The Real ExistenceofPratisamkhyanirodha:

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1 (110) Jburnal oflhdian andbutftihist Studiesva)1.61,No. 3,March 2013 The Real ExistenceofPratisamkhyanirodha: The MZaTnusyakastitra as Scriptural Evidence in the Abhidharmdvathra YoKoyAMA Takeshi 1.Introduction The ultimate purpose inabhidharmabuddhism istheelimination of suffering and getting ridofendless transmigration: namely to accomplish nirva4a. The Sarvistivada,one of the most eminent schools in the Abhidharma tradition,developeda categorical ontology which was basedon the real existence of all entities. The SarvAstivada assumed the existence of an `Cunconditioned entity" (asainskrta-ctharma) called, pratisamkiryaniroclha, to account fbrnirvdua. However, there were Buddhist schools. such as the Sautrantika, which criticized thiscore Sarvastivada doctrineand deniedthe real existence ofpratisamkhyanirottha. When the Sarvastivadawere facedwith thisdoctrinal challenge, itwas a serious and immediate problem fbrthem to overcome these criticisms and proveitsreal existence. Summarizingthe arguments fbr the real existence of the three unconditioned ctharmas, namely dikdsa,pratisamkiryb- and apratisarpkltydnirodha, fbundinvarious Abhidharma texts,isshiki[2009]suggests thatthe fbllowingelements are fundamenta1to the SarvastivEda proofi (a)the definition ofthe intrinsic nature (svabhava) ofthe ctliarma that needs to be proved as a real entity; (b)the demonstrationofthe intrinsic nature definedabove by means of either rational or scriptural evidence; (c)the guaranteeof the real existence of the dz!armaby established intrinsic nature. However, with regard to pratisamkhydniroclha, IssHiK{[2009]pointsout an exceptional proof which depended on the evidential feature which doesnot belongto the non-real existence and explains that thisisbecausenon-atya peoplecannot perceiye the intrinsic nature ofpratisairikhya-nirodha directly. Takingthe remarks of IssHiKi[2009] intoconsideration, this essay aims to investigate the proof fbr the real existence ofpratisamkhyaniroclha as itappears inthe Abhiclharmdvatara.The Abhidharmitvatara, an introductoryabhidharma treatise,systematically arranged categories of real entities under the eight-)padartha and provided concise definitions. It

2 The Real ExistenceofPratisamkhybnirodha (T,YbKoyAMA) (111) cites the Manusyakastitraas scriptural evidence to prove the real existence ofpratisarpkeybnirodua.in the fo11owingdiscussion, I clarify the structure and purpose of the Manusyakastitra itselfl And then, by analyzing the scriptural proof inthe Abhidharmavatara, 1 pointout two importantfeatures. FinallyI indicatetherelationship betweenthe result of thisinvestigation and the remarks of IssHiKi[2009]. 2.Contents ofthe MTanusyakasfitra The A4Zinusyakasijtra is preserved only inthe ChineseAgarna,the Skemyuktagama, and cannot be fbundinthe PiliNikAyas.The contents of thissatra can be summarized inthe fo11owingthreelogicalsteps: <Step1> the human beingisan aggregate of elements and these elements are transientand dependentlyarisen; <Step2> that which istransient and dependently arisen is suffering; <Step3> nirvdipa isa complete elimination of thissuffering. i) As we can see from thisset of logical precepts țhe aim ofthe satra isto demonstrate the factthat human existence isnothing butsuffering and nirvdua istheelimination ofthis suffering. The Mranusyakasijtra isused as scriptural evidence inseveral Abhidharmatexts.For example, inthe 9th chapter oftheabhidharmakosabhetsya, <Step 1> was cited to criticize the theory ofa personal entity (pucigala).2) And a part of <Step 1> was also cited inthe arguments about citta and caitasiko. 3) 3.ScripturalEvidence in the Abhidharmth,athra In addition to these citations, the Abhidharmavatara cited the MZaTnusyakastitra to prove the real existence ofpratisamkhybnirodha. The Abhidharmavatbraexplains: a),cessation (niro- (Definition:) (Synonyms: ) Itss ' -- ctha), nirvana and so forth. (Citation of the MS: )The Mbnusyakasfitra also says as fo11ows: "<Step The ratisapakltydnirodha isthe elimination ( rahd4a) ofsuffering... non ms are the destruction(ks (vira a),detachment 1> Oh, bhiks. us,...and dependentlyarisen. <Step2> That which isimpermanentetc. is...and origination are suffering too.<step3>[tllbg!-lyt!g!llfi-!!!g-gg!!}e!g!g-g!ig!!g!igpsgsg hatwhichisthecompleteeiimtnation( h ),castingaway,removal,destmction, detachment,cessation, calming down and setting down of thi suffering, and [that which is]the non-subsequence, non-grasp and non-arising of the other suffering,this istranquil and excellent, namely [itis]the casting away ofall substrata (sarv(ipadhiratinih. sa,lgu), destructionofthe avidity (trs. rpa-ksaya),detachment (vira a),cessation (nirod7ia) andnirva4a."

