109, notes 493 and 494 (the limits of the
consciousness
of the past).
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
27, prdntabhumi.
234. Mahdvyutpatti, 94. 2, bhutakoti, shih-chi %? , , chen shih chi ? ? ?
yan day par mtha' (which appears to signify "the true limit"). Burnouf, Lotus, 309, observes that bhutakoti is not the equivalent of Bhavagra, "the highest stage of existence," since, in
the Lankavatar, bhutakoti signifies sunyatd or emptiness.
The gloss of Kyokuga Saeki, "bhuta - all the dharmas" appears to be very good. The
Madhyamakdvatara (Tibetan trans, p. 344) says clearly that nirodhasamdpatti - bhutakotisamdpatti. (It belongs to the Bodhisattva stage of Durarhgama). The ascetic who
? has attained Bhavagra can penetrate into nirodhasamdpatti (ii. 44d. p. 229), which is "the true end," "the absolute end of existence. "
The use of bhutakopi in Mahayana writings does not interest us here; let us mention however Bodhicarydvatdra, ix. 2. 38, Siksdsamuccaya, 257, Madhydntavibbdga, i. 15; Commentary on the Ndmasamgiti, vi. 6: aviparydsdrthena bhutakotih; Madhyamakavatara. 340.
235. vi. trans, p. 1012.
236. At the moment when he becomes a Buddha by becoming an Arhat, by detaching himself from Bhavagra, ii. p. 227.
237. If the Tlrthikas possess the five abhijnds, yes, according to the Haimavatas, Sarvastivadins, and Vatslputriyas; no, according to the MahiSasakas, and Dharmaguptakas (according to Vasumitra and Bhavya).
Purna, who is only a prajndvimukta (and not a ubhayatobhdgavimukta, vi. 64a), is not able to exercise supernormal powers (rddhi) "in common with the Tlrthikas"; but he quickly obtains the six abhijnds {Divya, 44).
238. By reading upapad for upapdda (? ).
The bibliography on the abhijnds is infinite. Majjhima, i. 34, ii. 238, Digha, i. 8, iii. 110;
Anguttara, ? . 245; Visuddhimagga, 202, 373,406; Compendium, 209 and above all the Introduction, p. 61 and following; Mahdvyutpatti, 14, Dharmasamgraha, 20; Daiabhumi, iii. (trans. Madhyamakavatara, p. 57, Muse'on 1907); Sutrdlamkdra, vii. 1. 9; Siksdsamuccaya, 243, Bodhicarya, ix. 41.
Abhijnd, compare ohindna in Hoernle, Uvdsaga, trans, p. 48.
For the primitive sense of the word, see Burnouf, Lotus, 820; Kern, Lotus, 131; Rhys Davids, Milinda, ii. 231, Dialogues, i. 62, 157; Windisch, Geburt, 9. 62. Abhi-jfid is spoken of with reference to a knowledge of the Truths, vi. 54c, 66, ix. (Hsuan-tsang xxix. l4b), etc.
239. On rddhi, iv. H7d ("an ornament of the mind"), vi. 69 (rddhipdda), vii. 47 (fddhiprdtihdrya), 48 (gamana and nirmdna), 53 different types of rddhi; viii. 35b (drya rddhi).
a. We have: rddhih samddhih/ rddhivisayo nirmdnam gamanam ca/ rddhivisayejndnam tasya sdksdtkriyd sammukhibhdvah (Vydkhyd).
For the definition rddhi = samddhi, vi. 69, p. 1024, vii. 48a; Patisambhiddmagga, ii. 205-206.
Mahdvyutpatti: rddhividhijndna; Pali: iddhividhd, iddhippabheda; prabheda can be understood as in prajndprabheda, viii. 27c.
