The MahdndmasMra in
Anguttara
iv.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
These words are addressed to a single person or to many: ehi bhikso cara hrahmacaryam.
.
.
eta bhiksavah carata brahmacaryam; it is accompanied by the miracle that the Vyakhya describes (according to a text close to the stanza, Divya, 48, 281, 342): ehiti coktas tathdgatena tayind / muntfa/ ca kdsdyadharo babhuva .
.
.
(Compare Mahavastu, iii.
430; Dhammapada Commentary 21-23, Fausboll, 1855, p.
167, Burlingame, i.
p.
280, etc) We have ehibhiksukd in Mahavastu, i2, Avaddnasataka, i.
330, ill 13, Divya, and Kola: ehibhiksukatd in the Hoernle fragment; ehibhtkkupabbajjd in Dhammapada, 1855, p.
119; ehibhiksumvdda, Divya 616.
See the formulas of Mahdvagga, i.
6.
31, Majjhima, iii.
2.
Par.
i.
8.
1 (Vmayapifaka, iii.
p.
24).
Compare Satapatha, L 1.
4.
2.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96. The officiant (vinayadkara) is thejfidptivacaka. A frontier land or a border land: pratyantikesu janapadesu. Mahdvagga, vi. 13. 11, ix. 41; Divya, 21. 18 (pratyantimesu); Mahavastu: paficavargena ganena upasampada.
97. See Minayev, Recherches, 272; Takakusu, in Hastings' ERE, vii. 320.
98. Vyakhya: Buddham iaranam gacchama ititrirvacanenopasampat. Paramartha: "By saying the Three Refuges three time," translation confirmed by vi. 30d.
In Mahdvagga, 114, the Sixteen are ordained by the formula, "Come! . . . " See the ordination of Subhadda, Dialogues, ill69-
99. Vyakhya: Samvrteriti samvarasya.
100. Vyakhya: Tena visabhagdirayena tatra samdddane'prayogdt / asarandc cetardfrayena tat
samdddanam na smarati.
101. Hsuan-tsang: "One does not undertake it as one undertakes the good [restraint]. "
102. On the upavdsa, see Wieger, Bouddhisme chmois, 1149 (Vinaya in Ten Recitations); Oldenberg, Bouddha, 2nd edition, p. 372; Rhys Davids, Buddhism, 1907, pp. 139-141; Minayeff, Recherches, p. 166. Anguttara, 1205; Suttanipata, 400.
On the upavdsa repeated or of long duration, see De Groot, Code du Mahayana, 62. The six days ofupavdsa,Watters,Yuan-Chwang,i. 304,Chavannes,Cinqcentscontes,i. 26,note2;thefourdays and their dates, Takakusu, I-tsmg, 63,188.
The half-month of the Blessed One, Mahavastu, iii. 97, is a prolonged abstinence in the manner of the Jains (see the editor's Introduction).
? 103. Paramartha and Hsiian-tsang, in theKarika and the Bhdsya, digress from the order of the Tibetan.
Smras bzlas pa yis - "murmuring after he had spoken" (? ). Paramartha = arm pa/cat vddm; Bhdsya: "immediately upon the giving [of the upavdsa], after he speaks. . . "
104. Vibhdsd (TD 27, p. 647b23): From whom should one undertake the upavdsa discipline? One obtains this discipline by taking it from the seven classes of persons (ch'i-chungt, %. : the seven "parisads" of Takakusu, Ltsing, p. 96; monk, novice, nun, probationer, female novice, layman and laywoman). Why? Persons who have not undertaken the precepts (chieh j$Q during their whole life are not worthy of being precept masters (ckkh~shfoj$$fc).
105. Paramartha: "He rejects ornaments which are not old. Why? The ornaments that one uses constantly do not produce vanity as do new ornaments. " "Habitual" should be nstyaka; nstyaka bhojana, Mahdvastu, L602, iil253, is understood as "ordinary. "
106. The restraint of the fast arises (for him) at sunrise, and the efficacy of making this restraint
arise belongs to the mind which he has formed to oblige himself to undertake the fast. The Vyakhyd says, "Sa bhuktvapi grhmyda" iti / sUryodaya eva samvara uttisfhate samdddnamyamacitta- syotthdpakatvdt/ bhuktvdgrahanamtvabhivyaktyartham. Paramarthatranslateswordforwordsa bhuktvapi grhniyat. Hsiian-tsang: " . . . if some obstacle is encountered, he nevertheless obtains complete abstinence. "
107. On the diverse readings and interpretations, uposatha, uposadha (Ldita, Mahdvastu, ill77, Avaddnakalpalatd, vL76)fposadba (Mahdvyutpatti, 2G6),posaha (Jaina), see S. Levi, Observations sur une langue precanonique du Bouddhisme, J As. 1912, ii. 501.
gso-sbyon is explained: "that which nourishes [merits], and which washes away [trans- gressions]. "
Uposadhikd, such as Mayadevi at the descent of the elephant = nvyamavati, iv. 74a-b. Posadhika, Mahdvyupatti 270. 13.
108. See the Uposathasutta (Visuddhimagga 227), Anguttara, L211.
109. Paramartha and Hsiian-tsang quote the stanza: "As it increases the good pure mind of oneself
and others, the Blessed One (Buddha Sugata) called it Pofadha. "
110. In Anguttara, iv. 388, the Uposatha is made up of nine items: one adds the meditation of
compassion.
111. Vyakhyd: Stlam parajikabhavak samghdvas'esddyabhdvah. On the expression pdrdfika (-*pdrdcika)t samghdvafesa, sarhghddisesa {=*samghdtifesa\ see S. Levi, Langue precanonique du Bouddhisme, JAs. 1912, ii. 503-506. The samghavaiesas would be the transgressions which "separate the transgressor from the rest of the community" in contrast to the pdrdpkas which "imply definitive exclusion. " RyOsaburo Sakaki (Vyutpatti, 255-256) quotes Burnouf, Kern, and
I i v i The Chinese translate seng-ts'an fg = That which destroys the Sangha. 112. Compare Anguttara iv. 248, where the order of the items differs.
