samgha of
followers
(p'eng-tang J$|?
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
The Tibetan Uddnavarga has phal-cher.
138. Khema, Divya: iresfha; Uddnavarga and the principal Chinese versions.
139. Vydkhyd' Akriyaydm akarane ntyama ekdntatd akrrydntyamah / so'karanasamvarah akara- nalaksanahsamvarah/ nasamdddnikahsamvaraityarthaJh/ sacaSautrdntikanayendvasthdviiesa eva/ Vaibhdsikanayena tu iUdngam avijnaptir iti
See above note 24, some references to the Pali sources, setughdtavirati = samuuhedavirati, sampattavirati, samdddnavirati; p. 48, the distinction between samdddnaiua and dbarmatdprd- tHambhikaiua. The Abhidhamma has many points of similarity with the Abhidharma, but the correspondence is not perfect.
The Vaibhasikas attribute pure samvara, or restraint, to an Aryan (iv. l7c); this samvara is not simply akarana, but a certain rupa, avijfiapti, a setu (see note 24); the Sautrantikas do not admit the existence of avijfiapti: for them the series of the Aryan has become incapable of certain actions (see note 145), the seeds of these actions having been eliminated: akaranasamvara, an immovable avijfiapti which the Vaibhasikas postulate, is not a thing in and of itself but is akriyaydm ekdntatd, a certain abstention resulting from a transformation of the personality.
140. Hsiian-tsang: "They have not, with respect to the series of all beings, said, "I renounce incontinence. '" Paramartha: "They have not, with respect to this series (asmdt samtdndt), said, 1 renounce
141. Hsiian-tsang translates: "If lying is authorized, he would transgress all the rules. Having transgressed the rules, at the time when he is interrogated,--if lying has been authorized,--he would say, 1 have not done it,' and because of this there would be many transgressions of the rules. Also the Blessed One, desiring that one uphold the rules, places the renouncing of lying in all of the rules, asking, 'How could an Upasaka, if he violates the rule, declare it himself and prevent new transgressions? '"
Compare the Sutra to Rahula on lying, Majjhbna, 1415; the edict of Bhabra. 0
142. Pratiksepanasdvadya,pratisedha? ,prajnapti,inoppositiontowhatisatransgressionbyits very nature or prafertisdvadya. This is transgression of one who does a forbidden action, because he does not respect the law (idsana) of the Blessed One (iv. l22c).
143. On jalogi, see ConcUes bouddhiques, Muston, 1905, p. 290; Levi,/^j. 1912, ii. p. 508.
144. The text is quoted in the Vydkhyd: Mdm idstdram uddiiabdhih kuidgrendpi madyam na patavyam. In Divya, 191, we have: mdm bho bhiksavah idstdram uddiiabdhir madyam apeyam
Footnotes 12b
? 724 Chapter Four
adeyamantatahkuidgrendpi,whichSpeyercorrectstouddifya[bhavajdbhir. . . Huber,Sourcesdu Divya, BEFEO, 1906,31, sanctions this correction, and shows the relation of the Dwya with the 79th prdyaicittika.
The Blessed One not only forbids strong liquor in inebriating quantities (madantya). For the sick Upasaka who consents to eat dog meat but not to drink wine, and who quotes the "Sutra of the House," see Sutrdlamkdra, Huber, 434. Chavannes, Cinq cents contres, iii. 14.
Four upakkilesas: surdmerayapana, methuna, jdtarupa, and micchajiva {Anguttara, ii. 53, AtthasdUni, 380).
145. See above p. 604. If one puts milk mixed with alcohol into their mouths, the milk would enter their mouths, but not the alcohol, Sumangalavildsini, p. 305.
146. Mdo (Csoma), xxvi, 425.
147. Four kdyaduicaritas, killing, stealing, forbidden sex, and surdmaireyapramddasthdna. Alcohol
is missing from the classical lists of the kdyaduicaritas, Mahdvyutpatti, 91, etc
148. Hsuan-tsang translates: "because, by reason of the transgression of this rule, one would commit a transgression which is by its nature a transgressioa" The Vydkhyd says: If drunk but once, strong liquor is mortal {vyasambhavet\ for the Blessed One said: trim sthdndnipratisevamdnasya ndsti trptir vd alamtd vd parydptir vd / madyam abrahmacaryam stydnamiddham ceti. Same teaching in Anguttara, 1261 {soppassa bhikkhave papisevandya natthi titti, surdmerayapdnassa. . . , methunadhammasamdpattiyd. . . ).
149. The same quantity of madya is madaniya or non-madantya depending upon circumstances. 150. The five balas of the&aiksas are iraddhd, virya, hri, apatrdpya, andprajfid. The order differes in
Anguttara, 111. 1.
151. Vydkhyd: Yadi hrhnattvdt tadanadhydcaranam ajfidtam udakddwat kasmdn na pibanti.
152. The Nandikasutra says: surdmakeyafnadyapramddasthdnendsevitena bhdvitena bahuUkftena kdyasya bheddn narakesupapadyate. Compare Digha, 111182: suramerayapramadafthananuyogo apdyaniko; the same forf&appamddafphdna.
153. Digha, iii. 195,235, Anguttara, iii. 212, Samyutta, ii. 167.
154. Notes of Palmyr Cordier.
a) Surd = anndsava. Vydkhyd: Anndsava iti tandulakrtah. Rice beer or alcohoL This is what
Hemadri says ad Aspdngahrdaya 1. 5. 67: fdlipispakrtam madyam. This is also confirmed by the VaiduryakabhasyaortheautOcommentaryofVagbhata,wheresurd='bru-chan=gro-chan,cereal beer, wheat beer, grain alcohol, in conformity with the Mahdvyutpatti, 23036 where surd = 'bru'i chan (Amarakofa, 2. 10. 39, surd = chaw).
