A Study of the Samskara Section of Vasubandhu's Pancaskandhaka with Reference to Its Commentary by Sthiramati

by Jowita Kramer

1. Introduction

In his treatise "On the Five Constituents of the Person" (Pancaskandhaka) Vasubandhu succeeded in presenting a brief but very comprehensive and clear outline of the concept of the five skandhas as understood from the viewpoint of the Yogacara tradition. When investigating the doctrinal development of the five skandha theory and of other related concepts taught in the Pancaskandhaka, works like the Yogacarabhumi, the Abhidharmasamuccaya, and the Abhidharmakosa- bhasya are of great importance. The relevance of the first two texts results from their close association with the Pancaskandhaka in terms of tradition. The significance of the Abhidharmakosabhasya is due to the assumption of an identical author of this text and the Pancaskandhaka^ The comparison of the latter with the other texts leads to a highly inconsistent picture of the relations between the works.

It is therefore difficult to determine the developmental processes of the teachings presented in the texts under consideration and to give a concluding answer to the question whether the same person composed the Abhidharmakosabhasya and the Pancaskandhaka. What makes the identification of the interdependence between the texts even more problematic is our limited knowledge of the methods the Indian authors and commentators applied when they composed their works. It was obviously very common to make use of whole sentences or even passages from older texts without marking them as quotations. If we assume the silent copying of older material as the usual method of Indian authors, then the question arises why in some cases the wording they apply is not identical but replaced by synonyms or completely different statements. Are all these divergences included deliberately by the authors or do they result from a rather loose treatment of the sources, which might be caused by the fact that the authors quoted from the older texts by memory and not on the basis of written sources? Another question difficult to answer is that of the consistency which was expected from an Indian author. There are instances in the works of Vasubandhu and Sthiramati in which the authors seem to be in conflict with statements they made on other occasions. Which conclusions are to be

I would like to thank Lambert Schmithausen, Jens-Uwe Hartmann, Kazuo Kano, and Ralf Kramer for offering very helpful comments and corrections to previous drafts of this paper. I am also grateful for the support received from the German Research Foundation (DFG) from 2007 until 2010, which enabled me to complete this article. 1 On the authorship of the works ascribed to Vasubandhu, see SCHMITHAUSEN (1987: 262f., n. 101).drawn from such occurrences? Do they imply that two different authors have to be assumed for the respective works? Or do they rather indicate that it was common practice to adjust one's own position to the context in which a particular sentence, passage, or text was written, even if it contradicted a view one had been proposing somewhere else? Or might these inconsistencies simply result from an occasional inaccuracy of the authors, who may have sometimes left their former concepts unconsidered?

When trying to identify the relations between the teachings presented in the texts under consideration, not only the similarity between the positions held but also the closeness of the wording has to be considered. While analogies in contents point to a general affiliation of the concepts to a certain philosophical and literary context, only a parallel wording permits us to conclude that the presented teachings definitely share a common textual source. As will become evident through the examples provided below, both these kinds of relationships can be identified with regard to the Pahcaskandhaka(vibhasa) and the other Abhidharma texts. One of my main concerns in this paper is to show that the relations between the texts under discussion are very heterogeneous and any attempt to clarify them requires a thorough comparative examination of the teachings presented in the texts.

A few years ago, facsimiles of the Sanskrit manuscripts of Vasubandhu's Pancaskandhaka and its commentary by Sthiramati, the Pancaskandhakavibhasa, were made available at the China Tibetology Research Center (^HOP/PPPPl1 P

Zhongguo zangxue yanjiu zhdngxhi) in Beijing. An edition of the Pancaskan­dhaka by Li Xuezhu and Ernst STEINKELLNER has already appeared in print (Li & STEINKELLNER, 2008), and the critical and diplomatic editions of the Pahca- skandhakavibhasa will soon be published (KRAMER, forthcoming 1). After studying the sections on matter (rupa) and mind (vijhana) of these texts in two publications (KRAMER, 2008, and KRAMER, forthcoming 2), I am now presenting an investigation of the section on the fourth skandha, the samskaras? in which I compare the definitions of the samskaras provided in the Pancaskandhaka to parallel explanations in the Abhidharma texts mentioned above, namely the Abhidharmasamuccaya, the Abhidharmakosabhasya, and the "Basic Section" of the Yogacarabhumi. This comparison is supplemented with additional quotations from these works as found in Sthiramati's commentary on the Pancaskandhaka, viz. the Pancaskandhakavibhasa, and with citations from the Abhidharmasamuccaya- bhasya.

2. The Section on Samskaras 2.1 General Remarks

The original meaning of samskara has been discussed in detail by Tilmann VETTER in his study of the utilization of the five skandhas in canonical sources (VETTER, 2000:27-63). According to VETTER, it is uncertain what exactly the early passages mean when they employ the (Pali) term sahkhara or the related verb (abhi)sari- kharoti. VETTER demonstrates that the term saiikhara was used in two different ways in canonical sources: on one hand, it seems to point to external objects or even to all impermanent objects of experience in general; on the other hand, in a more specific sense, it refers to the factors that activate people to do something and activate life after death. Only very few canonical passages explain in detail what these factors are. The well known triad of passion (raga), hatred (dosa), and delusion (moha) seems to be found often in this context. The explanation of the fourth skandha as the sixfold intention (cetana), which in later texts is provided as the traditional interpretation of samskara, seems to be a later (though still canonical) interpretation of the term. The clear distinction of harmful and benevolent impulses activating good and bad deeds or leading to rebirth in a good or bad place also appears to be a later stage of development in the usage of the term samskara.

In Vasubandhu's Pahcaskandhaka, the characterization of the fourth skandha has reached an elaborate level, the samskaras being differentiated clearly into different classes, including the "factors associated with mind" (caitasika dharmah or caitta) and the "samskaras dissociated from mind" (cittaviprayuktah samskarah). A very similar treatment of the samskaras is found in the Yogacarabhumi and the Abhidharmasamuccaya. In the Abhidharmakosabhasya, however, we find a diffe­rent stage of development. There the caittas and cittaviprayuktah samskarah are not part of the definition of the fourth skandha in the first chapter, but are treated as separate categories in chapter two.

2.2 Factors Associated with Mind (Caitta) 2.2.1 Classification of the Caittas

When we take a closer look at the classification of the factors associated with mind, we find some divergences between the texts under discussion. On one hand, the Pahcaskandhaka(vibhasa) enumerates six categories of caitasika dharmah:1'

(1) universal (sarvatraga) (2) bound to certain objects (pratiniyatavisaya) (3) beneficial (kusala) (4) contaminations (klesa) (5) secondary contaminations (upaklesa) (6) factors that may be beneficial, detrimental, or neutral3 On the other hand, the Abhidharmakosabhasya gives five different classes of caittas, referring to them as (mahajbhumikasj (1) factors of great extension (mahabhumika) (2) beneficial factors of great extension (kusalamahabhumika) (3) factors of great extension, which are contaminations {klesamahabhiimika) (4) detrimental factors of great extension (akusalamahabhumika) (5) factors whose extension is that of limited contaminations (parlttaklesabhumika) Subsequently, an additional group of factors is listed as: (6) undetermined (aniyata) The first class of the Abhidharmakosabhasya, the mahabhumika class, consists of factors that accompany every moment of mind (AKBh 54i9), and it is identical to the categories (1) "universal" (sarvatraga) and (2) "bound to certain objects" (prati- niyatavisaya) of the Pancaskandhaka. These classes include the following caittas? Table A.

AKBh PSk(V), TrBh AS Y

Class (1):

10 mahabhumikas Classes (l)-(2):

5 sarvatraga, 5 pratiniyatavisaya 1. vedana (feeling) 1. sparsa (contact) [[[cetana]]] manaskara 2. cetana (intention) 2. manaskara (attention) [[[vedana]]] sparsa 3. samjiia (ideation) [3. vedana (feeling)] [samjha] vedana 4. chanda (wish) [4. samjha (ideation)] manaskara samjha 5. sparsa (contact) 5. cetana (intention) sparsa cetana 6. mad (determination) (= prajha, discrimination) 1. chanda (wish) chanda chanda 7. smrti (mindfulness) 2. adhimoksa (conviction) adhimoksa adhimoksa 8. manaskara (attention) 3. smrti (mindfulness) smrti smrti 9. adhimoksa (conviction) 4. samadhi^absorption) samadhi samadhi 10. samadhi (absorption) 5. prajha (TrBh: dhl) (discrimination) prajha prajha

The five items chanda, adhimoksa, smrti, samadhi, and prajha (= mad) are sepa­rated from the group of the ten caittas that accompany every moment of mind and 5 /’S7<T/I9b6.

6 Some of the following names of caitta categories are already mentioned in earlier Abhidharma works. See Willemen, Dessein & Cox (1998:72 and 208f.).

7 The differences between the listings in these works are marked in bold below. The two factors vedana (feeling) and samjha (ideation) are, striktly speaking, also "factors associated with mind." But since they have already been explained as separate categories (i.e., as the second and the third skandhas), the Pancaskandhaka and the Abhidharma- samuccaya exclude these two terms from their definitions of the samskaras. Therefore these two categories are mentioned below in square brackets. categorized as factors "bound to certain objects." This alternative classification apparently indicates a Yogacara innovation.

As for the remaining categories, the "beneficial factors of great extension" (kusalamahabhumika) comprise the same ten samskaras as the parallel section (3) "beneficial" (kusala) in the Pancaskandhaka, though the latter text adds an additio­nal item:

Table B.

AKBh PSk(V), TrBh AS Y Class (2): f0 kusalamahabhumikas Class (3): 11 kusala f. sraddha (trust) 1. sraddha (trust) sraddha sraddha 2. apramada (care) 2. Arf(shame in relation to oneself) hri hri 3. prasrabdhi (ease) 3. apatrapya (shame in relation to others) apatrapya apatrapya 4. upeksa (equanimity) 4. alobha (absence of craving) alobha alobha 5. Az?(shame in relation to oneself) 5. advesa (absence of hatred) advesa advesa 6. apatrapa (shame in relation to others) 6. amoha (absence of delusion) amoha amoha 7. (alobha) (absence of craving) 7. virya (energy) virya virya 8. (advesa) (absence of hatred) 8. prasrabdhi (ease) prasrabdhi prasrabdhi 9. ahimsa (non-harm) 9. apramada (care) apramada apramada 40. virya (energy) 10. upeksa (equanimity) upeksa upeksa 11. avihimsa (non-harm) avihimsa ahimsa

Unlike the Abhidharmakosabhasya, the Pancaskandhaka adds "absence of delu­sion" (amoha) to this category. This is remarkable, as Vasubandhu explains in the Abhidharmakosabhasya (AKBh 5522) that amoha is not to be mentioned among the kusalamahabhumikas, because - being included in prajha - it is already part of the first group, the mahabhumikas, listed above in table A.

The caittas listed in the Abhidharmakosabhasya in groups (3) to (5) are all but one found in the Pancaskandhaka among the "secondary contaminations" (upa- klesa) of section (5):

Table C.

