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The Encyclopedia of Indian Philosophies v7.c53: Dhātukāya

The Encyclopedia of Indian Philosophies v7.c53

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English

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Dhātukāya

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Summary by Robert E. Buswell, Jr.

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The *Dhātukāya* is traditionally placed as the fifth of the six *pādaśāstras* of the Sarvāstivāda Abhidharma canon.¹ Chinese sources ascribe authorship to Vasumitra, although which of the five Vasumitras known to the Chinese tradition this might have been is never clarified.² Sanskrit and Tibetan sources declare Pūrṇa to be the author.³ Baiyu Watanabe, the Japanese scholar who has most carefully studied the text, has noted this discrepancy and finds the ascription to Vasumitra the more credible of the two. Nevertheless, he finally concludes that the text is most probably a composite product of a number of Abhidharmikas, which was then ascribed out of reverence to an earlier, well-known figure.⁴

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Considerable controversy reigns among modern scholars concerning the *Dhātukāya*’s chronological position among the Sarvāstivāda Abhidharma materials. Kogen Mizuno has divided the seven canonical texts into three groups, early, middle and late. He places in the first group the *Saṅgītiparyāya*, *Dharmaskandha* and *Prajñaptiśāstra*; the *Vijñānakāya* and *Dhātukāya* in the second; and the *Prakaraṇapāda* and *Jñānaprasthāna* in the last group.⁵ Hajime Sakurabe advocates instead two major divisions, with the second group divided into three subdivisions: first, the *Saṅgītiparyāya* and *Dharmaskandha*; and second, (a) the *Vijñānakāya*, *Dhātukāya* and *Prajñapti*; (b) *Prakaraṇa*; (c) *Jñānaprasthāna*.⁶ Ryogon Fukuhara, the scholar who has made the most exhaustive study of the Sarvāstivāda canonical materials, finally returns to a three-fold division in his description of the appearance of the six *pādaśāstras*: *Saṅgītiparyāya* and *Dharmaskandha* appear in his earliest group, *Prajñapti* and *Vijñānakāya* in his middle group, and *Dhātukāya* and *Prakaraṇa* in his late group.⁷ Both in structurre and content, we would expect the text to appear in later strata of material than the obviously primitive *Saṅgītiparyāya* and *Dharmaskandha*, which are both reminiscent of the *āgamas* in their approach, though a more precise determination will be virtually impossible to make.

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K'uei-chi's postface to Hsüan-tsang's Chinese translation⁸ notes that the *Dhātukāya* was originally composed in 6,000 *ślokas*, which was later abridged into two different versions of 900 and 500 *ślokas*. Hsüan-tsang's text in 830 *ślokas* apparently represented still another recension.⁹ The extant recension is divided into two major sections. The opening *Mūlavastuvarga* lists headings of 91 awareness and awareness-concomitant (*cittacaitta*) *dharmas* in 14 groups, followed by a standard Abhidharmika definition of each term; these provide the working matter for the detailed analyses that comprise the majority of the text. The subsequent *Vibhajyavarga* is a longer analytical section divided into 16 subsections. The first three subsections detail the intricate interrelationships between three major groups of mental phenomena—(1) the 5 feeling-faculties, (2) consciousnesses and (3) shamelessness and disregard—and each individual awareness-concomitant listed in the headings. The concluding thirteen subsections give an abbreviated analysis of the interrelationships between each individual awareness-concomitant on the schedule. *Dharmas* are listed in dyads as associated with and dissociated from individual *dharmas*, the inclusion or noninclusion of which is then analyzed in light of the 18 elements, 12 sense-bases and 5 aggregates. The concluding lines of the Chinese recension note that the full-length text was subdivided into 88 sections, which would have allowed for a separate subdivision to cover each of the concomitants listed in the headings, except for the final set of cravings, which would already have been covered in full in the preceding analyses.¹⁰