113. On pispa see Harfacarita, 45. 2,123. 2,273 (F. W. Thomas).
114. Samghabhadra responds to this objection.
115. On Upasakas and the place they occupy at the side of the Sangha, Burnouf, Introduction, 279-282; Spence Hardy, Eastern Monachism; Oldenberg, Buddha 1914, p. 182,317,429; Minayev, Recherches, 296; Foucher,y4f* greco-bouddhiquedu Gandhara, ii. 86; Przyluski, Legende d'Afoka, p. 207-8.
Cullavagga, v. 20, Anguttara, iii. 366, iv. 344, important concerning the relations of the Sangha and Upasakas.
The major text is the Mahanamastttra many passages of which are discussed in the Kosa. Other relevant passages in the notes of Buddhaghosa, Sumangalavildsini, p. 235.
Footnotes 719
? 720 Chapter Four
relevant passages in the notes of Buddhaghosa, SumangalavUdsmi, p. 235.
The Upasaka is considered a "monk" (Anguttara, iL8), since he has the right to "give" the
upavdsa (see the Vibhdsd above note 104), since he is called to confess his transgressions (iv. 34a-b): he is a "tertiary. " But Upasaka signifies "he who worships [the ThreeJewels]" (SumangalavUdsim, p. 234), and we shall see that, for the Sautrantikas, one can be an Upasaka without taking upon himself the rules of training (fiksdpada) the observation of which makes him a perfect Upasaka (note H6. vi).
Whether a layman can obtain the "results of the religious life" (frdmanyaphala), and especially the quality of Arhat, see Kathdvatthu iv. l, Milinda, 242, 265, 348. According to one group of sources, the layman, even if he is a kdmabhogm, can enter the Path; if, even if living in the world, he upholds chastity (brahmacarm; see for example Ralston, Tibetan Tales, 197), he can obtain the result of Anagamin; but in no case does he become an Arhat [It is in this sense that one should understand Dhammapada 142; Uddna, vii. 10; Majjhima, L466,483,490; the texts do not clearly say whether a lay kdmabhogin can obtain the result of Srotaapanna and Salurdagamin. But Anguttara iii. 451 enumerates twenty layman who have obtained the quality of Arhat; see Samyutta v. 410. Milinda, like the Ko/a, believes that a layman can become an Arhat: but at the moment when he becomes an Arhat, he becomes a monk; that very day he enters the Order; if the Order does not exist, he enters an ascetic brotherhood. [Wasslilieff, p. 218, followed by Minayev, Recherches, p. 220, is mistaken on the meaning of the Tibetan source, see Ko/a, vi. 30. ] Normally, heaven is the reward for the person who, incapable of abandoning the pleasures whose inanity he understands (Theragdthd 187), and recoiling before the obligation of chastity (Suttanipdta 396, Divya, 303), contents himself with observing the Five Precepts and the upavdsa.
On the teaching given to the laity, sermons on generosity, the precepts, heaven, etc, see Majjhima, L379: CuUavagga, vi. 4, 5, Mahdvagga i. 7,5, etc; Digha i l l 13. Samyutta iv. 314; Divya, 300,617; Przyluski, Legende d'Agoka, 196, 353. Senart, Piyadasi, ii. 208. See iv. 112.
The sick or dying layman visited by the dvdsika (resident monk), etc, Anguttara iii. 261, Majjhima, iii. 261; lacking monks, by layman, Samyutta, vi. 408.
The layman reveals the Sutras to the Bhiksus, Mahdvagga iii. 5,9. Superstition, the danger of the layman (Kola, iv. 86).
116.
The MahdndmasMra in Anguttara iv. 220 and Samyutta v. 395 (Sumangalavildsini743) has simply: yato kho mahdndmabuddham saranam goto hoti dhammam saranam goto hoti samgham saranam goto hoti ettdvatdkho mahdndma updsako hoti = One becomes an Upasaka by taking the Three Refuges.
The Sanskrit Mahdndmasatra (Samyukta, TD 2, p. 236bl7) contains in addition a short formula added to the taking of the refuges "Consider me as an Upasaka. " (The same in Divya, 47, where we have: Vpdsikdmi cdsmdn bhagavdn dhdrayatu). This Sutra is partially quoted in the Vydkhyd' Kiyatd bhadanta updsako bhavati / yatah khalu mahdndman grh* avadatavasanah purusah purusendrtyasamanvdgataff. . . updsikdm mam iyatopdsako bhavati. (Vydkhyd' GfhUy uddeia- padam / avaddtavasana iti nirde/apadam / purusa ity udde/apadam / purusendriyasamanvdgata iti nirde/apadam). Hsiian-tsang adds to the words of the candidate the words karundm updddya. . . dhdraya.
iii. A more complete formula with the same variants, Anguttara L56, Samyutta iv. l 13, v. 12, CuUavagga, vi. 4. 5, Digha 185: So aham bhagavantam saranam gacchdmi dhammam ca bhikkhu- samgham ca / updsakam mam bhagavd dhdretu ajjatagge pdnupetam saranam gatam. Com- mentary of the Sumangalavildsim: mam bhagavd "updsako ayam"ti evam dhdretujdndtu: "May the Blessed One recognize me as being an Upasaka. " Pdnupetam tipdnehiupetam: that is, "As long as
my life lasts, may the Blessed One consider me as upeta (having come to him), not having any other master, an Upasaka having taken the Three Refuges, doing what is suitable (kapptya). May one cut
off my head if I say of the Buddha that he is not Buddha. . . " See note 126.
iv. The formula that Vasubandhu describes as that of the DfstasatyasMra (see note 125), and which is quoted, in its first part, by the Vaibhasikas (page 598, line 28) with the reading prdndpeta in place of prdnopeta (reading interpreted and discussed p. 598, line 31 and p. 600, line 10): Updsakam mam dhdraya adydgrena ydvajjtvam prdndpetam [faranam gatam abhiprasannam].
