, on the one hand; the seed, etc, on the other: this is what is termed
Pratftyasamutpada
(Comp.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Hsiian-tsang: "of little merit," Paramartha: "of little merit-virtue.
"
122. This is the fourth opinion expressed in the Vibhdsd, TD 27, p. 361bl4; the others are below under b, c, d. Vasubandhu prefers this fourth opinion according to the Chinese commentators.
123- We understand that an intermediate being can last a very long time since it is projected by the cause which projeas the duration, frequently long, of the existence properly so-called. See above, note 104.
124. According to the principle sdmagrim prdpya kdlam ca phalanti khalu dehindm, Divydvaddna, 54, passim.
125. Third opinion of the Vibhdsd.
126. Second opinion of the Vibhdsd, TD 27, p. 36lb8, that of Samadatta (? ). The heretics of the Kathavatthu: sattdham vd atWekasattddham vd tipphati. For the theories found in Tibet, Jaschke and Candra Das, sub voc. bar do:. . .
longer duration, ordinarily under 49 days . . . yet no more than 49 days.
of a shorter or
127. First opinion of the Vibhdsd [From this passage can we conclude that, according to Vasubandhu, the Vaibhasikas admit the opinions indicated in first place in the Vibhdsd? See note 153].
128. If an intermediate being must be reborn as a horse, then his actions will cause horses to mate out of season.
129. Ghosaka (Vibhdsd, TD 27, p. 36la6): If the desired father is encountered, and if the desired mother is not encountered, then the father will mate with another womaa
130. Yet Samghabhadra justifies the thesis that condemns Vasubandhu. The example of Kalmasapada, etc, shows that some actions, whose retribution in a certain realm of rebirth (gati) is determined, can give forth a diversity of births (upapatti).
Vydkhyd: na nikdyahheddd ekdksepakatvam htyate tatkarmanah ekajdttyatvdd gavydkrr tisamsthdndntardparitydgdc ca / gatiniyatdndm hi karmandm upapattivaicitryam drspam kalmd sapddddivad iti nasty esa dosa ity dearyasamghabhadrah.
According to the Tibetan version of the Vydkhyd: upapattipratyayavaicitryam.
131. This theory, which cannot but remind one of the ancient Gandharvas who were nymphomaniac Genies, passed into Tantric literature, see Candamahdrosanatantra, Chap, xvi, in Theorie des Douze Causes, 125.
Footnotes 509
? 510 Chapter Three
132. Males to the right, females to the left, Avaddnaiataka, L14; positions changed in the Chinese redactions of Chavannes, Cinq cent contes, i. 380.
133. We must compare the (Buddhist) medical theories of Vagbhata and Caraka, Windisch, BuddhasGeburt,48,andthePrafastapdda(V. S. S. ,1895),33-34
134. Vyakkyd: ekasmmneva ksane byam nirudhyateankurafcotpad^
135. Sanskrit redaction: valmika iti bhikso asya kdyasyaitad adhivacanam rOpina auddrikasya c&urrnahdbhm[ik]asyaodanakulindsopa<&asyai^ . . . Pali redaction, Majjhima, L144: vammikotikho bhikkhuimass'etamc&ummabMmikassakdyasya adhivacanam mdtdpettikasambhavassa odanakummdsupacayassaaniccucchddanaparima^
samadhammassa.
136. The first part of this formula Samyutta, ii. 178, CuUavagga, xii. 1. 3, Anguttara, ii. 54,
Theragdthd, 456, 575, Uddna, vi8, Nettippakarana, 11A.
137. Purvdcdryd yogdcdrd arydsangaprabhrtayah (Vydkhya). According to P'u-kuang, quoted by
Saeki, some Sautrantikas or Sarvastivadins.
138. 1 think that this is the meaning; but I do not wish to superimpose the versions of the Lotsava,
Paramartha and Hsuan-tsang onto the notes of the Vydkhya.
139. Samyukta, TD 2, p. 341b9; Jdtaka, v. 266: ete patanti niraye uddhapddd avamsira / ismam ativattdro samyatdnam tapassinam. For Urdhvapdda, avdkiiras, Rhys Davids-Stede sub. voc. avamsira, Suttampdta, 248, Samyutta, 148, etc This is not most commonly "a position characteristic of beings in Purgatory" (as Mahdvastu, iii. 455. 3), but the position of a being who falls into hell; the same for Manu, iii. 249, viii. 94.
According to the glosses of Saeki, the Rsis are the Buddhas, the ascetics (samyata) are the Pratyekabuddhas, and the penitents are the Bodhisattvas. The explanations of the hokaprajfidpti (Cosmologie, p. 239) differ.
athaktar - adhikseptar ~ apavaditar.
140. According to the Sutra quoted in note I42,we should read garbhasamkrdnti; but gabbdvakkanti, gabbe okkanti (Digha, iii. 103, 231, Ctuaniddesa, 304) and kdrikd 17 give garbhdvakrdnti. Va& Lotsava has'jug-pathroughout
141. Digha, iii. 103,231, Vibhdsd, TD 27, p. 863all.
Vibhdsd, p. 863all: There are four types of garbhdvakrdnti( ju t'ai Alp,Paramartha TD 29, p.