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The attempts of the *Dhātukāya* to make some sense of the burgeoning lists of awarenesses, as well as the expository style adopted in this attempt, were to be of considerable importance in later Abhidharma treatises. While *Dhātukāya*'s listings from the 5 defilements onward were known in earlier strata of Āgama and Abhidharma literature, its novel groupings of the 10 *dharmas* that arise with every awareness, 10 *dharmas* that arise with every defilements, and 10 *dharmas* that arise with every affliction were the forerunner of later standardized lists of awarenesses as found in the *Prakaraṇa* and *Abhidharmakośa*. This particular grouping of 91 awarenesses into 14 categories is, however, unique to this text. The expository style of the *Dhātukāya*, in which opening headings with Abhidharmika definitions is followed by an analysis in contrasting pairs, also influenced the approach of the later *Prakaraṇa*, a synthetic Abhidharma work that tried to draw together all the doctrines of the earlier canonical materials. This similarity in structure is the major piece of evidence supporting the traditional ascription of both these texts to Vasumitra's authorship. Hsüan-tsang's *Ta T'ang Hsi-yü chi* records that Vasumitra was presumed to have written the *Prakaraṇa* near Puṣkaravatī in the Gandhāra district,¹¹ probably about 100 years after Aśoka's time. This notice would virtually guarantee that this text was written after the Sarvāstivāda school had already moved into its Northwest Indian headquarters. We would then have fairly firm grounds for assuming that the *Dhātukāya* was composed in similar circumstances.¹²

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The *Dhātukāya* is most reminiscent in style and approach to two Pali Abhidharma works: the *Paṭṭhāna* and the *Dhātukathā*. Like the *Dhātukāya*, the *Paṭṭhāna* also opens with introductory headings on the 24 conditions with their definitions, which is followed by sections that explicate their interrelationships; a separate section is allotted for explication in contrasting pairs. The strongest resemblances both in title and general approach are, however, between the Pali *Dhātukathā* and the *Dhātukāya*, although the content of the two texts shows virtually no parallelism. The *Dhātukathā* also opens with headings and, like our text, analyzes *dharmas* in relation to the elements, sense-bases and aggregates, although the 14 approaches followed and the 125 *dharmas* included in the investigation are radically different. It would seem possible, however, that both texts have independently evolved from a more primitive form of analysis in which *dharmas* were treated in terms of the elements, bases and aggregates. If this is indeed the case, we have here the philosophically interesting instance of two entirely distinct and independently developed approaches to a parallel descriptive problem. A comparative investigation could yield important information on the difference between Sarvāstivāda and Theravāda analytical approaches.¹³

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References are to page and column of the Chinese translation (Taisho 1540). The Chinese title of Hsüan-tsang's translation is (*A-pi-ta-mo*) *Chieh-Shen Tsu-Lun*. The date of the translation is identified as July 14, 663.

Summary

Part One: Headings ( Mūlavastuvarga) (1.614b10-c10)

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10 factors that arise with every awareness:
1. feeling
2. identification
3. volition
4. contact
5. attention 6. interest
7. resolve
8. mindfulness
9. concentration
10. intellection 10 factors that arise with every defilement:
1. lack of confidence
2. sloth
3. lack of mindfulness
4. distraction
5. ignorance
6. lack of comprehension
7. careless attention
8. false resolve
9. excitedness
10. heedlessness 10 factors that arise with every affliction:
1. anger
2. vengefulness
3. hypocrisy
4. spite
5. envy
6. selfishness
7. deceit
8. guile
9. arrogance
10. cruelty 5 defilements:
1. sensual desires
2. desire for material things
3. desire for immaterial things
4. repugnance (or hatred?)
5. perplexity 5 wrong views:
1. belief in a self
2. extreme views
3. false views
4. adherence to views
5. adherence to moral precepts and vows 5 contacts:
1. contact arising from sensory impingement
2. expressible contact
3. mental contact associated with understanding
4. mental contact associated with ignorance 5. mental contact associated neither with knowledge nor ignorance 5 faculties (properly, the 5 feeling-faculties):
1. faculty of satisfaction
2. faculty of frustration
3. faculty of contentedness
4. faculty of depression
5. faculty of equanimity 5 factors:
1. initial thought
2. sustained thought
3. consciousness
4. shamelessness
5. disregard 6 consciousnesses:
1. visual consciousness
2. auditory consciousness
3. olfactory consciousness
4. gustatory consciousness
5. tactile consciousness
6. mental consciousness 6 contacts:
1. eye-contact
2. ear-contact
3. nose-contact
4. tongue-contact
5. body-contact
6. mind-contact 6 feelings:
1. feeling born of eye-contact
2. feeling born of ear-contact
3. feeling born of nose-contact
4. feeling born of tongue-contact
5. feeling born of body-contact
6. feeling born of mind-contact 6 identifyings:
1. identifying born of eye-contact
2. identifying born of ear-contact
3. identifying born of nose-contact
4. identifying born of tongue-contact
5. identifying born of body-contact
6. identifying born of mind-contact 6 volitions:
1. volition born of eye-contact 2. volition born of ear-contact
3. volition born of nose-contact
4. volition born of tongue-contact
5. volition born of body-contact
6. volition born of mind-contact 6 cravings:
1. craving born of eye-contact
2. craving born of ear-contact
3. craving born of nose-contact
4. craving born of tongue-contact
5. craving born of body contact
6. craving born of mind-contact.¹⁴

