36lb8, that of
Samadatta
(?
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
91).
A different redaction, Divya, 1. 440: traydndm sthdndndm sammukhtbhavdt putra jayante duhitaras ca / katamesdm traydndm / mdtdpitarau raktau bhavatah samnipatitau / mdtd kalyd bhavati rtumati / gandharvah pratyupasthito bhavati / esdm traydndm . . . (The reading gandharvapratyupasthitd that Windisch retains, Geburt, p. 27, is certainly faulty: four Mss. have pratyupasthito).
Our text has garbhdvakrdntih, descent of the embryo (and not: ptardjayante. . . ); it places the
? qualities of the woman before the union of the parents; for the rest it follows the Dwya. Discussed in Vibhasa, TD 27, p. 363b2; kafya signifies "not sick"; details on rtumatl
On the Gandharva, see the sources mentioned in note 85. Also the remarks in Hist, de I'lnde
(Cavaignac, Hist, du Monde, vol iii), i. 287. Oldenberg, Religion du Veda, 209, has indeed shown that the Buddhist Gandharva is "the animated seed which, passing from an old existence to a new existence, waits and instantly grasps on to the act of generation in order to become an embryo, or garbha" (Against Hillebrandt, who makes the Gandharva a genie of fertility; same conception in Rhys Davids-Stede: the Gandharva "is said to preside over child conception. " Also against Pischel who makes the Gandharva an embryo). Gandharva is the "Veda-ized" or "Brahmanisized" name of the disembodied spirit as "primitives" conceived it.
93. According to the Lotsava. Hsiian-tsang: " . . . a Gandharva is made ready. If he is not the intermediate being, what will the Gandharva be? How could a dissolution of the former skandhas be made ready? If they do not read this text, how do they explain the AfvaldyanasMra}. . . " We are led to believe that the meaning is: "The school that we are combating pretends that the word gandharva signifies maranabhava or skandhabheda . . . "
Vydkhya: skandhabheda/ca pratyupasthita iti maranabhavah.
94. The Assaldyanasutta, Majjhima, ii. 157, gives a more archaic recension of our text.
95. Samyukta, 37. 20, Dirgha, TD 1, p. 51cl2, Digha, iii. 237; Koia, vi. 37.
Whatever we may think of the Antaraparinirvayin of the Kathdvatthu, viii. 2 and the
Puggalapanfiati (quoted below note 97), the definition that the Anguttara, ii 134, gives of this saint, presupposes a belief in intermediate existence (See below iii. 40c - 4la).
96. Madhyama, TD 1, p. 427all, Anguttara, iv. 70, Ko/a, vi40. I have compared the Sanskrit version, reproduced in full in the Vydkhya, with the Pali version, JRAS, 1906,446.
97. One should compare this explanation of the Vibhajyavadins with that of the PudgaUpaMati, 16. The Antaraparinibbayin realizes the path upapannam va samanatara apattam va vemajjham ayupamdnam: the Upaliaccaparinibbayin realizes the path atikkamitvd vemajjham ayupamdnam
upahacca. . . upahacca vdd kalakrtyam (According to the commentary, upahacca = upagantvd, thus "holds firm to the place of death"). Buddhaghosa,^/ Kathdvatthu, iv. 2 (If one can become an Arhat
by birth) reproaches the Uttarapathakas for substituting upapajjaparinibbdyin for upahacca-.
98. There is premature death (antardmarana) in Arupyadhatu; thus a being of Arupyadhatu can enter into Nirvana before having completed his thousands of kdpas of existences in Arupyadhatu.
99. For an explanation of this iloka, see Cosmologie bouddhique, 141,235, Anguttara, iv. 422.
100. Hsiian-tsang: After a long time (gloss: after 900 years) the sovereign master of the Law has entered into Nirvana; the great generals of the Law (Gloss: Sdradvatiputra, etc) have also entered intoNirvanna . . .
101. Madhyama, TD 1, p. 620cll; Majjhima, i. 332, where we have Kakusandha and Vidhura (Vidura=mkhas mgu); Theragdthd, 1187 (with the variants Vidhura and Vidura). Mrs Rhys Davids, "Dussi is a name for Mara in a previous life"; the Vydkhya: dUsindma mdrah.
We may recall that a heretic of the Kathavatthu, viii. 2, thinks that existence in hell is not preceded by an intermediate existence.
102. Hsiian-tsang: Or rather, who does not admit that antardbhava is "arising"? The word "infernal, hellish being" also designates antardbhava; when antardbhava is produced immediately following a death of existence, one can also speak of arising (upapatti), because it is the means of the arising. The Sutra says that the criminal is immediately born as a "hellish being"; it does not say that at this moment there is an arising of existence.
103. Samyukta, TD 2, p. 403c6, Vibhasa, TD 27, p. 356c21.
Version of Hsiian-tsang: "Desiring to go on the road to the east, you do not have any provisions;
Footnotes 507
? 508 Chapter Three
desiring to stop, there is no stopping place in the interval" RecensionofDhammapada251:upanUavayovaddnisi/ sampaydtosiYamassasantike/ vdso
pi ca te n'atthi antard / pdtheyyam pi catena vqjati.
