a Pest | fx | Abhidharmakosabhasyam Lowis de La Vallée Poussin Volume IIL English Translation by Leo M. Pruden ® Tey Caresuous te cat ad ee sh i ea ‘anno Asn im, on on . ‘ar of Cong Calo Pabaton Dat fabtdharmakeabitys. Engst) ‘ihc | am) La ‘ii of Abihraah ori 11 y Ain Haiti Premise No uo hbk ‘Spica ta otal utd nay fn yay ak Sick moa epg er, na wes Translator’s Introduction ‘This votame’s the hic ince projet our volume easton of Lois de La Valle Poussins easton of Varbandhss Abbie tmakotabhaiyem. Tis present volume contains the tansation of GhapeerV (onan nine, “The Late: Deflemene) tnd Chapt Vi mig: padgeemrdel, "The Path andthe Sut), together with the foots Chapter Vconsts some interesting secs: «refutation ofthe idea ofthe creation ofthe worl hough he work of» ei gether tritha efron of on-Buddhis acetic proces harids@ nd hic; an analysis of pide (10 and 11); 2 don of monly tena ror 20; lng dsoson othe “dein! pons ha the ferent types of responses tht the Bodh mate wo diferent postions, andthe sigticance of these responses (2); an interesting dlssion onthe question, Do pst ad frre eflerent stall tia? Qa) «dfnton of he wor setts an dscasion of ow the dharma eit especialy inthe pst ol the fre, leading in turn ino akg css of “pat” and fore’ ding gs fo + discon of wheter something tha ds ae sb ext be tmcbjn of onscinsness 25d 78). Tis Chaperone wth ‘Noatton of the onder in which the deferens se pode 320, too he minor deferment (46, A namber ofthe fotmenes hs Ghapeerare fiers oot 2 gives an acount othe abandoning of che defiement in Pali sources, fore 77 gies the Sure xplanation ofthe apadinarkandbar fom the Chinese sources of ienssang nd fotnotes 25 and 28 give» good anal faye ton ahaa Chaprer VI details che Path leading co perfect knowledge, a koowledge that cas off the deflements Sections of note inthis Chapcer ace: a dscossion ofthe Four Noble Trhs, and the Sigticaoce of thei onder (Lirik? and Bhaja); the question fed and discosed is al sensation punta, and his lead to # ‘isaton ofthe diferene pes of sfring a dscuscin ofthetwo levels of eruth relative ruth and absolute truth (4; see also footnote 43); the preliminary practice of meditation (3); 8 visualization of loathsome things (afubbabbuvand,9) and the cultivation of mindfulness of breathing (2napanarmrti, 12), — practices leading to stilling (Sematha), followed by the culivs tion of the foundations of mindfulness, — a practice leading 0 insighe(ospafpand); there is a presentation ofthe various state of attainments, Heat (17a),the Summits (or "Heads", 17c-d), Patience (18), and the Supreme Worldly Dharmas (19); the persons (Padeals) in whom the pach arises (29s-b); the methods of obtaining Nirvana (372-c); che religious life (54a-b); the Dharmacakra as the Path of Seeing(derianamarga, 540); a discussion of “occasional” (samayiés) deliverance (36 and following); te concept of gotra (S7b and 58e); a discussion as to whether the defilements have 4 non-existent thing for thie object (586); discussion as to whether an Arhat can fall away from the sate of Athat; the thiy-seven adjutants of Bodhi (the bodbips- ‘yikas, 67a); the four types of faith which accompany iovell gence (73c); deliverance (vimuhri, 75d); and the difference between cight knowledge and right views (76d), ‘The Path to holiness was a subject of special interest co Louis de La Vallée Poussin, and he wrote a long introductory note on the topic, and this "Summary Note on the Path” serves 28 an introduction to this volume Leo M. Priden CONTENTS Foreword (Chapter Five: The Latent Defilements 1 The Anatepas| ‘A. Fonction ofthe Defilements B The Six, and Seven Defilerents 1. The meaning of Kimardgdnulays 4. A Sarvistividin Response 2. Anachmencs to Existence © ‘The Ten Defilemenrs D._ Ninesy-cight Defilemenss E, The Abandoning 1. The noa-Buddhisss