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The *Dhātukāya* continues with standard Abhidharmika definitions of each of the factors appearing in the headings: the factors arising with every awareness (614c10-26), the factors that arise with every defilement (614c26-615a13), the factors that arise with every affliction (615a13-23), defilements (615a23-b2), wrong views (615b2-11), contacts (615b14), feeling faculties (615b14-22), factors (615b22-c4), consciousnesses (615c4-9), contacts (615c10-15), feelings (615c15-26), identifyings (615c26-616a.8), volitions (616a8-20), and cravings (616a20-28). These definitions are principally intended: (1) to clarify the efficiency of each factor in present, past and future; (2) to delineate the primary characteristic of each factor; (3) to outline the conditions which lead to the arising of an individual factor. As can be gleaned from the above outline, there is a total of three lists of ten factors, five lists of five factors, and six lists of six factors, for a total of ninety-one individual awarenesses and concomitants. Throughout the remainder of the text, the interactions between these individual factors will be explored sequentially in considerable detail. Familiarity with the headings, consequently, is essential for untangling the complicated interrelationships that will be explored in the following sixteen sections.

Part Two: Distinctions (Vibhajyavarga)

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The remainder of the *Dhātukāya* is concerned with detailing explicitly the interrelationships between the factors listed in the headings. There are sixteen separate sections in two major divisions. The first division is in three sections: section one treats the 5 feeling faculties, section two discusses the 6 consciousnesses, and section three analyzes the two factors of shamelessness and disregard. These sections treat groups of awarenesses in terms of their relationships with each individual member listed in the headings. The second division is in thirteen sections, which discuss each of the factors in the headings in terms of their relation to the eighteen elements, twelve sense-bases and five aggregates. The full-length recension of the *Dhātukāya*, no longer extant, divided this second division into eighty-five separate sections, which would have allowed for individual treatment of each factor in the headings excluding the six cravings. The latter six factors did not require their own section, as their association/dissociation in regards to the elements, senses and aggregates would already have been covered in the preceding sections.

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(Since the type of analysis undertaken in this text is so repetitive, I intend to give a periphrastic translation only of the first section in each of the two major divisions. This should suffice to characterize the primary approaches of the *Dhātukāya*.)

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Section One: The Five Feeling Faculties

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(First division, First section; 616b5-c6)

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The 5 feeling faculties are the faculties of satisfaction, frustration, contentedness, depression and equanimity. How many of the factors arising with every awareness and the 5 feeling faculties are associated and how many are dissociated? ... How many of (the awareness-concomitants) up to and including craving born of mind-contact (the last of the cravings) and the 5 feeling faculties are associated and how many are dissociated?

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As far as the lack of association between the factors arising with every feeling and the 5 feeling faculties is concerned: all are dissociated. The factors arising with every identification and the 5 feeling faculties are all associated. As far as those (factors arising with every awareness) which are not dissociated is concerned, in the same way that identifying (is associated), volition, contact, attention, interest, resolve, mindfulness, concentration and intellection are likewise (in association with all the 5 feeling faculties).

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The lack of confidence (factor arising with every defilement) and the 5 feeling faculties are both associated and dissociated. Just as for lack of confidence, the remaining factors arising with every defilement are also the same.

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(Of the factors arising with every affliction) anger, vengefulness, spite, envy and violence are associated with two faculties—depression and equanimity—and dissociated from five faculties. Hypocrisy, deceit and craftiness are associated with three faculties—excepting satisfaction and frustration—and are dissociated from five faculties. Arrogance is associated with four faculties—excepting frustration—and dissociated from five faculties. Selfishness is associated with two faculties—contentedness and equanimity—and dissociated from five faculties.