104. On the action which projects the intermediate existence, etc, iv. 53a. Same doctrine attributed to the heretics in the Kathdvatthu, viii. 2 (p. 106): 'There is no particular action which produces intermediate existence. . . "
105. Suppose, says Hsuan-tsang that there are five embryos which give rise to five antarabhavas, each one calling for a different realm of rebirth; thus one says that these five antarabhavas, although formed in a single womb, do not touch one another nor burn one another.
106. The Vyakhyd: "By reason of the transparence (acchatvdt) of the body (dtmabhdva) of intermediate beings, there is no reciprocal adherence (anyonyam): thus no burning. . . It is for this reason that the womb is not burned"
107. This constitutes a Trisahasramahasahasra (iii. 74), that is to say, a buddhaksetra.
108. After the beginning of the "one hundred kalpas," iv. 108.
109. The Vyakhyd quotes, in full, a recension of the dreams of Krkin which may be compared with the recension of the Mah&asakas, TD 22, number 1421, in Chavannes, Cinq cents contes, iL343.
On the dreams of Krkin, Burnouf, Introduction, 565; Feer, Cat. des papiers de Burnouf, 65; Tokiwai, Studien zum Sumdgadhdvaddna (Darmstad, 1898); Minayev, Recherches, 89; Oldenbourg, Zapiski, 1888,/&45,1893,509; notes in Cosmologie bouddhique, 2bl. Many points of contact with the dreams of Bimbisara, for example I-tsing, Takakusu, 13; Chavannes, ii. 137.
Dreams of the mother of an Arhat and of a Cakravartin (elephant, etc) SBE xxii, 231,246. 110. The same master is quoted iii. 59a-c, where we have grouped some references.
111. Hsiian-tsang: "There is no reason to explain this text because it is not in the Three Pitakas, and because the authors of these stanzas go beyond the Truth (? ). "
Paramartha: "This is not in the Sutra. . . this is merely an arrangement of words. Wise men desire to arrange the meaning in Sastras . . . "
Vasumitra says: The Mahasamghikas think that the Bodhisattvas do not take up the nature of kalala, arbuda, etc; that they enter into the womb having become great elephants; that they are born by cutting open the womb. In the same way, Bhavya, for the Ekavyavaharikas (Wassilief, 236, Rockhill, 188).
112. Vibhdsd, TD 27, p. 362bl4.
113. The Bhiksuni dkar mo, or hsien-pai ^-^i i according to Hsiian-tsang; shu-ko-lo $$Rliii in Paramartha. Avaddnafatakd, ii. 15 (73).
Translated according to Paramartha who expands the original. Hsiian-tsang: "From world to world, she has autogenous clothing which never leaves her body and which transforms itself according to the seasons, until finally, at Nirvana, the clothed body will be burned. " (Compare the story of &anavasa, Hsiian-tsang, Julien, i. 39, quoted in Przyluski, Funerailles, 111; and that of Nagasena, Dernieville, MUinda, 80).
The Pali sources (Therigdthd, 54, Sarhyutta, 1512) have nothing similar.
114. These four bhavas are enumerated in Mahavyutpatti, 245,1271, with maranabhava placed
first.
115. Vyakhyd: suviiuddham ity ekjdafadivyacaksurapaJksdlavarjitam. These eleven apaksdlas are, according to the Sutra, vicikitsd, amanasikdra, kdyadausfulya, stydnamiddha, auddhatya, atydrabhya- vtrya, audilya, chambitatva, ndndtvasampSd, abhijalpa, atidhydyitvam jneyesu.
116. Vibhdsd, TD 27, p. 364b8. Do intermediate beings see one another? Yes. Who sees whom? There are different opinions. According to certain masters, hellish intermediate beings see only
? hellish intermediate beings. . . heavenly intermediate beings see only heavenly intermediate beings. According to other masters, animal intermediate beings see hellish and animal intermediate beings . . . According to other masters, the five classes see the five classes.
117. According to the heretics of the Kathavatthu: satto dibbacakkhuko viya adibbacakkhuko iddhimd viya aniddhhnd. . .
118. His body is accha, viii. 3c.
119. The Vibhdsd discusses this point, TD 27, p. 360a9. According to the Darstantikas, it is false that an intermediate being cannot change his Dhatu, his realm of rebirth, or the place of his new existence. All of the actions which comprise the five dnantatyas can be "changed. " . . . An intermediate being who goes to be reborn into the Fourth Dhyana can generate a false view; he is then destroyed and is immediately replaced by a hellish intermediate being . . .
120. The Lotsava and Paramartha omit the grammatical explanation which is partially translated by Hsiian-tsang. Dhdtupdpha, L615, arva himsdydm. fakandhu, vi 1. 94.
121. Alpeidkhya, that is to say, anuddra hinavifyaWe have ispa itiiah / alpa iio'lpeiah / alpeia dkhydyasya so'lpefakhyak. Trenckner, Milinda, 422 (-appaparhdra). Hsiian-tsang: "of little merit," Paramartha: "of little merit-virtue. "
122. This is the fourth opinion expressed in the Vibhdsd, TD 27, p. 361bl4; the others are below under b, c, d. Vasubandhu prefers this fourth opinion according to the Chinese commentators.
123- We understand that an intermediate being can last a very long time since it is projected by the cause which projeas the duration, frequently long, of the existence properly so-called. See above, note 104.