Surd = arrack or raki (rice aquavit, a Persian word Sanskritized under the form of akra, a word which is missing, in this sense, in non-medical dictionaries).
b) Maireya = dravydsava (rdzas las sbyar ba'i btun bo) - tafia. Vydkhyd: Dravydsava itikssurasadikrtah.
According to Arunadatta's commentary on the Aspdngahrdaya, 1. 7. 40, maireya=kharjUrdsava ~ alcohol from dates. The Vaiduryakabhasya explains bu ram chan = rum or tafia; whereas Candranandana (Paddrthacandrikd) and Hemadri say dhanydsava = alcohol from grains. Mahdvyutpatti,250. 58, sbyar ba'i chan; Amarakoia, 2. 10. 42, makes maireya the synonym of dsava {me-tog chan), a liqueur from flowers (of Lythrum fruticosum, etc) and of sldhu {bur chan); rum, tafia.
c) PUgaphalakodravddayo'pi . . . Vydkhyd: Adifabdena nispdvddayo'pi grhyante [MSS. 0
nesydva ].
PUgaphala, arecanut(arecacathecu,palm). Sanskritsynonyms,pugiphala =kramuka=pohala=
guvdka. Mahdvyutpatti,231-34,Pugaphala-glagorsho ia-kramuka,Aspdngahrdaya,4M25 and ? nighanpu, 121. Amarakoia, 3v4/3. 21 goyu.
? Kodrava, tsi-tsi, Asfdnganighantu, 198; Sarat Candra, tsi tse tsi tsi; Mahavyutpatti, 228. 14 ci thse. Nispava, common lablab (a type of bean). Missing in the Mahavyutpatti and, at least in the botanical sense, in the Amarakosa.
155. According to the Vaibhasikas, the preparation, the chief action and the consecutive action of undertakingthePrdtimoksadiscipline(iv. 69c-d)haverespectivelyfortheirpurposeto"bind"the preparation, the chief action and the action consecutive to murder, etc The preparation of the Prdtimoksa considers the preparation of killing, to which it is opposed, and says to it in some manner: "I bind you (samvrnomi); do not arise! "
156. An important point in the theory of the existence of the past and the future, v. 25 (see also i. 34d, trans, p. 99).
157. Compare Yogasutra, ii. 31. We see, Divya, p. 10, that the butcher of sheep, taking up the obligation of morality (sHasamdddna) for the night, obtains great benefits: a daytime hell, a nocturnal paradise.
158. The Tibetan has: "relative to former beings who, having become Buddhas, have entered into Nirvana. "
159. 'To kill sheep"; to kill is translated by gsod.
"Elephant-driver," ndgabandhakd hastipakdh (Vydkhyd). dan po che 'chor ba or 'thser ba,
"he who hunts with an elephant, who torments an elephant" (compare the gaddhabddhin of CuUavagga, L32).
"Slaughterer of fowl," kukkufdn ghnantiti kaukkufikdh, (Vydkhyd); compare Mahavyutpatti, 286. 93, khyi 'chor ba or 'thser ba: "he who hunts with dogs, who torments dogs" through confusion of kukkura with kukkufa (? ).
Vdgurika, according to Mahavyutpatti, 186. 92 (rgyas 'chor ba = he who hunts with a net) and Amarakoia, 2. 10. 27 (vdgurd=ridvags'dzin= mrgabandhini;vdgurika = bya brffiba =jdlika = bya rgya pa) which means "poacher, trapper. " But the Vydkhyd makes an animal of vdgurd:pampd (? ) noma prdnijdtir vdgurdkhydtdm ghnantiti vdgurikdh and the Tibetan version transcribes (ba gu ri
'chor ba).
Compare the lists of Anguttara, L251, iL207, iii. 303,383.
160. Chavannes, Cinq cents contres et apologues, iii. p. 117, no. 415 (TD 4, number 203).
161. Paramartha: "One obtains lack of restraint in two ways: through personal action, and through
approval"
162. See iv. 4lc-d
163. According to the Chinese versions. The orginal has: "I shall constantly give food for a day, a month, a fortnight (tithibhakta, ardhamdsabhakta).
Vydkhyd: Adiiabdena mandalakaranddi grhyate (see below note 182). 164. Compare Mahdvagga, ii. 36. 1, etc; Pdrdjika, i. 8. 2.
165. Mahdvyupatti, 266. 16. Patanty aneneti pataniyam. These are the four Pdrdjikas: unchastity, stealing of a certain importance (yathoktapramdnam adattdddnam), killing of a human being (manusyavadha\ and lying relative to one's supernatural powers (uttamnanusyadharmamfsdvdda) (Finot, . M. r. 1913, ii. 476). See some instructive glosses in Wieger, Bouddhisme chinois, I p. 215 (1910). On the word Pdrdjika, see S. Levi? Mj. 1912, ii. 505, and Wogifosu&,Bodhisattvabhami, p. 36.
166. The Vydkhyd mentions an argument taken from Scripture. It says in the Vinaya: "An immoral (duhiUa) monk who gives advice (anuidsti) to a nun commits (dpadyate) a samghdvas'esa transgression. " Now "immoral" means "guilty of a Pdrdjika," for the text opposes a. prakrtisthah
Footnotes 725
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fUavanmovk to an immoral monk. Thus the monk guilty of a Pardpka remains a monk, since he can be rendered guilty of a samghdvaiesa. Vinaya uktam /^duhsllai ced bhiksur bhiksunim anuidsti
samgbdvas'esamapadyata Hi / Spannapardpko hi bhiksur duhfilo'bbipreto ndndpantiapdrdjikab prakrtisthab Mavan Hi viparyayepa vacandt / ato'vagamyate / asty asya duffsHasydpi sato bhiksubhavo yasmdt samghdvafesam apadyata ity uktam Hi
167. This text (the SarvSstivadin Vinaya In Ten Recitations, TD 23, p. 157a7-b2) has passed into Mahdvyutpatti 278: abbiksub aframanah, afdkyaputftyaff, dhvasyate bhikfubhdpdt, hatam asya bhavati frdmanyam mathHam patHam pardjHam, apratyuddhdryam asya bhavati irdmanyam, tadyathd tdlo mastakacchhmo'bhavyo haritatvdya / duhillab papadharmo'ntahp&ir avasmtak kafambakajdtafc.
