Commentary on the Anguttara: bhaydtiayamaddyako akdrako
tigarahdbhaydapdyabhayd
vd.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Thomas JRAS, 1904,546.
508. Madhyama, TD 1, p. 496c26; Vibhdsd, TD 27, p. 656c20, p. 581c5; Mahdvyutpatti, 93. Digha, iii. 218; Anguttara, iv. 241: ddnamdyam pufifiakmyavatthu, sUamayam, bhavandmayam.
Rhys Davids, in Dialogues, ii. 347-348, examines the place of ddna in Scripture; the Anguttara, "which contains a good deal more of the milk for babes that the other three of the great Nikdyas," devotesaVaggatocharity,whichdoesnotfigureamongthe"wingsofBodhi,"andwhichisignored in Dhammapada. But the teaching of ddna, by definition, is addressed to the Upasakas; see above p. 598 and p. 697; nevertheless ddna is useful for Nirvana, iv. H7d.
Praise of a gift of rice, Mahavagga, vL24. 5, of a gift of a vihdra, Cullavagga, vi. 1. 5.
509. Hsiian-tsang: Or rather punyakrtyd signifies "to make punya," that is, "the preparatory action of punya" (punyaprayoga). The word vastu signifies support (afiraya, adhisthdna): giving, the precepts, and meditation are the vastu, the support of the preparatory action of punya with a view to the realization of giving, the precepts and meditation.
510. In Kathdvatthu, vii. 4, the Theravadins maintain that ddna is solely that which is givea 511. By giving one renders homage to the Caityas, and to beings in Nirvana (parmirvrta).
512. The Chinese translators have: "the good skandhas of this moment g i v e . . . " The bodily and vocal action of giving is rupa; the mind and mental states are the four non-material skandhas.
513. Mahdbhoga and elsewhere uddrabhoga: "great joy from food, from clothing, etc," or "joy from great objects of joy (kdmaguna). " See Anguttara, iv. 393.
514. The house is only non-modified (nirvikdra) grasses; it is not a transformation of the grasses. Maya has a different value in frutamayi prajfid (vL5c).
? 515. Kathdvattbu, xvii. ll, the Uttarapathakas maintain that the giver (dayoka), not the field, "purifies" the gift.
Karmaprajfidpti (Mdo 62, foL 246b): "There are four gifts: that which is pure from the fact of the giver, impure from the fact of the recipient, and the rest as in the Samgitipraydya. " This is the text quoted by the author of the Kathdvattbu {Digha, iii. 231; Anguttara, ii80; Majjhima, iii. 256 [dakkhindvibhangasutta]).
See iv. l21c-d
516. Digha, ii. 357: sakkaccam ddnam, sahatthd, cittikatam, anapaviddham ddnam.
On the "treatises on giving, on the precepts and on heaven," see above p. 598. An example of
ddnakathd, Anguttara, iv. 393; the Vimdnavatthu belongs to this literature (Minayev, Recherches, 165). Divydvaddna xxxiv is Mahayana (thirty-seven qualities of the gift: kale. . . satkrtya . . . ) .
517. That it is the intention that is important, and not the object given, see for example Huber, Sutrdiamkdra, p. 122, Minayev, p. 167 at the bottom: "The poor, who have faith . . . "
518. Anguttara, iii. 50: mandpaddyi labhate mandpam.
519. This is the Sutra quoted in Ko/a iii. 41 at the end. Compare Majjhima, iii. 255: tiracchdnagate
ddnam dattvd satagund dakkhmd pdtikankitabbd, puthujjanadusstle . . . sahassagund. . .
520. Here Vasubandhu mentions the sixth and the seventh "material meritorious work" (see above
p. 561 ). Wehave:5. dgantukdyagamikdyavdddnamdaddti/ idampancamam. . . 6. . . . gldndya gldnopasthdpakdya vd ddnam daddti. . . 7 . . . . yds td bhavanti fitakild vd vdtaUkd vd varsalikd vd tadrupdsu fUakUdsu ydvad varsalikdsu bhaktdni vd tarpydni (tarpandni) vd yavdgupdndni vdtdn samghdydbhinirhrtya anuprayacchat anuprayacchati / idam dryd asmdkam andrdyagdtrd ana bhivfspacivardh paribhujya sukham spariam viharantu / idam Cunda saptamam aupadhikam punyakrtydvastu. According to Saeki, Madhyama, TD 1, p. 428al differs slightly.
Hsuan-tsang has: "In the seven aupadhikapunyakftydvastus, it says that one should give to the dgantuka, the gamtka, the gldna, the gldnopasthdyaka, and to the upadhivdrika iyuan-lin-ch'an
[ 1 W # )l that he should warm him who is cold. " Hsiian-tsang thus enumerates the five beneficiaries of the dtyayikapmdapdtas (Divya, 50, Burnouf, 269; Sixth Edict, Buhler, Beitrage 269): the monk who arrives, who departs, who is sick and the infirmary attendant (list of the Mahdvagga, viil. 15. 7, compare Anguttara, iii. 4l) and the upadhivdrika, the "verger, the guardian of the Vihara," concerning which we have insufficient information. {Mahdvyutpatti, 273,12, ch'ang-t'ang-shih ^? 1? M); Divya, 54,542; Sarad Chandra D^s,dge skyos;S. Levi, "Quelques titresenigmatiques
JAs. 1915, U. 193).
