// punas ca fakta ehas tathagatas trisdhasramahdsdhasr ekasmin buddhaksetre sarvabuddhakdryam kartum / ato dvittyasya
tathagatasya
vyartha eva utpddah .
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Altruism of the Bodhisattva, Kos'a, iv.
llla.
That persons of little virtue cannot believe in the Bodhisattva, vii.
34.
How the Bodhisattva considers others as his "self," Bodhicarydvatdra, viii.
511. We can thus understand: the excellent desire, for others, of temporal happiness (dbhyudayika) and bliss (naifafreyasika) (^nirvana, cessation of suffering), and, for himself the cessation of suffering, that is to say, the quality of Buddha, because he is useful to others.
According to Saeki, the PrajHdpdramitds'dstra, 29. 18, quotes some stanzas of the Samyukta presenting the same doctrine.
Compare the four categories of Digha, iii. 233, Anguttara, ii. 95.
512. Different theory in the Pali sources, for example Sdrasamgraha.
Sources are not in agreementon the date of the appearanceof the last Buddhas; Vibhdsd, TD 27,
p. 700c29, Dtrghdgama, etc (Remusat, Melanges posthumes, 116; Notes of the Foe koue ki, 189). The Dirgha places, in the course of the ninth antarakalpa of our great kalpa, four Buddhas:
Krakucchanda (period when life is 40,000 years long), Kanakamuni (life of 30,000 years), Kafyapa (life of 20,000 years), Sakyamuni (life of 100 years) [same figures in Digha, iL3, A/okdvaddna, Avaddnas'ataka, etc]; elsewhere we have 60,000,40,000,20,000 and 100.
Others say: No Buddhas during the first five antarakalpas; Krakucchanda in the sixth, Kanakamuni in the seventh, Kafyapa in the eighth, Sakyamuni in the ninth, Maitreya in the tenth. The other Buddhas of the present Bhadrakalpa in the other antarakalpas.
According to the Mahayana, we are in the first antarakalpa of our great kalpa: four Buddhas in the period of diminution; one Buddha (Maitreya) in the period of augmentation. In fact, in the comment of TD 14, number 452 ("The Birth Above of Maitreya"): "Why does Sakyamuni appear in a period of diminution, Maitreya in a period of augmentation? By reason of their vows. . . "
PrajHaparamitas'astra, TD 25, p. 89cl2, p. 93al3. It is said that the Buddhas appear when human life is of 84,000, 70,000, 60,000, 50,000, 40,00 30,000, 20,000, 100 years . . . But the compassion of the Buddhas is constant. Their Dharma, like a good remedy, is dkdlika. The gods live more than 1000 x 1000 years and enjoy great pleasures [Yet they can be converted]. So much the more mankind Thus the Buddhas should appear when life is more than 80,000 years.
513. The order of the kasdyas (sfiig ma) differ according to the sources, Mahdvyutpatti, 124 and the numerical Diet. (Chavannes, Cinq cents contes, L17, interesting): ayus drspikles'a sattva kalpa (dus
kyi stiUgs); Dharmasarhgraha, 91, kles'a drspi sattva ayus kalpa; BodhisattvabhUmi, 147, ayus sattva kles'a drspi kalpa; Karundpundarika, iii, ayus, kalpa, sattva dfspi kles'a; Lotus of the Good Law, 43, kalpa sattva kles'a drspi dyus. [Tbe Buddhas who appear then preach the Three Vehicles].
? Three kasdyas, Koto, iv. 59.
On kalpakasdya, iiL99, note 555.
514. When life is of one hundred years, the five kasdyas are utsada, but not abhyutsada as when life was formerly reduced
515. The upakaranas are the dhdnyapuspaphalausadhddmi, the fruits of the sphere. Their deterioration or vipatti, is mat their rasa, virya, vipaka and prabhdva become small; or rather again the fruits of the sphere are completely absent. See Ko/a, iv. 85a.
516. Vyakhya: kdmasukhaUikd = kdmasukham eva kdmasukbatinatd vd / kdmatfsnd vd yayd kdmasukhe sajyate. Atmaklamatha = dtmopatdpa, dtmapidd. anuyoga = anusevana (Digba, m 11
Compare iv. 86a-c
517. The Pratyekabuddhas take this name because, before obtaining the result, they did not receive instruction, and because, having obtained the result, they do not give instruction.
518. Wassiliev, 276: 'To the types of Aryans recognized by the Vaibhasikas, the Sautrantikas add two types of Pratyekas. "
Vargacdrm, in Mahdvyutpatti, 45; in the Commentary of Ndmasamgiti, vilO. (The text only speaks of khadga pratyekandyaka. )
Khadgavifdnakalpa: Suttanipdta, third Sutta; Visuddhtmagga, 234 (mahesi), etc; Mahdvast 1357 (his Nirvana), Siksdsamuccaya, 194 (khadgasama), Divya, 294,582.
Srdvakapurvin as pretapUrvin, etc. , Avaddnaiataka, i. 259-
The Vargacarins have obtained the fruits of Srotaapanna or of Sakrdagamin in a period when the Good Law exists; later, in a period when the Good Law has disappeared, they realize by themselves the quality of Arhat. Since they experienced the terror (samvega) of existence under a former Buddha,, they do not have to be terrorized {samvejantya) again: thus the Vargacarins appear even in a period when life continues to be augmented.
519. We shall see vL23c at which moment the ascetic can pass from one Vehicle to another.
520. Purvakatha, a conjectural translation of snon gyi gtam; Hsiian-tsang has pen-sbih^. ^', Paramartha, pen-hsing ching ^ f j f t p. 222a (pUrvacarydsiitra).
Saeki refers to the Vibhdsd, TD 27, p. 241b2, to Bdlapantfita ("Weisse und Thor"), Chap, xiii, and to Afokardjas? tra. This story is recounted in fact in Divya, 349, an excerpt from the Sutra of A? oka as we have seen in Przyluski, Ugende d'A<joka, 310 (JAs. 1914,2, 520).
521. Anvaya = bodhihetu; thus "the Rhinoceros has one hundred kalpas as the cause of Bodhi. " Vyakhya: yathd khadgavisana advitiyd bhavanti evam te grhasthapravrajkair anyais' ca
pratyekabuddhair asamsrsfavthdrma iti khadgavisdnakalpd sty ucyante. Vibhdsd, TD 27, p. 156b26, not two Pratyekas at the same time.