Compare KsHigarbhas&ra in Siksasamuccaya, p. 67. On kaiambaka, below p. 615.
168. All the editions of the Mahdvyutpatti, 270. 37-40.
169. The regularly ordained Bhiksu (jn^pticaturthopasampanna), 270. 41.
Samghabhadra (TD 29, p. 557cl4) recalls that there are five samghas: 1. samgha with modesty,
2. samgha of speechless sheep, 3.
samgha of followers (p'eng-tang J$|? ) 4. samgha in the popular meaning of the word (lokasamvrtisamgha = sammutisamgha), and 5. samgha in the proper sense of the word (paramdrthasamgha = dakkhineyyasamgha).
170. Compare Pdrdjika, 18. 1:. . . ayam (tSatticatutthena upasamparmo) imasmim atthe adhippeto bhikkhS ti. Vasubandhu: asmtms tv arthe. . .
171. See note 167; Vibhasa) TD 27, p. 356b25; this comparison,'mMafibima,1250,5^,464,112%, refers to the defilements.
172. Compare Cuttavagga, L25. 1, Vinaya Texts, iii p. 120.
173. Kdrantfava,Mahavyutpatti,22823,anherbthatresembles theyava
Kdfambaka, Mahdvyutpatti, 278. 16; also Kafmabakajdta (Siksasamuccaya, p. 67,Asfasdbasrikd,
p. 181), kafambuka, ka/ambuka (Wogihara) = pMikasfham.
Utplavi (? ) noma vnhimadhye'bhyantaratandulavihinab (Vydkbyd). The orginal has: atho
paldvinam, as the Pali shows: Anguttara, iv. 169 and Suttanipdta, 281 quoted in Milmda, 414: kdrandavam niddhamatha kasambum apakassatha tato palape vdhetha assamane samanamdnine.
174. The Cundasutta in the Uragavagga; Mahdvyutpatti, 223. 55-58; mdrgapna (Samyutta, i. 187), according to the Vydkbyd, the A? aiksa and the Saik$a; according to Saeki, the Buddha and the Pratyekabuddhas; mdrgadais'ika, the Buddha or Sariputra, etc; mdrgapvtn, Nanda, etc, according to Saeki(margejwatisTlavdnbhiksurmdraganimittamjwandt). Vibhdsd, TD27,p. 34lc6. Anguttara, iv. 169, samanadusisamanapddpo samandkdrantfeva.
175. Mahdvyutpatti, 270. 10, Sotrdlamkara, xL4. Vydkbyd: a* monk, through extensive lust, is rendered guilty of unchastity (striydabrabmacaryam krtvd); immediately alarmed (jdtasamvega) he thinks, '1 have committed a frightful (kasfa) action," without a single thought of hiding his crime arising within him, he approaches (upagamya) the Sangha and confesses: '1 have done this transgression. " On the instructions of the Sangha (dryasamghopade/dt), he carries out his penance (dandakarma kurvdnah) which consists of abstaining from contact with the Bhiksus (sarva- bhikfvanavakrdntikatva), etc He is called a fikfddattaka. If his immorality destroys his quality of Bhiksu, he will no longer be a Bhik? u, or a penitent Notice too that he is not to receive a new ordination. According to the glosses of Yuan-hsien (quoted by Wieger), the penitent is placed after the monks, but before the novices; he does not take part in ecclesiastical actions; but he will be rehabilitated if he becomes an Arhat
176. Milmda, p. 257, has some curious theories on the privileges that an immoral Bhiksu still maintains.
177. The good of the sphere of Dhyana belongs to the gods of higher spheres and to the ascetics who, here below, cultivate the Dhyanas.
? 178. The acquisition of the pure discipline is not mentioned as a cav^ of the abandoning of the lack of restraint; for the discipline of Dhyana always precedes pure discipline.
179. The masters of Gandhara; Samghabhadra (TD 29, p. 566c27) accepts this opinion. 180. The Kaimirians. Vibbdsd, TD 27, p. 608b24
181. When one says: Mam samdddnena; in other words pratydkhydnavacanena.
182. Avijfiapti is lost for one who does not act according to his undertaking, yathdsamdttam akurvatah.
Vydkbyd: Tadyatbd buddham avanditvd mandalakam akrtvd vd na bhoksya iti tadakrtvd bhuHjdnasya. . . IntheBbiksunikarmavdcand(BulletinoftheSchoolOrientalStudies, 1920,p. 128) there is mentioned the trimandaL which is constructed before the taking of refuge. De La Vallee Poussin thought that this trimandda was the trkatnamanaala mentioned in the ritual of the Bodhisattvas (Adikarmapradipa, in Bouddbisme, Etudes et MatSriaux, 1989, p. 206).
183. Paramartha transcribesyantra (yen-to-lo%? %? ](? . ). "Etc" refers to /astro, visa, etc
184. Vydkbyd: One should say that the vijfiapti, which has given rise to this avijnapti, is abandoned at the same time that it is, for its prdpti is cut off by these six causes. But there can be avyfiapti without a vijfiapti, as we see from iv. 67; and [elsewhere], one speaks of the avijfiapti as if one were speaking of the vijfiapti. According to others, the prdpti of a vijnapti included in neither-restraint- nor-lack of restraint does not continue (anubandhim); thus the author does not here have to occupy himself here with the abandoning of vijnapti.
185. Further, in certain cases, by detachment from kdma (vairdgya):for example good dissatisfaction (kuiala daurmanasyendrtya, iil, trans, note 79).
186. All the kle/as are upaMeias, but not all upakleias are kle/as. See v. 46. 187. Mabdvyutpatti, 271. 13-20.
188. The Theravadins (Katbdvatthu, iil 10) maintain that there are no precepts among the gods because there is no lack of restraint among them. See below iv. 44a-b.