204al:*'<<o t'aijjfcftti ,entry into the womb):to enter into the womb without full consciousness, and to remain there, and to leave it in the same condition; to enter in full consciousness, to remain there and to leave it without full consciousness; to enter and remain there in full consciousness, but to leave without full consciousness; and to enter, to remain there, and to leave in full consciousness. Why create this Sastra? In order to explain (vibhaktum) the meaning of the Sutra. The Sutra teaches four garbhdvakrdntis. . . but it does not explain them. The Sutra is the support, the root of this Sastra. Desiring to say what the Sutra does not say, we make this Sastra. What is to enter, to remain, and to leave without full consciousness? Two ways. 1. He whose merit is small, at the moment of entry, produces error of ideas and resolution {samjHd, adhimoksa); he thinks, 'The heavens rain down. . . ". 2. He whose merit is great believes that he is entering into a palace. . .
Vibhdsd, TD 21, p. 863b8 and folL: There are five opinions on the four garbhdvakrdntis examined in descending order: the fourth, full consciousness upon entry,remaining,and leaving; the third, full consciousness upon entry andremaining;the second, full consciousness at entry; and the first, complete absence of full consciousness. According to the extract which Saeki gives: 1. the fourth: Bodhisattvas, third: Pratyekabuddhas, second: Paramita-Sravakas, first: all others. 2. second: Srotaapannas, Sakrdagamins. 3. Beings having pure knowledge and action, impure knowledge and action, no knowledge but pure action, neither pure knowledge nor pure actioa The four garbhdvakrdntis correspond to this dassificatioa When the first ones enter the womb, they are
? pure and free from all troubling tangibles; when they remain therein. . . ; when they leave it, the gate of their birth is open, easy, without pressure or obstacle: from whence it results that these beings do not lose their "mindfulness" for any moment {smfthnosa). (For beings of the following categories, the conditions of leaving, remaining and entering become successively bad; from whence "loss of mindfulness") In the order of Bodhisattvas, etc 4. The three good garbhavakrdntis are those which the Bodhisattvas take up in the course of the three asamkhyeyakalpas of their careers.
Buddhaghosa^D*g^,iii. l03 (Dialogues, iii. p. 98): fourth, omniscient Bodhisattvas; third, the two great Sravakas, Pratyekabuddhas, and Bodhisattvas; second, the twenty-four great Theras; first, persons in general.
142. According to Hsiian-tsang.
According to Samghabhadra: anddjjdtojanisyatejdyate cetyandajak, by virtue of Pdnini, 3. 2. 75
l43. In the case of full consciousness, how can one say that reincarnation or rebirth (pratisamdhi- bandha) takes place by reason of a defiled mind iklistacuta) (iii. 38)? Because the mind is defiled through affection for the mother, etc (mdtrsnehddi).
144. See Madhyamakdvatdra, 149, Museon, 1910,336.
145. Namely, the Samkhya and the Vai? esika.
146. Karikas 18 and 19 are quoted in the Itodhicarydvatdrapanjikd, ix. 15,73.
147. (Samyutta, 1206 (Jdtaka Commentary, iv. 496, Kathdvatthu, xiv. 2): Mahdniddesa, 120, Mahdvyutpatti, 190. Windisch, Buddhas Geburt, 87, compare the Nirukta, the Garbha-upanishad the Samkhya and medical sources.
Note that MMnda, 40, and Visuddhimagga, 236, treat of premature death, but omits the pasdkhd: "The embryo dies at the time of kalala. . . oighana, at one month, at two months. . . " In the Mahdniddesa: " . . . it dies at the time of pasdkhd: it dies when scarcely bora
The Sanskrit version (see Samyukta TD 2, p. 357c29) replaces the fourth line with: (rUpindriyanijdyante) vyahjandny anupurvafah. The "material organs" are the subtle parts of the eye, ear, nose, and tongue [=the eye properly so-called, that which sees. . . ]; the vyartjanas are the visible supports (adhisthdna) of the eye thus defined, etc, for it is by reason of its support that the organ properly so-called is manifested {abhivyajyate). (The organ of touch exists from the very beginning).
Onkalala,etc,p. 395-396,anda 154. TD14,no523.
According to the commentatorof the Kathdvatthu, xiv. 2, the organs of the eye, etc, appear after seventy-seven days.
According to a Mahayana commentary, there are eight embryonic states: 1. -5. kalaldvasthd. . . praidkhdvasthd, 6. kefalomdvasthd, 7. indriydvasthd, 8. vyanjandvasthd (the period when the supports of the mdrtyas are clearly manifested). In agreement with the Hlnayana commentaries, P'u-kuang and Fa-pao say that keia, ronton, nakha, etc, up to the moment when the mdriyas- vyanjanas are complete, all constitute the fifth state. But according to the Sarhmitiyas, hair, etc, are a sixth state.
148. We have tried, in Cosmologie bouddhique, p. 30, to translate the Tibetan here word for word. 149. The description of Majjhima, 1266 is more moderate: " . . . When he is born, his mother
nourishes him with her blood, for, according to the Vmaya, 'Oh Bhiksus, maternal milk is of blood. .
150. Compare Majjhima, 1266:. . . vuddhim anvdya paripdkam anvdya.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
Footnotes 511
? 512 Chapter Three
On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc.