? v. The Sarvastivadin formula (given in the Shib-sung chieh-mo pi-ch'iuyao-yung, TD 23, p. 496al4, edited and translated by Wieger, Bouddhisme Chinois, 1146-7): "I, so-and-so, from today to the end of my life, take refuge in the Buddha, the best of two legged beings. . . Know that I am an Upasaka having taken definitive refuge in the Buddha, Dharma, Sarhgha, rejoicing {abhfprasanna - lo %) in the Dharma of the Buddha &akyamuni, having undertaken the Five Silas" This is repeated three times. Then"t>ne explains the Five Silas and the candidate answers that he will observe them. The expression "having undertaken the Five Precepts" (shou wu chieb 2L$( ) replaces the prdndpeta of formula iv.
vi. We possess the Sanskrit original of the expression: "having undertaken the Five Silas" in
the Abhisamaydlamkdrdloka, commenting on the Afpasdbasrikdprajtidpdramitd\ p. 137. We learn that the Vinaya has two readings {patha). According to the first, the candidate begs the master (who receives him as an Upasaka) to consider him as an Upasaka who has taken the Three Refuges; according to the second, to consider him as an Upasaka who has taken the Three Refuges and the Five Preospts.
Triiaranaparigrahdt (read ? gamandt) panca/iksdpadaparigrahdc copdsakas tatbopdsiketi dvidhdbhedah / trifaranaparigrhitam (read ? gatam) updsakam mdm dcdtyo dhdrayatu / tathd triiaranagatam pancasiksapadaparigrhitam updsakam mdm dcdryo dhdrayatv iti viniyadvidhd- pdthdt. (According to a bad copy of the Calcutta MSS, RajendralaL Buddhist literature, p. 194).
There are thus two types of Upasaka: one who has undertaken only the Refuges, and one who has undertaken the Three Refuges and who also undertakes the Five Precepts.
vii. Nepalese formulary which is very confused (the renouncing of the ten transgressions precedes the taking of the Five Precepts) in Adikarmapradipa (p. 189 of my edition in Bouddhisme, 1898), summarized by Minayev, Rechetches, p. 296.
117. Paramartha: "No, for the person in question produces the five renouncings. " 118. We have iv. 38 dama = samvara, but the Tibetan translates dama as 'dsd-ba. 119. See above note ll6. iv.
120. Vydkhyd: Yathaiva hi bhiksur labdhasamvaro'pi jnapticaturthena karmand fiksdpaddni yathdsthidamgrdhyateprajOdpyate/ itascdmutaicapdrdjikddibhyastavasamvarah/anydnicate
sabrahmacdrinah kathayisyantiti.
121. When the Sramanera says: Aham evamndmd tarn bhagavantam tathdgatam arhamtam samyaksambuddham idkyamunim idkyddhirdjam pravraptam anupravrajdmi grhasthalmgam partyajdmipravrajyaHngamsamddaddmi/ irdmanoddesammdmdhdrayaandrepeatthisformula {evamydvat trir api)f he acquired the discipline of the irdmanera which is then explained to him in detail.
122. The Mahdvyutpatti, 84, adds apanpurnakdrm before paripurnakdrm; the Chinese and Tibetan versions translate pradeiakdrm = one who observes {spyod-pa, hsing f j ) for a day (tU-tshe = "one day" and also pradeia).
The Vydkhyd quotes the Sutra (Mahdndmasutru, Samyukta, TD 2, p. 236b): Ktyatd bhadanta upasaka ekadefakdribhavati. . . paripurnakdri / iha Mahdndmann updsakaprdndtipdtam prahdya prdndtipdtdd vtrato bhavati / iyatd Mahdndmann upasaka iiksdydm ekadefakdri bhavati . . . dvdbhydm prativiratah pradeiakdri bhavati / tribhyah pratwkatai caturbhyo vd yabhuyaskdri bhavati / parkabhyah prativiratah paripurnakdri bhavati.
Chavannes, Cinq cent contes, 1244, illustrates this text.
123. Paramartha: "They are so called because they observe;" Hsuan-tsang: "So termed with
reference (yueh $Q ) to their observing. "
124. Hsiian-tsang continues: "If it were otherwise, the Upasaka of one precept would be called 'undertaker of one rule*. . . " The question is to know whether there are not some Upasakas, not endowed with the discipline in all its five parts, but who are engaged in observing one, two, three, or four rules. No, according to the Vaibhasikas: the ekadeiakdrin is an Upasaka who violates four of
Footnotes 721
? 722 Chapter Four
the rules that he has undertakea
In Anguttara, iiL215, the Upasaka Gavesin, silesu apartp&rakdrin, declares to his comrades:
"From this day forward, consider me as su^suapaftparakdrm/'Tben he undertakes, one by one, the obligations of a Bhiksu [who is the only person with the complete precepts]. Anguttara, iv. 380, v. 131.
125. According to the Vydkhyd, the DfSpasatyasMra: with reason, as this results from the very text of Vasubandhu, page 600, line 10: "Further. . . "
Dfspasatyasatra signifies "the Sutra in which a candidate, an Upasaka, has seen the Truths. " This refers to the text Divya, 75, or to a similar text: the Blessed One destroyed the false opinion of personalism of the Brahmin Indra, who obtains the result of Srotaapanna:. . . sa dfspasatyah kathayati / atikrdnto'bam bhadantatikrantah (The Pa|i reads abhikkantam . . . ) / eso'ham bhagavantam buddham iaranam gacchdmi dharmam ca bhiksusamgham ca / updsakam ca mam dhdraya adyagrena yavajjivam pranoptetam iaranam gatam abhfprasannam (Edition: gatam /. abhiprasanno'thendro brdhmana. . . ; same text, Divya, 462, with the best reading).