AKBh PSk(V), TrBh AS Y Class (3): 6 klesamahabhumikas Class (5): 20 upaklesas (accepted) (rejected) i.moha (delusion) 1. asraddhya (absence of trust) 1. krodha (wrath) krodha krodha

2. pramada (careless­ness) 2. kausidya (idleness) 2. upanaha (resentment) upanaha upanaha 3. kausidya (idleness) 3. musitasmrtita (loss of mindfulness) 3. mraksa (concealment) mraksa mraksa 4. asraddhya (absence of trust) 4. viksepa (distraction) 4. pradasa (contentiousness) pradasa pradasa 5. styana (dullness) 5. avidya (ignorance) 5. irsya (envy) Irsya irsya 6. uddhava (excitement) ( = auddhatya) 6. asampra- janya, (absence of mindfulness) 6. matsarya (avarice) matsarya matsarya 7. ayoniso- manaskara (wrong attention) 7. maya (deceit) maya maya 8. mithyadhi- moksa (wrong conviction) 8. sathya (guile) sathya sathya 9. auddhatya (excitement) 9. mada (conceit) mada mada 10. pramada (carelessness) 10. vihimsa (harming) vihimsa vihimsa

Class (4):

2 akusalamahabhumikas 1. ahrikya (shamelessness in relation to oneself) 11. ahrikya (shamelessness in relation to oneself) ahrikya ahrikya 2. anapatrapa (shamelessness in relation to others) 12. anapatrapya (shame­lessness in relation to others) an­apatrapya an­apatrapya

Class (5):

10 parittaklesabhumikas 1. krodha (wrath) 13. styana (dullness) styana styana 2. upanaha (resentment) 14. auddhatya (excitement) auddhatya auddhatya 3. sathya (guile) 15. asraddhya (absence of trust) asraddhya asraddhya 4. irsya (envy) 16. kausidya (idleness) kausidya kausidya 5. pradasa (contentiousness) 17. pramada (carelessness) pramada pramada 6. mraksa (concealment) 18. musitasmrtita of mindfulness) musita­smrtita musita­smrtita 7. matsara (avarice) 19. viksepa (distraction) asam- prajanya adhiksepa (read: viksepa)

8. maya (deceit) 20. asamprajanya (absence of mindfulness) viksepa asam­prajanya 9. mada (conceit) fO. vihimsa (harming)

The only item among the three categories mentioned in the Abhidharmakosa­bhasya that does not occur in the Pahcaskandhaka is "delusion" (moha). This is possibly because moha - according to the Abhidharmakosabhasya - is a synonym of avidya (AKBh 56()) and the latter is one of the six caittas listed in the Pahca- skandhaka within the klesa group. The other five are "passion" (raga), "enmity" (pratigha), "pride" (mana), "(false) view" (drsti), and "doubt" (vicikitsa) - none of these klcsas are mentioned in the Abhidharmakosabhasya list of caittas, but interestingly they are found together with avidya as the six latent defilements (anusaya) in the fifth chapter of the text: Table D.

AKBh PSk(V), TrBh | AS | Y listed in chapter five as latent defilements (anusaya) -s Class (4): 6 klesas

  1. raga (passion) raga raga
  2. pratigha (enmity) pratigha pratigha
  3. mana (pride) mana avidya
  4. avidya (ignorance) avidya mana
  5. dratf( [false] view) vicikitsa disti
  6. vicikitsa (doubt) drsti vicikitsa

The four factors of the last group (6), "undetermined" (aniyata) or "factors that may be beneficial, detrimental, or neutral," are identical in the Pahcaskandhaka and the Abhidharmakosabhasya:

Table E.

Class (6): Class (6): 4 aniyata 4 factors that may be beneficial, detrimental, or neutral 1. kaukrtya (regret) 1. kaukrtya (regret) middha kaukrtya 2. vitarka (rough examina­tion) 2. middha (languor) kaukrtya middha 3. vicara (subtle investiga­tion) 3. vitarka (rough examination) vitarka vitarka 4. middha (languor) 4. vicara (subtle investiga­tion) vicara vicara

The question which items are to be included in class (3) of the Abidharmakosabhasya (table C above), viz. the klesamahabhumika group, seems to have been generally disputed at the time when Vasubandhu composed this text, as is evident from the author's reference to divergent opinions of the Abhidharma masters (AKBh 56i0ff). Vasubandhu accepts the following group of klesas: "delusion" (moha), "carelessness" (pramada), "idleness" (kausidya), "absence of trust" {asraddhya), "dullness" {styana), and "excitement" {uddhava). He explicitly rejects the alternative listing of ten klesamahabhumikas found in some Abhid- harma works. This alternative list includes: 1. "absence of trust" {asraddhya'), 2. "idleness" {kausidya), 3. "loss of mindfulness" {musitasmrtita), 4. "distraction" (viksepa), 5. "ignorance" {avidya), 6. "absence of mindfulness" {asamprajanya), 7. "wrong

attention" {ayonisomanaskara), 8. "wrong conviction" {mithyadhimoksa), 9. "excite-ment" {auddhatya), and 10. "carelessness" {pramada). Vasubandhu's rejection of the three items musitasmrtita, viksepa, and asamprajanya is remark­able insofar as these three samskaras are listed by Vasubandhu in his Pahcaskand- haka as being part of the upaklesa group (class 5).

In the Abhidharmakosabhasya, Vasubandhu excludes these three caittas, from his klesamahabhumika list, explaining that musi-tasmrtita is not different from contaminated {klista) smrti and that viksepa is nothing but contaminated samadhi {AKBh 5615). Following this assignment, all three are to be found in the first category of mahabhumikas. The same applies to the other two caittas listed in the alternative group of klesamahab- humikas {AKBh 56i3f): ayoniso-manaskara, which can be identified with ma-

naskara, and mithyadhi-moksa, which, most probably, has to be regarded as part of adhimoksa. It is notable that these two caittas are - in contrast to musitasmrtita, viksepa, and asam-prajanya- not mentioned in Vasubandhu's Pancaskandhaka.

It is also remarkable that in the Abhidharmasamuccaya most of the twenty secondary contaminations and the four factors that may be beneficial, detrimental, or neutral are subordinated under the four factors "enmity" {pratigha), "passion" {raga), "hatred" {dvesa), and "delusion" {moha). It is interesting to note that neither dvesa nor moha are mentioned in the caitta list of the Abhidharmasamuccaya. As already indicated above, the lack of moha might be explained by the fact that moha is a synonym of avidya. The reason for not mentioning dvesa could be the latter's close resemblance to pratigha^ The mentioning of both terms, pratigha and dvesa, side by side within the group of the four superordinate categories is probably due to the merging of two orininally independent systems.

Fourteen of the nineteen subordinated factors are ascribed to a single category, whereas five are said to be part of two or even three factors: Table F. The system in AS of subordinating most of the 20 upaklesas and the 4 factors that may be beneficial, detrimental, or neutral under the four factors pratigha, raga, dvesa, and moha.

part of pratigha (enmity) vihimsa (harming), krodha (wrath), upanaha (resentment), pradasa (contentiousness) part of raga (passion) matsarya (avarice), mada (conceit), auddhatya (excitement); maya (deceit), sathya (guile); viksepa (distraction), ahrikya (shamelessness in relation to oneself), anapatrapya (shamelessness in relation to others)

part of dvesa (hatred) irsya (envy); viksepa (distraction), ahrikya (shamelessness in relation to oneself), anapatrapya (shamelessness in relation to others) part of moha

(delusion) mraksa (concealment), kaukrtya (regret), styana (dullness), asraddhya (absence of trust), kausidya (idleness), middha (languor); maya (deceit), sathya (guile); viksepa (distraction), ahrikya (shamelessness in relation to oneself), anapatrapya (shamelessness in relation to others)

Neither in the Pancaskandhaka, the Yogacarabhumi, nor the Abhidharmakosa­bhasya are the caittas categorized in such a way. Sthiramati sporadically mentions parallel ascriptions in his commentary to the Pancaskandhaka, probably quoting them from the Abhidharmasamuccaya^ While the Abhidharmasamuccaya thus subordinates 17 of the upaklesas and 2 of the category of factors that may be beneficial, detrimental, or neutral to the four categories delineated above, there still remain three caittas of the upaklesa group and two

caittas of the category of factors that may be beneficial, detrimental, or neutral, which are not assigned to any of the four above categories. The five unassigned caittas are carelessness (pramada), absence of mindfulness (asamprajanya), loss of mindfulness (musita- smrtita), rough examination (vitarka), and subtle investigation (vicara). As for the first of them, pramada, it is explained to be based (nisritya) on lobha ("craving," being closely related to raga), dvesa, and moha and to be accompanied by idleness (kausidya). The remaining four factors are not described to be part of or to be based on any other category. They seem, however, to be regarded as particular forms of smrti, prajha, and cetana.

Most of the factors found in classes (3) to (6) of the Abhidharmakosabhasya (tables C-E above) are also listed in the fifth chaper of the text as the ten "fetters" (paiyavasthana) and the six "defilements [consisting in] the contaminations" (klesamalaj. Table G.

AKBh

40 paryavasthanas 1. ahrikya (shamelessness in relation to oneself) 2. anapatrapya (shamelessness in relation to others) 3. irsya (envy) 4. matsaiya (avarice) 5. uddhava (excitement) 6. kaukrtya (regret) 7. styana (dullness) 8. middha (languor) 9. krodha (wrath) 10. mraksa (concealment) 6 klesamalas

11 See his comments on vihhnsa, pradasa, matsarya, auddhatya, sathya, styana, and middha. 1. maya (deceit) 2. sathya (guile) 3. mada (conceit) 4. pradasa (contentiousness) 5. upanaha (resentment) 6. vihimsa (harming)

2.2.2 Comparison

In the following, I compare the definitions of the caittas as provided in the Pahcaskandhaka(vibhasa), the Abhidharmasamuccaya, the "Basic Section" of the Yogacarabhumi, and the Abhidharmakosabhasya. It can generally be assumed that the formulations of the definitions of certain terms and concepts in Abhidharmic texts follow a standardized model, the younger works adopting - at least parts of - the formulations to be found in preceding scriptures. Thus, it is not surprising that Vasubandhu also employs material from other Abhidharmic sources in the Pahcaskandhaka and that Sthiramati supplements further quotations in his com­mentary. However, some questions regarding Vasubandhu's and Sthiramati's way of dealing with their sources remain unanswered: What were Vasubandhu's (and Sthiramati's) criteria in adopting a certain definition of a term from an older source and

neglecting another? Are the innovations found in Vasubandhu's text concepts newly developed by himself, or do they originate from a source unknown to us? Which conclusions can we generally draw from the analysis of an author's treatment of older material? Was it considered appropriate if the author modified and restyled the traditional explanations? It is beyond the scope of the present paper to answer all these larger questions, but the comparative presentation of the definitions of the samskaras given in the following is intended to provide a well- founded point of departure for future research, giving a rough overview of the possible relations between the texts under discussion.

The explanations listed below are classified into four different categories. It has been attempted to assign every samskara to a single category, even though this classification is not always unambiguous, as some of the definitions can be applied to more than one category. In spite of this overlap, it appeared reasonable to put the definitions into a structured order, which might help to understand the relations between the texts. Some of the disagreements documented below result merely from the applica­tion of synonyms, as for instance in the definition of sparsa, in which Vasubandhu uses the term "contact" (samavaya') in the Pahcaskandhaka, whereas the Abhi­dharmasamuccaya, the Yogacarabhumi, and the Abhidharmakosabhasya have "encounter" (sannipata) in the same context. Although differences of this kind are of no relevance to the contents of the definitions, they have been accounted for in the comparison in order to point out variations in the wording and are emphasized below by dashed underlining.

Four distinct patterns of relationship can be ascertained among the texts:

1) notable disagreements between PSk and AKBh 2) notable disagreements between PSk and AS and/or Y 3) notable disagreements between PSk and AS, Y, AKBh 4) no or minor disagreements

In the following, the definitions of the caittas of the six classes found in the Pahca- skandhaka will be listed under each of these four categories.