, on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences. (Other variations,Senart, Melanges Harlez, 281, Pr2yluskij/4j, 1920, ii. 326). Why does
the doctrine of the Sutras differ from that of the Treatises? The Treatises teach according to the nature of the dharmas; the Sutras take into consideration the person to be converted. . . Or rather
the Sutras are of non-explicit sense (anttatha), the Treatises are of explicit meaning. The Sutras only consider living beings (sattvdkhya); the Treatises consider living beings (sattva) and non-living beings. . . (Below,p. 405).
153. Vibhdsd, TD 27, p. 120a29: Some say, "This Sutra refers only to Kamadhatu and the three types of arising with the exception of apparitional birth; and, as a result, it is without fault. " We should say that this Sutra refers to the Three Dhatus and the four types of birth. Although apparitional beings possess all the organs at the moment they are born, these organs are not sharp (tfksna); then, little by little, with time, the organs become sharp. When they are not sharp, at the first moment, this is the anga of vijnana; at the second moment and as long as they are not sharp, this is the anga of ndmarupa; when they are sharp, this is the anga of saddyatanaln this way, the Sutra does not present the fault of being incomplete. (This refers also to the apparitional beings who possess all their organs from the beginning, Kofa, ii. 14, Kathdvatthu, xiv. 2).
P'u-kuang says, "The &astra of Vasubandhu does not take the judgement of the Vibhdsd (p'o-sha p'ing-chia y^fp^M*) as authority; it follows the sense of the first masters of the Vibhdsd
We must, it appears to me--without my having the Vibhdsd in my hands--understand the p'ing-chia to be the group of scholars who drew up the Vibhdsd and who formulated a critical judgement on the opinions of the different masters. Saeki notes that, on such and such a point, the
Vibhdsd confines itself to enumerating opinions: "There is no p'ing chia" it says. According to others, four p'ing-chia See note 127.
Vibhdsd, TD 27, p. 122cl2: Twelve angas exist in Kamadhatu; eleven angas in Rupadhatu with the exception of ndmarupa; ten angas in Arupyadhatu with the exception of ndmarupa and saddyatana. (fiut we see the difficulty of the propositions which result from this thesis, for: "The saddyatana exist by reason of the vijnana" "spar/a by reason of the vijfidna"). Thus the Vibhdsd (literally:thep'ing-chiasay):"WemustsaythatthetwelveangasexistintheThreeDhatus . . . "
154. For these definitions, Thiorie des douze causes, 41; the San-tsang fa-tsu, trans, by Klaproth, Poe-koue-ki, 286, which very closely follows the doctrine presented by Vasubandhu, but requiring glosses; for example, sparia is described: "From the leaving of the uterus until the age of three or four years, even though the six roots (=indiiyas) corresponding through touch to the six dusts {yisaya, dlambana), one cannot yet reflect, nor comprehend the joys and the sufferings of fife. "
Vibhdsd, TD 27, p. 119a2: What is avidydl We cannot say that it is all the past kief fas, for this would destroy the characteristics proper to avidyd; we must say that it is purvaklefadasd (or avastha), the period of the past kleia. What are the samskdras? The period of the past action. What is the vijnana} It is pratisamdhicitta, "the mind at conception" with that which accompanies it. What is ndmarupa? After pratisamdhicitta and before the four material organs are produced. {Kdyendriya, the organ of touch, is acquired all at once). In this interval, before the sadaydtanas are
? complete, there are five periods (avastha): kalala, arbuda, pefin, ghana, and praidkhd, which together make up the period of namarupaWhat is the saddyaana? When the four material organs are produced, the six dyatanas are complete. In the period of prasdkhd, the organs of the eye, etc, are not capable of giving any support to sparsa.
155. Commentary of Katkdvatthu, xiv. 2; Kola, ii. 14.
156. Vydkhyd: caksurddyayatanotpatikdle kdyamanadyatanayor vyavasthdpandt. Hsiian-tsan
"But this refers to the moment when the six dyatanas are complete. "
157. Vibhdsd, TD 27, p. 117c3: Praityasamutpdda is of four types: ksanika, sdmbandhika, dvasthika and prdkarsika.
The Vydkhyd explains, in a different order: a. ksanikah ksane bhavah ksano 'sydstiti ksanikahb prakarsena dlvyati carat vd prdkarsikah / prabandhayukta ity arthafrAnd further on: sa evdvasthikahprakarsayogdtprdkarsikah/ anekaksanikatvddanekajanmikatvdcca. c. sdmbandhik JhetuphalasambandhayuktaityarthahA avasthikah/ dvdda/apahcaskandhikdavasthaityarthah
158. Hsiian-tsang corrects: "the three skandhas. "
159- One can say that the organs are placed beside the ndman which is their support (d? raya)\ one
can say that their existence or activity (vrtti) depends on ndmarupa.
160. The abhmipdta of the eye is its activity (pravrtti) with respect to visible things.
161. The paryavasthdnas are the absence of shame, ahri, etc. , v. 47.
162. Here Hsiian-tsang and Paramartha omit this quotation from the Prakarana. (According to the Vydkhyd, "the Prakaranas"). See below, p. 405,410.
163. Samghabhadra: The masters of the Abhidharma say that it is with respect to the "states" (avasthds) that the Buddha taught pratityasamutpdda. The Sautrantika (=Vasubandhu) does not believe this, and this is why he puts in his stanza the word kila (which we have translated as "according to the School").
