67; and [elsewhere], one speaks of the
avijfiapti
as if one were speaking of the vijfiapti.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
5.
67: fdlipispakrtam madyam.
This is also confirmed by the VaiduryakabhasyaortheautOcommentaryofVagbhata,wheresurd='bru-chan=gro-chan,cereal beer, wheat beer, grain alcohol, in conformity with the Mahdvyutpatti, 23036 where surd = 'bru'i chan (Amarakofa, 2.
10.
39, surd = chaw).
Surd = arrack or raki (rice aquavit, a Persian word Sanskritized under the form of akra, a word which is missing, in this sense, in non-medical dictionaries).
b) Maireya = dravydsava (rdzas las sbyar ba'i btun bo) - tafia. Vydkhyd: Dravydsava itikssurasadikrtah.
According to Arunadatta's commentary on the Aspdngahrdaya, 1. 7. 40, maireya=kharjUrdsava ~ alcohol from dates. The Vaiduryakabhasya explains bu ram chan = rum or tafia; whereas Candranandana (Paddrthacandrikd) and Hemadri say dhanydsava = alcohol from grains. Mahdvyutpatti,250. 58, sbyar ba'i chan; Amarakoia, 2. 10. 42, makes maireya the synonym of dsava {me-tog chan), a liqueur from flowers (of Lythrum fruticosum, etc) and of sldhu {bur chan); rum, tafia.
c) PUgaphalakodravddayo'pi . . . Vydkhyd: Adifabdena nispdvddayo'pi grhyante [MSS. 0
nesydva ].
PUgaphala, arecanut(arecacathecu,palm). Sanskritsynonyms,pugiphala =kramuka=pohala=
guvdka. Mahdvyutpatti,231-34,Pugaphala-glagorsho ia-kramuka,Aspdngahrdaya,4M25 and ? nighanpu, 121. Amarakoia, 3v4/3. 21 goyu.
? Kodrava, tsi-tsi, Asfdnganighantu, 198; Sarat Candra, tsi tse tsi tsi; Mahavyutpatti, 228. 14 ci thse. Nispava, common lablab (a type of bean). Missing in the Mahavyutpatti and, at least in the botanical sense, in the Amarakosa.
155. According to the Vaibhasikas, the preparation, the chief action and the consecutive action of undertakingthePrdtimoksadiscipline(iv. 69c-d)haverespectivelyfortheirpurposeto"bind"the preparation, the chief action and the action consecutive to murder, etc The preparation of the Prdtimoksa considers the preparation of killing, to which it is opposed, and says to it in some manner: "I bind you (samvrnomi); do not arise! "
156. An important point in the theory of the existence of the past and the future, v. 25 (see also i. 34d, trans, p. 99).
157. Compare Yogasutra, ii. 31. We see, Divya, p. 10, that the butcher of sheep, taking up the obligation of morality (sHasamdddna) for the night, obtains great benefits: a daytime hell, a nocturnal paradise.
158. The Tibetan has: "relative to former beings who, having become Buddhas, have entered into Nirvana. "
159. 'To kill sheep"; to kill is translated by gsod.
"Elephant-driver," ndgabandhakd hastipakdh (Vydkhyd). dan po che 'chor ba or 'thser ba,
"he who hunts with an elephant, who torments an elephant" (compare the gaddhabddhin of CuUavagga, L32).
"Slaughterer of fowl," kukkufdn ghnantiti kaukkufikdh, (Vydkhyd); compare Mahavyutpatti, 286. 93, khyi 'chor ba or 'thser ba: "he who hunts with dogs, who torments dogs" through confusion of kukkura with kukkufa (? ).
Vdgurika, according to Mahavyutpatti, 186. 92 (rgyas 'chor ba = he who hunts with a net) and Amarakoia, 2. 10. 27 (vdgurd=ridvags'dzin= mrgabandhini;vdgurika = bya brffiba =jdlika = bya rgya pa) which means "poacher, trapper. " But the Vydkhyd makes an animal of vdgurd:pampd (? ) noma prdnijdtir vdgurdkhydtdm ghnantiti vdgurikdh and the Tibetan version transcribes (ba gu ri
'chor ba).
Compare the lists of Anguttara, L251, iL207, iii. 303,383.
160. Chavannes, Cinq cents contres et apologues, iii. p. 117, no. 415 (TD 4, number 203).
161. Paramartha: "One obtains lack of restraint in two ways: through personal action, and through
approval"
162. See iv. 4lc-d
163. According to the Chinese versions. The orginal has: "I shall constantly give food for a day, a month, a fortnight (tithibhakta, ardhamdsabhakta).
Vydkhyd: Adiiabdena mandalakaranddi grhyate (see below note 182). 164. Compare Mahdvagga, ii. 36. 1, etc; Pdrdjika, i. 8. 2.
165. Mahdvyupatti, 266. 16. Patanty aneneti pataniyam. These are the four Pdrdjikas: unchastity, stealing of a certain importance (yathoktapramdnam adattdddnam), killing of a human being (manusyavadha\ and lying relative to one's supernatural powers (uttamnanusyadharmamfsdvdda) (Finot, . M. r. 1913, ii. 476). See some instructive glosses in Wieger, Bouddhisme chinois, I p. 215 (1910). On the word Pdrdjika, see S. Levi? Mj. 1912, ii. 505, and Wogifosu&,Bodhisattvabhami, p. 36.
166. The Vydkhyd mentions an argument taken from Scripture. It says in the Vinaya: "An immoral (duhiUa) monk who gives advice (anuidsti) to a nun commits (dpadyate) a samghdvas'esa transgression. " Now "immoral" means "guilty of a Pdrdjika," for the text opposes a. prakrtisthah
Footnotes 725
? 726 Chapter Four
fUavanmovk to an immoral monk. Thus the monk guilty of a Pardpka remains a monk, since he can be rendered guilty of a samghdvaiesa. Vinaya uktam /^duhsllai ced bhiksur bhiksunim anuidsti
samgbdvas'esamapadyata Hi / Spannapardpko hi bhiksur duhfilo'bbipreto ndndpantiapdrdjikab prakrtisthab Mavan Hi viparyayepa vacandt / ato'vagamyate / asty asya duffsHasydpi sato bhiksubhavo yasmdt samghdvafesam apadyata ity uktam Hi
167. This text (the SarvSstivadin Vinaya In Ten Recitations, TD 23, p. 157a7-b2) has passed into Mahdvyutpatti 278: abbiksub aframanah, afdkyaputftyaff, dhvasyate bhikfubhdpdt, hatam asya bhavati frdmanyam mathHam patHam pardjHam, apratyuddhdryam asya bhavati irdmanyam, tadyathd tdlo mastakacchhmo'bhavyo haritatvdya / duhillab papadharmo'ntahp&ir avasmtak kafambakajdtafc.