522. Rddher dviskarandt, for example, Mahdvastu, iii. 27.
523. Why would some hkottaravitardgas be impossible? See Introduction, Chapter v.
524. Samghabhadra, TD 29, p. 524b8, indicates at first some other reasons which are, in his opinion, the good ones, notably: "The Rhinoceros does not possess vaiidradyaXo persons attached to personalism (dtmavdda)t he desires to teach non-personality (nairdtmya); but his mind is timid. "
525. See below note 539.
526. Hsiian-tsang: These kings, by means of the movement of the wheel, govern all, thus they are
called Cakravartins. Etymology in Sumangala, L249.
527. Fo-koue-ki (=Fo kuo chi), 134. The Dirgha only speaks of the king of the wheel of fire; the Cha-she lun (-Kola) distinguishes: 1. wheel of fireJambudvTpa, life being 20,000 years; 2. wheel of copperJambu and Videha, 40,000 years; 3. wheel of silver,Jambu, Videha, Godaniya, 60,000 years; 4. wheel of gold, four Dvlpas, 80,000 years.
Footnotes 545
? 546 Chapter Three
On the period when theCakravartins appear, Dirgha, TDl,p. 21c22, p. 119b27\Samyukta, TD 2, p. 194a6; TD 3, number 155.
Suvarnacakravartm, see Vie de Hiouen-tsang (=Ufe of Hsiian-tsang), 70; caturbhdgaca- kravartin, Divya, 369 at the bottom (the Chinese versions understand: king of a continent, Przyluski,/4fo? d); caturdvipes'vara, Siksasamuccaya, 175. Pali, late, cakkavajacakkavattm, cdturanta, dipa, padesacakkavaUin (Rhys Davids and Stede).
Notes on the Cakravartins, Koia ii p. , iv. 77b-c, vii. 53c; Bodhisattvabhumi, foL 125b-126a (cdturdvipaka, jambudvipe/vara)', Maitreyasamiti, 86, 237, 246, where Leumann supposes a Dvidvipa (king of two continents) = Didipa or Dudipa, which wouldgive Brahmanical Dilipa, and Dujipa,/<&*&*, 543. 129.
528. It is the teaching (nirdesa) of the Prajndpti that there are four types of Cakravartins. See KdranaprajHdpti, Chap, ii (analyzed in Cosmologie bouddhique, 329) [Takakusu, Abhidharma literature, 117].
529. Hsiian-tsang and Paramartha: "as if made by some good craftsman. " Nothing which corresponds to lha rdzas. ($ut Foe-koue-ki, 133: a work of heavenly artisans) [Leumann, Maitreyasamiti, 86].
530. THrgha, TD 1, p. 119b27; Samyukta, TD 2, p. 194a6; Ekottara, TD 2, p. 731bl5; Vibhdsa, TD 27, p. 310c8. This is the text of which we have the Pali recension, Digha, ii. 172: yassa rarlflokhattiyassa. . . Quoted in Kdranaprajfidpti, Chap, ii, analyzed in Cosmologie, 328.
531. Anguttara, 121\ Digha, iii. 114, Majjhima, iii. 65, Milinda, 236.
Vydkhyd: asthanam: vartamdnakalapefyayd. Anavakafah: andgatakdldpeksayd.
The Pali recension has: ekissalokadhatuyadvearahanto. . . apubbamacarimam uppajjeyum. . .
532. Hsiian-tsang differs: What is the meaning of the expression, "Is there only one? " Does it refer to a great Trisaliasra universe . . .
533. Note of Saeki. The Sarvastivadins say that only one Buddha appears in a universe of the ten cardinal directions. The Sautrantikas and the Mahayana say that, in the universe of the ten directions, many Buddhas appear. See Kathavatthu, xxi,6, the treatises of Vasumitra, etc (Mahasamghikas, Lokottaravadins).
Samghabhadra, TD 29, p. 524c6. The Sutra does not make any distinctions. No Sutra says, "Only in this world," or "Solely in a lokadhdtu. " How do we establish that the Sutra solely refers to a great Trisahasra and not to all the universes? Further the Sutra (Brahmardjasutra) says, "Is there a Bhiksu equal to Gautama. . . ? "
534. Equal to the Buddhas who are equal for all beings. 535. Dirgha, TD 1, p. 78cl9, Digha, iii. 113.
536. Thsans-pa'i mdo=ftoahmasMra;V*X3xx&cCta. and Hsiian-tsang, Fan-wang ching^fcBiLM: = Brahmardjasutra (=Madhyama, TD 1, p. 547a). This formula can easily find a place in the Brahmanimantanika, Majjhima, i. 329.
537. See Kosa, vii. 55a. Vibhdsa, TD 27, p. 767b2. In the same way the memory of the Bhagavat bears "naturally" on 91 kalpas (iv. 109). The explanations of the Visuddhimagga, 414, on the triple khetta of the Bhagavat: jatikkhetta, 10,000 cakkavdlas which tremble at his birth; andkkhetta, a kopi and 100,000 cakkavdlas where his parittas, magic formulas of protection, reign; visayakkhetta, the field which is the object of his knowledge, infinite.
538. Paramartha here stops the exposition of the "pluralist" thesis.
539. Samghabhadra refutes this argument. The comparison with the Cakravartins proves nothing: their power is limited to the four continents; the power of conversion of the Buddhas is infinite, since their "knowledge" (JUdna) attains to all the universes.
? 540. All this argument in the BodhisattvabhUmi, foL 39.