Our texts concern themselves very little with the poor. We can mention the Avaddna of the Nirvana of Mahakaiyapa: " . . . In the streets of the village, the unfortunate were afflicted and enfeebled. He always had compassion on the poor and helped them. Now this multitude of miserable ones have lost their protector . . . " (Przyluski, Ugende d'Afoka, p. 232).
521. An allusion is made to the bear, Huber, Sutrdiamkdra, p. 383. The Vydkhyd explains that the bear saved a person guhampraviiya gdtrosmasitdpanayena; according to the Vibhdsd (TD 27, p. 592b3): "It is told that a person searching the woods became lost in the snow . . . " Mrga is the animal who had a person who was annoying him cross a river, uhyamdnanadyuttdranena . . . upakdrin.
522. Majjhima, iii. 253, or GautamisuMra (Sarhghahhadra, xxiii. 4, foL 86), is difficult to interpret. Mahaprajapati offers a set of robes to the Buddha who refuses: "Gautami, give to the Sangha; by giving to the Sangha you will honor me and you will honor the Sangha. " From this text and the passage where the Sangha (the four pairs of eight "persons," Arhat . . . Srotaapanna-
Footnotes 759
? 760 Chapter Four
phalapratipannaka) is defined as the field of merit par excellence (Dtgha, iii. 255, Suttanipdta, 569, etc), certain masters conclude that a gift to the Sangha is meritorious, but not a gift to the Buddha. Samghabhadra refutes this theory. [The Buddha is the best field, Majjhima, iii. 254; Kola, vii. 34; Divya, 71, Chavannes, Cinq cents contes, i. 394. But see in Vasumitra-Bhavya-Vinitadeva (Wassilieff, 251,283) the opinion of the Mahl&kas (a gift to the Sangha is very fruitful, but not a gift to the Buddha; the cult of Stupas is only a little fruitful), and the opinion of the Dharmaguptakas (a gift to the Buddha is very fruitful, but not a gift to the Sangha). A related problem: does the Buddha form part of the Sangha? ]
When one takes Refuge in the Buddha and the Sangha one takes Refuge in the faiksa and aiaiksadharmaswhichformtheBuddhaandtheSangha(seeKo/a,iv. 32). Nowonecannotgiveto iaiksa and aiaiksa dharmas, but only to "persons" (pudgala): thus a gift to the Buddhas and the Sangha do not bear any results. A thesis discussed in Katbdvatthu, xvii. 6-10, and Samahabhadra he. cit. [The Sangha in the proper sense of the word, paramdrthasamgha, is the dharmas of the Saints and the eight persons which serve as their receptacle: one takes Refuge in the dharmas, but one gives to "persons". ]
523. According to Madhyama, TD 1, p. 723a4. See the meager presents that makes novices Arhats in Divya.
Majjhima, iii. 257: yo vUardgo vitardgesu dadMi . . . tarn ve danam dmisaddnam viptdam ti bru&mi.
524. A Bodhisattvas gift has perfect Bodhi and the good of all beings for its purpose.
525. Digha, iii. 268, eightddnavatthus: 1-4 are formulated as in our text: 5 and 6 differ (sdhuddnam ti danam deti / aham pacami ime na pacanti. . . ); 7. idarh me danam dadato kalyano kittisaddo abbhuggacchati; 8. cittdlamkdracittaparikkhdrattham danam deti.
The list of the ddnavatthus of Anguttara, iv. 236, gives us numbers 5 and 6 of our list: dmnapubbam kafapubbampitupitdmahebi na arahdmipordnam kulavamsam hdpetum ti danam deti /. . . datvd. . . saggalokam upapajjissdmi. . .
526. Paramartha:jtf ichih chi ch'in chinJen i ^ E I f t Hifi: A ". . . gifts to the asanna and to those near. " Hsiian-tsang: sm chin i chih, fang neng shihyii H ^ B ^ ^ ^ J S ^ "accordingly as one approaches, one gives. " dsajja - upagantvd (Jdtaka, v. p. 342). Commentary of the Anguttara, iv. 236 (Siamese edition): dsajja danam detUi patvd danam deti dgatam disvdva tarn muhuttam yeva nisiddpetvd sakkdram katvd danam deti.
527.
Commentary on the Anguttara: bhaydtiayamaddyako akdrako tigarahdbhaydapdyabhayd vd.
528. This second list is quoted Vydkhyd, ad. iii. 41, at the end.
529. According to Saeki: sama signifies that which produces a heavenly rebirth; visama, that which
produces a bad realm of rebirth.
530. Hsiian-tsang translates: "He makes beings produce the pure dharmakdya. " Paramartha: "He
produces the dharmakaya. " See above p. 601.
531. Hsiian-tsang: All the mental projections: "I should do this and that; I shall do this and that. "
Note of the editor: "This is distant preparatory action. "
532. Compare Milinda, 193, on lying which is serious or light by reason of its object (vattbupasena); in this same way killing is unimportant when the animal is small, Atthasdtini, p. 97.
? 533. According to Paramartha and Hsiian-tsang: "The Sutra says that there are two types of actions, krta action and upacita aaion. " According to Saeki, this Sutra is the Karmavipdkavibhangasmra (? ) (yeh-pao cb'a-pieh dW>>g|g^|i$]$|). See Koto, v. l.
Majjhima, iii. 207: samcetanikam. . . kammam katvd. . . kim so vediyati. Annguttara, v. 202: ndham samcetanikdndm kammdnam katdnam upacitdnam appafisamviditvd vyantibhdvam vaddmi. Divya, passim: na karniMiknanyupacitaniprthivUhdtau vipacyante; Kathdvatthu, xv. ll; MadhyamakavrtU, p. 303.
