, from the fact of the Supreme Worldly Dharmas, destruction
(apratisamkhyanirodha, ii.55d) of the quality of female.‖
K21c-d: ―When the Aryan loses the sphere in which he has obtained the nirvedhabhagiyas, he loses the
nirvedhabhagiyas. He does not lose them in any other way, through death or through falling. One sphere is lost by
passing into another sphere, [and not through detachment from the said sphere].‖
K21d: ―The Prthagjana, whether or not he has passed to another sphere, loses them by abandoning the nikayasabhaga.‖
ādye dve parihāṇyā ca maulestatraiva satyadṛk| apūrvāptirvihīneṣu hānī dve asamanvitiḥ||22||
初二亦退捨依本必見諦捨已得非先二捨性非得
22a. He also loses the first two through falling away. 22b. When they belong to the fundamental
Dhyāna, the Seeing of the Truths arises from this seeing. 22c. Lost, they are acquired anew. 22d.
The two losses are non-possession.
N/C: K22a: ―The Prthagjana loses the first two through death and through falling away. The Aryan does not fall from out
of the first two, and the Prthagjana does not fall from out of the last two.‖
K22b: ―He who has produced the nirvedhabhagiyas by cultivating the fundamental Dhyanas, shall certainly see the
Truths in this very same life, because his disgust with existence is very strong.‖
K22c: ―When the nirvedhabhagiyas have been lost and are acquired anew, one acquires them afresh, like the Pratimoksa
discipline (iv.38); one does not acquired the nirvedhabhagiyas previously abandoned. Because they have not been
habitually cultivated, they are not obtained through detachment; and because they are realized through effort, they are
not regained once they are lost. If the ascetic meets a master possessing knowledge resulting from resolution
(pranidhijnana, vii.37), he produced the nirvedhabhagiyas beginning from the one which, having been acquired, had
been lost. If he does not meet him, he should produce the nirvedhabhagiyas from the beginning.‖
K22d: ―We have seen that the Aryan discards the nirvedhabhagiyas, whereas the Prthagjana loses them through falling.
One distinguished loss (vihani) and loss through falling (parihani): these are two types of loss, hani. What do they
consist of? [K22d…] Loss through falling necessarily results from the defilements; but not unqualified loss (vihani),
which can result from a quality, for example, the loss of the quality of Prthagjana at the production of the Path, etc.‖
mūrdhalābhī na mūlacchit kṣāntilābhyanapāyagaḥ| śiṣyagotrā nnivartya dve buddhaḥ syāt trīṇyapītaraḥ||23||
煖必至涅槃頂終不斷善忍不墮惡趣第一入離生
23a. He who has attained the Summits does not cut off the roots. 23b. He who obtains the Patience
does not go to the painful realms of rebirth. 23c-d. One can attain two nirvedhabhāgīyas of the
Śrāvaka family, and become a Buddha. 23d. One can attain three, and become the other.
N/C: Bhasya: ―Even though he may lose it through falling, whoever obtains Heat is destined to attain Nirvana. But what
is the distinction between Heat and the moksabhagiyas (iv.125c-d, vi.24, vii.30)? Whoever plants a root of good which
should end in Nirvana (nirvanabhagiya) will obtain Nirvana. If there is no obstacle, Heat is quite close to the Seeing of
the Truths.‖
K23a: ―Even though he may lose them by falling, he who has obtained the Summits does not cut off the roots of good
(iv.79); but he can go to the painful realms of rebirth and commit mortal transgressions (iv.96).‖
K23b: ―He who loses the Patience through simple loss, vihani, does not go to the painful realms of rebirth, because he is
removed from the actions and the defilements which lead to them. When one obtains Patience, and enters into the
conditions not to be produced, there are certain realms of rebirth, wombs, rebirths, bodily forms, existences and
defilements that no longer arise for him: the painful realms of rebirth, the womb of an egg, or moisture; rebirth among
the Asamjfiisattvas, the Uttarakurus, or the Mahabrahmas: bodies of the two types of eunuchs, and androgynous bodies;
the eighth, ninth rebirth, etc.; and those defilements which are abandoned by the Seeing of the Truths. The abandoning is
in relation to the degree of the Patience: through weak Patience, the painful realms of rebirth enter into the condition of
not arising;... through strong Patience, all of the bad dharmas mentioned above.‖
K23c-d: ―The nirvedhabhagiyas are of three types by reason of the distinction of the three gotras or families. The ascetic
belongs to the family of the Sravakas, Pratyekabuddhas or Buddhas; and Heat, the Summits, etc., are of the family of the
ascetic who cultivates them. [K23c-d…] It is possible for a person who belongs to the Sravaka family to attain in this
family the Heat and the Summits, and to become a Buddha. But once Patience is acquired, this is no longer possible,
because the future painful rebirths are destroyed by the possession of the Patience. Now the Bodhisattvas, with the
intention of being useful to their fellow creatures, go to the painful realms of rebirth. Such is the explanation of the
Vaibhasikas. We say however that a person of the Sravaka family, once he acquires Patience, cannot become a Buddha,
because the Sravaka family, once penetrated and confirmed by the Patience, can no longer be modified.‖
K23d: ―‗The other‘ in relation to the Buddha, is the Pratyekabuddha. A person of the Sravaka family can attain for a
second time from this family the first three nirvedhabhagiyas and become a Pratyekabuddha. The nirvadhabhagiyas of
the Buddha family and of the Pratyekabuddha family are not susceptible of being attained a second time.‖
ābodheḥ sarvamekatra dhyānāntye śāstṛkhaḍgayoḥ| prāktebhyo mokṣabhāgīyaṁ kṣipraṁ mokṣastribhirbhavaiḥ||24||
轉聲聞種性二成佛三餘麟角佛無轉一坐成覺故
24a-b. The Master and the Rhinoceros go as far as Bodhi in one sitting, by relying on the last
Dhyāna. 24c. First, the mokṣabhāgīyas. 24d. The most rapid obtains deliverance in three existences.
N/C: K24a-b: ―‗The Master‘ is the Buddha. ‗The Rhinoceros‘ is one who resembles a rhinoceros, that is, the
Pratyekabuddha. Both abide in the Fourth Dhyana because this Dhyana is an absorption free from all agitation and
sharpness. ‗In one sitting‘, without rising from it, they go from the nirvedhabhagiyas to the arising of Bodhi. We shall
see later (iv.67) that Bodhi is the knowledge of extinction (ksayajnana) and the knowledge of non-arising
(anutpadajnana). According to others, the sitting begins with the visualization of loathsome things. For the
Abhidharmikas who admit the existence of Pratyekabuddhas different from those likened to a rhinoceros, nothing
prevents these other Pratyekabuddhas from changing their family.‖
K24c-d: ―Does the preparation for the nirvedhabhagiyas and the production of the nirvedhabhagiyas take place in the
same existence? This is not possible. Of necessity, one must produce K24c. First, the moksabhagiyas. Of them all
[K24d…] The planting of the seed, the growth of the plant, and the production of the fruit: three different stages. In this
same way, in Religion, the series gradually enters, matures, and is delivered: first existence, to plant the so-called
moksabhagiya roots of good; second, to produce the nirvedhabhagiyas; and third, to produce the Path.‖
śrutacintāmayaṁ trīṇi karmāṇi ākṣipyate nṛṣu| laukikebhyo'gradharmebhyo dharmakṣāntiranāsravā||25||
前順解脫分速三生解脫聞思成三業殖在人三洲世第一無間即緣欲界苦生無漏法忍忍次生法
智
25a. Arise from hearing and reflection. 25a. The three actions. 25b. Projected among humans. 25c-d.
From out of the Supreme Worldly Dharmas there proceeds one Patience, a Patience having the
dharmas for its object, which is pure.
N/C: Bhasya: ―The School admits that the moksabhagiyas K25a. Arise from hearing and reflection. But not from
absorption or meditation. How many types of actions can be moksabhagiya? K25a. The three actions. But primarily
mental action. Bodily action and vocal action are also moksabhagiya when they are embraced by the resolution
(pranidhana) for deliverance; this resolution is a type of volition (cetana, ii.24): by giving alms, a bodily action, by
obliging oneself to observe a rule, a vocal action, or by studying a stanza of four padas, one projects a moksabhagiya,
when the force of the desire for deliverance comes to qualify these actions.‖
K25b: ―Only persons of the three Dvipas [continents] project or plant the moksabhagiyas. In fact, disgust, or intelligence
(prajna), or disgust and intelligence are absent among the gods, among beings in hell, and among the inhabitants of
Uttarakuru.‖
K25c-d: ―Exactly one Patience having Dharma Knowledge for its aspect (dharmajnanaksanti) immediately follows the
Supreme Worldly Dharmas.‖
kāmaduḥkhe tato'traiva dharmajñānaṁ tathā punaḥ| śeṣe duḥkhe'nvayakṣāntijñāne satyatraye tathā||26||
次緣餘界苦生類忍類智緣集滅道諦各生四亦然
26a. Bearing on the suffering of Kāmadhātu. 26a-b. From this, a Dharma Knowledge having the
same object. 26b-c. In the same way, relating to the rest of suffering, one consecutive Patience and
a Knowledge. 26d. In that same way, relating to the three other Truths.
N/C: K26a: ―Its object is the suffering of Kamadhatu. Therefore it is called Duhkhe Dharmajnanaksanti, the Patience
that has the Dharma Knowledge of Suffering for its object. In order to indicate that it is pure, it is qualified by its
outflowing result (nisyanda, ii.26c-d) which is a Dharma Knowledge (dharmajnana). The expression dharmajnanaksanti
therefore signifies: a ksanti or Patience which produces a dharmajnana (Dharma Knowledge), which has for its intention
and result a Dharma Knowledge…This Patience is the entry into niyama, for it is the entry into the certitude (niyama) of
the acquisition of absolute good or samyaktva. What is samyaktva? The Sutra says that it is Nirvana…Entering into this
absolute determination of the acquisition of samyaktva is the arriving, the taking possession of (prapti). Once this
possession arises, the ascetic is an Aryan. It is in a future state, that is, in its arising state, that this Patience brings about
the cessation of the quality of Prthagjana; for it is admitted that in a future state it possesses this efficacy, which does not
belong to any other dharma; in the same way that a future lamp destroys darkness, and in the same way that a future
arising laksana (ii.45c-d) causes arising.
―According to other masters, the Supreme Worldly Dharmas bring about the cessation of the quality of Prthagjana. An
inadmissible opinion, since these dharmas are Prthagjana dharmas. This objection does not hold, for these dharmas are
in contradiction to the quality of Prthagjana: this is as if someone climbed onto the shoulders of his enemy and killed
him. According to others, the quality of Prthagjana ceases both by the Supreme Worldly Dharmas, which take the place
of the Irresistible Path (anantaryamarga), and by the Patience which takes the place of the Path of Deliverance
(vimuktimarga, vi.28a-b). By the first, the quality of Prthagjana is in the process of being abandoned (prahiyate) and by
the second, it is abandoned (prahina).‖
K26a-b: ―Immediately after the Patience that has the Dharma Knowledge of Suffering for its object there arises a
Dharma Knowledge having for its object the suffering of Kamadhatu. It is called the Dharma Knowledge of Suffering.
The qualification of ‗pure‘ applied to the first Patience holds for all of the following Patiences. The knowledge in
question is therefore pure.‖
K26c-d: ―Immediately following the Dharma Knowledge of Suffering, there arises one Patience of Consecutive Know-
ledge, having a composite object, bearing on the Suffering of Rupadhatu & Arupyadhatu. It is called duhkhe'nvayajnana-
ksanti (the Patience which consists of Consecutive Knowledge of Suffering). From this Patience there arises a consecu-
tive Knowledge which receives the name of Consecutive Knowledge of Suffering. Dharma Knowledge, or Knowledge of
the Dharmas (dharmajnana) is so-called because it is the first knowledge which the ascetic obtains, since the origin of
time, on the nature of the dharmas, suffering, etc. Consecutive Knowledge (anvayajnana) is so-called because it has the
Dharma Knowledge for its cause, and because it knows the Truth in question as does Dharma Knowledge.‖
K26d: ―When, immediately after the Consecutive Knowledge of Suffering, there arises a Patience of Dharma Knowledge
bearing on origin in Kamadhatu, from this Patience there arises a Dharma Knowledge of Origin; in the same way, by the
immediate succession of arising, there arises a Patience of Consecutive Knowledge, bearing on the rest of origin, and a
Consecutive Knowledge of Origin. There arises one Patience of Dharma Knowledge, bearing on the extinction of
suffering in Kamadhatu, and the Dharma Knowledge of Extinction. There then arises one Patience of Consecutive
Knowledge, bearing on the rest of extinction, and the Consecutive Knowledge of Extinction. There then arises one
Patience of Dharma Knowledge bearing on the path which is opposed to the suffering of Kamadhatu, and the Dharma
Knowledge of the Path. There then arises one Patience of Consecutive Knowledge bearing on the rest of the Path, and
the Consecutive Knowledge of the Path.‖
iti ṣoḍaśacitto'yaṁ satyābhisamayaḥ tridhā| darśanālambakāryākhyaḥ so'gradharmaikabhūmikaḥ||27||
如是十六心名聖諦現觀此總有三種謂見緣事別
27a-b. In this way, the comprehension of the Truths consists of sixteen mental states. 27b. It is
threefold: insight, application, and result. 27d. It is of the same sphere as the Supreme Worldly
Dharmas.
N/C: K27a-b: ―In this order, the comprehension of the Truths (satyabhisamaya) is made up of sixteen mental states.
According to other schools, the comprehension of the Truths is single, ‗unique.‘ [including the Theravada, although
Vasubandhu is probably referring to Dharmaguptakas, Mahasamghikas or the Vibhajyavadins] One should examine what
is their point of view. For it is without making any distinctions that we have spoken of this comprehension [by saying
that it is made up of sixteen mental states]. If one were to distinguish, [K27b…]
―Insight comprehension (darsanabhisamaya) is the comprehension of the Truths by one pure prajna.
―Application comprehension (alambanabhisamaya) is the comprehension of the Truths by this prajna and also by the
dharmas associated with this prajna.
―Resultant comprehension (karyabhisamaya) is the comprehension of the Truths by this prajna by the dharmas which
are associated with it, and also by the dharmas not associated with it but which accompany it, for example, morality, the
arising laksana (ii.45c), etc.
―When the ascetic sees suffering, the three comprehensions take place relative to suffering; the third comprehension takes
place relative to the other Truths, for origin is abandoned, extinction is experienced, and the path cultivated. Stated in this
way, if the partisan of a single, unique comprehension intends to speak of comprehension which consists of the seeing of
the Truths, his thesis is inadmissible, by reason of the variety of the aspects (vii.10c): one does not see origin, etc., under
the aspects of suffering. But, he would say, one sees all the Truths under the aspect of non-self. If this were the case, then
one would not see the Truths under the aspects of suffering, etc.; and this hypothesis contradicts the Sutra which says,
‗The Sravaka, when he judges suffering as suffering, or origin as origin, or extinction as extinction, or path as path, there
is then for him discernment of the dharmas associated with these pure judgments …‘
―[But, would he not say that this declaration of the Sutra refers to the preparatory period, before comprehension? This is
inadmissible, for there is no pure judgment in this period.]
―But, he would say, does this declaration refer to the Path of Meditation, to the period during which one meditates on,
and cultivates the Truths already seen? This is inadmissible, for one cultivates the Truths in the same manner in which
one has seen them.
―If the partisans of a single, unique comprehension pretend that this comprehension is unique because the ascetic who
sees one Truth obtains mastery with respect to the others, this is to say that, through the seeing of the Truth of Suffering,
the ascetic obtains the capacity of experiencing the seeing of the other Truths without any new preparatory exercise,—
and this we approve. Nevertheless, one should examine whether there is produced, or not, in the interval, a departing
from the comprehension. But if the partisans of a single comprehension affirm the unity of comprehension because
suffering is perfectly known, origin is abandoned, extinction realized, and the path cultivated, then this we approve, for
we have said that when one Truth is seen, there is resultant comprehension with regard to the three others.