1) Notable disagreements (marked in bold) between PSk and AKBh Universal (sarvatraga} caittas and caittas bound to certain objects (pratiniyata- visayaY adhimoksa, conviction:

PSk niscite vastuni tathaivavadharanam (certainty that a determined object [[[exists]]] in just this manner) AS niscite vastuniyathaniscayam dharana (certainty that a determined object [[[exists]]] in the determined manner) Y yan niscite vastuni tatra tatra tadanugavadharanasaktih (capability of being certain with regard to an object, accompanying the [[[mind]] and the universal caittad\ here and there) AKBh adhimuktih (confidence)

Beneficial (kusaki} caittas\ A apatrapya, shame in relation to others:

PSk lokamjuihipatimkrpya vadyena lajja (embarrassment about a fault being related to common people) AS paratp 'vadyena lajjana (embarrassment about a fault being related to others)

prasrabdhi, ease:

PSk dausthufyapratipaksah kayacittakarmanyata (antidote to badness, flexibility of body and mind) AS kayacittadausthulyanam pratiprasrabdheh kayacittakarmanyata (flexibility of body and mind [acquired] by means of the ease of the badness of body and mind) Y — AKBh cittakarmanyataY~ (flexibility of mind)

upeksa, equanimity:

PSk sa evalobho yavad vuyam, yan nisritya cittasamatam cittaprasathatam cittanabhogatam ca pratilabhate, yaya nirvasitesu klistesu dharmesv asahklistavihari bhavati (it is [the four, beginning with] absence of craving up to energy, based on which one attains equality, tranquility, and effortlessness of the mind and through which one remains in an uncontaminated state, after the contaminated factors have been removed) AS saviryakan alobhadvesamohan nisritya ya samklistaviharavairodhiki cittasamata cittaprasathata cittasyanabhogavasthitata (equality, tranquility, and effortlessness of the mind which is based on absence of craving, hatred, and delusion being accompanied by energy and which is opposed to contaminated states)

Y — AKBh cittasamata cittanabhogata (equality and effortlessness of the mind)

Contaminations {klesaY atimana, great pride:

PSk sadrsac chreyan asmisreyasa va sadrsa id ya cittasyonnatih (inflation of the mind [of someone who thinks] "I am superior" with regard to an equal or "I am equal" with regard to a superior)

AS — AS] (94b2) mtshungspa bas che ba 'am / che ba dangmtshungs so snyam du sems khengs pa gang yin pa 'o {sadrsac chreyan asmisreyasa va sadrsa itiya cittasyonnatih)n (inflation of the mind [of someone who thinks] "I am superior" with regard to an equal or "I am equal" with regard to a superior)

AKBh samad visisto ’smiti ([inflation of someone who thinks] "I am superior" with regard to an equal)

Secondary contaminations (upaklesa) and the four factors that may be beneficial, detrimental, or neutral:ls pramada, carelessness:

PSk yai rapadvesamohakausldyaih klesac cittam na raksati kusalam ca na bhavayati’ (one does not protect the mind from contaminations because of passion, hatred, delusion, and idleness, and does not cultivate the beneficial) AS sa kausidyan lobhadvesamohan nisritya kusalanam dharmanam abhavana sasravebhyas ca dharmebhyas cetaso haraksa (non-cultivation of beneficial factors, which is based on craving, hatred, and delusion being accompanied by idleness, and non-protection of the mind against impure factors) Y — AKBh kusalanam dharmanam abhavana, apramadavipakso dharmah (non-cultivation of beneficial factors, a factor which is the opposite of care)

asamprajanya, absence of mindfulness:

PSk klesasamprayukta prajha kayavagmanahpracaresv asamviditaviharita (discrimination associated with contaminations, a state lacking awareness of the actions of body, speech, and mind) AS klesasamprayukta prajha yayasamvidita kayavakcittacarya^ pravartate (discrimination associated with contaminations, by means of which involuntary actions of body, speech, and mind arise) Y — AKBh —

vitarka, rough examination:

PSk paryesako manojalpas cetanaprajhavisesah / ya cittasyaudarikata (investigative mental verbalization, a particular kind of intention or discrimination, grossness of the mind) AS cetanam vii nisritya prajham va paryesako manojalpah / sa ca cittasyaudarikata (investigative mental verbalization based on intention or discrimination, grossness of the mind)

18 No definitions of the secondary contaminations are included in Y. 19 Although the contents of this definition are very similar to the explanation in AS, the variations in the formulations are remarkable. 20 7’5XV39b5: kayavakcittacarya.�

Y — AKBh cittaudarikata (grossness of the mind)

vicara, subtle investigation:

PSk pratyaveksako manojalpas tathaiva/ya cittasya suksmata (analyzing mental verbalization, also [a particular kind of intention or discrimination], subtlety of the mind) AS cetanam va nisrityaprajham vapratyaveksako manojalpah/ sa ca cittasya suksmata (analyzing mental verbalization based on intention or discrimination, subtlety of the mind) Y — AKBh cittasuksmata (subtlety of the mind)

2) Notable disagreements (marked in bold) between P5!tand AS and/or Y Universal (sarvatraga} caittas and caittas bound to certain objects (pratiniyata- visaya): (none) Beneficial (kusala} caittas'. sraddha, trust:

PSk kannaphalasatyaratnesv abhisampratyayas cetasah prasadah (firm belief [and] clarity of the mind toward karma, [its] results, the [four] truths, and the [three] jewels) AS astitvagunavattvasakyatvesv abhisampratyayahprasado bhilasab (firm belief, clarity, [and] aspiration toward that which exists, toward that which possesses virtues, and toward the capabilities) Y — AKBh cetasah prasadah! (clarity of the mind); (view of "others" [apare\'.) satyaratnakarma- phalabhisampratyayah (firm belief in the [four] truths, the [three] jewels, karma, and [its] results)

Contaminations (klesa): (none)� Secondary contaminations (upaklesa') and the four factors that may be beneficial, detrimental, or neutral: mraksa, concealment:

PSk atmano 'vadyapracchadana (hiding of one's own faults) AS samyakcoditasyamohainsikavadyapracchadana (hiding of faults by someone who has been justly accused; it is part of delusion)

AKBh a vadyapracchadanam (hiding of faults)

Irsya, envy:

PSK parasampattau cetaso vyarosah (anger of the mind with regard to the success of others) AS labhasatkaradhyavasitasya parasampattivisese dvesamsiko 'marsakrtas cetaso vyarosah (anger of the mind aroused by intolerance of someone who desires gains and honors with regard to the extraordinary success of others; it is part of hatred) Y — AKBh parasampattau cetaso vyarosah (anger of the mind with regard to the success of others)

mada, conceit:

PSk svasampattau raktasyoddharsas cetasah paryadanam (joy of someone who is excited about his own success, abolition of the mind) AS arogyam vagamyayauvanam va, dirghSyuskalaksanam vopalabhyanyata- manyatamam va sasravam sampattim rSgamsikam nand[saumanasyam (joy and cheerfulness arising from health, youth, from a sign of longevity, or acquired from any impure success; it is part of passion) Y —

AKBh svadharme raktasva paryadanam tu cetasah (abolition of the mind of someone who is excited about his own qualities)

auddhatya, excitement:

PSk cittasya vyupasamah (restlessness of the mind) AS subhanimittam anusarato ragamsikascetaso 'vyupasamah (restlessness of the mind in someone who pursues a pleasant object; it is part of passion)

cetaso 'vyupasamah (restlessness of the mind) kaukrtya, regret:

PSk cetaso vipratisarah (repentance of the mind) AS yad abhipretanabhipretam karanakaranam (read: karanakaranam) agamya mohamsikascetaso vipratisarah, kusalam akukalam avyakrtam, kale kale, yuktam ayuktam ca (repentance of the mind arising from intentional or not intentional [[[actions]]] that were done or not done in relation to something beneficial, detrimental, [or] neutral, done at the right time [or] at the wrong time, something appropriate or inappropriate; it is part of delusion) Y — AKBh cetaso vipratisarah (repentance of the mind)

3) Notable disagreements (marked in bold) between PSk and AS, Y, AKBh™ Universal (sarvatraga) caittas and caittas bound to certain objects (pratiniyata- visaya)-. sparsa, contact:

PSk trikasamavaye paricchedah

(determination [of the change of the sense faculties] in the moment of contact of the three \indriya, visaya, and vijhana}) AS trikasarinipataindriyavikaraparicchedah (determination of the change of the sense faculties in the moment of the encounter of the three \indriya, visaya, and vijhana)) Y trikasannipatah

(encounter of the three \indriya, visaya, and vijhana\) AKBh indriyavisayavijhanasannipataja sprstih (touch arisen from the encounter of the sense faculty, the object, and perception)

23 /’5jfU40a1: kusalam akusalam avyakrtam kale eakale (read: kale) yuktam ayuktam ca. 24 In the following section, passages in AS, Y, and AKBh are marked, which differ from PSk. In the quotations from the latter, disagreements with AS, Y, or AKBh are highlighted. Divergences between AS, Y, and AKBh have not been taken into conside­ration.� cetana, intention:

PSk gunato dosato 'nubhayatas cittabhisamskaro manaskarma (activating the mind [or] mental activity in relation to the virtuous, unvirtuous, and neither [[[virtuous]]] nor [[[unvirtuous]]]) AS cittabhisamskaro manaskarma (activating the mind [or] mental activity) Y cittabhisamskarah (activating the mind) AKBh cittabhisamskaro manaskarma (activating the mind [or] mental activity)

chanda, wish:

PSk abhiprete vastunyabhilasah (craving for the desired object) AS Ipsite vastuni tattadupasamhata kartukamata (the desire for action [directed at] a desired object, connected to this or that [[[mind]] and these or those universal caittas\) Y yadIpsite vastuni tatra tatra tadanuga kartukamata (the desire for action [directed at] the desired object, accompanying the [[[mind]] and the universal caittas] here and there) AKBh karttr- (read: kartu-') kamata (the desire for action)

smrti, mindfulness:

PSk samstute vastunyasampramosascetaso bhilapanata (non-loss [and] fixing of a familiar object by the mind)25 AS samstute vastuni cetaso 'sampramosah (the mind's non-loss of a familiar object) Y yat samstute vastuni tatra tatra tadanugabhilapana (fixing of a familiar object, which accompanies the [[[mind]] and the universal caittas} here and there) AKBh alambanasampramosah (non-loss of an object)

samadhi, absorption:

PSk upapariksye vastuni cittasyaikagrata (concentration of the mind on the object to be investigated) AS upapariksye vastuni cittasyaikagrata (concentration of the mind on the object to be investigated) Y yatpariksye vastuni < tatra tatra> tadanugam upanidhyanasamnisritam cittaikagryam (concentration of the mind on the object to be investigated, which accompanies the [[[mind]] and the universal caittas} here and there and which is based on reflection) AKBh cittasyaikagrata (concentration of the mind) 25 On the translation of asampramosa and abhilapanata, see Cox (1992:83).

prajha, discrimination:

PSK tatraiva{ = upapariksye vastuni} pravicayo yogayogavihito 'nyathaca (correct, incorrect, and other examination [of the object to be investi­gated]) AS upapariksya eva vastuni dharmanampravicayah (examination of the qualities of the object to be investigated) Y yatpariksya eva vastuni tatra tatra tadanugo dharm&na (read: dharmanani) pravicayoyogavihitato vayogavihitato va naiva yogavihitato nayoga vihitatah (correct, incorrect, or neither correct nor incorrect examination of the qualities of the object to be investigated, which accompanies the [[[mind]] and the universal caittas] here and there) AKBh matih prajha dhannapravicayah (discrimination is determination, the examination of the qualities)

26 Beneficial (kusala) caittas'. hrf, shame in relation to oneself:

PSk atmanam dharmam vadhipatimkrtvavadyena lajja (embarrassment about a fault being related to oneself or the doctrine) AS sraram avadyena lajjana (embarrassment about a fault being related to oneself) Y — AKBh —

alobha, absence of craving:

PSk lobhapratipakso nirvid anagrahah (antidote to craving, disgust, absence of attachment) AS bhave bhavopakaranesu vanasaktih (non-attachment to existence or everyday necessities) Y — AKBh —

advesa, absence of hatred:

PSk dvesapratipakso maitri (antidote to hatred, benevolence) AS sattvesu duhkhe dubkhasthaniyesu ca dhannesv anaghatah (absence of anger with regard to living beings, suffering, and the factors belonging to suffering) Y — AKBh —

PSkV26alt bhave bhavopakaranesu canasaktih.� PS£y29ai: advesamsah. amoha, absence of delusion:

PSk mohapratipaksoyathabhutasampratipattih (antidote to delusion, understanding of true reality) AS vipakato vagamato vadhigamato vajhanam pratisamkhya (knowledge [and] discernment [originating] from ripening, authoritative scriptures, or examination)

vnya, energy:

PSk kausicfyapratipaksah kusale cetaso bhyutsahah (antidote to idleness, effort of the mind toward the beneficial) AS kusale cetaso 'bhyutsahah sannahe va prayoge valinatve vavyavrttau vasamtustau va (effort of the mind toward the beneficial, either in the preparation, or in the practice, or the absence of dispiritedness, or in irreversibility, or in dissatisfaction) Y — AKBh cetaso bhyutsahah (effort of the mind)

apramada, care:

PSk pramadapratipakso 'lobhoyavad viryam, yan nisrityakusalan dharman prajabatitatpratipaksams ca kusalan dharman bhavayati (antidote to carelessness, [the four, beginning with] absence of craving up to energy, based on which one gives up the detrimental factors and cultivates the beneficial factors, which are their antidotes) AS savhyakan alobhadvesamohan nisrityaya kusalanam dharmanam bhavana sasravebhyas ca dharmebhyas cittaraksa (cultivation of beneficial factors based on absence of craving, hatred, and delusion accompanied by energy and protection of the mind against impure factors) Y — AKBh kusalanam dharmanam bhavana (cultivation of beneficial factors)