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(Of the five defilements) sensuous desire and attachment to material things are associated with three faculties—excepting frustration and depression—and dissociated from five faculties. Desire for immaterial things is associated with one faculty—equanimity—and dissociated from five faculties. Repugnance is associated with three faculties—excepting satisfaction and depression—and dissociated from five faculties. Perplexity is associated with four faculties—excepting frustration—and dissociated from five faculties.

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Among the 5 wrong views, false view is associated with four faculties—excepting frustration—and dissociated from five faculties. The remaining four wrong views are associated with three faculties—excepting frustration and depression—and dissociated from five faculties.

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(Among the 5 contacts) contact arising from sensory impingement is associated with three faculties—excepting contentedness and depression—and dissociated from four faculties—excepting frustration. Expressible contact is associated with four faculties—excepting frustration—and dissociated from three faculties—excepting contentedness and depression. Mental contact associated with understanding is associated with three faculties—excepting frustration and depression—and dissociated from five faculties. Mental contact associated with ignorance and mental contact associated neither with understanding nor ignorance are associated with five faculties and dissociated from five faculties.

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As far as the lack of association between the satisfaction faculty (and the 5 faculties of feeling) is concerned: all are dissociated. Just as for the satisfaction faculty, the frustration faculty, contentedness faculty, depression faculty and equanimity faculty are also the same.

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(Of the five factors) initial thought and sustained thought are associated with five faculties, and dissociated from three faculties—excepting frustration and depression. Consciousness is associated with five faculties; it is (awareness) from which no other (awareness-concomitants) are dissociated. Shamelessness and disregard are associated with five faculties and dissociated from five faculties.

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(Of the 6 consciousnesses) visual consciousness is associated with three faculties—excepting contentedness and depression—and dissociated from five faculties. Just as for visual consciousness auditory, olfactory, gustatory and tactile consciousnesses are also the same. Mental consciousness is associated with four faculties—excepting contentedness and depression. Just as for the 6 consciousnesses, the 6 contacts, the 6 identifications and the 6 volitions are also the same.

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As far as the lack of association between the feeling born of eye-contact (the first of 6 feelings) and the 5 feeling faculties is concerned: they are all in dissociation. Just as for the feeling born of eye-contact, the remaining feelings are also the same.

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(Of the 6 cravings) the craving born of eye-contact is associated with two faculties—contentedness and equanimity—and dissociated from five faculties. Just as for the craving born of eye-contact, the craving born of ear, nose, tongue and body contact is also the same. The craving born of mind-contact is associated with three faculties—excepting frustration and depression—and dissociated from five faculties.

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An identical approach is followed in the concluding two sections of this first division: section two on the 6 consciousnesses (616c.8-617a.4) and section three on the two factors shamelessness and disregard (617a.5-b.7).

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In the second division, there are thirteen sections in which each factor is analyzed in dyads in terms of its association/dissociation with the elements, senses and aggregates. As with the previous division, I will outline in detail only the first of these sections.

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Section Four: The Factors Arising with Every Feeling

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(Second division, First section: 617b.12-619a.15): 79 dyads

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A. Factors Arising with Every Awareness (9 dyads)

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1. Association and Dissociation with Feelings and Identifyings

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How many of the eighteen elements, twelve senses and five aggregates are included in what is associated with feeling? Eight elements (six consciousness elements, the mental element and the factor element), two senses (the mental sense and factor sense), three aggregates (identification, conditioning, consciousness). What is remaining? Feeling itself, matter, unconditioned factors and conditionings dissociated from awareness associated with eleven elements (five physical senses, five physical objects and the factor element); eleven senses (idem.); and three aggregates [matter, feeling (since feeling itself was excluded) and conditioning (because the conditionings dissociated from awareness were excluded)]. How many of the eighteen elements, twelve senses and five aggregates are included in the dissociated identifications? Identification itself, matter, unconditioned factors and conditionings dissociated from awareness associated with elements (idem.), eleven senses (idem.) and three aggregates (matter, identification and conditioning).