Tatra prabhMair eva kalpairekatyo 'pi buddhasya prddurbhdvo na bhavati / ekasmmn eva ca
kalpe prabhutdndm buddhdndm prddurbhdvo bhavati / tesu ca tesu . . . diksv aprameyd- samkhyeyesu lokadhdtusv aprameydndm eva buddhdndm utpddo veditavyah / tat kasya hetoh / santi das'asu diksv aprameydsamkhyayd bodhisattva ye tulyakalakrta pranidhdnds tulyasam bhdrasamuddgatdi ca / yasminn eva divase pakse mdse samvatsara ekena bodhisattvena bodhicittam pranihitam tasmmn eva divase. . . sarvaih / yathd caika utsahito ghafito vydyacchitas ca tathd sarve / tathd hi dhriyante 'sminn eva lokadhdtdv anekdni bodhisattva/atdni ydni tulyakdIakrtapranidhdnddnitulyaddndmtulyasT
prajnani prdg eva daiasu diksv anantdparyantesu lokadhdtusu / buddbaksetrdny apt trisdhasra- mahdsdhasrdny aprameydsankhyeydni daiasu dikfu samvidyante / na ca tulyasambhdrasamudd gatayordvayos tdvad bodhisaUvayor ekasmhh lokadhdtau buddhaksetreyugapad utpattyavakdfo 'sti prdgevdprameydsaihkhyaydndm/ nacapunastulyasarhbhdrdndmkramendnuparipdfikayautpdd
yujyate / tasmad das'asu diksv aprameydsamkhyeyesu yathdpari/odhitesu tathdgataiunyesu te tulyasambhdrd bodhisattva anyonyesu buddhaksetresutpadyanta iti veditavyam // tad anena parydyena bahulokadhdtusu buddhabdhulyam eva yujyate na catkasmhn buddhaksetre dvayo tathdgatayoryugapad utpddo bhavati / tat kasya hetoh / dirghardtram khalu bodhisattva/tr evam pranidhdnam anubrmhitam bhavatiyathdham eko'parinayakefakeparindyakak sydm sattvdndm vinetd sarvaduhkhebhyo vimocayitd. . .
// punas ca fakta ehas tathagatas trisdhasramahdsdhasr ekasmin buddhaksetre sarvabuddhakdryam kartum / ato dvittyasya tathagatasya vyartha eva utpddah . . . // [ekasya ca tathagatasya] loka utpdddt sattvdndm svdrthakaranaprasiddhih pracuratard bhavatipradaksmatardtat kasya hetoh / tesdm evam bhavatiayam eva krtsnejagaty ekas tathagato na dvitryah / asminnjanapadacdrikdm vd viprakrdnte parmirvrte vd ndsti sa kaici. . . yasydsmabhir antike brahmacaryarh carkavyam sydd dharmo vd irotavya iti viditvdbhitvarante ghanatarena cchandavydydmena brahmacaryavdsdya saddharmairavandya ca / buddhabahutvam te upalabhya ndbhitvarerann evam esdm ekasya buddhayotpdddt svakdrthakdryaprasiddhih pracuratard bhavati pradaksmatard ca.
541. Mahdvyutpatti, 181, svayamydnam, pratyudydnam, kalahajitah, fastrajitah (read pratyudydna . svayamydna, kalahapt. . . ) [var. astrajitah\
542. Koptardjan, see Mahdvyutpatti, 186. 8. Samyutta, v. 44: ye keci kuttardjdno sabbe te ranrlo cakkavattissa anuyantd (? ) bhavanti.
543. Tfjddha sphita subhiksadkirnabahujanamanusya (Mahdvyutpatti, 245. 10,11,13,14). Vydkhy jandh prdkrtamanusydh / manusyds tu matimantah; J As. 1913, i. 602.
544. Digha, ii. 173, Siksasamuccaya, 175.
545. Madhyama, TD1, p. 493al0, Ekottara, TD 2, p. 73 lbl6, Samyukta, TD 2, p. 194a7. Majjhima, iii. 172, Samyutta, v. 99; compare Digha, iii. 59.
lalita, 14-18, Mahdvastu, i. 108. Digha, ii. 172, Majjhima, Hi. 172, Mahdbodhwamsa, 66 (according to Leumann, Maitreyasamiti, 86).
Vydkhyd: grhapatiratnam koiddhyaksajdtfyah / parindyakaratnam balddhyaksajdtryah. Grh pati possess the divine eye, vii. 53c-d
546. The marks (iv. 108,110a) are enumerated in Vibhdsd, TD 27, p. 888a6-889a9; Parsva examines why there are thirty-two, no more no less.
Good Pali bibliography in Rhys Davids-Stede.
547. De/asthatara is translated by Paramartha as "most correct"(flb'e>>g;j? ), and comments: "not 'iodined"(pup'ien^S). The Vydkhyd is illegible:defasthatardniti/ atrasthdndni (? ), translated as gnas ma 'grus pa.
548. Tibetan: Because some [persons] were endowed with grasping, after having made provision through attachment to taste and through laziness, a protector of the fields was rewarded
Footnotes 541
? 548 Chapter Three
Paramartha: Little by little, beings through attachment to taste, and through idleness, made provision, and by means of riches looked to (var. hired) a protector of the fields. Hsuan-tsang: By reason of the appearance of stocking up provisions and of robbery, in order to put an end (to robbery), they hired (ku Jg. ) a guardian of the fields.
549. Summary bibliography of the "Buddhist Genesis. "
a. AggafHiasutta, Digha, iii. 84 and LI7 {Dialogues L105, iii. 9 and 25, meaning of the word
aggarlna according to Buddhaghosa; O. Franke, 273). Visuddhimagga, 417 (Warren, 324, Sp. Hardy, Manual, 63).
b. Kandjour, Vinaya, iii. 421-430, v. 115-166, trans, by Schiefner, 6 June 1851, Melanges Asiatiques, i. 395 (mentioned by Georgi, Alphabetum Tibetanum, 188; Pallas, Sammlungen fiber die Mongolische VSlkerschafter, ii. 28; Kovalewski, Buddhistischen Kosmologie, Mem. de I'umv. de Kasan, 1837, i. 122 and the Ssanang Ssetsen of Schmid and by Rockhill, Life, 1.
lokaprajHapti, xi (analyzed in Cosmologie, 318) which quotes the Vdsisfhabhdradvqa vydkarana (comp. Digha, iii. 80).
AbhmiskramanasOtra, Kandjour, Mdo 28. 161, translated by Csoma,//*SB, 1833,385, reprinted by Ross, ibid 1911.
c Mahdvastu, 1338 and notes 615.
d BeaL, Catena, 109, Four lectures, 151 (according to Dfrgha, Madhyama, etc)
550. Dirgha, TD 1, p. I47c28 (Compare Digha, il7,34).
Vydkhyd: dfiyarUpatvdd rilpinah / upapddukatvdn manomaydh / hastapadatadan-
gulyddyupetatvdt sarvdngapratyangopetdf) / samagrendrtyatvdd avikaldh / kdnavibhrdntddyabh- dvdd ahmendriydfch / dariamyasamsthdnatvdc chubhak / ramanfyavarnatvdd varnasthdyinab / ddityddiprabhdnapeksatvM svayamprabhdf) / karmarddhisamyogendkds'acaratvdd vihd- yasamgamdp/ kava&karahdrunapeksrtvatpntibhaksakprityaktt
dirgham adhvdnam tispbantfti.
