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Abhidharmasamuccaya, Asanga, Rahula, 1971, Boin Webb, 2001
Abhidharmasamuccaya, Asanga, Rahula, 1971, Boin Webb, 2001
'I RANSI A'H'U IN'l 0 I Rl NCI I I'Y VVAI I'01 A UAI iUi A
I NQI ISH VIUSION UYSAUA|iOJIMAVl;{JLJ
Abhidharmasamuccaya
The Compendium of the
Higher Teaching (Philosophy)
by Asariga
Abhidharmasamuccaya
The Compendium of the
Higher Teaching (Philosophy)
by Asanga
WALPOLA RAHULA
SARA BOIN-WEBB
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Asanga.
[Abhidharmasamuccaya. English]
Abhidharmasamuccaya = the compendium of the higher teach-
ing (philosophy) / by Asanga ; translated and annotated by Walpola
Rahula ; English version by Sara Boin-Webb.
p. cm.
Translated from the French version of the original Sanskrit.
Includes bibliographical references and index.
ISBN 0-89581-941-4 (cloth : alk. paper)
I. Title: Compendium oi^ the higher teaching (philosophy).
II. Walpola Rahula. III. Boin-Webb, Sara.
ABBREVIATIONS vii
ACKNOWLEDGMENTS xi
INTRODUCTION
I. Asanga xiii
II. Abhidharmasamuccaya xx
III. The Translation xxviii
CHAPTER ONE
Section One: Three Dharmas (skandba, dbatu, ayatand) 1
Section Two: Division of Aspects (prakaraprabheda) 29
CHAPTER TWO—Grouping (sarngraba) 71
CHAPTER THREE—Conjunction (samprayogd) 74
CHAPTER FOUR—Accompaniment (samanvagamd) 77
II. The Compendium of Determining (Viniscayasamuccaya)
CHAPTER ONE—Determining the Truths (Satyaviniscayd)
Section One: Dubkbasatya 81
Section Two: Samudayasatya 94
Section Three: Nirodbasatya 133
Section Four: Margasatya 140
CHAPTER Two—Determining the Teaching Wbarma-
viniscaya) 178
CHAPTER THREE—Determining Aquisitions (Praptiviniscaya)
Section One: Definition of Individuals (pudgala-
vyavastbana) 196
Section Two: Definition of Comprehension
(abbisamayavyavastbana) 218
CHAPTER FOUR—Determining Dialectic (Samkathya-
viniscayd) 242
W. Rahula
Paris, 20 July 1970.
Note from the Translator
SBW
As this book was going to press information about a project for a second
translation of the Abhidhcmnasamuccaya into English that will also bear Ven-
erable Rahula's name came to light. This second project had also been initiated
in the period following Venerable Rahula's death in 1997, but is presently at a
much earlier stage. It is being made from the original languages of Sanskrit,
Tibetan and Chinese, together with reference to the commentary, and is being
undertaken by Dr Peter Ebbatson, formerly doctoral student of Venerable
Rahula at the University of Oxford, in collaboration with other scholars. Its
specific purpose is to complete the very partial English translation begun
before his death by Ven Rahula along the same lines, and previously unknown
to the present translator, and it is being sponsored by the Walpola Sri Rahula
Foundation Trust, the body in Sri Lanka responsible for Venerable Rahula's
scholarly legacy and a supporter of academic projects there. Coining to light at
a very late stage, it has been amicably agreed among all parties that both
translations, having different bases and functions, should go ahead as origi-
nally separately planned, as each expressing different aspects of Ven Rahula's
heritage, in a positive spirit that it is hoped would have met with his approval.
Introduction
I. ASANGA
Founder of the Yogacara system (Vijiianavada)
xui
XIV Introduction
The second son, Vasubandhu, also became a monk in the
same order. "He was highly cultured, widely knowledgeable
and his mental genius was brilliant and penetrating . . . his per-
sonal discipline was pure and elevated."1
The oldest, Asanga, was a man "endowed with the nature
of a bodhisattva." He also became a monk in the Sarvastivadin
order,5 and he practiced meditation and freed himself from de-
sires. Although he had studied the teaching on Emptiness
{sunyata) he could not penetrate it deeply and reach its realiza-
tion. Disappointed and despairing, he was on the point of com-
mitting suicide when an arhat by the name of Pindola from
Purvavideha explained to him the teaching on Emptiness ac-
cording to the "Hinayana." Although Asanga understood it, he
was not fully satisfied with the explanation of Sunyata given by
the "Hinayana." Nonetheless, he did not want to abandon it. On
the contrary, he decided to go further and understand the whole
meaning of that profound and subtle teaching. He ascended to
the Tusita heaven by means of the supernormal powers (rddhi)
which he had acquired through dbyana meditation as taught by
the "Hinayana." There he met the Bodhisattva Maitreya, who
explained the teaching on Sunyata according to the Mahayana.
On his return to Jambudvipa (India), Asanga studied and
examined the teaching on Emptiness in accordance with the
methods taught to him by Maitreya and he soon achieved com-
prehension. Later, he frequently ascended to the Tusita heaven
in order there to learn from Maitreya the teachings of the
4. Scholars are not in agreement over the question of whether it was this
same Vasubandhu, or another belonging to a later period, who was the future
author of the Abbidbarmakosa.
5. According to Hsiian-tsang, Asanga first belonged to the Mahlsasaka sub-
school. The two sources need not be considered contradictory since the
Mahlsasaka was a branch of the Sarvastivada. See Bareau, Les Sectes
bouddbiques du Petit Vebicule, Paris. 1955 (abbrev. Sectes), p. 24. However,
according to the Mhv, Ch. V, 8, the Sarvastivadins as well as the
Dharmaguptakas sprang from the Mahisasakas:
Mablsasakabbikkbubi, bbikkbu sabbattbiradino,
Dbammaguttiyabbikkhu ca, jatd kbalu ime dure
In any case, the Mahlsasaka and Sarvastivada belong to the same lineage.
Introduction xv
11. In fact, Sthiramati says that Maitreya was like the tutelary deity
(istadevata) of Asanga. Many other great masters in India and China are also
supposed to have been in contact with and inspired by Maitreya. For details,
see Demieville, op. cit., p. 276 ff., Section: "Maitreya l'inspirateur."
Even today there are people who believe in tutelary deities and their aid
and inspiration.
xvin Introduction
Bodhisattvayana, Pratyekabuddhayana and Sravakayana). Thus
it was that Vasubandhu, the Great Dharma-Master, was won
over to the Mahayana by his older brother Asanga.
Vasubandhu now feared to fall into a wretched life due to
his misdemeanor because he had at first acted wrongfully by
speaking against the Mahayana. He was filled with remorse and
repented bitterly. He went to find his brother and said to him: "I
have done wrong with my tongue by speaking against the
Mahayana. I do not know how I can be forgiven for my past
wrong action. I shall cut out my tongue in order to expiate my
misdeed." But his brother said to him: "Even if you were to cut
out your tongue a thousand times, you could not obliterate your
misdeed. If you truly wish to obliterate it, you will have to find
another means." When Vasubandhu begged his brother to sug-
gest a means, Asanga replied: "Your tongue was able to speak
very skillfully and efficiently against the Mahayana, and discredit
it. If you wish to obliterate the wrrong that you have done, you
should expound the Mahayana with the same skillfulness and
efficiency." It was thus, we might think, that on the instigation of
his older brother, Vasubandhu wrote several important works in
order to propound the Mahayana teachings.12
According to Taranatha, H Asanga visited numerous regions
in India in order to propagate the Mahayana and founded some
twenty-five Mahayanist monasteries.
12. Paramartha says that " . . . all those who study the Mahayana and
Hinayana in India and in every neighboring land use the works of
Vasubandhu as their basic books" (The Life, p. 27).
13. Taranatha or Taranatha, a Tibetan lama (whose Tibetan name was
Kun-dgah snyin-po "Essence of Happiness*'), was born in 1573. He later went
to Mongolia where he passed the rest of his life and founded several monaster-
ies under the auspices of the Chinese Emperor. His "History of Buddhism in
India," based on Indian and Tibetan sources, was completed in 1608 (trans,
from Tibetan into German by A. Schiefner, St. Petersburg, 1869, and retrans.
from German into English in Indian Historical Quarterly 3, 1927) also contains
an account of Asanga's life which is much more fabulous than that of
Paramartha. However, behind the incredible events narrated by Taranatha, we
can make out Asanga's patience, willingness and perseverance in his search
for knowledge. In Taranatha's account, too, Vasubandhu was Asanga's
younger brother and was won over by him to the Mahayana.
Introduction xix
Date: Basing ourselves on evidence brought to light by the re-
search of competent scholars over several decades, we can now
say with some certainty that Asanga lived during the fourth cen-
tury c.E. in North-west India.14
14. Asanga's time is established from that of his brother Vasubandhu. The
question of knowing whether the author of the Abbidhartnakosa was the
same person as Asanga's brother or whether there were two Vasubandhus
belonging to different eras does not concern us here. However it may be, all
opinions agree in accepting that Vasubandhu, Asanga's brother, lived during
the fourth century c.E. We will therefore retain the fourth century as being the
period in which Asanga lived. For further details, see J. Takakusu, "A Study of
Paramartha's Life of Vasubandhu and the date of Vasubandhu," JRAS, 1905,
Pp- 33-53; Sylvain Levi. Sutralamkdra, translation, Intro., pp. 1-7; Noel Peri, "A
propos de la date de Vasubandhu," BEFEO XI (1911), pp. 339-90; H. Ui, "On
the Author of the MahayanasOtralankara," Zeitschrift fur Indologie unci
IranistikVl (1928), pp. 215-25; J. Takakusu, "The Date of Vasubandhu the
Great Buddhist Philosopher," Indian Studies in Honor of Charles Rockwell
Lanman, op. cit., pp. 79-88; T. Kimura, 'The Date of Vasubandhu Seen from
the Abhiciharmakosa," ibid., pp. 89-92; G. Ono, "The Date of Vasubandhu
Seen from the History of Buddhist Philosophy," ibid., pp. 93-4; M. Winternitz,
A History of Indian literature, Calcutta, vol. I: 1927, vol. II: 1933 (abbrev.
Hist.Ind.Lit.), p. 355, n. 6; E. Frauwallner, On tbe Date of the BuddbistMaster of
the law Vasubandhu, op. cit.\ Th. Stcherbatsky, Buddhist Logic (Bibliotheca
Buddhica XXVI, parts I & II), Leningrad, 1927,1, p. 31; Alex Wayman, Analysis
°f the Sravakabhumi Manuscript, op. cit., p. 19f.
15. Namely, Dhammasangani, Vibhanga, Puggalapannatti, Dhatukatha,
Yamaha, Patthana and Kathavattbu.
XX Introduction
upon the Prajnaparamita. Asanga established the Yogacara
(-Vijnanavada) system with his monumental work, the
Yogacarabbumisastra. What the Abhidhamma Pitaka is for
the Theravadins, the Jhanaprastbana for the Sarvastivadins,
the Mabaprajnaparamitasastra for the Madhyamikas, the
Yogacarabbumisastra is for the Yogacarins.
II. ABHIDHARMASAMUCCAYA
First Part
16. In Pradhan's edition this chapter is divided into three sections in accor-
dance with the Chinese version. However, as can easily be seen, the third
section is in fact the continuation of the second and there is no reason for such
a division. In the original Sanskrit text published by Gokhale this section con-
tinues the second without any division.
Introduction xxi
(Prakaraprabhedd)^ examines the same skandhas, dhatus and
ayatanas from sixty different points of view, such as substance
and designation, conventional and ultimate, conditioned and
unconditioned, worldly and transcendental, time and space,
Conditioned Origination, etc., with a view to showing that there
is no self {atman) in any sense in these categories.
The short Chapter Two, entitled "Grouping" (samgrahd),
studies the skandhas, dhatus and ayatanas by classing them in
eleven groupings according to their 1. characteristics (laksana),
2. elements (dhatii), 3. types (jati), 4. states (avastha), 5. asso-
ciations (sahayd), 6. space (desa), 7. time (kald), 8. partial
(ekadesa), 9. complete (sakala), 10. mutual (anyonya) and
11. absolute (Paramartha). The aim of this study is to give a
synthetic view of the topics.
Chapter Three, also short, is entitled "Conjunction" (sam-
prayoga) and examines the physical and mental phenomena as
combinations in various circumstances and conditions in differ-
ent realms. The object of this study is to demonstrate that the
conjunction and disjunction of things such as feeling (vedana)
are only in the mind (cittamatra) and that the notion that the
self (atman) feels, perceives, wishes, remembers, is false.
Chapter Four, the shortest in the whole wTork and entitled
"Accompaniment" (samanvagamd), studies beings with regard
to their seeds (blja) in the three realms (kama, rupa, ariipya),
with regard to their mastery (vasita) of worldly and tran-
scendental virtues and their good, bad or neutral practice
(samudacara). Whoever understands this sees the increase and
decrease of dharmas and abandons attachment and repugnance
(anu nayapratighaprahana).
17. The method of treatment and the subjects discussed in this Section are
the same as those in the text of the Dhatukatba of the Pali Abhidhamma.
XXII Introduction
Section One deals with the first Noble Truth, duhkbasatya,
"Truth of Suffering." The duhkbasatya includes the animate and
inanimate worlds. The animate world includes all beings born
into either the infernal world or the world of animals, of pretas
(hungry ghosts), of mankind, of devas and brahmas. The inani-
mate world encompasses an unlimited number of universes in
the ten directions of space, and these systems devolve or remain
devolved, evolve or remain evolved, will devolve or evolve
constantly and uninterruptedly.
Duhkba, listed in its eight forms (birth, old-age, disease,
death, etc.) is dealt writh under three different aspects: duhkba
as ordinary suffering (duhkhaduhkhata), as transformation
(vipanndmaduhkhata) and as a conditioned state (samskdra-
duhkhata). Furthermore, there is a study of conventional
(samvrti) and absolute (Paramartha) points of view.
The four characteristics of duhkba, namely, anitya (Imper-
manence), duhkba (suffering), sunya (empty) and andtma
(non-self) are explained in detail. Dealt with here is the momen-
tariness of matter (rupasya ksanikata), the atom is defined here
as having no physical body (nihsarird) and is determined by the
intellect by means of the ultimate analysis of the mass of matter.
This discussion has the aim of penetrating the non-reality of the
substance of matter.
At the end of this Section, the antardbhava (intermediate
existence) and the gandhawa are discussed within the context
of death.
Section Two deals with the second Noble Truth,
samudaya, "the origin of duhkba." As the main exposition,
trsna ("thirst," craving) is referred to as the origin of suffering.
However, in the detailed study, the klesas, "defilements" and
actions predominated by the defilements (klesadbipateya-
karma) are considered as samudaya. After listing the main
klesas (six or ten in number), the author explains their character-
istics (laksana), emergence (utthdna), objects (dlambana),
conjunction (samprayoga), synonyms (paryaya—24 in num-
ber), divergences (vipratipatti), realms (dbdtu), groups
(nikdyd) and abandonment (prahdna).
Introduction xxm
Under actions dominated by the defilements (klesadhi-
pateyakarmd), different categories of karma such as kusala and
akusala, sadharana and asadharana, balavat and durbala,
punya, apunya and animjya, drstadharma, upapadya and
aparaparyaya, etc., are studied in detail.
At the end of this Section, the second Noble Truth is de-
fined as the cause (hetu), origin (samudayd), source (prabhava)
and condition (pratyaya) of rebirth and continuity.
Section Three explains Nirodha (Nirvana) from twelve
points of view such as characteristics (laksana), profundity
(gambhuyd), convention (samvrti), absolute sense (Param-
artha), etc. Then thirty-four synonyms (paryaya) of Nirodha are
defined one after the other in order to s h o w why it (Nirodha) is
designated by this or that term, and at the end of the Section the
four characteristics of the third Noble Truth are given as cessa-
tion (nirodha), peace (Santa), excellence (pranlta) and release
(nihsarana).
Section Four deals with the fourth Noble Truth. According
to the original Pali texts, the fourth Noble Truth is always de-
fined as the Noble Eightfold Path (ariyo atthaiigiko maggo).
However, the way in which Asanga treats the Truth of the Path
(margasatya) is totally different, and the Noble Eightfold Path
does not appear in its traditional place. According to him, the
Path (marga) consists of five categories:
1. Sambharamarga (Path of Preparation): this consists of
moral practice (slid), control of the senses (indriyem gupta-
dvara), meditation (samathavipasyana), etc., practiced by the
ordinary man (prthagfana).
2. Prayogamarga (Path of Application): this leads to the
acquisition (with the aid of the preceding path) of good roots
(kusalamula) conducive to the penetration of the Truths (nir-
vedhabhaglya) u p to a certain point and to different degrees.
3. Darsanamarga (Path of Vision): this leads to a profound
vision of the Truths. Expressions encountered in the sutras 18
After which, the reasons for which the Teaching of the Buddha
is divided into the Threefold Canon are given. Then come the
four alambanas (objects) of the Dharma: vyapya (propagated
everywhere), caritavisodbana (purification of character),
kausalya (skillfulness) and klesavisodbana (purification of de-
filements). The author then explains how whoever wishes to do
so should examine the Dharma in accordance with four reasons
(yiikti): 1. sdpeksa (dependence), 2. karyakarana (cause and
effect), 3. saksatkriyasadhana (accomplishment of attestation)
and 4. dbarmata (essential nature). After which are studied the
four searches (paryesana) for and four precise knowledges
iparijnana) of names (namd), of substances (vastu), of the
designation of own-nature {svabhavaprajnapti) and of the
designation of particularities (visesapmjnapti), concerning the
Dharmas.
Next the five stages of union (yogabbumt) for a person
engaged in concentration (samadbi) are explained. Also dis-
cussed are how one becomes competent in the Dharma, in the
meaning (artha), in the letter (vyatijana), in (philosophical)
explanation (nintkti) and in the conjunction of the past and the
future (pilwantaparantanusandbi), and how one becomes a
person dwelling in the Dharma (dbarmavibarin).
The last part of this chapter is devoted to an eulogy of the
Vaipulya defined and explained as the Canon of the Bodhisattva
Perfections (BodbisatWaparamitapitaka). Also examined is why
certain people fear the Vaipulyadharma and why others, al-
though drawn to it, cannot attain emancipation. In this discus-
sion appears a very interesting and instructive list of twenty-
eight false views (asaddrsti) which can arise in the mind of
a bodhisattva who examines the Dharma superficially and
literally.
Then are explained the well-known terms nihsvabbavab
sawadbarmab of the Vaipulya, and the knowledge of the four
abbiprayas (intentions) and four abbisamdbis (profound hid-
den meanings) is mentioned as necessary in order to understand
the ideas expressed by the Tathagata in the Vaipulya. Finally,
the Vaipulya is praised as the teaching which brings happiness
and welfare to all.
XXVI Introduction
Chapter Three, entitled "Determining Acquisitions" (Prdpti-
viniscaya), is divided into two sections: Definition of Individu-
als (Pudgalavyavastbdnd) and Definition of Comprehension
(Abbisamayavyavastbdna).
Section One, Pudgalavyavastbana, deals with individuals
from seven points of view: 1. character (carita), 2. release
{niryiand), 3. receptacle (ddbdra), 4. application (prayoga),
5. result (pbala), 6. realm (dbdtu) and 7. career (carya).
According to character, there are seven types of individu-
als: some are dominated by 1. craving (rdgacarita), others by
2. hatred (dvesacaritd), or 3. delusion (mobacarita), or 4. pride
(mdnacarita), or 5. by distraction or reasoning (vitarkacarita),
while others are 6. normal or balanced (samabbdgacarita) and
7. unexcitable (mandarajaskacarita).
According to deliverance (nhydnd), there are three kinds of
individuals: adherent of the Disciples' Vehicle (srdvakaydnika),
adherent of the Pratyekabuddhas' Vehicle (pratyekabuddba-
yanika) and adherent of the Great Vehicle (mabdydnika).
As receptacle (ddbdra), 1. there are those who have not
yet acquired the equipment (asambbrtasambbdra), 2. others
who have and have not acquired the equipment (sambbrtd-
sambhrtasambbdra), and 3. yet others who have already
acquired the equipment (sambbrtasambbdra).
From the point of view of application (prayoga), there are
individuals who follow either trust or faith (sraddbdnusdriri) or
the Dharma (dbarmdnusdrui).
According to results, there are twenty-seven individuals
such as he who adheres to trust (sraddbddbimukta), he who
has acquired vision (drstiprdpta), he who is a \stream-winner r
(srotadpannd), etc. Various categories of arhats are also men-
tioned in this context.
With regard to the realms (dbdtu), individuals are classed
as pertaining to the realm of desire (kdmdvacara) or that of
form (rupdvacard) or of that of the formless (drupydvacara).
According to career (carya), five categories of bodhisattva
are mentioned, such as the bodhisattva whose career is inspired
by high resolve (adbimukticdrin) or by earnest intention
(adhydsayacdrin), etc.
Introduction xxvn
CHAPTER ONE
1 In the category rupa, sabda, etc, rupa means visible 'form' and not
matter as in the category of the five aggregates In this context, translating the
term nlpa by "matter' would lead to contusion since such things as sound
(sabcia), odor (ganclba), etc , are also constituted of subtle matter
2 A bh idha rmasa m u ccaya
consciousness element (cakswvijndnadhdtid; [4] the ear ele-
ment {srotradbatu), [51 the sound element (sabdadbdtu) and
[6] the auditory consciousness element (srotravijndnadbdtu);
[7] the nose element (gbrdnadbdtu), [8] the odor element
(gandbadhatu) and [9] the olfactory consciousness element
(gbrdnaiHjndnadbdtu); [10] the tongue element (jihvddhdtii),
[11] the taste element (rasadbatu) and [12] the gustatory con-
sciousness element (jibvdtHjndnadbdtu); [131 the body element
(kayadbdtu), [14] the tangibility element (sprastavyadbatu) and
[15] the tactile consciousness element (kayavijnanadbatu);
[16] the mental organ element (manodbdtu), [17] the mental
object element (dbarmadbdtu) and [18] the mental conscious-
ness element (manovijndnadbatu).
There are twelve spheres: [1] the sphere of the eye
(caksurdyatana) and the sphere of form (nlpdyatana); [3] the
sphere of the ear (srotrdyatana) and [4] the sphere of sound
(sabddyatana); [5] the sphere of the nose (gbranayatana) and
[6] the sphere of odor (gandbdyatand); [7] the sphere of the
tongue (jibvayatana) and [8] the sphere of taste (rasdyatana);
[9] the sphere of the body (kdydyatana) and [10] the sphere of
tangibility (sprastavyayatana); [11] the sphere of the mental
organ (mana dyatana) and [12] the sphere of the mental object
(dharmdyatand).
Why are there only five aggregates? Because of the five
methods by means of which [the idea] of self {atman) makes its
appearance: self as physical apprehension, self as experience,
self as expression, self as the agent of all right and all wrong,
and self as the basis of all that.
Why are there only eighteen elements? Because, due to
two things, the body idebd)1 and appropriation (parigraba)^
there is support of the past and present sixfold experience
{atitavartamanasadakaropabbogadharanata)*
2. Deha means the six indriyas (faculties): eye, ear, nose, tongue, body
and mental organ.
3. Parigraha means the six visayas (objects): visible form, sound, odor,
taste, tangibility and mental objects.
4. Atltavartamanasaddkaropabbogadbaranata means the six vijndnas
(consciousnesses): visual, auditory, olfactory, gustative, tactile and mental
consciousnesses.
I. Laksanasamnccaya 3
* J W de Jong notes in his ie\iew that "doubt," tor samsraya [not samsaya],
is a mistake See appendix, p 298 This should be, ' It is a dispeision ansing from
entering other states of attainment or resorting to isamsra\a) other vehicles "
I. Laksanasamuccaya 19
(nikayasabbaga), [7] birth (jati), [8] aging (jam), [91 duration
(stbiti), [10] Impermanence (anityata), [11] groups of names
(namakayd), [12] groups of words (padakaya), [13] groups of
consonants (vyanjanakayd), [14] the status of an ordinary man
(prtbagjanatva), [15] continuity (pravrtti), [16] diverse regularity
(pratiniyama), [17] union (yogtf), [18] rapidity (Java), [19] gra-
dation (annkrama), [20] time (kala), [21] orientation (desa),
[22] number (Samkhya) and [23] assemblage (sdmagri).
«[1] What is obtaining (prapti)? Obtaining, acquisition
(pratilambba), possession (samanvagarna), it is a designation
(prajnapti) indicating the increase (acaya) and diminution (*?p<2-
c<zy<z) of favorable (kusald) and unfavorable (akusala) things.
« [2] What is the attainment of non-perception (asamjni-
samdpatti)? It is a designation indicating the cessation (nirodbd)
of the unstable mind and mental activities (asthavaranam citta-
caitasikanam) by means of attention (manasikard) preceded by
the perception of release (nihsaranasamjna) in a person who is
free from craving (vltaragd) in the "wholly pure" state (subha-
krtsna), but w7ho is not yet free from the craving beyond that.