124. According to the principle sdmagrim prdpya kdlam ca phalanti khalu dehindm, Divydvaddna, 54, passim.
125. Third opinion of the Vibhdsd.
126. Second opinion of the Vibhdsd, TD 27, p.
36lb8, that of Samadatta (? ). The heretics of the Kathavatthu: sattdham vd atWekasattddham vd tipphati. For the theories found in Tibet, Jaschke and Candra Das, sub voc. bar do:. . .
longer duration, ordinarily under 49 days . . . yet no more than 49 days.
of a shorter or
127. First opinion of the Vibhdsd [From this passage can we conclude that, according to Vasubandhu, the Vaibhasikas admit the opinions indicated in first place in the Vibhdsd? See note 153].
128. If an intermediate being must be reborn as a horse, then his actions will cause horses to mate out of season.
129. Ghosaka (Vibhdsd, TD 27, p. 36la6): If the desired father is encountered, and if the desired mother is not encountered, then the father will mate with another womaa
130. Yet Samghabhadra justifies the thesis that condemns Vasubandhu. The example of Kalmasapada, etc, shows that some actions, whose retribution in a certain realm of rebirth (gati) is determined, can give forth a diversity of births (upapatti).
Vydkhyd: na nikdyahheddd ekdksepakatvam htyate tatkarmanah ekajdttyatvdd gavydkrr tisamsthdndntardparitydgdc ca / gatiniyatdndm hi karmandm upapattivaicitryam drspam kalmd sapddddivad iti nasty esa dosa ity dearyasamghabhadrah.
According to the Tibetan version of the Vydkhyd: upapattipratyayavaicitryam.
131. This theory, which cannot but remind one of the ancient Gandharvas who were nymphomaniac Genies, passed into Tantric literature, see Candamahdrosanatantra, Chap, xvi, in Theorie des Douze Causes, 125.
Footnotes 509
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132. Males to the right, females to the left, Avaddnaiataka, L14; positions changed in the Chinese redactions of Chavannes, Cinq cent contes, i. 380.
133. We must compare the (Buddhist) medical theories of Vagbhata and Caraka, Windisch, BuddhasGeburt,48,andthePrafastapdda(V. S. S. ,1895),33-34
134. Vyakkyd: ekasmmneva ksane byam nirudhyateankurafcotpad^
135. Sanskrit redaction: valmika iti bhikso asya kdyasyaitad adhivacanam rOpina auddrikasya c&urrnahdbhm[ik]asyaodanakulindsopa<&asyai^ . . . Pali redaction, Majjhima, L144: vammikotikho bhikkhuimass'etamc&ummabMmikassakdyasya adhivacanam mdtdpettikasambhavassa odanakummdsupacayassaaniccucchddanaparima^
samadhammassa.
136. The first part of this formula Samyutta, ii. 178, CuUavagga, xii. 1. 3, Anguttara, ii. 54,
Theragdthd, 456, 575, Uddna, vi8, Nettippakarana, 11A.
137. Purvdcdryd yogdcdrd arydsangaprabhrtayah (Vydkhya). According to P'u-kuang, quoted by
Saeki, some Sautrantikas or Sarvastivadins.
138. 1 think that this is the meaning; but I do not wish to superimpose the versions of the Lotsava,
Paramartha and Hsuan-tsang onto the notes of the Vydkhya.
139. Samyukta, TD 2, p. 341b9; Jdtaka, v. 266: ete patanti niraye uddhapddd avamsira / ismam ativattdro samyatdnam tapassinam. For Urdhvapdda, avdkiiras, Rhys Davids-Stede sub. voc. avamsira, Suttampdta, 248, Samyutta, 148, etc This is not most commonly "a position characteristic of beings in Purgatory" (as Mahdvastu, iii. 455. 3), but the position of a being who falls into hell; the same for Manu, iii. 249, viii. 94.
According to the glosses of Saeki, the Rsis are the Buddhas, the ascetics (samyata) are the Pratyekabuddhas, and the penitents are the Bodhisattvas. The explanations of the hokaprajfidpti (Cosmologie, p. 239) differ.
athaktar - adhikseptar ~ apavaditar.
140. According to the Sutra quoted in note I42,we should read garbhasamkrdnti; but gabbdvakkanti, gabbe okkanti (Digha, iii. 103, 231, Ctuaniddesa, 304) and kdrikd 17 give garbhdvakrdnti. Va& Lotsava has'jug-pathroughout
141. Digha, iii. 103,231, Vibhdsd, TD 27, p. 863all.
Vibhdsd, p. 863all: There are four types of garbhdvakrdnti( ju t'ai Alp,Paramartha TD 29, p.
204al:*'<<o t'aijjfcftti ,entry into the womb):to enter into the womb without full consciousness, and to remain there, and to leave it in the same condition; to enter in full consciousness, to remain there and to leave it without full consciousness; to enter and remain there in full consciousness, but to leave without full consciousness; and to enter, to remain there, and to leave in full consciousness. Why create this Sastra? In order to explain (vibhaktum) the meaning of the Sutra. The Sutra teaches four garbhdvakrdntis. . . but it does not explain them. The Sutra is the support, the root of this Sastra. Desiring to say what the Sutra does not say, we make this Sastra. What is to enter, to remain, and to leave without full consciousness? Two ways. 1. He whose merit is small, at the moment of entry, produces error of ideas and resolution {samjHd, adhimoksa); he thinks, 'The heavens rain down. . . ". 2. He whose merit is great believes that he is entering into a palace. . .