Compare KsHigarbhas&ra in Siksasamuccaya, p. 67. On kaiambaka, below p. 615.
168. All the editions of the Mahdvyutpatti, 270. 37-40.
169. The regularly ordained Bhiksu (jn^pticaturthopasampanna), 270. 41.
Samghabhadra (TD 29, p. 557cl4) recalls that there are five samghas: 1. samgha with modesty,
2. samgha of speechless sheep, 3. samgha of followers (p'eng-tang J$|? ) 4. samgha in the popular meaning of the word (lokasamvrtisamgha = sammutisamgha), and 5. samgha in the proper sense of the word (paramdrthasamgha = dakkhineyyasamgha).
170. Compare Pdrdjika, 18. 1:. . . ayam (tSatticatutthena upasamparmo) imasmim atthe adhippeto bhikkhS ti. Vasubandhu: asmtms tv arthe. . .
171. See note 167; Vibhasa) TD 27, p. 356b25; this comparison,'mMafibima,1250,5^,464,112%, refers to the defilements.
172. Compare Cuttavagga, L25. 1, Vinaya Texts, iii p. 120.
173. Kdrantfava,Mahavyutpatti,22823,anherbthatresembles theyava
Kdfambaka, Mahdvyutpatti, 278. 16; also Kafmabakajdta (Siksasamuccaya, p. 67,Asfasdbasrikd,
p. 181), kafambuka, ka/ambuka (Wogihara) = pMikasfham.
Utplavi (? ) noma vnhimadhye'bhyantaratandulavihinab (Vydkbyd). The orginal has: atho
paldvinam, as the Pali shows: Anguttara, iv. 169 and Suttanipdta, 281 quoted in Milmda, 414: kdrandavam niddhamatha kasambum apakassatha tato palape vdhetha assamane samanamdnine.
174. The Cundasutta in the Uragavagga; Mahdvyutpatti, 223. 55-58; mdrgapna (Samyutta, i. 187), according to the Vydkbyd, the A? aiksa and the Saik$a; according to Saeki, the Buddha and the Pratyekabuddhas; mdrgadais'ika, the Buddha or Sariputra, etc; mdrgapvtn, Nanda, etc, according to Saeki(margejwatisTlavdnbhiksurmdraganimittamjwandt). Vibhdsd, TD27,p. 34lc6. Anguttara, iv. 169, samanadusisamanapddpo samandkdrantfeva.
175. Mahdvyutpatti, 270. 10, Sotrdlamkara, xL4. Vydkbyd: a* monk, through extensive lust, is rendered guilty of unchastity (striydabrabmacaryam krtvd); immediately alarmed (jdtasamvega) he thinks, '1 have committed a frightful (kasfa) action," without a single thought of hiding his crime arising within him, he approaches (upagamya) the Sangha and confesses: '1 have done this transgression. " On the instructions of the Sangha (dryasamghopade/dt), he carries out his penance (dandakarma kurvdnah) which consists of abstaining from contact with the Bhiksus (sarva- bhikfvanavakrdntikatva), etc He is called a fikfddattaka. If his immorality destroys his quality of Bhiksu, he will no longer be a Bhik? u, or a penitent Notice too that he is not to receive a new ordination. According to the glosses of Yuan-hsien (quoted by Wieger), the penitent is placed after the monks, but before the novices; he does not take part in ecclesiastical actions; but he will be rehabilitated if he becomes an Arhat
176. Milmda, p. 257, has some curious theories on the privileges that an immoral Bhiksu still maintains.
177. The good of the sphere of Dhyana belongs to the gods of higher spheres and to the ascetics who, here below, cultivate the Dhyanas.
? 178. The acquisition of the pure discipline is not mentioned as a cav^ of the abandoning of the lack of restraint; for the discipline of Dhyana always precedes pure discipline.
179. The masters of Gandhara; Samghabhadra (TD 29, p. 566c27) accepts this opinion. 180. The Kaimirians. Vibbdsd, TD 27, p. 608b24
181. When one says: Mam samdddnena; in other words pratydkhydnavacanena.
182. Avijfiapti is lost for one who does not act according to his undertaking, yathdsamdttam akurvatah.
Vydkbyd: Tadyatbd buddham avanditvd mandalakam akrtvd vd na bhoksya iti tadakrtvd bhuHjdnasya. . . IntheBbiksunikarmavdcand(BulletinoftheSchoolOrientalStudies, 1920,p. 128) there is mentioned the trimandaL which is constructed before the taking of refuge. De La Vallee Poussin thought that this trimandda was the trkatnamanaala mentioned in the ritual of the Bodhisattvas (Adikarmapradipa, in Bouddbisme, Etudes et MatSriaux, 1989, p. 206).
183. Paramartha transcribesyantra (yen-to-lo%? %? ](? . ). "Etc" refers to /astro, visa, etc
184. Vydkbyd: One should say that the vijfiapti, which has given rise to this avijnapti, is abandoned at the same time that it is, for its prdpti is cut off by these six causes. But there can be avyfiapti without a vijfiapti, as we see from iv.
67; and [elsewhere], one speaks of the avijfiapti as if one were speaking of the vijfiapti. According to others, the prdpti of a vijnapti included in neither-restraint- nor-lack of restraint does not continue (anubandhim); thus the author does not here have to occupy himself here with the abandoning of vijnapti.
185. Further, in certain cases, by detachment from kdma (vairdgya):for example good dissatisfaction (kuiala daurmanasyendrtya, iil, trans, note 79).