Kartnarddbi is defined v? 53c, where it is called karmajd rddhi.
551. Pphiviparpapaka,Mahdvympmi,22^2\2\VLs,v^ i&]? f# , Param- artha: "earth-skm-dried";^j? lj6. Notes of Senart, Mahdvastu, i. 616 (MSS. paryamfaka, par- pantaka); Lex. paryafa.
552. Atthasdlim, 392.
553. Lists of Cakravartins descended from Mahasammata. The LokaprajUdpti contains a list based
on the Abhidharma, another on the Vinaya {Cosmologie, 320, 322): Mahdvyutpatti, 180; Chavannes, Cinq cents contes, i. 324,330; Mahdvastu, L348;Jataka iii. 454; Sumangala, L258;JRAS. 1914,414; Geiger, concerning the translation of the Mahavamsa.
5 54. Hui-hui says: "This Sastra does not totally explain how many years life diminishes or augments by a year. The traditional opinion is that, every century, life diminishes or augments by one year (This is the system presented by Remusat, Melanges posthumes, 103, with a computation which appears to me to be erroneous: read 16,798,000 in place of 16,800,000). The Mahayana admits this theory for diminution, but it thinks that, during the period of augmentation, the life of the child is double that of the life of his father. " In the Cakkavattisihandda (Digha, iii. 68), persons of 80,000 years have children of 40,000; these, children of 20,000; then 10,000,5,000,2,500 or 2,000,1,000, 500,250 or 200,100 years. Cosmologie, 314.
555. Vasubandhu follows Vibhdsd, TD 27, p. 693a7.
According to the explanations that Chavannes concludes from the numerical Dictionary and his
commentary {Cinq cents contes, i. 16) famine appears when life is thirty years long; sickness, when it is twenty years; killing, when it is tea This is kalpakasdya.
Vydkhyd. There are three ends (nirydna) of the kalpa: fire, illness, and hunger. Should we think that these three scourges are produced successively at the end of each and every kalpa when life is ten years long {dafavarsdyuhkalpa) ? Or rather that these three scourges are produced in turn at the
? end of three successive kalpas? Scholars are divided; but we are followers of the second opinion (which is that of TO 32, number 1644, quoted by Saeki).
556. Anguttara, i. 159. "I have heard the ancient Brahmins say . . . that the world was once over-populated, such as Avici (? ). How did it come to be that now mankind was destroyed, diminished, and that the villages became non-villages . . . ? Now, Oh Brahmiryrien are adhammardgaratta, visamalobhdbhibhuta, micchddhammapareta. Tbey take up sharp arms and kil oneanother. . . Itnolongerrains,thereishunger. . . (. . . micchddhammaparetdnam[manussdnam] yakkha vd amanmse osajjanti . . . yd is unlikely; we have a variant vale)" This passes into the eschatologkal plan oiDigba, iii70, the Cakkavattisihandda. (Famine and illness are absent, there is only satthantarakappa).
557. Pali sources. Anguttara, i. 160, dubbhikkham hoti dussassam setoffhikath saldkavuttam tena bahu mantissa kalarh karonti. Samyutta, iv. 323: The Bhagavat passes through the country with a great following of Bhikkhus when famine was reigning, dubbhikkhe dvihitike setoffhike satdkdvutteln the Suttavibhanga {Vinaya, ed Oldenberg, iii. 6. 15,87): in such a country duddhikhd hoti dvihitikd setoffhikd saldkdvuttd na sukard uHchena paggahena ydpetum; commentary in Samantapdsddikd, i. 175 (where Buddhaghosa gives many explanations; some are in agreement with those of Vasubandhu). Buddhaghosa gives the variant setoffikd, a sickness of rice, that we find in Anguttara, iv. 269: women will have a similar sickness, as manjeffhikd (from maHjiffbd, madder-root) is the sickness of sugar-cane, as setoffikd a type of wheat blight, is the sickness of rice. Rhys Davids-Stede discuss the expression dvihitikaduhkika {Samyutta, iv. 195).
558. Paramartha and Hsiian-tsang translatesamudga(ka)by chU-chi^%,x. o accumulate, bring together; 'du-ba has the same meaning. The version of Hsiian-tsang is very free; Paramartha appears more literal: Now chU-chi, at that period was called chan-cbe %$$$? ,. {p. 223c). Further lien-che (perfume box, etc, Couvreur, 1904, p. 197) ^ called chan-che.
[In Mahdvyutpatti, 233 (list of utensils) we have: 6. samudga {-za ma tog), 25. cafica {-gab-tse, ga-ba-tse). For gab-tse {ga-ba-tshe, tse), the word lists give: "table for magical operations", Sarad Chandra, Desgodins, etc]
b! Divydvaddna, 131 (the story of Mendhaka, excerpted from the Dulva, voL iii, Chap, on Medicines, S. Levi, Elements de formation du Divya, Toung-Pao, 1907,11, note): dvddafavarsikd andvrsfir vydkrtd / trividham durbhiksam bhavisyati carlcu ivetdsthi faldkdvrtti ca / tatra cafteu ucyatesamudgake/ tasmmmanusydbijdnipraksipyaandgatasattvdpeksaydsthdpayantimrtdndm anena te btjakd[r]yam karisyanti / idam samudgakam baddhvd cancu ucyate. . .
559. This second explanation is slightly closer to that of the Divya.
560. Divya: vilebhyo dhdnyagudakdni /aldkaydkfsya bahudakasthdlydm kvdthayitvd pibanti.
561. Dirgha, TD1, p. 137bl2; Vibhdsd, TD 27, p. 690al4, examines whence come the suns (created at the origin of the world? created at the end of the kalpa by the actions of beings? ), the water, the wind; examine that which becomes things; is there parindma (iii. 40d)? is there transformation in fire, in water? Above, note 497.
562. [In the same way that, at the end of the world, the flame of Karnadhatu provokes the arising of the flame of Rupadhatu, above p. 477].