Vibhdsd, TD 21, p. 863b8 and folL: There are five opinions on the four garbhdvakrdntis examined in descending order: the fourth, full consciousness upon entry,remaining,and leaving; the third, full consciousness upon entry andremaining;the second, full consciousness at entry; and the first, complete absence of full consciousness. According to the extract which Saeki gives: 1. the fourth: Bodhisattvas, third: Pratyekabuddhas, second: Paramita-Sravakas, first: all others. 2. second: Srotaapannas, Sakrdagamins. 3. Beings having pure knowledge and action, impure knowledge and action, no knowledge but pure action, neither pure knowledge nor pure actioa The four garbhdvakrdntis correspond to this dassificatioa When the first ones enter the womb, they are
? pure and free from all troubling tangibles; when they remain therein. . . ; when they leave it, the gate of their birth is open, easy, without pressure or obstacle: from whence it results that these beings do not lose their "mindfulness" for any moment {smfthnosa). (For beings of the following categories, the conditions of leaving, remaining and entering become successively bad; from whence "loss of mindfulness") In the order of Bodhisattvas, etc 4. The three good garbhavakrdntis are those which the Bodhisattvas take up in the course of the three asamkhyeyakalpas of their careers.
Buddhaghosa^D*g^,iii. l03 (Dialogues, iii. p. 98): fourth, omniscient Bodhisattvas; third, the two great Sravakas, Pratyekabuddhas, and Bodhisattvas; second, the twenty-four great Theras; first, persons in general.
142. According to Hsiian-tsang.
According to Samghabhadra: anddjjdtojanisyatejdyate cetyandajak, by virtue of Pdnini, 3. 2. 75
l43. In the case of full consciousness, how can one say that reincarnation or rebirth (pratisamdhi- bandha) takes place by reason of a defiled mind iklistacuta) (iii. 38)? Because the mind is defiled through affection for the mother, etc (mdtrsnehddi).
144. See Madhyamakdvatdra, 149, Museon, 1910,336.
145. Namely, the Samkhya and the Vai? esika.
146. Karikas 18 and 19 are quoted in the Itodhicarydvatdrapanjikd, ix. 15,73.
147. (Samyutta, 1206 (Jdtaka Commentary, iv. 496, Kathdvatthu, xiv. 2): Mahdniddesa, 120, Mahdvyutpatti, 190. Windisch, Buddhas Geburt, 87, compare the Nirukta, the Garbha-upanishad the Samkhya and medical sources.
Note that MMnda, 40, and Visuddhimagga, 236, treat of premature death, but omits the pasdkhd: "The embryo dies at the time of kalala. . . oighana, at one month, at two months. . . " In the Mahdniddesa: " . . . it dies at the time of pasdkhd: it dies when scarcely bora
The Sanskrit version (see Samyukta TD 2, p. 357c29) replaces the fourth line with: (rUpindriyanijdyante) vyahjandny anupurvafah. The "material organs" are the subtle parts of the eye, ear, nose, and tongue [=the eye properly so-called, that which sees. . . ]; the vyartjanas are the visible supports (adhisthdna) of the eye thus defined, etc, for it is by reason of its support that the organ properly so-called is manifested {abhivyajyate). (The organ of touch exists from the very beginning).
Onkalala,etc,p. 395-396,anda 154. TD14,no523.
According to the commentatorof the Kathdvatthu, xiv. 2, the organs of the eye, etc, appear after seventy-seven days.
According to a Mahayana commentary, there are eight embryonic states: 1. -5. kalaldvasthd. . . praidkhdvasthd, 6. kefalomdvasthd, 7. indriydvasthd, 8. vyanjandvasthd (the period when the supports of the mdrtyas are clearly manifested). In agreement with the Hlnayana commentaries, P'u-kuang and Fa-pao say that keia, ronton, nakha, etc, up to the moment when the mdriyas- vyanjanas are complete, all constitute the fifth state. But according to the Sarhmitiyas, hair, etc, are a sixth state.
148. We have tried, in Cosmologie bouddhique, p. 30, to translate the Tibetan here word for word. 149. The description of Majjhima, 1266 is more moderate: " . . . When he is born, his mother
nourishes him with her blood, for, according to the Vmaya, 'Oh Bhiksus, maternal milk is of blood. .
150. Compare Majjhima, 1266:. . . vuddhim anvdya paripdkam anvdya.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
Footnotes 511
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On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc. , on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences.
A different redaction, Divya, 1. 440: traydndm sthdndndm sammukhtbhavdt putra jayante duhitaras ca / katamesdm traydndm / mdtdpitarau raktau bhavatah samnipatitau / mdtd kalyd bhavati rtumati / gandharvah pratyupasthito bhavati / esdm traydndm . . . (The reading gandharvapratyupasthitd that Windisch retains, Geburt, p. 27, is certainly faulty: four Mss. have pratyupasthito).
