Abhidharmakosabhasyam, Volume IV

Footnotes \Ы1
the dharmalaksanas." But Stcherbatski states that the definition of these masters is that of
Pdnini, i.4, 54: svatantrah kartd.
We see, Kofa, iii.27 (p. 413), that the Grammarians, or Vaiyakaranas, protest against
the thesis of "action without an agent" (akartrkd kriyd). In the same passage, certain
masters (kecid vddinah) maintain that Pratityasamutpada supposes a support, namely an
atman.
151. Vydkhyd: tasya tu svdtantryam ndstiti darsayann aha trividham cedarh karmeti vistarah
/ kdyasya cittaparat antra vrttih cittapravartitvdt kdyakarmanah / cittasydpi kdye vrttih
svakdranaparatantrd manodharmamanaskdrddiparatantrd / tasydpy evam / tasya
cittasvakdranasya svakdranaparatantrd vrttir Hi ndsti kasya cid api svdtantryam kdyasya
cittasya cittakdranasydnyasya vd / pratyayaparatantrd hi sarve bhdvdh
caturbhis cittacaittd hi samdpattidvayam tribhih
dvdbhydm anye tu jay ante iti vacandt (ii.65) /
dtmano'pi ca nirapeksasya buddhivisesddyutpattdv akdranatvdbhyupagamdn na
svdtantryam sidhyati / tasmdn naivamlaksana iti svatantrah karteti.
152. Vydkhyd: tasydkdranatvam upadarsayann aha / ... purvam smartavydrthe smrtir
utpadyate / smrtei chandah kartukdmatd / chanddd vitarkah cetandvis'eso'bhisamskdralaksanafp
prajndviseso'bhisamskdralaksanah prajnaviseso vdyogdcdranayena vaibhdsikanayena
tv abhinirupandvikalpalaksanah (The MS is perhaps incorrect. Here Hsuan-tsang translates
vitarka with the two characters which, elsewhere give vitarka-vicdra. For the Vaibhasikas,
vitarka signifies here {abhi)nirupana vikalpa, one of the three vikalpas defined in Kosa,
i.33a; one type of prajn~d {prajfidvis'esa) which consists of examining, or deliberation. For
the Yogacarins, vitarka signifies prajudviiesa abhisamskdralaksana: one prajnd which has
the characteristic of action or decision. For the author, vitarka is a cetand, "volition," the
characteristic of which is "to create" (abhisamskar) (Kos'a, i.l5a) / vitarkdt prayatno viryam
/ prayatndd vdyuh / tato vdyoh karma de/dntarotpattilaksanam iti kim atrdtmd kurute.
153. Vydkhyd: vijHdne pratisedhdd iti yaivopalabdhis tad eva vijndnam / vijndne cdtmanah
sdmarthyam pratisiddham cittdd evdstu samskdravifesapeksan na hi... phutsvdhdndm iti /
yathdtathoktam iti/ tadvikdravikdritvdddirayas caksurddaya iti (i.45a-b) /yathdkah
kasydfrayah . .. naiva sa evam air ay ah (note 145).
154. According to the formula: na hi bhiksavah karmdni krtdny upacitdni bdhye
prthividhdtau vipacyante / apitupdttesu skandhadhdtvdyatanesu.. .(Divya, 54 and passim).
On sattvdkhya, updtta, see Kosa, i,10b, English trans, (p. 65), 34c (p. 98), 39 (p. 107), iv.5d
(P- 569).
155. H. Ui, Vaisesika Philosophy, 75, 98; Kosa, iv.2b (p. 555).
156. Above, p. 1347.
157. For the Sarvastivadins, the cause of retribution "gives forth" its fruit when it is past
(ii.57, 59); as a consequence, the past exists (v.25a-b, p. 807). Vasubandhu remarked (v. p.
818) that the Sautrantikas do not admit that the result arises directly from action. For the
different results of action, see iv.85.
See Madhyamaka, xvii. 6 and following, "If an action lasts until its retribution, it would
be eternal..." The doctrine that Vasubandhu presents here is refuted xvii. 12; the opinion
of Candrakirti, xvii.13: When an action arises, there also arises in the series a dharma
unassociated with the mind, morally neutral, destroyed through bhdvand, that is called
aviprandia, which produces the result of the action.
From another point of view, the ankura cannot arise from either the destroyed bija, or
from a non-destroyed bija; Catustava, quoted in Madhyamakdvatdra, 97, Bodhicarydvatdraparljikd,
ix.108.
158. For karmasamtdnaparindmavi/esa, see ii.36c (p. 211).