186. All the kle/as are upaMeias, but not all upakleias are kle/as. See v. 46. 187. Mabdvyutpatti, 271. 13-20.
188. The Theravadins (Katbdvatthu, iil 10) maintain that there are no precepts among the gods because there is no lack of restraint among them. See below iv. 44a-b.
189. By reason of their mdndya.
190. Not the Prdtimoksa discipline, because the gods do not have samvega, terror-disgust.
191. The Tibetan version of the Bbdfya skips this Karika.
By the practice of dbydndntara (viii. 22-23) one is reborn in the elevated part of heaven of the
Brahmapurohitas, which is called dhyandntarika, where the Mahabrahmas dwell (il41d; iii. 2d). But birth among the Mahabrahmanas is an obstacle {dvarana) (iv. 99), for entry into the Path and the pure precepts which make up the Path are impossible for Brahma, who thinks that he is svayambhU, self-created; etc (vi. 38a-b).
192. Paramartha: The pure precepts among the gods of Kamadhatu and Rupadhatu, with the exception of the dhydndntarikas and the asamjfiisattvas, and among the gods of Arupyadhatu. . . The gods born in Arupyadhatu virtually possess the restraint of ecstasy and the pure precepts, but not at the present time.
193. The Abbisamaydlamkdfdloka, ad Asfasdbasrikd, p. 62, quotes the Abhidharmasamuccaya: kdmapratisamyuktamku/alampunyam rupdrupyapratisamyuktam dnirljyam. Commentary on the Bodhicarydvatdra, iiilO.
194. Absent in the Tibetan version, but given by Paramartha. Hsiian-tsang: "Good action in Kamadhatu is called punya because it does good to another and produces an agreeable retribution; bad action is called apunya because by it, one harms another and produces a disagreeable retributioa"
195. The Vydkbyd (iillOld) admits two readings, dnejya from ejr (kampane) and dnifijya from igi
Footnotes 727
? 728 Chapter Four
(gatyarthe). Variants mentioned by Wogihara in his edition of the Mahdvyupatti, 21. 49,244. 124: aninga, aningya, anihjya, dnifijya. Modern opinions, Lotus, p. 306; Qiilders (mj); Senart, Mahdvastu, i. 399 (MSS dnimja); Leumann, Album Kern, 393; Kern, note in Bodhicaryd- vatdrapanjikd, p. 80 (Vedkanedya = anindya); E. Muller, Simplified grammar, p. 8. (See De La Vallee Poussin's note in Madhyamakavrtti, p. 365).
ii. Anenja action. The three abhisamkkhdras {purtfia, apuMa, anenja), Digha, iii217, Samyutta, iL&2,Madhyamakavrtti,xvil. (dnenjya). Thisistheaction"leadingtoimmovability"ofWarren(p. 180, according to the Visuddhimagga, p. 571); the action "of imperturbable character" or "for remaining static" of Mrs. Rhys Davids (trans, of Kathdvatthu, p. 358, adxxiil). [This is without doubt the action which Vasubandhu describes here, the action in the domain of the higher spheres. ]
iii. Anenja mind, cittassa dnenjatd, "non-agitation of the mind"; mind, absorption, dhydna, or the saint qualified as dnenjapatta, dmftjyaprdpta: Uddna, iii. 3, Nettippakarana, 87, Puggalapaftftatti, 60, Anguttara, iil84, Visuddhimagga, 377, Wogihara, Bodhisattvabhumi, 19. This is a mind in the Fourth Dhyana where, according to tne heretics of Kathavatthu xxii. 3, the death of an Arhat takes place (compare Koia, iii. 43, Digha, ii. 156, Avaddnafataka, ii. 199); acala mind, mrinjana.
The anenja mind, the foundation of magical powers (iddhi) is, in Visuddhimagga, p. 386, a mind which is not inclined (na mjati) towards rdga, etc This is not a mind in the Fourth Dhyana, but a good and absorbed (samdhita) mind (On rddhi, see Ko/a, viL48). In Samyutta, iv. 202, the aninjamdna, aphandamdna, etc, mind is rid of mafiftitas, mjitas, phanditas, papaficitas, and mdnagatas which consist of saying "I am," etc The same for the mjita of Anguttara ii. 45.
v. In Majjhsma, il254,262, the vitiridtia becomes 1. dnanjupaga 2. dkin^aMdyatanupaga 3. mvasafiridnasatifandyatanupaga. Ananja is obtained by abandoning the notion of kdma and mpa; akitlcanfia by abandoning, in addition, the notion of dnanja; nevasafflldndsaMdndyatana by abandoning, in addition, the notion of dkbficaMa. It appears that dnanja corresponds to the first two stages of Arupyadhatu (see Ko/a, viii).
196. yad atra vitarkitam vicaritam idam atrdryd nSjham ity dhuh / yad atra prUir avigatd idam atrdrydinjitamitydhuh/yad atrasukhamsukhamiticetasadbhogaidamatrdrydmjitamitydhuh. Madhyama, TD1, p. 743al Compare Majjhima, i. 454. . . idam kho aham Uddyintjitasmim vaddmi /kirncatatthamjitasmim/yad evatatthavuakkavicdruaniruddhdhontiidamtatthamjitasmim.
197. Paramartha and Hsiian-tsang: In the Anmjyastitra: pu-tung ching^fWlWr:.
198. Vydkhyd: Aninjydnujvalabhdginam dkampydnukulabhdginam mdrgam arahhya. According to Hsiian-tsang: "The Blessed One declares them non-agitated, and considers them
(lit. "points out," chU "grasping in the hand") as producing a non-agitated retribution (vipaka)"; according to Paramartha:". . . with reference to (yueh) the Path capable of producing apratyayaof non-agitated good. "
199. Hsiian-tsang: "How can an agitated Dhyana produce a non-agitated retribution? Even though this Dhyana includes agitation due to its defilements (apaksdla), nevertheless it is called non- agitated, because, with respect to its retribution. . . "
200. According to Vibhdsd, TD 27, p. 596bl3. Put more clearly, the retribution of good action is agreeable sensation when it takes place in Kamadhatu and in the first three Dhyanas.
