WIENER STUDIEN ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE
HERAUSGEGEBEN VON ERNST STEINKELLNER
HEFT 44
WIEN 1999
ARBEITSKR...
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WIENER STUDIEN ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE
HERAUSGEGEBEN VON ERNST STEINKELLNER
HEFT 44
WIEN 1999
ARBEITSKREIS FOR TIBETISCHE UND BUDDHISTISCHE STUDIEN UNIVERSITAT WIEN
ROBERT KRITZER
REBIRTH AND CAUSATION IN THE YOGACARA ABHIDHARMA
WIEN 1999
ARBEITSKREIS FOR TIBETISCHE UNO BUOOHISTISCHE STUDIEN UNIVERSITAT WIEN
IMPRESSUM Verleger:
Arbeitskreis fUr Tibetische und Buddhistische Studien Universitiitscampus AAKH, Spitalgasse 2-4, Hof2, 1090 Wien
Herausgeber und flir den Inhalt verantwortlich: Prof. Ernst Steinkellner, ReisnerstraBe Druck:
6, 1030 Wien
Ernst Becvar Ges.m.b.H., Lichtgasse 10, 1150 Wien
Acknowledgements I would like to thank here the following people, without whose
help I could not have completed this work : P ro fe s s ors Aramaki Noritoshi, P. S . Jaini, Elizabeth Kenney, Mimaki Katsumi, and Yam abe Nobuyoshi . I must also thank Professor Lambert Schmithausen for suggesting a number of corrections to my translation (Chapter 2).
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Contents
Preface
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I. Introduction A. Background
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B. Concerning the Biography of Asabga
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1. Reservations about the Authorship of the Abhidharmasamuccaya . 5 2. AsaIiga's Hlnayana School ...........................................................
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3. The Authorship of the Yogiiciirabhiimi .......................................... 13 C. The Sources of the Exposition of Pratztyasamutpiida in the Abhidharmasamuccaya as
D. The Abhidharmakosabhii4ya
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Yogacara abhidharma .
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Translation of the Exposition of Pratityaaamutpada in the Abbidbarmaaamuccaya and Abbidbarmasamuccayabbalya
A. Introductory Section
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2. Analysis into Members of the Pratztyasamutpiida Formula 3. Sets of Members
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B. Detailed Answers to Questions 1. Characteristic
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4. Determination of the Conditional Operations of the Members . . . 30 ...
5. Determination of the Functions of the Members
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6. The Inclusion of the Members of the Formula in the Categories of Defilement 7. Import ., .
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10. Progressive and Regressive Order
A. Two Lifetimes or Three?
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iv 1. Concerning the Text
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2. Translations from the Dasabhumika 3. Comparison of the Two Versions
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4. Concerning the Commentary on the Dasabhumikasutra 5. Translations from the Commentary . 6. Analysis of the Comment
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C. From the Savitarkiidibhumi of the Yogiiciirabhftmi
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V. The Abhidharmasamuccaya and Vasubandhu on
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3. Vasubandhu's Definition in the Abhidharmakosabhii�ya: The Six Vrjiiiinas
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4. Vasubandhu's Definition in the Pratltyasamutpiidavyiikhyii:
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1. CittriviprayuktasaTflskiiras in the Sarvastivada Literature
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2. The Relationship between the Sarvastivadin and the Yogacara Lists
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Bibliography Index
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Preface This book is a study of Yogacara abhidharma centered around a translation of the exposition of cond � tioned origination (pra titya samutpada) in the A bhidh armasamuccaya and the A bhidh arma samuccayabha�ya. I attempt to identify the sources of this exposition, and I show its relationship both to Sarvastivadin abhidharma and to other, mostly rather early, Y ogacara texts. I also find evidence suggesting that relevant portions of the A bhidharmakosabha�ya, some of which have been previously described as Sautrantika, are in essential agreement with Yogacara abhidharma. An examination of the Sarvastivadin literature shows that an exposition of conditioned origination similar to that of the A bhidharmasamuccaya cannot be found in any Sarvastivadin work. However, there are many features common to the exposition in the A bhidharmasamuccaya and several passages on conditioned origination in the Yogacarabhumi. In this study, I show how material from the Yogacarabhumi has undergone further doctrinal development and refinemerit in the A bhidharmasamuccaya and the A bhidh a r m a samuccayabha�ya. I also suggest that the Dasabhumikasutra was a source for portions of the expositions in both the Yogacarabhumi and the A bhidharmasamuccaya. Like large portions of the Yogacarabhumi, the A bhidharma samuccaya, although it is generally classified as a Yogacara text, does not contain much in the way of explicitly Yogacara terminology. The terms alayavijiiana and bija are used sparingly in the A bhidharma samuccaya, and they do not appear in the exposition of pratitya samutpada. However, I suggest that the concept of alayavijiiana, or at least a theory of causatiori by seeds, underlies what the A bhidharma samuccaya says about c onditioned origi nati on in three different contexts: the arising of conditioned dharmas in general, the process of rebirth, and the mechanism of cognition.