189. By reason of their mdndya.
190. Not the Prdtimoksa discipline, because the gods do not have samvega, terror-disgust.
191. The Tibetan version of the Bbdfya skips this Karika.
By the practice of dbydndntara (viii. 22-23) one is reborn in the elevated part of heaven of the
Brahmapurohitas, which is called dhyandntarika, where the Mahabrahmas dwell (il41d; iii. 2d). But birth among the Mahabrahmanas is an obstacle {dvarana) (iv. 99), for entry into the Path and the pure precepts which make up the Path are impossible for Brahma, who thinks that he is svayambhU, self-created; etc (vi. 38a-b).
192. Paramartha: The pure precepts among the gods of Kamadhatu and Rupadhatu, with the exception of the dhydndntarikas and the asamjfiisattvas, and among the gods of Arupyadhatu. . . The gods born in Arupyadhatu virtually possess the restraint of ecstasy and the pure precepts, but not at the present time.
193. The Abbisamaydlamkdfdloka, ad Asfasdbasrikd, p. 62, quotes the Abhidharmasamuccaya: kdmapratisamyuktamku/alampunyam rupdrupyapratisamyuktam dnirljyam. Commentary on the Bodhicarydvatdra, iiilO.
194. Absent in the Tibetan version, but given by Paramartha. Hsiian-tsang: "Good action in Kamadhatu is called punya because it does good to another and produces an agreeable retribution; bad action is called apunya because by it, one harms another and produces a disagreeable retributioa"
195. The Vydkbyd (iillOld) admits two readings, dnejya from ejr (kampane) and dnifijya from igi
Footnotes 727
? 728 Chapter Four
(gatyarthe). Variants mentioned by Wogihara in his edition of the Mahdvyupatti, 21. 49,244. 124: aninga, aningya, anihjya, dnifijya. Modern opinions, Lotus, p. 306; Qiilders (mj); Senart, Mahdvastu, i. 399 (MSS dnimja); Leumann, Album Kern, 393; Kern, note in Bodhicaryd- vatdrapanjikd, p. 80 (Vedkanedya = anindya); E. Muller, Simplified grammar, p. 8. (See De La Vallee Poussin's note in Madhyamakavrtti, p. 365).
ii. Anenja action. The three abhisamkkhdras {purtfia, apuMa, anenja), Digha, iii217, Samyutta, iL&2,Madhyamakavrtti,xvil. (dnenjya). Thisistheaction"leadingtoimmovability"ofWarren(p. 180, according to the Visuddhimagga, p. 571); the action "of imperturbable character" or "for remaining static" of Mrs. Rhys Davids (trans, of Kathdvatthu, p. 358, adxxiil). [This is without doubt the action which Vasubandhu describes here, the action in the domain of the higher spheres. ]
iii. Anenja mind, cittassa dnenjatd, "non-agitation of the mind"; mind, absorption, dhydna, or the saint qualified as dnenjapatta, dmftjyaprdpta: Uddna, iii. 3, Nettippakarana, 87, Puggalapaftftatti, 60, Anguttara, iil84, Visuddhimagga, 377, Wogihara, Bodhisattvabhumi, 19. This is a mind in the Fourth Dhyana where, according to tne heretics of Kathavatthu xxii. 3, the death of an Arhat takes place (compare Koia, iii. 43, Digha, ii. 156, Avaddnafataka, ii. 199); acala mind, mrinjana.
The anenja mind, the foundation of magical powers (iddhi) is, in Visuddhimagga, p. 386, a mind which is not inclined (na mjati) towards rdga, etc This is not a mind in the Fourth Dhyana, but a good and absorbed (samdhita) mind (On rddhi, see Ko/a, viL48). In Samyutta, iv. 202, the aninjamdna, aphandamdna, etc, mind is rid of mafiftitas, mjitas, phanditas, papaficitas, and mdnagatas which consist of saying "I am," etc The same for the mjita of Anguttara ii. 45.
v. In Majjhsma, il254,262, the vitiridtia becomes 1. dnanjupaga 2. dkin^aMdyatanupaga 3. mvasafiridnasatifandyatanupaga. Ananja is obtained by abandoning the notion of kdma and mpa; akitlcanfia by abandoning, in addition, the notion of dnanja; nevasafflldndsaMdndyatana by abandoning, in addition, the notion of dkbficaMa. It appears that dnanja corresponds to the first two stages of Arupyadhatu (see Ko/a, viii).
196. yad atra vitarkitam vicaritam idam atrdryd nSjham ity dhuh / yad atra prUir avigatd idam atrdrydinjitamitydhuh/yad atrasukhamsukhamiticetasadbhogaidamatrdrydmjitamitydhuh. Madhyama, TD1, p. 743al Compare Majjhima, i. 454. . . idam kho aham Uddyintjitasmim vaddmi /kirncatatthamjitasmim/yad evatatthavuakkavicdruaniruddhdhontiidamtatthamjitasmim.
197. Paramartha and Hsiian-tsang: In the Anmjyastitra: pu-tung ching^fWlWr:.
198. Vydkhyd: Aninjydnujvalabhdginam dkampydnukulabhdginam mdrgam arahhya. According to Hsiian-tsang: "The Blessed One declares them non-agitated, and considers them
(lit. "points out," chU "grasping in the hand") as producing a non-agitated retribution (vipaka)"; according to Paramartha:". . . with reference to (yueh) the Path capable of producing apratyayaof non-agitated good. "
199. Hsiian-tsang: "How can an agitated Dhyana produce a non-agitated retribution? Even though this Dhyana includes agitation due to its defilements (apaksdla), nevertheless it is called non- agitated, because, with respect to its retribution. . . "
200. According to Vibhdsd, TD 27, p. 596bl3. Put more clearly, the retribution of good action is agreeable sensation when it takes place in Kamadhatu and in the first three Dhyanas.