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The *Dhātukāya* then transposes this dyad to what is associated with identifying and/or dissociated from feeling, with the values for each similarly transposed. Associated with identifying are eight elements and two senses (idem. with what is associated with feeling above), and three aggregates (feeling, conditioning, consciousness). The remaining factors are identification itself, matter, unconditioned factors and conditionings dissociated from awareness associated with eleven elements and eleven senses (idem. with what is associated with feeling above), and three aggregates (matter, feeling and conditioning). Associated with what is dissociated from feeling are eleven elements and eleven senses (idem.), and three aggregates (matter, feeling, conditioning).

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Rather than giving a complete analysis for the nine remaining dyads between feeling and the other factors arising with every awareness the author simply notes that the analysis should proceed in the same fashion for the other members of that category.

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B. Factors Arising with Every Defilement et al. (16 dyads)

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1. Associated with Feeling/Dissociated from Lack of Confidence and Associated with Lack of Confidence/Dissociated from Feeling

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The values for what is associated with feeling and what is dissociated from feeling here, and in all the following dyads, will be identical with those given in the first dyad of the previous section. Associated with what is dissociated from lack of confidence are all eighteen elements, twelve senses and five aggregates; associated with what is associated with lack of confidence are eight elements and two senses (idem. with what is associated with feeling above), and four aggregates (feeling, identification, conditioning and consciousness), with all eighteen elements, twelve senses and five aggregates remaining. Once again, the author of the *Dhātukāya* simply notes that the same analysis is to be applied for the remaining dyads between factors arising with every feeling and the other factors arising with every defilement, with sensuous desire and repugnance (among the five defilements), mental contact associated with ignorance and mental contact associated neither with understanding nor ignorance (of the five contacts), and shamelessness and disregard (of the five factors), for a total of sixteen separate dyads investigated in this section.

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C. Factors Arising with Every Affliction et al. (24 dyads)

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1. Associated with Feeling/Dissociated from Anger and Associated with Anger/Dissociated from Feeling

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All of the values arrived at are identical with the analysis in the section on the factors arising with every defilement. The analysis follows in parallel manner for the nine remaining factors arising with every affliction attachment to immaterial things and perplexity (among the five defilements), the five wrong views, mental contact associated with understanding (among the five contacts), and the six cravings, for a total of twenty-four dyads in this section.

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D. Sensuous Attachment (1 dyad)

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1. Associated with Feeling/Dissociated from Sensuous Attachment and Associated with Sensuous Attachment/Dissociated from Feeling What is dissociated from sensuous attachment is associated with all eighteen elements, twelve senses and five aggregates; what is associated with sensuous attachment is associated with six elements (of visual, auditory, bodily, mental consciousness along with the mental element and the factor element), two bases (the mental and factor sense) and four aggregates (excluding matter). There is no comparable analysis for any other mental factor.

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E. Repugnance Contact (1 dyad)

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1. Associated with Feeling/Dissociated from Repugnance Contact and Associated with Repugnance-Contact/Dissociated from Feeling What is dissociated from repugnance-contact is associated with thirteen elements (six senses, six sense objects and the mental-consciousness element), twelve senses and five aggregates. What is associated with repugnance contact is associated with seven elements (five nonmental sense consciousnesses, the mental element and the factor element), two bases (mind sense and factor sense) and four aggregates (excluding matter); remaining are thirteen elements, twelve bases and five aggregates as just listed. There is no comparable analysis for any other mental factor.

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F. Expressible Contact (1 dyad)

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1. Associated with Feeling/Dissociated from Expressible Contact and Associated with Expressible Contact/Dissociated from Feeling What is dissociated from expressible contact includes seventeen elements (excluding the mental-consciousness element), twelve senses and five aggregates. What is associated with expressible contact includes three elements (mind element, factor element and mental-consciousness element), two senses (mental sense and factor sense) and four aggregates (excluding matter). There is no comparable analysis.

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G. Initial and Sustained Thought (2 dyads)

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1. Associated with Feeling/Dissociated from Initial Thought and Associated with Initial Thought/Dissociated from Feeling What is dissociated from initial thought includes thirteen elements (six senses, six sense objects and the mental consciousness element), twelve and five aggregates. Associated with initial thought includes eight elements (six consciousness elements, the mental element and the factor element), two senses and four aggregates (excluding matter). The analysis is identical for sustained thought.