164. Saeki mentions Madhyama, TD 1, p. 578bl6. Pratityasamutpdda of the Sutra is dbhiprdyika; in the Abhidharma, Idksanika. See above, note 152.
165. Samyutta, ii. 26; Majjhima, i. 8, 111; Visuddhimagga, 599; Samyukta, TD 2, p. 84b26; SdHstamba, p. 88 (Thdorie des douze causes), quoted in Madhyamakavrtti, 593. Variants, among which we shall take up those of the third paragraph.
Vydkhyd: kirk svid idam ity dtmadravyam anvesate / katharh svid idam iti kena prakarena kayd yuktyeti / ke santa iti ke vayam iddntm vidyamdnah / ke bhavisydma ity evarh ndvadhdrayati.
The Sdlistamba in the Madhyamakavrtti: kim nv idam / katharh nv idam / ke santah / ke bhavisydmah / ayam sattvah kuta dgatah / sa itas cyutah kutra gamisyati.
Majjhima, i. 8 and Visuddhimagga, 599 (Warren, 243): aham nu kho'smi /nonu kho'smi / kim nu kho'smi / katharh nu kho'smi / ayam nu kho sutto kuto dgato / so kuhimgdmibhavissai (The Visuddhimagga reads: aham nu kho'smirh . . . )
This text appears to bear some relationship to the Sutra of the trsnavicaritas, Kosa, vii. l3a. 166. Opinion rejected by Samghabhadra.
167. These are the three vartman or vatta. Visuddhimagga, 581: tivattam (idam bhavacakkam) anavatthitam bhamati.
In all the other sources, the third vartman is solely defined as retribution (vipdka) (or fruit, phald)\ see The'orie des douze causes, 34.
168. Hsiian-tsang: "The naya of the bhavdhgas is solely that. " Samghabhadra comments on the word "solely", which, he says, indicates that the number of the bhavdhgas is limited to twelve.
169. Madhyama, 34. 3, Samyukta, TD 2, p. 92c22.
Footnotes 513
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The commentators say: the word kevala indicates the absence of dtman (self) and of dtmiya (things pertaining to the self); the word "grand" indicates the absence of beginning and end;. . . "mass of suffering", because it is accumulated by the impure samskdras; samudaya because it is producedbyaconjunctionofconditions . . .
170. According to the Vydkhyd: "The Sthavira Vasubandhu, teacher of the master Manoratha"; according to P'u-kuang: "Vasubandhu the elder, a dissident Sarvastivadin" {yu pu i shih
On Manoratha, the teacher of Vasubandhu the elder, see Watters, i. 211.
171. According to the Vydkhyd, the Sahetusapratyayasaniddnasutra.
avidydbhiksavah sahetukd sapratyaydsaniddnd / kafca bhiksavo 'vidydydhetuh kah pratyayak
kirn niddnam / avidyayd bhikssavo'yonUomanasikarohetul? . . .
Same quotation in the Madhyamakavrtti, 452, excerpt from the Pratityasamutpddasutra. Samyukta, 13. 20 (note of Saeki).
ThSorie des douze causes, p. 8; Anguttara, v. 113 (on the nourishment of avidyd).
Nettippakarana, 79 (avijjd avijjdya hetu, ayonisomanasikdro paccayo). 172. See below, note 176.
173. "Here", that is to say in the Sutra that we are concerned with now, the Pratttyasamutpddasutra (Vyakhyd), the Dvddafdngasutra (Saeki).
For example, Samyutta, ii. 25. 174. The Sautrantika Srilabha. 175. See above, note 171.
176. Samyukta, TV 2, p. 74b-c caksuh pratUya r&pdni cotpadyata dvilo manasikdro mohajah. mohaja - avidydja.
Madhyamakavrtti, 452, according to the Pratityasamutpddas/itra: dvUo mohaja manasikdro bhiksavo'vidydyd hetuh.
111. Samyukta, 2. 14. Samyutta, iii. 96: avijjdsamphassajena . . . vedayitena phutthasya assutavato puthujjanassa uppannd tanha.
178. Samyutta, ii. 25: paticcasamuppddam vo bhikkhavedesissdmipaticcasamuppannecadhamme.
179. Prakarana, TD 26, p. 715c4 traiyadhvikdh sarve samskrta dharmdh pratftyasamutpdddah / ta eva ca pratUyasamutpannah.
Above p. 405.
180. By qualifying cetand with the word dbhisamskdrikd, the author indicates the unique or self-characteristic of all the cetands (i. l5a); for the cetand, creating retribution (vipdkdbhisa- mskarandt) is its dbhisamskdrikd. The future dharmas are "willed" {cetita), that is to say are "the object of a vow or an intention" (pranihita), by this cetand, "I will be a god, I will be a man. " It is in this way that the future dharmas are samskrta; they are not so called through "anticipatory designation" (bhdvinyd samjfiaya).
181. It is the object of a kuialadharmacchanda, v. 16, viii. 20c.
182. Kosa, i 13.
183. Vibhdsd, TD 27, p. 118b25: The Bhadanta Vasumitra says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma . . . ; the dharma which is production (utpdda). . . ; the dharma which is active (karaka? ). . . The Bhadanta says: The pravartaka (see Kosa, iv. 10) is pratityasamutpdda dharma; the anuvartaka is pratityasamutpanna dharma.