Saeki says that the DfspasatyasStra is the Sutra of Srona the son of Grhapati (Samyukta, TD 2, p. 6b25): "Srona, having removed all dust, abandoned all defilement, obtained the pure eye of the Law, at the moment when he saw the Law. . . he rose and said to Sariputra, 'I, from today onward, take refuge ? ? . '" Possessors of the eye, candidates for the quality of Upasaka, are the kings Udena and Sona (S, iy. l 13): but they employ the ordinary formula: updsakam mam Bhdradvdjo dhdretu ajjataggepanupetamsaranam gatam, ornittingxhe abhiprasanna of the Sanskrit (On abhiprasanna, see Samyutta, v. 225,378).
126. Such is indeed the meaning of the expression prdnopeta ~ srong dan bsno ba = "risking one's life" = "giving up, abandoning one's life" (Hsiian-tsang). We see in note 112. iii, that this is the interpretation of Buddhaghosa.
f
127. Pdnupetam can be explained bypranebhyo'petam, prdnakapetam,prdndtipdtdd$bhyo petam.
This last version "freed from killing, etc" justifies the Vaibhasika doctrine. To say "Know that I am an Upasaka free from killing" is to undertake abstaining from killing.
128. The kuddanukhuddakas do not form part of the precepts, Anguttara, i. 231.
129. See the translation of Samghabhadra's commentary, xxiii. 4, foL 84 and following, in the
Introduction.
Vibhdsd, TD 27, p. 177al6. Some say that taking Refuge in the Buddha is taking refuge in a body
made up of the head, the neck, the stomach, the back, the hands, and the feet of the Tathagata. It is explained then that this body, born of a father and mother, is impure (sasrava) dharmas, and is thus not a locus of refuge: rather, the Refuge is the Aiaiksa dharmas oi the Buddha whichformBodhi, the dharmakaya. Some say that taking Refuge in the Dharma is to take refuge in the Three Truths of [Suffering, Arising, and the Path]; or in the good, bad, and neutral dharmas, etc; or in the rules imposed upon the Bhiksus: "One should do this, one should not do that" It is explained then that all these dharmas are conditioned {samskrta) and impure; that they are thus not the refuge; and that the Refuge is solely the Truth of Extinction (nirvdhasatya), the end of thirst, NirvSna.
Some say that taking Refuge in the Sangha is to take refuge in the Sangha of Pravrajitas of the
1
four castes {ssu-hsmg ch'u-chiaJBt&tti ^). It is then explained that the attitudes (ityapatha), etc
dharmas which make up the Sangha.
130. The designation "Buddha" also refers to other dharmas, and other gunas, but not principally so (apradhanyena).
131. This is the dharmakaya, vii. 34; Museon, 1913, p. 266.
132. Hsiian-tsang: rupadikaya. See vii. 31. 133. Vydkky&Lmkikamdi^asyapunya^ vilaksana tvM tulyatvat.
? Vibhdsd, TD 27, p. 177c21. If one takes Refuge in a Buddha, the refuge will be partial; and if one takes Refuge in all the Buddhas, why does one say: "I take Refuge in the Buddha," and not "in all the Buddhas? ". . . To take Refuge in the Buddha is to take Refuge in all the Buddhas whose number exceeds that of the sands of the Ganges. . . The word "Buddha" embraces all of the Buddhas, because they are of the same species. When one takes Refuge in the Sangha, is this to take refuge in one disciple of the Buddha or in all of them? . . .
134. Vibhdsd, TD 27, p. 178a24, quotes the same text: tatra bhagavdms trapusabhallikau vanijav dmantrayate sma / eteyuvdm buddham iaranam gauhatam / dhannam ca /yo'sau bhavisyaty andgate'dhvani samgho noma tarn apt iaranam gauhatam. (Excerpt from the Introduction to the Sanghabhedavastu of which a fragment, discovered in Turkestan [(Miran)], has been published in JRAS. 1913, p. 850). Compare Mahdvagga, i. 4; Mahdvastu, iii. 304; Lalita, p. 386; Dulva, iv. 54b. Numerous variants.
135. Many opinions, Vibhdsd, TD 27, p. 177cL
136. Dhammapada 188-192; Uddnavarga, xxvii. 28-30; Divydvaddna, p. 164; Vibhdsd, TD 27, p.
177a4.
137. We have bahum ve saranamyanti. . . ; Divya: bahavah iaranam ydnti, which Paramartha
translates. The Tibetan Uddnavarga has phal-cher.
138. Khema, Divya: iresfha; Uddnavarga and the principal Chinese versions.
139. Vydkhyd' Akriyaydm akarane ntyama ekdntatd akrrydntyamah / so'karanasamvarah akara- nalaksanahsamvarah/ nasamdddnikahsamvaraityarthaJh/ sacaSautrdntikanayendvasthdviiesa eva/ Vaibhdsikanayena tu iUdngam avijnaptir iti
See above note 24, some references to the Pali sources, setughdtavirati = samuuhedavirati, sampattavirati, samdddnavirati; p. 48, the distinction between samdddnaiua and dbarmatdprd- tHambhikaiua. The Abhidhamma has many points of similarity with the Abhidharma, but the correspondence is not perfect.
The Vaibhasikas attribute pure samvara, or restraint, to an Aryan (iv. l7c); this samvara is not simply akarana, but a certain rupa, avijfiapti, a setu (see note 24); the Sautrantikas do not admit the existence of avijfiapti: for them the series of the Aryan has become incapable of certain actions (see note 145), the seeds of these actions having been eliminated: akaranasamvara, an immovable avijfiapti which the Vaibhasikas postulate, is not a thing in and of itself but is akriyaydm ekdntatd, a certain abstention resulting from a transformation of the personality.