201. Sukhd vedand means (1) the sensation of pleasure (kdyika sukha) and the sensation of satisfaaion (saumanasya) in Kamadhatu and the first two Dhyanas; (2) the sensation of satisfaction in the Third Dhyana (ii. 7, viii9b).
202. See iii. 43.
203. See iv. l3c-d: "the precepts of beings of this world," aihikasHam. Paramartha: In Kamadhatu, bad action is termed disagreeable sensation. . . The Karilea says "in Kamadhatu" in order to indicate that this action does not exist elsewhere.
204.
138. Khema, Divya: iresfha; Uddnavarga and the principal Chinese versions.
139. Vydkhyd' Akriyaydm akarane ntyama ekdntatd akrrydntyamah / so'karanasamvarah akara- nalaksanahsamvarah/ nasamdddnikahsamvaraityarthaJh/ sacaSautrdntikanayendvasthdviiesa eva/ Vaibhdsikanayena tu iUdngam avijnaptir iti
See above note 24, some references to the Pali sources, setughdtavirati = samuuhedavirati, sampattavirati, samdddnavirati; p. 48, the distinction between samdddnaiua and dbarmatdprd- tHambhikaiua. The Abhidhamma has many points of similarity with the Abhidharma, but the correspondence is not perfect.
The Vaibhasikas attribute pure samvara, or restraint, to an Aryan (iv. l7c); this samvara is not simply akarana, but a certain rupa, avijfiapti, a setu (see note 24); the Sautrantikas do not admit the existence of avijfiapti: for them the series of the Aryan has become incapable of certain actions (see note 145), the seeds of these actions having been eliminated: akaranasamvara, an immovable avijfiapti which the Vaibhasikas postulate, is not a thing in and of itself but is akriyaydm ekdntatd, a certain abstention resulting from a transformation of the personality.
140. Hsiian-tsang: "They have not, with respect to the series of all beings, said, "I renounce incontinence. '" Paramartha: "They have not, with respect to this series (asmdt samtdndt), said, 1 renounce
141. Hsiian-tsang translates: "If lying is authorized, he would transgress all the rules. Having transgressed the rules, at the time when he is interrogated,--if lying has been authorized,--he would say, 1 have not done it,' and because of this there would be many transgressions of the rules. Also the Blessed One, desiring that one uphold the rules, places the renouncing of lying in all of the rules, asking, 'How could an Upasaka, if he violates the rule, declare it himself and prevent new transgressions? '"
Compare the Sutra to Rahula on lying, Majjhbna, 1415; the edict of Bhabra. 0
142. Pratiksepanasdvadya,pratisedha? ,prajnapti,inoppositiontowhatisatransgressionbyits very nature or prafertisdvadya. This is transgression of one who does a forbidden action, because he does not respect the law (idsana) of the Blessed One (iv. l22c).
143. On jalogi, see ConcUes bouddhiques, Muston, 1905, p. 290; Levi,/^j. 1912, ii. p. 508.
144. The text is quoted in the Vydkhyd: Mdm idstdram uddiiabdhih kuidgrendpi madyam na patavyam. In Divya, 191, we have: mdm bho bhiksavah idstdram uddiiabdhir madyam apeyam
Footnotes 12b
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adeyamantatahkuidgrendpi,whichSpeyercorrectstouddifya[bhavajdbhir. . . Huber,Sourcesdu Divya, BEFEO, 1906,31, sanctions this correction, and shows the relation of the Dwya with the 79th prdyaicittika.
The Blessed One not only forbids strong liquor in inebriating quantities (madantya). For the sick Upasaka who consents to eat dog meat but not to drink wine, and who quotes the "Sutra of the House," see Sutrdlamkdra, Huber, 434. Chavannes, Cinq cents contres, iii. 14.
Four upakkilesas: surdmerayapana, methuna, jdtarupa, and micchajiva {Anguttara, ii. 53, AtthasdUni, 380).
145. See above p. 604. If one puts milk mixed with alcohol into their mouths, the milk would enter their mouths, but not the alcohol, Sumangalavildsini, p. 305.
146. Mdo (Csoma), xxvi, 425.
147. Four kdyaduicaritas, killing, stealing, forbidden sex, and surdmaireyapramddasthdna. Alcohol
is missing from the classical lists of the kdyaduicaritas, Mahdvyutpatti, 91, etc
148. Hsuan-tsang translates: "because, by reason of the transgression of this rule, one would commit a transgression which is by its nature a transgressioa" The Vydkhyd says: If drunk but once, strong liquor is mortal {vyasambhavet\ for the Blessed One said: trim sthdndnipratisevamdnasya ndsti trptir vd alamtd vd parydptir vd / madyam abrahmacaryam stydnamiddham ceti. Same teaching in Anguttara, 1261 {soppassa bhikkhave papisevandya natthi titti, surdmerayapdnassa. . . , methunadhammasamdpattiyd. . . ).
149. The same quantity of madya is madaniya or non-madantya depending upon circumstances. 150. The five balas of the&aiksas are iraddhd, virya, hri, apatrdpya, andprajfid. The order differes in
Anguttara, 111. 1.
151. Vydkhyd: Yadi hrhnattvdt tadanadhydcaranam ajfidtam udakddwat kasmdn na pibanti.
152. The Nandikasutra says: surdmakeyafnadyapramddasthdnendsevitena bhdvitena bahuUkftena kdyasya bheddn narakesupapadyate. Compare Digha, 111182: suramerayapramadafthananuyogo apdyaniko; the same forf&appamddafphdna.
153. Digha, iii. 195,235, Anguttara, iii. 212, Samyutta, ii. 167.
154. Notes of Palmyr Cordier.
a) Surd = anndsava. Vydkhyd: Anndsava iti tandulakrtah. Rice beer or alcohoL This is what
Hemadri says ad Aspdngahrdaya 1. 5. 67: fdlipispakrtam madyam. This is also confirmed by the VaiduryakabhasyaortheautOcommentaryofVagbhata,wheresurd='bru-chan=gro-chan,cereal beer, wheat beer, grain alcohol, in conformity with the Mahdvyutpatti, 23036 where surd = 'bru'i chan (Amarakofa, 2. 10. 39, surd = chaw).