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H. Consciousness (1 dyad)

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1. Associated with Feeling/Dissociated from Consciousness and Associated with Consciousness/Dissociated from Feeling. What is dissociated from consciousness includes eighteen elements, twelve senses and three aggregates (matter, conditioning and consciousness). What is associated with consciousness includes one element (factor element), one sense (factor sense) and three aggregates (feeling, identification and conditioning); remaining are eighteen elements, twelve senses and three aggregates (matter, conditioning and consciousness). There is no comparable analysis.

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I. 6 Consciousnesses (6 dyads)

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1. Associated with Feeling/Dissociated from Visual Consciousness and Associated with Visual Consciousness/Dissociated from Feeling What is dissociated from visual consciousness includes all eighteen elements, twelve senses and five aggregates. What is associated with visual consciousness includes one element (factor element), one sense (factor sense) and three aggregates (feeling, identification and conditioning). The same analysis applies for the other five consciousnesses, for a total of six dyads.

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J. Six Contacts et al. (18 dyads)

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1. Associated with Feeling/Dissociated from Eye Contact and Associated with Eye Contact/Dissociated from Feeling What is dissociated from eye contact includes seventeen elements (excluding the visual consciousness element), twelve senses and five aggregates. What is associated with eye contact includes three elements (visual consciousness element, mind-element and factor element), two senses (mind sense and factor sense) and four aggregates (excluding matter). This same analysis applies for the other five contacts, the six identifyings and the six volitions, for a total of eighteen dyads in this section.

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For the entire section, we find a total of seventy-nine dyads covered, abbreviated into ten different groups. It should be noted that, in the text itself, no indication is given as to which of the elements, senses and aggregates are implied; a correct understanding of the text would have required either a written commentary on the text or oral instruction from a teacher trained in the traditional interpretation to fill out the bare list of numbers.

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For the remaining sections of this second division, I will be content simply to note the awareness-concomitants covered in the section, along with the factors subsumed under that heading in this abbreviated version of the full-length text.

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Section Five: Factors Arising with Every Identifying

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(619a17-620c20)

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Section Six: Factors Arising with Every Volition

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(620c21-621c17)

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Section Seven: Factors Arising with Every Contact

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(621c23-622a19)

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Section Eight: Factors Arising with Every Attending

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(622a20-b18)

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Section Nine: Factors Arising with All Interest

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(622b19-c17)

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Section Ten: Factors Arising with Every Resolve

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(622c18-623a16)

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Section Eleven: Factors Arising with All Mindfulness

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(623a17-b14)

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Section Twelve: Factors Arising with Every Concentration

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(623c15-c14)

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Section Thirteen: Factors Arising with Every Intellection (623c15-624a3)

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Section Fourteen: Factors Arising with All Lack of Confidence (624a4-29)

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Section Fifteen: (624b1-c25)

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It is in this section that we find our first major abridgement. The *Dhātukāya* notes laconically that the factors arising with sloth, which logically would have been the subject of this section, is analyzed as in section fourteen and is deleted. Henceforth, the author will only analyze those factors which have some modicum of novelty. Consequently, we find the following sections from the full-length recension passed over: sections 15-23 on the factors arising with every defilement, sections 24-33 on the factors arising with every affliction, sections 34-38 on the 5 defilements, sections 39-43 on the 5 wrong views, sections 44-48 on the 5 contacts, sections 49-53 on the 5 faculties and sections 54-58 on the 5 factors. The author finally takes up in our section fifteen what was actually section 59 in the complete text, on visual consciousness. Concluding that analysis, he notes that the following mental factors are to be analyzed in a similar fashion, and deletes them: sections 60-64 on the remaining consciousnesses and sections 65-70 on the 6 contacts.

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Section Sixteen: (624c26-625c2)

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The author here takes up the first of the 6 feelings, the feeling born of eye-contact, which would have been section 71 in the full-length text. Completing that analysis, he notes that the following awarenesses are to be analyzed in a similar fashion, and deletes them: sections 72-76 on the remaining feelings, sections 77-82 on the 6 identifyings, sections 83-88 on the 6 volitions. Hence, as the author informs us in the opening verse of the *Vibhajyavarga* (616b.1-4)¹⁵, the complete text of the *Dhātukāya* was in eighty-eight sections, which have sensibly been reduced in this recension to a mere sixteen.

Cites (12)