140. Hsiian-tsang: "They have not, with respect to the series of all beings, said, "I renounce incontinence. '" Paramartha: "They have not, with respect to this series (asmdt samtdndt), said, 1 renounce
141. Hsiian-tsang translates: "If lying is authorized, he would transgress all the rules.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96. The officiant (vinayadkara) is thejfidptivacaka. A frontier land or a border land: pratyantikesu janapadesu. Mahdvagga, vi. 13. 11, ix. 41; Divya, 21. 18 (pratyantimesu); Mahavastu: paficavargena ganena upasampada.
97. See Minayev, Recherches, 272; Takakusu, in Hastings' ERE, vii. 320.
98. Vyakhya: Buddham iaranam gacchama ititrirvacanenopasampat. Paramartha: "By saying the Three Refuges three time," translation confirmed by vi. 30d.
In Mahdvagga, 114, the Sixteen are ordained by the formula, "Come! . . . " See the ordination of Subhadda, Dialogues, ill69-
99. Vyakhya: Samvrteriti samvarasya.
100. Vyakhya: Tena visabhagdirayena tatra samdddane'prayogdt / asarandc cetardfrayena tat
samdddanam na smarati.
101. Hsuan-tsang: "One does not undertake it as one undertakes the good [restraint]. "
102. On the upavdsa, see Wieger, Bouddhisme chmois, 1149 (Vinaya in Ten Recitations); Oldenberg, Bouddha, 2nd edition, p. 372; Rhys Davids, Buddhism, 1907, pp. 139-141; Minayeff, Recherches, p. 166. Anguttara, 1205; Suttanipata, 400.
On the upavdsa repeated or of long duration, see De Groot, Code du Mahayana, 62. The six days ofupavdsa,Watters,Yuan-Chwang,i. 304,Chavannes,Cinqcentscontes,i. 26,note2;thefourdays and their dates, Takakusu, I-tsmg, 63,188.
The half-month of the Blessed One, Mahavastu, iii. 97, is a prolonged abstinence in the manner of the Jains (see the editor's Introduction).
? 103. Paramartha and Hsiian-tsang, in theKarika and the Bhdsya, digress from the order of the Tibetan.
Smras bzlas pa yis - "murmuring after he had spoken" (? ). Paramartha = arm pa/cat vddm; Bhdsya: "immediately upon the giving [of the upavdsa], after he speaks. . . "
104. Vibhdsd (TD 27, p. 647b23): From whom should one undertake the upavdsa discipline? One obtains this discipline by taking it from the seven classes of persons (ch'i-chungt, %. : the seven "parisads" of Takakusu, Ltsing, p. 96; monk, novice, nun, probationer, female novice, layman and laywoman). Why? Persons who have not undertaken the precepts (chieh j$Q during their whole life are not worthy of being precept masters (ckkh~shfoj$$fc).
105. Paramartha: "He rejects ornaments which are not old. Why? The ornaments that one uses constantly do not produce vanity as do new ornaments. " "Habitual" should be nstyaka; nstyaka bhojana, Mahdvastu, L602, iil253, is understood as "ordinary. "
106. The restraint of the fast arises (for him) at sunrise, and the efficacy of making this restraint
arise belongs to the mind which he has formed to oblige himself to undertake the fast. The Vyakhyd says, "Sa bhuktvapi grhmyda" iti / sUryodaya eva samvara uttisfhate samdddnamyamacitta- syotthdpakatvdt/ bhuktvdgrahanamtvabhivyaktyartham. Paramarthatranslateswordforwordsa bhuktvapi grhniyat. Hsiian-tsang: " . . . if some obstacle is encountered, he nevertheless obtains complete abstinence. "
107. On the diverse readings and interpretations, uposatha, uposadha (Ldita, Mahdvastu, ill77, Avaddnakalpalatd, vL76)fposadba (Mahdvyutpatti, 2G6),posaha (Jaina), see S. Levi, Observations sur une langue precanonique du Bouddhisme, J As. 1912, ii. 501.
gso-sbyon is explained: "that which nourishes [merits], and which washes away [trans- gressions]. "
Uposadhikd, such as Mayadevi at the descent of the elephant = nvyamavati, iv. 74a-b. Posadhika, Mahdvyupatti 270. 13.
108. See the Uposathasutta (Visuddhimagga 227), Anguttara, L211.
109. Paramartha and Hsiian-tsang quote the stanza: "As it increases the good pure mind of oneself
and others, the Blessed One (Buddha Sugata) called it Pofadha. "
110. In Anguttara, iv. 388, the Uposatha is made up of nine items: one adds the meditation of
compassion.
111. Vyakhyd: Stlam parajikabhavak samghdvas'esddyabhdvah. On the expression pdrdfika (-*pdrdcika)t samghdvafesa, sarhghddisesa {=*samghdtifesa\ see S. Levi, Langue precanonique du Bouddhisme, JAs. 1912, ii. 503-506. The samghavaiesas would be the transgressions which "separate the transgressor from the rest of the community" in contrast to the pdrdpkas which "imply definitive exclusion. " RyOsaburo Sakaki (Vyutpatti, 255-256) quotes Burnouf, Kern, and
I i v i The Chinese translate seng-ts'an fg = That which destroys the Sangha. 112. Compare Anguttara iv. 248, where the order of the items differs.