Surd = arrack or raki (rice aquavit, a Persian word Sanskritized under the form of akra, a word which is missing, in this sense, in non-medical dictionaries).
b) Maireya = dravydsava (rdzas las sbyar ba'i btun bo) - tafia. Vydkhyd: Dravydsava itikssurasadikrtah.
According to Arunadatta's commentary on the Aspdngahrdaya, 1. 7. 40, maireya=kharjUrdsava ~ alcohol from dates. The Vaiduryakabhasya explains bu ram chan = rum or tafia; whereas Candranandana (Paddrthacandrikd) and Hemadri say dhanydsava = alcohol from grains. Mahdvyutpatti,250. 58, sbyar ba'i chan; Amarakoia, 2. 10. 42, makes maireya the synonym of dsava {me-tog chan), a liqueur from flowers (of Lythrum fruticosum, etc) and of sldhu {bur chan); rum, tafia.
c) PUgaphalakodravddayo'pi . . . Vydkhyd: Adifabdena nispdvddayo'pi grhyante [MSS. 0
nesydva ].
PUgaphala, arecanut(arecacathecu,palm). Sanskritsynonyms,pugiphala =kramuka=pohala=
guvdka. Mahdvyutpatti,231-34,Pugaphala-glagorsho ia-kramuka,Aspdngahrdaya,4M25 and ? nighanpu, 121. Amarakoia, 3v4/3. 21 goyu.
? Kodrava, tsi-tsi, Asfdnganighantu, 198; Sarat Candra, tsi tse tsi tsi; Mahavyutpatti, 228. 14 ci thse. Nispava, common lablab (a type of bean). Missing in the Mahavyutpatti and, at least in the botanical sense, in the Amarakosa.
155. According to the Vaibhasikas, the preparation, the chief action and the consecutive action of undertakingthePrdtimoksadiscipline(iv. 69c-d)haverespectivelyfortheirpurposeto"bind"the preparation, the chief action and the action consecutive to murder, etc The preparation of the Prdtimoksa considers the preparation of killing, to which it is opposed, and says to it in some manner: "I bind you (samvrnomi); do not arise! "
156. An important point in the theory of the existence of the past and the future, v. 25 (see also i. 34d, trans, p. 99).
157. Compare Yogasutra, ii. 31. We see, Divya, p. 10, that the butcher of sheep, taking up the obligation of morality (sHasamdddna) for the night, obtains great benefits: a daytime hell, a nocturnal paradise.
158. The Tibetan has: "relative to former beings who, having become Buddhas, have entered into Nirvana. "
159. 'To kill sheep"; to kill is translated by gsod.
"Elephant-driver," ndgabandhakd hastipakdh (Vydkhyd). dan po che 'chor ba or 'thser ba,
"he who hunts with an elephant, who torments an elephant" (compare the gaddhabddhin of CuUavagga, L32).
"Slaughterer of fowl," kukkufdn ghnantiti kaukkufikdh, (Vydkhyd); compare Mahavyutpatti, 286. 93, khyi 'chor ba or 'thser ba: "he who hunts with dogs, who torments dogs" through confusion of kukkura with kukkufa (? ).
Vdgurika, according to Mahavyutpatti, 186. 92 (rgyas 'chor ba = he who hunts with a net) and Amarakoia, 2. 10. 27 (vdgurd=ridvags'dzin= mrgabandhini;vdgurika = bya brffiba =jdlika = bya rgya pa) which means "poacher, trapper. " But the Vydkhyd makes an animal of vdgurd:pampd (? ) noma prdnijdtir vdgurdkhydtdm ghnantiti vdgurikdh and the Tibetan version transcribes (ba gu ri
'chor ba).
Compare the lists of Anguttara, L251, iL207, iii. 303,383.
160. Chavannes, Cinq cents contres et apologues, iii. p. 117, no. 415 (TD 4, number 203).
161. Paramartha: "One obtains lack of restraint in two ways: through personal action, and through
approval"
162. See iv. 4lc-d
163. According to the Chinese versions. The orginal has: "I shall constantly give food for a day, a month, a fortnight (tithibhakta, ardhamdsabhakta).
Vydkhyd: Adiiabdena mandalakaranddi grhyate (see below note 182). 164. Compare Mahdvagga, ii. 36. 1, etc; Pdrdjika, i. 8. 2.
165. Mahdvyupatti, 266. 16. Patanty aneneti pataniyam. These are the four Pdrdjikas: unchastity, stealing of a certain importance (yathoktapramdnam adattdddnam), killing of a human being (manusyavadha\ and lying relative to one's supernatural powers (uttamnanusyadharmamfsdvdda) (Finot, . M. r. 1913, ii. 476). See some instructive glosses in Wieger, Bouddhisme chinois, I p. 215 (1910). On the word Pdrdjika, see S. Levi? Mj. 1912, ii. 505, and Wogifosu&,Bodhisattvabhami, p. 36.
166. The Vydkhyd mentions an argument taken from Scripture. It says in the Vinaya: "An immoral (duhiUa) monk who gives advice (anuidsti) to a nun commits (dpadyate) a samghdvas'esa transgression. " Now "immoral" means "guilty of a Pdrdjika," for the text opposes a. prakrtisthah
Footnotes 725
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fUavanmovk to an immoral monk. Thus the monk guilty of a Pardpka remains a monk, since he can be rendered guilty of a samghdvaiesa. Vinaya uktam /^duhsllai ced bhiksur bhiksunim anuidsti
samgbdvas'esamapadyata Hi / Spannapardpko hi bhiksur duhfilo'bbipreto ndndpantiapdrdjikab prakrtisthab Mavan Hi viparyayepa vacandt / ato'vagamyate / asty asya duffsHasydpi sato bhiksubhavo yasmdt samghdvafesam apadyata ity uktam Hi
167. This text (the SarvSstivadin Vinaya In Ten Recitations, TD 23, p. 157a7-b2) has passed into Mahdvyutpatti 278: abbiksub aframanah, afdkyaputftyaff, dhvasyate bhikfubhdpdt, hatam asya bhavati frdmanyam mathHam patHam pardjHam, apratyuddhdryam asya bhavati irdmanyam, tadyathd tdlo mastakacchhmo'bhavyo haritatvdya / duhillab papadharmo'ntahp&ir avasmtak kafambakajdtafc.