PSk vihimsapratipaksah karuna (antidote to harming, compassion) AS advesaikamsika 1 karunata (compassion which is part of the absence of hatred)

AKBh avihethana (non-cruelty) avihimsa, non-harming:

Contaminations (klesa): raga, passion:

PSk pahcasupadanaskandhesu sneho 'dhyavasanam (affection [and] clinging to the five constituents of appropriation) AS traidhatuko 'nunayah (attachment belonging to the [[[world]] of] the three spheres) Y asatpurusa<sam>sevam agamyasaddharmasravanam ayonisoma- naskSram naih.narpikam va smiUsampramosam Vad hahirdha <va>dhyatmam va nirdharitam < vanirdharitam ve>stavisayadhya vasanam (explicit or inexplicit affection to desired objects, outside or inside [oneself], due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontaneous loss of mindfulness) AKBh —

pratigha, enmity:

PSk sattvesv aghatah (anger toward living beings) AS sattvesu duhkhe duhkhasthanlyesu ca dharmesv aghatah (anger toward living beings, suffering, and the factors belonging to suffering) Yasatpurusa<sam>sevam agamyasaddharmasravanam ayoniso- manaskaram n/rihsargikam va smrtisampramosamyadhyatmam ba- hirdhadhyatmam (read: yo bahirdha vadhyatmamioryadhyatmam bahirdhadhyatmani) vanirdharito<va>nirdharitovanistavisaya- pratighatah (explicit or inexplicit enmity toward undesired objects, outside or inside [oneself], due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontaneous loss of mindfulness) AKBh —

mana, pride (general definition):

PSk sapta manah / mano 'timano manatimano 'smimano 'bhimana unamano mithyamanas ca (seven [kinds of] pride: pride, great pride, pride greater than pride, the notion "I am [this skandha]," extreme pride, pride of not enough [modesty], and false pride) AS satkayadrstisannisrayena cittasyonnatih (inflation of the mind based on the satkayadrsti) AS]1

(94agf.) nga rgyal bdun te / nga rgyal dang/ che ba 'inga rgyal dang/ nga rgyallas kyangnga rgyal dang! nga 'o snyam pa 'inga rgyal dang! mngon pa 'inga

rgyal dang! cung zad snyam pa 'i nga rgyal dang! log pa 'i nga rgyal lo // (s<sapta manah / mano ’timano manatimano 'smimano 'bhimana unamano mithyamanas caj~ (seven [kinds of] pride: pride, great pride, pride greater than pride, the notion "I am [this skandha\," extreme pride, pride of not enough [modesty], and false pride) Y asatpurusa<sam>sevam agamyasaddhannasravanam ayoniso- manaskaram naihsargikam va smrtisampramosam agamy a ya < babirdha va>dhyatmam < va> nirdharita < va>nirdharita voccanicatayam binapranltatayam ca unnatih (explicit or inexplicit inflation, outside or inside [oneself], with regard to [someone] being higher or lower or being inferior or superior due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontaneous loss of mindfulness) y505: mano 'timano manatimano 'smimano 'bhimana unamano mithya­ manas ca

(pride, great pride, pride greater than pride, the notion "I am [this skandha\," extreme pride, pride of not enough [modesty], and false pride) AKBh sapta manah / mano 'timano manatimano 'smimano 'bhimana unamano mithyamanas ca / abbedena dttasyonnatir mana uktah (seven [kinds of] pride: pride, great pride, pride greater than pride, the notion "I am [this skandha]," extreme pride, pride of not enough [modesty], and false pride; in general the inflation of the mind is called "pride")

avidya, ignorance:

PSk karmapbalasatyaratnesv ajhanam / sa punah sahajaparikalpita ca (lack of knowledge of [the threefold division of] karma, [its] results, the [four] truths, and the [three] jewels; it is either inborn or conceptualized) AS traidhatukam ajhanam (lack of knowledge belonging to [the world of] the three spheres) Y asatpurusa<samsevam agamyasaddhannasravanam aynnisnmanaskaram naihsargikam va> smrtisampramosam yaiiheve vastuninirdharitam vanirdharitam va klistam ajhanam^ (explicit or inexplicit contaminated lack of knowledge of the object to be known, due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontane­ous loss of mindfulness)

AKBh (definition of "delusion" \moha\: avidyajhanam asamprakbyanam [[[ignorance]], lack of knowledge, non-clarity])

32 See also Pradhan's identical reconstruction in AS'*456. 33 For the emendations, see Ahn (2003:66). In the Viniscayasamgrahani, mana is sub­divided into four kinds (lta ba mams dang I sems can la brten pa dang I dod pa la longs spyodpa la brten pa dang/ yang sridpa la brten pa'o) or into two kinds (mampar khrul pa'inga rgyal dangl rnam par 'khrul pa ma yin pa’i nga rgyal 16). See Ahn 2003:99f. and . 3 For the emendations, see Ahn (2003:68). satkayadrsti, view of the five constituents [as being the self]:

PSk pancopadanaskandhan atmata atmiyato va samanupasyatoya ktista prajha (contaminated discrimination of someone who regards the five constitu­ents of appropriation as self or mine) AS pancopadanaskandhan atmata atmiyato va samanupasyatoya ksantdrucir matih preksa drstih (an admission, an inclination, a notion, an opinion, [or] a view of someone who regards the five constituents of appropriation as self or mine) Y asatpurusa<sam>sevam agamyasaddhannasravana<m ynnisnmanaskararn naihsargikam va punah smrtisampramosam pancopadanaskandhan atmano (read: atmato) vatmiyato va samanu- pasyatoya nirdharita <vanirdharita va> klista prajha^

(explicit or inexplicit contaminated discrimination of someone who regards the five constituents of appropriation as self or mine, due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontaneous loss of mindfulness) AKBh atmadrstir atmiyadrstir va (view of [the five constituents] as self or mine)

antagrahadrsti, view of extremes:

PSk tamevadbipatimkrtvasasvatata ucchedato va samanupasyato va klista prajha (contaminated discrimination of someone who, under the influence of this [satkayadrsti], regards [the five constituents] as eternal or as breaking off [without requiring any spiritual effort]) AS pancopadanaskandhan chasvatato va ucchedato va samanupasyatoya ksantirucir matih preksa drstih (an admission, an inclination, a notion, an opinion, [or] a view of someone who regards the five constituents of appropriation as eternal or as breaking off) Y asatpurusasamsevam agamyasaddharmasravanam ayonisomanaskaram naihsargikam vapunah smrtisampramosampancopadanaskandhan atmato <va> grbitva (read: grbitah) sasvatato vocchedato va samanu­pasyato ya nirdharita < va>nirdharita va klista prajha (explicit or inexplicit contaminated discrimination of someone who regards the five constituents of appropriation, which he grasps as being the self, as eternal or breaking off, due to association with bad people, to hearing bad doctrines, to wrong attention, or due to spontaneous loss of mindfulness) AKBh tasyaivatmabhimatasva vastuno dhruvadrstir ucchedadrstir vanta- grahadrstih / sasvatocchedantagrabanat (the view of the entity which one believes to be one's self as eternal or as breaking off is the view of extremes, for this is to [falsely] believe in the extremes of eternity or of [spontaneous] breaking off) mithyadrsti, wrong view:

PSk hetum vapavadatahphalam va kriyam va sad va vastu nasayato yaklista prajna (contaminated discrimination of someone who denies the cause, the result, or the action, or who negates a really existing entity) AS hetum vapavadatahphalam va kriyam va sad va vastunasayatomitbya va vikalpayato ya ksantirucir matih preksa drstih (an admission, an inclination, a notion, an opinion, [or] a view of someone who denies the cause, the result, or the action, or who negates a really existing entity or who conceptualizes wrongly) Yasatpurusa<sam>sevam agamyasaddharmasravanam ayoniso- manaskaram hetum vapavadatahphalam va kriyam va sadbhavam (read: sad va instead of sadbhavam) vastu nasayatoya nirdbaritaiva klista prajna (the merely explicit contaminated discrimination of someone who denies the cause, the result, or the action, or who negates a really existing entity, due to association with bad people, to hearing bad doctrines, or to wrong attention) AKBh sati duhkhadisatye nastiti drstir mithyadrstih / sarvaivahi viparita- svabhavapravrtta drstir mithyadrstih / ekaiva tukta / atisayavattvad durgandhaksatavat / esabyapavadikanyas tu samaropikah /

(wrong view is the view that this which really exists, the [four] truthfs] of suffering and so on, does not exist; every dzvy/fwhich is of an erroneous nature is a "false view," but only one [[[drsti]]] receives [this] name, because it is the most [false of all], as the worse [[[Wikipedia:odor|odor]] is called] the bad odor; it is a negation, whereas the other views are erroneous attributions)

drstiparamarsa, clinging to views:

PSk tarn eva trividham drstim tadasrayams capahcopadanaskandhan agratah sresthato visistatahparamatah samanupasyato ya klistaprajna (contaminated discrimination of someone who regards the threefold view [of satkayadrsti, antagrahadrsti, and mithyadrsti] and the five constituents of appropriation, which are its basis, as the best, the most exellent, the most distinguished, and the highest)

AS drstim drstyasrayams ca pahcopadanaskandhan agratah sresthato visistatah paramatas ca samanupasyato ya ksanGrudr matib preksa drstib (an admission, an inclination, a notion, an opinion, [or] a view of someone who regards the [threefold] view [of satkayadrsti, anta­grahadrsti, and mithyadrsti] and the five constituents of appropriation, which are its basis, as the best, the most exellent, the most distinguished, and the highest) Y asatpurusa<sam>sevam agamyasaddharmasravanam ayoniso- manaskaram, satkayadrstim antagrahadrstim <mithyadrstim> sasrayam salambanam sanidanam <sa>sababhusamprayogamparadrstim

For the emendations, see Ahn (2003:64).

upanidhayagratah sresthato visistatahparamatas ca samanupasyatoya nirdharitaiva klista prajha3& (the merely explicit contaminated discrimination of someone who regards the satkayadrsti, the antagrahadrsti, and the mithyadrsti together with their [respective] basis, object, cause, and [the factors] which accompany them and are associated with them, compared with the view of someone else as the best, the most exellent, the most distinguished, and the highest, due to association with bad people, to hearing bad doctrines, or to wrong attention) AKBh hme 'gradrstir drstiparamarsah / kim hinam/ sarvam sasravam/ aryaih prahinatvat/ tasyagrato grahanam drstiparamarsah 1 ("Clinging to views" is the view [of someone who regards] the inferior to be the best. What is the inferior? It is everything impure, because the nobles abandon it. To believe [falsely] that this is the best is "clinging to views")

silavrataparamarsa, clinging to morality and observances:

PSk silam vratam tadasrayams ca pahcopadanaskandhah chuddhito muktito nairyanikatas ca samanupasyato ya klista prajfia (contaminated discrimination of someone who regards morality [and] observance and the five constituents of appropriation, which are their basis, as purification, liberation, and as conducive to emancipation)

AS silam vratam silavratasrayams capahcopadanaskandhah chuddhito yuktito (read: muktito) nairyanikatas ca samanupasyatoya ksantirucir matih preksa drstih (an admission, an inclination, a notion, an opinion, [or] a view of someone who regards morality and observance and the five constituents of appropriation, which are the basis of morality and observance, as purification, liberation, and as conducive to emancipation) Yasatpurusasamsevam agamyasaddharmasravanam ayonisomanaskaram. yat tarn eva drstim taddrstyanucaram <ca> silam va vratam va sasrayam salambanarn sanidanam sasahabhusamprayogam suddhito muktito nairyanikatas ca samanupasyato ya nirdharitaiva klista prajha (the merely explicit contaminated discrimination of someone who regards this view and the morality or observance accompanying this view together with their basis, object, cause, and [the factors] which accompany them and are associated with them, as purification, liberation, and as conducive to emancipation, due to association with bad people, to hearing bad doctrines, or to wrong attention) AKBh ahetau hetudrstir amarge margadrstih silavrataparamarsah / tadyatha mahesvaro na hetur lokanam / tarn ca hetum pasyatiprajapatim anyam va / agnijalapravesadayas ca na hetuh svargasya / tarns ca hetum pasyati I sdavratamatrakam sarnkhyayogajhanadayas ca na margo moksasya / tarns ca margam pasyati (the view which [considers] as cause that which is not cause, or as the path that which is not the path is the "clinging to morality and observances,"

namely to consider Mahesvara, Prajapati, or any other [[[entity]]] which are not causes of the world as causes [of the world]; to consider [[[rituals]] of suicide], like entering the fire or drowning, as a cause [of a heavenly rebirth], when they are not a cause of a heavenly rebirth; or to consider only morality and observances and the knowledges of Sankhya, Yoga, etc., to be the path [to deliverance], when they are not a path to delive­rance)

vicikitsa, doubt:

PSk satyadisuya vimatih (uncertainty with regard to the [four] truths, etc.) AS satyesu vimatih

(uncertainty with regard to the [four] truths) Y asatpurusa<samsevam agamyasaddharmasravanam ayon- iso>manaskaram. yajneya <eva> vastuninirdharitaiva <vi>matih " (the merely explicit uncertainty with regard to the object to be known, due to association with bad people, to hearing bad doctrines, or to wrong attention)

Secondary contaminations (upakiesa) and the four factors that may be beneficial, detrimental, or neutral krodha, wrath:

PSk vartamanam apakaram agamva yas cetasa aghatah (anger of the mind when being presently offended) AS pratyupasthite 'pakaranimittepratighamsikas cetasa aghatah (anger of the mind, which is part of enmity, being caused by a present offence)

AKBh kaukrtyam ca / vyapadavihimsavaijitah sattvasattvayor aghatah (anger with respect to living beings and to things, which is distinct from regret, hostility, and harming)

upanaha, resentment:

PSk vairanubandhah (continuation of hostility) AS tata urdhvampratighamsika eva vairasayasyanutsargah (not subsequently abandoning the intention of hostility, which is part of enmity)

AKBh aghatavastubahulikarah (being continuously focused on anger)

For the emendations, see Ahn (2003:68).� pradasa, contentiousness:

PSK candavacodasita (reviling with rough speech) AS pratighamsikah krodhopanahapurvangamas cetasa aghatah (anger of the mind, which is part of enmity, being preceded by anger and resentment) Y — AKBh savadyavastudrdhagrahita pradasoyenanyayasamjnaptiinnagrhnati (contentiousness is the violent seizing of an objectionable object, which causes one not to accept correct information)

matsarya, avarice:

PSk danavirodbicetasa agrahah (attachment of the mind opposed to liberality) AS labhasatkaradhyavasitasyapariskaresuragamsikas cetasa agrahah (attachment of the mind of someone who desires gains and honors with regard to necessities; it is part of passion) Y — AKBh dharmamisakausalapradanavirodhicittagrahah (attachment of the mind opposed to the generous distribution of teachings or worldly possessions)

maya, deceit:

PSk paravancanabhiprayasyabhutarthasandarsanata (showing unreal things by someone having the intention of betraying others) AS labhasatkaradhyavasitasya ragamohamsikabhutagunasamdarsana (showing unreal virtues by someone who is attached to gain and honor; it is part of passion and delusion) Y — AKBh paravahcana (betraying others)

sathya, guile:

PSk svadosapracchadanopayasahgrhitam cetasahkautilyam (dishonesty of the mind including the means for hiding one's own faults) AS labhasatkaradhyavasitasva ragamohamsika bhutadosa vimalana^ (hiding one's own real faults by someone who is attached to gain and honor; it is part of passion and delusion) Y —

AKBh cittakautilyam sathyam yena yathabhutam naviskaroti viksipaty

41 PSkV 37a2: krodhopanahapurvangamas cetasa aghatasvabhava iti pratighamsika eveti. /n' PSkVTla5f.: labhasatkaradhyavasitasya jivitopakaranesu ragamsikah. 43 PSkV 37b6: labhasatkaradhyavasito yabhyam ragamohabhyam svadosapraccha- danartham paramohanaya pravartate.

aparisphutam va pratipadyate (guile is the dishonesty of mind by means of which one does not reveal [things] as they really are, misleads, or obfuscates)

vihimsa, harming:

PSk sattvavihethana (hurting living beings) AS pratighamsika nirghrnata niskarunata nirdayata^

	(cruelty, absence of compassion, or pitilessness, which is part of enmity)	   

Y — AKBh vihethanam vihimsa, yena praharaparusyadibhihparan vihethayate (harming is hurting, through which one hurts others by means of hitting, insulting, etc.)

styana, dullness:

PSk cittasyakarmanyata staimityam (absence of flexibility [and] immobility of the mind) AS mohamsika cittakarmanyata (absence of flexibility of the mind, which is part of delusion) Y — AKBh y&k&yaguruta cittagurutakayakannanyata cittakarmanyata (heaviness of the body and of the mind, absence of flexibility of the body and of the mind)

asraddhya, absence of trust:

PSk karmaphalasatyaratnesvanabhisampratyayas cetaso 'prasadah sraddhavipaksah (absence of firm belief [and] of clarity of the mind toward karma, [its] results, the [four] truths, and the [three] jewels; opposite of trust) AS mnhamsikah kusaiesu dharmesu cetaso 'nabhisampratyayo 'prasado habhilasah (absence of firm belief, of clarity, [and] of aspiration of the mind with regard to beneficial factors; it is part of delusion) Y — AKBh cetaso 'prasadah sraddhavipaksah (absence of clarity of the mind; opposite of trust)

kausidya, idleness:

PSk kusale cetaso 'nabhyutsaho viryavipaksah (lack of effort of the mind with regard to the beneficial; opposite of energy) AS nidraparsvasayanasukhallikam agamya mohamsikas 1 cetaso 'nabhyutsahah (lack of effort of the mind due to comforts like sleeping,

44 PSkV"3iby. ksipatyaparisphutam vapratipadyate. 45 PSkV38a6: pratighatikalpead. pratighamsika) nirghrnata niskarunata nirdayata ca. 46 PSkV39ai: mohamse.�

resting on the side, and lying down; it is part of delusion) Y — AKBh cetaso nabhyutsaho viryavipaksah (lack of effort of the mind; opposite of energy)

musitasmrtita, loss of mindfulness:

PSk ya klista smrtih kusalasyanabhilapanata (contaminated mindfulness, non-fixing of the beneficial [[[object]]]) AS klcsasamprayuktrd’ smrtih (mindfulness associated with contaminations) Y — AKBh smrtir eva hi klista (mindfulness that is contaminated)

viksepa, distraction:

PSk pancasu kamagunesu ragadvesamohamsiko yas cetaso visarah (dispersion of the mind into the five qualities of desire, which is part of passion, hatred, and delusion) AS ragadvesamohamsikas cetaso visarah^ (dispersion of the mind, which is part of passion, hatred, and delusion) Y — AKBh samadhir eva klistah (absorption that is contaminated)

middha, languor

PSk asvatantravrttiscetaso 'bhisahksepah (compression of the mind that arises uncontrollably) AS middhanimittam agamya mohamsikas cetaso 'bhisamksepah, kusalah, akusalah, avyakrtah, kale vakale va, yukto vayukto va (compression of the mind, being part of delusion, due to a [certain] cause of languor; [it may be] beneficial, detrimental, neutral, at the right time or at the wrong time, appropriate or inappropriate) Y — AKBh kayasamdharanasamarthas cittabhisamksepah ([the mind's] inability to maintain the body; compression of the mind)

47 PSkVs9y: nidraparsvasayanasukhamagamyayomohamsika<h>. 48 PSkVYAy. klistetiklesasamprayukta. 49 Subsequently ASIS^, lists six different kinds of doubt, which are mentioned neither in PSk nor hi AKBh. 50 PSkVAkt : middhatiimillam\...\ agamyamohamsikah. 51 /®V40a6f.: kusalo 'kusalo 'vyakrtah. 52 PSk V40a4f.: kayasandharanasamartha.� Definitions being similar to PSk and mentioned in AKBh as the view of "others" [anyaj: ahnkya, shamelessness in relation to oneself:

PSk svayam avadyenalajja (lack of embarrassment about a fault in relation to oneself) AS ragadvesamohainsika svayam avadyenalajjana (lack of embarrassment about a fault in relation to oneself, which is part of passion, hatred, and delusion) Y — AKBh agurutat gunesu gunavatsu cagauravata apratisata abhayam avasavartita/ ahrikyam gauravapratidvandvo dharmah (lack of veneration; lack of veneration, disrespectfulness, and lack of fearful submission with regard to virtues and to those who possess virtues; shamelessness in relation to oneself is a factor opposed to respect) (anye:) atmapeksayajlpsair alajjanam (others: lack of embarrassment about a fault in relation to oneself)

anapatrapya, shamelessness in relation to others:

PSk parato 'vadyenalajja (lack of embarrassment about a fault in relation to someone else) AS ragadvesamohainsikaparato 'vadyenalajjana (lack of embarrassment about a fault in relation to someone else, which is part of passion, hatred, and delusion) Y — AKBh avadye bhayadarsitvam (disregard of the fear [of unpleasant consequences] of one's fault) (anye:) parapeksaya \dosair alajjanam] (others: lack of embarrassment about a fault in relation to someone else)

4) No or minor disagreements Universal (sarvatraga} caittas and caittas bound to certain objects (pratiniyata- visaya) manaskara (attention)

PSk cetasa abhogah (exertion of the mind) AS cetasa abhogah (exertion of the mind) Y cetasa abhogah (exertion of the mind) AKBh cetasa abhogah (exertion of the mind)

Beneficial (kusala) caitta^ (none) Contaminations (klesa) mana, pride (specific definition):53

PSk hlnacchreyan asmisadrsena va sadrsa id ya cittasyonnatih (inflation of the mind [of someone who thinks] "I am superior" with regard to an inferior or "I am equal" with regard to an equal)

AST (94blf.) chung ba bas bdag che ba 'am / mtshungspa dangmtshungs so snyam <du> semskhengs pa gang yin pa 'o ( *hlnac chreyan asmi sadrsena va sadrsa id ya cittasyonnatih)5^ (inflation of the mind [of someone who thinks] "I am superior" with regard to an inferior or "I am equal" with regard to an equal) Y — AKBh hlnad visistah samena va samo 'smlti manvamanasvonnatih (inflation of someone who thinks "I am superior" with regard to an inferior or "I am equal" with regard to an equal)

manadmana, pride greater than pride:

PSk sreyasahsreyan asmitiya cittasyonnatih (inflation of the mind [of someone who thinks] "I am superior" with regard to a superior) AS]1 (94bs) che bas kyang bdag che 'o snyam du sems khengs pa gang yin pa 'o ( *sreyasah sreyan asmitiya cittasyonnatih) (inflation of the mind [of someone who thinks] "I am superior" with regard to a superior) Y —

AKBh visistad visisto 'smlti ([inflation of the mind of someone who thinks] "I am superior" with regard to a superior)

asmimana, notion "I am [this skandha^':

PSk pancopadanaskandhan atmata atmiyato va samanupasyatoya cittasyon­natih (inflation of the mind of someone who regards the five constituents of appropriation as self or mine) AST nye barlen pa'i phung po Inga rnams la bdag gam bdag gir yang dag par

(94b3(.) rjes su lta ba 'i sems khengs pa gang yin pa 'o ( ^pahcopadanaskandhan atmata atmiyato va samanupasyatoya cittasyonnatih) inflation of the mind of someone who regards the five constituents of appropriation as self or mine) Y — AKBh pahcopadanaskandhan atmata atmiyato va manyamanasya ([inflation of the mind] of someone who thinks that the five constituents of appropriation are self or mine)

abhimana, extreme pride:

PSk aprapta uttare visesadhigame prapto mayetiya cittasyonnatih (inflation of the mind [of someone who thinks] toward the highest, distinguished attainments he does not possess, "I possess [them]") ASt (94b4) gongma'ingargyal(ye?A. khyadparinstead of ngargyal) thobpar bya ba ma thob par bdag gis thob bo snyam du sems khengs pa gang yin pa 'o ( *aprapta uttare visesadhigameprapto mayetiya cittasyonnatih)51 (inflation of the mind [of someone who thinks] toward the highest, distinguished attainments he does not possess, "I possess [them]") Y — AKBh aprapte visesadhigameprapto mayeti ([inflation of someone who thinks] toward distinguished attainments he does not possess, "I possess [them]")

unamana, pride of not enough [modesty]:

PSk bahvantaravisistad alpantarahlno 'smltiya cittasyonnatih (inflation of the mind [of someone who thinks] "I am [only] slightly inferior" with regard to someone who is greatly superior) AS? (94b5) ches 'phagspa bas bdag cungzadciggis chungngo snyam du sems khengs pa gang yinpa 'o ( *bahvantaravisistad alpantarahlno 'smltiya citta- syonnatih)5 (inflation of the mind [of someone who thinks] "I am [only] slightly inferior" with regard to someone who is greatly superior)

AKBh bahvantaravisistadalpantarahlno 'smlti ([inflation of the mind of someone who thinks] "I am [only] slightly inferior" with regard to someone who is greatly superior)

mithyamana, false pride:

PSk agunavato gunavan asmltiya cittasyonnatih (inflation of the mind [of someone who thinks] "I possess [[[Wikipedia:distinguished|distinguished]]] qualities" when one does not possess them) ast (94b5f.) yon tan mayin pa dangldan pa la bdagyon tan dangldan no snyam du sems khengs pa gang yin pa'o ( *agunavato gunavan asmltiya cittasyon-

natihy' (inflation of the mind [of someone who thinks] "I possess [[[Wikipedia:distinguished|distinguished]]] qualities" when one does not possess them) Y — AKBh aguna vato guna van asmiti ([inflation of the mind of someone who thinks] "I possess [[[Wikipedia:distinguished|distinguished]]] qualities" when one does not possess them)

Secondary contaminations (upaklesa} and the four factors that may be beneficial, detrimental, or neutral (none)

In addition it should be noted that Sthiramati regularly mentions a phrase in his commentary that also appears almost in the same wording in the Abhidharma- samuccaya at the end of the definition of each caitta and which decribes the activity of the respective factor. In the case of chanda ("wish"), for instance, it is stated that its activity is providing the basis for producing energy, whereas the activity of samadhi ("absorption") is described as providing the basis for insight. To sum up, it can be stated that the majority of the definitions found in the Pancaskandhaka diverges to a certain extent from the parallel explanations in the other texts. Only seven of the definitions are more or less identical in all texts and about half the definitions include notable variations in comparison to both the Abhidharmasamuccaya and the Abhidharmakosabhasya. In a few cases, the expla­nations given by Vasubandhu in the Pancaskandhaka seem to be combinations of statements found in the Abhidharmasamuccaya and the Abhidharmakosabhasya^3 However, in numerous instances the disagreements seem to be either innovations introduced by Vasubandhu himself or to stem from other sources, not consulted for the present investigation.

One of the terms for which we find varying definitions is avidya, "ignorance." In addition to the explanations of the Pancaskandhaka, the Abhidharmasamuccaya, and the "Basic Section" of the Yogacarabhumi provided above, the following description is given in the Viniscayasamgrahanr. "It is characterized by obstruct­ing and hindering the mind from realizing the true reality of the object to be known." In the Abhidharmakosabhasya, avidya is not mentioned within the listing of the caittas. Its equivalent moha, "delusion," is paraphrased as "ignorance, lack of knowledge, non-clarity" (AKBh 56(): avidyajhanam asamprakhyanani). In chapter five, where avidya is referred to as one of the six anusayas,

the term is not explai­ned in more detail. In the context of dependent arising (pratityasamutpada), avidya is specified as "the opposite of vidyil ("knowledge"), a separate factor" (vidya- vipakso dharmo 'nyah), the latter explanation indicating that it is not simply the absence of vidya {AKBh 141lff). Interestingly, even the Trimsikavijhaptibhasya, which usually follows the wording of the Pahcaskandhaka when explaining the caittas, gives a slightly different characterization of "ignorance" and uses the terms mudha ("perplexity") and moha instead of avidya-. "delusion is the lack of knowledge of bad states of existence, the pleasant state, nirvana, the causes fixing one in those [stages], and of their correct cause-result relation" {TrBh 84i3f.: moho 'payesu sugatau nirvane tatpratisthapakesu hetusu tesam caviparite hetuphala- sambandhe yad ajhanam).

The only expression used in every of the above-mentioned definitions (apart from the definition in the Viniscayasamgrahani) is the term ajhana, a synonym of avidya. The objects of this "lack of knowledge" are named in different ways. The objects listed in the Trimsikavijhaptibhasya have just been mentioned. The Pahcakskandhaka has karma, its results {phala), the four truths {satya), and the jewels {ratna) as objects of ajhana. In the "Basic Section" of the Yogacarabhumi, the latter refers to "the object to be known" (jheye vastuni) and in the Abhid­harmasamuccaya ajhana is simply qualified as "belonging to the [[[world]] of] the three spheres" {traidhatuka).

Another remarkable point in connection with avidya is its determination as being of two different kinds, which is found in the Yogacarabhumi, the Pahca­skandhaka, and - though not in such an explicit manner as in the other texts - in the Abhidharmakosabhasya. There is no reference to this twofold distinction in the Abhidharmasamuccaya. The "Basic Section" of the Yogacarabhumi applies the terms "inexplicit" {anirdharita) and "explicit" {nirdharita) to avidya in this context, whereas the Viniscayasamgrahani subdivides it into "independent" {avenika) avidya and avidya "associated with contaminations" {klesasamprayukta). In the Pahcaskandhaka, avidya is classified as "inborn" {sahaja) or "conceptualized" {parikalpita). These two categories are linked with the terms avenika and klesasamprayukta in the Pahcaskandhakavibhasa. Sthiramati explains that the inborn

ignorance is to be understood as independent {avenika) from the other klesas and as the lack of knowledge {ajhana), the not being aware {apratipatti), and the lack of understanding {anavabodha) of karma and its division into meritorious, not meritorious, and neutral {punyapunyanihjya). The conceptualized ignorance he specifies as being associated with the klesas {klesasamprayukta) "doubt," "false view," "clinging to morality and observances," and so on. According to Sthiramati, this avidya belongs to someone who doubts or denies the existence of the various kinds of karma and who considers actions that are not meritorious, like for instance killing animals or "entering the fire" (self-immolation), to be meritorious. According to these explanations, the inborn ignorance seems to be a general lack of knowledge of the existence of something, whereas the conceptua­lized ignorance can be interpreted as a misconception of something known. This understanding of inborn ignorance is similar to the definition of the "delusion due to a

lack of understanding" (*anavagamasammoha) mentioned in the Viniscaya- samgrahani. The specification of the conceptualized ignorance seems to be related to the "contaminated delusion" (klistasammoha) of the Viniscayasamgrahan^' which is explained as "the lack of knowledge of someone whose mind is in error." Another notable example illustrating the multilayered relationship between the works under discussion is the definition of the fivefold klesa "[false] view" (drsti). It is obvious that the explanations of the drstis in the Pancaskandhaka, the Abhidharmasamuccaya, and the Yogacarabhumi have a common source. It is remarkable, however, that the Abhidharmasamuccaya regularly substitutes the phrase klista prajha, "contaminated discrimination," which appears in the Yogacarabhumi and the Pancaskandhaka, with the phrase ksanti rucir matih preksa drstih, "an admission, an inclination, a notion, an opinion, [or] a view." Another notable peculiarity is the fact that the terms nirdharita and

anirdharita, which are used in the Yogacarabhumi, are omitted regularly in the Abhidharma­samuccaya and the Pancaskandhaka. The same holds true for the phrase asatpurusasamsevam agamyasaddharmasravanam ayonisomanaskaram, "due to association with bad people, to hearing bad doctrines, or to wrong attention," which appears at the beginning of the definition of each drsti in the Yogacara­bhumi but is not used in the Abhidharmasamuccaya and the Pancaskandhaka. When comparing these definitions of the drstis with the explanations of the Abhidharmakosabhasya it becomes visible that the wording of the latter is not closely related to the phrases found in the other three texts. It is, however, possible to make out some analogies with Sthiramati's Trimsikavijhaptibhasya, for instance when both texts say that mithyadrsti, "wrong view," is the worst drsti of all.�

2.3 Classification of the Cittaviprayuktah Samskarah

2.3.1 General Remarks

As is visible from the list below, the samskaras dissociated from mind (cittavi­prayuktah samskarah) comprise fourteen factors in the Abhidharmakosabhasya. More or less the same samskaras are enumerated by Vasubandhu in the Pahca- skandhaka'.

cittaviprayuktah samskarah AKBh PSk(V) AS Y 1. prapti (possession) 1. prapti (possession) prapti prapti 2. aprapti (non-possession) 2. asamjhi- samapatti (equipoise of non-conception) asamjhisamapatti asamjnisamapatti (prthagjanatva) (nature of an ordinary person) 3. nirodha- samapatti (equipoise of cessation) nirodhasama- patti nirodhasamapatti 3. sabhagata (homogeneity) 4. asamjhika (state of non­conception) asamjhika asamjhika 4. asamjhika (state of non­conception) 5. jivitendriya (faculty of vitality) jivitendriya jivitendriya 5. asamjhi- samapatti (equipoise of non­conception) 6. nikaya- sabhagata (homogeneous character) nikayasabhagata nikayasabhaga <ta> 6. nirodha- samapatti (equipoise of cessation) 7./aZz (birth) jati prthagjanatva 7. jivitendriya (faculty of vitality) S.jara (senescence) jara jati

tkjati (birth) 9. sthiti (continuance) sthiti jara

9.jara (senescence) 10. anityata (impermanence) anityata sthiti 10. sthiti (continuance) 11. namakayah (sets of names) namakayah anityata 11. anityata (impermanence) 12. padakayah (sets of phrases) padakayah namakayah 12. namakayah (sets of names) 13. vyaiijana­kayah (sets of syllables) vyaiijanakayah padakayah 13. padakayah (sets of phrases) 14. prthagjanatva (nature of an ordinary person) prthagjanatva vyaiijanakayah 14. vyaiijanakayah (sets of syllables) + (mPSkV) 15. pravrtti (occurrence) pravrtti pravrtti 16.pratiniyama (distinction) pratiniyama pratiniyama 17. yoga (correspondence) yoga yoga 18. java (rapidity) java java 19. anukrama (sequence) anukrama anukrama

20. kala (time) kala kala 21. desa (region) desa desa 22. samkhya (number) samkhya samkhya 23. samagri (assemblage) samagri samagri asamagri (non-assemblage)

In the Pancaskandhaka, however, Vasubandhu does not mention "non-possession" (aprapti) as a separate item and he distinguishes "nature of an ordinary person" (prthagjanatva) as an individual category, whereas in the Abhidharmakosabhasya the latter is included in the category aprapti, being the non-possession of the dharmas of the Nobles (arya) {AKBh 669ff.). When we take a look at Sthiramati's commentary on the samskaras dissociated from mind, we see a surprising discrepancy between the root-text and its commentary: Sthiramati adds nine other items to Vasubandhu's list of fourteen factors.