113. On pispa see Harfacarita, 45. 2,123. 2,273 (F. W. Thomas).
114. Samghabhadra responds to this objection.
115. On Upasakas and the place they occupy at the side of the Sangha, Burnouf, Introduction, 279-282; Spence Hardy, Eastern Monachism; Oldenberg, Buddha 1914, p. 182,317,429; Minayev, Recherches, 296; Foucher,y4f* greco-bouddhiquedu Gandhara, ii. 86; Przyluski, Legende d'Afoka, p. 207-8.
Cullavagga, v. 20, Anguttara, iii. 366, iv. 344, important concerning the relations of the Sangha and Upasakas.
The major text is the Mahanamastttra many passages of which are discussed in the Kosa. Other relevant passages in the notes of Buddhaghosa, Sumangalavildsini, p. 235.
Footnotes 719
? 720 Chapter Four
relevant passages in the notes of Buddhaghosa, SumangalavUdsmi, p. 235.
The Upasaka is considered a "monk" (Anguttara, iL8), since he has the right to "give" the
upavdsa (see the Vibhdsd above note 104), since he is called to confess his transgressions (iv. 34a-b): he is a "tertiary. " But Upasaka signifies "he who worships [the ThreeJewels]" (SumangalavUdsim, p. 234), and we shall see that, for the Sautrantikas, one can be an Upasaka without taking upon himself the rules of training (fiksdpada) the observation of which makes him a perfect Upasaka (note H6. vi).
Whether a layman can obtain the "results of the religious life" (frdmanyaphala), and especially the quality of Arhat, see Kathdvatthu iv. l, Milinda, 242, 265, 348. According to one group of sources, the layman, even if he is a kdmabhogm, can enter the Path; if, even if living in the world, he upholds chastity (brahmacarm; see for example Ralston, Tibetan Tales, 197), he can obtain the result of Anagamin; but in no case does he become an Arhat [It is in this sense that one should understand Dhammapada 142; Uddna, vii. 10; Majjhima, L466,483,490; the texts do not clearly say whether a lay kdmabhogin can obtain the result of Srotaapanna and Salurdagamin. But Anguttara iii. 451 enumerates twenty layman who have obtained the quality of Arhat; see Samyutta v. 410. Milinda, like the Ko/a, believes that a layman can become an Arhat: but at the moment when he becomes an Arhat, he becomes a monk; that very day he enters the Order; if the Order does not exist, he enters an ascetic brotherhood. [Wasslilieff, p. 218, followed by Minayev, Recherches, p. 220, is mistaken on the meaning of the Tibetan source, see Ko/a, vi. 30. ] Normally, heaven is the reward for the person who, incapable of abandoning the pleasures whose inanity he understands (Theragdthd 187), and recoiling before the obligation of chastity (Suttanipdta 396, Divya, 303), contents himself with observing the Five Precepts and the upavdsa.
On the teaching given to the laity, sermons on generosity, the precepts, heaven, etc, see Majjhima, L379: CuUavagga, vi. 4, 5, Mahdvagga i. 7,5, etc; Digha i l l 13. Samyutta iv. 314; Divya, 300,617; Przyluski, Legende d'Agoka, 196, 353. Senart, Piyadasi, ii. 208. See iv. 112.
The sick or dying layman visited by the dvdsika (resident monk), etc, Anguttara iii. 261, Majjhima, iii. 261; lacking monks, by layman, Samyutta, vi. 408.
The layman reveals the Sutras to the Bhiksus, Mahdvagga iii. 5,9. Superstition, the danger of the layman (Kola, iv. 86).
116.
The MahdndmasMra in Anguttara iv. 220 and Samyutta v. 395 (Sumangalavildsini743) has simply: yato kho mahdndmabuddham saranam goto hoti dhammam saranam goto hoti samgham saranam goto hoti ettdvatdkho mahdndma updsako hoti = One becomes an Upasaka by taking the Three Refuges.
The Sanskrit Mahdndmasatra (Samyukta, TD 2, p. 236bl7) contains in addition a short formula added to the taking of the refuges "Consider me as an Upasaka. " (The same in Divya, 47, where we have: Vpdsikdmi cdsmdn bhagavdn dhdrayatu). This Sutra is partially quoted in the Vydkhyd' Kiyatd bhadanta updsako bhavati / yatah khalu mahdndman grh* avadatavasanah purusah purusendrtyasamanvdgataff. . . updsikdm mam iyatopdsako bhavati. (Vydkhyd' GfhUy uddeia- padam / avaddtavasana iti nirde/apadam / purusa ity udde/apadam / purusendriyasamanvdgata iti nirde/apadam). Hsiian-tsang adds to the words of the candidate the words karundm updddya. . . dhdraya.
iii. A more complete formula with the same variants, Anguttara L56, Samyutta iv. l 13, v. 12, CuUavagga, vi. 4. 5, Digha 185: So aham bhagavantam saranam gacchdmi dhammam ca bhikkhu- samgham ca / updsakam mam bhagavd dhdretu ajjatagge pdnupetam saranam gatam. Com- mentary of the Sumangalavildsim: mam bhagavd "updsako ayam"ti evam dhdretujdndtu: "May the Blessed One recognize me as being an Upasaka. " Pdnupetam tipdnehiupetam: that is, "As long as
my life lasts, may the Blessed One consider me as upeta (having come to him), not having any other master, an Upasaka having taken the Three Refuges, doing what is suitable (kapptya). May one cut
off my head if I say of the Buddha that he is not Buddha. . . " See note 126.
iv. The formula that Vasubandhu describes as that of the DfstasatyasMra (see note 125), and which is quoted, in its first part, by the Vaibhasikas (page 598, line 28) with the reading prdndpeta in place of prdnopeta (reading interpreted and discussed p. 598, line 31 and p. 600, line 10): Updsakam mam dhdraya adydgrena ydvajjtvam prdndpetam [faranam gatam abhiprasannam].