201. Sukhd vedand means (1) the sensation of pleasure (kdyika sukha) and the sensation of satisfaaion (saumanasya) in Kamadhatu and the first two Dhyanas; (2) the sensation of satisfaction in the Third Dhyana (ii. 7, viii9b).
202. See iii. 43.
203. See iv. l3c-d: "the precepts of beings of this world," aihikasHam. Paramartha: In Kamadhatu, bad action is termed disagreeable sensation. . . The Karilea says "in Kamadhatu" in order to indicate that this action does not exist elsewhere.
204. Objects, or the psycho-somatic complex (dfraya), ii. 57.
? 205. Quoted in Vydkhyd, iii. 43.
206. i. Dhydndntara is an intercalary dhydna between the First and Second Dhyanas, or, as the Tibetans translate it, adhydna higher (kbyadpar) than the first through the absence of vitarka (see viil22d); it is a type of annex or prefatory absorption of the First Dhyana. (See above p. 620).
Samddhidhydna, the dhydna consisting of absorption, or bliss, is distinguished from upapattidhydna, existence in a certain heaven corresponding to each Dhyana.
Action in dhydndntara (dhydndntarakarman) is action by which one obtains dhydndntara-bliss and dhydndntara-existence.
it TheKarika allows two interpretations as indicated by the Bhdsya: dhydndntarakarmano vipdkatas = since there is retribution of action from dhydndntara; anddhydndntare vipdkatas=since there is retribution in dhydndntara.
Paramartha translates the original literally; Hsiian-tsang: "Because intermediate [action] produces retribution. "
207. Vydkhyd: Dhydndntarakarmano dhydndntaropapattau vipdkena veditena bhavitavyam / tatra sukhd duhkhd vd vedand ndsti / tasmdd asydduhkhdsukhd vedand vipakd iti. . . = "Dhydndntara action should, in dhydndntara existence, have a retribution which is sensation. Now, in dhydndntara, there is neither agreeable, nor disagreeable sensation, so neither-agreeable-nor- disagreeable sensation [which is found there] is the retribution of die said action. Thus above the Fourth Dhyana there exists action which is neither-agreeable-nor-disagreeable in feeling. "
208. "Or rather" = if we consider the second interpretation of the Karika.
209. Vydkhyd: "Dhydndntare vd kasya cit karmano'nyasya vipdko vedand na sydt na sambhavati. " "Or rather, in dhydndntara, there will no retribution in the form of sensation of any action different from dhydndntara action, for one cannot say that a retribution experienced in dhydndntara is a result
of an agreeable action in the First Dhyana, that it is a result of a disagreeable action in Kamadh&tu,
nor that it is a result of an action of the sphere of the Fourth Dhyana. "
Hsiian-tsang translates: "Or rather there will be no action [which is retributed in dhydndntara]"
(huo ying wuyeh 1&MMM. ).
Paramartha: "If this were the case [=if intermediate action is absent below the Fourth Dhyana]
then dhydndntara action would not have any retribution; or rather, in dhydndntara, there would be an action different in nature [= retributed]. " [Now one cannot say that dhydndntara sensation is the retribution of any other action].
210. Hsiian-tsang: 'This action produces the sensation of pleasure {sukhendriya) of the principal dhyana as its retribution. " [Gloss of Saeki: of the First Dhyana. ] Which means: the action which the dhydndntara produces, is retributed in sensation, but in the principle Dhyana.
211. Do these masters maintain that there is no sensation in dhydndntara existence (dhydndn- taroapapattau)? No. But they say that this sensation is not a retributive result, but an outflowing result (ii. 57c).
212. Good action free from vitarka is the action which produces dhydndntara; its retribution is solely mental sensation. Thus it is false that the retribution of action which produces the dhydndntara is the sensation of pleasure of the dhydna itself (of the First Dhyana of which the dhydndntara is the higher annex); it is false also that this retribution is not sensation. For action free from vitarka exists only in dhydndntara and above.
213. What one feels (anubhti) is sukha, or pleasure, not action. . .
214. According to Vibhdsd, TD 27, p. 596a23, where however the order differs ("twofold" becomes
"fivefold").
215. Same text Samyutta, iv. 41.
Vydkhyd: Rupam pratyanubhavati no ca rupardgam pratyanubhavatfty arthah / atha vdnoca rupam rdgena pratyanubhavaty dlambata iti.
Footnotes 729
? 730 Chapter Four
216. Mahamd&nadharmaparyaya: yasmm samaye sukharh vedanam vedayate dve asya vedane tasmm samaye nhuddhe bhavatah; compare Digha, iL66.
217. The problem of the necessity of the retribution of action presents some difficulties. One must take into consideration the multiple givens of the problem. See notably (iv. 120) the distinction between action which is "done" (krta) and that which is "accumulated" (upacsta): action will not be "counted" or "accumulated" if it is followed by repentance, confession, etc In fact, action is only completed by its Pfspha or consecutive action (iv. 89); the gravity of an action depends on the gravity of its preparatory action, its principal action, and its consecutive action (iv. 119). Accumulated action is not necessarily retributed. The character of the retribution of an action can necessarily change: such an action to be experienced in hell in the next life can be retributed here in this world (Angulimala is a good example) (iv. 55). In fact, with the exception of mortal transgressions (iv. 97), crimes do not hinder one--except in the case of "false views" cutting off the roots of good (iv. 79): and even persons with these can be reborn after this life (iv. 80c-d)--from becoming "detached from Kamadhatu," and, as a consequence, of being reborn in the next life in the heavens of Rupadhatu (iv. 55): in which case the transgressions which are not of necessary retribution were as
if they had not been committed; the others are retributed here below. These transgressions, with the exception of those which necessarily ripen in the bad realms of rebirth, do not hinder one from entering the Path: from this then the mind, perfumed by the powerful roots of good (purity of conduct, respect for the Three Jewels) becomes refractory to the maturation of former actions-- which are non-determinate---which could produce a bad realm of rebirth: "An ignorant person, even if he has committed a small transgression, avoids the bad place. Compact, a small mass of iron sinks; the same iron, in a great mass but fashioned into a vessel, floats" (vi^Aa-byAngtatara, 1249). By planting a little root of good in the field of merit which are the Buddhas, one suppresses the retribution of actions of unnecessary retribution (vii. 34 adfmem). The Koia,frr. 60,speaks of "pure" (andsrava) action which destroys other actions.