Our text has garbhdvakrdntih, descent of the embryo (and not: ptardjayante. . . ); it places the
? qualities of the woman before the union of the parents; for the rest it follows the Dwya. Discussed in Vibhasa, TD 27, p. 363b2; kafya signifies "not sick"; details on rtumatl
On the Gandharva, see the sources mentioned in note 85. Also the remarks in Hist, de I'lnde
(Cavaignac, Hist, du Monde, vol iii), i. 287. Oldenberg, Religion du Veda, 209, has indeed shown that the Buddhist Gandharva is "the animated seed which, passing from an old existence to a new existence, waits and instantly grasps on to the act of generation in order to become an embryo, or garbha" (Against Hillebrandt, who makes the Gandharva a genie of fertility; same conception in Rhys Davids-Stede: the Gandharva "is said to preside over child conception. " Also against Pischel who makes the Gandharva an embryo). Gandharva is the "Veda-ized" or "Brahmanisized" name of the disembodied spirit as "primitives" conceived it.
93. According to the Lotsava. Hsiian-tsang: " . . . a Gandharva is made ready. If he is not the intermediate being, what will the Gandharva be? How could a dissolution of the former skandhas be made ready? If they do not read this text, how do they explain the AfvaldyanasMra}. . . " We are led to believe that the meaning is: "The school that we are combating pretends that the word gandharva signifies maranabhava or skandhabheda . . . "
Vydkhya: skandhabheda/ca pratyupasthita iti maranabhavah.
94. The Assaldyanasutta, Majjhima, ii. 157, gives a more archaic recension of our text.
95. Samyukta, 37. 20, Dirgha, TD 1, p. 51cl2, Digha, iii. 237; Koia, vi. 37.
Whatever we may think of the Antaraparinirvayin of the Kathdvatthu, viii. 2 and the
Puggalapanfiati (quoted below note 97), the definition that the Anguttara, ii 134, gives of this saint, presupposes a belief in intermediate existence (See below iii. 40c - 4la).
96. Madhyama, TD 1, p. 427all, Anguttara, iv. 70, Ko/a, vi40. I have compared the Sanskrit version, reproduced in full in the Vydkhya, with the Pali version, JRAS, 1906,446.
97. One should compare this explanation of the Vibhajyavadins with that of the PudgaUpaMati, 16. The Antaraparinibbayin realizes the path upapannam va samanatara apattam va vemajjham ayupamdnam: the Upaliaccaparinibbayin realizes the path atikkamitvd vemajjham ayupamdnam
upahacca. . . upahacca vdd kalakrtyam (According to the commentary, upahacca = upagantvd, thus "holds firm to the place of death"). Buddhaghosa,^/ Kathdvatthu, iv. 2 (If one can become an Arhat
by birth) reproaches the Uttarapathakas for substituting upapajjaparinibbdyin for upahacca-.
98. There is premature death (antardmarana) in Arupyadhatu; thus a being of Arupyadhatu can enter into Nirvana before having completed his thousands of kdpas of existences in Arupyadhatu.
99. For an explanation of this iloka, see Cosmologie bouddhique, 141,235, Anguttara, iv. 422.
100. Hsiian-tsang: After a long time (gloss: after 900 years) the sovereign master of the Law has entered into Nirvana; the great generals of the Law (Gloss: Sdradvatiputra, etc) have also entered intoNirvanna . . .
101. Madhyama, TD 1, p. 620cll; Majjhima, i. 332, where we have Kakusandha and Vidhura (Vidura=mkhas mgu); Theragdthd, 1187 (with the variants Vidhura and Vidura). Mrs Rhys Davids, "Dussi is a name for Mara in a previous life"; the Vydkhya: dUsindma mdrah.
We may recall that a heretic of the Kathavatthu, viii. 2, thinks that existence in hell is not preceded by an intermediate existence.
102. Hsiian-tsang: Or rather, who does not admit that antardbhava is "arising"? The word "infernal, hellish being" also designates antardbhava; when antardbhava is produced immediately following a death of existence, one can also speak of arising (upapatti), because it is the means of the arising. The Sutra says that the criminal is immediately born as a "hellish being"; it does not say that at this moment there is an arising of existence.
103. Samyukta, TD 2, p. 403c6, Vibhasa, TD 27, p. 356c21.
Version of Hsiian-tsang: "Desiring to go on the road to the east, you do not have any provisions;
Footnotes 507
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desiring to stop, there is no stopping place in the interval" RecensionofDhammapada251:upanUavayovaddnisi/ sampaydtosiYamassasantike/ vdso
pi ca te n'atthi antard / pdtheyyam pi catena vqjati.
104. On the action which projects the intermediate existence, etc, iv. 53a. Same doctrine attributed to the heretics in the Kathdvatthu, viii. 2 (p. 106): 'There is no particular action which produces intermediate existence. . . "
105. Suppose, says Hsuan-tsang that there are five embryos which give rise to five antarabhavas, each one calling for a different realm of rebirth; thus one says that these five antarabhavas, although formed in a single womb, do not touch one another nor burn one another.
106. The Vyakhyd: "By reason of the transparence (acchatvdt) of the body (dtmabhdva) of intermediate beings, there is no reciprocal adherence (anyonyam): thus no burning. . . It is for this reason that the womb is not burned"
107. This constitutes a Trisahasramahasahasra (iii. 74), that is to say, a buddhaksetra.
108. After the beginning of the "one hundred kalpas," iv. 108.
109. The Vyakhyd quotes, in full, a recension of the dreams of Krkin which may be compared with the recension of the Mah&asakas, TD 22, number 1421, in Chavannes, Cinq cents contes, iL343.
