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The Encyclopedia of Indian Philosophies v7.c50: Śāriputrābhidharmaśāstra

The Encyclopedia of Indian Philosophies v7.c50

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English

Contents

Śāriputrābhidharmaśāstra

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Summary by Shingyo Yoshimoto

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The extant text of this work is in Chinese translation: *She-li-fu-a-p'i-t'an-lun* by Dharmayasas and Dharmagupta (Taisho No. 1584, vol. 28, pp. 525-719). A Japanese translation of the Chinese is available by Baiyu Watanabe, Kokuyaku-issai-kyo, Bidonbu vol. 19 and 22 (Daizo-shuppan).

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This text is one of the oldest Abhidharma texts in India. It presents a complete outline of Abhidharma thought in the early period of Buddhism before it had split into several sects. Little is known of the history of the Abhidharma thought in this period.

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This text has some common contents and thought with *Vibhaṅga* and *Prakaraṇapāda*. Perhaps the root of this text may be the text of the Vibhajyavādins before it split into Theravāda, Kāśyapīya, Mahīśāsaka, and so on. But the dominant view about the school of this extant text is that it may have belonged to the Dharmaguptaka.¹ The *Śāriputrābhidharmaśāstra* is a work in four sections called *Sapraśnaka* (with questions), *Apraśnaka* (without question); *Saṃyuktasamgraha* (conjoined and inclusion), and *Nidāna* (source).

Section One: With Questions

Chapter One: Senses

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I. Classification of Spheres and Definitions of Them (525c1-526c20)
1. The inner six senses
(a) The eye-senses The eye-organ, the eye component; various pure forms belonging to the self, seeing the visible objects, coming of the light. The same rule correspondingly applies to the following:
(b) The ear-senses
(c) The nose-senses
(d) The tongue-senses (e) The body-senses
(f) The mind-senses The mental faculty, the aggregate of consciousnesses, and various consciousnesses.
(1) The definition of six groups of consciousness.
(2) The definition of seven elements of consciousness.
(3) The definition of other modes of consciousness (e.g., the consciousness, past, future, present, and so on)
2. The outer six senses
(a) The visible senses. The visible and reacting objects which are perceived by the eye-consciousness. The same rule correspondingly applies to the following:
(b) The sound-senses
(c) The odor-senses
(d) The taste-senses
(e) The tangible senses
(f) The factor senses. The factor senses: the aggregate of feeling, identification, and of conditioning factors, invisible objects, nonreacting objects, and nonconditioned factors.

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II. Several Classifications of Twelve Senses in the Abhidharmic Manner (526c21-534b3)

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The senses as mentioned above are further classified into two types, three types and four types in the so-called Abhidharmic manner. In this text, 36 kinds of senses are classified: the material or immaterial senses, visible or invisible, resisting or unresisting, noble or ignoble, pure or impure, and so on. Five kinds of senses in three types: good, bad, or neutral, etc. Two kinds of senses in four types: past, present, future, or atemporal. In these classifications, the first, among the 12 material and immaterial, is as follows: How many senses are material and how many are immaterial? Ten are material, one is immaterial, and one is both material and immaterial. Which are ten material senses? They are the eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, matter, sound smell, taste and tangibles. Which one is immaterial? It is the mind-sense. Which one is both material and immaterial? It is the factor sense. Which is a material or immaterial sense?...

Chapter Two: Elements

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I. Classification of (Eighteen) Elements and Definitions of Them (534b9-535a18)

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1. The visual element
2. The auditory element
3. The olfactory element
4. The gustatory element
5. The body element
6. The material element
7. The sound element
8. The smell element
9. The taste element
10. The tangible element
11. The visual consciousness element
12. The auditory consciousness element
13. The olfactory consciousness element
14. The gustatory consciousness element
15. The bodily consciousness element
16. The mental element

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The mind which arose, arises, will arise, and is uncertain to arise by knowing, thinking of, and remembering of the phenomena is explained.

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17. The mental consciousness element

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The consciousness similar to and closed to its objects, and the mind similar to other objects, arose, arises, will arise, and is uncertain to arise.

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18. The factor element

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The definition of it is the same with the factor sense.

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II. Several Classifications of Eighteen Elements in the Abhidharmic Manner (535a19-542c28)

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The several concepts of elements as mentioned above are further classified in two types, three types and four types in the Abhidharmic manner.

Chapter Three: Aggregates

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I. Classification of Aggregates and Definitions of Them (543a5-545c10)

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1. The Material Aggregate

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(a) The form factors, ten spheres with materiality (the eye-spheres, ear, nose, tongue, body, visible, sound, odor, taste, tangible) and the form included in the factor sense (karma, bodily and word, unmanifest without moral precepts, etc.).

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(b) The four great elements, e.g., earth, water, fire and air, and the derivative matter from the four great elements. The manner of the definition is the same as that of the material factors.