Surd = arrack or raki (rice aquavit, a Persian word Sanskritized under the form of akra, a word which is missing, in this sense, in non-medical dictionaries).
b) Maireya = dravydsava (rdzas las sbyar ba'i btun bo) - tafia. Vydkhyd: Dravydsava itikssurasadikrtah.
According to Arunadatta's commentary on the Aspdngahrdaya, 1. 7. 40, maireya=kharjUrdsava ~ alcohol from dates. The Vaiduryakabhasya explains bu ram chan = rum or tafia; whereas Candranandana (Paddrthacandrikd) and Hemadri say dhanydsava = alcohol from grains. Mahdvyutpatti,250. 58, sbyar ba'i chan; Amarakoia, 2. 10. 42, makes maireya the synonym of dsava {me-tog chan), a liqueur from flowers (of Lythrum fruticosum, etc) and of sldhu {bur chan); rum, tafia.
c) PUgaphalakodravddayo'pi . . . Vydkhyd: Adifabdena nispdvddayo'pi grhyante [MSS. 0
nesydva ].
PUgaphala, arecanut(arecacathecu,palm). Sanskritsynonyms,pugiphala =kramuka=pohala=
guvdka. Mahdvyutpatti,231-34,Pugaphala-glagorsho ia-kramuka,Aspdngahrdaya,4M25 and ? nighanpu, 121. Amarakoia, 3v4/3. 21 goyu.
? Kodrava, tsi-tsi, Asfdnganighantu, 198; Sarat Candra, tsi tse tsi tsi; Mahavyutpatti, 228. 14 ci thse. Nispava, common lablab (a type of bean). Missing in the Mahavyutpatti and, at least in the botanical sense, in the Amarakosa.
155. According to the Vaibhasikas, the preparation, the chief action and the consecutive action of undertakingthePrdtimoksadiscipline(iv. 69c-d)haverespectivelyfortheirpurposeto"bind"the preparation, the chief action and the action consecutive to murder, etc The preparation of the Prdtimoksa considers the preparation of killing, to which it is opposed, and says to it in some manner: "I bind you (samvrnomi); do not arise! "
156. An important point in the theory of the existence of the past and the future, v. 25 (see also i. 34d, trans, p. 99).
157. Compare Yogasutra, ii. 31. We see, Divya, p. 10, that the butcher of sheep, taking up the obligation of morality (sHasamdddna) for the night, obtains great benefits: a daytime hell, a nocturnal paradise.
158. The Tibetan has: "relative to former beings who, having become Buddhas, have entered into Nirvana. "
159. 'To kill sheep"; to kill is translated by gsod.
"Elephant-driver," ndgabandhakd hastipakdh (Vydkhyd). dan po che 'chor ba or 'thser ba,
"he who hunts with an elephant, who torments an elephant" (compare the gaddhabddhin of CuUavagga, L32).
"Slaughterer of fowl," kukkufdn ghnantiti kaukkufikdh, (Vydkhyd); compare Mahavyutpatti, 286. 93, khyi 'chor ba or 'thser ba: "he who hunts with dogs, who torments dogs" through confusion of kukkura with kukkufa (? ).
Vdgurika, according to Mahavyutpatti, 186. 92 (rgyas 'chor ba = he who hunts with a net) and Amarakoia, 2. 10. 27 (vdgurd=ridvags'dzin= mrgabandhini;vdgurika = bya brffiba =jdlika = bya rgya pa) which means "poacher, trapper. " But the Vydkhyd makes an animal of vdgurd:pampd (? ) noma prdnijdtir vdgurdkhydtdm ghnantiti vdgurikdh and the Tibetan version transcribes (ba gu ri
'chor ba).
Compare the lists of Anguttara, L251, iL207, iii. 303,383.
160. Chavannes, Cinq cents contres et apologues, iii. p. 117, no. 415 (TD 4, number 203).
161. Paramartha: "One obtains lack of restraint in two ways: through personal action, and through
approval"
162. See iv. 4lc-d
163. According to the Chinese versions. The orginal has: "I shall constantly give food for a day, a month, a fortnight (tithibhakta, ardhamdsabhakta).
Vydkhyd: Adiiabdena mandalakaranddi grhyate (see below note 182). 164. Compare Mahdvagga, ii. 36. 1, etc; Pdrdjika, i. 8. 2.
165. Mahdvyupatti, 266. 16. Patanty aneneti pataniyam. These are the four Pdrdjikas: unchastity, stealing of a certain importance (yathoktapramdnam adattdddnam), killing of a human being (manusyavadha\ and lying relative to one's supernatural powers (uttamnanusyadharmamfsdvdda) (Finot, . M. r. 1913, ii. 476). See some instructive glosses in Wieger, Bouddhisme chinois, I p. 215 (1910). On the word Pdrdjika, see S. Levi? Mj. 1912, ii. 505, and Wogifosu&,Bodhisattvabhami, p. 36.
166. The Vydkhyd mentions an argument taken from Scripture. It says in the Vinaya: "An immoral (duhiUa) monk who gives advice (anuidsti) to a nun commits (dpadyate) a samghdvas'esa transgression. " Now "immoral" means "guilty of a Pdrdjika," for the text opposes a. prakrtisthah
Footnotes 725
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fUavanmovk to an immoral monk. Thus the monk guilty of a Pardpka remains a monk, since he can be rendered guilty of a samghdvaiesa. Vinaya uktam /^duhsllai ced bhiksur bhiksunim anuidsti
samgbdvas'esamapadyata Hi / Spannapardpko hi bhiksur duhfilo'bbipreto ndndpantiapdrdjikab prakrtisthab Mavan Hi viparyayepa vacandt / ato'vagamyate / asty asya duffsHasydpi sato bhiksubhavo yasmdt samghdvafesam apadyata ity uktam Hi
167. This text (the SarvSstivadin Vinaya In Ten Recitations, TD 23, p. 157a7-b2) has passed into Mahdvyutpatti 278: abbiksub aframanah, afdkyaputftyaff, dhvasyate bhikfubhdpdt, hatam asya bhavati frdmanyam mathHam patHam pardjHam, apratyuddhdryam asya bhavati irdmanyam, tadyathd tdlo mastakacchhmo'bhavyo haritatvdya / duhillab papadharmo'ntahp&ir avasmtak kafambakajdtafc.