? v. The Sarvastivadin formula (given in the Shib-sung chieh-mo pi-ch'iuyao-yung, TD 23, p. 496al4, edited and translated by Wieger, Bouddhisme Chinois, 1146-7): "I, so-and-so, from today to the end of my life, take refuge in the Buddha, the best of two legged beings. . . Know that I am an Upasaka having taken definitive refuge in the Buddha, Dharma, Sarhgha, rejoicing {abhfprasanna - lo %) in the Dharma of the Buddha &akyamuni, having undertaken the Five Silas" This is repeated three times. Then"t>ne explains the Five Silas and the candidate answers that he will observe them. The expression "having undertaken the Five Precepts" (shou wu chieb 2L$( ) replaces the prdndpeta of formula iv.
vi. We possess the Sanskrit original of the expression: "having undertaken the Five Silas" in
the Abhisamaydlamkdrdloka, commenting on the Afpasdbasrikdprajtidpdramitd\ p. 137. We learn that the Vinaya has two readings {patha). According to the first, the candidate begs the master (who receives him as an Upasaka) to consider him as an Upasaka who has taken the Three Refuges; according to the second, to consider him as an Upasaka who has taken the Three Refuges and the Five Preospts.
Triiaranaparigrahdt (read ? gamandt) panca/iksdpadaparigrahdc copdsakas tatbopdsiketi dvidhdbhedah / trifaranaparigrhitam (read ? gatam) updsakam mdm dcdtyo dhdrayatu / tathd triiaranagatam pancasiksapadaparigrhitam updsakam mdm dcdryo dhdrayatv iti viniyadvidhd- pdthdt. (According to a bad copy of the Calcutta MSS, RajendralaL Buddhist literature, p. 194).
There are thus two types of Upasaka: one who has undertaken only the Refuges, and one who has undertaken the Three Refuges and who also undertakes the Five Precepts.
vii. Nepalese formulary which is very confused (the renouncing of the ten transgressions precedes the taking of the Five Precepts) in Adikarmapradipa (p. 189 of my edition in Bouddhisme, 1898), summarized by Minayev, Rechetches, p. 296.
117. Paramartha: "No, for the person in question produces the five renouncings. " 118. We have iv. 38 dama = samvara, but the Tibetan translates dama as 'dsd-ba. 119. See above note ll6. iv.
120. Vydkhyd: Yathaiva hi bhiksur labdhasamvaro'pi jnapticaturthena karmand fiksdpaddni yathdsthidamgrdhyateprajOdpyate/ itascdmutaicapdrdjikddibhyastavasamvarah/anydnicate
sabrahmacdrinah kathayisyantiti.
121. When the Sramanera says: Aham evamndmd tarn bhagavantam tathdgatam arhamtam samyaksambuddham idkyamunim idkyddhirdjam pravraptam anupravrajdmi grhasthalmgam partyajdmipravrajyaHngamsamddaddmi/ irdmanoddesammdmdhdrayaandrepeatthisformula {evamydvat trir api)f he acquired the discipline of the irdmanera which is then explained to him in detail.
122. The Mahdvyutpatti, 84, adds apanpurnakdrm before paripurnakdrm; the Chinese and Tibetan versions translate pradeiakdrm = one who observes {spyod-pa, hsing f j ) for a day (tU-tshe = "one day" and also pradeia).
The Vydkhyd quotes the Sutra (Mahdndmasutru, Samyukta, TD 2, p. 236b): Ktyatd bhadanta upasaka ekadefakdribhavati. . . paripurnakdri / iha Mahdndmann updsakaprdndtipdtam prahdya prdndtipdtdd vtrato bhavati / iyatd Mahdndmann upasaka iiksdydm ekadefakdri bhavati . . . dvdbhydm prativiratah pradeiakdri bhavati / tribhyah pratwkatai caturbhyo vd yabhuyaskdri bhavati / parkabhyah prativiratah paripurnakdri bhavati.
Chavannes, Cinq cent contes, 1244, illustrates this text.
123. Paramartha: "They are so called because they observe;" Hsuan-tsang: "So termed with
reference (yueh $Q ) to their observing. "
124. Hsiian-tsang continues: "If it were otherwise, the Upasaka of one precept would be called 'undertaker of one rule*. . . " The question is to know whether there are not some Upasakas, not endowed with the discipline in all its five parts, but who are engaged in observing one, two, three, or four rules. No, according to the Vaibhasikas: the ekadeiakdrin is an Upasaka who violates four of
Footnotes 721
? 722 Chapter Four
the rules that he has undertakea
In Anguttara, iiL215, the Upasaka Gavesin, silesu apartp&rakdrin, declares to his comrades:
"From this day forward, consider me as su^suapaftparakdrm/'Tben he undertakes, one by one, the obligations of a Bhiksu [who is the only person with the complete precepts]. Anguttara, iv. 380, v. 131.
125. According to the Vydkhyd, the DfSpasatyasMra: with reason, as this results from the very text of Vasubandhu, page 600, line 10: "Further. . . "
Dfspasatyasatra signifies "the Sutra in which a candidate, an Upasaka, has seen the Truths. " This refers to the text Divya, 75, or to a similar text: the Blessed One destroyed the false opinion of personalism of the Brahmin Indra, who obtains the result of Srotaapanna:. . . sa dfspasatyah kathayati / atikrdnto'bam bhadantatikrantah (The Pa|i reads abhikkantam . . . ) / eso'ham bhagavantam buddham iaranam gacchdmi dharmam ca bhiksusamgham ca / updsakam ca mam dhdraya adyagrena yavajjivam pranoptetam iaranam gatam abhfprasannam (Edition: gatam /. abhiprasanno'thendro brdhmana. . . ; same text, Divya, 462, with the best reading).