Compare KsHigarbhas&ra in Siksasamuccaya, p. 67. On kaiambaka, below p. 615.
168. All the editions of the Mahdvyutpatti, 270. 37-40.
169. The regularly ordained Bhiksu (jn^pticaturthopasampanna), 270. 41.
Samghabhadra (TD 29, p. 557cl4) recalls that there are five samghas: 1. samgha with modesty,
2. samgha of speechless sheep, 3.
samgha of followers (p'eng-tang J$|? ) 4. samgha in the popular meaning of the word (lokasamvrtisamgha = sammutisamgha), and 5. samgha in the proper sense of the word (paramdrthasamgha = dakkhineyyasamgha).
170. Compare Pdrdjika, 18. 1:. . . ayam (tSatticatutthena upasamparmo) imasmim atthe adhippeto bhikkhS ti. Vasubandhu: asmtms tv arthe. . .
171. See note 167; Vibhasa) TD 27, p. 356b25; this comparison,'mMafibima,1250,5^,464,112%, refers to the defilements.
172. Compare Cuttavagga, L25. 1, Vinaya Texts, iii p. 120.
173. Kdrantfava,Mahavyutpatti,22823,anherbthatresembles theyava
Kdfambaka, Mahdvyutpatti, 278. 16; also Kafmabakajdta (Siksasamuccaya, p. 67,Asfasdbasrikd,
p. 181), kafambuka, ka/ambuka (Wogihara) = pMikasfham.
Utplavi (? ) noma vnhimadhye'bhyantaratandulavihinab (Vydkbyd). The orginal has: atho
paldvinam, as the Pali shows: Anguttara, iv. 169 and Suttanipdta, 281 quoted in Milmda, 414: kdrandavam niddhamatha kasambum apakassatha tato palape vdhetha assamane samanamdnine.
174. The Cundasutta in the Uragavagga; Mahdvyutpatti, 223. 55-58; mdrgapna (Samyutta, i. 187), according to the Vydkbyd, the A? aiksa and the Saik$a; according to Saeki, the Buddha and the Pratyekabuddhas; mdrgadais'ika, the Buddha or Sariputra, etc; mdrgapvtn, Nanda, etc, according to Saeki(margejwatisTlavdnbhiksurmdraganimittamjwandt). Vibhdsd, TD27,p. 34lc6. Anguttara, iv. 169, samanadusisamanapddpo samandkdrantfeva.
175. Mahdvyutpatti, 270. 10, Sotrdlamkara, xL4. Vydkbyd: a* monk, through extensive lust, is rendered guilty of unchastity (striydabrabmacaryam krtvd); immediately alarmed (jdtasamvega) he thinks, '1 have committed a frightful (kasfa) action," without a single thought of hiding his crime arising within him, he approaches (upagamya) the Sangha and confesses: '1 have done this transgression. " On the instructions of the Sangha (dryasamghopade/dt), he carries out his penance (dandakarma kurvdnah) which consists of abstaining from contact with the Bhiksus (sarva- bhikfvanavakrdntikatva), etc He is called a fikfddattaka. If his immorality destroys his quality of Bhiksu, he will no longer be a Bhik? u, or a penitent Notice too that he is not to receive a new ordination. According to the glosses of Yuan-hsien (quoted by Wieger), the penitent is placed after the monks, but before the novices; he does not take part in ecclesiastical actions; but he will be rehabilitated if he becomes an Arhat
176. Milmda, p. 257, has some curious theories on the privileges that an immoral Bhiksu still maintains.
177. The good of the sphere of Dhyana belongs to the gods of higher spheres and to the ascetics who, here below, cultivate the Dhyanas.
? 178. The acquisition of the pure discipline is not mentioned as a cav^ of the abandoning of the lack of restraint; for the discipline of Dhyana always precedes pure discipline.
179. The masters of Gandhara; Samghabhadra (TD 29, p. 566c27) accepts this opinion. 180. The Kaimirians. Vibbdsd, TD 27, p. 608b24
181. When one says: Mam samdddnena; in other words pratydkhydnavacanena.
182. Avijfiapti is lost for one who does not act according to his undertaking, yathdsamdttam akurvatah.
Vydkbyd: Tadyatbd buddham avanditvd mandalakam akrtvd vd na bhoksya iti tadakrtvd bhuHjdnasya. . . IntheBbiksunikarmavdcand(BulletinoftheSchoolOrientalStudies, 1920,p. 128) there is mentioned the trimandaL which is constructed before the taking of refuge. De La Vallee Poussin thought that this trimandda was the trkatnamanaala mentioned in the ritual of the Bodhisattvas (Adikarmapradipa, in Bouddbisme, Etudes et MatSriaux, 1989, p. 206).
183. Paramartha transcribesyantra (yen-to-lo%? %? ](? . ). "Etc" refers to /astro, visa, etc
184. Vydkbyd: One should say that the vijfiapti, which has given rise to this avijnapti, is abandoned at the same time that it is, for its prdpti is cut off by these six causes. But there can be avyfiapti without a vijfiapti, as we see from iv. 67; and [elsewhere], one speaks of the avijfiapti as if one were speaking of the vijfiapti. According to others, the prdpti of a vijnapti included in neither-restraint- nor-lack of restraint does not continue (anubandhim); thus the author does not here have to occupy himself here with the abandoning of vijnapti.