FortheVedantictheory,seethesourcesgiveninG. A. Jacob,Veddntasdra,Bombay,1911,p. 160 (samcitakarman = upacitao, kiiyzmanani karmani drabdhaphaldni karmdni).
534. See above, p. 625.
535. Samcintya = samcicca, Mahdvyutpatti, 245. 68. Manu, xL90, prescribes penitences for the involuntary murder (akdmatas), which greatly resembles asamcintya, of a Brahmin. Voluntary murder is inexpiatable.
536. Vydkhyd: Ndbuddhipurvam na sahasdkftam iti/atha va ndbuddhipurvam krtam idarh kurydm ityasamcintyakrtam/tan nopacitam/ avydkrtamnitatkarma/ nasahasdkftamitibuddhiptirvam apt na sahasdkftam /yadahhydsena bhdsydksepdn mrsM>ddddyanusthdnam krtam tadakuialam na punar upackam: "Orratherone should understand: abuddhipurva action,--the action that one does without deciding 1 shall do that,'--is not accumulated, for this action is morally neutral Action done
in haste, if preceded by a decision, is not accumulated, for example, lies uttered by verbal habit in the enthusiasm of discourse. It is though bhdsydksepa that the author of a treatise repeats, in a stereotyped enumeration, words which are not justified in such a place. (See ii. trans, p. 263).
The Vydkhydt presenting the characteristics of good action which is accumulated, says: evam ku/alam apiyojyam Hi/ katham samcetandtah / samcintya krtam bhavati/ ndbtiddhipurvakftam bhavati / tadyathd duydkrtacittena pdsdnam daddmiti suvarnapindam dadydt krtam tan na punar upacitam / avydkrtam hi tat karma / na sahasdkftam /yathd bhdsydksepat satyavacanam / krtam tat kufalam na punar upacitam.
537. Compare Anguttara, i. 249; above note ad iv. 50.
538. There is papassa kammassa samatikkamo, "passing beyond transgression," through abstention (virati = the undertaking of the precepts), and through meditation on compassion (maitri), Samyutta, iv. 317.
Prdtimoksa (Finot, JAs. 1913, ii. 16): "He who remembers a fault should disclose it; being disclosed, he will become tranquil. . . : dviskrtvdsyaphdsam bhavati. . . (see above iv. 39, note 174, and on lying through silence, iv. note 347). Pdtimokkha, in Vinaya Texts, 12 and Cullavagga, be 1. 4 (Vinaya Texts, iii. 305, note 1). Confession in the Mahayana, Bodhisattvabhutni, IJL
Divya, passim: "Recognize your transgression (atyayam atyayato defaya); this action will be reduced, destroyed, annihilated (apy evaitat karma tanutvam pariksayam parydddnam gaccheta) [Majjhima, iii. 247: yato . . . accayam accayato disvd yathddhammam pafikarosi tan te mayam pafiganhdma; Digha, 185; Anguttara, 1238, Burnouf, Introduction, p. 299; Bodhicatydvatdra, il66, etc]. By recognizing his transgression (having insulted an Arhat whose qualities he ignored) the vaiydvrtyakdra of Divya, 54-55, avoids hell, but nevertheless is reborn fifty times as the son of a slave.
. Siksasamuccaya, 160 and Bodhkarydvatdra, v. 98 quoting the CaturdharmakasMra, the fou dharmas by which the Bodhisattva triumphs over transgressions done and transgressions accumulated: vid&sandsamuddcdra (repentance), pratipaksasamuddedra (the practice of good), pratydpattibala (undertaking the precepts or virati), as*rayabala (taking Refuge in the Buddha, etc). Analogous doctrines, Subhdsitasamgraha,ed. Bendall (Museon, 1900) at the end.
Theragdthd 872 = Dhammapada 173: pdpam katath kusalena pithryati.
Footnotes 761
? 762 Chapter Four
Only tathdgataprasdda can wash away "the bad dharmas which Mara has planted in the Buddha" (read with the MSS buddhdvaropitdndmakuSaldndm dharmdndm. . . prakfdlanam); the faith (fraddha) and devotion (bhakti) of Mara with respect to the Buddha washes away all of his perfidies (vrjina), Divya, 359, Przyluski, Ugende d'Afoka, p. 358.
539. See above pp. 561 and 563.
540. We have seen (iv. 73) that the Buddha accepted beforehand all gifts made to Caityas.
The merit of gifts made to the Buddha and the Sangha is contested by many sects, see above
note 522.
On the cult of the deceased Buddha, Milmda, p. 100-101, Bodhicarydvatdra, ix. 36.
The place where the Prajfidparamita is taught becomes like a Caitya (caityabhutah krtah),
because the worship that one renders to it is a cause of the accumulation of merit {vandanddind punyopacayahetutvdt) (Abhisamaydlamkdrdloka ad Astasdhasrikd, p. 57).
541. Vydkhyd: Satrurayam na tavan mriyata ity anayd samjnaya.
542. The Nirgranthas think that a gift made to thieves, etc, bears bad results. But we do not admit that the quality of the field renders the result agreeable (ista): it makes the result important, eminent (vifista) in its type {Vydkhyd). In Majjhima i. 379, the Buddha counsels Upali to continue his generosities to the Nirgranthas; but he refrains from planting his gifts in a bad field According to Milmda, 258 (which quotes Majjhima, iii. 257), even a monk (samana) who has "totally fallen" {suvipanna) and who is of bad morals (dussila) purifies the gift: for one can wash himself in dirty water.