122. This is the fourth opinion expressed in the Vibhdsd, TD 27, p. 361bl4; the others are below under b, c, d. Vasubandhu prefers this fourth opinion according to the Chinese commentators.
123- We understand that an intermediate being can last a very long time since it is projected by the cause which projeas the duration, frequently long, of the existence properly so-called. See above, note 104.
124. According to the principle sdmagrim prdpya kdlam ca phalanti khalu dehindm, Divydvaddna, 54, passim.
125. Third opinion of the Vibhdsd.
126. Second opinion of the Vibhdsd, TD 27, p. 36lb8, that of Samadatta (? ). The heretics of the Kathavatthu: sattdham vd atWekasattddham vd tipphati. For the theories found in Tibet, Jaschke and Candra Das, sub voc. bar do:. . .
longer duration, ordinarily under 49 days . . . yet no more than 49 days.
of a shorter or
127. First opinion of the Vibhdsd [From this passage can we conclude that, according to Vasubandhu, the Vaibhasikas admit the opinions indicated in first place in the Vibhdsd? See note 153].
128. If an intermediate being must be reborn as a horse, then his actions will cause horses to mate out of season.
129. Ghosaka (Vibhdsd, TD 27, p. 36la6): If the desired father is encountered, and if the desired mother is not encountered, then the father will mate with another womaa
130. Yet Samghabhadra justifies the thesis that condemns Vasubandhu. The example of Kalmasapada, etc, shows that some actions, whose retribution in a certain realm of rebirth (gati) is determined, can give forth a diversity of births (upapatti).
Vydkhyd: na nikdyahheddd ekdksepakatvam htyate tatkarmanah ekajdttyatvdd gavydkrr tisamsthdndntardparitydgdc ca / gatiniyatdndm hi karmandm upapattivaicitryam drspam kalmd sapddddivad iti nasty esa dosa ity dearyasamghabhadrah.
According to the Tibetan version of the Vydkhyd: upapattipratyayavaicitryam.
131. This theory, which cannot but remind one of the ancient Gandharvas who were nymphomaniac Genies, passed into Tantric literature, see Candamahdrosanatantra, Chap, xvi, in Theorie des Douze Causes, 125.
Footnotes 509
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132. Males to the right, females to the left, Avaddnaiataka, L14; positions changed in the Chinese redactions of Chavannes, Cinq cent contes, i. 380.
133. We must compare the (Buddhist) medical theories of Vagbhata and Caraka, Windisch, BuddhasGeburt,48,andthePrafastapdda(V. S. S. ,1895),33-34
134. Vyakkyd: ekasmmneva ksane byam nirudhyateankurafcotpad^
135. Sanskrit redaction: valmika iti bhikso asya kdyasyaitad adhivacanam rOpina auddrikasya c&urrnahdbhm[ik]asyaodanakulindsopa<&asyai^ . . . Pali redaction, Majjhima, L144: vammikotikho bhikkhuimass'etamc&ummabMmikassakdyasya adhivacanam mdtdpettikasambhavassa odanakummdsupacayassaaniccucchddanaparima^
samadhammassa.
136. The first part of this formula Samyutta, ii. 178, CuUavagga, xii. 1. 3, Anguttara, ii. 54,
Theragdthd, 456, 575, Uddna, vi8, Nettippakarana, 11A.
137. Purvdcdryd yogdcdrd arydsangaprabhrtayah (Vydkhya). According to P'u-kuang, quoted by
Saeki, some Sautrantikas or Sarvastivadins.
138. 1 think that this is the meaning; but I do not wish to superimpose the versions of the Lotsava,
Paramartha and Hsuan-tsang onto the notes of the Vydkhya.
139. Samyukta, TD 2, p. 341b9; Jdtaka, v. 266: ete patanti niraye uddhapddd avamsira / ismam ativattdro samyatdnam tapassinam. For Urdhvapdda, avdkiiras, Rhys Davids-Stede sub. voc. avamsira, Suttampdta, 248, Samyutta, 148, etc This is not most commonly "a position characteristic of beings in Purgatory" (as Mahdvastu, iii. 455. 3), but the position of a being who falls into hell; the same for Manu, iii. 249, viii. 94.
According to the glosses of Saeki, the Rsis are the Buddhas, the ascetics (samyata) are the Pratyekabuddhas, and the penitents are the Bodhisattvas. The explanations of the hokaprajfidpti (Cosmologie, p. 239) differ.
athaktar - adhikseptar ~ apavaditar.
140. According to the Sutra quoted in note I42,we should read garbhasamkrdnti; but gabbdvakkanti, gabbe okkanti (Digha, iii. 103, 231, Ctuaniddesa, 304) and kdrikd 17 give garbhdvakrdnti. Va& Lotsava has'jug-pathroughout
141. Digha, iii. 103,231, Vibhdsd, TD 27, p. 863all.
Vibhdsd, p. 863all: There are four types of garbhdvakrdnti( ju t'ai Alp,Paramartha TD 29, p.