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(c) Three aspects of materiality
(1) Visible and reacting objects
(2) Invisible and reacting objects
(3) Neither visible nor reacting objects

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(d) The variety of materiality: past, future, present, inner, outer, and etc.

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2. The Aggregate of Feelings This is grouped under several classifications as follows:
(a) One kind of feeling: the feeling accompanying mental factors.
(b) Two kinds of feeling: bodily and mental.
(c) Three kinds of feeling: satisfying, frustrating and neither.
(d) Four kinds of feeling: the feeling (1) belonging to the realm of desire, (2) belonging to the realm of form, and (3) belonging to both of them, (4) not belonging to both of them.

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(e) Five kinds of feeling: the feelings (1) with the faculty to feel satisfaction, (2) with the faculty of frustration, (3) with the faculty of joy, (4) with the faculty of depression, and (5) with the faculty of equanimity. These are interpreted in detail.

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(f) Six kinds of feeling: the feelings (1) caused by mutual contact with eye, (2) ear . . ., and (6) mind.

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(g) Seven kinds of feeling: the feelings connected with (1) the visible element, (2) the audible element, (3) the olfactory element . . ., and (7) mental consciousness.

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(h) Eighteen kinds of mental action and other feelings of mind: six mental actions to feel joy, six to feel grief, six to feel hedonic neutrality: and the feelings of mind except for those eighteen kinds of mental actions.

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(i) 36 holy words and other feelings of mind: six joys based on greed, six joys based on the departure from the world, six griefs based on greed, six griefs based on the departure from the world, six hedonic neutralities based on the departure from the world, and the sensations of mind except for the 36 holy words.

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(j) 108 kinds of feeling, and other feelings of mind: the 36 holy words, past, future and present, and the feeling of mind except for these.

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(k) The variety of feelings: feelings, past, future, present, inner, outer, etc.

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3. The Aggregate of (Conceptual) Identification This is also grouped under several classifications which correspond to the groupings of feelings.

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4. The Aggregate of Conditions The factors except for feeling-aggregates, identification-aggregates and consciousness-aggregates, e.g., thinking, touch, attention, initial thought, sustained thought, liberation, absence of greed, lack of hatred, understanding, etc.

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5. The Aggregate of Consciousness
(a) The senses of mind, or the faculty of mind.
(b) Awareness, mind, consciousness, six groups of consciousnesses, seven elements of consciousness.
(c) The variety of consciousness: past, future, present, etc.

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II. Several Classifications of Five Aggregates in the Abhidharmic Manner (545c11-552c8) The several concepts of aggregates as mentioned above are further classified in two types, three types, and a quartet in the Abhidharmic manner.

Chapter Four: The Four Noble Truths

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I. Classification of the Four Noble Truths and Definitions of Them (552c1-554c3)

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1. The Noble Truth of Frustration The frustration of birth, old age, dying, meeting with the hated, parting from the loved, failure in one’s aims and the frustrations caused by all the five aggregates except for the desire mentioned below.

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2. The Noble Truth of the Origin of Frustration This desire involves joy and sensual pleasure. It is divided into two kinds of desires, three, four, five, and six kinds of desires, and 36 kinds of behaviors of desires.

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3. The Noble Truth of the Cessation of Frustration
(a) This is the entire dispassionateness, cessation, abandoning, forsaking, liberation, without a refuge, leaving, unborn of satisfaction.

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(b) The calculated cessation
(1) The cessation of a factor as awareness is exhausted.
(2) The cessation of a factor as the practise of the path of noble truth.
(3) Four fruits of monkhood: stream-entry, once-returning, nonreturning, perfected being.
(4) The Noble Truth of the Way to the Cessation of Frustration. Eight noble paths (1) right view, (2) right conceptualizing, (3) right speech, (4) right action, (5) right livelihood, (6) right exercise, (7) right mindfulness, and (8) right concentration.

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These noble truths are the truth attained by noble ones and the doctrine showed by the Buddha.

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II. Several Classifications of the Four Noble Truths in the Abhidharmic Manner (554c4-560a3)

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The several concepts of these noble truths as mentioned above are further classified in two types, three types, and four types in the Abhidharmic manner.

Chapter Five: Faculties

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I. Classification of the Twenty-two Faculties and Definitions of Them (560a8-561a12)

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The 22 kinds of faculties in human beings are as follows: (1) sight-faculty, (2) auditory-faculty, (3) olfactory-faculty, (4) taste-faculty, (5) touch-faculty, (6) faculty of femininity, (7) faculty of masculinity, (8) faculty of life-force, (9) satisfaction-faculty, (10) frustration-faculty, (11) contentedness-faculty, (12) depression-faculty, (13) equanimity-faculty, (14) mental-faculty, (15) faith-faculty, (16) energy-faculty, (17) mindfulness-faculty, (18) concentration-faculty, (19) wisdom-faculty, (20) the faculty of resolving to come to know something unknown (anājñātām ājñasyāmīndriya), (21) the faculty attained by thorough knowledge (ājñendriya), and (22) the faculty possessed of perfect knowledge (ājñātāvīndriya).