The Pali sources occasionally includes rddhi in the category of the "knowledges"; yamakapdpihire nana is the knowledge having the miracle of the water and the fire for its object; iddhividhe nana (Patisambhiddmagga, ii. 125, i. l 11); pancdbhinndh~ana and apphasamapattiuana (Mahdniddesa, 106).
b. The Sutra of the Rddhyabhijnd is quoted in the Vydkhyd, vi. 69; it presents some variants to the Pali edition (Digha, i. 77, Majjhima, i. 34, Anguttara, ii. 280; commentaries in Papisambhiddmagga, ii. 207, Visuddhimagga, 373-406), and also to the text of the Mahdvyutapatti, 15 (according to the Mahdparinirvdna sutra): anekavidham rddhivisayam pratyanubhavati/ eko bhutvd bahudhd bhavati/ bahudhd bhutvd eko bhavati/ dvirbhavati tirobhdvam ? ? ? anubhavati/ tirah kudyam tirah prdkdram [tirah parvatam] asajjamdnah kdye (? ) gacchati tadyathdkdse/ prthivydm unmajjananimajjanam karoti tadyathodake/ udake'bhidyamdnena srotasa gacchati tadyathd prthivydm/dkase paryankena kramati tadyathd sakunih paksi/ imau vd punah suryacandramasdv evam maharddhikdv evam mahdnubhdvan pdnind dmdrsti parimdrsti ydvad brahmalokam kdyena vase vartayata (see note 293) itiyam ucyata rddhih.
Pali edition: . . . sa evam samdhite citte dnejjappatte iddhividhdya cittam abhiniharati abhininndmeti/ so anekavihitam iddhividham paccanubhoti/ eko pi hutvd. . . Anekavihitam
Footnotes 1205
? 1206 Chapter Seven
iddhividham corresponds to anekavidham rddhivisayam. Yasbmitra explains rddh'wisaya as "the operation of magical power, the object of the consciousness which realizes the miracle" and employs the expression rddhivisaye jHdnam as in the Papisambhiddmagga, i. 111: iddhividhe ndnam. Rhys Davids-Stede mention Vinaya, iii. 67 (Pdrdjikd, ii. 47): "There is no sin in this magical operation(iddhivisaye) for those who possess iddhi," and Nettippaka- rana, 23: " . . . impossible to resist at death, if not through the operation of magic (anfiatra iddhivisayd)" [The version "extent of psychic power" is not admissible].
Pratyanubhaviati-paccanubhoti, Lotus, 838 (on Divya, 204); we have fddydnubhava in Avadanafataka ii. 129 (-rddht); dnubhdva = "supernatural power" (Childers).
? According to Papisambhiddmagga (ii. 207), the miracles of the Sutra of the Rddhyabhijftd (above b) are one of the ten iddhis, adhipphdna iddhi [The same Compendium]. See ? ? fa, vii. 52a; on different manifestations of rddhi, vii. 38 and following.
Prabhdva is not to be confused with rddhi (above page 81). Occasionally we have fddhsprabhdva as fddhisampad, rddhivafitd, or rddhyaifvarya.
240. The Sutra continues with a description of divyacaksus and purvanivdsanusmrti.
241. The fifth abhijnd in the Sutra.
iha bhiksuh parasattvdndm parapudgaldndm vitarkitam vicaritam manasd mdnasam
yathdbhutam prajdndti/ sardgam cittam sardgamitiyathdbhutam prajdndti/vigatardgam. . . sadvesam. . . vigatadvesam. . . samoham. . . vigatamoham. . . viksiptam. . . samkstptam. . . Imam. . . pragrhitam. . . uddhatam. . . anuddhatam . . . avyupaidntam. . . vyupafdntam . . . samdhitam. . . asamdhitam. . . abhdvitam . . . bhdvitam. . avimuktam . . . vimuktam cittam vimuktam itiyathdbhutam prajdndti/ iyam ucyate cetahparydyajn'dnasdksatkriydbhijn'da. Above page 1099 and following.
Explanation of the expression cetahparydya: cetahparyayo vifeso raktam dvispam mudham iti vd/ karmo va parydyah kadd rid raktam kadd rid dvispam mudham vd.
Another name of this abhijnd is pararittajfidna, see above page 1098.
242. Abhijfias four, five, and six are the three "knowledges" acquired by the Bodhisattva on
the night of Bodhi; on the three knowledges, see vi. 45. c.