« [3] What is the attainment of cessation (nirodbasamapatti)?
It is a designation indicating the cessation of the unstable mind
and mental activities by means of attention preceded by the per-
ception of a state of peace (santavibard) in a person free from
craving in "the sphere of nothingness" (akincanyayatand) and
who is emerging from the "summit of existence" (bbavagrd).
« [4] What is the state of non-perception (asamjnika)? It is a
designation indicating the cessation of the unstable mind and
mental activities in a person who is born among the gods (devd)
in the state of non-perceptive beings (asamjnisattvd).
« [5] What is the life faculty (Jivitendriyd)? Life span (ayusV1
designates a period of fixed duration (stbitikalaniyamd) af-
fected by former actions (purvakarmaviddhd) in the similarity
of types (nikayasabhaga)?1
33. Cf. ibid., p. 144, §644: Katamam tarn rtlpam rupassa jarata? Ya
rupassa jam jtranata kbandiccam paliccam valittacata ayiuio samhani
indriyanam paripako, idam tarn rupam nipassa jarata.
34. Cf. ibid., p. 144, §645: Katamam tarn rupam rupassa aniccata? Yo
rupassa kbayo vayo bbedo (paribhedo) aniccata antaradbanam, idam tarn
rtipam rupassa aniccata.
I. Laksanasamuccaya 21
It is a designation indicating the absence (apratilabhd) of noble
qualities {aryadharma).
« [15] What is continuity (pravnti)? It is a designation indi-
cating the non-interruption (anupaccbeda) of the continuity of
causes and effects (hetuphalaprabandhd).
«[16] What is diverse regularity (pratiniyamd)? It is a
designation indicating the diversity (nanatva) of causes and
effects.
« [17] What is union (yoga)? It is a designation indicating
the conformity (annrupya) of causes and effects.
« [18] What is rapidity (Java)? It is a designation indicating
the rapid succession (asupravrtti) of causes and effects.
« [19] What is gradation (anukrama)? It is a designation
indicating the uniform succession (ekatvapravrtti) of causes and
effects.
« [20] What is time (kala)? It is a designation indicating
the continuous succession of causes and effects (hetuphala-
}
prabandhaprai rtti).
« [21] What is orientation (desa)? It is a designation indicat-
ing only the causes and effects in the east, south, west, north,
below, above, everywhere in the ten directions.
« [22] What is number (sawkhya)? It is a designation in-
dicating separately the division (bheda) of the formations
(samskara).
« [231 What is assemblage (samagrt)? It is a designation
indicating the combination of causes, effects and conditions
(hetuphalapratyayasamavadhana).
« What is the definition of the aggregate of consciousness
(vijnanaskandhavyavasthana)?
« It is the mind (citta), the mental organ (manas) and also
consciousness (Vijnana).
« A n d now, what is the mind (cittd)? It is the store-
consciousness of all the seeds (sarvabljakam alayavijnanam)
impregnated by the residues (vasanaparibhavita) of the aggre-
gates (skandha), elements (dhatu) and spheres (ayatana). The
result-consciousness (vipakavijnana) and the appropriating-
consciousness (adanavijnana) are the same thing also, because
of the accumulation of those residues (tad vasanacitata).
22 A bh idharmasamu ccaya
«What is the mental organ (manas)? It is the object of
the store-consciousness (alayavijnanalambana) which always
participates in the nature of self-notion {manyanatmaka)
associated with the four defilements, viz. the view of "self'
(atmadrsti), love of "self" (atmasneba), pride of "I am"
{asmimana) and ignorance (avidya). And this is present
everywhere (sawatraga), in favorable (kusala), unfavorable
(akusala) and neutral {avyakrta) states, except in the case of
one facing the Path {margasammukblbhava), the attainment
of cessation (nirodbasamapatti), the stage of the learned
(asaiksabbumiV5 and also the consciousness that has just this
instant ceased among the six kinds of consciousness.
« What is consciousness (Vijnana)? It consists of six groups
of consciousness: visual, auditory, olfactory, gustatory, tactile
and mental consciousnesses.
« What is visual consciousness? It is an intimation (prati-
vijnapti)5b having the eye as its basis and [visible] form as its
object.
« What is auditory consciousness? It is a reaction having the
ear as its basis and sound as its object.
« What is olfactory consciousness? » It is a reaction having
the nose as its basis and odor as its object.
What is gustatory consciousness? It is a reaction having the
tongue as its basis and taste as its object.
What is tactile consciousness? It is a reaction having the
body as its basis and the tangible as its object.
What is mental consciousness? It is a reaction having the
35. Asaiksa, lit. "he who has no further need of training," that is, an
arhat.
36. Prativijnapti means "intimation or announcement of a thing.'' When
the eye comes into contact with a visible form, the consciousness arises that
there is something in front of the eye. This consciousness is only a kind of
reaction, response or awakening, and it does not perceive what the object is.
It is the samjnaskandha that perceives. For example, when the eye comes into
contact with a color, the visual consciousness (caksunijnatia) which arises is
only an awakening, response or reaction intimating the presence of some
color, but it does not perceive or recognize what that color is. It is perception
(samjna) that recognizes it as red, blue, etc.
I Laksanasamnccaya 23
38 [1] The atom, [2] what pertains to space, [31 what pertains to discipline,
[4] what peitains to imagination, [5] what is not produced by supernormal
poweis See p 6
1
Note to new edition arbuda and pesl refer to a fetus in different stages
14
Pradhan puts in the maternal womb" with "the eye yet to be obtained '
26 Ahhidharmasamuccaya
Is there the mental organ (maiias) when there is the ele-
ment of the mental organ (manodhatu), or is there the element
of the mental organ when there is the mental organ?
A case may exist where there is the mental organ, but not
the element of the mental organ, such as in the case of the last
thought-moment of an arhat.
A case may exist where there is the element of the mental
organ, but not the mental organ, such as the element of the
mental organ of him who has attained cessation (nirodha
samapannd).
Cases exist in which are found both the mental organ and
the element of the mental organ, as in the cases which remain.
A case may exist where there is neither the mental organ
nor the element of the mental organ, as in the case of him
who has attained Nirvana without a remainder (nirupadbisesa-
nirvana).
Does a person born in a certain realm see with the eye of
that realm [only] the forms of that realm itself?
With the eye of that realm one sees the forms of that realm
itself, and also the forms of other realms. A person born in the
realm of desire (kamadhatu) sees with the eye of that realm the
forms of the realm of desire. However, with the eye of the realm
of form (rupadbatu) which is higher, one sees also the forms
pertaining to lower realms. Just as one sees forms with the eye,
so one hears sounds with the ear. Just as a person born in the
realm of desire smells odors, tastes tastes, experiences contacts
pertaining to that realm with the nose, tongue and body of that
realm itself, so a person born in the realm of form experiences
contacts with the body of that realm. In that realm of form there
is naturally no odor nor taste because there is no desire for
natural nutriment.^9 Hence, in that realm there is no olfactory or
gustatory consciousness. A person born in the realm of desire
can with the mental organ ol that realm also know undefiled
things (anasravadbarma) and those pertaining to each of the
three realms (traidbatuka).
Just as it is for a person born in the realm of desire, so it is
39. Tib.: khams kyi zas kyi \locl chags dan bred ba
I. Laksanasamuccaya 27
47. Pradhan reconstructs the word vikalpa. However, the original term
seems to he prakaraprabbeda. See Gokhale, p. 29, line 7, and Pradhan, p. 31,
line 14.
48. This is a translation of an uddana. An uddana is a kind of verse indi-
cating the table of contents of a chapter. Uddanas are often found at the end
of chapters in the Pali texts.
30 A bh idharmasa mn ccaya
[They are investigated] with the aim of abandoning attach-
ment to a self which is designation (atmaprajnapti).^
Which [among the aggregates, elements and spheres] are
those that exist as convention (samvrtisat)?
How many [of them] exist as convention?
With what aim are those that exist as convention investi-
gated?
The object of defilement is that which exists as convention.
All [aggregates, elements, spheres] exist as convention.
[They are investigated] with the aim of abandoning attach-
ment to a self which is an object of defilement (samklesa-
nimittatmari).
Which [among the aggregates, elements and spheres] are
those that exist in the ultimate sense (paramartbasaf)?
How many [of them] exist in the ultimate sense?
With what aim are those that exist in the ultimate sense
investigated?
The object of purification is that which exists in the ulti-
mate sense.
All [aggregates, elements, spheres] exist in the ultimate
sense.
[They are investigated] with the aim of abandoning attach-
ment to a self which is an object of purification (vyavadana-
nimittd).
Which [among the aggregates, etc.] are knowables (jneya)?
How many [of them] are knowables?
With what aim are knowables investigated?
There are five knowables: (1) matter (rupa), (2) the mind
(cittd), (3) mental activities (caitasika), (4) formations dissoci-
ated from the mind (cittaviprayukta samskara), and (5) the un-
conditioned (asamskrtd). Wherever there is defilement or purifi-
cation, what is defiled or purified, what defiles or purifies, or
whatever the occasion for that, whatever the purification, in that
connection everything is knowable.
Here, matter (riipa) means the aggregate of matter (rilpa-
skandba), the ten elements of matter (dasarupadbatu), ten
50. These six superior knowables clearly correspond to the six abhinhas
well known to the Pali texts:
samkranti = iddhividha (rddbividha)
anusrava = dibbasota (divyasrotra)
I. Laksanasamuccaya 33
* Note: Add omitted phrase: "and part of three elements and of two
spheres" itrayanam clhatunam clvayos cayatanayoh pradesah).
55. Cf. dandadana-sattbadana-kalaba-viggaba-iivada-tiiiuntiivapesumia-
musavada, M I, pp. 110, 113, 410.
I. Laksanasamuccaya 37
58. Both editions (Gokhale and Pradhan) read viparyasa. However, the
Chinese version indicates aviparyasa, which is appropriate here. [Note:
Pradhan adds the negative avagraha between parentheses, and references it.]
59. The text is doubtful here. Gokhale reads laukikasritatam upadaya.
Pradhan adds the negative a between parentheses to the word lunkika.
However, according to the Chinese and Tibetan versions, it is undoubtedly
alaukikasritatam upadaya, which is the appropriate meaning here.
I. Laksanasamticcaya 41
through modification (vikarotpanna), [6] arising through matu-
ration (paripakotpanna), [7] arising from decrease (hanyut-
panna), [8] arising in special conditions (visesotpanna), [91 aris-
ing in the radiant sphere (prabbasvarotpannd), [10] arising
in the non-radiant sphere (aprabbasvarotpanna), [11] arising
through supernormal transformation (samkrantyutpanna),('°
[12] arising with seeds (sabljotpannd), [13] arising without seeds
(abijotpanna), [14] arising from manifestations of a reflection
(as in a mirror) and supernormal powers (pratibirnbavibhutva-
nidarsanotpanna), [15] arising in succession (pammparot-
panna), [16] arising from instant change {ksanabbaftgotpannd),
[17] arising from union and separation (samyogaviyogotpanna),
[18] arising in different stages (avastbantarotpannd), [19] arising
through birth after death (cyutopapadotpannd), [20] arising from
dissolution and evolution (samvartavivartotpanna), [21] arising
in an earlier period (purvakalotpanna), [22] arising at the mo-
ment of death imaranakdlotpanna), [23] arising in an interme-
diate period (antarotpanna), and [24] arising at the moment of
conception (pratisamdbikalotpanna).
« Which [among the aggregates, etc.] is non-arisen (an-
utpanna)?
« How many [of them] are non-arisen?
« With what aim is that which is non-arisen investigated?
« The future (anagata) and the unconditioned (asamskrta)
are non-arisen.
« Part of them all [is non-arisen].
« [They are investigated] with the aim of abandoning at-
tachment to an eternal self (sasvatatman).
« Futhermore, the non-arisen should be understood in the
opposite sense to the arising.
« Which [among the aggregates, etc.] is grasping (grabaka)?
« How many [of them] are grasping?
« With what aim is grasping investigated?
«The material faculty (nlpindriya), the mind (citta) and
mental activities (caitasikd) should be understood as grasping.
60 See p 32, n 50
42 A bh idharmasamuccaya
« Three aggregates, part of the aggregates of matter and for-
mations, twelve elements, six spheres, and part of the element
and the sphere of mental objects (dharmadbatvayatanaika-
desd).
«[They are investigated] with the aim of abandoning at-
tachment to a self which experiences (bboktatmari).
« Furthermore, unacquired grasping (apraptagrabakd), ac-
quired grasping (praptagrabaka), grasping apart from its own
present characteristics (siulaksanavartamanapratyekagrabaka)
and grasping endowed with its own characteristics and general
characteristics at all times and in all places (svasamanya-
laksanasawakalasawavisayagrahaka) should be understood
as grasping, because of the appearance of consciousness in the
union (samagrtvijnanasamtitpatti); designation (prajnaptika)
should also be understood as the theory of grasping (grabaka-
vada).
« Which [among the aggregates, etc.] is graspable (gmbya)?
« How many [of them] are graspable?
« With what aim are graspables investigated?
«All that is grasping is graspable. But there may exist
graspables that are not graspings. The meaning is merely: the
field of grasping (grabakagocara).
« All are graspable.
« [They are investigated] with the aim of abandoning at-
tachment to a self of domains (visayatman).
« Which [among the aggregates, etc.] is extroverted (babir-
mukha)?
« How many [of the aggregates, etc.] are extroverted?
« With what aim is the extroverted investigated?
« Everything that is associated with the world of sense-
pleasures (kamapratisamyukta) is extroverted, with the excep-
tion of the mind (citta) and mental activities (caitasika) associ-
ated with listening (smtamaya) and reflection (cintamaya) and
such activities (tadanudbarma) in the teaching of the Buddha
( buddbasasane).
« Four elements, two spheres, and part of the rest.
« [They are investigated] with the aim of abandoning at-
tachment to a self which is not free from craving (avltaragatman).
I. Laksanasamnccaya 43
* J. W. de Jong notes in his review that "the sign of the past and the future"
is a mistaken translation, and that "bhava" in atitanagatabbavanimitta should
he corrected to prabbavana. See appendix, p. 298. This could be translated,
"the cause (nimitta, Tib. rgyu here rather than mtsban) of the disclosing
(prabbavana) of the past and the future."
61. See p. 8, nos. 8 to 18 in the list of formations (samskara): (1) sraddba,
(2) bt% (3) apatrapya, (4) alobba, (5) advesa, (6) amoba, (7) vlrya,
(8) prasrabdbi (9) apramdda, (10) upeksa, .(11) avibimsa.
46 Abhidharmasamuccaya
12. There are twenty-two indriyas (faculties). They are divided into six
categories as mentioned in this paragraph, as follows:
1) Visayagmhanadk ipati 1. Caksurindriya (eye faculty).
faculties predominating 2. Srotrendriy'a (ear faculty).
the seizing of an object 3. Ghranendriya (nose faculty).
4. Jibvendriya (tongue faculty).
5. Kayendriya (body faculty).
6. Mana-indriya (mental organ faculty).
2) Kulaprabandhadh ipati
faculties predominating 7. Strlndriya (female faculty).
the continuity of gene- 8. Purusendriya (male faculty).
ration.
3) Nikayasabhagasthana-
dhipati
faculty predominating 9. Jivitendriya (life faculty).
the state of similarity
of types
4) Subhasubhakannaphalo- 10. Sukhendriya (faculty of experiencing ease,
pabhogadh ipati happiness).
faculties predominating 11. Duhkhendhya (faculty of experiencing
the experiences of the suffering).
results of good and bad 12. Saumanasyendriya (faculty of experienc-
actions. ing pleasure).
13. Daurmanasyendriya (faculty of experienc-
ing displeasure).
14. Upcksendnya (faculty of experiencing
equanimity).
5) Laukikai>airagyadhipati 15. Sraddhendriya (faculty of trust).
faculties predominating 16. Mryendriya (faculty of vigor).
worldly detachment 17. Smrtindriya (faculty of mindfulness).
18. Samddhindriya (faculty of concentration).
19. Prajnendriya (faculty of wisdom).
I Laksanasam11ccaya 65
« The aggregate of feeling, the aggregate of consciousness,
part of the aggregates of matter and formations, twelve ele-
ments, six spheres and part of the element and of the sphere of
mental objects (dharmadkatvayatand).
« [They are investigated] with the aim of abandoning at-
tachment to a predominant self (atmadhipati).
« What is suffering as suffering (duhkhaduhkhatap.
« How many [of the aggregates, etc.] are sufferings as suf-
fering?
« With what aim is suffering as suffering investigated?
« Suffering as suffering should be understood as [1] the
own-characteristic of the feeling of suffering (duhkhavedana-
svalaksana), and [2] also as the own-characteristic of things that
appertain to the feeling of suffering (duhkhavedanlyadharma-
svalaksand).
« Part of all [the aggregates, etc.].
« [They are investigated] with the aim of abandoning at-
tachment to a suffering self (duhkhitatman).
« What is suffering engendered by transformation (vipari-
namaduhkhata)?
« How many [of the aggregates, etc.] are suffering engen-
dered by transformation?
« With what aim is suffering engendered by transformation
investigated?
« Suffering engendered by transformation should be un-
derstood as [1] the own-characteristic of the transformation of
a pleasant feeling (sukbavedandviparinatisvalaksana), [2] the
own-characteristic of the transformation of things that apper-
tain to a pleasant feeling (sukhavedaniyadharmaviparinati-
svalaksana), [31 and also as the transformation of the thought
GROUPING (Samgrahd)
What is grouping?
Grouping should be understood in eleven ways: [1] group-
ing according to characteristics, [2] grouping according to ele-
ments, [3] grouping according to types, [4] grouping according
to states, [5] grouping according to associations, [6] grouping
according to space, [7] grouping according to time, [8] partial
grouping, [9] complete grouping, [10] mutual grouping, [11] ab-
solute grouping.
[1] What is grouping according to characteristics? It is each
grouping of aggregates, elements and spheres according to their
own characteristics separately.
[2] What is grouping according to elements? It is each
grouping of elements according to the store-consciousness
which is the seed of the aggregates, elements and spheres.
[3] What is grouping according to types? It is each grouping
of aggregates, elements and spheres as such although they have
different characteristics.
[4] What is grouping according to states? It is each grouping
of aggregates, elements and spheres in a pleasant situation
according to their own characteristics; also in an unpleasant or a
neither pleasant nor unpleasant situation, depending on their
states.
[5] What is grouping according to associations? The aggre-
gate of matter is grouped with the other aggregates by reason
of their mutual association. So also are the other aggregates,
elements and spheres.
[6] What is grouping according to space (desa)? It is the
grouping of the aggregates, elements and spheres associated
with the east according to their own characteristics. So also
71
72 Abhidharmasamuccaya
should it be understood with regard to the aggregates, elements
and spheres in the other directions.
[7] What is grouping according to time (kala)? It is the
grouping of the aggregates, elements and spheres in the past
according to their own characteristics. So also should it be un-
derstood with regard to the aggregates, elements and spheres in
the future and in the present.
[8] What is partial grouping? Of all the things included in
the aggregates, elements and spheres, only a certain grouping
should be understood as partial grouping.
[91 What is complete grouping? All the things included in
the aggregates, elements and spheres taken in totality should be
understood as complete grouping.
[10] What is mutual grouping? How many elements and
spheres are included in the aggregate of matter? Part of ten [ele-
ments and spheres]. How many elements and spheres are in-
cluded in the aggregate of feeling? Part [of the elements and
spheres]. As the aggregate of feeling, so also are the aggregates
of perception and of formations. How many elements and
spheres are included in the aggregate of consciousness? Seven
elements and one sphere.
How many aggregates and spheres are included in the eye
element? Part of the aggregate of matter and one sphere. As the
eye element, so also are the ear, nose, tongue, body, form,
sound, odor, taste and the tangible elements. How many aggre-
gates and spheres are included in the mental organ element?
One aggregate and one sphere. How many aggregates and
spheres are included in the mental objects element? Three
aggregates, part of the aggregate of matter and one sphere. How
many aggregates and spheres are included in the visual con-
sciousness element? Part of the aggregate of consciousness and
of the mental sphere. As the visual consciousness element, so
also are the elements of the auditory, olfactory, gustatory and
tactile* consciousnesses.
How many aggregates and elements are included in the
sphere of the eye? Part of the aggregate of matter and one
CONJUNCTION {Samprayoga)
ACCOMPANIMENT (Samanvagama)
77
78 Abhidbarmasamuccaya
CHAPTER ONE
81
82 Abhidharmasamuccaya
of Limitless Beauty (apramdnasubba), of All Beauty (subba-
krtsna), of the Cloudless (anabbraka), of Meritorious Engen-
dering (punyaprasava), of Great Fruit (brbatpbala), of Non-
Perceptive Beings (asamjiiisattvd), of the Non-Great (avrhd), of
the Heatless {atapa), of Fine Regard (sudrsa), of Fine Aspect
(sudarsand), of the Highest (akanistba, lit. not the lesser), of
the Sphere of Infinite Space (dkdsdnantydyatana), of the
Sphere of Infinite Consciousness (vijnananantyayatana), of
the Sphere of Nothingness (dkincanyayatand) and of the
Sphere of neither Perception nor Non-perception (uaiva-
sa rnjna nasa mjnayata na).
« What is the basis of life?
« It is the receptacle-world [the inanimate world] (bbdjana-
loka). On the circle of atmosphere (vaywnandala) rests the
circle of water (apmandala). On the circle of water rests the
circle of earth (prthivlmandala). On the circle of earth rests
[Mount] Sumeru, seven golden mountains {kancmiaparvata),
four continents (dvipa, lit. "island"), eight intermediate islands
(antaradvipci), the inner ocean (abbyantarasamudra) and the
outer ocean (bdbyasamudrd), four terraces of Sumeru (sumeru-
parisanda), the dwellings (sthanantard) of the gods of the
Assembly of the Four Great Kings (cdturmabarajakdyika) and
of the Thirty-Three (trayastrimsd), the circular mountain chain
girdling the earth (cakravadaparvata)\ in space (dkase), the
heavenly residences (vimana) of the gods of the Yama heaven,
of the Joyous (tusitd), of the Creative-Enjoyers (tiirmanarati),
of the Controller of Others' Creations (paranirmitavasavarti)
and of the gods of the realm of form (rilpavacara); the dwell-
ings of the Titans (asura), the dwellings of the hells (naraka):
hot hells (usnanarakd), cold hells (sitanaraka), isolated hells
(pratyekanaraka); and the dwellings of other animals itiryak)
and ghosts ipretd).
«Just as the sun and moon by shining and moving illu-
minate the directions, so it is equally in a thousand worlds,1 a
5. Tibetan: na tshod.
II Viniscayasamuccaya 85
These eight kinds can be reduced to six: [1] suffering of
obstruction, [2] suffering of transformation, [3] suffering of asso-
ciation, [4] suffering of separation, [5] suffering of non-obtaining
of the desired result, [6] suffering of agitation (unruliness).
Hence these six kinds generally include the eight [preceding
ones]. Whether six or eight, it is the same thing.
It is said that there are three forms of suffering. The eight
kinds of suffering are included in them. In that case are the eight
included in the three, or the three in the eight? They are grouped
according to their own order: the sufferings of birth, aging, dis-
ease, death, and association with what is unpleasant are mere
sufferings (duhkhaduhkbata); the sufferings of separation from
what is pleasant and not obtaining what one desires are suffer-
ings caused by transformation (viparinamaduhkhata); in brief,
the five aggregates of attachment are suffering as suffering
caused by conditioned states (samskaradubkbata).
It is said there are two forms of suffering: suffering accord-
ing to conventional truth (samvrtisatya) and suffering according
to ultimate truth (paramarthasatyd).
What is suffering according to conventional truth and what
is suffering according to ultimate truth? From "the suffering of
birth" up to "the suffering of not obtaining what one desires"—
those are suffering according to conventional truth. "In brief, the
five aggregates of attachment are suffering"—that is suffering
according to ultimate truth.
What are the general characteristics of suffering? They are
the characteristics of [1] Impermanence (cmityd), [2] suffering
(duhkha), Bl the empty (sunya), and [4] non-self (anatma).
What are the characteristics of Impermanence? In brief,
they are of twelve kinds: [1] characteristic of unreality,6
[2] characteristic of destruction, [3] characteristic of transfor-
mation, [4] characteristic of separation, [5] characteristic of
presence," [6] characteristic of essential nature (dbarmata-
laksana), [7] characteristic of momentariness, [8] characteristic
19. Sabbedbamma anatta, Dhp XX, 7 (or v. 279); M I, p. 228; S II, pp. 132,
133.