<<563. SaekimentionshereDirgha,TD1,p. I47c2,onthefivetypesofseeds;thesametheVydkhyd: parka btjajatdni mitiabtjam phahtbijam btjabijam agrabtjam skandhabtjam.
Digha, i.
511. We can thus understand: the excellent desire, for others, of temporal happiness (dbhyudayika) and bliss (naifafreyasika) (^nirvana, cessation of suffering), and, for himself the cessation of suffering, that is to say, the quality of Buddha, because he is useful to others.
According to Saeki, the PrajHdpdramitds'dstra, 29. 18, quotes some stanzas of the Samyukta presenting the same doctrine.
Compare the four categories of Digha, iii. 233, Anguttara, ii. 95.
512. Different theory in the Pali sources, for example Sdrasamgraha.
Sources are not in agreementon the date of the appearanceof the last Buddhas; Vibhdsd, TD 27,
p. 700c29, Dtrghdgama, etc (Remusat, Melanges posthumes, 116; Notes of the Foe koue ki, 189). The Dirgha places, in the course of the ninth antarakalpa of our great kalpa, four Buddhas:
Krakucchanda (period when life is 40,000 years long), Kanakamuni (life of 30,000 years), Kafyapa (life of 20,000 years), Sakyamuni (life of 100 years) [same figures in Digha, iL3, A/okdvaddna, Avaddnas'ataka, etc]; elsewhere we have 60,000,40,000,20,000 and 100.
Others say: No Buddhas during the first five antarakalpas; Krakucchanda in the sixth, Kanakamuni in the seventh, Kafyapa in the eighth, Sakyamuni in the ninth, Maitreya in the tenth. The other Buddhas of the present Bhadrakalpa in the other antarakalpas.
According to the Mahayana, we are in the first antarakalpa of our great kalpa: four Buddhas in the period of diminution; one Buddha (Maitreya) in the period of augmentation. In fact, in the comment of TD 14, number 452 ("The Birth Above of Maitreya"): "Why does Sakyamuni appear in a period of diminution, Maitreya in a period of augmentation? By reason of their vows. . . "
PrajHaparamitas'astra, TD 25, p. 89cl2, p. 93al3. It is said that the Buddhas appear when human life is of 84,000, 70,000, 60,000, 50,000, 40,00 30,000, 20,000, 100 years . . . But the compassion of the Buddhas is constant. Their Dharma, like a good remedy, is dkdlika. The gods live more than 1000 x 1000 years and enjoy great pleasures [Yet they can be converted]. So much the more mankind Thus the Buddhas should appear when life is more than 80,000 years.
513. The order of the kasdyas (sfiig ma) differ according to the sources, Mahdvyutpatti, 124 and the numerical Diet. (Chavannes, Cinq cents contes, L17, interesting): ayus drspikles'a sattva kalpa (dus
kyi stiUgs); Dharmasarhgraha, 91, kles'a drspi sattva ayus kalpa; BodhisattvabhUmi, 147, ayus sattva kles'a drspi kalpa; Karundpundarika, iii, ayus, kalpa, sattva dfspi kles'a; Lotus of the Good Law, 43, kalpa sattva kles'a drspi dyus. [Tbe Buddhas who appear then preach the Three Vehicles].
? Three kasdyas, Koto, iv. 59.
On kalpakasdya, iiL99, note 555.
514. When life is of one hundred years, the five kasdyas are utsada, but not abhyutsada as when life was formerly reduced
515. The upakaranas are the dhdnyapuspaphalausadhddmi, the fruits of the sphere. Their deterioration or vipatti, is mat their rasa, virya, vipaka and prabhdva become small; or rather again the fruits of the sphere are completely absent. See Ko/a, iv. 85a.
516. Vyakhya: kdmasukhaUikd = kdmasukham eva kdmasukbatinatd vd / kdmatfsnd vd yayd kdmasukhe sajyate. Atmaklamatha = dtmopatdpa, dtmapidd. anuyoga = anusevana (Digba, m 11
Compare iv. 86a-c
517. The Pratyekabuddhas take this name because, before obtaining the result, they did not receive instruction, and because, having obtained the result, they do not give instruction.
518. Wassiliev, 276: 'To the types of Aryans recognized by the Vaibhasikas, the Sautrantikas add two types of Pratyekas. "
Vargacdrm, in Mahdvyutpatti, 45; in the Commentary of Ndmasamgiti, vilO. (The text only speaks of khadga pratyekandyaka. )
Khadgavifdnakalpa: Suttanipdta, third Sutta; Visuddhtmagga, 234 (mahesi), etc; Mahdvast 1357 (his Nirvana), Siksdsamuccaya, 194 (khadgasama), Divya, 294,582.
Srdvakapurvin as pretapUrvin, etc. , Avaddnaiataka, i. 259-
The Vargacarins have obtained the fruits of Srotaapanna or of Sakrdagamin in a period when the Good Law exists; later, in a period when the Good Law has disappeared, they realize by themselves the quality of Arhat. Since they experienced the terror (samvega) of existence under a former Buddha,, they do not have to be terrorized {samvejantya) again: thus the Vargacarins appear even in a period when life continues to be augmented.
519. We shall see vL23c at which moment the ascetic can pass from one Vehicle to another.
520. Purvakatha, a conjectural translation of snon gyi gtam; Hsiian-tsang has pen-sbih^. ^', Paramartha, pen-hsing ching ^ f j f t p. 222a (pUrvacarydsiitra).
Saeki refers to the Vibhdsd, TD 27, p. 241b2, to Bdlapantfita ("Weisse und Thor"), Chap, xiii, and to Afokardjas? tra. This story is recounted in fact in Divya, 349, an excerpt from the Sutra of A? oka as we have seen in Przyluski, Ugende d'A<joka, 310 (JAs. 1914,2, 520).
521. Anvaya = bodhihetu; thus "the Rhinoceros has one hundred kalpas as the cause of Bodhi. " Vyakhya: yathd khadgavisana advitiyd bhavanti evam te grhasthapravrajkair anyais' ca
pratyekabuddhair asamsrsfavthdrma iti khadgavisdnakalpd sty ucyante. Vibhdsd, TD 27, p. 156b26, not two Pratyekas at the same time.