On the dreams of Krkin, Burnouf, Introduction, 565; Feer, Cat. des papiers de Burnouf, 65; Tokiwai, Studien zum Sumdgadhdvaddna (Darmstad, 1898); Minayev, Recherches, 89; Oldenbourg, Zapiski, 1888,/&45,1893,509; notes in Cosmologie bouddhique, 2bl. Many points of contact with the dreams of Bimbisara, for example I-tsing, Takakusu, 13; Chavannes, ii. 137.
Dreams of the mother of an Arhat and of a Cakravartin (elephant, etc) SBE xxii, 231,246. 110. The same master is quoted iii. 59a-c, where we have grouped some references.
111. Hsiian-tsang: "There is no reason to explain this text because it is not in the Three Pitakas, and because the authors of these stanzas go beyond the Truth (? ). "
Paramartha: "This is not in the Sutra. . . this is merely an arrangement of words. Wise men desire to arrange the meaning in Sastras . . . "
Vasumitra says: The Mahasamghikas think that the Bodhisattvas do not take up the nature of kalala, arbuda, etc; that they enter into the womb having become great elephants; that they are born by cutting open the womb. In the same way, Bhavya, for the Ekavyavaharikas (Wassilief, 236, Rockhill, 188).
112. Vibhdsd, TD 27, p. 362bl4.
113. The Bhiksuni dkar mo, or hsien-pai ^-^i i according to Hsiian-tsang; shu-ko-lo $$Rliii in Paramartha. Avaddnafatakd, ii. 15 (73).
Translated according to Paramartha who expands the original. Hsiian-tsang: "From world to world, she has autogenous clothing which never leaves her body and which transforms itself according to the seasons, until finally, at Nirvana, the clothed body will be burned. " (Compare the story of &anavasa, Hsiian-tsang, Julien, i. 39, quoted in Przyluski, Funerailles, 111; and that of Nagasena, Dernieville, MUinda, 80).
The Pali sources (Therigdthd, 54, Sarhyutta, 1512) have nothing similar.
114. These four bhavas are enumerated in Mahavyutpatti, 245,1271, with maranabhava placed
first.
115. Vyakhyd: suviiuddham ity ekjdafadivyacaksurapaJksdlavarjitam. These eleven apaksdlas are, according to the Sutra, vicikitsd, amanasikdra, kdyadausfulya, stydnamiddha, auddhatya, atydrabhya- vtrya, audilya, chambitatva, ndndtvasampSd, abhijalpa, atidhydyitvam jneyesu.
116. Vibhdsd, TD 27, p. 364b8. Do intermediate beings see one another? Yes. Who sees whom? There are different opinions. According to certain masters, hellish intermediate beings see only
? hellish intermediate beings. . . heavenly intermediate beings see only heavenly intermediate beings. According to other masters, animal intermediate beings see hellish and animal intermediate beings . . . According to other masters, the five classes see the five classes.
117. According to the heretics of the Kathavatthu: satto dibbacakkhuko viya adibbacakkhuko iddhimd viya aniddhhnd. . .
118. His body is accha, viii. 3c.
119. The Vibhdsd discusses this point, TD 27, p. 360a9. According to the Darstantikas, it is false that an intermediate being cannot change his Dhatu, his realm of rebirth, or the place of his new existence. All of the actions which comprise the five dnantatyas can be "changed. " . . . An intermediate being who goes to be reborn into the Fourth Dhyana can generate a false view; he is then destroyed and is immediately replaced by a hellish intermediate being . . .
120. The Lotsava and Paramartha omit the grammatical explanation which is partially translated by Hsiian-tsang. Dhdtupdpha, L615, arva himsdydm. fakandhu, vi 1. 94.
121. Alpeidkhya, that is to say, anuddra hinavifyaWe have ispa itiiah / alpa iio'lpeiah / alpeia dkhydyasya so'lpefakhyak. Trenckner, Milinda, 422 (-appaparhdra). Hsiian-tsang: "of little merit," Paramartha: "of little merit-virtue. "
122. This is the fourth opinion expressed in the Vibhdsd, TD 27, p. 361bl4; the others are below under b, c, d. Vasubandhu prefers this fourth opinion according to the Chinese commentators.
123- We understand that an intermediate being can last a very long time since it is projected by the cause which projeas the duration, frequently long, of the existence properly so-called. See above, note 104.
124. According to the principle sdmagrim prdpya kdlam ca phalanti khalu dehindm, Divydvaddna, 54, passim.
125. Third opinion of the Vibhdsd.
126. Second opinion of the Vibhdsd, TD 27, p.
36lb8, that of Samadatta (? ). The heretics of the Kathavatthu: sattdham vd atWekasattddham vd tipphati. For the theories found in Tibet, Jaschke and Candra Das, sub voc. bar do:. . .
longer duration, ordinarily under 49 days . . . yet no more than 49 days.
of a shorter or
127. First opinion of the Vibhdsd [From this passage can we conclude that, according to Vasubandhu, the Vaibhasikas admit the opinions indicated in first place in the Vibhdsd? See note 153].
