Anuayasa conceived in Abhidharma-Buddhism

Kenyo Mitomo

I

It is said that the aim of Abhidharma Buddhism is to get enlightenment (bodhi) by cutting off pain (klesa). Old theories which were already told in the Nikayas were classified in compliance with each stage of practice in Abhidharma Buddhism. Therefore different thoughts occured with new understandings in each school. Chapter V of the Abhidarma-kosa-bhasya gives a detailed explanation of anusaya. According to it, at the stage of darsana-marga (cutting off klesa by seeing truth), we will cut off eighty-eight klesas. The Sarvastivadins divide anusayas of darsana-marga into ten: raga, pratigha, mana, avidya. vicikitsa, sat- kaya-drsti, mithya-drsti, drsti-paramarsa and silavrata-paramarsa. In kama-dhatu, ten anusayas are abandoned by duhkha-darsana-heya, seven anusayas by samudaya- darsana-heya, seven anusayas by nirodha-darsana-heya, eight anusayas by marga- darsana-heya. In rupa-dhatu and arupa-dhatu, also, except of pratigha, nine, six, six and seven anusayas are abandoned. By the way, the klesas are explained in Chapter II of the Abhidarma-kosa- bhasya, they are six klesa-mahabhumikas (avidya, pramada, kausidya, asraddhya, styana and auddatya), ten paritta-klesa-bhumikas (krodha, mraksa, matsarya, irsya, pradasa, vihimsa, upanaha, maya, sathya and mada) and two akusala-maha bhu- mikas (ahrikya, anapatrapya). Vasubhandhu, the author of the Abhidharma- kosa-bhasy a did not use these theories explained in Chapter II. He used the the- ory of eighty-eight anusayas in Chapter V. Therefore, I will write this treatise why he did not use the theory in Chapter II and which theory of klesa is oldest.

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II

As the oldest bhasya in the Sarvastivadins, we shall be able to pick up the

Samgiti-paryaya-(sastra)(集 異 門 足 論), in which seven anusayas are written. These anusayas are already explained in the Nikayas, it is not an advanced the- ory. Five drstianusayas are given in this Sastra. They,are satkayadrsti, antagraha- drsti, mithya-drsti, drsti-paramarsa and slla-vrata-paramarsa. In the Nikayas, anta- graha-drsti, sila-vrata-paramarsa and satkaya-drsti are used as a set, but five drstis are not.1) So we see that this set of five drstis was made later and this conception of five drstis gave rise to the conception of ten anusayas.

We see in the Dharma-skandha-(sastra)(法 纏 足 論) an advanced theory of anusaya. According to it, the srot'apanna who abandoned three samyo janas (satka- ya-drsti, silavrataparamarsa and vicikitsa) is considerd to have abandoned eighty- eight anusayas.2) As I said before, the three anusayas are already given in the Nikayas, it must be a more advanced theory that three anusayas are equal to eighty-eight. Eighty-eight anusayas come from ten anusayas, but ten anusayas do not come from seven, because five drstis and six anusayas make eleven. In the Dharma-skandha, the author made raganusaya by connecting kamaraganusaya with bhavaraganusaya. We can not find six anusayas, but eighty-eight anusayas are accepted here without any explanation. Also, seventy-eight klesas given in the Nikayas are explained here. They corespond to the three classes: klesa-maha- bhumika, paritta-klesa-bhumika and akusala-mahabhumika which are given in later sastras. This classification is not given in the Dharma-skandha. We see that the tendency that these klesas would be classified in these classes in later sastras had alrady been formed at that time.

We see the theories of anatman and self-existence of dharma in the Vijnana- kaya-(sastra)(識 身 足 論). The eighty-eight anusayas are mentioned, but not explained here.

1) Taisho., XXVI, p. 439a. 2) Taisho., XXVI, p. 464c. -500- (34) Anusaya as conceived in Abhidharma-Buddhism (K. Mitomo)

In the Dhatu-kaya-(sastra)(界 身 足 論), the method to classify mental functi- ons is established. The ten mahabhumika, the ten klesa-mahabhumika and the ten paritta-klesa-maha bhumika are explained in the first chapter. The way was so good that it was quoted in the Abhidharma-mahavibhasa-sastra, but there is no explanation of anusaya.

The Prakarana-pada-(sastra)(品 類 足 論)was so impotant that it was quoted in the Maha-vibhasa-(sastra) more than a hundred times. The Prakarana-pada uses klesa-mahabhumika and paritta-klesa-mahabhumika given in the Dhatu-kaya- (sastra), and one chapter is dedicated for the discussion about anusaya. Accor- ding to the Prakarana-pada, anusaya means small (anu), to be followed (anu- gata), to cling (anuserate) and to fasten to (anubandhante). It works when one perceives something and makes contact with the object of perception. Twelve anusayas are given here; that is, kama-raganusaya, ruparaganusaya, aruparagan- usaya, mananusaya, avidyanusaya, five drstis and vicikitsanusaya.