―Objection: If you approve this opinion, you contradict the Sutra which teaches gradual (kramena) comprehension. It is
with reference to insight comprehension that the Sutra teaches the gradual comprehension of the Truths, ‗Oh
householder, comprehension is not unique, but gradual (anupurva)...‘ and the rest; in all there are three Sutras
accompanied by examples. But, one would say, the Sutra says that ‗one who is free from perplexity and doubt with regard
to suffering is also free from perplexity and doubt with regard to the Buddha.‘ Therefore comprehension is not gradual,
but single and unique. This objection does not hold: for this Sutra means to say that when suffering is understood, the
perplexity and the doubt relative to the Buddha does not become active and will necessarily be abandoned.‖
K27d: ―These sixteen mental states are of the same sphere as the Supreme Worldly Dharmas. We have seen that these
can be of six spheres (20c-d).‖
kṣāntijñānānyanantarya muktimārgā yathākramam| adṛṣṭadṛṣṭerdṛṅgmārgastatra pañcadaśa kṣaṇāḥ||28||
皆與世第一同依於一地忍智如次第無間解脫道
28a-b. The Patiences and Knowledges are, in this order, the Irresistible Path and the Path of
Deliverance. 28c-d. Because they are produced within anyone who sees that which has not been
seen, fifteen moments are the Path of Seeing.
N/C: Bhasya: ―Why are there necessarily Patiences and Knowledges?‖
K28a-b: ―The Patiences cannot be hindered (antarayitum asakyatvat) in their cutting off of the possession of the
defilements; they are therefore, according to Panini, iii.3.171-2, the Irresistible Path (anantaryamarga). The Knowledges
arise among the persons who are thus delivered from the possession of the defilements, at the same time as does
possession of disconnection from the defilements (visamyoga, i.6a, ii.55d): they are therefore the Path of Deliverance
(vimuktimarga). As a consequence there is Patience and Knowledge, in the same way that there are two actions:
expelling the thief, and closing the door.
―If the possession of disconnection takes place only with the second Patience or second Irresistible Path [=the Patience
that has the Consecutive Knowledge of Suffering as its object], then the Knowledge,--which is free from doubt (vii.1)—
will not arise having the same object of the first Irresistible Path, namely the suffering of Kamadhatu.‖
K28c-d: ―Fifteen moments, from the Patience that has the Dharma Knowledge of Suffering for its object to the Patience
of Consecutive Knowledge that has the Path for its object, constitute the Path of Seeing. Why? Because the seeing of
what has not been seen continues. In the sixteenth moment there is nothing more to see which has not been seen. This
moment meditates on the Truth as it has been seen, and so forms part of the Path of Meditation.
―But, one would say, the sixteenth moment sees the fifteenth moment, the Patience that has the Consecutive Knowledge
of the Path as its object, which has not been seen previously. Without doubt; but that to which it refers is the knowledge
as to whether the Truth [of the Path] has been seen or not, not whether a moment [of the said Truth] has been seen or not.
The fact that a moment has not been seen does not create the fact that the Truth has not been seen, in the same way that a
field is not unharvested because one stalk remains to be cut. Furthermore, the sixteenth moment, the Consecutive
Knowledge of the Path forms part of the Path of Meditation: a. because it constitutes a result, a sramanyaphala (vi.51);
b. because it embraces meditation, the possession or acquisition of the eight Knowledges and the sixteen aspects, [in
contrast to the Path of Seeing, vii.21]; c. because it embraces the abandoning of a Path, the path of a follower; and d.
because it belongs to a series.
―Objection: The sixteenth moment should be considered as forming part of the Path of Seeing, because it is certainly free
from falling away. And its non-falling away results from the fact that it supports or confirms the abandoning of the
defilements abandoned through the Path of Seeing.
―If you maintain that, for this reason, the sixteenth moment is of the Path of Seeing, this then leads to absurd conse-
quences: the sixteenth moment and the following, and also the seeing of the Truths the second day and following, will be
the Path of Seeing, for they also confirm the abandoning of the defilements abandoned through the Path of Seeing. How
is it that the first seven Knowledges are of the Path of Seeing and not the eighth? In fact, all eight see what has been seen
through the Patience which precedes. Because the seeing of the Truths has not been finished: it is completed in the
fifteenth moment. The first seven Knowledges are of the Path of Seeing because, the seeing of the Truths not being
finished, they are produced in the interval, that is, either in the course of the Path of Seeing, or between two Patiences.‖
mṛdutīkṣṇendriyau teṣu śraddhādharmānusāriṇau| ahīnabhāvanāheyau phalādyuapratipannakau||29||
前十亓見道見未曾見故名隨信法行由根鈍利別
29a-b. In these moments, the ascetics of weak and sharp faculties are respectively Śraddhānusārin
and Dharmānusārin. 29c-d. If they have not abandoned the defilements to be abandoned through
Meditation, they are candidates for the first result.
N/C: Bhasya: ―We have explained how the Path of Seeing and the Path of Meditation arise. We should now define the
persons (pudgala) in whom the Noble Path arises. In the course of the fifteen moments which are the nature of the Path
of Seeing,‖
K29a-b: ―Placed in these moments, the ascetic with weak faculties is called a Sraddhanusarin; the ascetic with sharp
faculties is called a Dharmanusarin. Here the word ‗faculties‘ (indriyas) signifies the faculties of faith, absorption, etc.
[ii.2, faith, energy, mindfulness, absorption, discernment] The term Sraddhanusarin is explained etymologically:
sraddhaya anusdrah = sraddh anusdrah, ‗pursuit by reason of faith‘; one in whom there is this pursuit, or in whom the
habit is to pursue by reason of faith, is called a Sraddhanusarin, because, first, he has pursued the Truth [that is to say: to
become conscious of the Truths] under the impulse of another, through confidence in another (see vi.63). Dharmanusarin
is explained in the same way: dharmair anusarah = dharmanusarah, ‗pursuit by means of the dharmas…‘ It is by
himself, by means of the dharmas, that is, by means of the twelvefold Scripture, Sutra, etc. (see vi.63a-c), that this
ascetic has first pursued the Truth.‖
K29c-d: ―‗The first result‘, that is, the first of the results, the state of Srotaapanna which is in fact the first resultant state
in the order of acquisition. If the Sraddhanusarin and the Dharmanusarin have not previously abandoned, by the worldly
path (vi.49), any category of the defilements to be abandoned through Meditation, and as a consequence are found to be
‗bound by all the bonds‘ (sakalabandhana), they are candidates for the state of Srotaapanna from the time in which they
entered the Path of Seeing.‖
yāvat pañcaprakāraghnau dvītīye'rvāṅnavakṣayāt| kāmādviraktāvūrdhvaṁ vā tṛtīyapratipannakau||30||
具修惑斷一至亓向初果斷次三向二離八地向三
30a. Up to the abandoning of the five categories. 30b. Candidates for the second, until the
abandoning of the ninth category. 30c-d. Candidates for the third, through detachment either with
respect to Kāmadhātu, or with respect to higher sphere.
N/C: K30a: ―If they have, through the worldly path, abandoned the first, second, third, fourth or fifth category of the
defilements of Kamadhatu to be abandoned through Meditation, once having entered the Path of Seeing, they are the
same candidates for the first state.‖
K30b: ―But if they have previously abandoned the sixth, seventh, or eighth category, they are candidates for the second
state, that is, for the state of Sakrdagamin.‖
K30c-d: ―In the case (1) where they are detached from Kamadhatu through the abandoning of the ninth category of
defilements of Kamadhatu to be abandoned through Meditation, (2) or they are detached with respect to the higher
spheres up to and including Akincanyayatana, they are candidates for the third state, that is, for the state of Anagamin.‖
ṣoḍaśe tu phalasthau tau yatra yaḥ pratipannakaḥ| śraddhādhimuktadṛṣṭyāptau mṛdutīkṣṇendriyau tadā||31||
至第十六心隨三向住果名信解見至亦由鈍利別
31a-b. In the sixteenth moment, the ascetic becomes an abider in the state for which he was a
candidate. 31c-d. At this moment, the ascetics with weak and sharp faculties become respectively
Śraddhādhimukta or Dṛṣṭiprāpta.
N/C: K31a-b: ―In the sixteenth moment, these two ascetics no longer bear the name of Sraddhanusarin or
Dharmanusarin; they no longer bear the name of candidates. They are ‗abiders in a result‘: candidates for the state of
Srotaapanna, Sakrdagamin, or Anagamin, now become Srotaapannas, Sakrdagamins, or Anagamins. The quality of
Arhat cannot be acquired directly, that is to say without the state of Anagamin first being acquired--for, on the one hand,
the defilements abandoned through meditation cannot be abandoned through the Path of Seeing and, on the other hand,
there cannot have been detachment by a worldly path previous to Naivasamjnanasamjnayatana.‖
K31c-d: ―The ascetic with weak faculties, who was a Sraddhanusarin, now takes the name of Sraddhadhimukta (vi.56,
63). The ascetic with sharp faculties, who was a Dharmanusarin, now takes the name of Drstiprapta. When faith
(sraddha) predominates [in the ascetic with weak faculties], the ascetic is informed by his aspiration (adhimoksa): he is
therefore called a Sraddha-adhimukta. When prajna predominates [in the ascetic with sharp faculties] the ascetic is
informed by speculative views (drsti): he is therefore called a Drstiprapta. (vi.57, 61, 63a-c)
phale phalaviśiṣṭasya lābho mārgasya nāstyataḥ| nāprayukto viśeṣāya phalasthaḥ pratipannakaḥ||32||
諸得果位中未得勝果道故未起勝道名住果非向
32. At the moment of the acquisition of a result, the ascetic does not acquire the path of a higher
result; consequently the abider in a result does not exert himself with a view to a higher progress,
and he is not a candidate for a result.
N/C: Bhasya: ―By what reason does the ascetic who has abandoned the first categories [from one to five] of the
defilements of Kamadhatu abandoned through meditation, become, in the sixteenth moment, a Srotaapanna and not a
candidate for the state of Sakrdagamin? The same question is posed for the ascetic who has abandoned the sixth, seventh,
and eighth categories, and who in the sixteenth moment, becomes a Sakrdagamin and not a candidate for the state of
Anagamin; and also for the ascetic who has abandoned the higher categories of the defilements, and who, in the sixteenth
moment, becomes an Anagamin and not a candidate for the state of Arhat. [K32…]
―Upon the acquisiton of a result, one does not acquire a path higher than this state (vi.65b-d), for example, upon the
acquisition of Srotaapanna, one does not obtain the path of Sakrdagamin: such is this principle. As a consequence, the
abider in a result, as long as he does not exert himself with a view to a higher progress for the acquisition of a new state,
that is, as long as he does not cultivate the preparatory exercises which have for their result the abandoning of the
defilements not yet abandoned and which is the cause of the acquisition of a new state, this resident is not a candidate for
this new state.‖
navaprakārā doṣā hi bhūmau bhūmau tathā guṇāḥ| mṛdumadhyādhimātrāṇāṁ punarmṛdvādibhedataḥ||33||
地地失德九下中上各三
33a-b. Each sphere has nine categories of vices. 33b. So too there are nine categories of qualities.
33c-d. By distinguishing weak, etc., in the categories of weak, medium, and strong.
N/C: Bhasya: ―As the defilements of Kamadhatu are divided into nine categories, K33a-b. Each sphere has nine
categories of vices. Each sphere, up to and including Naivasamjnanasamjnayatana. As each sphere has nine categories of
vices, 33b. So too there are nine categories of qualities. Each sphere has nine categories of qualities which are as many
as the paths, the Irresistible Paths and the Paths of Deliverance, opposed to these said vices. How is this?‖
K33c-d: ―There are three fundamental categories, weak, medium, and strong. Each one of these is divided into weak,
medium, and strong; this gives us nine categories: weak-weak, weak-medium, weak-strong, medium-weak, medium-
medium, medium-strong, strong-weak, strong-medium, and strong-strong. The weak-weak path has the power to bring
about the abandoning of the strong-strong defilement; and so on to: the strong-strong path has the power to bring about
the abandoning of the weak-weak defilement. For it is impossible for the strong strong path to be produced from the very
beginning; and it is impossible that there would be a strong-strong defilement when there is a strong-strong path.
―In the same way, when one washes a piece of cloth, the greater stains are washed out first and only lastly the subtle
stains; so too a great darkness is vanquished by a small light, whereas a great light is required to get rid of a small
amount of darkness. Such are the types of examples that one can supply.
―An Aryan path, although momentary and weak, is capable of uprooting the defilements which have accrued through a
succession of their causes in eternal transmigration- his path cuts off the possessions of the defilements which are similar
to roots—for the white dharmas are powerful, whereas the black dharmas are weak. In this same way, the vices of wind,
the bile, etc., accumulated over a long period of time, are gotten rid of by one grain of powder of the trivrt root; so too a
great darkness is broken up by a small, momentary light.
―There are therefore nine categories of defilements abandoned through meditation.‖
akṣīṇabhāvanāheyaḥ phalasthaḥ saptakṛtparaḥ| tricaturvidhamuktastu dvitrijanmā kulaṁkulaḥ||34||
未斷修斷失住果極七返斷欲三四品三二生家家
34a-b. The abider in a result who has not destroyed that which one should abandon through
meditation is a Saptakṛtparamaḥ. 34c-d. Delivered from three or four categories, destined for two
or three rebirths, he is a Kulaṁkula.
N/C: K34a-b: ―The abider in a result who has not even abandoned one category of the defilements abandoned through
meditation is a Srotaapanna; as he can be reborn seven times but no more, he is an ‗at the most seven times.‘ As it is not
an absolute rule that he will be reborn seven times, one says, ‗at the most.‘ The expression of the Sutra, saptakrtvah
paramah, signifies ‗there is rebirth for him seven times at the most.‘ The word paramah is understood as prakarsena (‗at
a maximum‘).
―Srotaapanna: the river or stream (srotas), the stream of Nirvana, the path, for one goes by means of a stream. The
ascetic who has entered into it, who has arrived at it and who has attained it, is called ‗one who has entered into the
stream‘ (srota-apanna).‖ [The Bhasya then takes up a discussion of why other attainments are not also called
Srotaapanna, stream-entry. The Bhasya then takes up a few major related issues:]
(1.) ―The Vaibhasikas say: Independently of the present existence, the Srotaapanna again takes up birth among humans,
seven existences properly so-called, and seven intermediate existences (antarabhava, iii.10); and in this same way, he
again takes up birth among the gods. That is, he takes up birth up to twenty-eight existences. Yet, as he has everywhere
the series of seven existences, the ascetic is said to be ‗reborn at the most seven times‘; the same way that a Bhiksu is
called ‗wise in seven things‘ (saptasthanakusala) when he knows the ‗groups of seven‘; so too a tree is termed ‗having
seven leaves‘ (saptaparna) because its buds produce some seven leaves.‖ [Objections and alternate views to this notion
are discussed in the Bhasya.]
(2.) ―Why is a Srotaapanna not reborn an eighth time? Because, in this limit of time, in the course of seven existences,
his series is necessarily matured. Such is the nature of the Path: so too, such is the nature of the venom of the ‗seven-
footed serpent‘ that a person bitten dies after having walked only seven paces; such is the nature of this illness that the
four-day fever returns during each of the four days. He does not obtain Nirvana in less time because some seven bonds
remain, two of the avarabhagiya or lower class, namely sensual desire (kamacchanda) and anger (vyapada), and five of
the urdhvabhagiya or higher class, namely two cravings (raga) [in Rupadhatu and Arupyadhatu], dissipation
(auddhhatya), pride (mana), and delusion (moha) (v.43). Because, even though he realizes the Noble Path [of
Sakrdagamin or Anagamin], he does not obtain Nirvana in the interval by reason of the force of the actions which should
be rewarded in the course of the seven existences. If a Buddha has not arisen in the period when one should obtain
Nirvana, it is as a householder that he will obtain the quality of Arhat, but he does not then remain as a householder: by
the force of dharmata, that is, by the force of the Path of the Arhat or the Asaiksa, he is endowed with the marks of a
Bhiksu; according to other masters, with the marks of a non-Buddhist Bhiksu.‖
(3.) ―Why is the Srotaapanna declared to be an avinipatadharman, ‗one incapable of falling into a painful realm of
rebirth‘ (apaya)? Because he does not accumulate actions which cause him to fall into it; because, by the actions of this
type which have already been previously accumulated, his mind has become refractory to the maturation of these actions,
being perfumed by the powerful roots of good by reason of the purity of his behavior, and by reason of the purity of his
sentiments with regard to the Three Jewels. A person who has accumulated an action which should necessarily mature in
a painful realm of rebirth cannot even produce Patience (vi.18), much less the pure Path.