Compare KsHigarbhas&ra in Siksasamuccaya, p. 67. On kaiambaka, below p. 615.
168. All the editions of the Mahdvyutpatti, 270. 37-40.
169. The regularly ordained Bhiksu (jn^pticaturthopasampanna), 270. 41.
Samghabhadra (TD 29, p. 557cl4) recalls that there are five samghas: 1. samgha with modesty,
2. samgha of speechless sheep, 3. samgha of followers (p'eng-tang J$|? ) 4. samgha in the popular meaning of the word (lokasamvrtisamgha = sammutisamgha), and 5. samgha in the proper sense of the word (paramdrthasamgha = dakkhineyyasamgha).
170. Compare Pdrdjika, 18. 1:. . . ayam (tSatticatutthena upasamparmo) imasmim atthe adhippeto bhikkhS ti. Vasubandhu: asmtms tv arthe. . .
171. See note 167; Vibhasa) TD 27, p. 356b25; this comparison,'mMafibima,1250,5^,464,112%, refers to the defilements.
172. Compare Cuttavagga, L25. 1, Vinaya Texts, iii p. 120.
173. Kdrantfava,Mahavyutpatti,22823,anherbthatresembles theyava
Kdfambaka, Mahdvyutpatti, 278. 16; also Kafmabakajdta (Siksasamuccaya, p. 67,Asfasdbasrikd,
p. 181), kafambuka, ka/ambuka (Wogihara) = pMikasfham.
Utplavi (? ) noma vnhimadhye'bhyantaratandulavihinab (Vydkbyd). The orginal has: atho
paldvinam, as the Pali shows: Anguttara, iv. 169 and Suttanipdta, 281 quoted in Milmda, 414: kdrandavam niddhamatha kasambum apakassatha tato palape vdhetha assamane samanamdnine.
174. The Cundasutta in the Uragavagga; Mahdvyutpatti, 223. 55-58; mdrgapna (Samyutta, i. 187), according to the Vydkbyd, the A? aiksa and the Saik$a; according to Saeki, the Buddha and the Pratyekabuddhas; mdrgadais'ika, the Buddha or Sariputra, etc; mdrgapvtn, Nanda, etc, according to Saeki(margejwatisTlavdnbhiksurmdraganimittamjwandt). Vibhdsd, TD27,p. 34lc6. Anguttara, iv. 169, samanadusisamanapddpo samandkdrantfeva.
175. Mahdvyutpatti, 270. 10, Sotrdlamkara, xL4. Vydkbyd: a* monk, through extensive lust, is rendered guilty of unchastity (striydabrabmacaryam krtvd); immediately alarmed (jdtasamvega) he thinks, '1 have committed a frightful (kasfa) action," without a single thought of hiding his crime arising within him, he approaches (upagamya) the Sangha and confesses: '1 have done this transgression. " On the instructions of the Sangha (dryasamghopade/dt), he carries out his penance (dandakarma kurvdnah) which consists of abstaining from contact with the Bhiksus (sarva- bhikfvanavakrdntikatva), etc He is called a fikfddattaka. If his immorality destroys his quality of Bhiksu, he will no longer be a Bhik? u, or a penitent Notice too that he is not to receive a new ordination. According to the glosses of Yuan-hsien (quoted by Wieger), the penitent is placed after the monks, but before the novices; he does not take part in ecclesiastical actions; but he will be rehabilitated if he becomes an Arhat
176. Milmda, p. 257, has some curious theories on the privileges that an immoral Bhiksu still maintains.
177. The good of the sphere of Dhyana belongs to the gods of higher spheres and to the ascetics who, here below, cultivate the Dhyanas.
? 178. The acquisition of the pure discipline is not mentioned as a cav^ of the abandoning of the lack of restraint; for the discipline of Dhyana always precedes pure discipline.
179. The masters of Gandhara; Samghabhadra (TD 29, p. 566c27) accepts this opinion. 180. The Kaimirians. Vibbdsd, TD 27, p. 608b24
181. When one says: Mam samdddnena; in other words pratydkhydnavacanena.
182. Avijfiapti is lost for one who does not act according to his undertaking, yathdsamdttam akurvatah.
Vydkbyd: Tadyatbd buddham avanditvd mandalakam akrtvd vd na bhoksya iti tadakrtvd bhuHjdnasya. . . IntheBbiksunikarmavdcand(BulletinoftheSchoolOrientalStudies, 1920,p. 128) there is mentioned the trimandaL which is constructed before the taking of refuge. De La Vallee Poussin thought that this trimandda was the trkatnamanaala mentioned in the ritual of the Bodhisattvas (Adikarmapradipa, in Bouddbisme, Etudes et MatSriaux, 1989, p. 206).
183. Paramartha transcribesyantra (yen-to-lo%? %? ](? . ). "Etc" refers to /astro, visa, etc
184. Vydkbyd: One should say that the vijfiapti, which has given rise to this avijnapti, is abandoned at the same time that it is, for its prdpti is cut off by these six causes. But there can be avyfiapti without a vijfiapti, as we see from iv.
67; and [elsewhere], one speaks of the avijfiapti as if one were speaking of the vijfiapti. According to others, the prdpti of a vijnapti included in neither-restraint- nor-lack of restraint does not continue (anubandhim); thus the author does not here have to occupy himself here with the abandoning of vijnapti.
185. Further, in certain cases, by detachment from kdma (vairdgya):for example good dissatisfaction (kuiala daurmanasyendrtya, iil, trans, note 79).
186. All the kle/as are upaMeias, but not all upakleias are kle/as. See v. 46. 187. Mabdvyutpatti, 271. 13-20.
188. The Theravadins (Katbdvatthu, iil 10) maintain that there are no precepts among the gods because there is no lack of restraint among them. See below iv. 44a-b.