128. If an intermediate being must be reborn as a horse, then his actions will cause horses to mate out of season.
129. Ghosaka (Vibhdsd, TD 27, p. 36la6): If the desired father is encountered, and if the desired mother is not encountered, then the father will mate with another womaa
130. Yet Samghabhadra justifies the thesis that condemns Vasubandhu. The example of Kalmasapada, etc, shows that some actions, whose retribution in a certain realm of rebirth (gati) is determined, can give forth a diversity of births (upapatti).
Vydkhyd: na nikdyahheddd ekdksepakatvam htyate tatkarmanah ekajdttyatvdd gavydkrr tisamsthdndntardparitydgdc ca / gatiniyatdndm hi karmandm upapattivaicitryam drspam kalmd sapddddivad iti nasty esa dosa ity dearyasamghabhadrah.
According to the Tibetan version of the Vydkhyd: upapattipratyayavaicitryam.
131. This theory, which cannot but remind one of the ancient Gandharvas who were nymphomaniac Genies, passed into Tantric literature, see Candamahdrosanatantra, Chap, xvi, in Theorie des Douze Causes, 125.
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132. Males to the right, females to the left, Avaddnaiataka, L14; positions changed in the Chinese redactions of Chavannes, Cinq cent contes, i. 380.
133. We must compare the (Buddhist) medical theories of Vagbhata and Caraka, Windisch, BuddhasGeburt,48,andthePrafastapdda(V. S. S. ,1895),33-34
134. Vyakkyd: ekasmmneva ksane byam nirudhyateankurafcotpad^
135. Sanskrit redaction: valmika iti bhikso asya kdyasyaitad adhivacanam rOpina auddrikasya c&urrnahdbhm[ik]asyaodanakulindsopa<&asyai^ . . . Pali redaction, Majjhima, L144: vammikotikho bhikkhuimass'etamc&ummabMmikassakdyasya adhivacanam mdtdpettikasambhavassa odanakummdsupacayassaaniccucchddanaparima^
samadhammassa.
136. The first part of this formula Samyutta, ii. 178, CuUavagga, xii. 1. 3, Anguttara, ii. 54,
Theragdthd, 456, 575, Uddna, vi8, Nettippakarana, 11A.
137. Purvdcdryd yogdcdrd arydsangaprabhrtayah (Vydkhya). According to P'u-kuang, quoted by
Saeki, some Sautrantikas or Sarvastivadins.
138. 1 think that this is the meaning; but I do not wish to superimpose the versions of the Lotsava,
Paramartha and Hsuan-tsang onto the notes of the Vydkhya.
139. Samyukta, TD 2, p. 341b9; Jdtaka, v. 266: ete patanti niraye uddhapddd avamsira / ismam ativattdro samyatdnam tapassinam. For Urdhvapdda, avdkiiras, Rhys Davids-Stede sub. voc. avamsira, Suttampdta, 248, Samyutta, 148, etc This is not most commonly "a position characteristic of beings in Purgatory" (as Mahdvastu, iii. 455. 3), but the position of a being who falls into hell; the same for Manu, iii. 249, viii. 94.
According to the glosses of Saeki, the Rsis are the Buddhas, the ascetics (samyata) are the Pratyekabuddhas, and the penitents are the Bodhisattvas. The explanations of the hokaprajfidpti (Cosmologie, p. 239) differ.
athaktar - adhikseptar ~ apavaditar.
140. According to the Sutra quoted in note I42,we should read garbhasamkrdnti; but gabbdvakkanti, gabbe okkanti (Digha, iii. 103, 231, Ctuaniddesa, 304) and kdrikd 17 give garbhdvakrdnti. Va& Lotsava has'jug-pathroughout
141. Digha, iii. 103,231, Vibhdsd, TD 27, p. 863all.
Vibhdsd, p. 863all: There are four types of garbhdvakrdnti( ju t'ai Alp,Paramartha TD 29, p.
204al:*'<<o t'aijjfcftti ,entry into the womb):to enter into the womb without full consciousness, and to remain there, and to leave it in the same condition; to enter in full consciousness, to remain there and to leave it without full consciousness; to enter and remain there in full consciousness, but to leave without full consciousness; and to enter, to remain there, and to leave in full consciousness. Why create this Sastra? In order to explain (vibhaktum) the meaning of the Sutra. The Sutra teaches four garbhdvakrdntis. . . but it does not explain them. The Sutra is the support, the root of this Sastra. Desiring to say what the Sutra does not say, we make this Sastra. What is to enter, to remain, and to leave without full consciousness? Two ways. 1. He whose merit is small, at the moment of entry, produces error of ideas and resolution {samjHd, adhimoksa); he thinks, 'The heavens rain down. . . ". 2. He whose merit is great believes that he is entering into a palace. . .
Vibhdsd, TD 21, p. 863b8 and folL: There are five opinions on the four garbhdvakrdntis examined in descending order: the fourth, full consciousness upon entry,remaining,and leaving; the third, full consciousness upon entry andremaining;the second, full consciousness at entry; and the first, complete absence of full consciousness. According to the extract which Saeki gives: 1. the fourth: Bodhisattvas, third: Pratyekabuddhas, second: Paramita-Sravakas, first: all others. 2. second: Srotaapannas, Sakrdagamins. 3. Beings having pure knowledge and action, impure knowledge and action, no knowledge but pure action, neither pure knowledge nor pure actioa The four garbhdvakrdntis correspond to this dassificatioa When the first ones enter the womb, they are
? pure and free from all troubling tangibles; when they remain therein. . . ; when they leave it, the gate of their birth is open, easy, without pressure or obstacle: from whence it results that these beings do not lose their "mindfulness" for any moment {smfthnosa). (For beings of the following categories, the conditions of leaving, remaining and entering become successively bad; from whence "loss of mindfulness") In the order of Bodhisattvas, etc 4. The three good garbhavakrdntis are those which the Bodhisattvas take up in the course of the three asamkhyeyakalpas of their careers.