―There is a stanza, ‗The ignorant, if they have committed only a small transgression, go below; the wise, if they have
committed a great transgression, avoid painful rebirth. A small mass of iron, in a mass, sinks; the same iron, in a greater
mass but fashioned into a bowl, floats.‘‖
K34c-d: ―The Srotaapanna becomes a Kulamkula, ‗one who goes from family to family,‘ (1) from the point of view of
the abandoning of the defilements, through the abandoning of three or four categories of defilements of Kamadhatu; (2)
from the point of view of the indriyas or moral faculties, through the acquisition of pure faculties opposed to these
defilements; or (3) from the point of view of existences, because there remain only two or three more rebirths for him. In
the Karika only two of these causes are mentioned. For, from the fact that the Srotaapanna abandons the defilements
after the acquisition of his state, one concludes, without one having to say so, that he acquires the pure faculties opposed
to these defilements. But the number of rebirths is indicated: in fact, after having acquired the state of Srotaapanna, the
saint is capable of obtaining the quality of Sakrdagamin, Anagamin, or Arhat, and the number of his rebirths will be
found, from this fact, to be either more or less.
―Why does the Srotaapanna who abandons the fifth category not become a Kulamkula? Because, when the fifth category
is abandoned, the sixth is also certainly abandoned, and the saint therefore becomes a Sakrdagamin. In fact here one
category of defilement is not capable of creating an obstacle to the acquisition of a state, as in the case of one who is
separated by only one more rebirth from Nirvana (an Ekavlcika, vi.36a-c): the reason is that here the saint, by acquiring a
new state, does not pass into another sphere of existence or Dhatu.
―A Kulamkula is of two types: (1) a Devakulamkula, the saint who, having transmigrated to two or three families among
the gods, attains Nirvana in the same heaven or in another; and (2) a Manusyakulamkula, the saint who, having
transmigrated to two or three families among humans, attains Nirvana in this Dvlpa or in another.‖
āpañcamaprakāraghno dvitīyapratipannakaḥ| kṣīṇaṣaṣṭhaprakārastu sakṛdāgāmyasau punaḥ||35||
斷至亓二向斷六一來果
35a-b. Who has conquered up to five categories, is a candidate for the second. 35c-d. Having
destroyed the sixth category, he is a Sakṛdāgāmin.
N/C: K35a-b: ―The abider who has abandoned from 1 to 5 categories of defilements is a candidate for the second state.‖
K35c-d: ―He obtains the second state. The Sakrdagamin, ‗the once-returner,‘ having gone to be among the gods, returns
to be among humans, and has then no further rebirth: whence his name. The Sutra says that one becomes a Sakrdagamin
‗by reason of the weakness of lust, anger, and delusion,‘ because only the three weak categories of these defilmeents
remain.‖
kṣīṇasaptāṣṭadoṣāṁśa ekajanmaikavīcikaḥ| tṛtīyapratipannaśca so'nāgāmi navakṣayāt||36||
斷七或八品一生名一間此即第三向斷九不還果
36a-c. Having destroyed seven or eight categories, and destined for one rebirth, is an Ekavīcika; he
is also a candidate for the third state. 36d. He is an Anāgāmin by the destruction of the ninth
category.
N/C: K36a-c: ―This Sakrdagamin becomes an Ekavicika for three reasons, (1) because he abandons seven or eight
categories of defilements; (2) because he acquires the faculties opposed to these defilements; and (3) because he has to
be reborn only one more time. Why does the only category that remains to him, the ninth, create an obstacle to the
acquisition of later states? Because the acquisition of this state involves passage to another sphere [to Rupadhatu]. We
have seen (iv.107) that actions create obstacles in three circumstances: they hinder the acquisition of the Patience, the
quality of Anagamin, and the quality of Arhat. Now this holds here for the defilements as for actions, for they refer to
going beyond the sphere where they should be manifested as the results of retribution—with respect to actions—and of
outflowing—with respect to the defilements (ii.56). Vici signifies interval, separation. Nirvana is separated from this
saint by one rebirth; the state of Anagamin is separated from this saint by one category of defilement: he is therefore
termed an Ekavicika. Having abandoned seven or eight categories of defilements, he is a candidate for the third state.‖
K36d: ―This abider in a result, through the abandoning of the ninth category of the defilements of Kamadhatu—the
weak-weak defilements,—becomes an Anagamin, because he is no longer reborn in Kamadhatu. The Sutra says that one
becomes an Anagamin through the abandoning of the five so-called avarabhagiya bonds (v.65a-c): we get the number
five by adding all the bonds that the Anagamin is found to have abandoned (v.70a-b); according to his situation he has,
in the first stage, abandoned two or three bonds.‖
so'ntarotpannasaṁskārāsaṁskāraparinirvṛtiḥ| ūrdhvastrotāśca sa dhyāne vyavakīrṇo'kaniṣṭhagaḥ||37||
此中生有行無行般涅槃上流若雜修能往色究竟
37a-c. He is a saint who “obtains Nirvāṇa in the interval”, “by arising”, “with effort”, “without
effort”, and “by going higher”. 37c-d. When he combines his Dhyāna, he is an Akaniṣṭhaga.
N/C: K37a-c: ―‗One who obtains Nirvana in the interval‘ (antaraparinirvayin) signifies one who attains Nirvana in the
intermediate existence (iii.10, 12). The other terms are explained in the same way: one who attains Nirvana by being
born (upapadyaparinirvayin), and one [one who makes an effort] (sabhisamskaraparinirvayin) and one who does not
make any effort (anabhisamskaraparinirvayin). There are five types of Anagamins: an Antaraparinirvayin, an
Upapadyaparinirvayin, a Sabhisamskaraparinirvayin, an Anabhisamskaraparinirvayin, and an Urdhvasrotas. The first
one, who obtains Nirvana in the intermediate existence, is one who obtains Nirvana in an intermediate existence, by
attaining it in Rupadhatu. The second one obtains Nirvana as soon as he is reborn, soon, through sopadhisesa Nirvana,
Nirvana with remnant; and because he is energetic and because the path is spontaneous, he realizes it by himself…
―The third one, the Anagamin who obtains Nirvana with effort, obtains Nirvana after having been born, without relaxing
his exercises, for he is energetic; with effort, for the Path is not spontaneous. The fourth one, who obtains Nirvana
without effort, obtains Nirvana without effort, for he is not energetic, and the Path is not spontaneous. Such are the
definitions of these two saints according to the Vaibhasikas…
―In the Sutra (Samyukta, TD 2, p. 197a26), the Anagamin who obtains Nirvana without effort is listed before the
Anagamin who obtains it with effort. This order is justified...
―The fifth, the Urdhvasrotas, is the saint ‗for whom there is srotas, that is to say, gati or movement, to the height.‘ Srotas
and gati have the same meaning. He does not obtain Nirvana where he is reborn upon leaving Kamadhatu, but he goes
higher.‖
K37c-d: ―There are two types of Urdhvasrotas: either he combines his Dhyana and, as a consequence, he rises up to
Akanistha Heaven and obtains Nirvana there; or he does not combine his Dhyana and, as a consequence, rises up to
Naivasamjnanasamjnayatana, Bhavagra.‖
sa pluto'rdhaplutaḥ sarvacyutaśca anyo bhavāgragaḥ| ārūpyagaścaturdhānyaḥ iha nirvāpako'paraḥ||38||
超半超遍歿餘能往有頂行無色有四住此般涅槃
38a-b. The Akaniṣṭhaga is either a Jumper, a Half-Jumper, or One who Dies Everywhere. 38b. The
other is a Bhavāgraga. 38c. Another, who goes to Ārūpyadhātu, is of four types. 38d. Another, who
obtains Nirvāṇa here.
N/C: K38a-b: ―The saint who rises up to Akanistha in order to obtain Nirvana there is of three types: he is a Jumper
(pluta), a Half-Jumper (ardhapluta), or One who Dies Everywhere (sarvacyuta).
―A Jumper is one who has, down here, combined his Dhyanas; he has tasted the First Dhyana (viii.6) and, as a
consequence, having fallen from the three higher Dhyanas, is reborn among the Brahmakayikas. There, by the force of
his previous enthusiasm, he combines the Fourth Dhyana: also, dying from among the Brahmakayikas, he is reborn
among the Akanisthas. As he does not immerse himself in any of the fourteen intermediate heavens between the first
heaven of Rupadhatu (=the Brahmakayikas) and the last one (Akanistha), he is called a Jumper.
―A Half-Jumper is the saint who, passing beyond any one place, enters the Akanisthas after having been reborn among
the Suddhavasas (vi.43a-b). An Aryan is never reborn among the Mahabrahmas, because this heaven is a place of heresy:
one considers Mahabrahma as the creator there; and because only one leader can be found there: an Aryan would be
superior to Mahabrahma there.
―One who Dies Everywhere transmigrates through all of the other heavens, with the exception of the Mahabrahmas,
before he enters into Akanistha.
―An Anagamin never takes up two existences in the same place of rebirth, because he goes in successive order.
Therefore his quality of Anagamin, ‗a non-returner‘, is perfect: he is never reborn, either in a place lower than where he
was once born, or in this same place.
K38b: ―The Urdhvasrotas who has not combined his Dhyana goes up to Naivasamjnanasamjnayatana, or Bhavagra.
Tasting the other concentrations (samapatti), he is reborn in all other places, but he does not enter the Suddhavasas;
traversing the Arupyas he arrives at Bhavagra and there he obtains Nirvana. In fact this saint is essentially dedicated to
absorption, whereas the Akanisthaga is essentially dedicated to insight.
―We think—even though the authors of the Sastras have not decided this point-that the two types of Urdhvasrotas can
obtain Nirvana ‗in the course of the way,‘ before arriving at Akanistha or Bhavagra. The quality of Akanisthaparama and
Bhavagraparama only imply the non-production of a new existence after the saint has obtained Akanistha Heaven or
Bhavagra, not a birth in these same heavens; the same way that the Srotaapanna, destined to be reborn at the most seven
times (saptakrtvahparama), can be reborn less than seven times.‖
K38c: ―There are five types of Anagamins who go to Rupadhatu and attain Nirvana there: an Antaraparinirvayin, and
Upapadyaparinirvayin, a Sabhisamskaraparinirvayin, an Anabhisamskaraparinirvayin, and an Urdhvasrotas. [K38c...]
There is another Anagamin, the Arupyopaga, ‗one who goes to Arupyadhatu and who attains Nirvana there.‘ Being
detached from Rupadhatu, and dying here, he is reborn among beings in Arupyadhatu. This Anagamin is only of four
types, Upapadyaparinirvayin, etc., for the intermediate state (and the Antaraparinirvayin) does not exist in the births of
Arupyadhatu. Therefore there are six Anagamins, the five named above and the Arupyaga, not taking into account the
different types of Arupyaga.‖
K38d: ―Another obtains Nirvana right here, the saint who obtains Nirvana in this existence (vi.41a). This is the seventh
Anagamin.‖
punastrīṁstrividhān kṛtvā nava rūpopagāḥ smṛtāḥ| tadviśeṣaḥ punaḥ karmakleśendriyaviśeṣataḥ||39||
行色界有九謂三各分三業惑根有殊故成三九別
39a-b. It is said that there are nine saints going to Rūpadhātu, by making a threefold distinction
among the three. 39c-d. Their differences are due to the difference of actions, faculties, and
defilements.
N/C: K39a-b: ―Three Anagamins, each divided into three categories, make nine Anagamins, because they go to
Rupadhatu. What are these three? The Antaraparinirvayin, the Upapadyaparinirvayin and the Urdhvasrotas. How are the
three categories distinguished? 1. According to the comparisons of the Sutra, there are three Antaraparinirvayins who
obtain Nirvana, the first, quickly, the second, not quickly, and the third, after a long time; 2. with respect to the
Upapadyaparinirvayin, one should distinguish the Upapadyaparinirvayin properly so called, the
Sabhisamskaraparinirvayin, and the Anabhisamskaraparinirvayin: all three, obtaining Nirvana after having been reborn,
are Upapadyaparinirvayins; 3. with respect to the Urdhvasrotas, one should distinguish the Jumper, the Half-Jumper, and
the One who Dies Everywhere. Or rather one can say that these three Anagamins are each divided into three categories
accordingly as Nirvana is acquired by them quickly, not quickly, or after a long time.‖
K39c-d: ―The distinction of these three Anagamins and of these nine Anagamins, is due to the differences of their
actions, their moral faculties, and their defilements.
―i. The three Anagamins differ (a) from the point of view of their accumulated actions (iv.120) which should be
rewarded either in an intermediate existence or in the existence immediately to come: [after having been reborn], or later
(iv.50b); (b) from the point of view of the activity of their defilements, which are, in this order, weak, medium, or strong;
and (c) from the point of view of their moral faculties, which are strong, medium, or weak.
―ii. Each of the three Anagamins is of three categories: (a) from the point of view of their defilements, as above (weak-
weak, weak-medium, weak-strong for the three categories of Antaraparinirvayin, etc.), (b) from the point of view of their
faculties (which are strong-strong, etc.); and (c) from the point of view of their actions also with respect to the three
Urdhvasrotas: the actions ‗to be rewarded later‘ differ among the Jumper, the Half-Jumper, and the One who Dies
Everywhere.
―There are therefore nine categories of Anagamin by reason of the differences of their actions, their defilements and their
faculties.‖
ūrdhvastroturabhedena sapta sadgatayo matāḥ| sadasadvṛttyavṛttibhyāṁ gatāpratyāgateśca tāḥ||40||
立七善士趣由上流無別善惡行不行有往無還故
40a-b. In not establishing any distinction among the Ūrdhvasrotas, there are seven realms of
rebirth for the good. 40c-d. By reason of the cultivation of good and the non-cultivation of evil, and
of the non-returning from whence they have come.
N/C: K40a-b: ―An Urdhvasrotas is a saint who has the characteristic of ‗flowing‘ towards the heights. This Sutra, the
Gatisutra (iii.12), by not distinguishing the categories of Jumper, Half-Jumper, and One who Dies Everywhere, teaches
seven realms of rebirth for good persons, namely three Antaraparinirvayins, three Upapadyaparinirvayins, in all six
realms of rebirth,—and the realm of Urdhvasrotas, the seventh. Why are only these the realms of rebirth for good
persons? Why not consider the other realms of rebirth of the Saiksas, such as the realms of the Srotaapanna and the
Sakrdagamin, as such? Those who are in the seven realms of rebirth did only good and did not do evil; having arrived at
these realms of rebirth, there is no turning back. Now three characteristics do not exist among the other Saiksas:‖
K40c-d: ―Only these seven realms of rebirth are the realms of rebirth for good persons. It is true that the Sutra says,
‗What is a good person (satpurusa)? One who is endowed with the Right Views of a Saiksa . . .‘ It expresses itself in this
manner because the Srotaapanna and the Sakrdagamin are in fact good persons from a certain point of view: 1. They
have acquired the discipline that makes impossible (iv.33a-b) the committing of the five types of transgressions, [killing,
stealing, forbidden sexuality, lying, and alcohol]; 2. They have abandoned, in a general manner, their bad defilements,
that is, the defilements of Kamadhatu (v.19, 52). But here the Sutra of the Saptasatpurusagati refers to the saints who are
absolutely good persons.‖
na parāvṛttajanmāryaḥ kāme dhātvantaropagaḥ| sa cordhvajaśca naivākṣasaṁcāraparihāṇibhāk||41||
經欲界生聖不往餘界生此及往上生無練根并退
41a-b. The Āryan who obtains the state of Anāgāmin after having been reborn in Kāmadhātu, does
not go to another sphere. 41c-d. This Āryan and one who is born in a higher sphere, are incapable of
modifying their faculties, and are incapable of falling away.