189. By reason of their mdndya.
190. Not the Prdtimoksa discipline, because the gods do not have samvega, terror-disgust.
191. The Tibetan version of the Bbdfya skips this Karika.
By the practice of dbydndntara (viii. 22-23) one is reborn in the elevated part of heaven of the
Brahmapurohitas, which is called dhyandntarika, where the Mahabrahmas dwell (il41d; iii. 2d). But birth among the Mahabrahmanas is an obstacle {dvarana) (iv. 99), for entry into the Path and the pure precepts which make up the Path are impossible for Brahma, who thinks that he is svayambhU, self-created; etc (vi. 38a-b).
192. Paramartha: The pure precepts among the gods of Kamadhatu and Rupadhatu, with the exception of the dhydndntarikas and the asamjfiisattvas, and among the gods of Arupyadhatu. . . The gods born in Arupyadhatu virtually possess the restraint of ecstasy and the pure precepts, but not at the present time.
193. The Abbisamaydlamkdfdloka, ad Asfasdbasrikd, p. 62, quotes the Abhidharmasamuccaya: kdmapratisamyuktamku/alampunyam rupdrupyapratisamyuktam dnirljyam. Commentary on the Bodhicarydvatdra, iiilO.
194. Absent in the Tibetan version, but given by Paramartha. Hsiian-tsang: "Good action in Kamadhatu is called punya because it does good to another and produces an agreeable retribution; bad action is called apunya because by it, one harms another and produces a disagreeable retributioa"
195. The Vydkbyd (iillOld) admits two readings, dnejya from ejr (kampane) and dnifijya from igi
Footnotes 727
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(gatyarthe). Variants mentioned by Wogihara in his edition of the Mahdvyupatti, 21. 49,244. 124: aninga, aningya, anihjya, dnifijya. Modern opinions, Lotus, p. 306; Qiilders (mj); Senart, Mahdvastu, i. 399 (MSS dnimja); Leumann, Album Kern, 393; Kern, note in Bodhicaryd- vatdrapanjikd, p. 80 (Vedkanedya = anindya); E. Muller, Simplified grammar, p. 8. (See De La Vallee Poussin's note in Madhyamakavrtti, p. 365).
ii. Anenja action. The three abhisamkkhdras {purtfia, apuMa, anenja), Digha, iii217, Samyutta, iL&2,Madhyamakavrtti,xvil. (dnenjya). Thisistheaction"leadingtoimmovability"ofWarren(p. 180, according to the Visuddhimagga, p. 571); the action "of imperturbable character" or "for remaining static" of Mrs. Rhys Davids (trans, of Kathdvatthu, p. 358, adxxiil). [This is without doubt the action which Vasubandhu describes here, the action in the domain of the higher spheres. ]
iii. Anenja mind, cittassa dnenjatd, "non-agitation of the mind"; mind, absorption, dhydna, or the saint qualified as dnenjapatta, dmftjyaprdpta: Uddna, iii. 3, Nettippakarana, 87, Puggalapaftftatti, 60, Anguttara, iil84, Visuddhimagga, 377, Wogihara, Bodhisattvabhumi, 19. This is a mind in the Fourth Dhyana where, according to tne heretics of Kathavatthu xxii. 3, the death of an Arhat takes place (compare Koia, iii. 43, Digha, ii. 156, Avaddnafataka, ii. 199); acala mind, mrinjana.
The anenja mind, the foundation of magical powers (iddhi) is, in Visuddhimagga, p. 386, a mind which is not inclined (na mjati) towards rdga, etc This is not a mind in the Fourth Dhyana, but a good and absorbed (samdhita) mind (On rddhi, see Ko/a, viL48). In Samyutta, iv. 202, the aninjamdna, aphandamdna, etc, mind is rid of mafiftitas, mjitas, phanditas, papaficitas, and mdnagatas which consist of saying "I am," etc The same for the mjita of Anguttara ii. 45.
v. In Majjhsma, il254,262, the vitiridtia becomes 1. dnanjupaga 2. dkin^aMdyatanupaga 3. mvasafiridnasatifandyatanupaga. Ananja is obtained by abandoning the notion of kdma and mpa; akitlcanfia by abandoning, in addition, the notion of dnanja; nevasafflldndsaMdndyatana by abandoning, in addition, the notion of dkbficaMa. It appears that dnanja corresponds to the first two stages of Arupyadhatu (see Ko/a, viii).
196. yad atra vitarkitam vicaritam idam atrdryd nSjham ity dhuh / yad atra prUir avigatd idam atrdrydinjitamitydhuh/yad atrasukhamsukhamiticetasadbhogaidamatrdrydmjitamitydhuh. Madhyama, TD1, p. 743al Compare Majjhima, i. 454. . . idam kho aham Uddyintjitasmim vaddmi /kirncatatthamjitasmim/yad evatatthavuakkavicdruaniruddhdhontiidamtatthamjitasmim.
197. Paramartha and Hsiian-tsang: In the Anmjyastitra: pu-tung ching^fWlWr:.
198. Vydkhyd: Aninjydnujvalabhdginam dkampydnukulabhdginam mdrgam arahhya. According to Hsiian-tsang: "The Blessed One declares them non-agitated, and considers them
(lit. "points out," chU "grasping in the hand") as producing a non-agitated retribution (vipaka)"; according to Paramartha:". . . with reference to (yueh) the Path capable of producing apratyayaof non-agitated good. "
199. Hsiian-tsang: "How can an agitated Dhyana produce a non-agitated retribution? Even though this Dhyana includes agitation due to its defilements (apaksdla), nevertheless it is called non- agitated, because, with respect to its retribution. . . "
200. According to Vibhdsd, TD 27, p. 596bl3. Put more clearly, the retribution of good action is agreeable sensation when it takes place in Kamadhatu and in the first three Dhyanas.
201. Sukhd vedand means (1) the sensation of pleasure (kdyika sukha) and the sensation of satisfaaion (saumanasya) in Kamadhatu and the first two Dhyanas; (2) the sensation of satisfaction in the Third Dhyana (ii. 7, viii9b).