543. Hsuan-tsang: mo-tu-chia chu\ %. %? MM Paramartha: p'u-t'ao $($fc = grape.
544. Bad rupa: actions of the body and voice.
545. The text describing the one hundred merits which produce the marks (above p. 692) are given in the Vydkhyd; the interpretation (which we place within parentheses) is according to TD 28, p. 933bl6, Dharmatrata's treatise, quoted by Saeki. Vibhdsd, TD 27, p. 889c22: prayogapariiuddhi, maulaparis'uddhi, prsfhaparifuddhi, vitarkdnupaghdta, and smrtyanuparigrhitatva,
546. The enumerations of the bhayas are numerous; we obtain our text by combining Anguttara, ii. 121 and iv. 364 (Dharmasamgraha, 71).
547. "Good absorption" signifies the mental {caitta) dharma called absorption and the five skandhas which coexist with this caitta. It is called "absorbed," because the mind which is good, but not associated with the caitta called absorption, 'is not bhdvand, impregnation or meditation: without doubt this mind impregnates the mental series, but not to the same degree as does absorption. It is called "good," because the absorption of defiled dhydnas, associated with enjoyment {dsvddana) (viii. 6), does not constitute punyakriydvastu bhdvandmaya. Bhdvand is equivalent to vdsand.
548. See Samyutta, iv. 312, on the inefficacy of funeral rituals; Anguttara, v. 211, the realm of rebirth of an assassin who gives alms.
549. Ekottara TD 2, p. 656a7; Vibhdsd, TD 27, p. 825cl3. Catvdrah pudgald brdhmam punyam prasavanti / apratisphite pfthivipradeie tathagatasya fdriram stupam pratisfhdpayati / ayam prathamah pudgah brdhmam punyam prasavati/ cdturdife bhiksusamghe ardmam nitydtayati/
? ayarh dvitiyah. . . / bhinnam tathagatasya] frdvakasamghampratisamdadbdti/ ayarh trtiyah. . . / maitrisahagatena cittenavairena asapatnena (MSS. samprannena) avydbddhena vtpulena mahad- gatendpramdnena subhdvitenaikdm diiam adhimucya spharkvopasampadya viharati . . . ayam caturthah. See Mahdvyutpatti, 69, (editions of Wogihara and Sasaki), and the DaiabhUmaka quoted
in the Madhyamakdvatdra, 55,391, trans. Museon, 1907, p. 53; same variants.
Anguttara, v. 76: bhinnam pana bhante samgham samaggam katvd khh so pasavatiti /
brahmam Ananda pwffiam pasavatiti / kith pana bhante brahmam puilrlan ti / kappam Ananda saggamhi modatUi. There then follows the six pddas of Itivuttaka, 19: sukhdsamghassa sdmaggi. . . samaggam katvdna kappa saggamhi modati.
550. Samghabhadra (TD 29, p. 549c9) attributes this opinion to other masters.
551. According to a gloss of Saeki, the Sautrantikas or the Mahasamghikas. Samghabhadra (TD29,
p. 549c21): "There are other masters who say. . . "
552. In Suttanipdta, 502, a gift to an Arhat produces rebirth in heaven with Brahma. Paramartha corresponds, in the main, to the Tibetan. He translates 124c-d: "Four action are called Brahmin merits, because, for one kdpa, they produce the happiness of heavea" He also
enumerates the four actions (TD 29, p. 252a8).
Hsuan-tsang reverses the text of Vasubandhu. After having enumerated the four actions of the
Sutra, he continues: What is the measure of this merit? TheKarika (124c-d)says: 'To produce birth in heaven for one kdpa, etc, is the measure of Brahmin merit. " The Bbdsya says, "The former masters say: The merit that makes one dwell in heaven for a kdpa. . . "
. . . In another school, there is a gdthd: "A person of faith, of right views, who cultivates the ten excellent practices (carita), who engenders Brahmin merit dwells happily in the heavens for a kdpa" The Vaibhasikas say that the measure of this merit is that indicated for the action that ripens in marks. The Karika has the word "etcetera" in order to indicate the variety of opinions.
553. Vydkhyd: This merit is called brdhma,Brahmin, because it is the merit of Brahmas (brahmandm): the word Brahma signifies, in this expression, the Brahmapurohitas, since the Brahmapurohitas live a kdpa; since, in another Canon, we read these two pddas: brahman puny am prasavati kdpam svargesu modate. This merit is thus called Brahmin because [for its duration], it is like (sadharma) that of the Purohitas.
In Majjhima, ii. 207, metta is brahmdnam sahavyatdya maggo.
How should one understand the retribution of Brahmin merit which lasts a kdpa? Samghabhadra explains (TD 29, p. 594cl4): a person detached from Kamadhatu (vitaraga, virakta) who practices the four Immeasurable Meditations is reborn among the gods of a higher sphere and experiences a happiness which lasts one life of a kdpa. A person not detached from Kamadhatu who builds a stUpa, who constructs an drama, who reestablishes concord within the Sarhgha, and who, on many occasions, cultivates the preparatory action of compassion and the other Immeasurable Meditations--we say preparatory action, for in order to practice the Immeasurable Meditations themselves, one must enter into Dhyana, which supposes detachment from Kamadhatu--,this person also, as if he were to practice the fundamental (mould) Immeasurable Meditations, produces a heavenly (svdrgika) happiness lasting for one kdpa (kdparamdna).