F. The Fie Views 1. The Eseeming of Morality and Ascetic Practices G. The Four Errors, 1. Theis Nature 2. Berors with Regard to the Self 3, The Three Characteristics of Eroe 4, Discussion: The Definition of Error 5. Twelve Errors HL Pride 3. The Seven Types of Pride 2. The Nine Types of Pride 5, Thee Abandoning UL The Ninerycighe Anutayas ‘A. The Universal Anutayae Thee Objecr C AnuiayacThrough Being an Object “Anutayas Through Association 1A Variant Definition of Anafeys D. Theie Moral Tone E, Goes, Bad, and Neutral Roots 767 169 76 76 BEESF. The Fourteen Undefined Points and the Four Types of Questions G._The Bonds of the Anutayas 1, Sautrtika Critics 2. Vaibhasila Rejoinier H.Discussion: Do the Dbsrma Exist inthe Three Time Periods 1. The Four Types of Sarvastviins 2, Vasubandhu's Reftaion 3. A Saueriia Ceteism 4, Discussion: Can Non-Exittent ‘Things be Cognize? 1. Disconnection versus Abandoning J The Objec of Each Anata KA Defled Mind L. The Onder in which the Ten Anatayas are Produc 1M, Causes ofthe Deflements TL Miscelancous Discussions on the Defilemens ‘A. Delinision ofthe Cankers 1. The Floods and the Yokes 2. The Five Clingings 3. Definitions 1B. The Five Caregories of Defilements 1. The Nine Connections 1 Congetions and Views 1. Connections and Weappings © The Five lnferioe Connections 4. The Four Higher Connections 2. The Three Bonds 3. The Minor Deflemenes 4. The Weoppings 2 Theic Origin 1b. "Filth of the Defilements™ © Theit Abandoning BS88 8888 BE 221 4. Theie Monat Tone The Dhitut 5. The Five Hinderances IV. The Abandoning ofthe Defilements ‘A. Four Abarsloings BFourfokl Opposition © Separation 1. The Four Types of Seperation, D. The Sequence of Abandoning Perfect Keowee “The Nine Perfect Knowledges ‘The Seages of Absorpeion Is Abandoning a Perleet Knowledge How Many Perfect Kaowledges Gan One Passes? 5. The Anagimin andthe Azhar Footnotes (Chapter Sic The Path andthe Saints 1. The Nature ofthe Path IL The Four Noble Truths ‘A. Theis Onder 1. The Meaning of abhiamaye 2 The Meaning of array 1B The Truth of Suffering 1. The Three Types of Sufering 1. Discusion: Is ee Path Sufering? », Discusion: Is there any Agreeable Sensation? “Argument from Scripeare ‘Argument from Reason © The Truth of Origin D._ The Two Truths UL The Path of Seeing: Preliminary Practices A. The Tree Wistoms 1 Discussion: The Meaning ofthe Sulfoc maya 845 51 854 B8g8a8R R SB 867 g SESSSes 901 S2S882 913yocmsamone rozer 2 HO 9 E E G. a J K. ‘The Two Separations ‘The Four Aryavarhsas Visualization of the Loathsome Mindfulness of Breathing “The Foundations of Mindfulness Heat ( Usmagata) ‘The Summits (Mindban) Patience (Kini) ‘The Supreme Worldly Dharmas ‘The Four Roots of Good 1. Theis Acquisition “The Four Nirvodhabhagipar Loss versus Falling Away The Three Gotras The Mohrabbagivas ‘The Arising ofthe Patience of Dherma Kaowleige 1, The Definition of mama, niga, and rape ‘The Consecutive Knowledge of Suffering Path of Secing ‘The Sixteen Mental States ‘The Taree Comprehensions 1. Discusion: Is Comprehension Single or Gradual? “The Iecesistibe Path 1, Disconnection The Saints: Sraddhtousirin and Dhaemine 1, Discussion: The Meaning of fraddhénacarin 2. Discussion: The Meaning of dharmanaranin ‘The Srotaipanns Seaddhadhimukea and Drsipeapea ‘The Nine Categories of Detilements ‘The Saprakerparamah 1. The Vaibhasika Objection 2. Response ‘Why the Sroesspanna is Lncapuble of Falling AKulainkuls ‘The Sakgdagamin 950 952 952 953 954 958 938 939 959 961 962 1. The Bkavicika 964 L. The Anigimia 965 1. The Five Types of Anigimin in Rapadhica 966 2. The Thee sypes of Akanisha 968 3. The Bhavigrapa 969 4. The Four Types of Anagamin in Aropyadhawy 969 5. The Seven Types of Ansgamin 970 6. The Nine Types of Andgémin 70 1M. ‘The Seven Reals of Rebith for Good Persons 971 1, Discussion: Do the Five Types of Anagionia, xis in Karmadhars? O73 2, The Sait and His Repeated Biche om N. Combining the Dhyanas m5 1, Why are che Dhydnas Combines? 