N/C: Bhasya: ―It happens that an Aryan, who became an Aryan in the first birth through the acquisition of the state of
Srotaapanna or Sakrdagamin, obtains in his following existence the state of Anagamin. This Anagamin is called a
parivrttajanma anagamin (‗one who becomes an Anagamin by rebirth [in Kamadhatu]‘). The question is posed whether
this Anagamin is of the five types, Antaraparinirvayin, etc.‖
K41a-b: ―This Aryan, once he has obtained the state of Anagamin, obtains Nirvana in this same existence (vi.38b), [by
reason of the intensity of his disgust at the extreme suffering of Kamadhatu]. But the Aryan who obtains the state of
Anagamin after having been reborn in Rupadhatu, goes sometimes to Arupyadhatu as a Bhavagraparana Urdhvasrota.‖
41c-d: ―The Aryan who has become an Anagamin by being reborn in Kamadhatu and one who is born in a higher sphere
are not even capable of modifying their faculties; how could they fall away (parihani)? Why not admit a modification of
faculties and a falling away in the case of the Aryan who has entered into Rupadhatu or Arupyadhatu? Because neither a
modification of faculties nor a falling away occur in the case of these saints. Why is this? Because, from the fact of their
stay in two existences, their faculties (prajna, etc.) have acquired an advanced state of maturity; and because the saint has
acquired a personality favorable to the Path.‖
―Why is not a Saiksa not detached from Kamadhatu, that is a Srotaapanna and a Sakrdagamin, an Antaraparinirvayin?
That is, why does he not obtain Nirvana in the intermediate existence which follows his death? Since he has not mastered
the Path, this saint cannot manifest it; and because these latent defilements (anusaya) are not extremely weak. Such is
our answer. The Vaibhasikas answer: Because it is very difficult to leave Kamadhatu. In fact, in order to obtain Nirvana,
the Saiksam question should do many things: 1. abandon the bad defilements, that is to say, the defilements of
Kamadhatu; 2. abandon the neutral defilements, that is, those of Rupadhatu and Arupyadhatu (v. 19); 3. acquire three
results in the case of the Srotaapanna, two results in the case of the Sakrdagamin;—whereas a detached being, that is, an
Anagamin only has to obtain one more result; and 4. pass beyond the three Dhatus. Now a saint, in his intermediate
existence, is not capable of doing this.‖
ākīryate caturtha prāk niṣpatti kṣaṇamiśraṇāt| upapattivihārārtha kleśabhīrutayā'pi ca||42||
先雜修第四成由一念雜為受生現樂及遮煩惱退
42a. First, combination of the Fourth Dhyāna. 42b. The combination is achieved through the
combining of moments. 42c-d. With a view to arising, to bliss and also through fear of the
defilements.
N/C: Bhasya: ―What Dhyana is first combined? [K42a…] First, combination of the Fourth Dhyana. Because it is the
most powerful of the absorptions and the best of the easy paths (sukha pratipad, vi.66a). This is how one proceeds.
[According to the Vaibhasikas,] the Arhat or the Anagamin enters the Fourth Dhyana, pure and prolonged, that is,
constituting a series of thoughts. He leaves it, and returns to the same Fourth Dhyana, but impure and prolonged. He
continues in this way, diminishing gradually the number of thoughts of each pure, impure, and pure Dhyana, until,
having entered a pure Dhyana of two thoughts, he leaves it in order to enter an impure Dhyana of two thoughts, which
will be followed by a pure Dhyana of two thoughts. This constitutes the preparatory stage for the combination.‖
K42b: ―The Vaibhasikas say: When, following a pure thought, an impure thought is called up, and, following this impure
thought, a pure thought is called up: then, through the combining of an impure thought and two pure thoughts, the
combination of the Dhyana is achieved. The first two moments are similar to the Irresistible Path (vi.28a), the third to the
Path of Deliverance. Having thus combined the Fourth Dhyana, by the force of this combined Dhyana, the saint also
combines the other Dhyanas. The combination takes place first in Kamadhatu; later, in the case of falling away, the saint
combines these in Rupadhatu. In our opinion, the combination of a single, unique impure moment with two pure
moments, is impossible to everyone, with the exception of the Buddha. Consequently the combination of a Dhyana is
achieved when one enters, for the period of time that one wants, into three prolongued Dhyanas, pure, impure, and pure.‖
K42c-d: ―To what end does the saint combine his Dhyanas? [K42c-d…] It is for three reasons that the saint combines his
Dhyanas: (1) the Anagamin of sharp faculties, with a view to a rebirth among the Suddhavasas and with a view to
happiness in this life; the Anagamin of weak faculties, also through fear of the defilements, so that he may avoid falling
away by holding the absorption of disgust at a distance (viii.6); (2) the Arhat of sharp faculties, with a view to happiness
here below; the Arhat of weak faculties, also through fear of the defilements, so that he may avoid falling away.‖
tatpāñcavidhyātpañcaiva śuddhāvāsopapattayaḥ| nirodhalābhyanāgāmī kāyasākṣī punarmataḥ||43||
由雜修亓品生有亓淨居得滅定不還轉名為身證
43a-b. As it is fivefold, there are five births or types of existence among the Śuddhāvāsas. 43c-d.
The Anāgāmin who has acquired extinction is considered a Kāyasākṣin.
N/C: Bhasya: ―The cultivation of the combination of the Fourth Dhyana, described above,
K43a-b: ―The cultivation of the combination is fivefold, weak, medium, strong, stronger, and strongest. In the weak
cultivation, one calls up three thoughts, one pure, one impure, and one pure; in the second cultivation, six thoughts; in the
third, the fourth, and the fifth cultivations, nine, twelve, and fifteen thoughts. The five births are, in this order, the result
of these five cultivations. They are produced by the force of the impure moments included in these cultivations.
According to others, the five births take place by reason of the predominance of the different faculties: Avrhas, by the
predominance of faith . . . Akanisthas by the predominance of prajna.‖
K43c-d: ―One who is in possession of the absorption of extinction (samjnaveditanirodhasamapatti) is called one who
has acquired extinction. As the Anagamin, whichever one he may be, has acquired extinction—as he has, in his body,
seen the absence of thought and immediately experienced (saksatkaroti) a dharma similar to Nirvana, namely the
Absorption of Extinction—he is called a Kayasaksin, a bodily witness. How does he immediately experience by the body
alone? Because, in the absence of thought, this immediate perception takes place dependent on the body. [Such is the
theory of the Vaibhasikas.]
―But this is how the Sautrantikas would explain this. When the saint leaves the Absorption of Extinction, from the
moment when he thinks, ‗Oh! This absorption of extinction is calm like Nirvana!‘, he acquires a calmness of his
conscious body [that is, of the body in which the consciousness has arisen again] never previously acquired. In this way,
he directly perceives by the body the calmness [of extinction], and this by two acts of perception: in the first, during the
absorption there is the acquisition (prapti) of a body conforming to the extinction, and in the second, upon leaving the
absorption, there is a consciousness which becomes conscious of the state of the body. Perception or experience,
saksatkriya, is the fact of making present (pratyaksikara). There is saksatkriya when one ascertains the calmness of the
body which has again become conscious; and, from this ascertaining, it results that this calmness has been acquired
while the body was non-conscious.
―According to the Sutra, there are eighteen Saiksas. Why is not the Kayasaksin mentioned as one of the types of Saiksa?
Because the quality of Kayasaksin is not one of the causes of the quality of Saiksa. What are the causes of this second
quality? They are the three siksas, learnings or disciplines, adhisilam, adhicittam, and adhiprajnam, which constitute the
Path, and the result of these three siksas, namely disconnection (i.6a, ii.55d). It is by reason of the diversity of the siksas
and of their result that one distinguishes the Saiksas. Now the Absorption of Extinction is not a siksa, not being a path of
abandoning, nor a result of siksa, not being disconnection. Consequently a saint, merely by virtue of the fact that he
possesses the Absorption of Extinction, is not called a type of Saiksa.‖
[The Bhasya then enters into continued enumeration of types of Aryans:] ―The Antaraparinirvayin is
(1) from the point of view of his faculties, of three types, of sharp, medium, and weak faculties;
(2) from the point of view of his sphere (bhumi), of four types, accordingly as he has for his support a certain Dhyana
[this refers to an Anagamin who goes to Rupadhatu];
(3) from the point of view of his family (gotra), of six types…[see below: K56-57]…
(4) from the point of view of place, of six types: the places towards which he shall enter as an intermediate being, are the
sixteen heavens, from the Brahmakayikas to the Akanisthas;
(5) from the point of view of his detachment from the different spheres, of thirty-six types: the Antaraparinirvayin can be
1. bound by all the bonds of Rupadhatu; 2-9. he can be detached from one category... from eight categories of
defilements of the First Dhyana; 10. he can be bound by all the bonds of the Second Dhyana . . . We thus have four
groups of nine Antaraparinirvayins…
―Therefore, by taking into consideration the different distinctions of place [16], gotras [6], detachment [9], and faculties
[3], one obtains the total of 2,592 [=16*6*9*3] types of Antaraparinirvayins…As for the Antaraparinirvayin, so too for
the others, the Upapadyaparinirvayin . . . and the Urdhvasrotas. We have therefore, for the Anagamins who go to
Rupadhatu, 5 times 2,592 for a total of 12,960. In this same way one could calculate the number of types of Anagamins
who go to Arupyadhatu.‖
ābhavāgrāṣṭabhāgakṣidarhattve pratipannakaḥ| navamasyāpyānantaryapathe vajropamaśca saḥ||44||
上界修惑中斷初定一品至有頂八品皆阿羅漢向第九無間道名金剛喻定
44a-b. Up to the moment when he destroys the eighth part of Bhavāgra, he is a candidate for the
quality of Arhat. 44c. Also in the ninth path of abandoning. 44d. This path is similar to a diamond.
N/C: K44a-b: ―We are speaking of the Anagamin. From the moment when he is detached from the first category of the
defilements of the First Dhyana, up to the moment when he abandons the eighth category of the defilements of Bhavagra
(=Naivasamjnanasamjnayatana), the Anagamin is a candidate for the state of Arhat.‖
K44c: ―In the path of abandoning (=the Irresistible Path, iv.28a) which brings about the abandoning of the ninth category
of defilements of Bhavagra, he is again a candidate for the state of Arhat.
K44d: ―This ninth path, which breaks all of the latent defilements (anusayas) is called the absorption similar to a
diamond (Vajropamasamadhi). In truth, it does not break all of the latent defilements because many are already broken:
but it has the power to break all of them, being the most powerful of all the paths of abandoning (=the Irresistible Path).
―There are many types of Vajropamasamadhi. The ascetic can produce it by entering into the different states of
absorption in any one of the nine stages, anagamya, dhyanantara, the Four Dhyanas, or three Arupyas.
―i. Produced in anagamya, there are eight Vajropamasamadhis associated with each of the four aspects of the
Consecutive Knowledge of suffering and with each of the four aspects of the Consecutive Knowledge of origin, these
Consecutive Knowledges bearing respectively on suffering and origin in Bhavagra (vii.l3a). Eight Vajropamasamadhis
are associated with each of the four aspects of the Dharma Knowledge of extinction, and with each of the four aspects of
the Dharma Knowledge of the Path. [According to the principle elucidated in vii.9]. Four Vajropamasamadhis associated
with each of the four aspects of the Consecutive Knowledge of Extinction bear on the First Dhyana; and so on until: four
Vajropamasamadhis associated with each of the four aspects of the Consecutive Knowledge of Extinction bear on
Bhavagra. Four Vajropamasamadhis are associated with each of the four aspects of the Consecutive Knowledge of the
Path, because the Consecutive Knowledge of the Path has a universal sphere. [There is no reason to distinguish the
spheres, as in the case for the Consecutive Knowledge of Extinction]. We have therefore, in the sphere of anagamya,
fifty-two Vajropamasamadhis by reason of the distinction of the aspects and the objects of the Knowledges and the
Consecutive Knowledges.
―ii. The same calculation holds with respect to the Vajropamasamadhis produced in the other spheres up to and including
the Fourth Dhyana.
―iii. For the Vajropamasamadhis produced in the first three Arupyas, we have, in this order, twenty-eight, twenty-four,
and twenty. 1. Dharma Knowledge is absent there; 2. the Consecutive Knowledge having the extinction of a lower
sphere for its object is also absent there (viii.21); 3. the Consecutive Knowledge exists there having for its object the
Path which is opposed to a lower sphere, by reason of the quality of cause which the paths have among themselves
(ii.52c).
―[Certain Abhidharmikas maintain that] the Consecutive Knowledge of the Path does not bear on all the spheres at one
and the same time, but that one must distinguish the different spheres, as for the Consecutive Knowledge of Extinction:
in this theory, one must add twenty-eight to the calculation of the Vajropamasamadhis which are produced in anagamya,
etc. For the Arupyas, we have forty, thirty-two and twenty-four. By taking into consideration the families (gotras, vi.58c)
and the faculties, we obtain even higher figures.‖
tatkṣayāptyā kṣayajñānaṁ āśaikṣo'rhannasau tadā| lokottareṇa vairāgyaṁ bhavāgrāt anyato dvidhā||45||
盡得俱盡智成無學應果有頂由無漏餘由二離染
44d-45a. With the acquisition of the destruction of this category, there is the knowledge of
destruction. 45b. Then the saint is a Aśaikṣa, an Arhat. 45c-d. Detachment from Bhavāgra is
through the trans-worldly path. 45d. There is detachment from the other spheres in two ways.
N/C: Bhasya: ―We have seen that the ninth category of Bhavagra is abandoned by Vajropamasamadhi. [K44d-45a…] At
the moment when the saint acquires the destruction of the ninth category, there arises the knowledge of destruction
(ksayajnana). Immediately after Vajropamasamadhi, the last path of abandoning (=the Irresistible Path), there arises the
last Path of Deliverance. This is why this Path of Deliverance, arising at the same time as the acquisition of the
destruction of all the vices (asravas), is the first knowledge of the destruction which arises; it is thus called the
ksayajnana [by eliminating the middle word: ksayaprathamajnana].‖
K45b: ―When this knowledge has arisen, the candidate for the quality of Arhat has acquired the state of Asaiksa, the
state of Arhat: he no longer has to apply himself (siks) with a view to another state; he is therefore an Asaiksa. For the
same reason, having achieved his task with respect to himself, he is worthy (arhattva) to do good for others; he is worthy
to receive offerings from all beings who are still subject to desire.
―From the fact that one defines an Arhat as an Asaiksa, it results that the seven other saints, four candidates and three
abiders, are Saiksas. Why are they Saiksas? Because it is their nature to be always applying themselves to the three
siksas with a view to the destruction of their vices. These three siksas, namely adhisilam siksa, adhicittam siksa, and
adhiprajam siksa, are by their nature morality, absorption (samadhi), and speculative knowledge (prajna). But,
according to this definition, can a Prthagjana be a Saiksa? No, because he does not exactly discern the Truths; and
because he is susceptible to completely losing the siksas that he has acquired.‖
[The Bhasya takes up further questions and clarifies that among the 8 Aryans (4 candidates + 4 abiders in a result:]
―Eight in considering their names, but in fact, only five, namely the first candidate, that is to say, the person who is in the
Path of the Seeing of the Truths, and the four abiders. In fact, the last three candidates are confused with the first three
abiders. This should be understood of the case in which the ascetic obtains the four states in sequential order. In fact, the
bhuyovitaraga and the kamavitaraga, who have respectively abandoned six and nine categories of defilements of
Kamadhatu before entering into the Path of Seeing, are, within the Path of Seeing, candidates for the states of
Sakrdagamin and Anagamin, without being Srotaapannas and Sakrdagamins. Here the candidate for a higher state is not
confused with the abider in a lower state (vi.30).‖
K45c-d: ―We have said that the Path of Meditation is of two types, worldly or impure, transworldly or pure (vi.1c-d).
Through what type of Path of Meditation does the Saiksa detach himself from the different spheres? [K45c-d…] And not
through the worldly path. In fact. (1) there is no worldly path higher than Bhavagra [one detaches oneself from a sphere
by the worldly path of a higher sphere; now Bhavagra is the highest sphere]; (2) the worldly path of a certain sphere
cannot be opposed to this same sphere, because the defilements of this sphere attach themselves to this path. Since it is a
given that one defilement attached itself to a path, this defilement cannot be expelled by this same path; and since it is a
given also that a path is opposed to a defilement, it is certain that this defilement does not attach itself to this path.‖
K45d: ―One detaches oneself from the eight other spheres, with the exception of Bhavagra, either through the worldly
path or through the transworldly path.‖
laukikenāryavairāgye visaṁyogāptayo dvidhā| lokottareṇa cetyeke tyakte kleśāsamanvayāt||46||
聖二離八修各二離繫得
46a-b. For the Āryan who detaches himself through the worldly path, his acquisitions of the
disconnections are of two types. 46c. According to other masters, he becomes detached through the
transworldly path, in the same way. 46d. For, even when pure disconnection is lost, the Āryan is not
filled with the defilements.