243- Vydkhyd: iha bhiksur anekavidham purvanivdsam samanusmarati iti bahuh sutravad grantho ydvad iyam ucyate purvanivdsdnusmrtijrldnasdksdt karabhijnd.
Below (ad vii. 43. d): . . . ami ndma te sattvd yatrdham abhuvam evamndmd evamgotra evamjdtir evamsukhaduhkhapratisamvedievamcirasthitika evamdyuhparyantah/ so'ham tasmdc cyuto'nutropapannah/ tasmdd api cyuto'mutropapannah/ tasmdc cyuta ihopapanna iti sdkdram soddefam [saniddnam] anekavidham purve nivdsam anusmaratitiyam . . . (Variants in the Pali edition).
Commentary in the Samantapdsddikd, i. 158.
ThisabhijHdisnottobeconfusedwithjdtismaratd whichisoneofthe"naturalpowers" of the Buddhas or Bodhisattvas, vii. 55, iv.
109, notes 493 and 494 (the limits of the consciousness of the past).
244. This is the third abhijnd in the Sutra. It has two names: Hsuan-tsang calls it divyacaksus, Paramartha, cyutyupapddajftdna. Mahdvyutpatti has cyutyupapatti, the SOtrdlamkdra, cyutopapdda.
Kofa, viii. 27c, Suttanipdta, 1112,1136, Samyutta, iii. 213.
245. See Papisambhiddmagga, i. 115, the explanation of dsavakkhaya as a function of the three pure indriyas (Kofa, ii. 4) and of the results (Srotapaanna, etc. ) [Curious description of bhavdsava].
246. See page 1164 line 5.
247. According to Vibhdsd, TD 27, p. 728a28, reproduced almost literally in the Bhdsya.
? Footnotes 1207 248. Vydkhyd: In the same way that the results of the religious life (vi. 51), as conditioned
dharmas, are by nature vimuktimdrga. See Below note 257, note 270.
249. Samghabhadra: According to the Westerners, six jfidnas: for example dharma, anvaya,
duhkha, samudaya and mdrgajftdnas, and knowing samvrta things of the past.
250. What is under consideration here is the consciousness of the mind of another, which is pure (four of the five jndnas enumerated, with the exception of samvrtijndna) and impure (samvrtijfidna and paracittajfidna).
251. Seevii. 28c.
252. According to the Compendium, 61, the fifth dhydna is adhipphdnapddakajbdna, that is to say the dhydna which serves as the support for the process of volitions which creates the manifestation of the abhijfid. But Papisambbiddmagga, ii. 205 considers the Four Dhyanas the four bhumis of rddhi.
253. Same doctrine in Papisambbiddmagga, i. 113: "Such rupa has its origin in saumanasyen- driya. . . "
254. Vibhdsd, TD 27, p. 518c25: Does the preparatory exercise (prayoga) take place through a memory of "moments" (ksana) or of sucessive "states" (avasthd)? Evidently by a memory of states, not of moments. If the ascetic proceeds by reviewing moment to moment, death would come before he had reviewed one half of his life. How does one complete the prayoga exercise? . . . P'u-kuang: There are three explanations; the second is the best, because the word "to complete" (in "to complete the prayoga exercises") should not be understood in a narrow sense (Jei pi chu ^>&? , Couvreur, 1904, p. 244).
255. According to the Sutra quoted above:. . . sdkdram soddeSam . . . (above note 243).
256. According to Paramartha; Hsiian-tsang: "he no longer considers svacittarupa. "
257. According to Paramartha. Hsiian-tsang: " . . . and up to his remembering the moment before antardbhava. [Gloss of the Japanese editor: "that is to say, the last thought of his former existence"]. Then the prayoga or preparatory exercise of purvanivdsa [anusmrti] is achieved. " Prayoga is dnantaryamdrga; abhijnd is vimuktimdrga.
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
? 1208 Chapter Seven
265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p. 754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 58, the ascetic in possession of purified dhamma-ndna and anvaya-ndna is called a ditphisampanna, and sekha nana and sekhd vijjd are attributed to him.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283.