376 ©. The Suddhavasas 7 P. Kayasaksins om 1. The Three Learnings 78 Q The Ancarsparinirayin 79 VL. The ASsiksa Path 930 ‘A. Vajropamassmaahi 81 B The Knowledge of Destruction 983 Definition ofthe Word faitsa 983 D._ The Eight Sains 983 E. Detachment and the Path 985 1. The Spheres of Detachmene 988 F, The Consciousness of Non-Acsing 1 G._Seamanya andthe Four Sramaoyapbalas 982 1. The Eighy-nine Seamsqyaphals 992 2. The Five Stages ofthe Path of Abandoning 993 Discusion: Sramanya and the Two Resalts 994 1. Synonyms of Sumanya 995 2 The Wheel of the Dharma 995 Discusion: Why is she Path of Secing » Wheel? 995 b. Threefld Revelation and the Twelve Aspects 996 2, Scamipyaphala and the Spheres 998HL. The Six Types of Ashats 599 1 Occasional Deliverance 1000 2. Can Achat Fall Away? 1008 Discussion: Do Defilements Have Non-Existent "Things for Theit Objects? 1004 3. The Sauerdotika Argument: Achats Cannoc Fall Away 1006 4. Arguments from Scriprare 1006 . Arguments from Reason 1009 The Vaibhasika Position 1010 The Six Gocras of Saiksas and Prehagianas 1010 J. The Three Types of Falling Away 101 K. Perfecting the Moral Faculties 1013, L. The Seven Aryans 1016 1M, The Ushayatobhigavimukta and the Prafvimukta 1018, IN. The Perfect or Complete Saiksa and Aéaiksa 1019) VIL The Vasious Paths 1020 ‘A. The Four Paths 1020 1. The Meaning of the Word marga 1020 2. The Meaning of the Word prtipad 1021 B. The Four Routes 1021 The Thirty-seven Adjutants of Bodhi 1022, 1 Their Natures 1023, 2. Energy versus Bxertion 1025 3. Their Order 1026 4. Their Puriy or Impurity 1029 5. Their Spheres 1029 D. The Four Averyaprasidas 1031 1, Definition ofthe Term avetyspraradar 1033 E. Perfect Deliverance and the Knowledge of Perfect Deliverance 1034 1 Right Knowledge versus Right Views 1036 F, The Relationship between Disgust and Derachment 1038, Footnotes 10H Foreword 1. Tam grateful forthe generosity ofthe Foundation Universitaire ‘which continues ics indispensable goodwill wards Vasubandhu apd his unworthy interpreter. My friend J-B. Iss aso deserves ey thanks Owing to his ararimarta attention the exzors of orthography ae, 1 hope, very few 2. With this volume, I have finshed the tranlation of two-hieds of the Kosa There remain Chapters VII and VIII the jana and the “qualicies” which consist of 2amas, andthe absorptions znd the “qualities” which consist of absorption), and the short "Treatise on the Refutation ofthe Pagel” which is customarily regarded a the Ninth CChapeer: his will be the contents ofa volume which wil appes in 1925. Finally we must take up agtin the Thitd Chapter whose ‘ransation in “Cosmologie Boaddhique” (Kegan Paul, Tench, etc, 1918) leaves much © be desied. And finaly I sball have eo fill chis Jong work with inerducrions, notes, and indices which wil faciare their we 3. In 1913-1914 I eranelated che Filth Chapter from the Tibetan snd J-B. sts has parialy priced my translation Here itis taken up ‘gain aod improved ‘The Sixth Chapter has benefited from favorable circumstances. I made use of the Cambridge MSS—which Miss Riding and myself ‘copied in 1915—and from the xylograph inthe India Office, Close collaboration with Miss Ridding and with EJ. Thomas led to the appearance of an English version very carefully researched from the point of view of English equivalents. A study of Paramartha, “Hisian-tng, andthe notes by Kyolga Sacki, much though it may hhave enriched che commentary, has not noably changed the work that swe id in Cambridge I considered that, without the aid of an outline which would clocidate uncerain points, ehe Sith Chapter woud be erly awwardto read. A note on the Path will cherefore be found here. ‘A