3 (112) The Real ExistenceofRratisamkilyanirodha (TỴbKoyAMA) "destruction (Commentary on the Citation:)... [the sutra includesthe tenn] of the avidity," becausethe avidity isherein, destroyed when one sees or hearsthis[ ratisarpkh anirodha]. [It includestheterm] `'detachment," becausethe affection disappears when thishas been acquired. [It includesthe terrn] "cessation," because the sufferin ceases when this has been aceomplished. [Anditincludesthe term] "nirvdna," becauseone overcomes all harmfu1things, all in'urious 4) things and all defilements when thishas been acquired. The structure of the scriptural proof can be summarized as fbllows:i.definition: pratisarpkhya-nirodha = the elimination of the suffering; II.Synonyms: pratisaptkbyanirodha= the destruction etc.; III.ScripturalEvidence: the elimination of the suffering == the destruction etc.; IVL Commentary: the satra includesthese terms, because pratisamklp,dnirodha istheir cause. In the citation, <Step 3> isthe main ponion of the scriptural evidence.from I.and III.,II.isestablished. However, with respect to the elimination of the suffering, the imnusyakastittzxdoesnot utilize the term pratisamkhybnirodua,and when it discussesthe elimination of the suffbring, itdoes not make a claim fbritsreal existence. The Abhidharmavatara, on the other hand, employs the Abhidharma neologism pratisarpkltyaniroctha, and views itas a real entity. Thus therewas a fundamentaldimculty,forthe author of the Abhiduarmavatara,inindicating that "destmction," and other closely re1ated terms in the Mranusyakastitra, were synonymous with pratisateikhyanirodha. To overcome this dimculty,iv. explained that one can relate thesefunctionsto pratisarpkhyanirodh as itssynonyms becausethisneologism was causally priorto the terms utilized by the Mranusyakasfitra. Inthisscriptural prooc we can point out two importantfeatures. Feature1:becauseit was impossibleto findthe Abhidharmaterm `Pratisamkhyaniroctha" inthe Agamas, the Abhidharmavatnrarelated itto terms, appearing inthe Agamas, such as destruction; Feature 2:the Abhidharmljvatdrapresumesthat the appearance of these terms inthe Agama guaranteedthe real existence ofpratisamklryanirodha because therewas a causal relation which bound them together. Because thislineofreasoning isdependentupon the Sarvastivada's theory ofpratisarpkhyanirodha, this scriptural proof inevitably faced SautrEntika nirodha. 5) criticism. Inthe 2nd chapter of the AbhidharmakoSabhEisya,the Sautrantikadenied the yalidity of the MTanusyakastitraas scriptural evidence fbrthereal existence ofpratisamkhya