508. Madhyama, TD 1, p. 496c26; Vibhdsd, TD 27, p. 656c20, p. 581c5; Mahdvyutpatti, 93. Digha, iii. 218; Anguttara, iv. 241: ddnamdyam pufifiakmyavatthu, sUamayam, bhavandmayam.
Rhys Davids, in Dialogues, ii. 347-348, examines the place of ddna in Scripture; the Anguttara, "which contains a good deal more of the milk for babes that the other three of the great Nikdyas," devotesaVaggatocharity,whichdoesnotfigureamongthe"wingsofBodhi,"andwhichisignored in Dhammapada. But the teaching of ddna, by definition, is addressed to the Upasakas; see above p. 598 and p. 697; nevertheless ddna is useful for Nirvana, iv. H7d.
Praise of a gift of rice, Mahavagga, vL24. 5, of a gift of a vihdra, Cullavagga, vi. 1. 5.
509. Hsiian-tsang: Or rather punyakrtyd signifies "to make punya," that is, "the preparatory action of punya" (punyaprayoga). The word vastu signifies support (afiraya, adhisthdna): giving, the precepts, and meditation are the vastu, the support of the preparatory action of punya with a view to the realization of giving, the precepts and meditation.
510. In Kathdvatthu, vii. 4, the Theravadins maintain that ddna is solely that which is givea 511. By giving one renders homage to the Caityas, and to beings in Nirvana (parmirvrta).
512. The Chinese translators have: "the good skandhas of this moment g i v e . . . " The bodily and vocal action of giving is rupa; the mind and mental states are the four non-material skandhas.
513. Mahdbhoga and elsewhere uddrabhoga: "great joy from food, from clothing, etc," or "joy from great objects of joy (kdmaguna). " See Anguttara, iv. 393.
514. The house is only non-modified (nirvikdra) grasses; it is not a transformation of the grasses. Maya has a different value in frutamayi prajfid (vL5c).
? 515. Kathdvattbu, xvii. ll, the Uttarapathakas maintain that the giver (dayoka), not the field, "purifies" the gift.
Karmaprajfidpti (Mdo 62, foL 246b): "There are four gifts: that which is pure from the fact of the giver, impure from the fact of the recipient, and the rest as in the Samgitipraydya. " This is the text quoted by the author of the Kathdvattbu {Digha, iii. 231; Anguttara, ii80; Majjhima, iii. 256 [dakkhindvibhangasutta]).
See iv. l21c-d
516. Digha, ii. 357: sakkaccam ddnam, sahatthd, cittikatam, anapaviddham ddnam.
On the "treatises on giving, on the precepts and on heaven," see above p. 598. An example of
ddnakathd, Anguttara, iv. 393; the Vimdnavatthu belongs to this literature (Minayev, Recherches, 165). Divydvaddna xxxiv is Mahayana (thirty-seven qualities of the gift: kale. . . satkrtya . . . ) .
517. That it is the intention that is important, and not the object given, see for example Huber, Sutrdiamkdra, p. 122, Minayev, p. 167 at the bottom: "The poor, who have faith . . . "
518. Anguttara, iii. 50: mandpaddyi labhate mandpam.
519. This is the Sutra quoted in Ko/a iii. 41 at the end. Compare Majjhima, iii. 255: tiracchdnagate
ddnam dattvd satagund dakkhmd pdtikankitabbd, puthujjanadusstle . . . sahassagund. . .
520. Here Vasubandhu mentions the sixth and the seventh "material meritorious work" (see above
p. 561 ). Wehave:5. dgantukdyagamikdyavdddnamdaddti/ idampancamam. . . 6. . . . gldndya gldnopasthdpakdya vd ddnam daddti. . . 7 . . . . yds td bhavanti fitakild vd vdtaUkd vd varsalikd vd tadrupdsu fUakUdsu ydvad varsalikdsu bhaktdni vd tarpydni (tarpandni) vd yavdgupdndni vdtdn samghdydbhinirhrtya anuprayacchat anuprayacchati / idam dryd asmdkam andrdyagdtrd ana bhivfspacivardh paribhujya sukham spariam viharantu / idam Cunda saptamam aupadhikam punyakrtydvastu. According to Saeki, Madhyama, TD 1, p. 428al differs slightly.
Hsuan-tsang has: "In the seven aupadhikapunyakftydvastus, it says that one should give to the dgantuka, the gamtka, the gldna, the gldnopasthdyaka, and to the upadhivdrika iyuan-lin-ch'an
[ 1 W # )l that he should warm him who is cold. " Hsiian-tsang thus enumerates the five beneficiaries of the dtyayikapmdapdtas (Divya, 50, Burnouf, 269; Sixth Edict, Buhler, Beitrage 269): the monk who arrives, who departs, who is sick and the infirmary attendant (list of the Mahdvagga, viil. 15. 7, compare Anguttara, iii. 4l) and the upadhivdrika, the "verger, the guardian of the Vihara," concerning which we have insufficient information. {Mahdvyutpatti, 273,12, ch'ang-t'ang-shih ^? 1? M); Divya, 54,542; Sarad Chandra D^s,dge skyos;S. Levi, "Quelques titresenigmatiques
JAs. 1915, U. 193).
Our texts concern themselves very little with the poor. We can mention the Avaddna of the Nirvana of Mahakaiyapa: " . . . In the streets of the village, the unfortunate were afflicted and enfeebled. He always had compassion on the poor and helped them. Now this multitude of miserable ones have lost their protector . . . " (Przyluski, Ugende d'Afoka, p. 232).