20. Sabbam . . . n'etam mama, n'eso 'bam asmi, ne me so atta, M I, p. 139.
21. Evam etam yathabbutam sammappannaya dattbabbam, ibid., p. 139-
These two phrases go together: Sabbam. . . n'etam mama, n'eso 'bam
asmi, ne me so attd ti etam etam yathabbutam sammappannaya dattbabbam
"All that is not mine, or 'I am,1 or my self, thus one should really understand
that through right wisdom."
II. Viniscayasamnccaya 91
22
derivations (upadaya) of the four great elements." Why is that
said [like that]? It is said [like that] by reason of their co-existence
(sambbava). "Derived" {upadaya) means that it has its founda-
tion in the same place (ekadesasraytbhava). And, if a certain
element is found in a mass (samudaya), it should be said to
exist there. There are things that contain up to the totality of
the elements (sarvabbautika). With regard to derived matter
(upadayarupa) also, if a certain derived matter is found in a
mass, it should be understood to exist there.
« Furthermore, it is said that a mass of matter (nlpa-
samudaya) is composed of atoms. Here the atom (paramdnu)
should be understood as not having a physical body
(nibsarira). The atom is determined (vyavastbana) by means
of ultimate analysis (paryantaprabbedatab) by the intellect
(buddbya), with a view to the dispelling (vibbdvana)25 of the
idea of cluster (pindasamjna), and with a view to the penetra-
tion of the non-reality of the substance (dravyaparinispatti-
pravesa) of matter.
« And, furthermore, there is suffering which is [1] immense
and unrestricted (vipulam asamlikbitam), [2] restricted (sam-
likhitam), [31 restricted and unrestricted (samlikhitdsamlikhi-
tam)\ there is also [4] semi-restricted (madhyamasamlikhitani),
[5] light and unrestricted (tanukam asamlikbitam), [6] lighter
and restricted (tanutaram samlikhitam), [7] lightest and re-
stricted (tanutamam samlikhitam); [81 there is also a form of
non-suffering (aduhkba) which has the appearance of suffering
(duhkhapratibbdsa) and which is close to great restriction
(mahasamlekhapratyupastband).
27. That is. in the realms of desire (kamadhatu), of form (rupadhatii) and
of the formless (anlpyadhatu).
28. That is, searches for pleasures and satisfactions of all kinds.
29. Such as desire for the continuity of existence (bhava) or annihilation
(vibhavd).
30. Thus, the ten defilements are: [1] craving (raga), [2] repugnance
(pratigha), [3] pride (mand), [4] ignorance iavidyd), [53 scepticism (ticikitsa),
[6] the view of individuality {satkayadrsti), [7] the view of grasping extremes
(antagrdhadrsti), [81 adherence to views (drstiparamarsa), [91 adherence to
observances and rituals (silavratapardmarsa), and [10] false views (mithyd-
drsti). These ten defilements are numbers 19 to 28 in the list of samskdras. See
above, p. 8. For panca drsti (five views), see also Kosa, ch. V, p. 15.
Cf. also dasa kilesa according to the Vibh, pp. 341, 391: [1] lobbo, [2] doso,
[3] mobo, [4] mdno, [S] dittbi, [6] vicikiccbd, [7] tbinam, [8] uddbaccam,
[9] abirikam, [10] anottappam.
96 Abhidharmasamticcaya
favorable to its emergence occurs, and in that situation, if there
is no profound attention, then a defilement emerges. That is
called the emergence of the defilements.
[4] What is their object (alambana)? All the defilements
take as objects all the defilements and things pertaining to the
defilements. And again, with the exception of ignorance, false
views and scepticism, the other defilements of the realm of
desire do not take the higher realms as their objects. The defile-
ments of a higher realm do not take a lower realm as their
object, because of the absence of craving for a lower realm.
Certain defilements take cessation (nirodba) and the Path
(margd) as their objects, because of the absence of comprehen-
sion of cessation and the Path. Imagination with regard to them
is considered here as taking them as objects. Moreover, the
defilements are twofold: those that take immaterial objects
(avastukalambana) and those that take material objects
{savastukalamband). Which are those that take immaterial
objects? They are the views {drsti) and mental qualities associ-
ated with them. All the others are considered as taking material
objects.
[5] What is their conjunction (samprayoga)? Craving (raga)
is not in conjunction with repugnance (pratigba). Just as with
repugnance, it is not in conjunction with scepticism (vicikitsa),
but in conjunction with the others. Just as with craving, so
should repugnance also be understood. Repugnance is not in
conjunction with craving, pride {mana) and false views {drsti).
Pride is not in conjunction with repugnance and scepticism.
Ignorance is twofold: ignorance in conjunction with all the de-
filements and pure ignorance/ 1 What is pure ignorance? It is
ignorance with regard to the Truths. False views {drsti) are not
in conjunction with repugnance and scepticism. Scepticism is
not in conjunction with craving, pride and false views/ 2 The
33. There are twenty of them: [1] anger (krodba), [2] rancor (upanaba),
B] hypocrisy (mraksa), [4] malice (pradasa), [S] envy (irsya), [6] avarice
(matsarya), [7] illusion (maya), [8] dissimulation (satbya), [9] self-satisfaction
(madd), [10] violence (vibimsa), [11] lack of self-respect (dbrlkya), [12] lack of
modesty ianapatrapya), [13] inertia (styana), [14] restlessness {auddhatya),
[IS] lack of trust (asraddya), [16] idleness (kausidya), [17] indolence
(pramada), [18] confused memory (musitasmrtita), [19] inattention (asam-
prajanya), and [20] distraction (riksepa). These twenty minor defilements are
nos. 29 to 48 in the list of samskdras. See pp. 8-9 above. Also see Trimsika,
p. 29, and Kosa, ch. V, p. 88.
Cf. the list of sixteen upakkilesas, M I, p. 36 — [1] abhijjha-visamalobbo,
[2] bydpado, [31 kodbo, [4] upanabo, [S] makkbo, [6] paldso, [7] issa,
[8] maccbariyam, [91 maya, [10] satheyyam, [11] tbambbo, [12] sarambho,
[13] mano, [14] atimano, [15] mado, [16] pamado.
The five hindrances (pafica nwarana) are usually considered as cittassa
upakkilesd "minor defilements of the mind," S V, pp. 92, 108, 115; Vbh, p. 256.
34. This term is missing in Pradhan's reconstruction.
35. Pradhan's reconstruction: vanasa. [This is the correct term according to
J. W. cle Jong. See his review, appendix p. 296.]
98 A bh idharmasa muccaya
[1] How many fetters (sarnyojana) are there? Why are they
fetters? Where do they fetter? There are nine fetters: the fetters of
fi] attachment (anunaya), [ii] repugnance (pratigba), [iii] pride
(mana), [iv] ignorance (avidya), [v] views (drsti), [vi] adherence
(paramarsa), [vii] scepticism (vicikitsa), [viii] envy (Irsya) and,
[ix] avarice (matsaryd)?^
[i] What is the fetter of attachment (anunaya-samyojana)?
It is desire (cbandd) for the three realms.37 He who is fettered by
attachment does not feel disgust for the three realms. Because
of the absence of disgust, he performs unfavorable (akusala)
actions and does not perform favorable (kusala) actions. Thus,
engendering future suffering, he is fettered by suffering.
[ii] What is the fetter of repugnance (pratigba-samyojana)?
It is ill-will with respect to beings, to suffering and to the condi-
tions of suffering.38 He who is fettered by repugnance does not
abandon objects of repugnance. Since he does not abandon
them, he performs unfavorable actions and does not perform
favorable actions. Thus, engendering future suffering, he is
fettered by suffering.
[iii] What is the fetter of pride ( mdna-samyojana)? There
are seven kinds of pride: [1] pride (mana), [2] higher pride
(atimdna), [3] supreme pride (mdndtimdna), [4] pride of "I am"
(asmimdna), [5] superior pride (abbimd)ia), [6] inferior pride
(unamdnd), and [7] false pride (mithyamana) ^ [1] What is
36. In the Pali texts (D, Sangiti-sntta; Vbh 377, A V 17, etc.) there are ten
samyojanas: S orambbdgiyas: [1] sakkdyadittbi, [2] vicikiccbd, [3] silabbata-
pardmdsa, 14] kdmaccbanda, 15] vydpdda, and 5 uddhambhagiyas: [6] rupa-
raga, [7] aruparaga, [8] mana, [9] uddbacca, [10] avijja. However, Vbh,
p. 391, gives a slightly different list: [1] kamaraga, [2] patigba, 131 mana,
[4] dittbi, [5] vicikiccbd, [6] silabbataparamasa, [7] bbavardga, [8] issa,
[9] maccbariya, [10] avijja.
37. The realms of desire (kdmadbdtu), of form (rupadbatu) and of the
formless (arupyadbdtn).
38. This is exactly the definition of pratigba. See above, p. 11.
39. Also see Trimsika, p. 29. The list of the sattamanasis exactly the same
in the Vbh, p. 383, except for their order. In the Vbh their order is.- [1] mdno,
[2] atimdno, [3] mdndtimdno, [4] omano (Ski. ilnamdnab). 15] adbimdno (Skt
abbimdnab), [6] asmimdno, [7] miccbdmdno (Skt. mitbydmdnab).
II. Viniscayasamuccaya 99
pride? It is an exaltation of the mind in him who thinks: "I am
superior to my inferior or I am equal to my equal." [2] What is
higher pride? It is an exaltation of the mind in him who thinks: "I
am superior to my equal or I am equal to my superior." [3] What
is supreme pride? It is an exaltation of mind in him who thinks:
"I am superior to my superior." [4] What is the pride of "I am?" It
is an exaltation of mind which arises from the false belief in a
self and things pertaining to a self in the five aggregates of
attachment. [5] What is superior pride? It is an exaltation of mind
in him who thinks he has attained particular high spiritual states
(uttamvisesadbigama) when he has not attained them. [6] What
is inferior pride? It is an exaltation of mind in him who thinks he
is only slightly inferior to a person who is very superior to him.
[7] What is false pride? It is an exaltation of mind in him who
thinks that he is virtuous when he is not. He who is fettered by
pride does not understand the self and what pertains to the self.
Not understanding them, he seizes the idea of self and what
pertains to the self, performs unfavorable actions and does not
perform favorable actions. Thus, engendering future suffering,
he is fettered by suffering.
[iv] What is the fetter of ignorance (avidya-samyojana)? It
is ignorance with respect to the three realms. He who is fettered
by ignorance does not understand suffering and its origin. Not
understanding them, he performs unfavorable actions and does
not perform favorable actions. Thus, engendering future suffer-
ing, he is fettered by suffering.
[v] What is the fetter of views (drsti-samyojana)? There are
three views: view of individuality (satkayadrsti), view of seizing
extremes (antagrahadrsti) and false view (mithyadrsti). He
who is fettered by views seeks and clings to an imaginary false
deliverance. Clinging to a false deliverance, he performs unfa-
vorable actions and does not perform favorable actions. Thus,
engendering future suffering, he is fettered by suffering.
[vi] What is the fetter of adherence (paramarsa-
samyojana)? It is adherence to views (drstiparamarsa) and
adherence to observances and rituals (silavrataparamarsd). He
who is fettered by adherence imagines and clings to false
means of deliverance. Clinging to false means of deliverance,
100 A bh idh a rm asa m u ccaya
lie performs unfavorable actions and does not perform favor-
able actions. Thus, engendering future suffering, he is fettered
by suffering.
[viij What is the fetter of scepticism (vicikitsa-samyojana)?
It is perplexity with respect to the Truths. He who is fettered
by scepticism has doubts with respect to the Jewels of the
Buddha, his Teaching (dharma) and the Community (safigha),
and does not behave correctly towards the Three Jewels (ratna-
trayd). Not behaving correctly towards the Three Jewrels, he
performs unfavorable actions and does not perform favorable
actions. Thus, engendering future suffering, he is fettered by
suffering.
[viii] What is the fetter of envy (irsya-samyojana)? It is an
angry thought aroused by intolerance of another's well-being in
him who seeks gains and honors. He who is fettered by envy
seeks gains and honors and does not revere the Teaching
(dharma). Respecting gains and honors, he performs unfavor-
able actions and does not perform favorable actions. Thus,
engendering future suffering, he is fettered by suffering.
[ix] What is the fetter of avarice (matsarya-samyojana)? It
is strong mental attachment in him who seeks gains and honors.
He who is fettered by avarice is attached to accumulation and
does not respect the idea of relinquishing. Being attached to
accumulation, he performs unfavorable actions and does not
perform favorable actions. Thus, engendering future suffering,
he is fettered by suffering.
[2] A bond (bandhana) is threefold: bond of craving
(ragd), bond of hatred (dvesd) and bond of delusion (moha). By
the bond of craving, beings are bound to suffering incurred by
transformation (viparinamaduhkba); by the bond of hatred,
beings are bound to ordinary suffering (duhkhaduhkha); by the
bond of delusion, beings are bound to suffering as a condi-
tioned state (samskaraduhkhd). Furthermore, because of crav-
ing, hatred and delusion, there is no freedom in the practice of
favorable actions. That is why they are called "bonds."
[3] There are seven latent tendencies (anusaya): latent
tendencies of [i] craving for sense-pleasures (kamaraga), lii] re-
pugnance (pratigha), [iiil craving for existence and becoming
II Vimscayasamuccaya 101
46 The same list of four yoga's in the same order A II, p 10, D III, p 230,
S V, p 59
47 The same list of four upadanas in the same ordei D II, p 58, III,
p 230 M I, pp 51, 66 S II, p 3 V, p 59
104 Abbidharmasamuccaya
48. The same list of four granthas in the same order: S V, p. 59; D III.
p. 230; Vism, p. 683. The last explains grantha as binding name and form
namakayassa ceva rupakayassa ca gantbanato.
49. The same list of five nlvaranas in the same order: D I, p. 246; M I,
p. 60: A III, p. 63; Vbh, p. 199; Vism, p. 146, etc.
50. The same list of three kbilas in S V, p. 57. However, D III, pp. 237-8:
M I, p. 101; A IV, p. 46O, gi\e a list of five cetokhilas "stumps of the mind."'
[ij doubt concerning the Master (sattba), [ii] the Dhamma, [iii] the Sangha,
[iv] the value of the precepts (sikkba), and [v] angry attitude of mind towards
one's co-religious isabrabmacarl).
II Viniscayasamnccaya 105
55. The list of the same three asravas (Pali, asava) in M I, p. 55; A I,
pp. 165, 196; II, p. 211; III, pp. 93, 4l«; S IV, p. 256; V, pp. 56, 189; Vbh, p. 364.
However, there is a list of four asavas-. kamasara, bbavasava, dittbasava and
avijjasava, in the Mabaparinibbana-sutta, D II, pp. 81, 84, 91, 98, 123, 126.
56. In the Pali texts very often as a synonym for kilesa in general, but there
is no precise list of vigbatas.
57. Parilaba (= paridaba) in the Pali texts is generally used as a synonym
of kilesa, but there is no precise list of them.
II. Viniscayasamuccaya 107
are called tribulations because, when the situation changes, one
is affected by sorrow, lamentation, suffering and sadness.
[21] There are three contentions (rand): the contentions
of craving, hatred and delusion. They are called "contentions"
because, due to craving, hatred and delusion, one fights with
weapons and sticks, and one creates all kinds of contentions
and conflicts.
[22] There are three fevers (para): the fevers of craving,
hatred and delusion. They are called "fevers" because, due to
craving, hatred and delusion, one is burnt by the great heat
of unjust craving (adbarmaraga), excessive covetousness
(visamalobba) and false teachings (mithyadharmd).
[23] There are three dense forests (vanatha or gabana):*
the dense forests of craving, hatred and delusion. They are
called "dense forests" because, due to craving, hatred and delu-
sion, beings are engaged in activities which engender birth and
death and are born in different groups consisting of the five
destinies in the continuity of existence.
[24] There are three obstructions (vibandba): the obstruc-
tions of craving, hatred and delusion. Because of craving, hatred
and delusion, there is a great longing concerning the body and
wealth, lack of comprehension, desire for contention, satisfac-
tion even when having little favorable (kusala). They are called
obstructions because, due to them, one does not develop favor-
able things. Hence, the synonyms of defilement are innumer-
able (apramana).
What is their depravation (vipratipatti)?™ Two defilements,
67. Cf. Vism, p. 50: Ettha ca pahananti koci dhammo nama natthi
ahnatra vuttappakaranam panatipatadinam aniippadamanato "Here there
is nothing called abandonment except for the simple non-appearance of the
destruction of life, etc., as it has been explained "
68. Cf. the Pali term sancetanika-kamma, M III, p. 209; A V, pp. 292, 294,
297, 299- Also see Kosa, ch. IV, p. 1.
69. This is action by the sense faculties such as the perception or reception
by the eye of an external object such as visible form.
70. Such as support {adhara, asrayci). The function of the earth is to
support things that are on it. The function of matter (rupa) is to obstruct
(nmdhati) space.
71. This is volitional action by the mind, speech or body.
72. Activities such as making an ornament out of gold by a goldsmith.
73- This refers to things such as direct understanding (saksatkarma) of
Nirvana by means of the Noble Eightfold Path.
74. These are the dhyanas.
II. Viniscayasamuccaya 113
95. For example, the action of killing animals for their flesh, hide, etc., is
provoked by craving; the action of killing an enemy is provoked by hatred,
and that of killing animals for a sacrifice, by ignorance.
96. This refers to actions of a nature such as the changings of the seasons
in the world.
97. Sadharanakarma is action of a nature that produces things such as the
changings of the seasons which are experienced by the world in common.
This does not exist on the volitional level. Asadharana karma is the volitional
action of an individual the results of v. hich are experienced only by that indi-
II. Viniscayasamuccaya 119
What is strong action (balavatkarmd)? It is unfavorable
volitional action by a person whose counteractive qualities
(pratipaksa) are strong. An action which should produce results
in the hells only produces results in the present life (drsta-
dharmavedanlyd) through obstruction by means of the p o w e r
of the counteractive qualities {pratipaksabalaviskambhana)\ an
action which should produce results in the present life does not
produce any (at all). This action is termed strong by reason of
the power of the action of the counteractive qualities. Every
favorable volitional action is termed strong [by reason of the
p o w e r of the action of the counteractive qualities]. Referring to
that action, the Blessed O n e said: My noble disciples develop a
favorable thought for unlimited and great {apramanavaipulyd)
actions but, with regard to c o m p o u n d e d and limited (abhi-
samskrta sapramana) actions, they d o not reject or retain them,
or fall into that category [of c o m p o u n d e d and limited actions].
Unfavorable volitional action by a person w h o s e counteractive
qualities are weak is also termed strong.
Furthermore, a volitional action which is destined to pro-
duce results, or which has not been destroyed, or which is un-
known, is also termed strong. Keeping that in mind, it has been
said: All favorable and unfavorable actions which are destined
to produce results and which are not destroyed by the Noble
Path (myamargd) are termed strong actions. An unfavorable
action associated with the realm of desire, an action habitually
performed in the past, an action performed opportunely, 9 8 an
action which is irreversible (asadhyd)99 by reason of its incom-
patible nature with final Nirvana (aparinirvanadhaimd)100—all
111. The Tibetan version gives eight restraints, which is probably a mistake
due to confusion with the eight kinds of restraint that follow. However, these
eight restraints have nothing to do with the Pratimoksa. In the Pratimoksa
(Pali, Patimokkha) there are only seven kinds of restraints or restrictions.
[1] pardjika, [2] sanghadisesa, [31 aniyata, [4] nissaggiya-pdcittiya, [5] pdcittiya,
[61 patidesanlya, and [7] sekhiya.
The Sutralarnkara, p. 55 (commentary on XI, 8) mentions five categories of
apattis "transgressions." In this case, the aniyatas and nissaggiya-pacittiyas
should be omitted. See also the trans, by Levi, p. 100, n. 1.
112. This refers to discipline according to the Vinaya.
113. This refers to the usual five precepts of the laity: abstaining from
[1] taking life, [2] theft, 131 illicit sexual relations, [4] lying, and [5] intoxicants.
114. This refers to the eight precepts (upavasathaslla) which are observed
by the laity on the days of the full moon, new moon, first quarter and last
quarter. The eight precepts prescribe abstaining from [11 taking life, [2] theft,
[3] having sexual relations [even legitimate], [4] lying, [51 taking intoxicants,
II. Viniscayasamuccaya 123
With regard to some lay disciples who dwell in a monastic
establishment (siksasthana), it (this restraint) is called accompa-
niment (samanvagama)\ the restraint of a lay disciple is called
non-accompaniment (asamanvagama), and the said accompa-
niment is also called clanger for morality (sllavipatti), as in the
case of hermaphrodites and eunuchs. Is the restraint of a lay
disciple refused them [eunuchs]? The restraint of a lay disciple is
not refused them. Only the condition of a lay disciple is refused
them, because it is not suitable for them to associate with the
religious in the Community of monks and nuns or to serve them.
There are five kinds of eunuchs: [1] eunuch by birth (Jati-
pandaka), [2] envious eunuch (irsyapandaka), [31 eunuch for a
fortnight (paksapandaka), [4] moistened eunuch (asecanaka-
pandaka), and [5] eunuch through effort (apatpandaka).115
What is action (karma) included in restraint through
absorptive meditation (dbydnasamvara)? It is abstention (virati)
in a person free from desire for sense-pleasures when the seeds
of his defilements deriving from immorality are cut off: it is the
abstention of a person free from craving (vftaraga) in the levels
[6] eating after midday, [7] enjoying dancing, singing, music and other enter-
tainments and using adornments such as garlands, perfume, etc. and [8] using
luxurious beds and seats.
115. These five kinds correspond respectively to [1] napumsakapandaka,
[2] usuyapandaka, [3] pakkbapandaka, [4] asittapandaka, and [5] opakkam-
ikapandaka, as they are described in the Samantapasadika, the Commentary
on the Vinaya (Colombo ed., Ill, 1900, p. 187). According to the Commentary's
explanation, the napnmsakapandaka is a hermaphrodite who is born impo-
tent or without any obvious sexual organ (abbava). The usuyapandaka is a
person whose sexual ardor is satisfied by envy (excitation) when he sees
sexual union by others. The pakkbapandaka is a person wrho becomes a
eunuch during the fourteen dark days (kalapakkha), that is, for two weeks,
from the day of the full moon until the new moon, and he obtains sexual
satisfaction during the fourteen light days (jnnbapakkba), that is, for two
weeks, from the day of the new moon until the full moon. The asittapandaka
is a eunuch whose sexual ardor is satisfied when he takes into his mouth the
sexual organ of another male and when the latter emits semen into his mouth.
(The Kamasutra by Vatsyayana, ed. La Fontaine d'Or, Paris, pp. 85-7, gives a
detailed description of this type of eunuch.) The opakkamikapandaka is a
person who emits semen by means of some kind of effort or artifice.
124 Abhidharmasamuccaya
of the first, second and third absorptions (dhyand). That is
called bodily and vocal action (kdyavakkarmci) included in
restraint through absorptive meditation.
What is action {karma) included in the pure (anasrava)
realm? It is pure abstention (andsravavirati) acquired by means
of the internal vision of the Truth, by the power of attention of
the pure realm. That is called action included in the pure realm.
What is the action {karma) of non-restraint (asamvara)?
It is a career defined by birth or by the choice of certain activi-
ties. Who are the unrestrained? They are killers of sheep
(aurabbrikd), killers of chickens (kaukkutika), killers of pigs
(saukarika), hunters of birds (sdkunika), fishermen (matsyika),
hunters (lubdhakd), hunters of deer (vdgitrika), bandits (com),
executioners (gbdtaka), those who trap cows (gobandbaka)
and elephants (ndga- or bastibandbaka), rulers (mandalika),U()
snake charmers (udgamandalika), jailers (kdrdgdrika), spies
(sucaka), those who inflict pain (torture) (upagbdtaka), etc.11"7
What is action included in neither restraint nor non-
restraint (naivasamvaranasamvara)? It is conduct that is neither
restrained nor unrestrained. They are [ordinary] favorable and
unfavorable actions (kusaldkusalakarma).
Furthermore, action is threefold: action that produces a
pleasant feeling (siikbavedaniyakarma), action that produces
an unpleasant feeling (dubkbavedanlyakarma) and action that
produces a neither pleasant nor unpleasant feeling (adubkbd-
sukbavedanlyakarmd).
What is action that produces a pleasant feeling? It is every
favorable action (kusalakarma) from the realm of desire
(kamavacard) up to the third absorption (dbydna).nH
119. Drstadharma means "visible things," that is, "the visible order of
things." Hence, "this world" or "this present life." Drstadharma also has
the sense of "having seen the Truth" in the expression ditthadbammo
pattadbammo viditadhammo . . . in the suttas.
120. If a person hinders or helps as an alms-giver to such a holy man when
he emerges from an attainment (samapatti), that person will experience the
results of his action in this very life.