522. Rddher dviskarandt, for example, Mahdvastu, iii. 27.
523. Why would some hkottaravitardgas be impossible? See Introduction, Chapter v.
524. Samghabhadra, TD 29, p. 524b8, indicates at first some other reasons which are, in his opinion, the good ones, notably: "The Rhinoceros does not possess vaiidradyaXo persons attached to personalism (dtmavdda)t he desires to teach non-personality (nairdtmya); but his mind is timid. "
525. See below note 539.
526. Hsiian-tsang: These kings, by means of the movement of the wheel, govern all, thus they are
called Cakravartins. Etymology in Sumangala, L249.
527. Fo-koue-ki (=Fo kuo chi), 134. The Dirgha only speaks of the king of the wheel of fire; the Cha-she lun (-Kola) distinguishes: 1. wheel of fireJambudvTpa, life being 20,000 years; 2. wheel of copperJambu and Videha, 40,000 years; 3. wheel of silver,Jambu, Videha, Godaniya, 60,000 years; 4. wheel of gold, four Dvlpas, 80,000 years.
Footnotes 545
? 546 Chapter Three
On the period when theCakravartins appear, Dirgha, TDl,p. 21c22, p. 119b27\Samyukta, TD 2, p. 194a6; TD 3, number 155.
Suvarnacakravartm, see Vie de Hiouen-tsang (=Ufe of Hsiian-tsang), 70; caturbhdgaca- kravartin, Divya, 369 at the bottom (the Chinese versions understand: king of a continent, Przyluski,/4fo? d); caturdvipes'vara, Siksasamuccaya, 175. Pali, late, cakkavajacakkavattm, cdturanta, dipa, padesacakkavaUin (Rhys Davids and Stede).
Notes on the Cakravartins, Koia ii p. , iv. 77b-c, vii. 53c; Bodhisattvabhumi, foL 125b-126a (cdturdvipaka, jambudvipe/vara)', Maitreyasamiti, 86, 237, 246, where Leumann supposes a Dvidvipa (king of two continents) = Didipa or Dudipa, which wouldgive Brahmanical Dilipa, and Dujipa,/<&*&*, 543. 129.
528. It is the teaching (nirdesa) of the Prajndpti that there are four types of Cakravartins. See KdranaprajHdpti, Chap, ii (analyzed in Cosmologie bouddhique, 329) [Takakusu, Abhidharma literature, 117].
529. Hsiian-tsang and Paramartha: "as if made by some good craftsman. " Nothing which corresponds to lha rdzas. ($ut Foe-koue-ki, 133: a work of heavenly artisans) [Leumann, Maitreyasamiti, 86].
530. THrgha, TD 1, p. 119b27; Samyukta, TD 2, p. 194a6; Ekottara, TD 2, p. 731bl5; Vibhdsa, TD 27, p. 310c8. This is the text of which we have the Pali recension, Digha, ii. 172: yassa rarlflokhattiyassa. . . Quoted in Kdranaprajfidpti, Chap, ii, analyzed in Cosmologie, 328.
531. Anguttara, 121\ Digha, iii. 114, Majjhima, iii. 65, Milinda, 236.
Vydkhyd: asthanam: vartamdnakalapefyayd. Anavakafah: andgatakdldpeksayd.
The Pali recension has: ekissalokadhatuyadvearahanto. . . apubbamacarimam uppajjeyum. . .
532. Hsiian-tsang differs: What is the meaning of the expression, "Is there only one? " Does it refer to a great Trisaliasra universe . . .
533. Note of Saeki. The Sarvastivadins say that only one Buddha appears in a universe of the ten cardinal directions. The Sautrantikas and the Mahayana say that, in the universe of the ten directions, many Buddhas appear. See Kathavatthu, xxi,6, the treatises of Vasumitra, etc (Mahasamghikas, Lokottaravadins).
Samghabhadra, TD 29, p. 524c6. The Sutra does not make any distinctions. No Sutra says, "Only in this world," or "Solely in a lokadhdtu. " How do we establish that the Sutra solely refers to a great Trisahasra and not to all the universes? Further the Sutra (Brahmardjasutra) says, "Is there a Bhiksu equal to Gautama. . . ? "
534. Equal to the Buddhas who are equal for all beings. 535. Dirgha, TD 1, p. 78cl9, Digha, iii. 113.
536. Thsans-pa'i mdo=ftoahmasMra;V*X3xx&cCta. and Hsiian-tsang, Fan-wang ching^fcBiLM: = Brahmardjasutra (=Madhyama, TD 1, p. 547a). This formula can easily find a place in the Brahmanimantanika, Majjhima, i. 329.
537. See Kosa, vii. 55a. Vibhdsa, TD 27, p. 767b2. In the same way the memory of the Bhagavat bears "naturally" on 91 kalpas (iv. 109). The explanations of the Visuddhimagga, 414, on the triple khetta of the Bhagavat: jatikkhetta, 10,000 cakkavdlas which tremble at his birth; andkkhetta, a kopi and 100,000 cakkavdlas where his parittas, magic formulas of protection, reign; visayakkhetta, the field which is the object of his knowledge, infinite.
538. Paramartha here stops the exposition of the "pluralist" thesis.
539. Samghabhadra refutes this argument. The comparison with the Cakravartins proves nothing: their power is limited to the four continents; the power of conversion of the Buddhas is infinite, since their "knowledge" (JUdna) attains to all the universes.
? 540. All this argument in the BodhisattvabhUmi, foL 39.