521. An allusion is made to the bear, Huber, Sutrdiamkdra, p. 383. The Vydkhyd explains that the bear saved a person guhampraviiya gdtrosmasitdpanayena; according to the Vibhdsd (TD 27, p. 592b3): "It is told that a person searching the woods became lost in the snow . . . " Mrga is the animal who had a person who was annoying him cross a river, uhyamdnanadyuttdranena . . . upakdrin.
522. Majjhima, iii. 253, or GautamisuMra (Sarhghahhadra, xxiii. 4, foL 86), is difficult to interpret. Mahaprajapati offers a set of robes to the Buddha who refuses: "Gautami, give to the Sangha; by giving to the Sangha you will honor me and you will honor the Sangha. " From this text and the passage where the Sangha (the four pairs of eight "persons," Arhat . . . Srotaapanna-
Footnotes 759
? 760 Chapter Four
phalapratipannaka) is defined as the field of merit par excellence (Dtgha, iii. 255, Suttanipdta, 569, etc), certain masters conclude that a gift to the Sangha is meritorious, but not a gift to the Buddha. Samghabhadra refutes this theory. [The Buddha is the best field, Majjhima, iii. 254; Kola, vii. 34; Divya, 71, Chavannes, Cinq cents contes, i. 394. But see in Vasumitra-Bhavya-Vinitadeva (Wassilieff, 251,283) the opinion of the Mahl&kas (a gift to the Sangha is very fruitful, but not a gift to the Buddha; the cult of Stupas is only a little fruitful), and the opinion of the Dharmaguptakas (a gift to the Buddha is very fruitful, but not a gift to the Sangha). A related problem: does the Buddha form part of the Sangha? ]
When one takes Refuge in the Buddha and the Sangha one takes Refuge in the faiksa and aiaiksadharmaswhichformtheBuddhaandtheSangha(seeKo/a,iv. 32). Nowonecannotgiveto iaiksa and aiaiksa dharmas, but only to "persons" (pudgala): thus a gift to the Buddhas and the Sangha do not bear any results. A thesis discussed in Katbdvatthu, xvii. 6-10, and Samahabhadra he. cit. [The Sangha in the proper sense of the word, paramdrthasamgha, is the dharmas of the Saints and the eight persons which serve as their receptacle: one takes Refuge in the dharmas, but one gives to "persons". ]
523. According to Madhyama, TD 1, p. 723a4. See the meager presents that makes novices Arhats in Divya.
Majjhima, iii. 257: yo vUardgo vitardgesu dadMi . . . tarn ve danam dmisaddnam viptdam ti bru&mi.
524. A Bodhisattvas gift has perfect Bodhi and the good of all beings for its purpose.
525. Digha, iii. 268, eightddnavatthus: 1-4 are formulated as in our text: 5 and 6 differ (sdhuddnam ti danam deti / aham pacami ime na pacanti. . . ); 7. idarh me danam dadato kalyano kittisaddo abbhuggacchati; 8. cittdlamkdracittaparikkhdrattham danam deti.
The list of the ddnavatthus of Anguttara, iv. 236, gives us numbers 5 and 6 of our list: dmnapubbam kafapubbampitupitdmahebi na arahdmipordnam kulavamsam hdpetum ti danam deti /. . . datvd. . . saggalokam upapajjissdmi. . .
526. Paramartha:jtf ichih chi ch'in chinJen i ^ E I f t Hifi: A ". . . gifts to the asanna and to those near. " Hsiian-tsang: sm chin i chih, fang neng shihyii H ^ B ^ ^ ^ J S ^ "accordingly as one approaches, one gives. " dsajja - upagantvd (Jdtaka, v. p. 342). Commentary of the Anguttara, iv. 236 (Siamese edition): dsajja danam detUi patvd danam deti dgatam disvdva tarn muhuttam yeva nisiddpetvd sakkdram katvd danam deti.
527.
Commentary on the Anguttara: bhaydtiayamaddyako akdrako tigarahdbhaydapdyabhayd vd.
528. This second list is quoted Vydkhyd, ad. iii. 41, at the end.
529. According to Saeki: sama signifies that which produces a heavenly rebirth; visama, that which
produces a bad realm of rebirth.
530. Hsiian-tsang translates: "He makes beings produce the pure dharmakdya. " Paramartha: "He
produces the dharmakaya. " See above p. 601.
531. Hsiian-tsang: All the mental projections: "I should do this and that; I shall do this and that. "
Note of the editor: "This is distant preparatory action. "
532. Compare Milinda, 193, on lying which is serious or light by reason of its object (vattbupasena); in this same way killing is unimportant when the animal is small, Atthasdtini, p. 97.
? 533. According to Paramartha and Hsiian-tsang: "The Sutra says that there are two types of actions, krta action and upacita aaion. " According to Saeki, this Sutra is the Karmavipdkavibhangasmra (? ) (yeh-pao cb'a-pieh dW>>g|g^|i$]$|). See Koto, v. l.
Majjhima, iii. 207: samcetanikam. . . kammam katvd. . . kim so vediyati. Annguttara, v. 202: ndham samcetanikdndm kammdnam katdnam upacitdnam appafisamviditvd vyantibhdvam vaddmi. Divya, passim: na karniMiknanyupacitaniprthivUhdtau vipacyante; Kathdvatthu, xv. ll; MadhyamakavrtU, p. 303.