202. See iii. 43.
203. See iv. l3c-d: "the precepts of beings of this world," aihikasHam. Paramartha: In Kamadhatu, bad action is termed disagreeable sensation. . . The Karilea says "in Kamadhatu" in order to indicate that this action does not exist elsewhere.
204. Objects, or the psycho-somatic complex (dfraya), ii. 57.
? 205. Quoted in Vydkhyd, iii. 43.
206. i. Dhydndntara is an intercalary dhydna between the First and Second Dhyanas, or, as the Tibetans translate it, adhydna higher (kbyadpar) than the first through the absence of vitarka (see viil22d); it is a type of annex or prefatory absorption of the First Dhyana. (See above p. 620).
Samddhidhydna, the dhydna consisting of absorption, or bliss, is distinguished from upapattidhydna, existence in a certain heaven corresponding to each Dhyana.
Action in dhydndntara (dhydndntarakarman) is action by which one obtains dhydndntara-bliss and dhydndntara-existence.
it TheKarika allows two interpretations as indicated by the Bhdsya: dhydndntarakarmano vipdkatas = since there is retribution of action from dhydndntara; anddhydndntare vipdkatas=since there is retribution in dhydndntara.
Paramartha translates the original literally; Hsiian-tsang: "Because intermediate [action] produces retribution. "
207. Vydkhyd: Dhydndntarakarmano dhydndntaropapattau vipdkena veditena bhavitavyam / tatra sukhd duhkhd vd vedand ndsti / tasmdd asydduhkhdsukhd vedand vipakd iti. . . = "Dhydndntara action should, in dhydndntara existence, have a retribution which is sensation. Now, in dhydndntara, there is neither agreeable, nor disagreeable sensation, so neither-agreeable-nor- disagreeable sensation [which is found there] is the retribution of die said action. Thus above the Fourth Dhyana there exists action which is neither-agreeable-nor-disagreeable in feeling. "
208. "Or rather" = if we consider the second interpretation of the Karika.
209. Vydkhyd: "Dhydndntare vd kasya cit karmano'nyasya vipdko vedand na sydt na sambhavati. " "Or rather, in dhydndntara, there will no retribution in the form of sensation of any action different from dhydndntara action, for one cannot say that a retribution experienced in dhydndntara is a result
of an agreeable action in the First Dhyana, that it is a result of a disagreeable action in Kamadh&tu,
nor that it is a result of an action of the sphere of the Fourth Dhyana. "
Hsiian-tsang translates: "Or rather there will be no action [which is retributed in dhydndntara]"
(huo ying wuyeh 1&MMM. ).
Paramartha: "If this were the case [=if intermediate action is absent below the Fourth Dhyana]
then dhydndntara action would not have any retribution; or rather, in dhydndntara, there would be an action different in nature [= retributed]. " [Now one cannot say that dhydndntara sensation is the retribution of any other action].
210. Hsiian-tsang: 'This action produces the sensation of pleasure {sukhendriya) of the principal dhyana as its retribution. " [Gloss of Saeki: of the First Dhyana. ] Which means: the action which the dhydndntara produces, is retributed in sensation, but in the principle Dhyana.
211. Do these masters maintain that there is no sensation in dhydndntara existence (dhydndn- taroapapattau)? No. But they say that this sensation is not a retributive result, but an outflowing result (ii. 57c).
212. Good action free from vitarka is the action which produces dhydndntara; its retribution is solely mental sensation. Thus it is false that the retribution of action which produces the dhydndntara is the sensation of pleasure of the dhydna itself (of the First Dhyana of which the dhydndntara is the higher annex); it is false also that this retribution is not sensation. For action free from vitarka exists only in dhydndntara and above.
213. What one feels (anubhti) is sukha, or pleasure, not action. . .
214. According to Vibhdsd, TD 27, p. 596a23, where however the order differs ("twofold" becomes
"fivefold").
215. Same text Samyutta, iv. 41.
Vydkhyd: Rupam pratyanubhavati no ca rupardgam pratyanubhavatfty arthah / atha vdnoca rupam rdgena pratyanubhavaty dlambata iti.
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216. Mahamd&nadharmaparyaya: yasmm samaye sukharh vedanam vedayate dve asya vedane tasmm samaye nhuddhe bhavatah; compare Digha, iL66.
217. The problem of the necessity of the retribution of action presents some difficulties. One must take into consideration the multiple givens of the problem. See notably (iv. 120) the distinction between action which is "done" (krta) and that which is "accumulated" (upacsta): action will not be "counted" or "accumulated" if it is followed by repentance, confession, etc In fact, action is only completed by its Pfspha or consecutive action (iv. 89); the gravity of an action depends on the gravity of its preparatory action, its principal action, and its consecutive action (iv. 119). Accumulated action is not necessarily retributed. The character of the retribution of an action can necessarily change: such an action to be experienced in hell in the next life can be retributed here in this world (Angulimala is a good example) (iv. 55). In fact, with the exception of mortal transgressions (iv. 97), crimes do not hinder one--except in the case of "false views" cutting off the roots of good (iv. 79): and even persons with these can be reborn after this life (iv. 80c-d)--from becoming "detached from Kamadhatu," and, as a consequence, of being reborn in the next life in the heavens of Rupadhatu (iv. 55): in which case the transgressions which are not of necessary retribution were as
if they had not been committed; the others are retributed here below. These transgressions, with the exception of those which necessarily ripen in the bad realms of rebirth, do not hinder one from entering the Path: from this then the mind, perfumed by the powerful roots of good (purity of conduct, respect for the Three Jewels) becomes refractory to the maturation of former actions-- which are non-determinate---which could produce a bad realm of rebirth: "An ignorant person, even if he has committed a small transgression, avoids the bad place. Compact, a small mass of iron sinks; the same iron, in a great mass but fashioned into a vessel, floats" (vi^Aa-byAngtatara, 1249). By planting a little root of good in the field of merit which are the Buddhas, one suppresses the retribution of actions of unnecessary retribution (vii. 34 adfmem). The Koia,frr. 60,speaks of "pure" (andsrava) action which destroys other actions.