Tatra prabhMair eva kalpairekatyo 'pi buddhasya prddurbhdvo na bhavati / ekasmmn eva ca
kalpe prabhutdndm buddhdndm prddurbhdvo bhavati / tesu ca tesu . . . diksv aprameyd- samkhyeyesu lokadhdtusv aprameydndm eva buddhdndm utpddo veditavyah / tat kasya hetoh / santi das'asu diksv aprameydsamkhyayd bodhisattva ye tulyakalakrta pranidhdnds tulyasam bhdrasamuddgatdi ca / yasminn eva divase pakse mdse samvatsara ekena bodhisattvena bodhicittam pranihitam tasmmn eva divase. . . sarvaih / yathd caika utsahito ghafito vydyacchitas ca tathd sarve / tathd hi dhriyante 'sminn eva lokadhdtdv anekdni bodhisattva/atdni ydni tulyakdIakrtapranidhdnddnitulyaddndmtulyasT
prajnani prdg eva daiasu diksv anantdparyantesu lokadhdtusu / buddbaksetrdny apt trisdhasra- mahdsdhasrdny aprameydsankhyeydni daiasu dikfu samvidyante / na ca tulyasambhdrasamudd gatayordvayos tdvad bodhisaUvayor ekasmhh lokadhdtau buddhaksetreyugapad utpattyavakdfo 'sti prdgevdprameydsaihkhyaydndm/ nacapunastulyasarhbhdrdndmkramendnuparipdfikayautpdd
yujyate / tasmad das'asu diksv aprameydsamkhyeyesu yathdpari/odhitesu tathdgataiunyesu te tulyasambhdrd bodhisattva anyonyesu buddhaksetresutpadyanta iti veditavyam // tad anena parydyena bahulokadhdtusu buddhabdhulyam eva yujyate na catkasmhn buddhaksetre dvayo tathdgatayoryugapad utpddo bhavati / tat kasya hetoh / dirghardtram khalu bodhisattva/tr evam pranidhdnam anubrmhitam bhavatiyathdham eko'parinayakefakeparindyakak sydm sattvdndm vinetd sarvaduhkhebhyo vimocayitd. . .
// punas ca fakta ehas tathagatas trisdhasramahdsdhasr ekasmin buddhaksetre sarvabuddhakdryam kartum / ato dvittyasya tathagatasya vyartha eva utpddah . . . // [ekasya ca tathagatasya] loka utpdddt sattvdndm svdrthakaranaprasiddhih pracuratard bhavatipradaksmatardtat kasya hetoh / tesdm evam bhavatiayam eva krtsnejagaty ekas tathagato na dvitryah / asminnjanapadacdrikdm vd viprakrdnte parmirvrte vd ndsti sa kaici. . . yasydsmabhir antike brahmacaryarh carkavyam sydd dharmo vd irotavya iti viditvdbhitvarante ghanatarena cchandavydydmena brahmacaryavdsdya saddharmairavandya ca / buddhabahutvam te upalabhya ndbhitvarerann evam esdm ekasya buddhayotpdddt svakdrthakdryaprasiddhih pracuratard bhavati pradaksmatard ca.
541. Mahdvyutpatti, 181, svayamydnam, pratyudydnam, kalahajitah, fastrajitah (read pratyudydna . svayamydna, kalahapt. . . ) [var. astrajitah\
542. Koptardjan, see Mahdvyutpatti, 186. 8. Samyutta, v. 44: ye keci kuttardjdno sabbe te ranrlo cakkavattissa anuyantd (? ) bhavanti.
543. Tfjddha sphita subhiksadkirnabahujanamanusya (Mahdvyutpatti, 245. 10,11,13,14). Vydkhy jandh prdkrtamanusydh / manusyds tu matimantah; J As. 1913, i. 602.
544. Digha, ii. 173, Siksasamuccaya, 175.
545. Madhyama, TD1, p. 493al0, Ekottara, TD 2, p. 73 lbl6, Samyukta, TD 2, p. 194a7. Majjhima, iii. 172, Samyutta, v. 99; compare Digha, iii. 59.
lalita, 14-18, Mahdvastu, i. 108. Digha, ii. 172, Majjhima, Hi. 172, Mahdbodhwamsa, 66 (according to Leumann, Maitreyasamiti, 86).
Vydkhyd: grhapatiratnam koiddhyaksajdtfyah / parindyakaratnam balddhyaksajdtryah. Grh pati possess the divine eye, vii. 53c-d
546. The marks (iv. 108,110a) are enumerated in Vibhdsd, TD 27, p. 888a6-889a9; Parsva examines why there are thirty-two, no more no less.
Good Pali bibliography in Rhys Davids-Stede.
547. De/asthatara is translated by Paramartha as "most correct"(flb'e>>g;j? ), and comments: "not 'iodined"(pup'ien^S). The Vydkhyd is illegible:defasthatardniti/ atrasthdndni (? ), translated as gnas ma 'grus pa.
548. Tibetan: Because some [persons] were endowed with grasping, after having made provision through attachment to taste and through laziness, a protector of the fields was rewarded
Footnotes 541
? 548 Chapter Three
Paramartha: Little by little, beings through attachment to taste, and through idleness, made provision, and by means of riches looked to (var. hired) a protector of the fields. Hsuan-tsang: By reason of the appearance of stocking up provisions and of robbery, in order to put an end (to robbery), they hired (ku Jg. ) a guardian of the fields.
549. Summary bibliography of the "Buddhist Genesis. "
a. AggafHiasutta, Digha, iii. 84 and LI7 {Dialogues L105, iii. 9 and 25, meaning of the word
aggarlna according to Buddhaghosa; O. Franke, 273). Visuddhimagga, 417 (Warren, 324, Sp. Hardy, Manual, 63).
b. Kandjour, Vinaya, iii. 421-430, v. 115-166, trans, by Schiefner, 6 June 1851, Melanges Asiatiques, i. 395 (mentioned by Georgi, Alphabetum Tibetanum, 188; Pallas, Sammlungen fiber die Mongolische VSlkerschafter, ii. 28; Kovalewski, Buddhistischen Kosmologie, Mem. de I'umv. de Kasan, 1837, i. 122 and the Ssanang Ssetsen of Schmid and by Rockhill, Life, 1.
lokaprajHapti, xi (analyzed in Cosmologie, 318) which quotes the Vdsisfhabhdradvqa vydkarana (comp. Digha, iii. 80).
AbhmiskramanasOtra, Kandjour, Mdo 28. 161, translated by Csoma,//*SB, 1833,385, reprinted by Ross, ibid 1911.
c Mahdvastu, 1338 and notes 615.
d BeaL, Catena, 109, Four lectures, 151 (according to Dfrgha, Madhyama, etc)
550. Dirgha, TD 1, p. I47c28 (Compare Digha, il7,34).
Vydkhyd: dfiyarUpatvdd rilpinah / upapddukatvdn manomaydh / hastapadatadan-
gulyddyupetatvdt sarvdngapratyangopetdf) / samagrendrtyatvdd avikaldh / kdnavibhrdntddyabh- dvdd ahmendriydfch / dariamyasamsthdnatvdc chubhak / ramanfyavarnatvdd varnasthdyinab / ddityddiprabhdnapeksatvM svayamprabhdf) / karmarddhisamyogendkds'acaratvdd vihd- yasamgamdp/ kava&karahdrunapeksrtvatpntibhaksakprityaktt
dirgham adhvdnam tispbantfti.