126 Abhidharmasamuccaya
121
immediate fruition (anantaryakarmd). Furthermore, every
other favorable or unfavorable action whose results ripen in the
future life is called action producing results in the next life.
What is action that produces results in successive births
after that one (aparapatyayavedaniyakamia)? It is action
whose results will ripen in the births that follow the immediately
next birth. It is called action that produces results in successive
births after that one.
Furthermore, action (karma) is fourfold: action that is
black and produces black results (krsnam krsnavipakam
karma), action that is white and produces white results (suklam
suklavipakam karma), action that is black and white and pro-
duces black and white results (krsnasuklam krsnasuklavipakam
karma), and action that produces neither black results nor white
results (akrsnasuklavipakam karmci) and which leads to the
destruction of actions (karmaksaya).
What is action that is black and produces black results? It is
unfavorable action (akusalakarma).
What is action that is white and produces white results? It is
favorable action pertaining to the three realms122 (traidbdtuka
kusalakarma).
What is action that is black and white and produces black
and white results? It is action pertaining to the realm of desire
(kamapratisamyukta) which is black in its intention (asaya) but
white in its means (prayoga), or action which is black in its
means but white in its intention.
What is action that produces neither black results nor white
results and which leads to the destruction of actions? It is pure
121. These are five actions of extreme atrocity which are destined to
produce their results in the immediately next birth, namely: matricide (mdtu-
gbdta), patricide (pitugbdta), murder of an arhat (holy one) (arabantagbdta),
wounding (lit. shedding the blood of) the Buddha with a thought of hatred
(lobituppdda) and schism in the Community (sangbabbeda). A person who
commits one of these atrocious offences is described as destined to hell
(dpdyika, nerayikd) and it is impossible to counteract his action iatekiccbct.
lit. incurable): A III, p. 146. See also Kosa, ch. IV, p. 201.
122. Three realms: kdmadbdtu, rilpadbdtu and drupyadbdtu.
II. Viniscayasamuccaya 127
134 The three lower, bad destinies [1] naraka (hell), [2] tiryak (animal
kingdom), [3] preta (world of ghosts)
13*5. Such as, for example, the various colors of diverse flowers produced
by the sun.
136. This refers to the efficacity of special precious stones, incantations of
mantras, medicinal herbs, magical offering rituals, etc , on various illnesses,
snake bites, etc. Such things are still practiced in India today
137. In this list of "inconceh ables" (acintya), [a] and [b] can be included in
kammavipaka, [c] and [d] in lokacinta, [el and [f] in jhatiarisaya, and [gl in
buddhansaya. See p. 131, n 133 above.
II Viniscayasamuccaya 133
teristic of origin (samudayalaksand), [3] characteristic of source
(prabhavalaksand) and [4] characteristic of condition (pratyaya-
laksana).
[1] What is its characteristic of cause? It should be under-
stood as the reason (karand) which brings (aharakd) residues
of re-existence (punarbhavavasana).
[2] What is its characteristic of origin? It should be under-
stood as the reason {karand) for rebirth in the different types of
those beings which have accumulated residues (vasana).
[3] What is its characteristic of source? It should be under-
stood as the reason which produces differences in the innumer-
able individual series (samtana).
[4] What is its characteristic of condition? It should be un-
derstood as the reason which causes each being to obtain and
abandon its state. H8
138 Obtain its present and futuie state, and abandon its past state
134 Abhidharmasamuccaya
name-and-form (namarupa) in relation to the spheres
(ayatana) of the eye, ear, nose, tongue, body and mental
organ."139 And he also said: "Its sphere (tadayatana) should be
understood as the sphere in which the eye ceases or the percep-
tion of visible forms (rupasamjna) is detached—up to—in
which the mental organ ceases and the perception of mental
objects (dbarmasamjnd) is detached." In this way, there is a
manifestation of objects (alambana) and cessation of impure
things (sasravadharma) in the suchness (tatbata) beyond
objects.140 That is the characteristic of cessation.
[2] What is its profundity (gambblrya)? It is cessation
through the appeasement of conditioned things (samskara-
upasama).141 Through such appeasement the cessation of con-
ditioned things (samskaranirodba) should not be called other
(anya) [different from itself], it should not be called non-other
(ananyd) [i.e. the same as itself], nor should it be called either
other or non-other (anya-ananya), nor should it be called nei-
ther other nor non-other (naivanya-nananya). Why? Because it
is beyond speculation (nisprapanca).ul In that case, if specula-
tion occurs it (cessation) cannot be conceived since it cannot be
thought of by means of the path, by means of logic, or by means
of favorable things. The Blessed One said: "To say of destruc-
tion, detachment, cessation, appeasement, disappearance, etc.,
of these six spheres of contact (sanndm ayatana nam), 'it is
other (anyd) or non-other (ananyd), or other and non-other
143 The prajnavimuktas '"those who attain Nirvana through wisdom" cor-
respond to the suddhavipassanayanikas "those who attain Nirvana through
simple inner vision" mentioned in Vism, p 588 They attain Nirvana through
wisdom, through contemplation of the non-self (anatman), without obtaining
supernormal powers by means of dhyana M I, p. 477, Vism, p 659.
Here alamkara, adornment, means the supernormal powers obtained by
means of dhyana Those who attain Nirvana through pure wisdom or internal
vision without having obtained the dhyanas are niralamkara "unadorned"
See also Kosa, ch VI, pp. 276, 297.
136 Abhidharmasamuccaya
148 This is the Nirvana of the Buddhas and bodhisattvas who are not
established in eithei Samsara or Nirvana—sarmaramnanapratisthitaWat,
Sutralamkara IX, 14 For aprattsthitamn ana, see Siddhi, p 671
149 This means that the other synonyms of nirodha can only express
some aspects of the abandonment or destruction of the klesas (defilements),
but all those which are not expiessed by them are included in the term "total
aba nek mment' a sesapraha na
150 In his reconstiuction, Pradhan omits this paiagraph
138 Abhidharmasamuccaya
is no mental suffering as a result [of past actions] in the present
life {drstadbarmd).
Why is it called disappearance (astamgamd)? Because it is
considered from the point of view of cessation with a remainder
(sopadb isesa n irodhd).
Furthermore, why is that cessation called unconditioned
(asamskrtd)? Because it is devoid of the three characteristics
(laksanatraya).151
Why is that cessation also called "difficult to see" (dur-
darsd)? Because it is beyond the range of the physical eye
(carmacaksus) and the divine eye {divyacaksus).
Why is that cessation also called immovable (acala)?
Because it is devoid of movement in the destinies (gati, in
samsara).
Why is that cessation also called a not bent" (anata)?
Because it is devoid of the three forms of thirst (trsnatraya),152
Why is that cessation also called immortal (amrta)?
Because it is devoid of mortal aggregates (skandbamam).155
Why is that cessation also called pure (anasmva)? Because
it is devoid of all mortal defilements (sawaklesamara).
Why is that cessation also called shelter (layana)? Because
it is the bases of faultless happiness and joy {anavadyapriti-
sukha).
Why is that cessation also called island (drnpa)? Because it
is separation from the three realms of existence15' (traidbatuka-
pariccbeda).
Why is that cessation also called protection (trana)?
156. These synonyms are taken from various places in different Sutras
See, e.g.: S IV, p. 368 ff.: V, pp. 420, 421; Sn, vv. 204, 1080; A I, p. 100; II, p. 3^.
ltv, p. 37; Ud, p. 80, etc. See also KoSa, ch. II, pp. 284-5.
II. Viniscayasamnccaya 141
(nirodbam saksatkaroti) and cultivates the path (margam
bhavayati). This, in brief, is called the characteristic of the
Truth of the Path.
Furthermore, the path is fivefold: [1] path of preparation
(sambbaramarga), [2] path of application (prayogamargd),
[3] path of vision (darsanamdrga), [4] path of cultivation
(bhavanamargd), and [5] path of conclusion (nisthamarga).
[1] What is the path of preparation (sambbaramarga)? It
is the morality (sila, virtue) of ordinary people (prtbagfana),
die control of their senses {indriyesu guptadvarata),157 their
moderation in nutriment (bbojane matrajnata), their state of
watchfulness during the first and last parts of the night (purva-
ratrapararatram jagaryanuyogarri),158 their vigor (viryd), their
tranquillity and insight (samathavipasyana), and their state
of awareness (samprajaiiya).1^9 It is also the merit acquired
through other practices, wisdom acquired through listening
(study, teaching) (snitamayiprajna), wisdom acquired through
reflection (cintamayiprajna) and wisdom acquired through
169. Trsna, drsti, mana and avidya are called avyakrtamulas "undefined
roots" when they act as defilements in the states of dbyana. Elsewhere they
are aknsala. A dhyana which is remote from the aknsalas {vivicca akusalebi
dhammehi) cannot have any aknsala as such. Even when those four things
defile a dbyana, they are called aiyakrtamidas, hut not aknsala, because a
dbyana cannot have any aknsala, and neither are they kusala. Hence, the
term aiydkrtamnla is used to indicate that they are neither kusala nor akusala
as such, but only defilements (samklesa) for the dbydnas. See also Kosa, ch. V,
pp. 42, 43.
The pure states of dbyana and drupya mentioned in the following
paragraph on the subject of lyavadana are free from these samklesas and
aiyakrtamftlas. Therefore they are ryavadata "purified."
150 Abhidharmasamuccaya
ignorance (avidya) by reason of absorption dominated by
doubts (vicikitsottamdkyayita)170 Hence, with regard to those
whose minds are defiled, there function (pravartante) the major
and minor defilements (klesopaklesah) pertaining to the realms
of form and of the formless (rUpdrupydvacardb).
« What is their purification ivyavadand)? The absorptions
and pure formless realms (suddhaka dhyanarupyab) are called
purified (vyavadata) by reason of their favorable state (kusala-
tvd)m
« What is their definition (vyavastbdna)? It is definition by
their factors (angavyauastbdnd), definition by their attainments
(samdpattivyavastband), definition by their grades (mdtrd-
vyavastbdnay12 and definition by their designations (samjnd-
karanavyavasthdnd).
« What is definition by their factors (angavycwastbdna)?
The first absorption (dbydnd) consists of five factors. These
five factors are: reasoning (vitarka), deliberation (vicdra), joy
Cprtti), happiness (sukba, ease), and one-pointedness of mind
(cittaikdgrata). The second absorption consists of four factors.
The four factors are: inner serenity iadbydtmasamprasdda),
joy (priti), happiness (sukba) and one-pointedness of mind
(cittaikdgratd). The third absorption consists of five factors.
These five factors are: equanimity (apeksd), mindfulness (srnni,
memory), awareness (samprajanya), happiness (sukba) and
one-pointedness of mind (cittaikdgrata). The fourth absorp-
tion consists of four factors. The four factors are: purity of
equanimity {upeksdparisuddbi), purity of mindfulness (smrti-
parisuddbi), neither happy nor unhappy feeling (adubkbd-
173. The definition of the factors {anga) of the four dhyanas given here is
different from that in the Pali Ahhidhamma. For a detailed discussion of the
subject, see the article, "A Comparative Study of Dhyanas according to
Theravada, Sarvastivada and Mahayana" by Walpola Rahula, TloeMaha Bodbi,
June 1962, pp. 190-9.
174. See Kosa, ch. II, p. 325; VI, p. ISO.
175. Viveka in standard Skt. means "distinction," "investigation," "discre-
tion," "correct judgement," etc. However, in Buddhist terminology, it means
"solitude." Cf. Dhp XV, 9, pavivekarasampltva "having tasted (lit. drunk) the
flavor of solitude." Mlmamsa (Pali iimamsa) is the term that corresponds to
"investigation."
176. Here rati does not mean "attachment" or "love" as usual, but "content-
ment." In this context, rati is the contrary of arati "discontent," "disgust," "dis-
satisfaction." Arati is a defect that is considered as the second of the ten hordes
of Mara. Cf. kama te pathama sena cintiya arati vuccati (Padbana-sutta,
Sn, v. 436) (The Buddha to Mara): "Desire for sense-pleasures is your first
army, the second is discontent." This discontent, dissatisfaction, is considered
an obstacle to spiritual progress. Rati "contentment," "satisfaction," as the
opposite of arati is a quality which favors and encourages the spiritual life.
152 Abhidharmasamuccaya
« What is definition by their grade (mdtrdvyavasthdna)?
The first absorption (dbyana) can be cultivated weakly
(mrduparibbavita), cultivated in a middling way (madhya-
paribbavita) and cultivated strongly (adhimatraparibbavita).
As it is for the first absorption, so it is for the other absorptions
and formless states (drupya). The result of the first absorption
cultivated in a weak, middling or strong way consists of three
places of birth pertaining to the first absorption. As it is for the
first absorption, so it is for the other absorptions, each having
three places of birth pertaining to each absorption.177 Since there
are no distinct places in the formless (arupya) realms, there is
no division of places of birth with respect to them. There, with
regard to birth in the formless realms, are to be found states
that are high and low (uccanicatd), inferior or superior
(hinapranitata), as a result of their w^eak, middling or strong
cultivation.178
« What is definition by their designations (samjhakarana-
vyavastbdna)? The Buddhas and bodhisattvas attain (samd-
padyante) all the forms of concentration (samddbi) included
in the first absorption (dbyana). The disciples (sravaka) and
individual Buddhas (pratyekabuddha) do not even know their
names. r 9 As are those included in the first absorption, so are
those included in the other absorptions and in the formless
177. Each dbyana has as its result three places of birth depending on
whether the cultivation is weak, middling or strong. Thus, the first dbyana
has: Brahmakayika, Brahmapurohita and Mahabrahma; the second dbyana.
Parlttabha, Apramanabha and Abhasvara; the third dbyana-. Parittasubha,
Apramanasubha and Subhakrtsna; the fourth dbyana: Anabhraka, Punya-
prasava and Brhatphala. All these realms are included in the rupadbatu. For
details, see Kosa, ch. Ill, p. 2 ff.
178. Cf. also Kosakarika, ch. Ill, v. 3: arupyadbatur astbana upapattya
catuwidbab.
179. The Bbasya, as cited by Pradhan, says: tesam samadbinam sravakab
pratyekabuddbas ca namanyapi na jananti, kutah evaisam sainkbyam
jnasyanti samapatsyante. "The disciples and Pratyekabuddbas do not even
knowr the names of those samadbis. How then could they know their number
and how could they attain them?"
II. Viniscayasamnccaya 153
realms (dbyanarupyd). How much more so with regard to the
Perfection of Absorption (dbyanaparamita)?180
« What is their purity (yisuddbi) [in the absorptions and
formless realms]? From the final extremity of the first absorption
(prantakotika prathama dbyana) up to the sphere of neither
perception nor non-perception (naivasamjnanasamjnayatand)
—that is called purity.
« [b] What is the transcendental path (lokottaramarga)? It
consists of the knowledge of suffering, of its origin, of its cessa-
tion and of the path (dubkbasamiidayanirodbamargajnana)
which is aligned with the knowledge of the teaching and the
subsequent knowledge (dbarmajnananvayajnanapaksya) in
die path of cultivation (bbavanamargd), and also of the
concentration which is linked to them (tais ca samprayuktah
samadhih), and in the first absorption or [the others] up to the
sphere of nothingness (akin cany ayatand). The sphere of nei-
ther perception nor non-perception (naivasamjnanasamjna-
yatand) is always worldly (laukikam evd), and it is indistinct
(aparisphutd) because of the behavior of perception (samjna-
pracara).XHl That is why it is also called "signless" (animittd).
The Blessed One said: "As long as there is attainment with per-
ception (samjnasamapatti), there is penetration (comprehen-
sion) of perfect knowledge (Truth) (ajnaprativedba)."182 The
183. It should be noted here with regard to the path that there are three
fundamental categories: weak (mrdu), middling (madhya) and strong
iadhimatra). When they are again divided into weak, middling and strong,
their number increases to. nine: weak-weak, weak-middling, weak-strong:
middling-weak, middling-middling, middling-strong; strong-weak, strong-
II. Viniscayasamuccaya 155
« [f] What is the path of application (prayogamarga)? It is
that by means of which one abandons the defilements {Mesa).
« [g] What is the immediate path (anantaryamarga)? tit is
the path] immediately after which the continuous defilements
(nirantarab klesah) are destroyed.
« [h] What is the path of liberation (vimuktimdrga)? [It is
the path] by means of which, when the defilements are de-
stroyed (prabine klese), one experiences (saksatkaroti) libera-
tion (vimukti).
« [i] What is the special path (visesamarga)? For a variety of
defilements other than those which precede (tadanyasya klesa-
prakarasya), the path of application, the immediate path and
the path of liberation are called the special path (prayoga-
nantayyavimuktimargab visesamargah). It can also be the path
of a person who, forsaking the application of the destruction of
the defilements (klesapmbanaprayoga), is engaged (prayuktd)
in reflection on the teaching (truth) (dbarmacintayam), or in
conduct in accordance with the teaching (dharmavibare), or in
the special attainment of an absorption (samapattivisese). Or
again, it can also be the path of a person who cultivates special
qualities (vaisesikan gunari)}^
«What is cultivation of the path (margabbavana)? [It
consists ofl cultivation (meditation) with a view to acquisition
middling and strong-strong. Equally, the defilements are divided into nine
groups, strong-strong, etc. It is interesting to observe that, by means of the
weak-weak (mrdn-mrdu) path, i.e., practice which is not strong or intense,
but preliminary, one at the start destroys the strong or intense (adhimatra)
defilements, i.e. the defilements that are coarsest and most manifest. . . . It is by
means of the strong-strong (adhimatradhimatra) path, i.e., the most intensi-
fied and developed practice, that one finally destroys the weak-weak {mrdu-
mrdii) defilements, i.e. the defilements that are subtle and latent (this is the
same as the anuptitvapratipada "gradual practice" or "gradual path'"). To
quote a classic image: When washing fabric, one first cleans the most visible
stains and, at the end, the small stains. To disperse profound darkness, a small
light suffices, but a strong light is necessary to disperse semi-darkness. See
Kosa, ch. VI, p. 199.
184. For details on the prayogamarga, anantaryamarga, vimnktimarga
and visesamarga, see Kosa, ch. V, pp. 103, 104.
156 Abhidharmasamuccaya
(pratilambbabbavand), cultivation with a view to frequent
practice (nisevanabhdvana), cultivation with a view to emanci-
pation (or purification) (nirdbavanabbavana)]H5 and cultivation
of the counteractive (pratipaksabhavana).m
« What is cultivation (meditation) with a view to acquisi-
tion (pratilambbabbavand)? It is cultivation (or meditation,
bbavana) with a view to the arousal of favorable qualities
which have not [yet] arisen (anutpannanam kusalanam
dbarmanam utpadayd).187
«What is cultivation with a view to frequent practice
(nisevanabhavana)? It is cultivation (meditation) with a view
to the stability, absence of confusion (in order not to forget),
multiplication, increase and expansion of favorable qualities
[already] arisen (utpannanam kusalanam dbarmanam stbitaye
asammosaya bbuyobhavaya vrddbivipulatdyai).m
« What is cultivation (meditation) with a view to emanci-
pation (or purification, nirdhavanabbavana)? It is cultivation
with a view to the destruction of demeritorious and unfavor-
able qualities [already] arisen (utpannanam papakanam
akusalanam dbarmanamprabanaya).m
«What is cultivation (meditation) with a view to the
185. Nirdhavana may be derived either from nir+^ldbav "to run" (there-
fore "to flee,'' "to escape," "to be emancipated"), or from nir+^ldhav "to wash,"
"to clean" (therefore "to purify"). Either is suitable in this case. Here.
nirdhavana means to escape or be emancipated from unfavorable and wrong
ideas and qualities which are found in oneself, i.e. to purify oneself of wrong
ideas and qualities.
186. This fourfold division of the margabhavana is exactly the same as the
fourfold division of the samyagvyayama (of the Noble Eightfold Path) or
samyakpradbana, as can be seen from the following definitions compared
with those of the Pali texts. (In the Pali texts, only the order is different, the
first two terms being given last and the last two first.)
187. Cf. anuppannanam kusalanam dhammanam nppadaya: D II, p. 312,
Mil, p. 11; All, p. 15.
188. Cf. uppannanam kusalanam dhammanam thitiya asammosaya
bbiyyobhavaya vepullaya bbavanayaparipuriya: ibid.
189. Cf. uppannanam papakanam akusalanam dhammanam pabanaya.
ibid.
II Vintscayasamiiccaya 157
counteractive {pratipaksabhavana)? It is cultivation (medita-
tion) with a view to the non-arising of demeritorious and unfa-
vorable qualities which have not [yet] arisen {anutpanndndm
papakanam akitsaldndm dharmdndm anutpdddyd).190
« Furthermore, the path, when it arises (utpadyamdnd),
establishes {avastbdpayati) its residue {svdm vdsandm): it is
cultivation with a view to acquisition {pratilambha-bhdvand).
[The path] itself, when one is face to face with it {sammnkht-
bhuta), becomes the cultivation {bhdvand, development): it
is cultivation with a view to frequent practice {nisevana-
bhdvand). [The same path] quits {vijahdti) its impediment
{svam avaranam): it is cultivation with a view to emanci-
pation (nirdhdvanabhdvand). [The same path] establishes
{avasthapayati) the quitted impediment {vihinam avaranam)
in a situation (nature) such that it will not re-arise in the future
{dyatydm anutpattidharmatdydm): it is cultivation with a view
to the counteractive {pratipaksabhavana).
« Furthermore, the counteractive {pratipaksa) is fourfold:
counteractive of censure {vidusandpratipaksd), counteractive
of abandonment {prahdnapratipaksa), counteractive of aiding
{ddhdrapratipaksa) and counteractive of distancing {duri-
bhavapratipaksa)—these are called cultivation with a view to
the counteractive {pratipaksabhavana).
« What is the counteractive of censure {vidusandprati-
paksa)? It is the vision of the bad consequences {ddlnava-
darsanam) ol impure conditioned things {sdsravesu samskdresu).
« What is the counteractive of abandonment {prahdna-
pratipaksa)1. It is the path of application and the immediate path
{prayogdnantaryamdrgah) [mentioned above].
« What is the counteractive of aiding {ddbdrapratipaksa)?
It is the path ot liberation {vimuktimdrga) [mentioned above].
«What is the counteractive of distancing (dUrtbhdva-
pratipaksa)? It is the next path [i.e. the visesamdrga mentioned
above].
191. This refers to the four smrtyupasthanas explained below. Here, vastn
means kaya (body), reclaim (feeling), citta (mind) and dharmas (mental
qualities and objects).
192. This refers to the four samyakpradhdnas explained below.
193- This refers to the four rddhipadas explained below.
194. This refers to the five indriyas explained below.
195. This refers to the five balasexplained below.
196. This refers to the seven bodhyangas explained below.
197. This refers to the Noble Eightfold Path explained below.
198. This refers to the four pratipads explained below.
199. This refers to the four dharmapadas explained below.
200. This refers to samatha and ripasyand explained below,
201. This refers to the three indriyas explained below.
202. The thirty-seven bodhipaksadhannas are:
smrtyupasthanas 4
samyakpradhdnas 4
rddhipadas 4
indriyas 5
balas 5
bodhyangas 7
dfyamdrgangas 8
37 (continued)
II. Viniscayasamuccaya 159
pratipadah), the four stages of virtues (catvdri dharmapadani),
tranquillity and insight (samatba-vipasyana) and three faculties
(trini indriyani).m
« One should understand the object (alamband), nature
(svabbava), aid (sahdya, concomitance), cultivation (bbavand,
development) and result of cultivation (bbdvandpbald) with
regard to the application of mindfulness (smrtyupastbdnd). As
with the application of mindfulness, so [one should understand
the object, etc.] with regard to the other auxiliaries of awakening
(bodbipaksa).
(note 202 continued:) These are explained in the following pages. They
(sattatimsa bodhipakkhiya (or -ka) dhamma) are exactly the same in the post-
canonical Pali sources. For example, see Vism. p. 678 ff. (see also Kosa, ch. VI,
p. 281). However, the canonical Pali texts do not give all these thirty-seven
qualities under the term bodhipakkhiya dhamma. S V, pp. 227, 237-9, gives
only the five indriyas "faculties'1 (saddha, viriya, sati, samadhi, panna) as
bodhipakkhiya dhamma. Vhh, p. 249 gives only the seven bojjhahgas
as bodhipakkhiya dhamma. A III, pp. 70, 300-1, only uses the term
bodhipakkhiya dhamma without mentioning their number or listing them.
D II, p. 120, M III, p. 289 and A IV, p. 125, give all thirty-seven qualities
(cattaro satipatthana .cattdro sammappadhdna, etc.) without calling them
bodhipakkhiya dhamma. But A IV, p. 203 (Pahdrada-sutta), comparing the
dhamma-iinaya (teaching and discipline) to the mahdsamudda (great
ocean), lists these thirty-seven qualities and metaphorically calls them ratanas
(jewels), but not bodhipakkhiya dhamma. D II, p. 120 simply calls them
dhamma. D III, p. 102 calls them kusald dhamma. Vbh, p. 372, gives all thirty-
seven and calls them saddhammo, but not bodhipakkhiya dhamma. These
examples indicate that the list of bodhipakkhiya dhamma was not definitively
fixed under this term during the canonical period.
