Abhidharmakoshabhashya 3076

3076

samyagdṛṣṭir iti vistaraḥ. iha śīlaṃ pratiṣṭhāya samādhilābhaḥ samādhilābhāt prajñā yathābhūtaṃ bhāvyata ity ataḥ samyagvākkarmāṃtājivā nābhisthānīyāḥ. samyagdṛṣṭyādīnāṃ tatpratibaddhavṛttitvāt śīlam ādhārabhūtam iti kṛtvā. samādhir nemisthāṇīyas tenetareṣām upagrahāt. samyagdṛṣṭyādayo 'rasthānīyaḥ. aravad itaś cāmutaś ca pravṛttatvāt. kuta etad iti. kiṃ svamatam etad vaibhāṣikāṇāṃ darśanamārgo dharmacakram ity āhodvid āgamata iti. tadutpattau pravartitam iti. darśanamārgotpattau pravartitaṃ dharmacakram iti sūtre vacanāt. kathaṃ. bhagavān bārāṇāsyāṃ viharati sma ṛṣipatane mṛgadāve. tatra bhagavān paṃcakāṃ bhikṣūn āmaṃtrayate sma. idaṃ duḥkham āryasatyam iti bhikṣavaḥ pūrvam ananuśruteṣu dharmeṣu yoniśomanasikurvataś cakṣur udapādi jñānaṃ vidyā buddhir udapādi. ayaṃ duḥkhasamudayaḥ. ayaṃ duḥkhanirodhaḥ. iyaṃ duḥkhanirodhagāminī pratipad āryasatyam iti. pūrvam ananuśruteṣu dharmeṣu yoniśomanasikurvataś cakṣur udapādi jñānaṃ vidyā buddhir udapādi. tat khalu duḥkham āryasatyam abhijñayā parijñātavyaṃ mayeti pūrvam ananuśruteṣu dharmeṣu yoniśomanasikurvataś cakṣur udapādīti pūrvavat. tat khalu duḥkhasamudaya āryasatyam abhijñayā prahātavyaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu duḥkhanirodha āryasatyam abhijñayā sākṣātkartavyaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu duḥkhanirodhagāminī pratipad āryasatyam abhijñayā bhāvayitavyaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu duḥkham āryasatyam abhijñayā parijñātaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu duḥkhasamudaya āryasatyam abhijñayā prahīṇaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu (Abhidh-k-vy 580) duḥkhanirodha āryasatyam abhijñayā sākṣātkṛtaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. tat khalu punar duḥkhanirodhagāminī pratipad āryasatyam abhijñayā bhāvitaṃ mayeti pūrvam ananuśruteṣu dharmeṣu pūrvavat. yāvac ca mama bhikṣava eṣu caturṣv āryasatyeṣv evaṃ triparivartaṃ dvādaśākāraṃ na cakṣur udapādi. na jñānaṃ na vidyā na buddhir udapādi. na tāvad aham asmāt sadevakāl lokāt samārakāt sabrahmakāt saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyā mukto niḥsṛto visaṃyukto viprayukto viparyāsāpagatena cetasā bahulaṃ vyahārṣaṃ. na tāvad aham anuttarāṃ samyaksaṃbodhim abhisaṃbuddho 'smīty adhyajñāsiṣaṃ. yataś ca mama bhikṣava eṣu caturṣv āryasatyeṣv evaṃ triparivartaṃ dvādaśākāraṃ cakṣur udapādi yāvad buddhir udapādi. tato 'ham asmāt sadevakād yāvat viprayukto viparyāsāpagatena cetasā bahulaṃ vyahārṣaṃ. tato 'ham anuttarāṃ samyaksaṃbodhim abhisaṃbuddho 'smīti adhyajñāsiṣaṃ. asmin khalu punar dharmaparyāye bhāṣyamāṇe āyuṣmataḥ kauṇḍinyasya virajo vigatamalaṃ dharmeṣu dharmacakṣur utpannam aśīteś ca devatāsahasrāṇāṃ. tatra bhagavān āyuṣmaṃtaṃ kauṇḍinyam āmaṃtrayate sma. ājñātas te kauṇḍinya dharmaḥ. ājñāto me bhagavan. ājñātas te kauṇḍinya dharmaḥ. ājñāto me sugata. ājñāta āyuṣmatā kauṇḍinyena dharma iti bhaumā yakṣāḥ śabdam udīrayaṃti ghoṣam anuśrāvayaṃti. etan mārṣā bhagavatā bārāṇasyām ṛṣipatane mṛgadāve triparivartadvādaśākāraṃ dharmacakraṃ pravartitaṃ. apravartitapūrvaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā. kenacit punar loke sahadharmeṇa bahujanahitāyeti vistaraḥ. tad evam āryasya kauṇḍinyasya darśanamārga utpanne devatābhir uktaṃ bhagavatā pravartitaṃ dharmacakram iti sūtravacanāt. darśanamārgo dharmacakram iti gamyate.