234. Mahdvyutpatti, 94. 2, bhutakoti, shih-chi %? , , chen shih chi ? ? ?
yan day par mtha' (which appears to signify "the true limit"). Burnouf, Lotus, 309, observes that bhutakoti is not the equivalent of Bhavagra, "the highest stage of existence," since, in
the Lankavatar, bhutakoti signifies sunyatd or emptiness.
The gloss of Kyokuga Saeki, "bhuta - all the dharmas" appears to be very good. The
Madhyamakdvatara (Tibetan trans, p. 344) says clearly that nirodhasamdpatti - bhutakotisamdpatti. (It belongs to the Bodhisattva stage of Durarhgama). The ascetic who
? has attained Bhavagra can penetrate into nirodhasamdpatti (ii. 44d. p. 229), which is "the true end," "the absolute end of existence. "
The use of bhutakopi in Mahayana writings does not interest us here; let us mention however Bodhicarydvatdra, ix. 2. 38, Siksdsamuccaya, 257, Madhydntavibbdga, i. 15; Commentary on the Ndmasamgiti, vi. 6: aviparydsdrthena bhutakotih; Madhyamakavatara. 340.
235. vi. trans, p. 1012.
236. At the moment when he becomes a Buddha by becoming an Arhat, by detaching himself from Bhavagra, ii. p. 227.
237. If the Tlrthikas possess the five abhijnds, yes, according to the Haimavatas, Sarvastivadins, and Vatslputriyas; no, according to the MahiSasakas, and Dharmaguptakas (according to Vasumitra and Bhavya).
Purna, who is only a prajndvimukta (and not a ubhayatobhdgavimukta, vi. 64a), is not able to exercise supernormal powers (rddhi) "in common with the Tlrthikas"; but he quickly obtains the six abhijnds {Divya, 44).
238. By reading upapad for upapdda (? ).
The bibliography on the abhijnds is infinite. Majjhima, i. 34, ii. 238, Digha, i. 8, iii. 110;
Anguttara, ? . 245; Visuddhimagga, 202, 373,406; Compendium, 209 and above all the Introduction, p. 61 and following; Mahdvyutpatti, 14, Dharmasamgraha, 20; Daiabhumi, iii. (trans. Madhyamakavatara, p. 57, Muse'on 1907); Sutrdlamkdra, vii. 1. 9; Siksdsamuccaya, 243, Bodhicarya, ix. 41.
Abhijnd, compare ohindna in Hoernle, Uvdsaga, trans, p. 48.
For the primitive sense of the word, see Burnouf, Lotus, 820; Kern, Lotus, 131; Rhys Davids, Milinda, ii. 231, Dialogues, i. 62, 157; Windisch, Geburt, 9. 62. Abhi-jfid is spoken of with reference to a knowledge of the Truths, vi. 54c, 66, ix. (Hsuan-tsang xxix. l4b), etc.
239. On rddhi, iv. H7d ("an ornament of the mind"), vi. 69 (rddhipdda), vii. 47 (fddhiprdtihdrya), 48 (gamana and nirmdna), 53 different types of rddhi; viii. 35b (drya rddhi).
a. We have: rddhih samddhih/ rddhivisayo nirmdnam gamanam ca/ rddhivisayejndnam tasya sdksdtkriyd sammukhibhdvah (Vydkhyd).
For the definition rddhi = samddhi, vi. 69, p. 1024, vii. 48a; Patisambhiddmagga, ii. 205-206.
Mahdvyutpatti: rddhividhijndna; Pali: iddhividhd, iddhippabheda; prabheda can be understood as in prajndprabheda, viii. 27c.