204al:*'<<o t'aijjfcftti ,entry into the womb):to enter into the womb without full consciousness, and to remain there, and to leave it in the same condition; to enter in full consciousness, to remain there and to leave it without full consciousness; to enter and remain there in full consciousness, but to leave without full consciousness; and to enter, to remain there, and to leave in full consciousness. Why create this Sastra? In order to explain (vibhaktum) the meaning of the Sutra. The Sutra teaches four garbhdvakrdntis. . . but it does not explain them. The Sutra is the support, the root of this Sastra. Desiring to say what the Sutra does not say, we make this Sastra. What is to enter, to remain, and to leave without full consciousness? Two ways. 1. He whose merit is small, at the moment of entry, produces error of ideas and resolution {samjHd, adhimoksa); he thinks, 'The heavens rain down. . . ". 2. He whose merit is great believes that he is entering into a palace. . .
Vibhdsd, TD 21, p. 863b8 and folL: There are five opinions on the four garbhdvakrdntis examined in descending order: the fourth, full consciousness upon entry,remaining,and leaving; the third, full consciousness upon entry andremaining;the second, full consciousness at entry; and the first, complete absence of full consciousness. According to the extract which Saeki gives: 1. the fourth: Bodhisattvas, third: Pratyekabuddhas, second: Paramita-Sravakas, first: all others. 2. second: Srotaapannas, Sakrdagamins. 3. Beings having pure knowledge and action, impure knowledge and action, no knowledge but pure action, neither pure knowledge nor pure actioa The four garbhdvakrdntis correspond to this dassificatioa When the first ones enter the womb, they are
? pure and free from all troubling tangibles; when they remain therein. . . ; when they leave it, the gate of their birth is open, easy, without pressure or obstacle: from whence it results that these beings do not lose their "mindfulness" for any moment {smfthnosa). (For beings of the following categories, the conditions of leaving, remaining and entering become successively bad; from whence "loss of mindfulness") In the order of Bodhisattvas, etc 4. The three good garbhavakrdntis are those which the Bodhisattvas take up in the course of the three asamkhyeyakalpas of their careers.
Buddhaghosa^D*g^,iii. l03 (Dialogues, iii. p. 98): fourth, omniscient Bodhisattvas; third, the two great Sravakas, Pratyekabuddhas, and Bodhisattvas; second, the twenty-four great Theras; first, persons in general.
142. According to Hsiian-tsang.
According to Samghabhadra: anddjjdtojanisyatejdyate cetyandajak, by virtue of Pdnini, 3. 2. 75
l43. In the case of full consciousness, how can one say that reincarnation or rebirth (pratisamdhi- bandha) takes place by reason of a defiled mind iklistacuta) (iii. 38)? Because the mind is defiled through affection for the mother, etc (mdtrsnehddi).
144. See Madhyamakdvatdra, 149, Museon, 1910,336.
145. Namely, the Samkhya and the Vai? esika.
146. Karikas 18 and 19 are quoted in the Itodhicarydvatdrapanjikd, ix. 15,73.
147. (Samyutta, 1206 (Jdtaka Commentary, iv. 496, Kathdvatthu, xiv. 2): Mahdniddesa, 120, Mahdvyutpatti, 190. Windisch, Buddhas Geburt, 87, compare the Nirukta, the Garbha-upanishad the Samkhya and medical sources.
Note that MMnda, 40, and Visuddhimagga, 236, treat of premature death, but omits the pasdkhd: "The embryo dies at the time of kalala. . . oighana, at one month, at two months. . . " In the Mahdniddesa: " . . . it dies at the time of pasdkhd: it dies when scarcely bora
The Sanskrit version (see Samyukta TD 2, p. 357c29) replaces the fourth line with: (rUpindriyanijdyante) vyahjandny anupurvafah. The "material organs" are the subtle parts of the eye, ear, nose, and tongue [=the eye properly so-called, that which sees. . . ]; the vyartjanas are the visible supports (adhisthdna) of the eye thus defined, etc, for it is by reason of its support that the organ properly so-called is manifested {abhivyajyate). (The organ of touch exists from the very beginning).
Onkalala,etc,p. 395-396,anda 154. TD14,no523.
According to the commentatorof the Kathdvatthu, xiv. 2, the organs of the eye, etc, appear after seventy-seven days.
According to a Mahayana commentary, there are eight embryonic states: 1. -5. kalaldvasthd. . . praidkhdvasthd, 6. kefalomdvasthd, 7. indriydvasthd, 8. vyanjandvasthd (the period when the supports of the mdrtyas are clearly manifested). In agreement with the Hlnayana commentaries, P'u-kuang and Fa-pao say that keia, ronton, nakha, etc, up to the moment when the mdriyas- vyanjanas are complete, all constitute the fifth state. But according to the Sarhmitiyas, hair, etc, are a sixth state.
148. We have tried, in Cosmologie bouddhique, p. 30, to translate the Tibetan here word for word. 149. The description of Majjhima, 1266 is more moderate: " . . . When he is born, his mother
nourishes him with her blood, for, according to the Vmaya, 'Oh Bhiksus, maternal milk is of blood. .
150. Compare Majjhima, 1266:. . . vuddhim anvdya paripdkam anvdya.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
Footnotes 511
? 512 Chapter Three
On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc.
, on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences. (Other variations,Senart, Melanges Harlez, 281, Pr2yluskij/4j, 1920, ii. 326). Why does
the doctrine of the Sutras differ from that of the Treatises? The Treatises teach according to the nature of the dharmas; the Sutras take into consideration the person to be converted. . . Or rather
the Sutras are of non-explicit sense (anttatha), the Treatises are of explicit meaning. The Sutras only consider living beings (sattvdkhya); the Treatises consider living beings (sattva) and non-living beings. . . (Below,p. 405).