203. This sentence indicates that the eleven categories of the path men-
tioned above correspond to the various virtues and practices given as follows:
1) vastuparlksamdrga = four smrtyupastbdnas,
2) vyavasayikamdrga = four samyakpradhanas,
3) samddhiparikarma-mdrga = four rddhipddas,
4) abhisamayaprayogikamdrga = five indriyas,
5) ahhisamayaslistamarga = five balas,
6) abhisamayamdrga = seven bodhyangas,
7) lisuddhinairyianikamarga = Noble Eightfold Path,
8) nisrayendriyabhinnamarga = lour pratipads,
9) siksatrayaparisodhanamdrga = four dharmapadas,
10) sawagunanirhdrakamarga = samatba-ripasyana,
11) margasamgrahamdrga = three indriyas.
160 Abhidharmasamuccaya
« What are the objects (dlambana) of the application of
mindfulness (smrtyupastbdnd)? They are the body (kdya),
feeling (vedana), mind (citta) and mental qualities and objects
(dharma). Or [they are] things pertaining to oneself (dtmdsraya-
vastu), things experienced by oneself (dtmopabbogavastu),
oneself (atmavastu) and qualities pertaining to the defilement
and purification of oneself (atmasamklesavyavadanavastu).
« What is its nature (svabhava)? It is wisdom (prajna) and
mindfulness (smrti).
« What is its aid (sabdya, concomitance)? It is the mind and
mental activities which are associated with it (the application of
mindfulness) (tatsamprayuktds cittacaitasikd dharnidb).
« What is its cultivation (bhavana, development)? It is con-
templation (anupasyana) of the body, etc., with regard to the
internal body (adbydtmam kayo), etc. As with the internal
[body], so also with the external (babirdba) and the internal-
external (adbydtmababirdbd).
« What is the internal body? It is the internal material
spheres (bases) (ddbyatmikdni ruplnyayatanani)}{U
« What is the external body (babirdba kdya)? It is the ex-
ternal material spheres (bases) (babirdba ruplnyayatanani).2(J5
« What is the internal-external body (adbydtmabahirdbd-
kdya)? It is the external spheres (bdbydyatana) which are the
seats of the faculties (indriyadbisthand)K)b and which are linked
to the internal spheres (adbyatmikayatanasambaddba), and
they are also the internal material spheres pertaining to others
(parasamtanikani cadbydtmikdni ruplnyayatanani).m What
persons which are the external material spheres for oneself. The internal
spheres of A become the external spheres for B.
208. Lit. contemplation of the body by the body.
209. The internal-external body iadhyatmabahirdhakaya) as explained
above in this paragraph.
210. Cf. . . . cando ca vayamo ca ussabo ca ussolbi ca appativani ca sati ca
sampajannan ca. . . : A II, pp. 93, 195; III, p. 307; IV, p. 320; S V, p. 440.
162 Abhiclharmasamuccaya
the minor defilements of discouragement, difficulty and fatigue
(visadaparisravaparikhedopaklesa). The cultivation of non-
stalling (aprativanibhavana) [is accomplished] by counteracting
the minor defilement of satisfaction in the acquisition (obtain-
ment) of a small quantity of the favorable (alpamdtrakusala-
samtusti). The cultivation of mindfulness (smnibhavana) [is ac-
complished] by counteracting the minor defilement of confusion
(forgetfulness) isammosa) with regard to the teaching of the
Blessed One (bhagavatah sasane). The cultivation of awareness
(sarnprajanyabhavana) [is accomplished] by counteracting the
minor defilement of remorse concerning transgressions (apatti-
vipratisara). The cultivation of diligence {apramddabbavana)
[is accomplished] by counteracting the minor defilement of
the shirking of duties with regard to the favorable (kusalesu
niksiptadhura).
What is the result of the cultivation (bbavanapbala) [of the
application of mindfulness]? It is the abandonment of the four
perverse views (viparyasd),211 entiy into the four Truths and
detachment from the body (kdya), etc.
What is the object (alamband) of the four kinds of right
exertion (samyakpradbdna)? It is the arisen (utpannd), the [as
yet] unarisen (anutpanna), the hostile (vipaksa, opposing) and
the counteractive (pratipaksa).211
What is their nature (svabhdva)? It is effort (lydydma).
What is their aid (sahdya, concomitance)? It is the mind
and mental activities associated with them (tatsamprayuktds
cittacaitasikd dbarmdb).
What is their cultivation (bbduand, development)? The
Sutra says: "(One) produces will (cbandam janayati), strives
211. The four perverse views {viparyasd) are: considering what is imper-
manent Kjanitya) as permanent initya), what is suffering Kduhkha) as happi-
ness (sukba), what is unlovely (asubha, asuci) as lovely (subba, suci), and
what is not the self (anatma) as the self (atma). See Kosa, ch. V. p. 21.
212. I.e. the utpannakusala (the already arisen favorable), anutpanna-
kusala (the as yet unarisen favorable), akusala (the already arisen unfavor-
able) and the counteractives which prevent the as yet unarisen unfavorables
from appearing.
II. Viniscayasamnccaya 163
(vyayaccbate), makes a vigorous effort (viryarn arabbate),
uses one's mind energetically (cittam pragrbnati) and exerts
(pradadbati) it."213 There, in such terms, cultivation (bbavana)
based on vigor is explained. The base (asraya) is will (cbanda);
vigor (vlrya) is zeal (udyoga). One produces will (chanda) for
tranquillity (samatba), for energetic activity (pragraba), for
equanimity (upeksa) and for attention concerning an object
(nimittamanasikara). One makes a vigorous effort (viryam
arabbate) to rid oneself of torpor and restlessness (layaud-
dbatyd). Thus, after that, one can say that one uses one's mind
vigorously and exerts it (cittam pragrbnati pradadbati).
What is the result of the cultivation (bhavanapbald) [of
right exertion]? It is the complete abandonment of opposing
qualities (vipaksa) and the acquisition and increase of counter-
active qualities (pratipaksa). That is the result of its cultivation.
What is the object (alambana) of the four bases of super-
normal power (rddbipada)? It is the work to be done by means
of thorough concentration (samadhi).
What is their nature (svabhava)? It is concentration
(samadhi).
What is their aid (sahaya, concomitance)? It is will
(cbanda), vigor (vlrya), the mind (citta), investigation
(mimamsa), and the mind and mental activities associated with
them (tatsamprayuktas cittacaitasika dharmab). What is con-
centration through will (cbandasamadbi)? It is one-pointedness
of mind (cittasyaikagrata) attained by the right application of
the latter (will).214 What is concentration through vigor (virya-
samadhi)? It is one-pointedness of mind (cittasyaikagrata)
attained by the continuous application of the latter (vigor).215
What is concentration through the mind (cittasamadbi)? It is
229. Right speech (samyagvac) is that which is free from lying, slander,
harsh speech and idle talk. Right action (samyakkarmdnta) is that which is
free from the destruction of life, theft and illicit sexual relations. Right liveli-
hood (samyagajiva) is that which does not include harmful professions such
as dealing in weapons, dealing in animals for butchery, dealing in poisons,
intoxicating drinks, etc.: D II, p. 312. These three factors contribute to mutual
confidence and security. That is why they are called factors producing confi-
dence in others (parasampratyayafiga).
230. Right effort (samyagiyayama) is the same as samyakpradhdna
explained above, p. 162. See also D II, p. 312.
231. Right mindfulness (samyaksmrti) is the same as smrtyupasthana
explained above, p. 160 See also D II, p. 313-
232. Right concentration (samyaksamadhi) refers to the four rupavacara-
dhyanas(= raisesikagnnas) explained above. See also D II, p. 313.
II. Viniscayasamuccaya 169
knowledge slowly (sukba pratipad dhandbabhijna) and the
pleasant practice which engenders superknowledge rapidly
(sukba pratipad ksiprabhijna).255 The first [practice] comprises
the basic absorptions (mauladbyand)254 not obtained by those
whose faculties are obtuse (weak) (mrdvindriya);255 the second
comprises the basic absorptions not obtained by those whose
faculties are sharp (tlksnendriya); the third comprises the basic
absorptions obtained by those whose faculties are obtuse; the
fourth comprises the basic absorptions obtained by those whose
faculties are sharp.2%
233- Exactly the same four practices are found in D III, p. 106; A II, pp. 149,
154; V, p. 63: Catasso ima bhikkhave patipada. Katama catasso? Dukkha
patipada dandhabhinna, dukkha patipada khippabhinna, sukba patipada
dandhabhinna, sukba patipada khippabhinna. Ime kbo bhikkbave catasso
patipada ti.
It is of interest to mention here that, in a conversation between Moggallana
and Sariputta, the former confided that he had attained arhatship through the
painful practice engendering superknowledge rapidly (dukkha patipada
khippabhinna) while the latter confided that he had attained it through the
pleasant practice engendering superknowledge rapidly (sukba patipada
khippabhinna): A II, pp. 154-5.
234. The mauladhyanas are the four dhyanas and the four arupyas. See
Kosa, ch. VIII, p. 145.
235. Here the faculties (indriyd) are sraddha (trust), tirya (vigor), smrti
(mindfulness), samadhi (concentration) and prajna (wisdom), as explained in
A II, p. 149.
236. Cf. the explanation of these four pratipads (practices) given in A II,
pp. 149-50: By nature someone is excessively full of craving (tibbaragajatiko),
hatred (tibbadosajatiko) and delusion (tibbamohajatiko), and often experi-
ences suffering and sorrow aroused by craving, hatred and delusion, and the
five faculties (pancindriyani)—trust (saddha), vigor (liriya), mindfulness
(sati), concentration (samadhi), wisdom (panna)—are obtuse (weak,
mudftni) in him. By reason of the obtuseness of those five faculties, he slowly
reaches insight leading to the destruction of impurities (asavakkhayd). This is
called the painful practice engendering superknowledge slowly (dukkha
patipada dandhabhinna).
Someone is excessively full of craving . . . and often experiences suffering
. . ., but the five faculties are sharp in him. By reason of those sharp faculties
he rapidly reaches. . . . This is called the painful practice engendering super-
knowledge rapidly (dukkhapatipada khippabhinna).
Someone is not excessively full of craving . . . and does not experience the
170 Abhidharmasamuccaya
What are the four stages of virtue (catvari dharmapaddni)'!
They are the absence of avarice (anabbidbyd), absence of ill-
will (avydpddd), right mindfulness (samyaksmrti) and right
concentration (samyaksamddbi).257 To those who are free from
avarice and ill-will pertains the purity of the training in higher
morality (adbisllasiksdvisuddhi); to those who possess right
mindfulness pertains the purity of the training in higher thought
(adhicittasiksavisuddbi); to those who possess right concen-
tration pertains the purity of the training in higher wisdom
( adb iprajnasiksavisuddh i).238
What is tranquillity (samathd)? It is the contraction [narrow
link] (upanibandbd) of the mind (cittd), its establishment
(stbdpana), placing (samstbdpana), dwelling (avasthapana),
remaining, (upastbdpana), control (damand), calm (samana),
appeasement (vyupasamana), unification (ekotlkarana), com-
position (samddbdna) in itself (adbydtmam).
What is insight (vipasyand)? It is the examination (vicaya),
discernment (prauicaya), full reasoning (parivitarka), inves-
tigation Onlmdmsd) of things (dharma) such as desires
(kamd), counteractives (pratipaksd), unruliness (daustbulya),
objects (nimittd), fetters (samyojana), such as the perversions
ivipaiydsd) of those who are overwhelmed by desires, and the
establishment of those whose minds are not perverted.
Furthermore, with regard to tranquillity and insight
(samatba-vipasyand) there are four paths: Someone is in
suffering and sorrow aroused by craving . . . but the five faculties are obtuse in
him. He therefore slowly reaches insight. . . . This is called the pleasant prac-
tice engendering superknowledge slowly {sukhapatipada dandbabbinha).
Someone is not excessively full of craving . . . and the five faculties are
sharp in him. Therefore he rapidly reaches. . . . This is called the pleasant prac-
tice engendering superknowledge rapidly (sukha patipada kbippabbinna).
237. Pradhan's reconstruction as alobbadvesanam is clearly an error. Cf.
D III, p. 229; A II, p. 29: cattari dbammapadani: anabhijjba dbammapadam,
avyapado dbammapadam, sammasati dbammapadam, sammasamadbi
dbammapadam.
238. These three sentences refer respectively to the well-known three
types of training (trisiksa): si/a, samadbi and prajna.
II. Viniscayasamnccaya 111
possession of tranquillity, but not of insight: the cultivation of
insight (vipasyanabhavana) is [prescribed] for such a tran-
quillity. Someone is in possession of insight, but not of tran-
quillity: the cultivation of tranquillity (samathabhavana) is
[prescribed] for such an insight. Someone is in possession of
neither tranquillity nor insight: the simultaneous cultivation of
both (tranquillity and insight) is [prescribed] to dispel the torpor
and mental restlessness of such a person. Someone is in posses-
sion of them both (tranquillity and insight): the progress of
him who is endowed with both tranquillity and insight is simul-
taneous.
What are the three faculties (trinindriyani)? They are the
faculty [of the thought] "I shall know that [the Truth] which I do
not know" (anajnatamajnasyarnindriyd), the faculty of perfect
knowledge [of the Truth] (ajnendriya) and the faculty [of the
conviction] "1 have known [the Truth]" (ajnatavindriya).1^
What is the faculty [of the thought] "I shall know that [the
Truth] which I do not know?" It is the faculty [which is exercised]
in the path of application (prayogamargaYq0 and in the [first]
fifteen thought-moments (cittaksana) of the path of vision
(darsanamarga).ni
250. This is knowledge of the fact that the cause is destroyed, i.e., there
will he no further karma because the defilements are destroyed.
251. This is knowledge of the fact that the effects will not appear again in
the future, i.e., there will be no future birth.
252. Here samadbi, as one of the trisiksas—slla, samadbi, prajna—,
includes not only concentration but also samyagiyayama (right effort) and
samyaksmrti (right mindfulness). Hence, the translation "mental discipline" to
embrace the three aspects.
253. Here:
samyagvac
silaskandba samyakkannanta
samyagajiva
samyagiyayama
samadbiskandha samyaksmrti
samy wksamadb i
prajnaskandba samyagdrsti
samyaksamkalpa
Hence the eight factors of the Noble Path are included in slla, samadhi and
prajna (trisiksa). See M I, p. 301.
176 A bhidbarmasamiiccaya
254. The word marga, which usually means 'path" also has the meaning of
"to seek" from the root ^Imarg "to look for."
255. The sixteen aspects of the Four Truths:
With regard to dubkhasatya: [1] anitya (Impermanence), [2] dubkba (suf-
fering), [31 sunya (empty), [4] anatma (non-self);
With regard to samudayasatya-. [1] hetn (cause), [2] samudaya (appear-
ance), Bl prabhava (source), [4] pratyaya (condition);
With regard to nirodbasatya-. [1] nirodba (cessation), [2] santa (peace).
[3] pranita (excellence), [4] nihsarana (release):
With regard to margasatya. [1] marga (path, seeking), [2] nyaya (method),
[31 pratipad (practice). [4] naityanika (leading to emancipation).
See above, pp. 85, 132-3, 140. See also Kosa, ch. VI, p. 163; ch. VII, p. 30 ff.
II. Viniscayasamnccaya 111
1. In the Pali sources there are only nine constituent parts (divisions)
inavanga) of the Dhamma: [1] suttatn, [2] geyyam, [3] veyyakaranam,
[4] gatba, [5] udanam, [6] itivuttakam, [7] jatakam, [8] abbhutaclhammam,
[9] vedallamiM I, p. 133; A II, pp. 103, 178; III, pp. 86, 177). Nidana, avaddna
and upadesa are not mentioned in this list. Vedalla can be identified with
vaipulya, as the latter is explained below in this text. [See J. W. de Jongs
comments in his review, appendix pp. 294-5. For further information on the
9 and 12 divisions, cf. E. Lamotte, History of Indian Buddhism, Louvain-la-
Neuve, 1988, pp. 143-7.]
178
II. Viniscayasamuccaya 179
sukbavibara); [91 delights the minds of sages through vigorous
discussions; and [10] is recognized as sage (learned, panditd).
[2] What is a verse narration (geya)? It is that which is
recited in stanzas in the middle or at the end of discourses
(sutra); or an idea not indicated in the discourse and which is
explained [in verses]. It is therefore called verse narration.
[3] What is an exposition (vyakarana)? It is the exposition
of various present existences of the noble disciples (arya-
sravaka) in relation to their distant past in different locations.
Or it is clarification of a point indicated in discourses, since it is
the open exposition of an abstruse meaning (abhisamdbi).1
[4] What is a stanza (gatba)? It is expounded in metric feet
in the discourses. It (the stanza) may be of two feet, three, four,
five or six feet.
[5] What is a solemn utterance (udana)? It is sometimes
spoken in discourses by the Tathagata with a joyous heart
(attamanaska).
[6] What is a circumstance (nidana)? It is a declaration
made [by the Buddha] when he is questioned. Or it is the
declaration of a rule (precept, siksa) with its cause. It is there-
fore also called circumstance.
[7] What is an exploit (avadana)? It is an account with
parables (examples, drstanta) in the discourses.
[8] What is "Thus it was said" (Uwrttakd)? This narrates the
former existences of the noble disciples.3
[9] What are birth-stories (jataka)? They narrate the former
6. The Parirara is the fifth and last text of the Vinayapitaka. It is like an
appendix or summary of the other parts of the Vinaya.
7. That is, the Canon of the Disciples {sravakapitaka) and the Canon of the
Bodhisattvas (bodhisatti wpitaka).
8. The two extremes are attachment to sense-pleasures (kamasukballika-
nuyoga) and attachment to mortification of the flesh (atmakilamatbanuyoga).
9. Siksatraya. [1] slla (virtue), [2] samadhi (mental discipline or concentra-
tion), [3] prajna (wisdom).
182 A bh idharmasam uccaya
wisdom (adbiprajna). Furthermore, the Canon of Discourses
was established by the wish to reveal correctly the meaning of
the teaching. The Canon of the Discipline was established to
make known the basis of the attestation (saksatkriya) of the
teaching. The Canon of the Higher Teaching was established to
serve as a basis for the happy abode (sukbavihard) of the sages
in delight in the teaching by means of exegetical determining
(samkathyaviniscayd).
This teaching included in the Threefold Canon, of what is
it the domain (gocara)? It is the domain of the mind and mental
activities (cittacaitasika) consisting of listening (smtamaya),
reflection (cintamayd) and mental cultivation (bbavanamaya).
It is said in the Sutra: "The mind and mental activities have
objects (alambana), have their aspects (dkara), have their
basis (asraya) and are mutually linked (samprayoga).rU) In this
teaching what are their objects? They are the discourses, etc.
(sutradikam). What are their aspects? They are the meanings
associated with the aggregates (skandbd), etc. What is their
basis? It is external intimation (paravijnapti), mindfulness
(smrti) and the residues (vasana). What is their mutual rela-
tionship? It is common acquisition of the object through their
mutual association.
What is the classification of objects with regard to the
teaching? In brief, they are fourfold: [1] widespread object
ivydpyalamband), [2] object aimed at purification of character
(caritavisodbanalambana), [31 object aimed at skillfulness
(kausalyalambana), and [4] object aimed at purification of the
defilements (klesavisodbanalambana).
[1] The widespread object is in turn fourfold: [1] speculative
reflected image (savikalpapratibimba), [2] non-speculative re-
flected image Oiirvikalpapratibimba), BJ the end of substance
(vastidpaiyanta), and [4] the accomplishment of duty {karya-
parinispatti). [1] What is a speculative reflected image as object?
It is the sphere of tranquillity and insight (samathavipasyana-
visayd) caused by attention concerning resolve (adbimukti-
24. This part, which is lost in the original Sanskrit, is found in both the
Chinese and Tibetan versions. It is also found in the Bbasya.
25. Nimittadrsti: this is to grasp superficial signs and characteristics without
understanding the profound meaning of the teaching. For example, the
Mahayana Sutras say: nihsvabhavab sarvadbarmab amitpannab aniruddhdb
adisantab prakrtiparinifvrtab. When one hears that, one is not capable of
understanding it, one conforms to words, one clings to words. One arouses
abbinivesa "attachment." One says nihsvabhavab sarvadbarmab, etc., but
one is attached to superficial signs and characteristics.
26. Nos. 2, 3, 4: this is calumny of the Dharma in every way. It is by reason
of these three false views that the Dharma is denatured.
27. Nos. 5 and 6: because of these two drstis, one relies on partial reason-
ings and twists the meaning of the Sutra in order to establish one's opinion.
28. No. 7, anavadyadrsti: this is thinking that one's own path or practice is
perfect. No. 8, nihsaranadrsti: this is thinking that there is release through this
path. If one relies on these two views, one has a tendency to do good or bad
things.
II. Viniscayasamuccaya 191
29
drsti), [11] idea of misapprehension (viparitadrstf), [12] idea of
generating (prasavadrsti),30 [13] idea of not admitting [the good
reasonings of others] (anabhyupagamadrsti), [14] idea of resort-
ing to false maneuvers (kusrtidrsti)^1 [15] idea of respect
isatkaradrsti) ,32 [16] idea of intense delusion (drdhamudbata-
drsti)^ [17] fundamental idea (miiladrsti),54 [18] idea of the seen
and the wrongly seen (drstdvadrstadrsti)^ [19] idea of the repu-
diation of practice iprayoganirakaranadrsti),36 [20] idea that
does not lead to emancipation (anaifyanikadrsti)?7 [21] idea
29. Nos. 9 and 10: the bodhisattva considers hih own opinion as the best
and scorns those of others because of avajnadrsti (no. 9), and he becomes
enraged with those who do not agree with him, because of prakopadrsti
(no. 10).
30. Nos. 11 and 12: the bodhisattva misinterprets the teachings such as
sunyata, animitta, apranihita, because of viparitadrsti (no. 11), and he thinks
that he can develop the virtues in this way (prasavadrsti, no. 12).
31. Nos. 13 and 14: it is because of anabhyupagamadrsti (no. 13) that a
bodhisattva clings to his own opinion and does not admit his mistake even
when it is pointed out to him, and because of kusrtidrsti (no. 14) he advances
false arguments and reasonings in order to prove his opinion.
32. A bodhisattva may think conceitedly that his way of practicing the
Dharma is true respect of and offering to the Buddha and that others should
follow his example. This is false pride (abbimdna).
33. Thinking: "this alone is the truth and the rest is false" (idam era saccam
mogham annam): this is adhering to one's own false opinion even when the
truth is explained.
34 This is the coarseness of the residues {vasand auddrikata). All the
sixteen ideas mentioned above devolve from this one (no. 17).
35. In order to demonstrate the defects and bad consequences of these
seventeen opinions, the author mentions some further drstis. In fact, the ten
ensuing drstis are engendered by the first seventeen.
No. 18, drstdvadrstadrsti is engendered by no. 1, nimittadrsti. The former
(no. 18) arises from non-comprehension of teachings such as nihsvabhavab
sarvadharma}?, etc., and it leads to intense attachment (drdhabhinivesd) to
superficial signs and the characteristics of dharmas.
36. This false view occurs because of nos. 2, 3 and 4. Whoever grasps this
view wrongly criticizes the nature of dharmas (dharmasvabhava) and gains
the idea that effort or vigor (virya) is useless.
37. Because of nos. 5 and 6, bhavana, practice [or cultivation], cannot
encur the result (phala) and in consequence one has a false opinion (no. 20)
that the mdrga (Path) is anairydnika (does not lead to emancipation).
192 Abbidharmasamuccaya
of the accumulation of impediments (avaranopacayadrsti),58
[22] idea of the generating of demerit (apunyaprasavadrsti),59
[23] idea of the absence of a result (vaipbalyadrsti),il) [24] idea
of the censurable (nigrahyadrsti)*1 [25] idea of calumny
(abbyakbyanadrsti),42 [26] idea of the ineffable (akatbyadrsti),{i>
[27] idea of grandeur (mabadrsti)^ and [28] idea of superior
pride (abbimanadrsti)*5
« It is said in the Vaipulya that all things (sarvadbarmah)
are devoid of their own-nature (nibsvabhavah). What is the
profound meaning (abhisamdbf) here? [All things are devoid of
their own-nature] by reason of their non-existence by them-
selves (svayarn abhavata), by reason of the non-existence of
their own self {svenatmana'bhavata), because they are not
founded in own-nature (sve bbave 'navastbita), and because,
like objects grasped by fools, they have no (real) characteris-
tics (balagrabavaccalaksanatam upadaya).ib Furthermore, [all
38. Because of nos. 7 and 8, the offences one commits are not reall\ elimi-
nated. Therefore impediments accumulate (avaranopacaya).