FortheVedantictheory,seethesourcesgiveninG. A. Jacob,Veddntasdra,Bombay,1911,p. 160 (samcitakarman = upacitao, kiiyzmanani karmani drabdhaphaldni karmdni).
534. See above, p. 625.
535. Samcintya = samcicca, Mahdvyutpatti, 245. 68. Manu, xL90, prescribes penitences for the involuntary murder (akdmatas), which greatly resembles asamcintya, of a Brahmin. Voluntary murder is inexpiatable.
536. Vydkhyd: Ndbuddhipurvam na sahasdkftam iti/atha va ndbuddhipurvam krtam idarh kurydm ityasamcintyakrtam/tan nopacitam/ avydkrtamnitatkarma/ nasahasdkftamitibuddhiptirvam apt na sahasdkftam /yadahhydsena bhdsydksepdn mrsM>ddddyanusthdnam krtam tadakuialam na punar upackam: "Orratherone should understand: abuddhipurva action,--the action that one does without deciding 1 shall do that,'--is not accumulated, for this action is morally neutral Action done
in haste, if preceded by a decision, is not accumulated, for example, lies uttered by verbal habit in the enthusiasm of discourse. It is though bhdsydksepa that the author of a treatise repeats, in a stereotyped enumeration, words which are not justified in such a place. (See ii. trans, p. 263).
The Vydkhydt presenting the characteristics of good action which is accumulated, says: evam ku/alam apiyojyam Hi/ katham samcetandtah / samcintya krtam bhavati/ ndbtiddhipurvakftam bhavati / tadyathd duydkrtacittena pdsdnam daddmiti suvarnapindam dadydt krtam tan na punar upacitam / avydkrtam hi tat karma / na sahasdkftam /yathd bhdsydksepat satyavacanam / krtam tat kufalam na punar upacitam.
537. Compare Anguttara, i. 249; above note ad iv. 50.
538. There is papassa kammassa samatikkamo, "passing beyond transgression," through abstention (virati = the undertaking of the precepts), and through meditation on compassion (maitri), Samyutta, iv. 317.
Prdtimoksa (Finot, JAs. 1913, ii. 16): "He who remembers a fault should disclose it; being disclosed, he will become tranquil. . . : dviskrtvdsyaphdsam bhavati. . . (see above iv. 39, note 174, and on lying through silence, iv. note 347). Pdtimokkha, in Vinaya Texts, 12 and Cullavagga, be 1. 4 (Vinaya Texts, iii. 305, note 1). Confession in the Mahayana, Bodhisattvabhutni, IJL
Divya, passim: "Recognize your transgression (atyayam atyayato defaya); this action will be reduced, destroyed, annihilated (apy evaitat karma tanutvam pariksayam parydddnam gaccheta) [Majjhima, iii. 247: yato . . . accayam accayato disvd yathddhammam pafikarosi tan te mayam pafiganhdma; Digha, 185; Anguttara, 1238, Burnouf, Introduction, p. 299; Bodhicatydvatdra, il66, etc]. By recognizing his transgression (having insulted an Arhat whose qualities he ignored) the vaiydvrtyakdra of Divya, 54-55, avoids hell, but nevertheless is reborn fifty times as the son of a slave.
. Siksasamuccaya, 160 and Bodhkarydvatdra, v. 98 quoting the CaturdharmakasMra, the fou dharmas by which the Bodhisattva triumphs over transgressions done and transgressions accumulated: vid&sandsamuddcdra (repentance), pratipaksasamuddedra (the practice of good), pratydpattibala (undertaking the precepts or virati), as*rayabala (taking Refuge in the Buddha, etc). Analogous doctrines, Subhdsitasamgraha,ed. Bendall (Museon, 1900) at the end.
Theragdthd 872 = Dhammapada 173: pdpam katath kusalena pithryati.
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? 762 Chapter Four
Only tathdgataprasdda can wash away "the bad dharmas which Mara has planted in the Buddha" (read with the MSS buddhdvaropitdndmakuSaldndm dharmdndm. . . prakfdlanam); the faith (fraddha) and devotion (bhakti) of Mara with respect to the Buddha washes away all of his perfidies (vrjina), Divya, 359, Przyluski, Ugende d'Afoka, p. 358.
539. See above pp. 561 and 563.
540. We have seen (iv. 73) that the Buddha accepted beforehand all gifts made to Caityas.
The merit of gifts made to the Buddha and the Sangha is contested by many sects, see above
note 522.
On the cult of the deceased Buddha, Milmda, p. 100-101, Bodhicarydvatdra, ix. 36.
The place where the Prajfidparamita is taught becomes like a Caitya (caityabhutah krtah),
because the worship that one renders to it is a cause of the accumulation of merit {vandanddind punyopacayahetutvdt) (Abhisamaydlamkdrdloka ad Astasdhasrikd, p. 57).
541. Vydkhyd: Satrurayam na tavan mriyata ity anayd samjnaya.
542. The Nirgranthas think that a gift made to thieves, etc, bears bad results. But we do not admit that the quality of the field renders the result agreeable (ista): it makes the result important, eminent (vifista) in its type {Vydkhyd). In Majjhima i. 379, the Buddha counsels Upali to continue his generosities to the Nirgranthas; but he refrains from planting his gifts in a bad field According to Milmda, 258 (which quotes Majjhima, iii. 257), even a monk (samana) who has "totally fallen" {suvipanna) and who is of bad morals (dussila) purifies the gift: for one can wash himself in dirty water.