N/C: K46a-b: ―The Aryan who detaches himself from the first eight spheres [Kamadhatu, the Four Dhyanas, and three
Arupyas] obtains disconnection from the defilements of these spheres through the worldly path; in other words, he
acquires the prapti or possession of the pratisamkhyanirodha of these defilements (ii.55a). This possession is worldly
and transworldly.‖
K46c: ―Some other masters say that in the case also where the Aryan becomes detached through the transworldly path,
his acquisition of disconnection is twofold. Why is this?‖
K46d: ―Let us admit an instance, [say these other masters,] when the Aryan becomes detached through the transworldly
or Aryan Path; he then does not have worldly possession of disconnection. In this hypothesis, there may be an Aryan
who, through the Aryan Path, becomes detached from Akincanyayatana; who then, in a Dhyana (according to vi.61c-d),
transforms, that is, sharpens (samcarati) his faculties (indriya). This Aryan—by the fact that he abandons the paths
previously acquired, [namely, the paths of Arupya in relation to his weak faculties], by the fact that he only possesses the
path of the state of Anagamin, in relation to his sharp faculties—will no longer be in possession of disconnection from
the defilements of Arupyadhatu; and, having lost this disconnection, he will be filled with these defilements.‖
bhavāgrādhavimuktordhvajātavattvasamanvayaḥ| anāsraveṇa vairāgyamanāgāmyena sarvataḥ||47||
無漏未至道能離一切地餘八離自上有漏離次下
47a-b. But, if he is not filled with these defilements, he is like a saint half delivered from Bhavāgra,
like a person who is reborn above. 47c-d. One becomes detached from all the spheres by means of
pure anāgamya.
N/C: K47a-b: ―This Aryan does not have worldly acquisition of disconnection; nevertheless this Aryan is not filled with
the said defilements. So too, the saint who is delivered from half of the categories of defilements of Bhavagra, certainly
does not possess a worldly acquisition of disconnection from these categories, since only the transworldly or Aryan Path
destroys the defilements of Bhavagra. Let us suppose that this saint, sharpening his faculties in a Dhyana, abandons the
transworldly acquisition of disconnection from these defilements of Bhavagra: you yourself recognize, nevertheless, that
he is not filled with these defilements. So too, a Prthagjana is born above the First Dhyana, in the Second Dhyana, etc.
By the fact that he passes into the Second Dhyana (changing his bhumi, bhumisamcara, vi.21c), he loses the acquisition
of disconnection from the defilements of K&madhatu; nevertheless you admit that he is not filled with these defilements.
[Therefore the argument of the other masters is not demonstrative.]‖
K47c-d: ―By means of what spheres does one obtain detachment from the different spheres? [K47c-d…] From all the
spheres up to Bhavagra.‖
dhyānātsāmantakādvā'ntyo mukti mārgastribhūjaye| nordhvaṁ sāmantakāt āryairaṣṭābhiḥ svordhvabhūjayaḥ||48||
近分離下染初三後解脫根本或近分上地唯根本
48a-b. At the detachment from the Three Dhātus, the last Path of Deliverance arises either from the
Dhyāna, or from a sāmantaka. 48c. Above, it does not arise from a sāmantaka. 48c-d. Through the
eight pure paths, he triumphs over his sphere, and over a higher sphere.
N/C: Bhasya: ―When the ascetic becomes detached from a lower sphere in a samantaka (viii.22), should one admit that
all of the Paths of Deliverance arise from the samantaka, as is the case for the Irresistible Paths? No. Why is this?‖
K48a-b: ―There are nine spheres of arising: Kamadhatu, the Four Dhyanas and the Four Arupyas. When one triumphs
over the Three Dhatus,-that is, when one becomes detached from Kamadhatu, from the First Dhyana, or from the Second
Dhyana,-it is with a ninth Path of Deliverance which arises either from a samantaka or from the Dhyana itself.‖
K48c: ―With respect to the higher spheres, the last Path of Deliverance always arises from the fundamental absorption
(samapatti) never from the preliminary stage or threshold of this absorption. In fact, after the Fourth Dhyana, the
fundamental absorption and the preliminary absorption have the same sensation, the sensation of indifference. In the
spheres of the first Dhyanas, the two sensations differ: ascetics with weak faculties are not capable of entering, in the
ninth Path of Deliverance, the fundamental absorption, for the transformation of their sensation is difficult. Therefore the
ninth Path of Deliverance of detachment from the first three spheres arises from preliminary absorption.
―We have seen that the ascetic can detach himself from all the spheres through the pure paths practiced in anagamya
(vi.47c). It is not said that the same power belongs to the pure paths cultivated in spheres other than anagamya.‖
K48c-d: ―Through the pure path cultivated in eight spheres,--the Dhyanas, dhyanantara, and three Arupyas,—the ascetic
detaches himself from the sphere in which he finds himself and from higher spheres; but not from a lower sphere
because he is already detached from it.‖
vimuktyānantaryapathā laukikāstu yathākramam| śāntādyudārādyākārāḥ uttarādharagocarāḥ||49||
世無間解脫如次緣下上作麁苦障行及靜妙離三
49a-c. The worldly paths, paths of deliverance and paths of abandoning, have respectively the
aspects of calm, etc.; coarse, etc. 49d. They have for their objects the higher sphere, and the lower
sphere.
N/C: Bhasya: ―It is established that the transworldly paths, the Irresistible Path as well as the Path of Deliverance,
proceed from aspects of the Truths (satyakarapravrtta, vii.l3a), that is to say, from seeing the dharmas as impermanent,
suffering, etc.‖
K49a-c: ―The worldly paths of deliverance (the Path of Deliverance) have the aspects of calm, etc., that is, seeing their
objects as calm, etc. The worldly paths of abandoning (the Irresistible Path) have the aspect of coarse, etc. Respectively,‖
K49d: ―The paths of deliverance can see the higher spheres (or higher places, sthana) as calm, excellent, and as
definitive liberation. The paths of abandoning see the lower spheres as coarse, bad, as a thick wall: as coarse, because it
is not calm, entailing a great effort; as bad, because it is not excellent, because it is odious as well as presenting the
greatest incapacity to the body and the mind; and as a thick wall, because, by means of this lower sphere, it is impossible
to escape from this sphere, as if it were a wall. The aspects of calm, excellent, definitive liberation, are the opposite.‖
yadyakopyaḥ kṣayajñānādanutpādamatiḥ na cet| kṣayajñānamaśaikṣo vā dṛṣṭiḥ sarvasya sā'rhataḥ||50||
不動盡智後必起無生智餘盡或正見此應果皆有
50a-b. When he is Immovable, after his Knowledge of Destruction, there is the consciousness of
non-arising. 50b-c. In the contrary case, there is either the Knowledge of Destruction or the “seeing
of the Aśaikṣas”. 50d. These Views belong to all the Arhats.
N/C: K50a-b: ―If the Arhat is of the class of the Immovable Ones (akopyadharman, vi.56), immediately after his
Knowledge of Destruction (ksayajnana, vi.45a) there arises the consciousness of the future non-arising of the vices or
asravas (anutpadajnana, vi.67a, viii.1b, 4c).‖
K50b-c: ―If the Arhat is not of this class, then after his Knowledge of Destruction there arises either the same Knowledge
of Destruction, or the Right Views of the Asaiksas; but not the Knowledge of Non-Arising: for, as the ascetic who is not
immovable can fall away (vi.56), he cannot produce the Knowledge of Non-Arising. Is this to say that the Immovable
Arhat does not possess the Views of the Asaiksa?‖
K50d: ―In the Immovable Arhat, sometimes the Knowledge of Non-Arising succeeds Knowledge of Non-Arising,
sometimes the Right Views of the Asaiksa.‖
śrāmaṇyamamalo mārgaḥ saṁskṛtāsaṁskṛtaṁ phalam| ekānnavatistāni muktimārgāḥ saha kṣayaiḥ||51||
淨道沙門性有為無為果此有八十九解脫道及滅
51a. Śrāmaṇya is the immaculate path. 51b. His result is both conditioned and unconditioned. 51c.
There are eighty-nine. 51d. The paths of deliverance with their destructions.
N/C: Bhasya: ―We have spoken of the four states or results. Of what are they the results? They are the results of
sramanya or ‗the religious life.‘ What is sramanya?‖
K51a: ―Sramanya is the pure path. By this path, by sramanya, one becomes a Sramana, that is to say a person who calms
or who makes cease (samayati) the defilements. (Dhammapada, 265)…The Prthagjana is not a true Sramana
(paramarthasramana) because he does not calm the defilements in an absolute manner.‖
K51b-c: ―The results of sramanya are conditioned and unconditioned dharmas. The Sutra says that these results are four
in number. On the other hand, [K51c…] What are these eighty-nine?‖
K51d: ―We have eight Irresistible Paths, followed by eight Paths of Deliverance, for the abandoning of the defilement to
be abandoned through seeing (=the sixteen moments of comprehension, vi.27a). We have eighty-one Irresistible Paths
for the abandoning of the defilements abandoned through meditation, namely nine paths through which one abandons the
nine categories of defilements of each of the nine spheres (Kamadhatu…Bhavagra), and also as many for the Paths of
Deliverance. The eighty-nine Irresistible Paths constitute sramanya. The eighty-nine Paths of Deliverance are the
conditioned results of sramanya, being outflowing results (nisyandaphala, ii.56c-d) and virile results (purusakaraphala,
ii.56d) of sramanya. The abandoning or pratisamkhyanirodha of the eighty-nine categories of defilements is the
unconditioned result of sramanya, being the virile result of sramanya (ii.55d). We have therefore eighty-nine results of
sramanya.‖
catuṣphalavyavasthā tu pañcakāraṇasaṁbhavāt| pūrvatyāgo'nyamārgāptiḥ kṣayasaṁkalanaṁ phale||52||
亓因立四果捨曾得勝道集斷得八智頓修十六行
52a-b. But four results are established for five reasons which are encountered therein. 52c-53b. In
a result, there is the abandoning of a previous path, the acquisition of another path, the addition of
destructions, the acquisition of a group of eight knowledges, and the acquisition of sixteen aspects.
N/C: Bhasya: ―But, if this theory is correct, is there not reason to complete the teaching of the Buddha? No. The results
are indeed eighty-nine in number;‖
K52a-b: ―The Blessed One defined as results the stages (avastha) of the path of abandoning in which some five causes
are encountered. Such is the opinion of the School. What are these five causes?‖
K52c-53b: ―That is to say: (1-2) there is the abandoning of the path of the candidate, and the acquisition of the path of
the result; (3) the acquisition of a single possession of abandoning in its entirety (v.70); (4) the acquisition at one and the
same time of eight Knowledges, the fourfold Dharma Knowledge, and the fourfold Consecutive Knowledge (vi.26,
vii.3); and (5) the acquisition of the sixteen aspects, impermanence, etc. (On acquisition, see vii.22.) These
characteristics exist in each of the four results.‖
jñānāṣṭakasya lābho'tha ṣoḍaśākārabhāvanā| laukikāptaṁ tu miśratvānāsravāptiḥ dhṛteḥ phalam||53||
世道所得斷聖所得雜故無漏得持故亦名沙門果
53c-d. (The abandoning) obtained by a worldly path is a result, because it is combined, and because
it is supported by pure possession.
N/C: Bhasya: ―But if only the pure path receives the name of sramanya, how can the two states, those of Sakrdagamin
and Anagamin, when they are obtained by a worldly path, be the results of sramanya?‖
K53c-d: ―The state of Sakrdagamin and the state of Anagamin, even if they were acquired by a worldly path, are not
only abandoning resulting from a worldly Path of Meditation: in fact, they also include an abandoning result of the Path
of Seeing; this second abandoning is not separable from the first abandoning; for there is inherent in the results of
Sakrdagamin and Anagamin the single possession of abandoning in its entirety, on the one hand, of defilements
abandoned by Seeing, and on the other hand, of defilements abandoned by the worldly Path of Meditation.
―This is why the Sutra says, ‗What is the result of Sakrdagamin? The abandoning of the three bonds (satkayadrsti,
clinging to rule and ritual, and doubt)-which are abandoned through Seeing—and the reduction of lust, anger, and
delusion.‘ ‗What is the result of Anagamin? The abandoning of the five bonds here below (avarabhagiya).‘…‖
brāhmaṇyaṁ brahmacakraṁ ca tadeva brahmavartanāt| dharmacakraṁ tu dṛṅmārgaḥ āśugatvādyarādibhiḥ||54||
所說沙門性亦名婆羅門亦名為梵輪真梵所轉故於中唯見道說名為法輪由速等似輪或具輻等
故
54a-b. Is brāhmaṇya; it is brahmacakra. 54b. Because it is set into motion by a Brahmā. 54c. The
Wheel of the Dharma is the Path of Seeing. 54d. Because it goes quickly, etc.; because it has spokes,
etc.
N/C: Bhasya: ―Sramanya or the religious life [K54a-b…] It is brahmacakra because it expells the defilements; it is
brahmacakra, the Wheel of Brahma, [K54b…] The Blessed One, possessing supreme brahmanya, is Brahma. In fact, the
Sutra says, ‗This Blessed One is Brahma‘; it says that the Blessed One is calm and pacified. This cakra belongs to him;
this cakra is therefore of Brahma, because he sets it into motion.‖
K54c: ―It is termed wheel, cakra, because it moves (carikramanat). The Path of Seeing, being of the nature of a wheel (a
Jewel of a Wheel, cakraratna), is called the Wheel of the Dharma.‖
K54d: ―1. Because it goes quickly, for it comprehends the Truths in fifteen moments of thought;
2. because it leaves one spot and occupies another, leaving the Irresistible Path and occupying the Path of Deliverance;
3. because it subdues the unsubdued and rules over those subdued, triumphing over the defilements through the
Irresistible Path by cutting off the possession of these defilements; ruling over the vanquished defilements by the Path of
Deliverance by obtaining possession of disconnection from these defilements;
4. because it rises and descends, either because it is alternatively the Irresistible Path and the Path of Deliverance, or
because it successively takes as its object Kamadhatu and the higher spheres.
―The Bhadanta Ghosaka says: The Noble Eightfold Path is a wheel, because its parts are in the nature of spokes, etc.:
Right Views, Right Thought, Right Effort, and Right Mindfulness are similar to spokes; Right Speech, Right Actions,
and Right Livelihood are similar to the axle; and Right Concentration is similar to the rim.
―On what rests the doctrine that the Wheel of the Dharma is the Path of Seeing the Truths? On the Agama which says
that, at the moment when this Path arose within the Aryan Kaundinya, [the gods] declared that the Wheel of the Dharma
had been set into motion.‖
―How is this Path of threefold revolution and of twelve aspects? The Vaibhasikas say: The three revolutions are 1. ‗this is
the Noble Truth of Suffering‘; 2. ‗It should be perfectly known‘; and 3. ‗It is perfectly known.‘ At each revolution there
arises sight (caksus), knowledge (jnana), knowing (vidya), and intelligence (buddhi). Thus we have twelve aspects. The
same holds true for the other Truths: ‗This is the Origin of Suffering,‘ etc. Since the revolutions and the aspects are the
same for each Truth, the Wheel of the Dharma is of three revolutions and twelve aspects; not of twelve revolutions and
forty-eight aspects…The three revolutions correspond, in this order, to the Path of Seeing, the Path of Meditation, and
the Path of the Arhat or Asaiksa. Such is the explanation of the Vaibhasikas.
―But if this is the case, then the Path of Seeing would not have three revolutions and twelve aspects. Therefore how
would the Wheel of the Dharma be the Path of Seeing? Consequently one should understand that the Wheel of the
Dharma is this sermon itself (dharmaparydya), the Sermon of Benares, which sets into motion (pravartana) the Wheel
of the Dharma, which includes three revolutions and twelve aspects: three revolutions, because it causes the Truths to be
turned some three times; and twelve aspects, because it considers each Truth under a threefold aspect. Through the
setting into motion of this sermon, one should understand that it goes, that it is cast into the intelligence of another; it
goes towards the intelligence of another, in that it comes to be known by another.