Summary Noce on the Path 1. There is acquisition of the “roots of good which produce Aeliverance” (moksabhagiza kxdelamala iti, v-124, vi24e, Vii30, 34)-which ate thoughts or ations insped bythe desir for deliverance (Nirvaga)—in an existence preceding the immediate preparation ofthe Path (vi244), 2, There is acquisition of the dryavanfas, vi.3-B), moral qualities which make a perfect monk In principle, iis considered ‘that entry co the Path presupposes the quality of monk, certainly the Pritimokasarnvers, the quality of Upisaka (iv, English ‘ansation p. 398,660) 3. There is then the cultivation of the contemplacion or visualization of loathsome things (a/abhabhavena) and the application of the mindfulness of breathing (amapanazmrti) (¥i9-13), theough which one triumphs over desire and distraction, and through which one becomes capable of entering into bbavand (0 ramadb, absorption 4. There is “application of mindfulness” or “application of the raja, the specslative consciousness, due t0 mindfulness (smrtyupasthans, vil4-16). The ascetic understands, in a still imperfect manner, the specific and general characteristics of the body, of sensation, of the mind, and of dhermat in general 5. Then there takes place the acquisition ofthe four “roots of ‘good (ku/alemla) which are called "leading to peneteation,” nirvodhabhagiya (vi 17-25). These ace smertyupasthanas of a higher nature, the highest of which, the aukibagradharmas, the Supreme Worldly Dharmas,” or meditation, leads directly to the pure seeing of the truths, to abbiamaya. “The nirvedbabhgius are the preparatory ath (prayogemarga) par excellence ll ofthe exercises which precede it ae the distant preparatory path. There now comes the Path properly soled, the path of the abandoning of the Aleta? or delilements (the rabipamargs), 6, There is abbisamaya (vi. English translation p. 897, 946) or satyibbisamaya, “comprehension ofthe Truths.” This is 2 pare of andirasa proj, that is to say 2 prajia free from any error (Giparyate, v9) and any delilement (rigs etc.) which grasps the ‘eneral characteristics (s4manyalakyana, i, English translation p, 240) of the Truths. The Truths are defined, vi2, 3; each one is ‘made up of four “aspects” adras) vii 13; “comprehension” is therefore gradual (amuparva),vi27 Abbisamaza is made up of sixteen thoughts, or sixteen moments of thought ‘The ascetic first sees the Truth of Suffering relating to Kamadhitu. This seeing consists of two moments. In the first, Audiko darmajtancksamti (v.26), the ascetic destroys any doubt thar may remain celaing o che suffering of Kamadhdtu: this fist ‘moment is 2 “patience” (sant), which expels a certain category of Mefa; this is « pach of abandoning (prebinamarge) or an ievesistble” path (anantaryamarga), v.61, vi.28, 5. This fese moment is samaykivaniyamavatranti (vi English translation p. 896) and makes the ascetic an Aryan, a candidate for the First result ‘The second moment, all doubs having disappeared relating to suffering of Kamadhity, is called dabbhe dharmajina: this is = perfect "knowledge." The diference berween a "patience", ksamti, and “knowledge,” jin, is explained vii. In the second moment, the ascetic who, in the first moment, cutoff the " possession’ (prapti, i360) of a certain category oF group of Alefar, takes possession of che “destruction” relating to these Alofes (destruc: tion = mirodh, pratirambhyanirodha, nian, ti. Englishtransla- tion p. 207, 280). The ascece is therefore delivered from these ‘etat: the second moment is thus a path of deliverance (vimubi ‘marga)(¥i28, 61,65)In the thid and fourth moments, the ascetic sees the Truth of Suffering relating co the suffering of the two higher spheres. ‘There are he same four moments for each Truth in all sateen ‘oments eight moments of Fydnt, eight moments of ina. The