543. Hsuan-tsang: mo-tu-chia chu\ %. %? MM Paramartha: p'u-t'ao $($fc = grape.
544. Bad rupa: actions of the body and voice.
545. The text describing the one hundred merits which produce the marks (above p. 692) are given in the Vydkhyd; the interpretation (which we place within parentheses) is according to TD 28, p. 933bl6, Dharmatrata's treatise, quoted by Saeki. Vibhdsd, TD 27, p. 889c22: prayogapariiuddhi, maulaparis'uddhi, prsfhaparifuddhi, vitarkdnupaghdta, and smrtyanuparigrhitatva,
546. The enumerations of the bhayas are numerous; we obtain our text by combining Anguttara, ii. 121 and iv. 364 (Dharmasamgraha, 71).
547. "Good absorption" signifies the mental {caitta) dharma called absorption and the five skandhas which coexist with this caitta. It is called "absorbed," because the mind which is good, but not associated with the caitta called absorption, 'is not bhdvand, impregnation or meditation: without doubt this mind impregnates the mental series, but not to the same degree as does absorption. It is called "good," because the absorption of defiled dhydnas, associated with enjoyment {dsvddana) (viii. 6), does not constitute punyakriydvastu bhdvandmaya. Bhdvand is equivalent to vdsand.
548. See Samyutta, iv. 312, on the inefficacy of funeral rituals; Anguttara, v. 211, the realm of rebirth of an assassin who gives alms.
549. Ekottara TD 2, p. 656a7; Vibhdsd, TD 27, p. 825cl3. Catvdrah pudgald brdhmam punyam prasavanti / apratisphite pfthivipradeie tathagatasya fdriram stupam pratisfhdpayati / ayam prathamah pudgah brdhmam punyam prasavati/ cdturdife bhiksusamghe ardmam nitydtayati/
? ayarh dvitiyah. . . / bhinnam tathagatasya] frdvakasamghampratisamdadbdti/ ayarh trtiyah. . . / maitrisahagatena cittenavairena asapatnena (MSS. samprannena) avydbddhena vtpulena mahad- gatendpramdnena subhdvitenaikdm diiam adhimucya spharkvopasampadya viharati . . . ayam caturthah. See Mahdvyutpatti, 69, (editions of Wogihara and Sasaki), and the DaiabhUmaka quoted
in the Madhyamakdvatdra, 55,391, trans. Museon, 1907, p. 53; same variants.
Anguttara, v. 76: bhinnam pana bhante samgham samaggam katvd khh so pasavatiti /
brahmam Ananda pwffiam pasavatiti / kith pana bhante brahmam puilrlan ti / kappam Ananda saggamhi modatUi. There then follows the six pddas of Itivuttaka, 19: sukhdsamghassa sdmaggi. . . samaggam katvdna kappa saggamhi modati.
550. Samghabhadra (TD 29, p. 549c9) attributes this opinion to other masters.
551. According to a gloss of Saeki, the Sautrantikas or the Mahasamghikas. Samghabhadra (TD29,
p. 549c21): "There are other masters who say. . . "
552. In Suttanipdta, 502, a gift to an Arhat produces rebirth in heaven with Brahma. Paramartha corresponds, in the main, to the Tibetan. He translates 124c-d: "Four action are called Brahmin merits, because, for one kdpa, they produce the happiness of heavea" He also
enumerates the four actions (TD 29, p. 252a8).
Hsuan-tsang reverses the text of Vasubandhu. After having enumerated the four actions of the
Sutra, he continues: What is the measure of this merit? TheKarika (124c-d)says: 'To produce birth in heaven for one kdpa, etc, is the measure of Brahmin merit. " The Bbdsya says, "The former masters say: The merit that makes one dwell in heaven for a kdpa. . . "
. . . In another school, there is a gdthd: "A person of faith, of right views, who cultivates the ten excellent practices (carita), who engenders Brahmin merit dwells happily in the heavens for a kdpa" The Vaibhasikas say that the measure of this merit is that indicated for the action that ripens in marks. The Karika has the word "etcetera" in order to indicate the variety of opinions.
553. Vydkhyd: This merit is called brdhma,Brahmin, because it is the merit of Brahmas (brahmandm): the word Brahma signifies, in this expression, the Brahmapurohitas, since the Brahmapurohitas live a kdpa; since, in another Canon, we read these two pddas: brahman puny am prasavati kdpam svargesu modate. This merit is thus called Brahmin because [for its duration], it is like (sadharma) that of the Purohitas.
In Majjhima, ii. 207, metta is brahmdnam sahavyatdya maggo.
How should one understand the retribution of Brahmin merit which lasts a kdpa? Samghabhadra explains (TD 29, p. 594cl4): a person detached from Kamadhatu (vitaraga, virakta) who practices the four Immeasurable Meditations is reborn among the gods of a higher sphere and experiences a happiness which lasts one life of a kdpa. A person not detached from Kamadhatu who builds a stUpa, who constructs an drama, who reestablishes concord within the Sarhgha, and who, on many occasions, cultivates the preparatory action of compassion and the other Immeasurable Meditations--we say preparatory action, for in order to practice the Immeasurable Meditations themselves, one must enter into Dhyana, which supposes detachment from Kamadhatu--,this person also, as if he were to practice the fundamental (mould) Immeasurable Meditations, produces a heavenly (svdrgika) happiness lasting for one kdpa (kdparamdna).