Kartnarddbi is defined v? 53c, where it is called karmajd rddhi.
551. Pphiviparpapaka,Mahdvympmi,22^2\2\VLs,v^ i&]? f# , Param- artha: "earth-skm-dried";^j? lj6. Notes of Senart, Mahdvastu, i. 616 (MSS. paryamfaka, par- pantaka); Lex. paryafa.
552. Atthasdlim, 392.
553. Lists of Cakravartins descended from Mahasammata. The LokaprajUdpti contains a list based
on the Abhidharma, another on the Vinaya {Cosmologie, 320, 322): Mahdvyutpatti, 180; Chavannes, Cinq cents contes, i. 324,330; Mahdvastu, L348;Jataka iii. 454; Sumangala, L258;JRAS. 1914,414; Geiger, concerning the translation of the Mahavamsa.
5 54. Hui-hui says: "This Sastra does not totally explain how many years life diminishes or augments by a year. The traditional opinion is that, every century, life diminishes or augments by one year (This is the system presented by Remusat, Melanges posthumes, 103, with a computation which appears to me to be erroneous: read 16,798,000 in place of 16,800,000). The Mahayana admits this theory for diminution, but it thinks that, during the period of augmentation, the life of the child is double that of the life of his father. " In the Cakkavattisihandda (Digha, iii. 68), persons of 80,000 years have children of 40,000; these, children of 20,000; then 10,000,5,000,2,500 or 2,000,1,000, 500,250 or 200,100 years. Cosmologie, 314.
555. Vasubandhu follows Vibhdsd, TD 27, p. 693a7.
According to the explanations that Chavannes concludes from the numerical Dictionary and his
commentary {Cinq cents contes, i. 16) famine appears when life is thirty years long; sickness, when it is twenty years; killing, when it is tea This is kalpakasdya.
Vydkhyd. There are three ends (nirydna) of the kalpa: fire, illness, and hunger. Should we think that these three scourges are produced successively at the end of each and every kalpa when life is ten years long {dafavarsdyuhkalpa) ? Or rather that these three scourges are produced in turn at the
? end of three successive kalpas? Scholars are divided; but we are followers of the second opinion (which is that of TO 32, number 1644, quoted by Saeki).
556. Anguttara, i. 159. "I have heard the ancient Brahmins say . . . that the world was once over-populated, such as Avici (? ). How did it come to be that now mankind was destroyed, diminished, and that the villages became non-villages . . . ? Now, Oh Brahmiryrien are adhammardgaratta, visamalobhdbhibhuta, micchddhammapareta. Tbey take up sharp arms and kil oneanother. . . Itnolongerrains,thereishunger. . . (. . . micchddhammaparetdnam[manussdnam] yakkha vd amanmse osajjanti . . . yd is unlikely; we have a variant vale)" This passes into the eschatologkal plan oiDigba, iii70, the Cakkavattisihandda. (Famine and illness are absent, there is only satthantarakappa).
557. Pali sources. Anguttara, i. 160, dubbhikkham hoti dussassam setoffhikath saldkavuttam tena bahu mantissa kalarh karonti. Samyutta, iv. 323: The Bhagavat passes through the country with a great following of Bhikkhus when famine was reigning, dubbhikkhe dvihitike setoffhike satdkdvutteln the Suttavibhanga {Vinaya, ed Oldenberg, iii. 6. 15,87): in such a country duddhikhd hoti dvihitikd setoffhikd saldkdvuttd na sukard uHchena paggahena ydpetum; commentary in Samantapdsddikd, i. 175 (where Buddhaghosa gives many explanations; some are in agreement with those of Vasubandhu). Buddhaghosa gives the variant setoffikd, a sickness of rice, that we find in Anguttara, iv. 269: women will have a similar sickness, as manjeffhikd (from maHjiffbd, madder-root) is the sickness of sugar-cane, as setoffikd a type of wheat blight, is the sickness of rice. Rhys Davids-Stede discuss the expression dvihitikaduhkika {Samyutta, iv. 195).
558. Paramartha and Hsiian-tsang translatesamudga(ka)by chU-chi^%,x. o accumulate, bring together; 'du-ba has the same meaning. The version of Hsiian-tsang is very free; Paramartha appears more literal: Now chU-chi, at that period was called chan-cbe %$$$? ,. {p. 223c). Further lien-che (perfume box, etc, Couvreur, 1904, p. 197) ^ called chan-che.
[In Mahdvyutpatti, 233 (list of utensils) we have: 6. samudga {-za ma tog), 25. cafica {-gab-tse, ga-ba-tse). For gab-tse {ga-ba-tshe, tse), the word lists give: "table for magical operations", Sarad Chandra, Desgodins, etc]
b! Divydvaddna, 131 (the story of Mendhaka, excerpted from the Dulva, voL iii, Chap, on Medicines, S. Levi, Elements de formation du Divya, Toung-Pao, 1907,11, note): dvddafavarsikd andvrsfir vydkrtd / trividham durbhiksam bhavisyati carlcu ivetdsthi faldkdvrtti ca / tatra cafteu ucyatesamudgake/ tasmmmanusydbijdnipraksipyaandgatasattvdpeksaydsthdpayantimrtdndm anena te btjakd[r]yam karisyanti / idam samudgakam baddhvd cancu ucyate. . .
559. This second explanation is slightly closer to that of the Divya.
560. Divya: vilebhyo dhdnyagudakdni /aldkaydkfsya bahudakasthdlydm kvdthayitvd pibanti.
561. Dirgha, TD1, p. 137bl2; Vibhdsd, TD 27, p. 690al4, examines whence come the suns (created at the origin of the world? created at the end of the kalpa by the actions of beings? ), the water, the wind; examine that which becomes things; is there parindma (iii. 40d)? is there transformation in fire, in water? Above, note 497.
562. [In the same way that, at the end of the world, the flame of Karnadhatu provokes the arising of the flame of Rupadhatu, above p. 477].
<<563. SaekimentionshereDirgha,TD1,p. I47c2,onthefivetypesofseeds;thesametheVydkhyd: parka btjajatdni mitiabtjam phahtbijam btjabijam agrabtjam skandhabtjam.
Digha, i.