four moments of lina relating #0 Kimnadhitu are dbarmajitina; the four moments relating to the higher spheres are nveyaiina (13, 6,8), 17. The fist fifteen moments of bbisamaya make: up the “path of seeing” satyadartanemarga or derfanamrga, because they are the first (pure) seeing of the Truths (v1.28). This is the barmacabra (vi), very rapid, of such a type that itis difficult for ‘saint capable of reading the thoughts of others to follow the ‘ogress of an ascetic who has entered darfanamarga (vii6b) ‘The eight Ayantir or “paths of abandoning” (prabinamangs) “which are fouad here bring about the abandoning (v. English ‘anslation p. 775, 854, 86), ia a definitive manner, of a certain category of hlefa- the beta whichis “wrong seeing’ (pst) by its nature (sashdyadrsfi, ec, 40, iv-11, v4, v1.58, viL36), the so-called avartuka Blefa--phos «certain atachment, raga, the riga ‘which isin dicec relationship with the drs (33). In the sixteenth moment, which isthe first moment of the path of meditation (bbavanamarga), che ascetic acquites the first result, the result of Srotaipanna (on the results oF “frvits,” see '¥.70, ¥i.51), and ofthe sixth pariji (v.54). His deliverance is ‘ssured and rapid: he will obtain Nicvins after seven (or after fourteen) rebirth at che most, vi34a. Nevertheless if che ascetic, before having entered the path of darfana, has not got rid of, ‘rough a worldly path of meditation (laukike bhavanamnirgs) (see Para. 8 below), che flefa which can only be abandoned by the path fof meditation (Bhdvandmarge), he will emain, upon leaving the path of seeing, bound by innumerable hl‘as: the path of darfans, Jn sum, cuts off only the dri, ee idea of self, etc; ie does not cut off the rige or attachment which one experiences through agreeable sensations, which, as opposed ro the idea of self, ate real iealso leaves intact hatred doer, ec (v5, i40), which only the path of meditation can cut off 8. The path of meditation, bbavand, is by nature punah Punerimubhikarana abhyate,cepeated contemplation, or “medits ‘ion (On the different definitions of Bhavana, bhivayat, see i.39, iv. 123e, v.29, 60, viSa, 70, vil, 20,27), ‘This path is pure oe impure; as pure, ican only be culivace by an ascetic who has wodden the path of darfana Let us now consider the ascetic who, although bound by all of ‘the bonds to be abundoned through mediation (bbatanabepak Jefa), leaves the path of seeing and enters the pure path of ‘medication. ‘This path consists of the repeated contemplation of the Truths ‘Through tis contemplation, the ascetic will abandon, in sequence, the nine categories (strong-strong,strong-medium, strong-weak, medium strong -. » ¥i33) of the Aefar relating to Kamadharo, relating to each of the Four Dhyanas (stages or heavens of Rapadhitu), and relating to each of the four states or four ‘existences (wpapati) of the so-called “formless” or nonmaterial absorptions which make up Arapyadhatu (on the distinction between samapattidhyina and upapattidbyana, see vii.1); for ‘example, he abandons ll niga (attachment or craving) first with respect ro the sense pleasures, ad then wich respect the delight ‘of satisfaction chat he experiences in the Fiese Dhysoa The abandoning of each of these categories (nine for each of, the nine spheres) makes up a moment’ of abandoning or of relinguishment (prabana ot dnantaryamarga) and a moment of deliverance (vimudtimarg): in which moment the ascetic takes possession ofthe destruction ofthis category. In distinecion tothe path of seeing, these two moments are moments of "knowledge, ‘ina; there ate no “patience,” Asanti in the path of meditation (5d). ‘The ascetic who obtains the sbandoning of the sixteenth, category of the blefar of Kimnadhacu (atarabhdgiya,v43) becomes 2 Saledigimia (vii 35); he will be reborn 0 more than once in