39. Due to false views nos. 9 and 10 (scorn and rage), one follows the
wrong path, a wrong brahmacarya, and that causes much badness and gener-
ates demerit (apunyaprasavd).
40. Because of nos. 11 and 12, one cannot obtain good results and, in
consequence, one develops the false idea that there is no result (vaipbalya).
41. This idea of censure arises because a bodhisattva does not wish to
accept another's reasoning (no. 13) and because he resorts to false maneuvers
(no. 14).
42. This occurs as the result of no. IS, satkaradrstl
43. This idea arises because the bodhisattva grasps some opinion and
thinks: "That alone is the truth, the rest is false" (no. 16).
44. This is linked to no. 17, mulaclrsti.
45. All of these twenty-seven drstis mentioned above give rise to the last
false view, abhimanadrsti "superior pride" (no. 28).
Among these 28 false ideas or opinions of a bodhisattva, the first 17 engen-
der the next ten, i.e. 18 to 27, and all those 27 together contribute to engender
the 28th.
46. The commentary explains this last expression: "Fools (bald) who ha\e
not seen the truths by basing themselves on the residues (vasana), language
(vyavahara) and idle talk (prapanca) wrongly grasp dharmas which are
devoid of own-nature (svabbara) and characteristics (laksana). It is because
II. Viniscayasamuccaya 193
things are devoid of their own-nature] by reason of the absence
of the own-nature of characteristics (laksananihsvabhdvata)
with respect to the imaginary nature (parikalpite svabbave),
by reason of the absence of the nature of arising (utpatti-
nibsvabbdvatd) with respect to the relative nature (paratantre),
and by reason of the absence of own-nature in the ultimate
sense (paramartbanihsvabbavata) with respect to the absolute
[nature] (parinispanne).
«What is the profound meaning (abbisamdbi) of: [All
things are] unarisen (anutpanna), undestroyed (aniruddha),
calm from the beginning (adisanta), completely extinguished
by nature (prakrtiparinirvrtd)? Since they have no own-nature
(nibsvabbavd), they are unarisen (amitpanna); since they
do not arise, they are undestroyed (animddbd); since they
neither arise nor are destroyed, they are calm from the
beginning (adisanta); since they are calm from the begin-
ning, they are completely extinguished by nature (prakrtipari-
nirvrtd).
« Furthermore, there are four intentions (abbiprdyd) by
means of which the intention of the Tathagatas in the Vaipulya
should be followed (anugantavyd): [1] intention of evenness
(samatabhipraya), [2] intention of different times (kalantara-
bbipraya), [3] intention of different meanings (artbdntardbbi-
praya), and [4] intention of the tendency of the individual
(pi idgaldsayd bb iprdya).
«There are four profound meanings (abbisamdbi) by
means of wThich the profound meaning of the Tathagatas in
the Vaipulya should be followed: [1] profound meaning which
provokes penetration (comprehension) (avataranabhisamdbi),
[2] profound meaning of characteristics (laksandbbisamdbi),
[3] profound meaning of counteractives (pratipaksdbhisamdbi),
and [4] profound meaning of transformation (parindmandbhi-
samdbi).'1
of the own-nature grasped in such a wrong way that it is said that dharmas are
nihsvabhava."
Al For details, see Sanigraha, pp 129-32, 224-8
194 Abhidharmasamuccaya
«How can one rightly know (pratyavagantavya) a
bodhisattva skilled in concentration on the teaching idbarma-
samddbikusald) of the Vaipulya?
« By virtue of five reasons: [1] Each moment he [the
bodhisattval dispels (drdvayati, lit. dissolves) the basis of all
unruliness (sawadaustbulyasraya). [2] He obtains the joy of
devotion to the Truth (dbarmaramarati), free from the per-
ception of diversity (nandtvasarnjiiauigatd). [3] He knows the
infinite splendor of the Truth (apramdnam dbarmdvabbdsam)
which has unlimited aspects (apariccbinnakard). [4] His undis-
criminating signs (avikalpitani nimittani), linked to purification
(visuddhabbagiyani), are active {samuddcaranti). [5] And he
acquires more and more of what is necessary for the accom-
plishment and perfecting of the Truth-Body (dharmakdya-
paripuriparinispatti).
« It is stated that the results ensuing from the five kinds
of mental cultivation (bbavana) are fivefold. The five kinds
of mental cultivation are: 11] mingled mental cultivation
(sambbinnabbavana), [2] signless mental cultivation (animitta-
bhavanci), [3] spontaneous mental cultivation (andbboga-
bbavana), [4] cleansed mental cultivation (itttaptabbavand)^
and [51 revolution-like mental cultivation (parivrttinibbd-
bbdvand), in the appropriate order (yatbdkramam).^
« Here ends
the Second Compendium entitled Determining die Teaching
in the Compendium of the Higher Teaching. »
1. Vitarka does not mean "reasoning" here. See also above, p. 184, n. 14.
196
II Viniscayasamuccaya 197
Disciples (sravakayanikd), [2] that of the Vehicle of the Solitary
Buddhas (pratyekabuddhayanika), and [3] that of the Great
Vehicle (mabayanika).
What is the classification according to their receptacle
(adharaprabbeda)? It is threefold: [1] he who has not yet
acquired the equipment (asambbrtasambbard), [2] he who has
acquired and has not acquired the equipment (sambbrta-
sambhrtasambbard), and [31 he who has already acquired the
equipment (sambbrtasambbard).
What is the classification according to their application
(prayogaprabbeda)? It is twofold: [1] he who follows trust
(sraddbanusarin) and [2] he who follows the teaching
(dharmanusarin).
What is the classification according to their fruit (result)
(pbalaprabbeda)? It is of twenty-seven kinds: [1] he who is
resolved on trust (sraddbadbimuktd),2 [2] he who has attained
to view (vision) (drstiprapta), [3] the bodily witness (kaya-
saksin), [4] he who is freed by wisdom (prajnavimukta), [5] he
who is freed by the two means ( ubh ayatobb again mukta), [6] he
who progresses towards the "fruit of stream-winning" (srota-
pattipbalapratipannd), [7] he who is a "stream-winner" (srota-
apanna), [8] he who progresses towards the "fruit of once-
returner" (sakrdagamiphalapratipanna), [9] he who is a "once-
returner" (sakrdagamiri), [10] he who progresses towards the
"fruit of non-returner" (anagamipbalapratipanna), [11] he who
is a "non-returner" (anagamin), [121 he who progresses towards
the fruit of arhatship (arhattvaphalapratipannd), [13] the arhat
(arhan), [14] he who will only be reborn seven times at the most
{saptakrdbbavaparama), [15] he who is destined to be reborn in
several families (kulamkula), [16] he who has only a single
interval (ekavicika), [17] lie who attains Parinirvana in the inter-
mediate state (antaraparinitvayin), [18] he who, on being born,
attains Parinirvana (upapadyaparinirvayiri), [19] he who attains
Parinirvana without any effort (construction) (anabbisamskara-
2 These twenty-seven terms aie all explained below, p 204 If and in the
notes
198 A bh idharmasam uccaya
parinirvayiri), [20] he who attains Parinirvana by effort (con-
struction) (sabbisamskaraparinirvayin), [21] he who goes up-
stream (urdhvarnsrotas), [22] the arhat of regressive nature
(parihanadbamia arban), [23] the arhat of intent nature
{cetanadharma arban), [24] the arhat of guarded nature
{anuraksanadharma arban), [25] the stable and unshakeable
arhat (stbitakampya arban), [26] the arhat of penetrating nature
(prativedbadbartna arban), and [27] the arhat of immovable
nature {akopyadbarma arban).
What is the classification according to their realm (dbatu-
prabbeda)? [It consists of] the ordinary man (prtbagjana), he
who is in training (saiksa) and he who is beyond training
(asaiksa), (all three) in the realm of desire (kamadbatu). Just as
the realm of desire is threefold, so are the realms of form
irupadbatu) and of the formless (arupyadbatu) threefold. The
bodhisattva dwells in the realms of desire and of form. The
Solitary Buddha (pratyekabuddha) dwells in the realm of desire.
The realm of the Tathagata is inconceivable (acintya).
What is the classification according to their career (caiya-
prabbeda)? In brief, it is fivefold: [1] the bodhisattva whose
career is directed by high resolve (adbimukticaribodbisattva),
[2] the bodhisattva whose career is directed by earnest intention
(adbyasayacaribodbisattva),2* [5] the bodhisattva whose career
is provided with signs (sanirnittacaribodbisattva), [4] the
bodhisattva whose career is devoid of signs (animittacari-
bodhisattvd), and [51 the bodhisattva whose career is devoid of
construction (anabhisamskaracaribodbisattvd):'
What is a person whose character is dominated by craving
(ragacarita)? The one in whom craving is intense and extensive
(tlvrayataraga). It is the same for persons whose characters are
18. Astavimoksa: [1] as long as one remains in the realm of form, one sees
visible forms (nipl rupani passati), [2] freed from the perception of visible
forms in oneself, one perceives visible form externally (ajjbattam arupasanni
babiddba rupani passati), [31 experiencing the pleasant, one is filled with
devotion (subbantveva adbimutto boti), [4] sphere of infinite space (akasa-
nancayatana), [5] sphere of infinite consciousness (vinndndnancayatana),
16] sphere of nothingness (dkincanndyatana), [7] sphere of neither perception
nor non-perception (nevasanhanasannayatana), and [8] cessation of per-
ception and feeling {sannavedayitanirodba). For details, see D III, pp. 261-2;
A IV, p. 306: Vbh, p. 342; Kosa, ch. VIII, p. 203 ff.
Cf. the definition of kayasakkbi in M I, p. 478: Katamo ca bbikkbave
puggalo kayasakkbi? Idha bbikkbave ekacco puggalo ye te santd vimokkbd
atikkamma rupe druppd te kayena pbassitvd vibarati, pannaya c'assa disva
ekacce asavd parikkbind bond. Ayam vuccati bbikkbave puggalo kaya-
sakkbi.
"O monks, what is a person who is a bodily witness? There is, O monks,
a certain person who touches (feels) with his own body the calm deliver-
ances of the formless realm, which are beyond the realm of form, and who
has destroyed some of his impurities, having seen with his wisdom. That
man, O monks, is called a person who is a bodily witness." See also A IV,
p. 451.
Cf. also the definition in Vism, p. 659: Yo pana dukkbato manasikaronto
passaddbibabido samadbindriyam patilabbati, so sabbattba kayasakkbi
ndma boti.
"If a person, full of serenity, reflecting on suffering, obtains the faculty of
concentration, he is everywhere called kayasakkbV
There is an interesting discussion (A I, pp. 118-20) between Sariputta,
Savittha and Maha-Kotthita as to the best of the three persons saddbdvimutta
(= sraddkadbimukta), dittbippatta (= drstipraptd) and kayasakkbi (= kaya-
saksin). Savittha prefers the saddbdvimutta because that person has highly
developed the faculty of trust (saddbindnya); Maha-Kotthita thinks that the
kayasakkbi is the best because he has highly developed the faculty of concen-
tration (samddbindriya); Sariputta considers the dittbippatta as the best as he
has highly developed the faculty of wisdom (pannindriya). The Buddha says
that it is not possible to decide whether one is better than the other two,
because any of them may be progressing towards arahantship (arabattaya-
patipanno) and that any of them may be sakadagami or andgamt.
According to the Kosa, an anagdmin who is in possession of samjna-
vedayitanirodba is a kdyasaksin. For details, see Kosa, ch. VI, p. 223 ff.
206 Abhidharmasamnccaya
« 4. What is a person freed by means of wisdom (prajna-
vimuktd)? It is a person who has destroyed his impurities
(ksinasrava, i.e. an arhat), but does not experience the eight
deliverances (astavimoksa).19
« 5. What is a person freed by the two means (ubbayato-
bbagavimuktdp. It is a person who has destroyed his impurities
(ksinasrava, i.e. an arhat) and who experiences the eight deliv-
erances (astavimoksd).10
« 6. What is a person progressing towards the "fruit of
stream-winning" (srotapattipbalapratipannaka)? It is a person
who is in the fifteen mental (thought--) moments (cittaksana)
leading to penetration inirvedbabbaglya) and pertaining to the
path of vision (darsanamargd).11
26. Because they bind beings to Samsara (the cycle of existence) and
prevent them from taking a step towards emancipation.
27. Even if one takes a step towards emancipation, one can take a wrong
path (mitbyamargd) leading to false emancipation due to silavrataparamarsa
(adherence to external observances, rituals and ceremonies) and to vicikitsa
(doubt with regard to the right path).
28. Because of the false view of individuality (satkayadrsti), doubt witli
regard to the right path {vicikitsa) and adherence to rituals, ceremonies, etc.
{silavrataparamarsa), one may attain something which is not perfect emanci-
pation. It is therefore necessary to rid oneself of these three bad principal
elements in order to gain "stream-winning" leading to perfect emancipation.
29. The five categories of defilements: adbimatra-adbimatra (strong-
strong), adbimatra-madbya (strong-middling), adbimatra-mrdu (strong-
weak), madbya-adbimatra (middling-strong), madbya-madbya (middling-
middling). See above, pp. 154 and n. 183.
30. The sixth category of defilements: madhya-mrdu (middling-weak).
For details concerning the sakadagami, see D I. pp. 156, 229; HI, p. 107;
M I, p. 34; S III, p. 168; A I, pp. 120, 232; II, pp. 89, 13^; III, p. 384; IV, pp. 292,
380; V, p. 138; Vism, p. 710.
II. Viniscayasamuccaya 209
« 10. What is a person progressing towards the fruit of the
non-returner (anagamipbalapratipannaka)? It is a person who,
in the path of mental cultivation (bhavanamarga), is on the
way to abandoning the seventh and eighth categories of defile-
ments pertaining to the realm of desire (kamavacaranam
saptamastamanam klesaprakaranani)?1
« 11. What is a person who is a non-returner (anagamin)?
It is a person who, in the path of mental cultivation (bbdvana-
marga), is on the way to abandoning the ninth category of
defilements pertaining to the realm of desire (kamavacarasya
navamasya klesaprakarasyd),32
« If one becomes a non-returner (anagamin) by aban-
doning all the defilements pertaining to the realm of desire
which should be abandoned by means of mental cultivation
(bhavana), why is it said that one becomes a non-returner by
abandoning the five lower fetters (avarabhaglyasamyojana)^
Because they (the fetters) include the principal elements
ipradbanasamgrabd). Why are they (the elements) principal
ones? Because of the lower destiny (gatyauara) and the lower
realm (dbatvavara)^
« 12. What is a person progressing towards the fruit of
arhatship (arbattvaphalapratipannaka)'? It is a person who is
on the way to abandoning the eight categories of defilements
75 F01 the sixteen thought moments of the path of vision, see above,
p 145
76 F01 bhai anamarga, see above p 149
220 Abhidharmasamuccaya
[7] What is final comprehension (nistbabhisamaya)? It is
identical to the path of completion (nistbamargd) explained in
the Truth of the Path (margasatya).77
[8] What is comprehension of the disciples (sravakabbi-
samaya)? It consists of the seven kinds of comprehension
mentioned above.78 It is called comprehension of the disciples
because the latter attain their comprehension with the aid of
others' words iparatogbosa).
[9] What is comprehension of the Solitary Buddhas
(pratyekabuddbabbisamaya)? It consists of the seven kinds
of comprehension mentioned above. It is called compre-
hension of the Solitary Buddhas because the latter attain
their comprehension without the aid of others' words (parato-
gbosa).
[10] What is comprehension of the bodhisattvas (bodhi-
satWabbisamaya)? It is acquiescence (consent) (ksanti) in the
practice, but not the attestation (saksatkriya), of the seven kinds
of comprehension mentioned above. Entry into the certainty
of perfection (samyaktvaniyamavakranti) of the bodhisattva
occurs in the Joyous (pmmudita)19 stage. This should be under-
stood as the comprehension of the bodhisattvas.
What are the differences between the comprehension of
the disciples and that of the bodhisattvas? In brief, there are
eleven: [1J difference of object (alambanavisesa),m [2] difference
of support (upastambbavisesa),81 Bl difference of penetration
(prativedhavisesa)*1 [4] difference of attitude (abbyupagama-
102. The eight spheres of mastery (abbibbrayatana) are: [1] having a no-
tion of internal visible forms (ajjattam rupasanni), one sees a limited number
of external forms (parittani babiddba rilpani) which are lovely and unlovely
(suvaniiadubbannani), but one acquires the notion: 'By mastering (over-
coming, abbibbuyya) them. I see and I know (jancimipassami)." This is the
first sphere of mastery. [2] In the same way, one sees an unlimited number ot
II. Viniscayasa m 11ccaya 225
106. The asraya is the krtsnamandala, for example, like a disk of earth or
a color blue, red, etc., and the dsrita is the external world represented by the
asraya.
107. For details on arana and sarana, see Kosa, ch. IV, pp. 121-3; VII,
pp. 85-7. Cf. also M III, p. 230 ff. (Aranavibbanga Sutta) where arana is
explained as adnkkho annpaghato anupayaso aparilabo sammapatipada.
108. For details concerning pranidbijnana, see Kosa, ch. VII, pp. 88-9.
109- In the Pali sources, patisambbida.
II. Viniscayasamuccaya 227
110. The Aranavibhanga Sutta (M III, p. 234) explains the error of attach-
ment to regional expressions (janapadanirnttiya abhiniveso) and the excess
of importance given to designation (samannaya atisard). In different regions
a bowl is called by different names such as pdti, patta, vitta, sarava,
dbaropama, pona, pisila. One should not be attached to a particular term and
say: "this is the only correct term and all the others are wrong." One should
understand the thing mentioned by different terms and designations used by
people in different regions.
111. Various supernormal manifestations (vicitmrddbhikunita or aneka-
vibita iddbividba) such as one person appearing as several, passing through a
wall or mountain unobstructed as if through air, plunging into the earth as if in
water, walking on water as if on the ground, remaining in the air like a bird,
touching the moon and sun with one's hand, etc., M I, p. 34; A I, p. 255.
112. Hearing various sounds, nearby and distant, human and divine, M I,
p. 35; A I, p. 255.
228 Abhidharmasamuccaya
and wisdom—the rest as before—in the accomplishment of the
recollection of previous careers (lives)1 H with the aid of absorp-
tion. [51 What is the superknowledge of death and birth
(cyutyupapdddbhijna)?lu It consists of concentration and wis-
dom—the rest as before—in the accomplishment of the vision
of the deaths and births of beings115 with the aid of absorption.
[6] What is the superknowledge of the destruction of the impuri-
ties (asravaksaydbhijna)? It consists of concentration and wis-
dom, and the mind and mental activities associated with them,
in the accomplishment of the knowledge of the destruction of
the impurities, with the aid of absorption.116
[ix] What are the characteristics and minor marks (laksand-
nuvyanjandp. They consist of concentration and wisdom, and
the mind and mental activities associated witli them, and the
results produced, in the accomplishment of brilliant manifesta-
tions endowed witli the major and minor characteristics, with
the aid of absorption.
[x] What are the purities (parisuddbi)? They comprise the
four purities. [1] What is the purity of the basis (dsraya-
parisuddhi)? It consists of concentration and wisdom, and the
mind and mental activities associated with them, in the accom-
plishment of the abandonment of a position when one grasps a
new basis at will with the aid of absorption. [2] What is the
purity of the object (dlambanapatisiiddbi)? It consists of con-
centration and wisdom—the rest as before—in the accomplish-
ment of the knowledge of the creation and transformation of an
object at will, with the aid of absorption. [31 What is the purity
of the mind (cittaparisuddbi)? It consists of concentration and
wisdom—the rest as before—in the accomplishment of control-
ling entry into concentration (samadhirnukbd) at will, with the
113. Remembering not only one or two previous lives, but several
thousands of them, with details of names, places, situations, etc., M I, p. 35.
A I, p. 255.
114. It is also called diiyacaksus, Pah dibbacakkhn, i.e. "divine eye."
115. The power of seeing how beings die and are reborn in the good or
bad destinies depending on their good or bad actions, M I, p. 35; A I, p. 256.
116. For details concerning the six abhijnas, see also Kosa, ch. VII. p. 98 ff.
II. Viniscayasamaccaya 229
aid of absorption. [4] What is the purity of knowledge (jnana-
parisuddhi? It consists of concentration and wisdom—the rest
as before—in the accomplishment of maintaining entry into
mystical formulas (dbaranlmukhd)ul at will, with the aid of
absorption.
[xi] What are the powers (bald?. They comprise the ten
powers of the Tathagata. [1] What is the power of knowledge of
what is possible and what is not possible (stbanasthanajnana-
bala)? It consists of concentration and wisdom, and the mind
and mental activities associated with them, in the accomplish-
ment of the knowledge of everything that is possible and every-
thing that is impossible, with the aid of absorption. [2] What
is the power of knowledge of the individual heritage [of the
results] of actions (karmasvakajndnabala)? It consists of con-
centration and wisdom—the rest as above—in the accomplish-
ment of the knowledge of the individual heritage [of the results]
of actions of all kinds, with the aid of absorption.
The other powers (3-10)118 should be understood in a
similar way.
123. All beings retain residues ivdsana) of their conduct, habits and former
actions. The Buddha alone is completely free from them.
124. For details concerning mahakamna, see Kosa, ch. VII, pp. 77 ff.
125. The eighteen avenikabuddhadharmas are: 10 balas (powers), 4
vaisaradyas (perfect self-confidences), 3 smrtyupasthanas (applications of
mindfulness) and mahakanina (great compassion). See Kosa, ch. VII, p. 66 ff.
See also above, pp. 229-31.
126. The first five of the list of six abhijnas. See above, pp. 227-8.
II. Viniscayasamuccaya 233
(note 127continued:) put him to the test by asking him to create an elephant
coming towards him with a threatening attitude. The monk created such an
elephant but, when he saw7 it, he was frightened by his own creation and got
up to flee.
These two stories appear in MA I (PTS), pp. 184, 185. Also see Walpola
Rahula, History of Buddhism in Ceylon, pp. 221, 111.
128. The first three deliverances in the list of the eight vimoksas. See above,
pp. 223-4.
129. The Chinese version adds: "because everyone in (distant) lands
honors him."
130. The Chinese version adds: "because one breaks the net of all doubts.**
II. Viniscayasamuccaya 235
« [ix] What does one do by means of the characteristics
and minor marks (laksandniwyanjana)? One instills conviction
(sampratyaya) [in beings] with regard to the state of a great man
(mabdpwusatvd) through mere vision (darsanamatrakena)
and one delights the minds [of those who see] (cittanyabhi-
prasddayatt).
« [x] What does one do by means of the purities (pari-
suddbi)? Having thought carefully (deliberately) (samcintyd),
one takes on birth in existence ibhavopapatti). If one so wishes,
one can remain there for a world-period ikalpd) or for part of
a world-period (kalpavasesd), or one can abandon the life prin-
ciple (aynhsamskard). One becomes a master of the Teaching
idbarmavasavartiii) and a master of concentration (samddbi-
vasavartin), and one keeps in mind the Good Teaching
(saddbarmam samdbamyati).
« [xi] What does one do by means of the powers {bald?.
Rejecting theories of the absence of cause and irregular causes
(abetuvisamabetuvada) and the theory according to which
one undergoes the results of actions that one has not done
(akrtdbbyagamavada), one teaches the path of right progress
(samyag abbyudayamarga). Penetrating the minds and charac-
ters of beings {sattvacittacaritani amipravisya), their aptitude
in receiving instruction (desanabbajanata), their intentions
(dsaya), their tendencies (anusayd), their objects (dlamband),
their [spiritual] equipment (sambbard), their capacity (bbavyatd)
and their release (nibsarana), one duly teaches the supreme
Path (nibsreyasamargd). One subjugates all malignities (sarva-
mdrd)}^ Everywhere one questions and, being questioned, one
responds.
«[xii] What does one do by means of perfect self-
confidence (vaisdradya)? In the assembly (parsadi) one
rightly establishes one's position as master (sdstrtvd) and one
subjugates heretics (anyatirtbya) who criticize (contradict)
(codaka).
131 The word mam, lit. "death." is used to indicate all the Mesas, "defile-
ments,"' influences and forces opposed to the spiritual life
236 A bh idbarmasamnccaya
« [xiii] What does one do by means of the application of
mindfulness (smrtyupasthana)? Not being defiled (asamklista),
one draws (wins) to oneself crowds [of disciples] (ganam
parikarsati).
« [xiv] What does one do by means of things which do not
need protecting (araksd)? One constantly exhorts and instructs
the crowds [of disciples].
« [xv] What does one do by means of the absence of con-
fusion (asammosadbarmata)? One does not neglect the duties
of a Buddha (buddbakrtya).