―Or rather, the entirety of the Noble Path, the Path of Seeing, the Path of Meditation, and the Path of the Asaiksa, is the
Wheel of the Dharma, because it penetrates into the intelligence of those to be disciplined (vineya)? If the Sutra says that
the Wheel was set into motion (pravartita) when Kaundinya realized the Path of Seeing, this is because the prefix pra
indicates the beginning of action: pravartita signifies what begins to be vartita. When the Path of Seeing is produced in
the intelligence of another, in the intelligence of Kaundinya, the Wheel of the Dharma begins to be set into motion,
begins to be cast into the intelligence of another.‖
kāme trayāptiḥ antyasya triṣu nordhva hi dṛkpathaḥ| asaṁvegādiha vidhā tatra niṣṭheti cāgamāt||55||
三依欲後三由上無見道無間無緣下無厭及經故
55a. Three are acquired in Kāmadhātu. 55a-b. The last, in the three Dhātus. 55b. Higher, the Path of
the Seeing of the Truths is absent. 55c-d. Disgust is absent there, because the Sūtra says, “Here one
undertakes, and there one achieves”.
N/C: Bhasya: ―How can one obtain the results within each sphere? [K55 a…] Three can only be acquired in Kamadhatu,
not elsewhere. [Let us understand: by beings born in Kamadhatu]. [K55a-b…] The last state of sramanya, or the quality
of Arhat, can be acquired in the Three Dhatus. We can understand why the first two states, which suppose that the ascetic
is not detached from Kamadhatu, cannot be acquired in the higher spheres; but why does the same hold for the third?
K55b: ―Above Kamadhatu, the Path of Seeing is absent. In its absence, a person detached from Kamadhatu and reborn in
a higher heaven cannot obtain the state of Anagamin. Why is the Path of Seeing absent there? With respect to Arupya-
dhatu, because hearing is absent there; and because the Path of Seeing bears on Kamadhatu. With respect to Rupadhatu,‖
K55c-d: ―Prthagjanas, reborn in Rupadhatu, are totally given over to the bliss of absorption: all suffering sensation is
absent in them; therefore disgust is impossible there, and one cannot enter the Noble Path except through disgust. Further-
more the Sutra says, ‗Five persons, the Antaraparinirvayin being the first and the Urdhvasrotas being the fifth, undertake
here and achieve there.‘ ‗Undertake‘, vidha, means to establish the Path, because it is the means (upaya) to Nirvana.‖
ṣaḍarhanto matāḥ teṣāṁ pañca śraddhādhimuktijāḥ| vimuktiḥ sāmayikyeṣām akopyākopyadharmaṇaḥ||56||
阿羅漢有六謂退至不動前亓信解生總名時解脫
56a. Six types of Arhat are known. 56a-b. Five arise from the Śraddhādhimuktas (“those liberated
through faith”). 56c. Their deliverance is occasional. 56d. For an Immovable One, is it immovable.
N/C: K56a: ―The Sutra says that there are six types of Arhats: Parihanadharmans (those who can fall away),
Cetanadharmans (those who can at will put an end to their existences), Anuraksanadharmans (those who can preserve
themselves), Sthitakampyas (those who cherish deliverance), Prativedhanadharmans (those who can penetrate the state
of Arhat at will), and Akopyadharmans (those who have immovable deliverance of mind).‖
K56a-b: ―Five, with the exception of the Immovable Ones (the Akopyadharmans) have been Sraddhadhimuktas (vi.32).‖
K56c: ―It should be known that the deliverance of mind (cetomivukti) of these five types of Arhats is occasional
(samayiki) and dear, for it should be constantly guarded. Consequently these Arhats are called samayavimukta. Depend-
ing (apeksa) on the occasion (samaya), they are delivered (vimukta): this compound is made by omitting the middle term
(= apeksa). We have thus samayavimukta, delivered by reason of the occasion…For them, the realization of absorption
depends on samaya, on circumstances: possession of a number of material goods, the absence of illness, a certain place.‖
K56d: ―The deliverance of an Immovable One cannot be moved because he cannot fall away from this deliverance;
consequently it is immovable.‖
ato'samayamukto'sau dṛṣṭiprāptānvayaśca saḥ| tadgotrā āditaḥ kecitkeciduttāpanāgatāḥ||57||
後不時解脫從前見至生有是先種性有後練根得
57a. Thus he is not occasionally delivered. 57b. He proceeds from Dṛṣṭiprāpta. 57c-d. Some Arhats
are of their present families from the very beginning; some become part of their present families
through purification or perfectioning.
N/C: K57a: ―It follows that an Immovable One is not occasionally delivered (asamayavimukta). As he realizes
absorption of his own accord, he is delivered independently or circumstances (samaya). Or rather samaya signifies
‗time‘: the first five Arhats are susceptible of falling away from their deliverance, they are thus delivered for a time, and
so are samayavimukta; the sixth Arhat is not susceptible of falling away from his deliverance, he is thus definitively
delivered, and so he is an asamayavimukta.‖
K57b: ―The Immovable One has been a Drstiprapta (vi.32). Do these six Arhats belong, from the beginning of their
religious careers, to the family (gotra) [that is to say, to the family of Parihanadharman, one who can fall away, etc.] to
which, as Arhats, they belong? Or rather have they acquired this family later?‖
K57c-d: ―Certain Arhats are, from the very beginning, Cetanadharmans; other Arhats, after having been
Parihanadharmans, become Cetanadharmans through the purification of their faculties and so on.
1. A Parihanadharman is an Arhat who is susceptible of falling away and who is not a Cetanadharman . . . nor a
Prativedhanadharman.
2. A Cetanadharman is an Arhat who is capable of putting an end to his existence at will, without being an
Anuraksanadharman, etc.
3. An Anuraksanadharman is an Arhat who is capable of preserving himself from falling away.
4. A Sthitakampya is an Arhat who when strong causes of falling away are absent, even without preserving himself, is not
capable of being budged, that is to say, who dwells in his result; but, not falling away, in the absence of any effort, he is
not susceptible of progressing.
5. A Prativedhanadharman is an Arhat who is capable of penetrating without effort the Immovable Ones.
6. An Akopyadharman or an Immovable One is an Arhat who is not capable of falling away.
―When they were Saiksas, the first two lacked continual cultivation and intensive cultivation; the third only cultivated
continual practices; the fourth cultivated only intensive practices; the fifth cultivated these two practices, but with weak
faculties; and the sixth cultivated these two practices with sharp faculties.
―The Parihanadharman does not necessarily fall away; and so on: the Prativedhanadharman does not necessarily
penetrate. These persons receive their different names because it can happen that they fall away, etc. Having admitted
this principle, one then concludes that the six types of Arhats can exist within the Three Dhatus.
―But, in the hypothesis where the Parihanadharman necessarily falls away . . . where the Prativedhanadharman
necessarily penetrates, the situation changes: 1. there are six types of Arhats in Kamadhatu; 2. two types, namely the
Sthitakampya and the Akopyadharman, exist in the higher spheres: for, in these spheres, there is 1. neither falling away
(vi.4lc-d), therefore there is no Parihanadharman nor a Anuraksanadharman there, since there is no reason to guard
oneself from falling away; 2. nor is there any volitional thought, cetana, therefore the Cetanadharman is absent; 3. nor
any perfectioning of the faculties (vi.41c-d), therefore the Prativedhanadharman is absent, for a Prativedhanadharman
should make his faculties sharp through penetrating, in order to become an Akopyadharman.‖
gotrāccaturṇāṁ pañcānāṁ phalāddhāniḥ na pūrvakāt| śaikṣānāryāśca ṣaḍgotrāḥ saṁcāro nāsti darśane||58||
四從種性退亓從果非先學異生亦六練根非見道
58a-b. Four fall from their families, and five fall from their states. 58b. But one does not fall away
from the first family nor from the first state. 58c. The Śaikṣas and the non-Āryans are also of six
families. 58d. In the Path of Seeing, there is no perfecting.
N/C: K58a-b: ―Four, the Cetanadharman, etc., can fall away from their families; the Parihanadharman cannot fall away
from his family. Five, the Parihanadharman, etc., can also fall away from their states.‖
K58c: ―1. The Arhat does not fall away from his first family, from the family which he obtained before he became an
Arhat, for this family has been made firm by the Path of the Saiksa and the Asaiksa. The Saiksa does not fall away from
his first family, for this family has been made firm by the worldly path and the transworldly path. But one can fall away
from the family which one has obtained by the perfecting of his faculties.
―2. The ascetic does not fall away from the first state which he has obtained, but he can fall away from the others.
Therefore he does not fall away from the state of Srotaapanna.‖ [Bhasya then enumerates the cases for each gotra.]…
―Why does one not fall away from the first state? Because the defilements abandoned through Seeing have no support
(avastuka = anadhisphana, vii.36): in fact, having satkayadrsti (v.7) for their root, they exist with the atman for their
support; now there is no atman.
―Do you pretend that these defilements have for their object (alambana) a thing that does not exist (abhava)? No. They
have the Truths for their object, [they consist of considering the upadanaskandhas as permanent, etc.]; therefore they do
not have a thing that does not exist for their object, but they are mistaken with respect to this object. How do the
defilements which are abandoned through Seeing differ from those which are abandoned through Meditation? These
defilements are also mistaken with respect to their objects.
―They differ from those which are abandoned through Seeing. One indeed sees that the idea of self (atmadrsti) falsely
attributes to real things, physical matter, etc., which are not ‗self‘ the quality of ‗self‘ under the aspect of a being which
acts, a being which feels, or of Isvara. And the other views, the view of clinging to extremes (antagrahadrsti), etc. (v.7)
exist having as their support this same ‗quality of self‘ (atmatva); as a consequence their support is non-existent, they
have no support. But the defilements which are abandoned through Meditation, namely desire, hatred, pride, and
ignorance, have for their nature attachment, antipathy, satisfaction, and confusion with respect to physical matter, etc.:
they are therefore, speaking absolutely, a support and in this respect differ from the defilements which are abandoned
through Seeing. For the agreeable, the painful, etc., is real with respect to what exists, whereas there is not a trace of self,
of things pertaining to self, of Isvara, etc.
―Another explanation: The defilements which are abandoned through Meditation have a determined support, charac-
terized as agreeable, painful, etc. But, for the defilements which are abandoned through Seeing, there is no determined
support which is characterized as self or as a thing pertaining to self; consequently they do not have a support.
―Another point: Among the Aryans (= the Saiksas) who do not reflect, the defilements which are abandoned by
Meditation can arise by reason of the weakness of mindfulness; these defilements do not arise among the Aryans who
reflect. In the same way that one thinks a rope is a snake if one does not observe it carefully; [so too when one's attention
is lacking, one forgets its metaphysical characteristics, the impermanence of the pleasant, etc.] but the error of
personalism (atmadrsti) cannot arise among Aryans who do not reflect, because this error is a product of reflection.‖
___________________
The Bhasya then initiates a new discussion: ―The Sautrantikas say that one can no longer fall away from the quality of
Arhat. And their opinion is correct, as one can demonstrate by scripture and by reasoning.‖ Discussion follows with
citations from sciprture with the conclusion: ―Consequently immovable deliverance of the mind belongs to all the
Arhats. As for the ‗blisses,‘ a certain Arhat can fall away from them, when, being distracted by property and honors, he
loses his mastery in absorption: this is an Arhat whose faculties are weak. A certain Arhat does not fall away from them:
this is an Arhat whose faculties are sharp. The Arhat who falls away from the ‗blisses‘ is a Parihanadharman; one who
does not fall away is an Aparihanadharman. One should explain the Cetanadharman, etc., in the same way.‖ [Various
clarifications follow. Then the discussion turns to arguments from reason: if an arhat has cut-off all outflows, how can
defilements arise (=falling away)?]…‖The Vaibhasikas maintain that one can also fall away from the quality of Arhat.‖
K58c: ―Saiksas and Prthagjanas are also of six families: the families of the Arhats have their antecedents in these
families.‖
K58d: ―One can perfect his faculties outside of the Path of Seeing the Truths, but not while one traverses this Path, for,
in view of its rapidity [in all fifteen moments, vi.28], one cannot accomplish the preparatory practices required for
perfecting. Some perfect their faculties as Prthagjanas; some, as Sraddhadhimuktas.‖
parihāṇistridhā jñeyā prāptāprāptopabhogataḥ| antyā śāsturakopyasya madhyā cānyasya tu tridhā||59||
應知退有三已未得受用佛唯有最後利中後鈍三
59a-b. There are three types of falling away: from that which is acquired, from that which has not
yet been acquired, and from fruition. 59c-d. The last, with respect to the Master; the second also,
with respect to an Immovable One; all three, with respect to others.
N/C: Bhasya: ―How can it be that an Immovable Arhat can fall away from the blisses?
K59a-b: ―Whoever falls away from the possession of a spiritual quality, falls away from what has been acquired.
Whoever does not acquire a spiritual quality that is to be acquired, falls away from that which has not yet been acquired.
Whoever does not actualize a spiritual quality that he possesses, falls away from his fruition (upabhoga).‖
K59c-d: ―1. The Buddha falls away only from fruition: [occupied with the good of his followers, he ceases his enjoyment
of the blisses]. 2.The Immovable One (the Akopyadharman) falls away from both his fruition and from what has not yet
been acquired: for he has not necessarily acquired the dharmas proper to very distinguished persons. 3. The Arhats who
are not immovable also fall away from what they have acquired.‖
mriyate na phalabhraṣṭaḥ tadakārya karoti na| vimuktyānantaryapathā navākopye atisevanāt||60||
一切從果退必得不命終住果所不為慚增故不作練根無學位九無間解脫
60a. He does not die having fallen away from his result. 60b. He does not do what should not be
done. 60c-d. For the Immovable One, there are nine paths of two types. 60d. By reason of his
intense cultivation.
N/C: Bhasya: ―Does the saint who falls away from the state of Arhat take up a new existence?‖
K60a: ―He never dies in the state of having fallen away from his result. In fact the Sutra says, ‗Oh Bhiksus, it happens
that the wise Aryan Sravaka experiences weakness of mindfulness, that his mindfulness becomes slow. But he quickly
rejects, he makes disappear, destroys, annihilates [this weakness of mindfulness].‘ If it were otherwise, if a person,
having become an Arhat, falls away from the state of Arhat, and could continue to transmigrate, the religious life
(brahmacarya) would not inspire confidence.
―A person fallen away from a state does not do that which a person who resides in this state cannot do:‖
K60b: ―Even though fallen, he does not do that which is in contradiction with his state (for example, abrahmacarya). In
the same way a hero can be moved, but he does not fall.‖
K60c-d: ―The Prativedhanadharman who perfects his faculties and penetrates the family of the Immovable Ones, should
produce nine Irresistible Paths, nine Paths of Deliverance, exactly like the Saiksa, in order to obtain the quality of Arhat
[in detaching himself from Bhavagra]. Why is this?‖
K60d: ―The Prativedhanadharman has intensely cultivated the family of weak faculties; consequently this family cannot
be transformed without a great effort: it has, in fact, been made firm both by the Path of the Saiksa and by the Path of the
Asaiksa.‖
dṛṣṭayāptatāyāmekaikaḥ anāsravāḥ nṛṣu vardhanam| aśaikṣo nava niśritya bhūmīḥ śaikṣastu ṣaṭ yataḥ||61||
久習故學一無漏依人三無學依九地有學但依六捨果勝果道唯得果道故
61a. For the Dṛṣṭiprāpta, one of each type. 61b. Pure paths. 61b. There is transformation among
humans. 61c. The Aśaikṣas in nine spheres. 61d. The Śaikṣa, in six.
N/C: K61a-b: ―For the transformation of the faculties by which a Sraddhadhimukta [=a Saiksa of weak faculties]
becomes a Drstiprapta [=a Saiksa of sharp faculties], there must be an Irresistible Path and a Path of Deliverance. In the
two cases (60c-d and 61a), there is a preparatory path (prayogamarga).These Irresistible Paths and Paths of Deliverance
are K61b. Pure paths. For the faculties of Aryans cannot be transformed by impure paths.‖
K61c-d: ―Only humans can transform their faculties; there is no transformation elsewhere, for elsewhere falling away is
impossible. K61c. The Asaiksas in nine spheres. Namely in anagamya, dhyanantara, the Four Dhyanas and three
Arupyas, [for the same state of Arhat can be obtained in these spheres]. K61d. The Saiksa, in six. With the exception of
the three Arupyas. Why is this?‖
saviśeṣaṁ phalaṁ tyaktvā phalamāpnoti vardhayan| dvau buddhau śrāvakāḥ sapta navaite navadhendriyāḥ||62||
七聲聞二佛差別由九根加行根滅定解脫故成七
[62] 61d-62b. Because the Śaikṣa who increases his faculties by abandoning his state and his
progress, obtains the state. 62c-d. Two Buddhas and seven Śrāvakas, the Arhats have nine classes
of faculties.