Buddhaghosa^D*g^,iii. l03 (Dialogues, iii. p. 98): fourth, omniscient Bodhisattvas; third, the two great Sravakas, Pratyekabuddhas, and Bodhisattvas; second, the twenty-four great Theras; first, persons in general.
142. According to Hsiian-tsang.
According to Samghabhadra: anddjjdtojanisyatejdyate cetyandajak, by virtue of Pdnini, 3. 2. 75
l43. In the case of full consciousness, how can one say that reincarnation or rebirth (pratisamdhi- bandha) takes place by reason of a defiled mind iklistacuta) (iii. 38)? Because the mind is defiled through affection for the mother, etc (mdtrsnehddi).
144. See Madhyamakdvatdra, 149, Museon, 1910,336.
145. Namely, the Samkhya and the Vai? esika.
146. Karikas 18 and 19 are quoted in the Itodhicarydvatdrapanjikd, ix. 15,73.
147. (Samyutta, 1206 (Jdtaka Commentary, iv. 496, Kathdvatthu, xiv. 2): Mahdniddesa, 120, Mahdvyutpatti, 190. Windisch, Buddhas Geburt, 87, compare the Nirukta, the Garbha-upanishad the Samkhya and medical sources.
Note that MMnda, 40, and Visuddhimagga, 236, treat of premature death, but omits the pasdkhd: "The embryo dies at the time of kalala. . . oighana, at one month, at two months. . . " In the Mahdniddesa: " . . . it dies at the time of pasdkhd: it dies when scarcely bora
The Sanskrit version (see Samyukta TD 2, p. 357c29) replaces the fourth line with: (rUpindriyanijdyante) vyahjandny anupurvafah. The "material organs" are the subtle parts of the eye, ear, nose, and tongue [=the eye properly so-called, that which sees. . . ]; the vyartjanas are the visible supports (adhisthdna) of the eye thus defined, etc, for it is by reason of its support that the organ properly so-called is manifested {abhivyajyate). (The organ of touch exists from the very beginning).
Onkalala,etc,p. 395-396,anda 154. TD14,no523.
According to the commentatorof the Kathdvatthu, xiv. 2, the organs of the eye, etc, appear after seventy-seven days.
According to a Mahayana commentary, there are eight embryonic states: 1. -5. kalaldvasthd. . . praidkhdvasthd, 6. kefalomdvasthd, 7. indriydvasthd, 8. vyanjandvasthd (the period when the supports of the mdrtyas are clearly manifested). In agreement with the Hlnayana commentaries, P'u-kuang and Fa-pao say that keia, ronton, nakha, etc, up to the moment when the mdriyas- vyanjanas are complete, all constitute the fifth state. But according to the Sarhmitiyas, hair, etc, are a sixth state.
148. We have tried, in Cosmologie bouddhique, p. 30, to translate the Tibetan here word for word. 149. The description of Majjhima, 1266 is more moderate: " . . . When he is born, his mother
nourishes him with her blood, for, according to the Vmaya, 'Oh Bhiksus, maternal milk is of blood. .
150. Compare Majjhima, 1266:. . . vuddhim anvdya paripdkam anvdya.
151. Note of Saeki: The author refutes the Mahl&asakas who admit that there is a beginning, one
eternal cause, of effects without causes; see above note 19.
152. In karikas 20 to 24 Vasubandhu defines dvasthika or "static" pratityasamutpdda (see 25a), the series considered in twelve successive states (avasthd, daid).
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On the three parts or "sections" (kdnda) and the three "paths" (vartman), a theory common to the two scholars, see Deux notes sur le Pratftyasamutpada (Congres d'Alger, 1905); Shwe Zan Aung, Compendium, 259; ThSorie des douze causes, Gand, 1913, p. 34-38; the Sanskrit source is the Jfidnaprasthdnas'dstra.
Sarhghabhadra (Nydydnusdra) establishes that the causal series is both internal and external,-- the kalaia, etc. , on the one hand; the seed, etc, on the other: this is what is termed Pratftyasamutpada (Comp. Sdlistambasutra, Theoriedes douze causes, p. 73). Pratftyasamutpada is thus not only the twelverf>>g<ajr. How do we know this? By the Sastra {prakarana, below,p. 405 line
2) which says, "What is pratftyasamutpada? All the conditioned dharmas. " Indications vary elsewhere in the same Sutra. Sometimes twelve bhavdngas are enumerated, for example in the ParamdrthaiUnyatdsmra,etc;sometimeseleven,forexampleintheChih-shihchmg^^f^ (Jndna- vastu-sUtra = Samyutta, ii. 56), etc; sometimes ten, as in the NagaropamddisMra (Divya, 340); sometimes nine, as in the Mahdniddnaparydyasutra; sometimes eight, as in the Sutra which says, "The &ramanas and Brahmanas who do not truly know the nature of the dharmas. . . " Such are the differences.