In the Jnana-prasthana-(sastra)(発 智 論), The old klesa theories such as three samyo janas, four yogas, four oghas and five avaranas are discussed in comparison with the eighty-eight anusayas. The samyo janas and anusayas were alredy expla- ined in the Dharma-skandha. This is the first sastra that carries the discussion about the other klesas. This discussion is quoted and dealt with in more detail in the Maha-vibhasa.

In the Maha-vibhasa-(sastra)(大 毘 婆 沙 論), it is said that abhidharma aims at understanding the sutra, and that the doctrine which is not given in sutras sho- uld not be accepted. The author of the Maha-vibhasa deals with the nighty-eight anusayas, and says that the theory of the nighty-eight anusayas is not wrong becaure it comes from the theory of seven anusayas given in sutras. This suggests that there were some members of the Sarvastivadins doubted the truthfulness of the seven anusayas and the advanced theory of it. On the other klesas, "In Abhi-

3) Taisho., XXVI, 696a. -499- Anusaya as conceived in Abhidharma-Buddhism (K. Mitomo) (35) dharma-theory, srot'apanna abandons eighty-eight anusayas, but in Nikayas, he abandones three samyojanas. A question was made as to why the explanation is different. The answer was that it was because Buddha taught the theory to beg- ginners in a simple way, and to advanced people in more detail, and also that the srot'apanna abandons satkaya-drsti, sila-vrata-paramarsa and vicikitsa. These three are drsti and vicikitsa, therefore, abandoning these three is equal to aban- doning six of the ten anusayas, that is, five drstis and vicikitsa.4) As the Vaibhasikas said saint abandons raga, pratigha, avidya and mana in bhavanamarga, so it seems to abandon six anusayas in darsana-marga. But eigthy-eight anusayas in darsana-marga consist of ten, not only six anusayas, so this answer is not right.

In the Abhidharma-kosa-bhasya(倶 舎 論), Vasubandhu does not use the traditional theory of ten klesa-mahabhumikas, but establishes the theory of the six klesa; avidya, pramada, kausidya, asraddhya, styana and auddhatya. A scholar understands that styana and auddhatya are included here because they are against each other, but these two mental processes are found in the Dham- masangani and Vibhanga.5) This way of thinking by which the same mental process is divided is very remarkable in the Zoabhidonshinron, (雑 阿 毘 曇 心 論), so it is sure that Vasubandhu was influenced by this Zoabhidonshinron, and included these two in the six klesas, not because they are against each other. By the way, Vasubandhu spends one chapter for the anusaya, we can find the word sat-anusayah, which means six anusayas.6) Six anusayas will be able to be divided into ten. But some say that the six anusyas theory may be against the teaching of the Nikayas because the number of the anusayas in the Nikayas is seven, not six. This bhasya answers that bhavaraga and kamaraga are divided from same raga, therefore this theory is not against to the Nikayas.7) According to it, Sarvastivadins seem to have thought that anusaya was not different from

4) Taisho., XXVII, p.235cf. 5) Dhammasangani, p. 214. 6) Abhidharma-kosa-bhasya, p. 277. 7) Abhidharma-kosa-bhasya, p. 277f. -498- (36) Anusaya as conceived in Abhidharma-Buddhism (K. Mitomo) klesa. Vasubandhu and the Sautrantika held that anusaya is not mental process (samprayukta) or ununited mental one (asamprayukta), but the state of the seed of klesa and that the working klesa is prastha.8) According to Yasomitra, the Sarvastivadins held that prastha is anusaya.9) Here we see that they consider anusaya not to be different from klesa. As I said before, the Sarvastivadins ne- eded to say that traditional theory of klesa was not different from the new the- ory of eighty-eight anusayas. Therefore, they discussed the theory much in the Maha-vibhasa. In the Abhidharma-kola-bhasya, also, Vasubandhu used the the- ory of eighty-eight anusayas, but he thought anusaya is the origin of klesas be- cause it is the seed of them. Thus, he tought that klesa (upaklesa) was derived from anusaya.10)

III

As I have already said, three samyo janas, three asravas and four oghas are the oldest expressions. On the first stage, it was thought that anusaya was regarded as a klesa. On the second stage, drsti-anusaya was divided into five, and it was thought that anusaya was different from klesa, and that kamaraganusaya and bhavaraganusaya came from same raga. Therefore the traditional seven anusaya theory became the six anusaya, from which the ten anusaya was developed and the theory of eighty-eight anusayas was established.

8) Abhidharma-kosa-bhasya, p. 278. 9) Sphutartha-Abhidharma-kosa-vyakhya, p. 442. 10) Abhidharma-kosa-bhasya, p. 312

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