Saeki says that the DfspasatyasStra is the Sutra of Srona the son of Grhapati (Samyukta, TD 2, p. 6b25): "Srona, having removed all dust, abandoned all defilement, obtained the pure eye of the Law, at the moment when he saw the Law. . . he rose and said to Sariputra, 'I, from today onward, take refuge ? ? . '" Possessors of the eye, candidates for the quality of Upasaka, are the kings Udena and Sona (S, iy. l 13): but they employ the ordinary formula: updsakam mam Bhdradvdjo dhdretu ajjataggepanupetamsaranam gatam, ornittingxhe abhiprasanna of the Sanskrit (On abhiprasanna, see Samyutta, v. 225,378).
126. Such is indeed the meaning of the expression prdnopeta ~ srong dan bsno ba = "risking one's life" = "giving up, abandoning one's life" (Hsiian-tsang). We see in note 112. iii, that this is the interpretation of Buddhaghosa.
f
127. Pdnupetam can be explained bypranebhyo'petam, prdnakapetam,prdndtipdtdd$bhyo petam.
This last version "freed from killing, etc" justifies the Vaibhasika doctrine. To say "Know that I am an Upasaka free from killing" is to undertake abstaining from killing.
128. The kuddanukhuddakas do not form part of the precepts, Anguttara, i. 231.
129. See the translation of Samghabhadra's commentary, xxiii. 4, foL 84 and following, in the
Introduction.
Vibhdsd, TD 27, p. 177al6. Some say that taking Refuge in the Buddha is taking refuge in a body
made up of the head, the neck, the stomach, the back, the hands, and the feet of the Tathagata. It is explained then that this body, born of a father and mother, is impure (sasrava) dharmas, and is thus not a locus of refuge: rather, the Refuge is the Aiaiksa dharmas oi the Buddha whichformBodhi, the dharmakaya. Some say that taking Refuge in the Dharma is to take refuge in the Three Truths of [Suffering, Arising, and the Path]; or in the good, bad, and neutral dharmas, etc; or in the rules imposed upon the Bhiksus: "One should do this, one should not do that" It is explained then that all these dharmas are conditioned {samskrta) and impure; that they are thus not the refuge; and that the Refuge is solely the Truth of Extinction (nirvdhasatya), the end of thirst, NirvSna.
Some say that taking Refuge in the Sangha is to take refuge in the Sangha of Pravrajitas of the
1
four castes {ssu-hsmg ch'u-chiaJBt&tti ^). It is then explained that the attitudes (ityapatha), etc
dharmas which make up the Sangha.
130. The designation "Buddha" also refers to other dharmas, and other gunas, but not principally so (apradhanyena).
131. This is the dharmakaya, vii. 34; Museon, 1913, p. 266.
132. Hsiian-tsang: rupadikaya. See vii. 31. 133. Vydkky&Lmkikamdi^asyapunya^ vilaksana tvM tulyatvat.
? Vibhdsd, TD 27, p. 177c21. If one takes Refuge in a Buddha, the refuge will be partial; and if one takes Refuge in all the Buddhas, why does one say: "I take Refuge in the Buddha," and not "in all the Buddhas? ". . . To take Refuge in the Buddha is to take Refuge in all the Buddhas whose number exceeds that of the sands of the Ganges. . . The word "Buddha" embraces all of the Buddhas, because they are of the same species. When one takes Refuge in the Sangha, is this to take refuge in one disciple of the Buddha or in all of them? . . .
134. Vibhdsd, TD 27, p. 178a24, quotes the same text: tatra bhagavdms trapusabhallikau vanijav dmantrayate sma / eteyuvdm buddham iaranam gauhatam / dhannam ca /yo'sau bhavisyaty andgate'dhvani samgho noma tarn apt iaranam gauhatam. (Excerpt from the Introduction to the Sanghabhedavastu of which a fragment, discovered in Turkestan [(Miran)], has been published in JRAS. 1913, p. 850). Compare Mahdvagga, i. 4; Mahdvastu, iii. 304; Lalita, p. 386; Dulva, iv. 54b. Numerous variants.
135. Many opinions, Vibhdsd, TD 27, p. 177cL
136. Dhammapada 188-192; Uddnavarga, xxvii. 28-30; Divydvaddna, p. 164; Vibhdsd, TD 27, p.
177a4.
137. We have bahum ve saranamyanti. . . ; Divya: bahavah iaranam ydnti, which Paramartha
translates. The Tibetan Uddnavarga has phal-cher.
138. Khema, Divya: iresfha; Uddnavarga and the principal Chinese versions.
139. Vydkhyd' Akriyaydm akarane ntyama ekdntatd akrrydntyamah / so'karanasamvarah akara- nalaksanahsamvarah/ nasamdddnikahsamvaraityarthaJh/ sacaSautrdntikanayendvasthdviiesa eva/ Vaibhdsikanayena tu iUdngam avijnaptir iti
See above note 24, some references to the Pali sources, setughdtavirati = samuuhedavirati, sampattavirati, samdddnavirati; p. 48, the distinction between samdddnaiua and dbarmatdprd- tHambhikaiua. The Abhidhamma has many points of similarity with the Abhidharma, but the correspondence is not perfect.
The Vaibhasikas attribute pure samvara, or restraint, to an Aryan (iv. l7c); this samvara is not simply akarana, but a certain rupa, avijfiapti, a setu (see note 24); the Sautrantikas do not admit the existence of avijfiapti: for them the series of the Aryan has become incapable of certain actions (see note 145), the seeds of these actions having been eliminated: akaranasamvara, an immovable avijfiapti which the Vaibhasikas postulate, is not a thing in and of itself but is akriyaydm ekdntatd, a certain abstention resulting from a transformation of the personality.
140. Hsiian-tsang: "They have not, with respect to the series of all beings, said, "I renounce incontinence. '" Paramartha: "They have not, with respect to this series (asmdt samtdndt), said, 1 renounce
141. Hsiian-tsang translates: "If lying is authorized, he would transgress all the rules.