153. Vibhdsd, TD 27, p. 120a29: Some say, "This Sutra refers only to Kamadhatu and the three types of arising with the exception of apparitional birth; and, as a result, it is without fault. " We should say that this Sutra refers to the Three Dhatus and the four types of birth. Although apparitional beings possess all the organs at the moment they are born, these organs are not sharp (tfksna); then, little by little, with time, the organs become sharp. When they are not sharp, at the first moment, this is the anga of vijnana; at the second moment and as long as they are not sharp, this is the anga of ndmarupa; when they are sharp, this is the anga of saddyatanaln this way, the Sutra does not present the fault of being incomplete. (This refers also to the apparitional beings who possess all their organs from the beginning, Kofa, ii. 14, Kathdvatthu, xiv. 2).
P'u-kuang says, "The &astra of Vasubandhu does not take the judgement of the Vibhdsd (p'o-sha p'ing-chia y^fp^M*) as authority; it follows the sense of the first masters of the Vibhdsd
We must, it appears to me--without my having the Vibhdsd in my hands--understand the p'ing-chia to be the group of scholars who drew up the Vibhdsd and who formulated a critical judgement on the opinions of the different masters. Saeki notes that, on such and such a point, the
Vibhdsd confines itself to enumerating opinions: "There is no p'ing chia" it says. According to others, four p'ing-chia See note 127.
Vibhdsd, TD 27, p. 122cl2: Twelve angas exist in Kamadhatu; eleven angas in Rupadhatu with the exception of ndmarupa; ten angas in Arupyadhatu with the exception of ndmarupa and saddyatana. (fiut we see the difficulty of the propositions which result from this thesis, for: "The saddyatana exist by reason of the vijnana" "spar/a by reason of the vijfidna"). Thus the Vibhdsd (literally:thep'ing-chiasay):"WemustsaythatthetwelveangasexistintheThreeDhatus . . . "
154. For these definitions, Thiorie des douze causes, 41; the San-tsang fa-tsu, trans, by Klaproth, Poe-koue-ki, 286, which very closely follows the doctrine presented by Vasubandhu, but requiring glosses; for example, sparia is described: "From the leaving of the uterus until the age of three or four years, even though the six roots (=indiiyas) corresponding through touch to the six dusts {yisaya, dlambana), one cannot yet reflect, nor comprehend the joys and the sufferings of fife. "
Vibhdsd, TD 27, p. 119a2: What is avidydl We cannot say that it is all the past kief fas, for this would destroy the characteristics proper to avidyd; we must say that it is purvaklefadasd (or avastha), the period of the past kleia. What are the samskdras? The period of the past action. What is the vijnana} It is pratisamdhicitta, "the mind at conception" with that which accompanies it. What is ndmarupa? After pratisamdhicitta and before the four material organs are produced. {Kdyendriya, the organ of touch, is acquired all at once). In this interval, before the sadaydtanas are
? complete, there are five periods (avastha): kalala, arbuda, pefin, ghana, and praidkhd, which together make up the period of namarupaWhat is the saddyaana? When the four material organs are produced, the six dyatanas are complete. In the period of prasdkhd, the organs of the eye, etc, are not capable of giving any support to sparsa.
155. Commentary of Katkdvatthu, xiv. 2; Kola, ii. 14.
156. Vydkhyd: caksurddyayatanotpatikdle kdyamanadyatanayor vyavasthdpandt. Hsiian-tsan
"But this refers to the moment when the six dyatanas are complete. "
157. Vibhdsd, TD 27, p. 117c3: Praityasamutpdda is of four types: ksanika, sdmbandhika, dvasthika and prdkarsika.
The Vydkhyd explains, in a different order: a. ksanikah ksane bhavah ksano 'sydstiti ksanikahb prakarsena dlvyati carat vd prdkarsikah / prabandhayukta ity arthafrAnd further on: sa evdvasthikahprakarsayogdtprdkarsikah/ anekaksanikatvddanekajanmikatvdcca. c. sdmbandhik JhetuphalasambandhayuktaityarthahA avasthikah/ dvdda/apahcaskandhikdavasthaityarthah
158. Hsiian-tsang corrects: "the three skandhas. "
159- One can say that the organs are placed beside the ndman which is their support (d? raya)\ one
can say that their existence or activity (vrtti) depends on ndmarupa.
160. The abhmipdta of the eye is its activity (pravrtti) with respect to visible things.
161. The paryavasthdnas are the absence of shame, ahri, etc. , v. 47.
162. Here Hsiian-tsang and Paramartha omit this quotation from the Prakarana. (According to the Vydkhyd, "the Prakaranas"). See below, p. 405,410.
163. Samghabhadra: The masters of the Abhidharma say that it is with respect to the "states" (avasthds) that the Buddha taught pratityasamutpdda. The Sautrantika (=Vasubandhu) does not believe this, and this is why he puts in his stanza the word kila (which we have translated as "according to the School").
164. Saeki mentions Madhyama, TD 1, p. 578bl6. Pratityasamutpdda of the Sutra is dbhiprdyika; in the Abhidharma, Idksanika. See above, note 152.