"Right view" and so forth. Here, based upon moral discipline there is attainment of meditative absorption; from attainment of meditative absorption, wisdom is cultivated in accordance with reality. Therefore, right speech, right action, and right livelihood take the place of the hub, because the functioning of right view and the others is bound to them, considering moral discipline to be the support. Meditative absorption takes the place of the rim, because the others are held together by it. Right view and the others take the place of the spokes, because, like spokes, they proceed in this and that direction. "Whence this?" Is this the Vaibhāṣikas' own opinion that the path of seeing is the wheel of the Dharma, or is it based on scripture? "Set in motion upon its arising," because the sūtra states that the wheel of the Dharma was set in motion upon the arising of the path of seeing. How? The Bhagavat was dwelling in Vārāṇasī at the Deer Park in Ṛṣipatana. There, the Bhagavat addressed the group of five monks: 'Monks, regarding things unheard of before, as I applied proper attention, there arose vision, there arose knowledge, there arose understanding, there arose insight: "This is the noble truth of suffering." There arose vision, there arose knowledge, there arose understanding, there arose insight: "This is the noble truth of the origin of suffering; this is the noble truth of the cessation of suffering; this is the noble truth of the path leading to the cessation of suffering." As I applied proper attention to things unheard of before: "That noble truth of suffering, indeed, is to be fully known by me through direct knowledge"—there arose vision, as before. "That noble truth of the origin of suffering, indeed, is to be abandoned by me through direct knowledge"—regarding things unheard of before, as before. "That noble truth of the cessation of suffering, indeed, is to be realized by me through direct knowledge"—regarding things unheard of before, as before. "That noble truth of the path leading to the cessation of suffering, indeed, is to be cultivated by me through direct knowledge"—regarding things unheard of before, as before. "That noble truth of suffering, indeed, has been fully known by me through direct knowledge"—regarding things unheard of before, as before. "That noble truth of the origin of suffering, indeed, has been abandoned by me through direct knowledge"—regarding things unheard of before, as before. "That noble truth of the cessation of suffering, indeed, has been realized by me through direct knowledge"—regarding things unheard of before, as before. "Moreover, that noble truth of the path leading to the cessation of suffering, indeed, has been cultivated by me through direct knowledge"—regarding things unheard of before, as before. And so long, monks, as regarding these four noble truths, there did not arise vision, knowledge, understanding, and insight in this way, in three turnings and twelve modes, so long was I not free, not liberated, not detached, not separated from this world with its gods, Māras, and Brahmās, from this generation with its ascetics and brāhmaṇas, its gods, humans, and asuras, and I did not abide continually with a mind free from distortion; I did not understand, "I have awakened to unexcelled, complete, perfect enlightenment." But when, monks, regarding these four noble truths, there arose vision, knowledge, understanding, and insight in this way, in three turnings and twelve modes, then was I detached and separated from this [world] with its gods, up to: I abided continually with a mind free from distortion; then I understood, "I have awakened to unexcelled, complete, perfect enlightenment." Furthermore, while this discourse on Dharma was being spoken, there arose in the venerable Kauṇḍinya, and in eighty thousand deities, the dust-free, stainless Dharma-eye regarding dharmas. There, the Bhagavat addressed the venerable Kauṇḍinya: 'Have you understood the Dharma, Kauṇḍinya?' 'I have understood, Bhagavat.' 'Have you understood the Dharma, Kauṇḍinya?' 'I have understood, Sugata.' "The Dharma has been understood by the venerable Kauṇḍinya!"—the earth-dwelling yakṣas raised a cry and proclaimed the shout: 'Friends, in Vārāṇasī at the Deer Park in Ṛṣipatana, the Bhagavat has set in motion the wheel of the Dharma in three turnings and twelve modes, which has not been set in motion before by ascetic, brāhmaṇa, god, Māra, Brahmā, or anyone in the world in accordance with the Dharma, for the benefit of many people...' and so on. Thus, because the sūtra states that when the path of seeing arose in the noble Kauṇḍinya, the deities said, "The Bhagavat has set the wheel of the Dharma in motion," it is understood that the path of seeing is the wheel of the Dharma.