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II. Several Classifications of Twenty-two Faculties in the Abhidharmic Manner (561a9-568a20)

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The several concepts of faculties as mentioned above are further classifed into two types, three types, and four types in the so-called Abhidharmic manner.

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In these classifications, it is worthy of note that five bodily faculties (e.g., sight-faculty ... touch-faculty) are free from the intoxicants. This theory is the same as that of the Vibhajyavādins.

Chapter Six: Seven Conditions of Enlightenment

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I. Classification of Enlightenment-conditions and Definitions of Them (568a21-c7)

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The seven kinds of enlightenment-conditions are as follows: (1) mindfulness, (2) investigation of *dharma*, (3) energy, (4) tranquility, (5) joy, (6) concentration and (7) equanimity.

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II. Several Classifications of Seven Enlightenment-factors in the Abhidharmic Manner (568c8-569a28) The several concepts of enlightenment-factors as mentioned above are further classified in two types, three types, and four types in the Abhidharmic manner.

Chapter Seven: Three Bad Roots

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I. Classification of the Bad Roots and Definition of Them (569a29-569b28)

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1. The bad root of greed: covetousness.
2. The bad root of hatred: anger.
3. The bad root of delusion: ignorance.

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II. Several Classifications of Three Kinds of the Good Roots in the Abhidharmic Manner (571b20-572c15)

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The bad roots mentioned above are further classified into two types, three types, and four types in the so-called Abhidharmic manner.

Chapter Eight: The Three Good-Roots

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I. Classification of the Good Roots and Definitions of Them (571a15-572c15)

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1. The good root of absence of greed: noncovetousness, the adaptability of mind without desire.
2. The good root of lack of hatred: nonwrath, the adaptability of mind without anger.
3. The good root of understanding: freedom from ignorance, the adaptability of mind without stupidity.

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II. Several Classifications of Three Kinds of the Good Roots in the Abhidharmic Manner (571b20-572c15)

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The good roots mentioned above are further classified into two types, three types, and four types in the so-called Abhidharmic manner.

Chapter Nine: The Primary Elements

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I. Classification of the Primary Elements and Definitions of Them (572c16-573a18)

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The primary elements are classified into four kinds:
1. Earth
(a) The inner earth: the intenal organs and the solid matters in one's body.

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(b) The outer earth: the solids out of one's body.
2. Water
(a) The inner water: the liquid in one's body.
(b) The outer water: the liquid out of one's body.
3. Fire
(a) The inner fire: the heat in one's body.
(b) The outer fire: the heat out of one's body.
4. Air
(a) The inner air: the air or wind in one's body.
(b) The outer air: the air or wind out of one's body.

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II. Several Classifications of Four Primary Elements in the Abhidharmic Manner (573a19-573c8) The several concepts of the primary elements as mentioned above are further classified into two types, three types, and four types in the Abhidharmic manner.

Chapter Ten: Devout Layman

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The Definitions of the Devout Layman (573c9-574c24)
1. The devout layman is Śākyamuni Buddha.
2. The devout layman is perfumed by the factors of fading away, cessation, and liberation.
3. The restriction of the devout layman.
4. The devout layman has five virtues. They are as follows:
(a) not to kill
(b) not to steal
(c) not to commit adultery
(d) not to speak falsely
(e) not to drink wine.

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II. Several Classifications of the Five Virtues in the Abhidharmic Manner (574c25-575b2) All the virtues as mentioned above are classified in everyone type in several Abhidharmic classifications: e.g., the whole are with form, invisible, penetrable, nonexcellent, impure, and so on.²

Section Two: Without Questions

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1. Elements (575b7-579b23)
2. Karma (579b25-584c9)
3. Person (584c15-589c2)
4. Awareness (589c8-606a12)
5. The chain of dependent origination (606a18-612b20)

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6. The four applications of mindfulness (612b26-616c7)
7. The four right abandonments (616c9-617a20)
8. The four supernatural powers (617a22-619c18)
9. The four trances (619c24-624c24)
10. The path (625a5-646a1)
11. Bad factors (646a7-661a9)

Section Three: Conjoined and Included

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A. Conjoined
1. Explanation and clarification of which objects are included in which objects (661a15-666a5)
2. To which aggregates, elements and faculties do each of these objects belong? (666a6-671b2) B. Included
1. Explanation and clarification of which are the holy objects (671c5-673c21)
2. In which categories do these objects belong? (674a5-679a18)

Section Four: Source

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1. The ten conditions (679b5-687b17)
2. The causes (687b19-689a18)
3. Name and form (689a20-690a29)
4. Ten fetters (690b2-694b10)
5. Bodily, vocal and mental conduct (694b12-694c11)
6. Contact (694c13-697b16)
7. Awareness (697b18-700a11)
8. Ten bad paths of action (700a13-700c7)
9. Ten good paths of action (700c9-701a29)
10. Concentration (701b6-719a21)

Cites (3)