« [xvi] What does one do by means of the eradication of
the residues (vasandsamudgbata)? Being undefiled (nihklesa),
one does not manifest deeds and gestures (cesta) which have
the appearance of defilements (klesapratirupa).
« [xvii] What does one do by means of great compassion
(mabdkamna)? One surveys the world six times each day and
night.
« [xviii] What does one do by means of the attributes of
the Buddha (dvenikabidddbadbarma)? One dominates all the
disciples {sravaka) and Solitary Buddhas (pratyekabuddba)
with the purity of one's physical, vocal and mental actions, with
one's acquisition [of the qualities] (prapti), with one's conduct
(acard) and way of life {jjibdra).
« [xix] What does one do by means of the knowledge of
all the aspects (sarvdkdrajnatd)? One destroys (lit., severs) all
the doubts of all beings, and for a long period one establishes
the eye (vision) of the Teaching (dbarmanetra), by means of
which unripened beings ripen, and ripened beings are freed.
« He who rises higher and higher (uttarottaram), obtain-
ing a superior path (visistamdrga) among those (ten) compre-
hensions {abbisamayd)^2 abandons the previous inferior path
{hlnamargd) and realizes the abandonment in series (by
linking) (samkalanaprabdna). A disciple (sravaka) in Nirvana
without a remainder (fiirupadbisese nirvanadbatan) abandons
the entire path by complete relinquishment and decrease
133. This refers to the famous questions which the Buddha refused to
answer: [1] is the universe eternal (sassato loko) or [2] is it not eternal
(asassato)? [3] is the universe finite iantava) or [4] infinite (anantavd)? [5] is the
soul the same thing as the body (tarn jwarn tarn sanrani) or [6] is the soul one
thing and the body another (annam jivam annam sariram)? [7] does the
Tathagata exist after death (hoti tathagato param marana) or [8] does he not
exist after death (na boti tathagato param marana)? [9] does he (both) exist
and not exist after death (hoti ca na ca boti. . .)? [10] is he (both) existent and
non-existent (neva hoti na na hoti. . .)? M I, pp. 426, 484; S IV, p. 393-
However, the Kosa (ch. V, pp. 43, 48) mentions fourteen avyakrtavastus:
[1] is the universe eternal, [2] non-eternal, [3] eternal and non-eternal,
[4] neither eternal nor non-eternal? [5] is the universe finite, [6] infinite, [7] finite
and infinite, 18] neither finite nor infinite? [9] the Tathagata exists after death,
[10] does not exist after death, [11] exists and does not exist after death,
[12] neither exists nor does not exist after death, [13] the soul is the same thing
as the body, [14] the soul is one thing and the body is another.
134. Pradhan (p. 101) reads: bodhim anavadyam avakrantah "who has
entered immaculate Bodhi." Gokhale's reading, which is adopted here, seems
more correct. (J. \V. de Jong notes that we should read bodhisattvanyamava-
kranta here. See his review, appendix p. 296. This has since been confirmed
in the 1976 Abhidharmasamuccaya-bhasyam, ed. Nathmal Tatia, p. 136, § 192.
This may he translated, following the work of Etienne Lamotte, as "entered
into the certainty of the bodhisattva," i.e., the certainty of achieving supreme
perfect enlightenment. See Lamotte's The Teaching of Vimalakirti, London,
1976, p. 18, n. 65; and Suramgamasamadhisiltra, Richmond, Surrey/London,
1998, pp. 185-6 and nn. 209-10, pp. 217-18 n. 299.]
238 Abhidharmasamuccaya
imperfect as regards the practice (of the Path) (pratipatty-
aparinispannd). Why does he not become a "once-returner"
(sakrddgdmin)? Because, after having thought carefully, he has
accepted an unlimited number of rebirths. Why does he not
become a "non-returner" (anagamiti)? Because, after having
dwelled in the absorptions (dbyana), he takes on birth in the
realm of desire (kdmadbdtii). »
The bodhisattva, having acquired the Truths through com-
prehension (abbisamaya), cultivates the path counteracting the
impediments of the knowables {jneydvaranapratipaksamdrgci)
by means of the path of mental cultivation (bbdvandmdrga) in
the ten stages (dasabhumi); however, he does not (cultivate)
the path counteracting the impediments of the defilements
{klesavaranapratipaksamarga). Nonetheless, having attained
Awakening (when he attains Awakening) (bodbi), he abandons
both the impediments of the defilements and the impediments
of the knowables, and he becomes an arhat, a Tathagata.
Although the bodhisattva does not abandon all the defilements,
he dispels them as one dispels poison by incantation and
medicine (mantrausadha), he does not produce any defilement
or bewilderment, and abandons the defilements in all the stages
(bhumi) like an arhat.
Furthermore, the bodhisattva is skilled in cultivation (medi-
tation) (bbavanakusald) concerning the knowables (Jneya),
skilled in cultivation concerning the means tupdya), skilled in
cultivation concerning false imagination (abbutavikalpa) and
skilled in cultivation concerning the absence of discrimination
(nirvikalpa), and from time to time he develops (lit., heats) his
faculties (indriya).
What is the knowable (jneya)? In brief, it is sixfold:
[1] bewilderment (delusion) (bhranti), [2] basis of bewilder-
ment (bbrdntydsrayd), [3] basis of the absence of bewilder-
ment (abbrdntydsmya), [4] bewilderment and absence of
bewilderment (bhrantyabhrdnti), [5] absence of bewilderment
(abbranti), and [6] natural result of the absence of bewilder-
ment (abbrantinisyanda).
What is skill in means (upayakaiisalya)'? In brief, it is
fourfold: [1] skill in the ripening (development) of beings
II. Vin iscayasa m 11ccaya 239
135. However, Bodh. bhiimi, p. 261, says that the updyakaiisalya of the
bodhisattvas consists of twelve kinds: six concerning the acquisition of the
Buddha qualities (buddbadbarmasamudagama) and six concerning the
ripening of beings (sattvaparipaka).
The six concerning the acquisition of the Buddha qualities are: []] com-
passionate regard for all beings (sarvasattvesu kamnasabagata apeksa),
[2] exact knowledge of all conditioned things (satvasamskaresu yathabhuta-
parijnanam), 13] fervent desire for supreme and perfect Awakening (anuttara-
samyaksambodhijnane sprha), 14] non-abandonment of Samsara (samsara-
apahtyaga) by reason of compassion for beings, [51 immaculate travelling
through Samsara (asamklistasamsarasamsrti) by reason of exact knowledge
of all conditioned things, and [61 vigorous effort (uttaptaiitya) by reason of
the fervent desire for knowledge pertaining to the Buddha (buddbajnana).
The six concerning the ripening of beings are: [1] eliciting infinite results
(apramdnapbala) from small good roots (parittakusalamilla), [2] eliciting
immense and unlimited good roots (kusalamula) without much effort,
131 dispelling opposition by beings to the Teaching of the Buddha, [4] leading
impartial beings to the Teaching, [5] ripening those who are led to it, and
[61 liberation of those who are ripened.
136. For an explanation of these ten vikalpas, see Samgraha, p. 112. §20.
137. Pradhan's reconstruction: nimittapratibbasavikalpa. [Note: This is
confirmed by the Abbidbarmasanutccaya-bbasyam, 1976, p. 137, §195A, as
are also the terms in the following three notes.1
138. Ibid.-, nimittavikaravikalpa.
139. Ibid.-, nimittapratibhasavikdrarikalpa.
140. Ibid.: paropauitavikalpa.
240 Abhidharmasamuccaya
[9] imagination due to adherence [to false views] {abbinivesa-
vikalpd), and [10] distracted imagination (viksepavikalpa).
This (distracted imagination) is itself of ten kinds:111
[1] imagination of non-existence (abbdvavikalpa), [2] imagina-
tion of existence (bhavavikalpd), [3] affirmative imagination
(adhydropavikalpd),xa [4] negative imagination (apavada-
vikalpa), [5] imagination of unity (ekatoavikalpd), [6] imagi-
nation of diversity (ndndtvavikalpd),1^ [7] imagination of
own-nature (svabhavavikalpa), [8] imagination of specifica-
tion (visesavikalpa), [9] imagination of the object according
to the name (yathandmartbavikalpa), and [10] imagination
of the name according to the object (yatbdrtbandma-
vikalpd).
What is the absence of discrimination (nirvikalpatd)? In
brief, it is threefold: [1] non-discrimination in contentment
(sarntustinirvikalpata), [2] non-discrimination in the absence
of perverse views (aviparydsaniwikalpata), and [3] non-
discrimination in the absence of idle speculations (nisprapanca-
nirvikalpatd). One should consider these three kinds as pertain-
ing respectively to the ordinary man (prthagjana), the disciple
(sravaka) and the bodhisattva. Non-discrimination in the
absence of idle speculation should not be understood as non-
thought (amanasikara), or as going beyond thought (manasi-
karasamatikrama) or as appeasement (vyupasama), or as
[*own-*]nature (svabbdvd), or as a mental construction con-
cerning an object (alambane abhisamskara), but as a mental
non-construction concerning an object (alambane anabbi-
samskara).
How does a bodhisattva, who by nature possesses sharp
faculties (tlksnendriya), develop (heat) his faculties (iiidriya)?
Depending on a sharp-weak faculty (tlksna-mrdvindriya),
141. For an explanation of these ten terms, see Samgraha, p. 115, §§21, 22,
and Sutralanikara, p. 76, [ch. 11,] v. 77 and commentary.
142. Pradhan's reconstruction: samaropavikalpa. [Note: Confirmed by the
Bbasya, p. 138, as is the term in the following note.]
143. Ibid.: prthakti cu ikalpa.
II Vtmscayasamnccaya 241
he develops a sharp-middling faculty (tlkma-madhyendriyd)\
depending on a sharp-middling faculty, he develops a sharp-
sharp faculty (tiksna-tlksnendriyd).
DETERMINING DIALECTIC
iSamkatbyaviniscayd)
13. Those that exist and those that are manifested by reason of anusaya
(latent tendency). E.g., rdga exists and is manifested because of rdgdnusaya.
14. Union of dependents and relatives. E.g., parents are linked to each
other.
15. One is linked to happiness or unhappiness according to the circum-
stances in which one is born or to be found. A situation is connected with
pleasant feelings, etc., according to the circumstances.
16. This is transformation engendered by association with adventitious
defilements idgantuklesa).
17. The Tibetan version does not contain "five functions.*'
18. These are the three characteristics of the samskaras-. utpada (arising),
sthiti (enduring) and bhanga (disappearance).
19. This is the position in time during which things exist and endure.
20. E.g., defiled things isasrava) do not function in accordance with the
truth.
21. Pure things (andsrara) function according to the truth.
22. All compounded things (samskdra) are divided into past, present and
future, internal and external, etc. Here we are concerned with their function
according to this division.
23. The Tibetan version does not contain "In brief, it is sixfold."
24. This concerns the skandhas (aggregates), dhatus (elements) and
ayatanas (spheres).
25. This concerns the meaning of anitya (Impermanence), duhkha
(suffering) and anatma (non-self) in relation to the skandhas, dhatus and
dyatanas.
II. Viniscayasamuccaya 245
51. How many skandhas are there outside the samskaras? This question
should be rejected because there are no skandhas outside the samskaras.
52. This refers to the ability to explain all kinds of means (upaya) accom-
plished in the world in order to maintain life.
53- This is what enables a bodhisattva to examine and decide which of the
three yanas (vehicles) he should follow. He decides to follow the bodhisattva-
yana and leads others in the same direction.
54. This refers to smtamayiprajna (knowledge acquired by means of the
Teaching as it was heard) which arouses sraddha.
55. This refers to cintamayiprajna by means of which one reasons and
judges.
56. This is establishing the Truth of the Dharma according to srutamayi-
and cintamayi prajna.
57. This is penetration of the Truth by means of the darsanamarga (path
of vision).
58. This is the purification of all the defilements by means of the
bhavanamarga (path of cultivation or development).
59. This refers to the visesamarga which arouses the higher qualities.
248 A bh idharmasa m uccaya
idbhogdndbboga)^ and [10] according to the completion of
all aims (sarvarthasiddhi)!"1
[6] What is determining the talk (or controversy) (vdda-
viniscaya)? In brief, it is sevenfold:62 [1J talk (vdda), [2] assembly
of the talk (vadddbikarana), [3] topic of the talk (vadddbi-
stbdna), [4] adornment of the talk (vaddlaftkdrd), [5] defeat of
the talk (vadanigraba), [6] withdrawal from the talk (vdda-
nihsarana), and [7] most useful qualities of the talk (vdde
babukara dbarmah).
Firstly, talk in turn is sixfold: [1] talk (vdda), [2] rumor
(pravadd), [3] debate (vivdda), [4] reproach (apavdda), [5] ap-
probation (anuvada), and [6] advice (avavada)!^
[1] Talk (vada) is speech by everyone (sarvalokavacana).(u
[2] Rumor {pravadd) is talk based on what people hear
(lokanusnito vadah), because it is talk based on knowledge
of the people. 65
[3] Debate (controversy) (vivdda) is talk in which two
adversaries are opposed.
[4] Reproach (apavdda) is a word of anger, violence and
harshness uttered by one of the adversaries against the other.
[5] Approbation (aniwdda) is the conclusion of the discus-
sion {samkathyaviniscaya) according to pure inner vision [*lit.
vision of pure knowledge:*! (visuddbajnanadarsana).
and who has destroyed the land (kingdom) with its officials is
called most pure."74
It is also said in the Sutra: "He who has no faith (trust),75 is
ungrateful,76 who steals by housebreaking,77 who destroys space,78
79. Vantasa: lit., "he who has vomited wishing," but the hidden meaning
is: "he who has abandoned all desire."
80. Hence, the abhisamdbi or profound and hidden meaning of this verse
is: "he who does not accept things through belief (because he knows them for
himself with his direct knowledge), who knows the uncreated (Nirvana), who
has put an end to rebirth, who has destroyed the opportunity to arouse good
and bad karma, and who has abandoned all desire, is truly the most noble of
men."
Cf. Dhp VII, v. 8, exactly the same verse:
assaddho akatannu ca sandhicchedo ca yo nam
batavakaso vantaso sa ve uttamaporiso.
81. This verse is cited as an example of parinaman abhisamdbi in the
Sutralamkara, p. 82:
asare saramatayo viparyase ca sustbitah
klesena ca susamklista labbante bodbim uttamam.
It is also found in the Samgraha, p. 132.
The obvious meaning of the word asara is "non-essential," but here it
means aviksepa "absence of distraction," therefore "concentration." Visara
(vi+sr "to go," "to move") means "distraction," hence asara means "non-
distraction." "concentration."
The ordinary meaning of the word viparyasa is "reverse," "fault," "perver-
sion," but here it is the reverse of the false idea of a permanent, happy and
pure self (nityasukbasucyatmagrabaviparyayeria), i.e. the opposite of the
idea of self, therefore nairatmya. (It is interesting to compare here the term
patisotagami, "against the stream," which is used to describe the teaching of
the Buddha, e.g., M I, p. 168.)
Klesa generally means "defilement," "passion," but here it means "sustained
effort," "difficult practice," duskaravyayama. (Root klisuto torment, "to afflict,"
"to suffer.") Samklista = pariklista, "tired."
Hence, the real hidden meaning {abhisamdbi) of the verse is: "Those who
consider mental concentration as the essential thing, who are well established
in the idea of non-self, who are greatly tired through effort (i.e. who make a
great effort), win supreme Awakening."
Cf. also Dhp I, v. 11:
asare saramatino sare casaradassino
te saram nadhigacchanti miccbasamkappagocara.
However, this has little connection with the verse cited.
II. Viniscayasamuccaya 255
93. Tibetan version: chos mnonpa kun las btuspa slob dpon thogs med kyis
mdzad pa rdzogs ste. 'Here ends the Abhidharmasamuccaya by Acar>a
Asanga."
Sanskrit-English Glossary
akcmnanyata, rigidity
akusala, unfavorable, bad
— akusalabhyasa, unfavorable habit, bad habit
— akiisalamttla, bad root
akrta, uncreated (syn. of Nirvana)
akrtabhyagamavada, theory according to which one under-
goes results of actions one has not done
akrtabbyagamakrtainpranasa-samjna, (false) idea of under-
going (the results of) an action one has not done, and of
losing (the results of) an action one has done
akopyadbarnia arhan, arhat of immovable nature
aksayakusalamiila, he whose good roots are inexhaustible
aksanti, impatience
aganraiw, contempt
agra, supreme
afiga, factor, limb
— angavyavastbana, definition by factors
— aiigavibbaga, analysis of factors
acala (bbumi), (stage called) immovable
acittaka-samapatti, attainment in which the mind is inactive
acitrikamvisayalambana, unvarying object of a sphere
acintya, inconceivable
acyuta, imperishable (syn. of Nirvana)
ajata, unborn (syn. of Nirvana)
ajnana, lack of knowledge
andaja, egg-born
atimdna, higher pride
adattadana, theft (lit., taking what is not given)
adbhutadharma, extraordinary, extraordinary things
advesa, absence of hatred
adbigama, realization
258 A bh idharmasa m u ccaya
adbicitta, higher mental state, higher spiritual (mystical) state
adbipatipratyaya, predominant condition
adbipatipbala, predominant result
adhirnatramarga, strong path
adhimukticaribodbisattva, bodhisattva whose career is directed
by high resolve
adbimoksa, determination, resolve
adbisila, higher virtue, higher morality
adhobhumi, lower world, lower realm
adbyatmasamprasdda, inner serenity
adbyasayacaribodbisatWa, bodhisattva whose career is directed
by earnest intention
anapatrdpya, lack of modesty
anabbildpya, unexpressible
anabbisamskaracaribodbisattva, bodhisattva whose career is
devoid of construction
anabbisamskaraparinirvayin, he who attains Parinirvana
without effort (without construction)
anavaropitakusalamfdata, lack of cultivation of good roots
anagamin, unon-returner" (third stage of perfection)
anagamiphalapratipanna, he who progresses towards the
"fruit of the non-returner''
anajndtamajnasyamlndriya, faculty (of the thought): "I shall
know that (the Truth) which I do not know. v
anatman, non-self, non-me
anasrava, pure, undefiled
anitya(td), impermanent, Impermanence
animitta, signless
animittacarlbodhisattva, bodhisattva whose career is signless
aniyatajanmakalika, person whose duration of rebirths is not
defined
aniruddha, undestroyed
anukrama, gradation
anugraba, granting a favor, favoring
amicitasamprayoga, non-habitual conjunction
anuttara, superior, supreme
anutpanna, non-arisen, unarisen
anutpadajnana, knowledge of the non-arising (of defilements)
Sanskrit-English Glossary 259
ogba, flood
andarikata, coarseness
auddbatya, restlessness, agitation \
kampanata, movement
kathinata, solidity
katbatyaga, (generous) relinquishment of a discussion
katbadosa, defect in a discussion
katbasada, diversion in a discussion
kadacitkasamprayoga, occasional conjunction
karuna, compassion
266 A bh idharmasa m u ccaya
kanrkamata, will-to-do
karma, action
— asddbdranakarma, non-common action
— durbalakanna, weak action
— balavatkarma, strong action
— sddbdranakarma, common action
— aparaparydyavedaniyakarma, action the results of which
will be experienced later in successive lives (births)
— apapadyavedanlyakarma, action the results of which will
be experienced immediately in the next life (birth) after
death
karmanyata, maneuverability
karmasuakajnana, knowledge of the individual heritage of
the results of actions
kalala, embryo
kalpa, period of the universe
— antarakalpa, minor period of the universe
— mabdkalpa, great period of the universe
kdma, desire
kdmaccbanda, desire for sense-pleasures
kamadhatu, realm (world) of desire
kamamithyacara, sensual desire, illicit sexual intercourse
kdmardga, craving for sense-pleasures
kdya, body
kdyadbdtu, body element
kayavijnanadbatu, element of bodily consciousness
kdyasdksi, bodily witness
kayiklvedana, physical feeling
kayendriya, bodily faculty
kdrana, reason
— sabakarikarana, co-operative reason
— virodbikdrana, adverse reason
kdritra, action, activity
kdritrapratyupastbdna, presence of action
kalarnarana, death at the normal time
kincana, accessory (lit. some thing)
kudrsti, perverse or wrong idea
kulamkula, he who is destined to be reborn in several families
Sanskrit-English Glossary 267
kulaprabandhadhipati, predominance over the continuity of
generation
kusala, 1. favorable, good; 2. skillful, skilled
kusalamfda, good root
kusalasasrava, defiled favorable
kusalantarayika, things which harm the favorable
krtsnayatana, sphere of totalization
kaukrtya, remorse
kausalya, skillfulness, competence
kausalya lam bana, object with a view to skillfulness
kausidya, idleness
kramanairyanika, he who attains release (emancipation)
gradually
kriya, action
krodha, anger
Mista, defiled, what is defiled
klistasarvatragasamprayoga, defiled universal conjunction
Mesa, defilement
klesavisodbanalambana, object with a view to purification of
the defilements
klesadhipateyakarma, action dominated by the defilements
klesavarana, impediment of the defilements
MesopaMesa, major and minor defilements
ksana, instant, moment
ksanika, instantaneous, momentary
ksanikatva, instantaneity, momentariness
ksayajnana, knowledge of the destruction (of the impurities)
ksayabbavikata, state of natural destruction
ksanti, 1. patience; 2. acquiescence
ksiprabhijna, rapidly acquired superknowledge
kslnasrava, he who has destroyed his impurities, arhat
ksema, safety, security
khadgavisanakalpa, like the horn of a rhinoceros (class of
Pratyekabudclha)
khila, stump
gati, destiny
— pancagati, five destinies
268 A bhidharmasa m uccaya
gatyavara, lower destiny
gandba, odor
gandhadbatu, odor element
gabana, dense forest (syn. of klesa) [= vcrnasa]
gatba, stanza, verse
geya, verse narration
gocara, object, field
grantba, tie
grabaka, that which appropriates, grasps
grabya, that which is appropriated, grasped
gredba, greed, cupidity
gbrana, nose
ghranadhatu, nose element
gbranavijnanadbatu, olfactory consciousness element
caksus, eye
caksurdbatu, eye element » »
caksurvijnanadhatii, visual consciousness element
caritavisodbanalambana, object with a view to the purifica-
tion of character
caiya, practice
citta, mind, thought
cittaksana, thought-moment
cittadharana, keeping the mind
cittapracara, mental activity
cittamatra, mind only
cittasamata, evenness of mind
cittasthiti, stability of mind
cittasya unnati (cittasyonnati), exaltation of mind
cittasyaikagrata, one-pointedness of mind
cintamaya, what consists of reflection
cintamaylprajna, wisdom acquired through reflection
cetana, volition, will
cetanakarma, action of volition
cetanadharnia urban, arhat of intent nature
cetayitva-karma, actioned done after having willed it
cetasa abboga, mental tenacity
cetahpaiyayabbijna, superknowledge of others' thoughts
Sanskrit-English Glossary 269
caitasika, mental activity, function
caitya, monument (of veneration)
cyutyupapadabhijna, superknowledge of death and birth
chanda, will, wish (desire)
janapadanimkti, regional expression (explanation)
jantu, creature
jaramarana, aging and death
jaraynja, placenta-born
Java, rapidity
jagaryannyoga, state of watchfulness
jataka, birth stories (former births of the Buddha)
jati, birth
jihva, tongue
jihvadhatn, tongue element
jihvavijnanadhatn, gustatory consciousness element
jtva, spirit, soul
jivitendriya, life faculty
Jnana, knowledge
jneya, knowable
jneydvarana, impediment to the knowables
jvara, fever (syn. of klesa)
tajjanmakalika, person whose duration of rebirths is limited
to this one life
tatkala, this very moment
tattvapavadadrsti, idea (view) of the refutation of the real
tattvabhisamaya, comprehension of reality, the real state
tatbata, suchness, essential nature, essential nature of the truth
tathabbavasunyata, emptiness of such and such an existence
tiksnendriya, sharp faculty(ies)
trsna, "thirst," desire
tejodhatu, fire element
trana, protection (syn. of Nirvana)
trikasamnipata, threefold union
tripitaka, threefold Canon
darsana, vision
darsanamarga, path of vision
270 Abhidharmasamuccaya
daksinya, courtesy
divyasrotrabbijna, superknowledge of the divine ear
duscarita, misconduct, misdeed
duhkha, suffering, pain
dubkba-duhkbata, suffering as suffering
duhkhastbaniyadharrna, conditions of suffering
duramgama (bbumi)\ "far-reaching" (stage)
duribhava, distancing
duribbavapratipaksa, counteractive of distancing
drstadbarma, 1. he who has seen the Truth; 2. this very life
drstanta, example, simile
drsti, (false) view, idea, opinion
drstiparamarsa, adherence to opinions (false views)
drstiprapta, he who has attained to view (vision)
drstivipratipanna, perverse compared to false views
drstyuttaradbyayita, absorption dominated by (false) views
desa, orientation, space, direction
desana, instruction, teaching
dosa, defect
daurmanasya, displeasure
daustbulya, rigidity, unruliness, agitation
— daustbulyaparigraba, grasped by unruliness
— kayadaustbulya, rigidity of body
— cittadaustbulya, rigidity of mind
dravya, substance
dravyasat, what exists as substance
dvesa, hatred
dvesacarita, character dominated by hatred
dbandhabbijna, superknowledge acquired slowly
dharma, teaching, truth, thing(s), mental object, etc.
