Abhidharmakosabhasyam, Volume IV

Footnotes 1369
ca prativigacchati {Ко fa, v.27, trans, p. 814) / asti karma asti vipdkah / kdrakas tu
nopalabhyate у a imdmi ca skandhdn niksipati any dm s ca skandhdn pratisamdadhdti any at ra
dharmasamketdt (the text that we have here, and also Kofa, iii.18, Sutrdlamkdra, xviii.101,
Bodhicaryavatdra, ix.73 which presents some variants) / at ray am dharmasamketo yad
utdsmin satidam bhavati asyotpdddd idam utpadyate {Kosa, iii.18, Bodhicaryavatdra, ibid.) /
avidydpratyaydh samskdrdh ...
81. See Koia, v.27, p. 814; Buddhaghosa, Visuddhi, 602, quotes the Ancients {Pordna):
kammassa kdrako natthi vipdkassa ca vedako. (We see, p. 513, that dukkha, kamma, nibbuti,
and magga exist, but not dukkin, kdraka, nib but a ...)
Same doctrine, or same text, in the sources of the Mahayuna, Madhyamakdvatdra, vi.84,
Siksdmuccaya, 244, 262, Sutrdlamkdra (which depends on Vasubandhu), xviii.101.
82. The meaning of the expression anyatra dharmasamketdt {chos su brdar brtags pa ma
gtogs pa) is not in doubt. The Vydkhyd explains: dharmasamketdd iti prdtityasamutpddalaksandt:
"outside of the combination of the dharmas, that is to say, outside of the successive
causation of the dharmas"\ and elsewhere {ad iii.18): samketa- hetuphalasambandhavyavasthd.
But Paramartha understands samketa as "metaphorical designation," from whence the
translation, "One does not maintain the existence of an agent... except when, conforming
to worldly usage, one says that the dharmas are a pudgala."
83. Sarhyukta, TD 2, p. 182al7; Samyutta, ii.14. Paramartha: "I do not say that a being, apart
from the series of the dharmas, takes up the elements." The Sanskrit edition has: upddatta
iti ph dig una na v ad ami / aharh ced evarh vadeyam upddatta iti atra te kalpah sydd vac an ay a
ko nu bhadanta upddatta iti.
Note nevertheless that the Bhagavat speaks of the man "who casts off this body and
takes up another body," tarn ca kdyam nikkhipati annarh ca kdyam upddiyati {Samyutta,
iv.60). (In the way that the flame which goes far without fuel has for the mind its support
(updddna) so too the being who casts off this body and has not (yet) taken up another body
has thirst for his support, ibid. 400). We have seen above, note 41, the etymology of
pudgala: punah punar...
84. Saeki quotes the Sammitiyanikdya Sdstra, i.7 (fol. 2b).
85. Parinantum means to transform oneself, anyathdtvamdpattum.
On parindma, iii.43a, lOOa-b, v.26, p. 809; the samtatiparindma of the Sautrantikas is
very different, ii.36c, iv.4a.
86. On the relationship between the primary elements {mahdbhuta) and secondary matter
{updddyarupa, bhautika rupa), see i.35, ii.22,65.
87. Vibhdsd, TD 27, p. 66lcl4: "Buddhadeva maintains that rupa is solely mahdbhutas, that
mental states {caittas) are solely mind {citta)\ he says: updddyarupa is solely a type {viiesa)
of the mahdbhutas; the mental states are solely a type of mind . . . The mahdbhutas see
(when they form the organ of the eye)... There is no upddayasabda apart from the primary
elements (that is to say: sound, iabda, is not a separate thing existing independently of the
primary elements). It is the primary elements which are called upaddyafabda."
Vibhdsd, TD 27, p. 730b26: Buddhadeva says: Twenty-two names {mahdbhumikas, etc.),
but solely one real thing, the mana-indriya... The conditioned dharmas are of two natures,
mahdbhutas and citta. Apart from the mahdbhutas, there is no updddyarupa: apart from
citta, there are no caittas.
Compare i, note 146; ii, p. 188.
Saeki: "Vasubandhu mentions the opinion of Buddhadeva, etc., that the primary
elements and secondary matter do not differ; but, as this is not the "correct meaning"
{ch'eng # ШЖ ) °* trie Sarvastivadins, he says that it is dosa, an "error."
88. The Sutra of Vatsagotra, Sarhyukta, TD 2, p. 245cl0. The Bhagavat said to the monk