N/C: K61d-62b: ―When the Saiksa perfects his faculties, he loses a state (=Sakrdagamiphala), a state that he had
acquired by the path of weak faculties; he loses his visesa, that is, the progress that he had made—preparatory paths,
Irresistible Path, Path of Deliverance, and Path of Excellence,—in the detachment of the Dhyanas, a progress realized
with his weak faculties. He obtains only a state belonging to the family of sharp faculties, a state forming part of the
detachment of Kamadhatu, not the state of Anagamin which is of Arupyadhatu.‖
K62c-d: ―The Sravakas are seven in number, the five the first of which is the Parihanadharman, plus the Immovable One
(=the Akopyadharman) which is divided into two, depending on whether he was from his beginnings of the immovable
family, or whether he has obtained this family through the perfecting of his faculties. The two Buddhas, - the
Pratyekabuddha and the Buddha, - are varieties of Immovable Ones. These make nine persons whose faculties are
respectively weak-weak, etc.‖
prayogākṣasamāpattivimuktyubhayataḥ kṛtāḥ| pudgalāḥ sapta ṣaṭ tvete dvau dvau mārgatraye yataḥ||63||
此事別唯六三道各二故俱由得滅定餘名慧解脫
63a-c. Seven pudgalas, by reason of their cultivation, their faculties, absorption, deliverance, of two.
63c. They are six. 63d. Two exist in each of the three paths.
N/C: Bhasya: ―In general, the Aryans are seven in number: 1. the Sraddhanusarin, 2. the Dharmanusarin, 3. the
Sraddhadhimukta, 4. The Drstiprapta, 5. the Kayasaksin, 6. the Prajnavimukta, and 7. The Ubhayatobhagavimukta.‖
L63a-c: ―1. By reason of their cultivation (prayoga), there exists the Sraddhanusarin and the Dharmanusarin (vi.29a-b).
In the beginning, in the state of Prthagjana, it is by reason of faith (sraddha) that the first, under the impulse of another
[that is, learning the foundations of mindfulness, etc., from another] applied himself (prayoga) to things, that is, he
devoted himself to reflection and meditation. The second applied himself in the same way, but by following (anusara)
the dharmas, that is, the twelvefold Scriptures, and by pursuing (anusarati) the dharmas, that is, the parts of Bodhi
(bodhipaksikas) by himself.
2. By reason of their faculties, there exists the Sraddhadhimukta and the Drstiprapta (vi.31c-d). Their faculties are
respectively weak and sharp by reason of the predominance, among the first, of intention proceeding from faith
(sraddaya adhimoksah), and, among the second, of wisdom (prajna).
3. By reason of absorption (samapatti), there exists the Kayasaksin (vi.43c-d), because he has realized the Absorption of
Extinction (vi.43c, viii.33a).
4. By reason of deliverance, there exists the Prajnavimukta (vi.64a-b).
5. By reason of absorption and deliverance, there exists the Ubhayatobhagavimukta (vi.64a-b).
―Thus, from the point of view of their enumeration, there are seven. K63c. They are six. These seven, from the point of
view of substantial entities, are six.‖
K63d: ―In the Path of Seeing, there exists two pudgalas or persons, the Sraddhanusarin and the Dharmanusarin; who, in
the Path of Meditation, become a Sraddhadhimukta and a Drstiprapta, and, in the Path of the Arhat (=the Asaiksamarga),
a Samayavimukta and an Asamayavimukta.
―The Sraddhanusarin, (1) from the point of view of his faculties, is of three types: his faculties are weak by definition;
but they can be either weak-weak, weak-medium, or weak-strong; (2) from the point of view of his family, of five types:
of the family of the Parihanadharman, etc. (vi.56); (3) from the point of view of the Path, of fifteen types: accordingly as
he is in one of the eight Patiences or in one of the seven Knowledges (vi.26-27); (4) from the point of view of
detachment, of seventy-three types: 1. Bound by all of the bonds of Kamadhatu, 2-10. detached from one . . . from nine
categories of bonds of Kamadhatu; 11-19. detached from one . . . from nine categories of bonds of the First Dhyana, and
so on up to and including Akincanyayatana. Eight times nine—detachment from Kamadhatu, from the Four Dhyanas,
and from three Arupyas,—make seventy-two, plus all the bonds of Kamadhatu, seventy-three; (5) from the point of view
of the physical person (asraya), of nine types: born in one of the three Dvipas. [with the exception of Uttarakuru], born
in one of the six heavens of Kamadhatu. Higher, the Path of Seeing is absent. By taking into account all of these
differences, there are some 147,825 types of Sraddhanusarin (=3*5*15*73*9). The calculation relative to other saints is
established according to the same elements, with the differences of title.‖
nirodhalābhyubhayatovimuktaḥ prajñayetaraḥ| samāpattīndriyaphalaiḥ pūrṇaḥ śaikṣo'bhidhīyate||64||
有學名為滿由根果定三無學得滿名但由根定二
64a-b. He who possesses extinction is doubly delivered; the other is delivered through prajñā. 64c-
d. It is from the point of view of absorption, of faculties, and of result that a Śaikṣa is said to be
complete.
N/C: Bhasya: ―Who is the saint that is called an Ubhayatobhagavimukta, (‗one who is doubly delivered‘)? Who is the
saint that is called a Prajnavimukta (‗one who is delivered through prajna‘)?‖
K64a-b: ―One who has entered the Absorption of Extinction (vi.43c-d), that is to say, one who is endowed with extinct-
tion, is called ‗doubly delivered‘, because, by the power of prajna and absorption, he is delivered from the hindrance of
the defilements and from the hindrance that opposes the arising of the eight liberations. The other is ‗one who is
delivered through prajna,‘ because, by the power of prajna, he is delivered from the hindrance of the defilements.‖
K64c-d: ―The complete Saiksa is of three types, complete by his result, his faculties, and his absorption. The Anagamin
of the Sraddhadhimukta class (vi.31c) who is not a Kayasaksin (vi.43) is complete from the point of view of only his
result. The saint of the Drstiprapta class (vi.32) who is not detached from Kamadhatu is complete from the point of view
of only his faculties. The Anagamin of the Drstiprapta class who is not a Kayasaksin is complete from the point of view
of his result and his faculties. The Anagamin of the Sraddhadhimukta class who is a Kayasaksin is complete from the
point of view of his result and his absorption. The Anagamin of the Drstiprapta class who is a Kayasaksin is complete
from the point of view of his result, his faculties, and his absorption. A Saiksa cannot be complete from the point of view
of only his absorption, for the Absorption of Extinction supposes the state of Anagamin, and consequently fullness or
perfection from the point of view of result. In the same way a Saiksa cannot be complete only from the point of view of
his faculties and his absorption.‖
aśaikṣaparipūrṇatvaṁ dvābhyām mārgaḥ samāsataḥ| viśeṣamuktyānantaryaprayogākhya ścaturvidhaḥ||65||
應知一切道略說唯有四謂加行無間解脫勝進道
65a. The Aśaikṣa is complete from two points of view. 65b-d. In short, the path is of four types,
Preparatory, Irresistible, Deliverance, and Excellence.
N/C: K65a: ―From the point of view of his faculties and his absorption. There is no Asaiksa in fact who is not complete
from the point of view of his state: consequently perfection from the point of view of state is counted as a perfection. The
Prajnavimukta (vi.64) who is an Asamayavimukta (vi.56) is complete from the point of view of his faculties. The
Ubhayatobhagavimukta who is a Samayavimukta is complete from the point of view of his absorption. The Ubhayato-
bhagavimukta who is an Asamayavimukta is complete from the point of view of his faculties and his absorption.‖
K65b-d: ―Prayogamarga, the Path of Application or of Preparatory Cultivation, is the path by which and following upon
which there arises the Irresistible Path.
Anantaryamarga, the Irresistible Path (vi.28b), is the path by which an obstacle is abandoned (vi.64a-b, 77).
Vimuktimarga, the Path of Deliverance, is the first path which arises free from the obstacle abandoned by means of the
Irresistible Path.
Visesamarga, the Path of Excellence, is the path differing from the preceding paths.
―What is the meaning of the word marga, path? The path is the path to Nirvana because it goes from here; or rather,
because it is through it that Nirvana is searched out. But how are the Path of Deliverance and the Path of Excellence
paths? In fact, it is on the Preparatory Path and the Irresistible Path that the acquisition of Nirvana depends. Because the
Path of Deliverance and the Path of Excellence are parallel to the paths of abandoning (Prahanamarga = the Irresistible
Path par excellence) from the point of view of their object (the Truths), their aspects (sixteen aspects, impermanence,
etc.), and their purity; they are distinguished by being superior, for they have for their causes all the causes of the paths
of abandoning plus the paths of abandoning themselves. And moreover because, by means of these two paths, one
obtains higher and higher paths: (the Path of Deliverance is necessary for the acquisition of a new Irresistible Path). Or
rather because, by these two paths, one enters into nirupadhisesa Nirvana, Nirvana without remnant.‖
dhyāneṣu mārgaḥ pratipatsukhā duḥkhā'nyabhūmiṣu| dhanyābhijñā mṛdumateḥ kṣiprābhijñetarasya tu||66||
通行有四種樂依本靜慮苦依所餘地遲速鈍利根
66a. The path belonging to the Dhyānas is the easy route. 66b. The difficult routes belong to other
spheres. 66c-d. When intelligence is weak, a route for slow intelligence; in the contrary case, a
route for a quick intelligence.
N/C: Bhasya: ―The path is also called pratipad, route, because, by it, one arrives at Nirvana. There are four routes: routes
difficult for slow and quick intelligences, and routes easy for slow and quick intelligences.‖
K66a: ―The path (the Preparatory Path, etc.), cultivated in the Dhyanas, that is to say, while one is in Dhyana, is the easy
route. For the Dhyanas are endowed with parts (viii.1,10) and present a perfect balance of calm (samatha) and insight
(vipasyana): it results from this that, in the Dhyanas, the route flows on effortlessly.‖
K66b: ―The path in anagamya, dhyanantara, and the Arupyas, is the difficult route, for these absorptions are not
endowed with parts, and calm and insight are not in balance. In anagamya and dhyanantara, the power of insight, which
is great, outweighs calm, which is small. But the opposite holds true in the Arupyas.‖
K66c-d: ―Whether the route is easy or difficult, when the faculties are weak, the route is for slow intelligences (dhandha-
bhijna); when the faculties are sharp, the route is for quick intelligences. The route is termed for slow intelligences when
intelligence (abhijna) is slow (dhandha) in it. Abhijna is the equivalent of prajna, and dhandha the equivalent of manda.
So too, the route is for quick intelligences when abhijna is rapid in it, that is to say, when prajna is sharp in it. Or rather
one can explain: the abhijna of a person of weak mind, is slow . . . ; the abhijna of a person with a sharp mind, is quick.‖
anutpādakṣayajñāne bodhiḥ tādanulomyataḥ| saptatriṁśattu tatpakṣyāḥ nāmato dravyato daśa||67||
覺分三十七謂四念住等覺謂盡無生順此故名分
67a-b. The Knowledge of Destruction with the Knowledge of Non-Arising is Bodhi. 67b-c. Because
they are favorable to it, thirty-seven dharmas are its adjutants. 67d. Thirty-seven from the point of
view of name, but ten substantial entities.
N/C: Bhasya: ―The Path receives the name of bodhipaksika, ‗containing the adjutants of Bodhi.‘ There are thirty-seven
adjutants of Bodhi, namely the four foundations of mindfulness, the four right exertions, the four supernormal powers
(rddhipadas) the five faculties, the five powers, the seven parts of Bodhi (bodhyangas) and the Noble Eightfold Path.‖
K67a-b: ―The Knowledge of Destruction and the Knowledge of Non-Arising are Bodhi which, by reason of the
differences of the saints who obtain it, is threefold: Sravaka Bodhi, Pratyekabuddha Bodhi, and Unsurpassed, Perfect
Bodhi. In fact, by these two Knowledges, one completely abandons ignorance; by the first, one knows in all truth that the
task is accomplished; and by the second, that there is nothing more to be accomplished in the task.‖
śraddhā vīryaṁ smṛtiḥ prajñā samādhiḥ prītyupekṣaṇe| praśrabdhiśīlasaṁkalpāḥ prajñā hi smṛtyupasthitiḥ||68||
此實事唯十謂慧勤定信念喜捨輕安及戒尋為體
68a-c. Faith, energy, mindfulness, prajña, absorption, joy, indifference, resolution, morality, and
aptitude.
N/C: Bhasya: ―What are these ten entities [favorable to bodhi]? [K68a-c…] How is that?‖ [see K68d-69b below for how
these ten substantial entities are derived from the 37 adjutants.]
vīryaṁ samyakprahāṇākhyamṛddhipādāḥ samādhayaḥ| pradhānagrahaṇaṁ sarve guṇāḥ prāyogikāstu te||69||
四念住正斷神足隨增上說為慧勤定實諸加行善
[69] 68d-69b. Foundation of mindfulness is prajñā; energy receives the name of right exertion; the
supernormal powers are samādhis. 69c-d. A definition according to their essentials; they are also all
the qualities that arise from cultivation.
N/C: K68d-69b: ―The foundations of mindfulness, the right exertions (samyakpradhanas), and the supernormal powers
are, by their nature, prajna, energy, and samadhi.
―i. We have therefore at first five items, faith, energy, mindfulness, samadhi, and prajna, which, under their own names,
make up five faculties and five powers. Among these five items, prajna is made up of: a. the four foundations of
mindfulness, b. one of the parts of Bodhi, the investigation into the dharmas (dharmapravicaya), and c. one of the parts
of the Noble Eightfold Path, Right Views. Energy is made up of: a. the four right exertions; b. one of the parts of Bodhi,
energy; and c. one of the parts of the Noble Eightfold Path, Right Effort. Samadhi is made up of: a. the four supernormal
powers; b. one of the parts of Bodhi, samadhi; and c. one of the parts of the Noble Eightfold Path, Right Concentration.
Mindfulness is made up of: a. one of the parts of Bodhi, mindfulness; b. one of the parts of the Noble Eightfold Path,
Right Mindfulness.
―ii. What do we have in addition that are not these first five items? Among the parts of Bodhi, joy, resolution (ii.25),
indifference; among the parts of the Noble Eightfold Path, Right Thoughts and the three parts of morality- Right Speech,
Right Action, and Right Livelihood—which are counted as being one item, morality, We have five plus five items;
therefore the adjutants of Bodhi are made up of ten items.
―According to the Vaibhsikas, there are eleven items; Right Speech and Right Actions together form one item, and Right
Livelihood is another item (iv.85c-d). Therefore morality (sila) counts for two items added to the nine preceding items.‖
K69c-d: ―The preceding definitions refer to the principal elements of the foundations of mindfulness, etc.; but all these
adjutants of Bodhi are also a collection of qualities, pure or impure, which have arisen from preparatory cultivation
(prayogika, ii.71b), from hearing, reflection, or meditation.
―Why is energy termed rignt exertion? Because the body, speech, and mind are, through energy, correctly placed into
action. Why is samadhi termed a supernormal power (rddhipada)? Because samadhi is the foundation (pada = pratistha)
of rddhi, that is to say, of the ‗success‘ of all spiritual qualities.
―But certain masters, [the Vaibhasikas], maintain that supernormal power is samadhi, and that the four,--desire, mind,
energy, and examination,--are the ‗feet‘, padas, of this supernormal power: they should therefore say that the adjutants of
Bodhi are thirteen in number by adding desire and mind to their list of eleven. Furthermore, to affirm that supernormal
power is samadhi is to contradict the Sutra which defines supernormal power, ‗What is supernormal power? The ascetic
accomplishes different works of miraculous power; being one, he becomes many,‘ and so on.
―Why are faith, energy, etc., termed faculties and powers? Accordingly as they are weak or strong, for the faculties and
the powers cannot be broken or crushed. How is the order of the faculties explained? In order to obtain the result in
which one believes (sraddha), one makes an effort (yiryam arabhate). When one forces onself, there is a setting up of
mindfulness (smrtyupasthiti). When mindfulness is set up, one fixes the mind (samadhi) in order to avoid distraction.