The Pali sources occasionally includes rddhi in the category of the "knowledges"; yamakapdpihire nana is the knowledge having the miracle of the water and the fire for its object; iddhividhe nana (Patisambhiddmagga, ii. 125, i. l 11); pancdbhinndh~ana and apphasamapattiuana (Mahdniddesa, 106).
b. The Sutra of the Rddhyabhijnd is quoted in the Vydkhyd, vi. 69; it presents some variants to the Pali edition (Digha, i. 77, Majjhima, i. 34, Anguttara, ii. 280; commentaries in Papisambhiddmagga, ii. 207, Visuddhimagga, 373-406), and also to the text of the Mahdvyutapatti, 15 (according to the Mahdparinirvdna sutra): anekavidham rddhivisayam pratyanubhavati/ eko bhutvd bahudhd bhavati/ bahudhd bhutvd eko bhavati/ dvirbhavati tirobhdvam ? ? ? anubhavati/ tirah kudyam tirah prdkdram [tirah parvatam] asajjamdnah kdye (? ) gacchati tadyathdkdse/ prthivydm unmajjananimajjanam karoti tadyathodake/ udake'bhidyamdnena srotasa gacchati tadyathd prthivydm/dkase paryankena kramati tadyathd sakunih paksi/ imau vd punah suryacandramasdv evam maharddhikdv evam mahdnubhdvan pdnind dmdrsti parimdrsti ydvad brahmalokam kdyena vase vartayata (see note 293) itiyam ucyata rddhih.
Pali edition: . . . sa evam samdhite citte dnejjappatte iddhividhdya cittam abhiniharati abhininndmeti/ so anekavihitam iddhividham paccanubhoti/ eko pi hutvd. . . Anekavihitam
Footnotes 1205
? 1206 Chapter Seven
iddhividham corresponds to anekavidham rddhivisayam. Yasbmitra explains rddh'wisaya as "the operation of magical power, the object of the consciousness which realizes the miracle" and employs the expression rddhivisaye jHdnam as in the Papisambhiddmagga, i. 111: iddhividhe ndnam. Rhys Davids-Stede mention Vinaya, iii. 67 (Pdrdjikd, ii. 47): "There is no sin in this magical operation(iddhivisaye) for those who possess iddhi," and Nettippaka- rana, 23: " . . . impossible to resist at death, if not through the operation of magic (anfiatra iddhivisayd)" [The version "extent of psychic power" is not admissible].
Pratyanubhaviati-paccanubhoti, Lotus, 838 (on Divya, 204); we have fddydnubhava in Avadanafataka ii. 129 (-rddht); dnubhdva = "supernatural power" (Childers).
? According to Papisambhiddmagga (ii. 207), the miracles of the Sutra of the Rddhyabhijftd (above b) are one of the ten iddhis, adhipphdna iddhi [The same Compendium]. See ? ? fa, vii. 52a; on different manifestations of rddhi, vii. 38 and following.
Prabhdva is not to be confused with rddhi (above page 81). Occasionally we have fddhsprabhdva as fddhisampad, rddhivafitd, or rddhyaifvarya.
240. The Sutra continues with a description of divyacaksus and purvanivdsanusmrti.
241. The fifth abhijnd in the Sutra.
iha bhiksuh parasattvdndm parapudgaldndm vitarkitam vicaritam manasd mdnasam
yathdbhutam prajdndti/ sardgam cittam sardgamitiyathdbhutam prajdndti/vigatardgam. . . sadvesam. . . vigatadvesam. . . samoham. . . vigatamoham. . . viksiptam. . . samkstptam. . . Imam. . . pragrhitam. . . uddhatam. . . anuddhatam . . . avyupaidntam. . . vyupafdntam . . . samdhitam. . . asamdhitam. . . abhdvitam . . . bhdvitam. . avimuktam . . . vimuktam cittam vimuktam itiyathdbhutam prajdndti/ iyam ucyate cetahparydyajn'dnasdksatkriydbhijn'da. Above page 1099 and following.
Explanation of the expression cetahparydya: cetahparyayo vifeso raktam dvispam mudham iti vd/ karmo va parydyah kadd rid raktam kadd rid dvispam mudham vd.
Another name of this abhijnd is pararittajfidna, see above page 1098.
242. Abhijfias four, five, and six are the three "knowledges" acquired by the Bodhisattva on
the night of Bodhi; on the three knowledges, see vi. 45. c.