165. Samyutta, ii. 26; Majjhima, i. 8, 111; Visuddhimagga, 599; Samyukta, TD 2, p. 84b26; SdHstamba, p. 88 (Thdorie des douze causes), quoted in Madhyamakavrtti, 593. Variants, among which we shall take up those of the third paragraph.
Vydkhyd: kirk svid idam ity dtmadravyam anvesate / katharh svid idam iti kena prakarena kayd yuktyeti / ke santa iti ke vayam iddntm vidyamdnah / ke bhavisydma ity evarh ndvadhdrayati.
The Sdlistamba in the Madhyamakavrtti: kim nv idam / katharh nv idam / ke santah / ke bhavisydmah / ayam sattvah kuta dgatah / sa itas cyutah kutra gamisyati.
Majjhima, i. 8 and Visuddhimagga, 599 (Warren, 243): aham nu kho'smi /nonu kho'smi / kim nu kho'smi / katharh nu kho'smi / ayam nu kho sutto kuto dgato / so kuhimgdmibhavissai (The Visuddhimagga reads: aham nu kho'smirh . . . )
This text appears to bear some relationship to the Sutra of the trsnavicaritas, Kosa, vii. l3a. 166. Opinion rejected by Samghabhadra.
167. These are the three vartman or vatta. Visuddhimagga, 581: tivattam (idam bhavacakkam) anavatthitam bhamati.
In all the other sources, the third vartman is solely defined as retribution (vipdka) (or fruit, phald)\ see The'orie des douze causes, 34.
168. Hsiian-tsang: "The naya of the bhavdhgas is solely that. " Samghabhadra comments on the word "solely", which, he says, indicates that the number of the bhavdhgas is limited to twelve.
169. Madhyama, 34. 3, Samyukta, TD 2, p. 92c22.
Footnotes 513
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The commentators say: the word kevala indicates the absence of dtman (self) and of dtmiya (things pertaining to the self); the word "grand" indicates the absence of beginning and end;. . . "mass of suffering", because it is accumulated by the impure samskdras; samudaya because it is producedbyaconjunctionofconditions . . .
170. According to the Vydkhyd: "The Sthavira Vasubandhu, teacher of the master Manoratha"; according to P'u-kuang: "Vasubandhu the elder, a dissident Sarvastivadin" {yu pu i shih
On Manoratha, the teacher of Vasubandhu the elder, see Watters, i. 211.
171. According to the Vydkhyd, the Sahetusapratyayasaniddnasutra.
avidydbhiksavah sahetukd sapratyaydsaniddnd / kafca bhiksavo 'vidydydhetuh kah pratyayak
kirn niddnam / avidyayd bhikssavo'yonUomanasikarohetul? . . .
Same quotation in the Madhyamakavrtti, 452, excerpt from the Pratityasamutpddasutra. Samyukta, 13. 20 (note of Saeki).
ThSorie des douze causes, p. 8; Anguttara, v. 113 (on the nourishment of avidyd).
Nettippakarana, 79 (avijjd avijjdya hetu, ayonisomanasikdro paccayo). 172. See below, note 176.
173. "Here", that is to say in the Sutra that we are concerned with now, the Pratttyasamutpddasutra (Vyakhyd), the Dvddafdngasutra (Saeki).
For example, Samyutta, ii. 25. 174. The Sautrantika Srilabha. 175. See above, note 171.
176. Samyukta, TV 2, p. 74b-c caksuh pratUya r&pdni cotpadyata dvilo manasikdro mohajah. mohaja - avidydja.
Madhyamakavrtti, 452, according to the Pratityasamutpddas/itra: dvUo mohaja manasikdro bhiksavo'vidydyd hetuh.
111. Samyukta, 2. 14. Samyutta, iii. 96: avijjdsamphassajena . . . vedayitena phutthasya assutavato puthujjanassa uppannd tanha.
178. Samyutta, ii. 25: paticcasamuppddam vo bhikkhavedesissdmipaticcasamuppannecadhamme.
179. Prakarana, TD 26, p. 715c4 traiyadhvikdh sarve samskrta dharmdh pratftyasamutpdddah / ta eva ca pratUyasamutpannah.
Above p. 405.
180. By qualifying cetand with the word dbhisamskdrikd, the author indicates the unique or self-characteristic of all the cetands (i. l5a); for the cetand, creating retribution (vipdkdbhisa- mskarandt) is its dbhisamskdrikd. The future dharmas are "willed" {cetita), that is to say are "the object of a vow or an intention" (pranihita), by this cetand, "I will be a god, I will be a man. " It is in this way that the future dharmas are samskrta; they are not so called through "anticipatory designation" (bhdvinyd samjfiaya).
181. It is the object of a kuialadharmacchanda, v. 16, viii. 20c.
182. Kosa, i 13.
183. Vibhdsd, TD 27, p. 118b25: The Bhadanta Vasumitra says: The dharma which is cause (hetu) is pratityasamutpdda dharma; the dharma which is caused (sahetukd) is pratityasamutpanna dharma; the dharma which is arising is pratityasamutpdda dharma . . . ; the dharma which is production (utpdda). . . ; the dharma which is active (karaka? ). . . The Bhadanta says: The pravartaka (see Kosa, iv. 10) is pratityasamutpdda dharma; the anuvartaka is pratityasamutpanna dharma.