The same listing of 23 samskaras dissociated from mind is provided in the Yogacarabhumi and the Abhidharma- samuccaya?x If we take into consideration the close affinity of Vasubandhu's defi­nitions of the caittas with the explanations of the Yogacarabhumi and the Abhi­dharmasamuccaya, this disagreement appears striking. It seems very likely that the addition of the nine samskaras is a later adaptation of the list to bring it in line with the Yogacara tradition. Vasubandhu has obviously preferred to hold to the more traditional, i.e. Sarvastivada, treatment of the samskaras dissociated from mind and concluded his enumeration with the phrase "similar [factors] such as ... 'the nature of an

ordinary person'" (/’££ 143f.: [...] prthagjanatvam ity cvambhagiyah), indicating that there are other samskaras dissociated from mind which could be added here. Although Vasubandhu's enumeration of fourteen samskaras dissoci­ated from mind in the Pancaskandhaka is clearly based on the corresponding listing in the Abhidharmakosabhasya, the definitions he provides are in most cases closely related to the explanations found in the Abhidharmasamuccaya. The wording of the descriptions in the Abhidharmakosabhasya is often different. As is evident from the Abhidharmakosabhasya various aspects of the cittaviprayuktah samskarahvivte controversial and subjected to discussion. Remarkably, Sthiramati

71 Y 68,4-694 and AS 1820.22- The Yogacarabhumi additionally lists asamagri ("non­assemblage"). usually does not refer to these controversies in his Pancaskandhaka commentary, probably because they were not relevant anymore at Sthiramati's time. This is particularly obvious in the case of "possession" (prapti), on which we find an exten­sive dispute in the Abhidharmakosabhasya regarding for example the question whether it is a real entity (dravya) or not. Rather different from the statements in the Abhidharmakosabhasya are also Sthiramati's comments on the sets of "names" (nama-), "phrases" (pada-), and "syllables" (vyahjanakayah). He does not mention, for instance, the objection (assigned by Yasomitra in the Abhidharmakosavyakhya to the Sautrantikas) that names are not cittaviprayuktah samskarah, but - being voice (vac) by nature - part of the category "sound" (sabda) (AKBh 8022ff.)-

2.3.2 Comparison

In the following, I give a comparative list of the definitions of the samskara'-, dissociated from mind, classifying them into the same four categories as in the case of the caittasJ' 1) Notable disagreements - marked in bold - between PSk and AKBh asamjhisamapatti, equipoise of non-conception:

PSk subhakrtsnavitaragasya nordhvam nihsaranasahjhapurvakena mana- sikarenasthavaranam cittacaitasikanam dharmanam yo nirodhah (cessation of the unstable mind and mental factors preceded by attention [that is directed toward] the notion that [this] is deliverance in someone who is free from passion of the "completely pure state," but not [free from the passion belonging to the states] beyond that)

AS subhakrtsna vitaragasyoparya vitaragasya nihsaranasamjnapurvakena manasikarenasthavaranam cittacaitasikanam dharmanam nirodhe ’samjhisamapattir itiprajhaptih ("equipoise of non-conception" is an expression for the cessation of the unstable mind and mental factors preceded by attention [that is directed toward] the notion that [this] is deliverance in someone who is free from passion of the "completely pure state," but who is not yet free from the passion beyond that) Y —

AKBh [...] dhyane htye, nihsrticchaya/ subha, upapadyavedyaiva, naiyasya, ekadhvikapyate H (... [the equipoise of non-conception belonging] to the fourth stage of contemplation, [is attained] because of the wish for deliverance; it is pure, solely retributive in the next existence, [not being entered] by the nobles, [and] is obtained in one time period)

nirodhasamapatti, equipoise of cessation:

PSk akincanyayatanavitaragasya bhavagrad uccalitasya santaviharasahjha- purvakena manasikaienasthavaranam ekatyanam ca sthavaranam cittacaitasikanam dharmanamyo nirodhah (cessation of the unstable and a part of the stable mind and mental factors preceded by attention [that is directed toward] the notion that [this] is a tranquil abode in someone who is free from passion of the sphere of nothingness [and] who is emerging from the summit of existence) AS akincanyayatanavitaragasya bhavagrac calitasya santaviharasamjha- purvakena manasikaienasthavaranam ctadekatyanam ca sthavaranam> cittacaitasikanam dharmanam nirodhe nirodha- samapattir itiprajnaptih

("equipoise of cessation" is an expression for the cessation of the unstable and a part of the stable mind and mental factors preceded by attention [that is directed toward] the notion that [this] is a tranquil abode in someone who is free from passion of the sphere of nothingness [and] who is emerging from the summit of existence) Y —

AKBh [...] viharartham santa viharasamjnapurvakena manasikarenainam samapadyante /[...] bhavagraja / subha, dvivedya iiiyata caryasya na hiprthagjana nirodhasamapattim utpadayitum saknuvanti [... ] apya prayogatah // bodhilabhya muneh, naprak, catustrimsatksanaptitabl kamarupasraye tubhe, nirodhakhyaditonrsull

(... [The equipoise of cessation is viewed] in the sense of tranquility: [the Nobles] cultivate it after [having produced] the attention [that is directed toward] the notion that [this] is a tranquil abode ... It is arisen from the summit of existence; it is pure, of two retributions, neutral, and [produced only] by the Nobles. Ordinary persons are not able to produce the equipoise of cessation ... It is obtained through effort, it is obtained through the awakening of the sage, not previously, because [the muni} attains awakening in thirty-four moments. These two [equipoises] take place in the sphere of sensual pleasures and in the material sphere. [The equipoise of] cessation is [produced] for the first time among humans.)

nikayasabhagata, homogeneous character:

PSk ya sattvanam atmabhavatulyata (the uniformity of the living beings' personal existence) AS tesam tesam sattvanam tasmims tasmin sattvanikaya atmabhava-

sadrsatayam nikayasabhaga iti prajhaptih ("homogeneous character" is an expression for the similarity of different living beings' personal existence among the various types of beings)

AKBh sattvasamyam (resemblance of living beings)

jati, birth:

PSk nikayasabhage yah samskaranam abhutva bhavah (the [re] appearing of conditioned factors in [an existence] of a homo­geneous character, after they have ceased to exist) AS nikayasabhage samskaranam abhutva bhave jatir itiprajhaptih ("birth" is an expression for the [re]appearing of conditioned factors in [an existence of] a homogeneous character, after they have ceased to exist) Y — AKBh tarn dharmamjanayati (it causes the [[[conditioned]]] factor to be born)

jara, senescence:

PSk tathaiva tesam prabandhanyathatvam (change of continuity of these [[[conditioned]] factors in] such [an existence of a homogeneous character]) AS nikayasabhage samskaranam prabandhanyathatve jaretiprajhaptih ("senescence" is an expression for the change of continuity of the conditioned factors in [an existence of] a homogeneous character) Y — AKBh jarayati (it makes [the conditioned factor] deteriorate)

sthiti, continuance:

PSk tathaiva tesam prabandhanuvrttih (uninterruptedness of continuity of these [[[conditioned]] factors in] such [an existence of a homogeneous character]) AS nikayasabha<ge> samskaranam prabandhavipranase sthitiritiprajhaptih ("continuance" is an expression for the uninterruptedness of continuity of the conditioned factors in [an existence of] a homogeneous character) Y — AKBh stbapayati (it causes [the conditioned factor] to last)

anityata, impermanence:

PSk tathaiva tesam prabandhoparamah (interruption of continuity of these [[[conditioned]] factors in] such [an existence of a homogeneous character]) AS nikayasabhage samskaranam prabandhavinase hityatetiprajhaptih ("impermanence" is an expression for the interruption of continuity of the �

conditioned factors in [an existence of] a homogeneous character) Y — AKBh vinasayati (it causes [the conditioned factor] to perish) On the translation of this definition, see also Cox (1995:378 and 399, n. 8). namakayah, sets of names:

PSk dharmanam svabhavadhivacanani (the designations of the own nature of factors) AS dharmanam svabhavadhivacane namakaya itiprajhaptih ("sets of names" is an expression for the designation of the own nature of factors) Y — AKBh samjhakaranam (collection of terms) padakayah, sets of phrases:

PSk dharmanam visesadhivacanani (the designations of the characteristics of factors) AS dharmanam visesadhivacanepadakaya itiprajhaptih ("sets of phrases" is the expression for the designation of the characteris­tics of factors) Y —

AKBh vakyam padamyavatarthaparisamaptih [... ] yena kriyagunakala- sambandhavisesa gamyante (phrase is a statement [which is] necessary [to bring to] completion [the explication] of the object [that one desires to express] ... [and] by which the distinctive relations of activity, quality, and tense are understood)78 vyahjanakayah, sets of syllables:

PSk aksaranitadubhayabiuvyahjanatam upadaya! varna api tenama- padasrayatvenarthasarnvarnanatam upadaya 1 aksaratvam punah paryaydksaranatam upadaya (they are phonemes because they manifest both [names and phrases], sounds because, being the basis of names and phrases, they communicate the meaning, and again phonemes because their manner is imperishable) AS tadubhayasrayesv aksaresu vyahjanakaya itiprajhaptih, tadubhayabhi- vyahjanatam upadaya! varno 'pisah, arthasamvarnanatam upadaya/ aksarampunahparyayaksaranatam upadaya ("Sets of syllables" is the expression for the phonemes which are the basis of both [names and phrases,] because they manifest the latter. It is also [the expression for] sounds because they communicate the meaning, and for the phoneme also because its manner is imperishable.) Y — AKBh aksaram (phoneme) 78 � prthagjanatva, nature of an ordinary person:

PSk arvanam dharmanam alabhah (non-acquisition of the qualities of the Nobles) AS aryadharmanam apratilambhe prthagjanatvam itiprajhaptih ("nature of an ordinary person" is an expression for the non-acquisition of the qualities of the Nobles) Y — AKBh margasyapraptir [...] aryadharmanamalabhah (non-possession of the path ... non-acquisition of the qualities of the Nobles)

2) Notable disagreements between PSk and AS (none) 3) Notable disagreements (marked in bold) between PSk and AS, AKBh prapti, possession:

PSk pratilambhah samanvagamah / sa punarbijam vasita sammukhlbhavas ca yathayogam (acquisition and accompaniment; it [consists of], in due order, the seed, mastery, and the "being present before one") AS kusalakusalanam dharmanam acayapacaye praptih pratilambhah samanvagama itiprajhaptih ("possession" is an expression [for] the acquisition and accompaniment indicating the increase and diminution of beneficial and detrimental factors) Y — AKBh labhah samanvayah" (acquisition and accompaniment)

asamjhika, state of non-conception:

PSk asahjhisamapattiphalam asahjhisattvesu devesupapannasyasthavaranam cittacaitasikanam dharmanam yo nirodhah (result of the equipoise of non-conception; cessation of the unstable mind and mental factors in someone being born among the gods who are living beings without conception) AS asamjhisattvesu devesupapannasyasthavaranam cittacaitasikanam dharmanam nirodha asamjhikam itiprajhaptih ("state of non-conception" is an expression for the cessation of the unstable mind and mental factors in someone being born among the gods who are living beings without conception) Y — �

AKBh [... ] asamjnikam asamjnisu / nirodhas cittacaittanam asamjhisattvesu devesupapannanamyas cittacaittanam nirodhas tad asamjhikam nama [... ] vipakah, te brhatphalahll

(... The state of non-conception [occurs] among those who are without conception. [It is] the cessation of mind and mental factors. The cessation of mind and mental factors in those born among the gods who are living beings without conception is called state of non-conception ... It is [exclusively] retribution. [The gods] are the ones [called] "having great fruition.")

jivitendriya, faculty of vitality:

PSk nikayasabhagesu purvakarmaviddho yah samskaranam sthitikalaniyamah (a fixed period of duration of the conditioned factors, which is effected by former actions in [[[existences]] of] a homogeneous character) AS nikayasabhagepurvakarmaviddhe sthitikalaniyama Syur itiprajnaptih ("life" is an expression for a fixed period of duration, which is effected by former actions in [[[existences]] of] a homogeneous character) Y — AKBh ayurjivitam 1 [...] traidhatukamayur iti [...] adharausmavijhanayorhi yah (Vitality is life ... It is the live belonging to [the world of] the three spheres ... It is the support of warmth and consciousness)

4) No or minor disagreements

(none) In the final part of my paper, I list the definitions of the additional nine samskaras dissociated from mind given by Sthiramati in his commentary and also mentioned in the Abhidharmasamuccaya and the Abhidharmasamuccayabhasya.s~ Sthira- mati's commentary on these nine samskaras is remarkably brief and consists mostly of a mere compilation of statements that seem to originate from the Abhidharma­samuccaya and the Abhidharmasamuccayabhasya. The conciseness of Sthiramati's explanations in this context is notable as there is no obvious reason for him not to explain the definitions of the factors in more detail after having included them in his work. pravrtti, occurrence:

PSk — PSkV hetuphalaprabandhanupacchedahpravrttirity_ucyatel naikasmin ksane prabandhoparame va pravrttyupacarah ("occurrence" is taught as the non-interruption of the continuity of causes and results; the expression "occurrence" is not [applied to] a single

81 PSkV44a3f.: brhatphala nama devas caturthe dhyane trtiyam sthanantaram. I quote only the verse of the Abhidharmakosa here. 82 PSAV47b6-48b2, AS’Wsn, ASBh 1016-ll2.�

moment or when the continuation stops) AS hetuphalaprabandhanupacchedc pravrttir itijmajnaptih ("occurrence" is an expression for the non-interruption of the continuity of causes and results) ASBh prabandhanupacchede pravrttivyavasthanam ekasmin ksane vyavacchinne va tadupacarabhavat (occurrence is defined as the non-interruption of the continuity, because the expression is not [applied to] a single moment or when [the continua­tion] stops) Y — AKBh —

pratiniyama, distinction:

PSk — PSkV hetuphalananatve pratiniyamavyavastha / hetuphalananatvam punar istasya visayasya sucaritam / anistasya duscaritam ityadiphalanamprthag anpenja-(read: anyonya-) hetuta ("distinction" is defined as the distinctness of causes and results; the distinctness of causes and results [means]: good conduct is [the cause for] a desired object (i.e., a desired result) and bad conduct is [the cause for] an undesired [[[object]]] - in this way, the individual results have their distinct causes) AS hetuphalananatve pratiniyama itiprajhapti

("distinction" is an expression for the distinctness of causes and results) ASBh hetuphalananatvam istasyaphalasya sucaritam anistasya duscaritam ity evamadi! phalanam prthak prthag anyonyahetukatvam (the distinctness of causes and results [means]: good conduct is [the cause for] a desired object and bad conduct is [the cause for] an undesired [[[object]]] - in this way, the individual results have their distinct causes) Y — AKBh —

yoga, correspondence:

PSk — PSkV hetuphalanurupyeyoga itiprajnaptih / tadyatha danasya bhogasampad anurupetiyujyate danasya bhogasampatphalam ("correspondence" is an expression for the conformity of causes and results; for instance, plenty of wealth is appropriate as the result of liberality, because plenty of wealth conforms to liberality) AS hetuphalanurupye yoga itiprajnaptih ("correspondence" is an expression for the conformity of causes and results) ASBh hetuphalasarupyam anyatve 'piyadyasyaphalamyujyate / tadyatha danasya bhogasampadity evamadi (the conformity of causes and results [indicates that] the [[[cause]]] conforms to its result, although [the result] is different [from its cause], for instance, plenty of wealth [conforms] to liberality etc.) Y — � AKBh java, rapidity:

PSk — PSkV hetuphalasupravrttau java itiprajhaptih ("rapidity" is an expression for the fast occurrence of causes and results) AS hetuphalasupravrttau java itiprajhaptih ("rapidity" is an expression for the fast occurrence of causes and results) ASBh — Y — AKBh —

anukrama, sequence:

PSk — PSkV hetuphala<ikaika>pravrttavanukramaitiprajhaptih/ ekatvena (read: ekaikatvena) pravrttih/ anyapagamena (read: ayugapat-) pravrttih ("sequence" is an expression for the occurrence of causes and results one by one; it is an occurrence [of] "one by one," not a simultaneous occurrence) AS hetuphalaikatvapravrttavanukrama itiprajhaptih ("sequence" is an expression for the occurrence of causes and results one by one) ASBh ekaikasyaivapravrttir ayugapatpravrttir veditavya (the occurrence [of] "one by one" should be understood as [being] not a simultaneous occurrence)

AKBh —

kala, time:

PSk — PSkV hetuphalaprabandhapravrttau kala itiprajhaptih I hetuphalayoh prabandhenapravrttau satyamyat tatra hetuphalam utpannaniruddham so 'titah kala itiprajhapyate / yad anutpannam so hagatah I yad ut­pannaniruddham sa pratyutpannah kalah ("time" is an expression for the continuous occurrence of causes and results; when there is the continuous occurrence of causes and results, then the arisen causes and results which have ceased are designated as passed time, those which have not arisen [yet] as future [time], and those which have arisen, but have not ceased as present time) AS hetuphalaprabandhapravrttau kala itiprajhaptih ("time" is an expression for the continuous occurrence of causes and results) ASBh hetuphalasya prabandhena pravrttau satyamyat tatra hetuphalam utpannaniruddham so 'titah kala itiprajhapyate, yadanutpannam so hagatah kalah, yad utpannaniruddham sa pratyutpannah kala iti (when there is the continuous occurrence of causes and results, then the arisen causes and results which have ceased are designated as passed time, those which have not arisen [yet] as future time, and those which �

have arisen, but have not ceased as present time)

desa, re gion:

PSkV purvadaksinapascimottaradhaurdhvasu (read: -dharordhvasu) sarvato dasasu diksu hetuphala eva desa itiprajhaptih / hetuphalasya digvyaptau desopacarah / rupasamgrhitam ca hetuphalam veditavyam / arupinam digvyapanasamarthyat ("region" is an expression for the causes and results in the east, south, west, north, and below or above, everywhere in the ten directions; pervading a direction by causes and results is called "region"; one should know that [these] causes and results are included in [the category] "matter," because the immaterial [factors] cannot pervade a direction) AS purvadaksinapascimottaradharordhvasu sarvato dasasu diksu hetuphala eva desa itiprajhaptih ("region" is an expression for the causes and results in the east, south, west, north, and below or above, everywhere in the ten directions) ASBh hetuphalasya digvyaptau desopacarah / rupasamgrhitam catra hetuphalam veditavyam arupinam digvyapanasamarthyabhavat (pervading a direction by causes and results is called "region"; one should know that [these] causes and results are included in [the category] "matter," because the immaterial [factors] cannot pervade a direction)

samkhya, number:

PSkV samskaranampratyekaso bhedena (read: bhede) samkhyetiprajhaptih / bheda ity abhinnaikatmakatve dvitiyasamkhyanupapatteh ("number" is an expression for an individual division of the conditioned factors; it is a division, because enumerating a second number is impossi­ble when [something] is inseparable and has a single nature) AS samskaranam pratyekaso bhede samkhyetiprajhaptih ("number" is an expression for an individual division of the conditioned factors) ASBh pratyekaso bhede samkhyety abhinnaikatmakatve dvitrisamkhyady- anupapatteh (the number is an individual division, because enumerating the numbers two, three, etc., is impossible when [something] is inseparable and has a single nature)

samagri, assemblage:

PSkV hetupratyayasama vadhane samagriti prajhaptih ("assemblage" is an expression for the accumulation of causes and conditions) AS hetuphalapratyayasamavadhane samagritiprajhaptih ("assemblage" is an expression for the accumulation of causes, results, and conditions) ASBh hetuphalapratyayanam samavadhanam tadyatha vijhanakhyasya hi he tu- phalasyendriyaparibhedo visayabhasagamanam tajjanakam manaskara- pratyupasthanam ceti ([assemblage is] the accumulation of causes, results, and conditions, as for instance [the accumulation] of causes and results of the so called "perception," which [include] an intact sense faculty, the occurrence of the image of an object, and the presence of attention that arises [based on] it)

AKBh —

3. Conclusion As a preliminary conclusion it can be stated that there are a lot of parallels between the wording of the Pancaskandhaka and of the Abhidharmasamuccaya and also some analogies with the Abhidharmakosabhasya. Even though only few of the definitions of the Pancaskandhaka correspond exactly to the wording provided in the other texts, a great number of the differences might be explained as results of a shortening of the text (as for instance in the case of the definition of "enmity" [[[pratigha]]]), the combination of two sources (e.g., in the definition of "deceit" [[[maya]]]), or the utilization of synonyms (as in the case of "contact" [[[sparsa]]]). A possible explanation for some of these variations might be

that the author did not copy the related passages directly from other scriptures, but wrote them down from memory, which sometimes preserved the exact wording of the explanations and sometimes only their approximate meaning. The divergences between the Panca­skandhaka and the other works might also originate from the fact that Vasubandhu did not use them as direct sources, but rather referred to related sources unknown to us. Cases that indicate a close relation of the Pancaskandhaka and the Abhi­dharmakosabhasya against the wording of the Abhidharmasamuccaya are extre­mely rare in the samskara section.8"1 The latter seems, however, to be the only part of the Pancaskandhaka that shows such a close affiliation with the teachings presented in the Abhidharmasamuccaya. When explaining the rupaskandha, for instance, the Pancaskandhaka(vibhasa) is often closer to the Abhidharma- kosabhasya^

Despite the similarity of the sam.sAvi/a-definitions of the Pancaskandhaka with the explanations of the Abhidharmasamuccaya (and the Yogacarabhumi). there is also substantial disagreement between the texts, which is difficult to explain. For instance in the case of "lack of hatred" (advesa) we find a definition in the Panca­skandhaka which appears to be unrelated to the Abhidharmasamuccaya. The same applies, for example, to the explanations of "absence of craving" (alobha), "absence of delusion" (amoha), "contentiousness" (pradasa), and "harming" {vihimsa). In various other instances at least parts of the definitions are significantly different, as for example in the definition of "energy"

(virya), "shame in relation to oneself" (hri), "ignorance" {avidya), or in connection with the definition of "guile" (sathya). The case of the samskaras dissociated from mind is of particular interest for our comparative investigation of the relations between the texts, because the enumeration of these samskaras evidently follows the Abhidharmakosabhasya- model, whereas the contents of the explanations are related to the definitions found in the Abhidharmasamuccaya. The treatment of the samskaras dissociated from mind in the Pancaskandhaka obviously represents an interim stage between the traditional position of the Sarvastivadins and the fully developed Yogacara view (as it manifests itself for instance in the Abhidharmasamuccaya and in the Pancaskandhaka vibhasa). In view of these observations it appears at least possible that the Pahca- skandhaka is not the direct result of an effort of summarizing the first chapter of the

Abhidharmasamuccaya55 and that the relation between the two texts is less close than it might seem at first glance. The parallels between them could alternatively be explained as originating from the fact that both works rely on the same or closely related sources, one of which is certainly the Yogacarabhumi. A statement made by Sthiramati at the beginning of his commentary seems to indicate that he also considered the Pancaskandhaka to be a short outline of the teachings presented in the Yogacarabhumi in the first place. Sthiramati asks: "As the characteristics of entities have been ascertained in such treatises as the Yogacarabhumi, is the effort of ascertaining them again), namely in the Pancaskandhaka,} not useless?" And he gives the answer: "It is not useless, because the purpose [of the Pancaskandhaka] is to instruct those who understand through a condensed statement (udghatitajria\ i.e., smart learners who do not need long explanations)." In Sthiramati's Pahcaskandhakavibhasa, the influence of the Abhidharma­samuccaya is attested in various passages/ As is visible from Sthiramati's commentary on the samskara section, he often supplements Vasubandhu's expla­nations with statements that most probably originate from the Abhidharma­samuccaya on occasions where Vasubandhu's definitions differ from the explana­tions of the Abhidharmasamuccaya. Of particular interest is Sthiramati's treatment of the nine cittaviprayuktah samskarah that are not mentioned in the

Pancaskandhaka. His comments seem to be a compilation of statements from the Abhidharmasamuccaya and Abhidharmasamuccayabhasya, but remarkably the wording is - as in the case of the above-mentioned parallels in the Pancaskan­dhaka - not always identical. Again, these divergences might be due to quotations from memory and not from the text itself. In a very few instances, Sthiramati includes statements in his commentary on the samskara-s&ction which correspond to the Abhidharmakosabhasya and which�are not mentioned in the Pahcaskandhaka^ But in general the influence of the Abhidharmakosabhasya on this part of the Pancaskandhakavibhasa appears to be rather weak. Sthiramati does not usually refer to the alternative teachings of the Abhidharmakosabhasya in his comments. This is possibly related to the fact that some of the issues subjected to controversy at the time of Vasubandhu composing his Abhidharmakosabhasya were not disputed anymore when Sthiramati wrote his Pahcaskandhaka commentary. This is evident particularly in the section on the samskaras dissociated from mind, which is much more extensive in the Abhi­dharmakosabhasya than in the Pancaskandhakavibhasa and which includes ar­guments differing significantly in both texts.

Abbreviations and Sigla AKBh Vasubandhu's Abhidhaimakosabhasya, Sanskrit edition by Pradhan (1967). AS Asariga's Abhidharmasamuccaya, Sanskrit fragments by Gokhale (1947). AS* Asariga's Abhidharmasamuccaya, Sanskrit edition and reconstruction by Pra­dhan (1950). ASt Asariga's Abhidharmasamuccaya, Tibetan translation, Q5550. ASBh Buddhasimha's (?) Abhidharmasamuccayabhasya, Sanskrit edition by Tatia (1976). PSk Vasubandhu's Pahcaskandhaka, Sanskrit edition by Li & STEINKELLNER (2008). PSkV Sthiramati's Pancaskandhakavibhasa, manuscript, 73 folios, copy kept at the China Tibetology Research Center, Beijing. TrBh Sthiramati's Trimsikavijhaptibhasya, Sanskrit edition by Buescher (2007). Y Yogacarabhumi(anonymous), Sanskrit edition by Bhattacharya (1957).

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Sankibo Buddhist Bookstore (reprint; first edition in 1932-1936).HARVARD ORIENTAL SERIES

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