243- Vydkhyd: iha bhiksur anekavidham purvanivdsam samanusmarati iti bahuh sutravad grantho ydvad iyam ucyate purvanivdsdnusmrtijrldnasdksdt karabhijnd.
Below (ad vii. 43. d): . . . ami ndma te sattvd yatrdham abhuvam evamndmd evamgotra evamjdtir evamsukhaduhkhapratisamvedievamcirasthitika evamdyuhparyantah/ so'ham tasmdc cyuto'nutropapannah/ tasmdd api cyuto'mutropapannah/ tasmdc cyuta ihopapanna iti sdkdram soddefam [saniddnam] anekavidham purve nivdsam anusmaratitiyam . . . (Variants in the Pali edition).
Commentary in the Samantapdsddikd, i. 158.
ThisabhijHdisnottobeconfusedwithjdtismaratd whichisoneofthe"naturalpowers" of the Buddhas or Bodhisattvas, vii. 55, iv.
109, notes 493 and 494 (the limits of the consciousness of the past).
244. This is the third abhijnd in the Sutra. It has two names: Hsuan-tsang calls it divyacaksus, Paramartha, cyutyupapddajftdna. Mahdvyutpatti has cyutyupapatti, the SOtrdlamkdra, cyutopapdda.
Kofa, viii. 27c, Suttanipdta, 1112,1136, Samyutta, iii. 213.
245. See Papisambhiddmagga, i. 115, the explanation of dsavakkhaya as a function of the three pure indriyas (Kofa, ii. 4) and of the results (Srotapaanna, etc. ) [Curious description of bhavdsava].
246. See page 1164 line 5.
247. According to Vibhdsd, TD 27, p. 728a28, reproduced almost literally in the Bhdsya.
? Footnotes 1207 248. Vydkhyd: In the same way that the results of the religious life (vi. 51), as conditioned
dharmas, are by nature vimuktimdrga. See Below note 257, note 270.
249. Samghabhadra: According to the Westerners, six jfidnas: for example dharma, anvaya,
duhkha, samudaya and mdrgajftdnas, and knowing samvrta things of the past.
250. What is under consideration here is the consciousness of the mind of another, which is pure (four of the five jndnas enumerated, with the exception of samvrtijndna) and impure (samvrtijfidna and paracittajfidna).
251. Seevii. 28c.
252. According to the Compendium, 61, the fifth dhydna is adhipphdnapddakajbdna, that is to say the dhydna which serves as the support for the process of volitions which creates the manifestation of the abhijfid. But Papisambbiddmagga, ii. 205 considers the Four Dhyanas the four bhumis of rddhi.
253. Same doctrine in Papisambbiddmagga, i. 113: "Such rupa has its origin in saumanasyen- driya. . . "
254. Vibhdsd, TD 27, p. 518c25: Does the preparatory exercise (prayoga) take place through a memory of "moments" (ksana) or of sucessive "states" (avasthd)? Evidently by a memory of states, not of moments. If the ascetic proceeds by reviewing moment to moment, death would come before he had reviewed one half of his life. How does one complete the prayoga exercise? . . . P'u-kuang: There are three explanations; the second is the best, because the word "to complete" (in "to complete the prayoga exercises") should not be understood in a narrow sense (Jei pi chu ^>&? , Couvreur, 1904, p. 244).
255. According to the Sutra quoted above:. . . sdkdram soddeSam . . . (above note 243).
256. According to Paramartha; Hsiian-tsang: "he no longer considers svacittarupa. "
257. According to Paramartha. Hsiian-tsang: " . . . and up to his remembering the moment before antardbhava. [Gloss of the Japanese editor: "that is to say, the last thought of his former existence"]. Then the prayoga or preparatory exercise of purvanivdsa [anusmrti] is achieved. " Prayoga is dnantaryamdrga; abhijnd is vimuktimdrga.
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
? 1208 Chapter Seven
265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p. 754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 58, the ascetic in possession of purified dhamma-ndna and anvaya-ndna is called a ditphisampanna, and sekha nana and sekhd vijjd are attributed to him.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283.