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viii When I first approached the Abhidharmasamuccaya, I attempted to use the A bhidharmakosabhii�ya of Vasubandhu in order to compare the Yogacara a b h idh arma found in the A bhidha rmasamuccaya with Sarvastivadin abhidharma. After all, the Abhidharmakosabhii�ya has generally been considered to be a compendium of Va ib h ii� ika abhidharma peppered with Vasubandhu's occasional lapses from orthodoxy. However, although I was 1iware from the start that Vasubandhu often favors a position that he or his commentators identify as Sautrantika, I was increasingly impressed as I compared the two texts by the similarity between Vasubandhu's "Sautrantika" opinions and the Yogacara position, which can generally be traced to the Yogiiciirabhumi. This has lead me to suspect that Vasubandhu already accepted Yogacara doctrine when he wrote the Abhidharmakosabhii�ya. Returning to the three contexts of conditioned origination, I have noticed, in the case of the arising of all conditioned dharmas, a connection between the expositions of conditioned origination in the Abhidharmasamuccaya and the Yogiiciirabhumi and expositions of the cittaviprayuktasarrzskiiras in the same texts. In all of these passages, we find similar explanations for observable aspects of the functioning of causes and results, for example: the fact that the series of causes and results is unbroken-the fact that a particular cause has only its appropriate result, etc. These explanations all appeal to a reinterpretation of the statements of conditioned origination attributed to the Buddha: "If this exists, that comes into existence"; and "Because of the origination of this, that originates." This reinterpretation, as 1 show, is based on a theory of causation by seeds. The major difference between the Yogacara and Sarvastivadin categories of cittaviprayuktasarrzskiiras lies in the fact that Yogacara considers them to be merely designations, frequently of aspects of causation, and not real dharmas. Real dharmas are not required; the very nature of conditioned things, as described in the pratityasamutpiida expositions, is sufficient to explain how they operate causally. As laini has suggested (1977: 110), Vasubandhu's Sautrantika criticisms of the reality of the cittaviprayuktasa1!lskiiras are similar to the Yogacara dismissal of the category as mere designation. In this study, I show that
IX
a number of his specific criticisms can be traced directly to the Yogiiciirabhumi. Similarly, in the context of rebirth, I show that Vasubandhu's own opinion in the A bhidharmakosabhii�ya, as well as in later texts in which he openly espouses Yogacara, is much closer to the two lifetimes/singlefold causation theory of the Abhidharmasamuccaya than to the three-lifetimes/twofold theory of Sarvastivada. Here again a comparison of the Yogaciira abhidharma of the Abhidharmasamuccaya with the Sautrantika positions of Vasubandhu supports my contention that they are actually Yogacara positions even though Vasubandhu never identifies them as such. Finally, in the context of cognition, the Abhidharmasamuccaya and the Yogiiciirabhumi accept the reality of sparsa as a separate dharma, as well as the existence of pleasurable feeling (sukhavedanii). I suggest that both of these positions are related to iilayavijiiiina. Here the Yogaciira position agrees with Sarvastivada and disagrees with the n on Sarvastivadin positions mentioned in the A bhidharmakosabhii�ya. It is significant that Vasubandhu rejects the dissenting position in these cases: he supports them and identifies them as Sautrantika only when, and because, they are consonant with Yogacara.
I. INTRODUCTION
A. Background Conditioned origination (pratltyasamutpiida) is one of the most famous and fundamental doctrines of Buddhism. As La Vallee Poussin has pointed out in Theorie des Douze Causes, I only the tea