dharmakaya, Dharma-body, body of the truth
dbarmakusala, skilled in the teachings
dharmaksanti, acquiescence to the truth
dbarmacaksus, Dharma-eye, eye of the truth
dbarmacinta, reflection on the teaching
dharmata, essential or true nature
dbarmatalaksana, characteristic of essential nature
dbarmataviyuktata, separation from the nature of the Teaching
Sanskrit-English Glossary 271
dharmadhatu, element of die Teaching (ref. asamskrtd),
element of the mental object
dharmaparyaya, discourse
dbarmapratisamvid, analytical knowledge concerning the
Teaching
dbarmamegba (bbilmi), "rain-cloud of the Teaching" (stage)
dbarmavasavartin, master of the Teaching
dbarmavinaya, teaching and discipline
dbarmavibara, conduct in accordance with the teaching
dharmavibarin, dwelling in the teachings or according to the
teachings
dharmavaisamdyaprapta, having self-confidence concerning
the teachings
dharmasamadbikusala, skilled in concentration on the teaching
dharmadbisthana, repository of the Dharma
dbarmanndbarmapratipatti, practice of the major and minor
virtues (laws)
dbarmanusarin, he who follows the teaching
dbarmabbisamaya, comprehension or realization of the Truth
dbarmaramarati, joy of devotion to the Truth
dbarmavabhasa, splendor of the Truth
dhatu, element (such as caksurdbatii), realm (such as kama-
dhatii)
dhatuprabheda, 1. analysis of elements, 2. classification
according to realm
dbatvavara, lower realm
dbaranl, magical formula
dbrti, support
dbyana, absorption, absorptive meditation
naraka, hell
nanadbimuktijnana, knowledge of the different aspirations of
beings
namakaya, groupings of names
namarupa, name-and-form
nikayasabbaga, similarity of types
nikayasabbagastbanadbipati, predominance over the state of
similarity of types
272 A bh idharn icisa m u ccaya
nigamana, conclusion
nigba, danger
nidarsana, demonstration, manifestation, visible
nidana, occasion
nimitta, sign
— animitta, signless (object), signlessness
— sanimitta, (object) endowed with signs
nimittikara, objectification
niyatajanmakdlika, person whose duration of rebirths is defined
niyama, regularity
nirlhapratyaya, indifferent conditions
niruktl, explanation, expression
nirnktikusala, skilled in explanation
niruktipratisamvid, analytical knowledge concerning explana-
tion
nirupadbisesanirvana, Nirvana without a remainder (sub-
stratum)
nirupitavastu, established reality
nirodha, cessation, Nirvana
nirodbasamapatti, attainment of cessation
nirdebata, absence of body
nirdbavanabhavana, cultivation (meditation) with a view to
emancipation or purification
ninnanakarma, supernormal creation
nirmanacitta, mind which creates supernormally
niwikalpa, non-discrimination, absence of discrimination
niwedba, penetration
niwedhabbagiya, what is linked to penetration, leading to
penetration
nisevanabbavana, cultivation (meditation) with a view to
frequent practice
nisthabbisamaya, perfect comprehension, final realization
nisthamarga, path of conclusion, path of perfection
nisparidaha, non-burning (syn. of Nirvana)
nisyandata, fluidity iSkt. not given in text; see p. 4, 1. 34]
nisyandapbala, natural or secondary result
nihsarana, emancipation, release
nihsaranasamjna, perception of release
Sanskrit-English Glossary 273
bandhana, bond
bala, power
— panca bala, five powers
bahirmnkha, extroversion
bahusruta, erudition; learned, lit., "having heard much"
blja, seed
buddhakrtya, duties of a Buddha
bodbipaksadbanna, qualities contributing to Awakening
bodhisattvanyasavakranta, entered into the bodhisattva
commitment [should be: bodbisattvanyamavakranta,
entered into the certainty of the bodhisattva]
bodbisattvabbisamaya, comprehension of the bodhisattvas
bodhisambhara, equipment with a view to Awakening
bodbyafiga, factors of Awakening
bbava, existence, becoming
bbavagra, summit of existence
bbavopakarana, instruments of existence
bbava, existence (of a thing)
bbavana, (mental) cultivation, (mental) development, ("medi-
tation")
bhavanamaya, what consists of mental cultivation
bbavanamayi prajna, wisdom acquired through mental
cultivation
bbavanamarga, path of cultivation or development
bbuta, element
— mahabhuta, great elements
bbfttakoti, limit of existence
bbojane matrdjnata, moderation in nutriment
278 Abhidbarmasamuccaya
bhautika, what is derived from the elements
bhranti, bewilderment, delusion
mada, self-satisfaction
madamdnacarita, character dominated by self-satisfaction and
pride
madbyamdrga, middle path
manas, mental organ
manaskara, attention
manuja, human being
manojalpa, mental discussion
manodhatu, mental organ element
manomaya, mind-made, created by the mind
manovijnanadhatu, mental consciousness element
mandarajaskacarita, unexcitable character
marana, death
— akdlamarana, premature death
— kalamarana, death at the normal time
mala, stain, blemish
mabadgata, extensive object
mabdpranidbdna, great aspiration or resolve
mahayana, Great Vehicle
mdtrdvyavastbdna, definition by grade
matsarya, avarice
mana, pride
mdnacarita, character dominated by pride
manava, man
manatimana, supreme pride
manottaradbydyita, absorption dominated by pride
mdyd, illusion
mdrga, path
— mdrgasamgrabamdrga, path including the totality of paths
— siksatrayapansodbanamarga, path of purification by
means of the three moral rules
— sarvagiinanirharakamarga, path producing all the good
qualities (virtues)
mithyadrsti, false view
mitbyamana, false pride
Sanskrit-English Glossary 279
middha, languor
misfibbava, mixture, combination
mimamsd, investigation, research
mudita, sympathetic joy
musitasmrtita, confused memory
murdhana, state of summit
mrdumarga, weak path
mrdvindriya, weak (obtuse) faculty
mrsavada, falsehood, false speech
maitri, universal goodwill (lit., friendliness)
moksa, deliverance, liberation
moksabbaglya, pertaining or leading to deliverance
moha, delusion
mobacarita, character dominated by delusion
mraksa, hypocrisy
laksana, characteristic
— laksanapratisamvedlmanaskdra, attention which recog-
nizes characteristics
— laksananiwyanjana, characteristics and minor marks
laya, torpor
layana, shelter (syn. of Nirvana)
llnatva (cetaso linatva), (mental) apathy
lokadbdtu, world, universe
— madbyamasdhasralokadbdtu, middling chiliocosm
— mabdsdhasralokadbdtu, great chiliocosm
— sahasracildikalokadbatu, small chiliocosm
lokottara, transcendental
— lokottaraprsthalabdba, obtained subsequent to (after)
transcendental (wisdom)
— lokottaramarga, transcendental path
— lokottaravisuddhyadhipati, predominance of transcenden-
tal purity
— lokottaravairagycldbipati, predominance of transcendental
detachment
lobba, covetousness
laukika, worldly
— laukikarnarga, worldly path
— laukikauisuddbyadbipati, predominance of worldly purity
— laukikavairdgyddbipati, predominance of worldly detach-
ment
samyoga, fetter
samyojana, fetter
sarnlikbita, restriction
samlekba, simple life
samvrti, convention
samvrtisat, what exists as a convention
Sanskrit-English Glossary 285
sarnsaya, doubt
samsara, continuity or cycle of existence
samskara, formation, construction, compounded or condi-
tioned things
samskaradubkba, suffering as conditioned
samskrta, conditioned, compounded
samstutavastu, object experienced
samsvedaja, exudation-born
sakrtnairyanika, he who acquires emancipation immediately
sakrdagamin, the "once-returner"
sakrdagamipbalapratipannaka, he who is progressing
towards the "fruit of the once-returner"
samkalanaprabana, abandonment in series (by linking)
samklistavibara, impure or defiled state (impure conduct or
' life)
samksepa, compression
samgraba, group, grouping
samjria, perception, notion, designation
samjnakaranavyavastbana, definition by designations
samjnapracara, behavior of perception
sanynavedayitanirodba, cessation of perception and feeling
samjnasamapatti, attainment of perception
sacittaka-avastba, state (situation) where the mind is active
sacitrikaravisayalambana, object of the varied sphere
satkayadrsti, view (idea) of individuality
satWa, a being
satpumsasamseva, association with good people
satya, truth
satyadbipateya dharma, teaching dominated by the truth
satvastu, that which is
saddbarmasravana, listening to the Good Teaching
sanidarsana, visible
sanimittacaribodhisattva, bodhisattva whose career is endowed
with signs
samtati, series
samtusti, satisfaction, contentment
samdarsana, manifestation
samnaha, preparation
286 A bh idharmasa muccaya
saptakrtbbavaparama, he who will be reborn only seven times
sapratigha, susceptible to resistance
sabrabmacdrin, co-religious
sabbdga, joint
sabhdgatatsabhdga, joint and analogue of joint
sabbagauisabhagacittacaitta, similar and dissimilar mind and
mental activities
samatd, evenness
— cittasamatd, evenness of mind
samatdpasyand, observation of identity or similarity
samanantarapratyaya, immediate condition
samanvdgama, accompaniment
samabbdgacarita, normal (balanced) character
samdrtbapratyaya, efficacious condition
samavasargavihdni, complete relinquishment and decrease
samddbi, concentration
samddbibbumi, stage, sphere, of concentration
samadhivasavanin, master of concentration
samdpatti, attainment
— dsvddasamdpatti, attainment of enjoyment, relishing
samdropadrsti, affirmative opinion
samdbitabbilmi, stage of tranquillity (recollection)
samudaya, origin (of suffering)
samuddya, mass
samprajanya, awareness
sampratyaya, belief
sampratydyana, conviction
sampmyoga, conjunction
sambandba, conjointness, connection, relationship
sambandbdtmiyatd, relationship with the self
sambbava, co-existence
sambbdra, equipment
— bodbisambbdra, equipment with a view to Awakening
sambbdramdrga, path of preparation
sambbinnapraldpa, idle talk
satnmosa, confusion, forgetfulness
samyakkarmdnta, right action
samyaktvaniydma, certainty of perfection
Sanskrit-English Glossary 287
samyakpradbana, right exertion
samyaksamkalpa, right thought
samyaksamadbi, right concentration
samyaksmrti, right mindfulness
samyag avavada, good advice
samyagajiva, right livelihood
samyagdrsti, right view
samyagvaca, right speech
samyagvyayama, right effort
sarana, he who provokes contention (syn. of klesa)
sarvatragasamprayoga, universal conjunction
sawatragaminipratipajjnana, knowledge of the different
practices leading to all the destinies
savastukavisayalambana, object of the sphere of existing
things
savipaka, endowed with fruition (results)
savyagbatalambana, resisting object
sasamprayoga, (object with) mutual association
sababbava, co-existence, simultaneity
sababbavadhipati, predominance through co-existence
sabasracudikalokadhatu, small chiliocosm
sab aya, aid, concomitance, association
sdksatkriya, attestation, realization
samkatbya, dialectics
samkatbyaviniscaya, determining dialectics
satatyasatknyaprayoga, constant and careful practice
sadbana, proof
sadbclranasadbarana, common and exceptional
scidbumati (bbumi), (stage called) sharp intelligence
sadhya, thing to be proved
sadhyartba, thing to be established or proved
sabbisamskarapariniwayin, he who attains Parinirvana with
effort (construction)
samagri, assemblage, accord
samisa, sensual
samisavedana, sensual feeling
sasravadbarma, impure things, impure conditions
sukbavibara, happy abode (happy life)
288 Abhidharmasamuccaya
sudurjaya (bbumi), (stage called) difficult to vanquish
suniruktavyanjanajriata, knowledge of the well explained
letter
sutra, discourse
sutrapitaka, Canon of Discourses
sottara, inferior, lower
sopadbisesanirvana, Nirvana with a remainder
saumanasya, joy, delight
skandha, aggregate
skandbopaniksepakapratisamdbayakatman, self which estab-
lishes and assembles the aggregates
styana, inertia
sthanadhipati, predominance of place
stbanastbanakausalya, skill concerning what is possible and
what is impossible
sthanastbanajnana, knowledge of what is possible and what
is impossible
stbitakampya arban, stable and unshakeable arhat
stbiti, duration
stbirasamjna, idea (notion) of stability
sparsa, contact, touch
sprastavya, tangible
sprastavyadbatu, tangibility element
smarasamkalpanimitta, object of thought in connection with
memory
smrti, mindfulness, memory
smrtyupastbana, application of mindfulness
srota-apanna, a "stream-winner"
srotapattipbalapratipannaka, he who is progressing towards
the "fruit of stream-winning"
svaparasamayajnata, knowledge of one's own teaching and
that of others
svayamdrstiparamarsa, adherence to own's own view (opin-
ion)
svastyayana, propitious (syn. of Nirvana)
291
292 Abhiclharmasamuccaya
("Fragments from the Abhidharmasamuccaya of Asanga," Jour-
nal of the Bombay Branch, Royal Asiatic Society, N.S., vol. 23,
1947, pp. 13-38). In 1950 Pralhad Pradhan published the same
fragments, but added to them a Sanskrit reconstruction of the
lost parts based on the Chinese (T 1605) and Tibetan4 ver-
sions. The Tibetan Tanjur also contains translations of the
Abhidharmasamuccayabhasya and Abhidharmasamuccaya-
5
vyakhya. A complete manuscript of the Sanskrit text of the
Bhasya has also been discovered and photographed by Rahula
Samkrtyayana. According to Shinoda Masashige, an edition of
this text will shortly be published by the Jayaswal Research In-
stitute in Patna.6 The Bhasya was not translated into Chinese,
but to Hsuan-tsang, the translator of the Samuccaya, we owe a
translation of the Vyakhya (T 1606). We have little information
on the authors of the Bhasya and Vyakhya. The Tibetan Tanjur
attributes both to Jinaputra (Rgyal-ba'i sras), while the Chinese
tradition assigns to Sthiramati the compilation of the Vyakhya.
According to K'uei-chi7 and Hui-ch'ao,8 Sthiramati supposedly
combined the Samuccaya and the commentary by Chiich Shih-
tzu (Buddhasimha?). A disciple of Asanga who went by this
name is mentioned by Hsuan-tsang in the Hsi-yu-cbi (T 2087,
ch. 5, p. 896cl-5, tr. Watters, I, p. 358). Recently, problems con-
cerning the date and author of the Bhasya have been studied by
Shinoda Masashige (cf. n. 6) and Takasaki Masayoshi.9 Pradhan
had already pointed out some corresponding passages in the
4. Pradhan does not say which edition of the Tanjur he used, but the refer-
ences to folio numbers show that it was the Narthang edition. I have consulted
the photomechanical reprint of the Peking edition, vol. 112 (Tokyo-Kyoto,
1957, pp. 236-72 (Mdo-'grel Li 51a3-141b2).
5. Photomechanical repr., vol. 113 (Tokyo-Kyoto, 1957, pp. 83-141 (Mdo-
'grel Si 1-I43b2) and 141-229 (id 143b2-362a8).
6. Shinoda Masashige, "Abhidharmasamuccayabhasya no seiritsu nendai,'1
IBK (= Indogaku Bukkyogaku kenkyu), XVIII, 1970, p. 8^8.
7. Cf. his Notes on the Vyakhya, Zoku zokyo, A LXXIV, 4, p. 302BM1-14:
Taisho 1700, p. 125M-5 (cited by Noel Peri, BEFEO, XI, 1911, p. 385, n. 1.
8. T 1832. ch. 1, p. 666b2-4.
9. Takasaki Masayoshi, "Daijo AbidatsumazojOron na kan-zo densho ni
tsuite," IBK, XIX, 1971, pp. 513-16.
Review by J. W. dejong 293
Samuccaya and Trimsikabbasya by Sthiramati. The Japanese
scholars mentioned above have shown that numerous passages
in the Abhidharmasamuccayabhasya are also found in the
Trimsikabbasya and other commentaries by Sthiramati, as
well as other works such as the Abhidharmakosabhasya,
Mahayanasamgraha, Sutralamkara, etc.10 Shinoda believes
that the Abhidharmasamuccayabhasya was written before
Sthiramati and slightly after Asanga and Vasubandhu. According
to him, the Chinese tradition which attributes its composition to
Buddhasimha, Asanga's disciple, should be taken into consider-
ation. Nonetheless, Takasaki prefers to identify the author as
Jinaputra, one of the six Siddhi masters and the author of a
commentary on the Yogacarabhumisastra (T 1580).n The
publication of the Sanskrit text of the Abhidharmasamuccaya-
bhasya may possibly help us to clarify this question.
Dr. Rahula has admirably acquitted himself of the task of
translating a text which contains such a large number of tech-
nical terms. These terms and their French equivalents are found
in the Sanskrit-French and French-Sanskrit glossaries (pp. 189-
216). Fortunately, Rahula has not followed the system of transla-
tion adopted by Sylvain Levi and the Hobogirin. The Sanskrit-
French glossary could well form the basis of a dictionary of
Buddhist terms in French. It would be necessary to incorporate
in it the equivalents found in the works of La Vallee Poussin and
E. Lamotte. If such a dictionary could at the same time give
references to the works of these scholars, in the form of a
general index, we would have at our disposal a working tool of
the greatest usefulness.
10. See notes 6 and 9, and also Takasaki Masayoshi, "Daijo Abidatsuma-
shiiron oyobi Zojuron to Sanjuju Anneshaku-to to no kanren ni tsuite," IBK,
IV, 19%, pp. 116-17; "Mujaku-Abidatsumashuron ni tsuite," Otani Gakubo,
XXXVI, 2, 1956, pp. 33-46; "Abidatsumashuron ni tsuite," Otani daigaku
bukkyo gakkai kaiho, 8, pp. 1-13; 'ZojOron ni okeru zo-kan ryoshoden,"
Zengaku kenkyii, 45, 1964, pp. 189-98 (I have not been able to consult the last
two articles); Shinoda Masashige, "Abidatsumazojuron ni okeru roku haramitta
shisd," Nihon bukkyo gakkai nempo, 35, 1970, pp. 63-76.
11. Kuei-chi distinguishes clearly between Buddhasimha and Jinaputra,
cf. his Notes on the Vyakbya, p. 307Ball (cited by Noel Peri, see n. 7).
294 Abhidharmasamuccaya
The merits of Rahula's work are undeniable. The style is
lucid and the many references to Pali sources are welcome. The
translation of a text such as the Samuccaya poses many prob-
lems. For the lost parts of the Sanskrit text, Rahula has usually
followed Pradhan's reconstruction. He only deviates from it in
a few instances. Pradhan had the advantage of being able to
consult the manuscript of the Sanskrit text of the Bhasya. None-
theless, the Bhasya is not enough to enable us to re-establish all
the technical terms. Futhermore, there are many divergences
between the Tibetan translation and the Chinese. Pradhan
points out a large number of them in his notes, but his Sanskrit
reconstruction is mainly based on the Chinese version, of which
it is a translation. There is no doubt that the Chinese version by
Hsiian-tsang is much more faithful to the original text than the
Tibetan version. This is already noticeable in the division of the
text into two parts, each containing four chapters. As Pradhan
(Introduction, p. 10) had already pointed out, the original text
contained only five chapters, one chapter for the first part
(Laksanasamuccaya) and four for the second (Viniscaya-
samuccaya): Satyaviniscaya, Dharmaviniscaya, Praptiviniscaya
and Samkathyaviniscaya.12
The Sanskrit reconstruction of the lost parts by Pradhan,
based on Hsiian-tsang's version, can doubtless be of use, but it
must be compared carefully with the Tibetan version of the
Samuccaya and with that of the Vyakhya which also contains
the text of the Samuccaya. Hsiian-tsang's Chinese version can at
least help clarify obscure passages in the Tibetan text. Neverthe-
less, one should not impute to Hsiian-tsang all the imperfections
of the retranslation into Sanskrit by Pradhan. To cite only one
example, the third chapter (ch. 2 of the second part in Rahula's
translation) begins with a list and explanation of the twelve divi-
sions of the Buddha's Teaching. This division into twelve parts
is mentioned in many texts. Rahula contents himself with adding
in a note that the Pali sources mention only nine. An explana-
tion of the twelve divisions is found in a whole series of texts,
IS. Bernhard translates zag-pa dan bcas-pal las dan srid-pa as "das Werk,
karman, mit dem (iiblen) Einfliiss(en), und das Werden, bbava [SBW:
roughly, "action, karman, with (bad) influence(s), and becoming, bbara"].
The Samuccayabhasya has las-kyi srid-pa which renders karmabbava, cf.
Prahlad Pradhan, 'A Note on Abhidharma-samuccaya-bhasya and its Author
SthiramatiC?)," / Bihar Res. Society, XXXV, 1949, p. 45. Las dah srid-pa also
corresponds to karmabbava, on which see L. de La Vallee Poussin, Kosa, V,
p. 1, n. 3).
298 Abhidharmasamuccaya
Rahula deserves our gratitude for his excellent translation
of this difficult text. There are very few obvious mistakes in it,
such as, for example, the translation of samsraya (Tib. gnas-pa)
by "doubt" (p. 14, 1. 11 [Engl. tr. p. 18, 1. 2]), and the translation
of atltanagatabhavanimitta by "the sign of the past and the
future" (p. 34, 1. 18 [Engl. tr. p. 45, 1. 1]). In the Sanskrit manu-
script a syllable is missing before and after bhava. Gokhale
reads atitanagata(pra)bhava(na)nimitto. Pradhan suggests
prabhavana and remarks that the Bhasya has prabhava* The
Tibetan translation has rab-tu bzag-pa (p. 71bl), which con-
firms Gokhale's correction (cf. Mahavyntpatti, no. 6917). The
remarks made above have no aim other than to show that his
work would have gained in value had he [Rahula] carefully com-
pared Pradhan's translation with the Tibetan version. On the
other hand, a text such as the Samucccaya cannot be translated
without taking into account parallel passages in the Mahayana
texts and, in particular, the works of Asanga whose Sanskrit text
has been preserved.
Rahula's introduction gives only a little information on
the life of Asanga, according to the life of Vasubandhu by
Paramartha, and a glimpse of the contents of the Samuccaya.
Rahula says nothing about the relationship of the Samuccaya
to other Abhidharma texts of the Sarvastivada and other schools.
This is a matter which deserves to be studied in detail. As far
as I know, Japanese scholars have not been much concerned
with it. Ui Hakuju and Fukaura Seibun are content to remark
that the structure of the Samuccaya resembles that of the
Prakaranapddasastra (T 1541-2) and the Sariputrdbbidbarma-
sastra (T 1548).J6 On the other hand, the Samuccaya should be
compared with other works by Asanga, and most importantly,
with the Yogacarabhumisastra. Wayman has already indicated
* Note: Pradhan adds that in the Bhasya there is a syllable missing after
prabhava-. " tadanantaram caksaram ekam avalopitam (p. 21, n. 2). The now
printed Bhasya has prabhavana (p. 26, § 35C).
16. Ui Hakuju, Indo tetsugaku kenkyil, I (Tokyo, 1924), p. 401; Fukaura
Seibun, Ymshikigaku kenkyu, II (Tokyo, 1954), p. 21.
Revieiv by J. W. dejong 299
the considerable differences in the logical terminology between
one section of the Yogacarabhilmisastra which deals with hetu-
vidya and the Samkathyaviniscaya.17 The only way we could be
more certain about this question is through a comparative study
of the Samuccaya and the Yogacarabhumi Let us hope that the
forthcoming publication of the Abbidharmasamuccayabbasya
will provoke further research on the place occupied by the
Abhidharmasamuccaya in the development of the Mahayana
and, in particular, in Asanga's philosophical system.
17. Alex Wayman, "The Rules of Debate According to Asanga/' JAOS, 78,
19^8, p. 31. We should note in passing that Lambert Schmithausen made a
detailed study of the same Viniscaya which deals with the art of debate
(tr. Rahula, p. 180,11. 3-8): Der- Nirvdna-Abschnittin cierViniscayasamgmhani
cier Yogacarabbumib (Vienna, 1969), pp. 184-97. Schmithausen made use of
the manuscript of the Samitccayabbasya to explain the technical terms used
by Asanga. His explanations deviate considerably from those given by Rahula
in his notes.
Index
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302 Abhidharmasamuccaya