When the mind is fixed, there arises a consciousness which conforms to the object (prajna).‖
ādikarmikanirvedhabhāgīyeṣu prabhāvitāḥ| bhāvane darśane caiva sapta vargā yathākramam||70||
初業順決擇及修見道位念住等七品應知次第增
70. They form seven groups which are distributed, in order, between the beginning stage, the
nirvedhabhāgīyas, Meditation, and Seeing.
N/C: K70: ―In the beginning stage, there are the foundations of mindfulness, because, in this stage, one examines the
body, etc. In the Heats (Usmagata), there are the right exertions (samyakpradhana), for, in this stage one increases his
energy, an increase which is the principle of progress. In the Summits (Murdhan), there are the supernormal powers, for,
due to them, one obtains the condition in which the roots of good cannot be lost. The faculties are in the Patiences, for
faith, energy, etc., become predominant (adhipatyaprapta, see ii.2a-b) in this stage from the fact that, in the Patiences,
one is no longer capable of falling away (vi.23b). The powers are in the Supreme Worldly Dharmas, for, in this stage,
faith, energy, etc., can no longer be crushed either by the defilements—for these are not activated—nor by any other
worldly dharmas. The parts of Bodhi are in the Path of Meditation, for this Path is close to Bodhi, that is to say, to the
Knowledge of Destruction and the Knowledge of Non-Arising in which the Path of Seeing is separated by the Path of
Meditation. The parts of the Noble Eightfold Path are in the Path of Seeing, for this Path is characterized by progress: for
one goes quickly.
―[But, one would say, the Path of Seeing proceeds from out of the Path of Meditation. Why not respect this order?] The
Sutra lists the parts of Bodhi (=the Path of Meditation) first, and the parts of the Noble Eightfold Path (=the Path of
Seeing) second, with an end to having an order corresponding to the number of parts, at first seven, and then eight.
Investigation into the dharmas (dharmapravicaya) is at one and the same time Bodhi and a part of Bodhi, and Right
Views is both the Path and a part of the Noble Eightfold Path. Such is the doctrine of the Vaibhasikas.‖
[Bhasya then describes another justification for the order of the 7 groups of 37 adjutants (keeping the original order).]
anāsravāṇi bodhyaṅgamārgāṅgāni dvidhetare| sakalāḥ prathame dhyāne anāgamye prītivarjitāḥ||71||
七覺八道支一向是無漏三四亓根力皆通於二種初靜慮一切未至除喜根
71a-b. The parts of Bodhi and the parts of the Path are pure. 71b. The others are of two types. 71c.
All exist in the First Dhyāna. 71d. In anāgamya, with the exception of joy.
N/C: K71a-c: ―They are only pure, for they are placed in the Path of Seeing and the Path of Meditation. Without doubt,
there are worldly right views, etc., but they are not called the parts of the Noble Eightfold Path. K71b. The others are of
two types. The other adjutants of Bodhi are either impure or pure…[K71c…] In all, thirty-seven.‖
K71d: ―Why is joy (a part of Bodhi) absent from anagamya? Because the thresholds of absorption (samantakas) are
realized only through force, and again, because they include the fear of falling into a lower sphere.‖
dvitīye'nyatra saṁkalpāt dvayostaddvayavarjitāḥ| dhyānāntare ca śīlāṅgaistābhyāṁ ca triṣvarūpiṣu||72||
二靜慮除尋三四中除二前三無色地除戒前二種
72a. In the Second, with the exception of thoughts. 72b. In two, with the exception of the one and
the other. 72c. Also, in dhyānāntara. 72c-d. In three Ārūpyas, with the exception of the preceding
and the parts of morality.
N/C: K72a: ―In the Second Dhyana, thoughts (a part of the Eightfold Path) are absent, but the other thirty-six adjutants
of Bodhi remain. Thought is absent since vicara is also absent.
K72b: ―In the Third and the Fourth Dhyanas, there is absent both joy and thought, but the other thirty-five adjutants of
Bodhi remain.‖
K72c: ―There one finds thirty-five adjutants of Bodhi with the exception of these same two.‖
K72c-d: ―In the three Arupyas there is also absent Rignt Speech, Right actions, and Right Livelihood, but thirty-two
adjutants of Bodhi remain.‖
kāmadhātau bhavāgre ca bodhimārgāṅgavarjitāḥ| trisatyadarśane śīladharmāvetyaprasādayoḥ||73||
於欲界有頂除覺及道支證淨有四種謂佛法僧戒
73a-c. In Kāmadhātu and in Bhavāgra, the parts of Bodhi and the parts of the Path are absent.
N/C: K73a-c: ―In fact, the Pure Path is absent from these two places. Therefore some twenty-two adjutants of Bodhi
remain.‖
lābho mārgābhisamaye buddhatatsaṁghayorapi| dharmaḥ satyatrayaṁ bodhisattvapratyekabuddhayoḥ||74||
見三得法戒見道兼佛僧法謂三諦全菩薩獨覺道
[74] 73c-74. When one sees three Truths, one obtains the morality and the avetyaprasāda relating
to the Dharma: when one comprehends the Path, also the avetyaprasāda relating to the Buddha
and his Saṁgha. 74c-75a. The Dharma is the three Truths and the Path of the Pratyekabuddha and
the Bodhisattva.
N/C: Bhasya: ―At what moment does the person who cultivates the adjutants of Bodhi obtain the avetyaprasadas, that is,
the four types of faith [and purity] which accompany intelligence?‖
K73c-74: ―At the comprehension (abhisamaya) of the first three Truths (vi.27), there is acquisition of the avetyaprasada
relating to the Dharma, and to the pure precepts, dear to the Aryans. At the comprehension of the Truth of the Path, dear
to the Aryans, there is an acquisition of the avetyaprasada relating to the Buddha and to his Sravaka-Sangha. The word
‗also‘ (api) is there in order to mark that there is also an acquisition of the avetyaprasada relating to the Dharma and the
precepts. The prasada relating to the Buddha is a prasada relating to the Asaiksa dharmas which make up a Buddha; so
too one should understand by Sangha the Saiksa and Asaiksa dharmas which make up the Sangha (iv.32).‖
K74c-75a: ―What is understood by Dharma in the expression ‗avetyaprasada relating to the Dharma‘? [K74c-75a…]
Consequently, when one understands the Four Noble Truths, one obtains the avetyaprasada relating to the Dharma.‖
mārgaśca dravyatastu dve śraddhā śīlaṁ ca nirmalāḥ| noktā vimuktiḥ śaikṣāṅgaṁ baddhatvāt sā punardvidhā||75||
信戒二為體四皆唯無漏學有餘縛故無正脫智支解脫為無學謂勝解或滅
75a-c. From the point of view of substantial entities, these four are two things, faith and morality.
75b. Immaculate. 75c-d. Because he is bound, deliverance is not said to be a part of a Śaikṣa. 75d.
Deliverance is twofold.
N/C: K75a-c: ―The avetyaprasada relating to the Buddha, the Dharma, and the Sangha, are, by their nature, faith
(sraddha). The precepts dear to the Aryans, are, by their nature, morality (sila). Therefore they are two things. Are these
two things pure or impure? The avetyaprasadas are exclusively K75b: Immaculate.
―What is the meaning of the term avetyaprasada? A faith consecutive to the exact comprehension of the Truths. The
avetyaprasadas are arranged in the order in which, upon leaving the contemplation of the Truths, they are actualized.
How does one actualize them upon leaving this contemplation? ‗Oh! the Blessed One is a perfect Buddha! Well
preached is his Dharma-Vinaya! Well cultivating is his Sravaka-Sahgha!‘: it is thus that one actualizes them, for the
Buddha, the Dharma, and the Sangha are, in this order, the doctor, the remedy, and the patient. As the prasada of
morality results from the prasada of the mind, it is placed fourth, at the end: it is when the mind is thus believing
(prasanna) that one acquires the precepts dear to the Aryans. Or rather, the prasada of the precepts is placed at the end,
because the Buddha, the Dharma, and the Sahgha are the doctor, the remedy, and the patient, and the prasada of the
precepts corresponds to health (arogya). Or rather because the Buddha is the guide, the Dharma is the path, the Sahgha is
one's travelling companions, and the precepts dear to the Aryans are the vehicle (yana).‖
K75c-d: ―According to the Sutra, a Saiksa has eight parts (or ‗limbs‘, angas), namely the eight parts of the Noble
Eightfold Path (marganga) termed ‗pertaining to the Saiksa‘: saiksi samyagdrsti…saiksa samyaksamadhi; an Asaiksa
has ten parts, namely the same eight parts of the Noble Eightfold Path termed ‗pertaining to the Asaiksa‘: asaiksi
samyagdrsti..., plus asaiksi samyagvimukti and asaiksa sarnyagjnana, the perfect deliverance proper to Arhats and the
knowledge of the acquisition of this deliverance (on samyagvimuktijnana, see vi.76d).
―Why does not the Sutra attribute both perfect deliverance and the knowledge of this perfect deliverance to the Saiksa?
[K75c-d…] A Saiksa is bound by the bonds of the defilements. How could one consider him delivered? The person who
is partially bound is not called released. Deliverance is absent from him, and he cannot possess the knowledge of the
acquisition of deliverance.
―An Asaiksa, on the contrary, is completely liberated from all the bonds: he is thus characterized, magnified both by his
deliverance from the defilements and by the direct knowledge of his deliverance: therefore it is of the Asaiksa alone that
one can say that perfect deliverance and the knowledge of this perfect deliverance are his parts.‖
K75d: ―What is deliverance? K75d. Deliverance is twofold. It is conditioned and unconditioned.‖
asaṁskṛtā kleśahānamadhimuktastu saṁskṛtā| sāṅgaḥ saiva vimuktī dve jñānaṁ bodhiryathoditā||76||
有為無學支即二解脫蘊正智如覺說謂盡無生智
76a-c. Victory over the defilements is unconditioned deliverance; adhimokṣa is conditioned
deliverance. 76b-c. This last is a part. 76c. It is two deliverances. 76d. Bodhi, as described above, is
knowledge.
N/C: K76a-b: ―The abandoning (prahana, that is, pratisamkhyanirodha, ii) of the defilements is unconditioned
deliverance. The intention of the Asaiksa is conditioned deliverance.‖
K76b-c: ―It is conditioned deliverance which is called a ‗part pertaining to an Asaiksa‘; for the other parts, Right Views,
etc., are conditioned.‖
K76c: ―This same conditioned deliverance is described, in the Sutra (Samyukta, TD 2, p. 16c24), as being double,
mental deliverance and deliverance through prajna. [Mental deliverance comes about through the liberation from desire,
and deliverance through prajna comes about through liberation from ignorance;] it therefore constitutes what is called the
skandha of deliverance, the vimuktiskandha.‖
K76d: ―What is the perfect or Right Knowledge (samyagjnana) which is distinct from Right Views (samyagdrsti)?
[K76d…] Bodhi, as we have described above, is the Knowledge of Destruction and the Knowledge of Non-Arising
(vi.67a-b), and these constitutes Right Knowledge, the tenth part of the Asaiksa.‖
vimucyate jāyamānasaśaikṣaṁ cittamāvṛteḥ| nirudhyamāno mārgastu prajahāti tadāvṛtim||77||
無學心生時正從障解脫道唯正滅位能令彼障斷
77a-b. The Aśaikṣa mind, arising, is delivered from its obstacles. 77c-d. It is while perishing that the
Path causes the abandoning of the obstacle.
N/C: Bhasya: ―Which mind—past, present, or future-is delivered?‖
K77a-b: ―The Sastra (Jnanaprasthana) says, ‗The future Asaiksa mind is delivered from its obstacle.‘ What is this
obstacle? The possession of the defilements [=ninth category of the defilements of Bhavagra], which in fact creates an
obstacle to the arising of an Asaiksa mind. At the moment of Vajropamasamadhi (vi.44c-d), this possession is
abandoned, and an Asaiksa mind arises and is delivered. When this possession has been abandoned, the Asaiksa mind
has arisen and has been delivered. But what would you say of the Asaiksa mind which has not arisen at the moment of
Vajropamasamadhi, or of the worldly mind which is produced within an Asaiksa? These two minds are also delivered;
but it is of the future Asaiksa mind in the process of arising that the Sastra says is delivered. From what is the worldly
mind of an Asaiksa delivered? From the same possession of the defilements, an obstacle to its arising. But is not this
same worldly mind produced within a Saiksa, and have you not said that it is delivered? The worldly mind of a Saiksa is
not similar to that of an Asaiksa, for the latter is not accompanied by the possession of the defilements.‖
K77c-d: ―What is the Path—past, present, or future,--by which the obstacle to the arising of the Asaiksa mind is
abandoned? [K77c-d…] Perishing, that is to say, in the present.‖
asaṁskṛtaiva dhātvākhyā virāgo rāgasaṁkṣayaḥ| prahāṇadhāturanyeṣāṁ nirodhākhyastu vastunaḥ||78||
無為說三界離界謂離貪斷界斷餘結滅界滅彼事
78a. Unconditioned deliverance receives the name of dhātu. 78b. The destruction of craving is
detachment. 78c. The destruction of the others is abandoning. 78d. The destruction of the object is
called nirodhadhātu, the sphere of extinction.
N/C: Bhasya: ―The Sastra and the present work defined unconditioned deliverance (vi.76a). On the other hand, the Sutra
and the Sastra speak of three dhatus (‗spheres‘), namely prahanadhatu (‗the sphere of abandoning‘), viragadhatu (‗the
sphere of the absence of craving‘), and nirodhadhatu (‗the sphere of extinction‘). What is the relationship between
unconditioned deliverance and these three spheres?
K78a: ―This deliverance is the three dhatus.‖
K78b: ―The abandoning of craving (raga) is viragadhatu, the sphere of the absence of craving.‖
K78c: ―The abandoning of the defilements other than craving is prahanadhatu, the sphere of abandoning.‖
K78d: ―The abandoning of the object, impure physical matter, etc., with the exception of the abandoning of the
defilements, is the realm of extinction.‖
nirvidyate duḥkhahetukṣāntijñānaiḥ virajyate| sarvairjahāti yaiḥ evaṁ catuṣkoṭikasaṁbhavaḥ||79||
厭緣苦集慧離緣四能斷相對互廣狹故應成四句
79a-b. Disgust arises by means of the Patiences and the Knowledges of Suffering and Origin. 79b-c.
Detachment arises through all the dharmas by means of which there is abandoning. 79d. There are
therefore four alternatives.
N/C: Bhasya: ―Does one become disgusted by means of the same dharmas through which one obtains detachment?
There are four alternatives. What are they?‖
K79a-b: ―It is only by means of the Patiences and the Knowledges of the Truths of Suffering and Origin (vi.25d) that one
obtains disgust, and not by means of the other Patiences and Knowledges.‖
K79b-c: ―The Patiences and the Knowledges (vi.28) of Suffering, of Origin, of Extinction and of the Path, through which
one abandons the defilements, are also the means for acquiring detachment.‖
K79d: ―1. If the ascetic does not abandon the defilements through the Patiences and Knowledges of Suffering and
Origin, he only acquires disgust: these Patiences and these Knowledges have only the causes of disgust for their sphere.
2. If the ascetic abandons his defilements through the Patience and Knowledges of Extinction and the Path, he only
acquires detachment: these Patiences and these Knowledges have only the causes of joy for their sphere.
3. If the ascetic abandons the defilements through the Patiences and the Knowledges of Suffering and Origin, he acquires
detachment and disgust.
4. If the ascetic does not abandon the defilements through the Patiences and the Knowledges of Extinction and the Path,
he acquires neither detachment nor disgust.
―Let us remark, with respect to the first and the fourth alternative, that the ascetic who, already detached from craving,
enters the Path of Seeing, does not abandon defilements through the Path of the Dharma Knowledge and the Dharma
Knowledges. Further more, one does not abandon them through the Knowledges which form part of the Preparatory
Path, the Path of Deliverance, as the Path of Excellence (vi.65b).‖
abhidharmakośe mārgapudgalanirdeśo nāma ṣaṣṭhaṁ kośasthānaṁ samāptamiti||

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Abhidharmakosa Chapter 6

Chapter 6: ṣaṣṭhaṁ kośasthānam

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