4 The Japanese Assooiation Association of Indian 工 and Buddhist Studies The RealExistenceofPratisa ηakhyd πirodha(t.yokoyama ) (113) 4.Conclusion Ihave pointedout the fac that the A bhidharm 巨 vatdra cited the Manu yakastitr as scrip turalevidence to prove the real existence ofpratisamkhy nirodha, deviatingfrom the orig inal purpose of the sitra.and by analyzing thisscriptural I have clarified the two proof, principal features of the argument.inthisscriptural we cannot 丘 nd the exceptional proof, proof thatisshiki 匚 2009]points out with respect to p 厂 atisamkhyanirodha.however, second featureinthe /4bhidharm vatdra co π esponds to the inference ( a c )thatisshiki [2009 ]pointsout on the two uncqnditioned dharmas other than pr α 護 5 α 叩妨ア dnirodha. Conceming thispoint, we can assume that the Abhidhar t vatdra had to leavethe con 丘 r mation of the imctionor intrinsic nature of pratisa 脚 kh γ jnirodhaup to the 入 gama, cause non d り la people cannot perceive itdirectlyand cannot prove itsreal existence ratio nally. the be Notesl )MS T vol.2, 87cl8 88a20: Step 1 > 如是我聞... 眼色此等法名爲人, 於斯等法作人想.... 此諸法皆悉無常有爲思願縁生. S 重 ep 2 > 若無常有爲思願縁生者... 一切皆苦, S せ ep 3 > 若復彼苦無餘斷... 所謂捨一切有餘一切愛盡無欲滅盡涅槃... 諸比丘聞佛所諡, 歡喜奉行. 2 )AKBh p.465, )TS T vol 32,277b7 10 ; AKBh p.146, ; NyATvoL 29, 384b )AA D322al 323a2,P415b5 b6: (Definition: ) so sor brtags pas gog pa nj sdug bs 血 a 且 spoh ba o... (Synonyms : ) de irnam grafts ni zad pa dafi! dod chags dafibralba dah f gog pa dah!mya han las das pa 彡 es bya ba lasogs pa o (Citationof the MS : )de skad du mi i mdo laskyafiノ <Step 1>dge slofi dag...rten ciパ bre 且 bar byufiba dag ste f Step 2> mi rtag pa nas... byuiiba yah sdug bs 血 al te 〆 S ep 3 > sdug bsfialdi ma 且 us par spa 血 s pa dah1 血 es par spa 血 s pa da 血!byafibar gyur pa dah!zad pa da 血! dod chags dafibralba dafi/ gog pa dah!mam par 乏 iba dafi/nub pa dah /sdug bsfia 且 g 乞 an gyi mtshams mi sbyor ba dafi/ len pa med pa dah!mi byufiba ga 血 yin pa de 2i ba /de gya nom pa ste! diltaste! phu 血 po thams cad fiespar spafispa dah 1sred pa zad pa dah 1 dod chags dafibralba dafi! gog pa dafif mya fianlas das pa o 乏 es gsuhsso (Commentary on the citation : ) de la.. dimtho 血 fiam!thosnas srcd pa zad par gyur bassred pa zad pa o di thob nas dod chags med par gyur bas dod chags da 血 bralba o di m 血 on sum du byasna sdug bsha1 gag pas gog pa o!/ dithobna gnod pa thams cad dah 1 tsheba thams cad dafi/ fionmofis pa tharns cad las das pas!mya han las das, o f1 pa 一 1171 一 NII-Electronic N 工工一 Eleotronio Library Service

5 The Japanese Assooiation Association of Indian 工 and Buddhist Studies (114) The Rea 且 ExistenceofPratisa ηpkhy nirodha (T.Y ヒ )KoYAMA ) 5 )AKBh p.93,1.23 p.94,.6. Abbrev 直 ations and primary Sources 累 AA Abhidharmavatdra of Skandhila;Dno.4097, P no.5599, AKBh AbhidharmakoSabhds, ア α of Vasubandhu: P.PRADHAN ed.,ist ed.patna, D sde dge edition. P Pekingedition. MS Manusyakastitra :&imyukt ga la,no.306,t vo 苴.2. no.99,87c 18 88a20. NyA * Ny 凌 y nus 凌 ra of Salpghabhadra :Tvol.29, no TS * TattvasiddhiofHarivamlan :Tvol.32, no T Ta ぬδShinshti D σ 々 δ 勺 76. SecondarySource IssH1KI,Daigo 一色大悟 Ubu Abhidha ma bunken ni okeru muih6 ne jitsuu 有部アビダルマ文献における無為法の実有論証について [On proof of real entityness of asa ηp onsho ni tsuite skrtadharmas in Sarv5stivadaAbhidharma literature ].lndotetsugaku Bukky δ gaku kenkyil インド哲学仏教学研究 [Studiesof lndian philosophy and Buddhism]16: pp (Thiswork was supported in partby a Grant in Aid fbrjsps Fellows.) <Key words > Abhidharniin atara, 入阿毘達磨論 Mbnusyakasfitra,, 人経,pratisamldiyi irodha, 択滅,real existence, 実在 (GraduateStudent, Kyoto University,JSPS ResearchFellow) 一 1172 一 NII-Electronic N 工工一 Eleotronio Library Service

Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 (177)

Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 (177) An Analysis of the Conditioned Forces Dissociated from Thought in the Madhyamakapañcaskandhaka Yokoyama Takeshi 1. Introduction Candrakīrti