185. Further, in certain cases, by detachment from kdma (vairdgya):for example good dissatisfaction (kuiala daurmanasyendrtya, iil, trans, note 79).
186. All the kle/as are upaMeias, but not all upakleias are kle/as. See v. 46. 187. Mabdvyutpatti, 271. 13-20.
188. The Theravadins (Katbdvatthu, iil 10) maintain that there are no precepts among the gods because there is no lack of restraint among them. See below iv. 44a-b.
189. By reason of their mdndya.
190. Not the Prdtimoksa discipline, because the gods do not have samvega, terror-disgust.
191. The Tibetan version of the Bbdfya skips this Karika.
By the practice of dbydndntara (viii. 22-23) one is reborn in the elevated part of heaven of the
Brahmapurohitas, which is called dhyandntarika, where the Mahabrahmas dwell (il41d; iii. 2d). But birth among the Mahabrahmanas is an obstacle {dvarana) (iv. 99), for entry into the Path and the pure precepts which make up the Path are impossible for Brahma, who thinks that he is svayambhU, self-created; etc (vi. 38a-b).
192. Paramartha: The pure precepts among the gods of Kamadhatu and Rupadhatu, with the exception of the dhydndntarikas and the asamjfiisattvas, and among the gods of Arupyadhatu. . . The gods born in Arupyadhatu virtually possess the restraint of ecstasy and the pure precepts, but not at the present time.
193. The Abbisamaydlamkdfdloka, ad Asfasdbasrikd, p. 62, quotes the Abhidharmasamuccaya: kdmapratisamyuktamku/alampunyam rupdrupyapratisamyuktam dnirljyam. Commentary on the Bodhicarydvatdra, iiilO.
194. Absent in the Tibetan version, but given by Paramartha. Hsiian-tsang: "Good action in Kamadhatu is called punya because it does good to another and produces an agreeable retribution; bad action is called apunya because by it, one harms another and produces a disagreeable retributioa"
195. The Vydkbyd (iillOld) admits two readings, dnejya from ejr (kampane) and dnifijya from igi
Footnotes 727
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(gatyarthe). Variants mentioned by Wogihara in his edition of the Mahdvyupatti, 21. 49,244. 124: aninga, aningya, anihjya, dnifijya. Modern opinions, Lotus, p. 306; Qiilders (mj); Senart, Mahdvastu, i. 399 (MSS dnimja); Leumann, Album Kern, 393; Kern, note in Bodhicaryd- vatdrapanjikd, p. 80 (Vedkanedya = anindya); E. Muller, Simplified grammar, p. 8. (See De La Vallee Poussin's note in Madhyamakavrtti, p. 365).
ii. Anenja action. The three abhisamkkhdras {purtfia, apuMa, anenja), Digha, iii217, Samyutta, iL&2,Madhyamakavrtti,xvil. (dnenjya). Thisistheaction"leadingtoimmovability"ofWarren(p. 180, according to the Visuddhimagga, p. 571); the action "of imperturbable character" or "for remaining static" of Mrs. Rhys Davids (trans, of Kathdvatthu, p. 358, adxxiil). [This is without doubt the action which Vasubandhu describes here, the action in the domain of the higher spheres. ]
iii. Anenja mind, cittassa dnenjatd, "non-agitation of the mind"; mind, absorption, dhydna, or the saint qualified as dnenjapatta, dmftjyaprdpta: Uddna, iii. 3, Nettippakarana, 87, Puggalapaftftatti, 60, Anguttara, iil84, Visuddhimagga, 377, Wogihara, Bodhisattvabhumi, 19. This is a mind in the Fourth Dhyana where, according to tne heretics of Kathavatthu xxii. 3, the death of an Arhat takes place (compare Koia, iii. 43, Digha, ii. 156, Avaddnafataka, ii. 199); acala mind, mrinjana.
The anenja mind, the foundation of magical powers (iddhi) is, in Visuddhimagga, p. 386, a mind which is not inclined (na mjati) towards rdga, etc This is not a mind in the Fourth Dhyana, but a good and absorbed (samdhita) mind (On rddhi, see Ko/a, viL48). In Samyutta, iv. 202, the aninjamdna, aphandamdna, etc, mind is rid of mafiftitas, mjitas, phanditas, papaficitas, and mdnagatas which consist of saying "I am," etc The same for the mjita of Anguttara ii. 45.
v. In Majjhsma, il254,262, the vitiridtia becomes 1. dnanjupaga 2. dkin^aMdyatanupaga 3. mvasafiridnasatifandyatanupaga. Ananja is obtained by abandoning the notion of kdma and mpa; akitlcanfia by abandoning, in addition, the notion of dnanja; nevasafflldndsaMdndyatana by abandoning, in addition, the notion of dkbficaMa. It appears that dnanja corresponds to the first two stages of Arupyadhatu (see Ko/a, viii).
196. yad atra vitarkitam vicaritam idam atrdryd nSjham ity dhuh / yad atra prUir avigatd idam atrdrydinjitamitydhuh/yad atrasukhamsukhamiticetasadbhogaidamatrdrydmjitamitydhuh. Madhyama, TD1, p. 743al Compare Majjhima, i. 454. . . idam kho aham Uddyintjitasmim vaddmi /kirncatatthamjitasmim/yad evatatthavuakkavicdruaniruddhdhontiidamtatthamjitasmim.
197. Paramartha and Hsiian-tsang: In the Anmjyastitra: pu-tung ching^fWlWr:.
198. Vydkhyd: Aninjydnujvalabhdginam dkampydnukulabhdginam mdrgam arahhya. According to Hsiian-tsang: "The Blessed One declares them non-agitated, and considers them
(lit. "points out," chU "grasping in the hand") as producing a non-agitated retribution (vipaka)"; according to Paramartha:". . . with reference to (yueh) the Path capable of producing apratyayaof non-agitated good. "
199. Hsiian-tsang: "How can an agitated Dhyana produce a non-agitated retribution? Even though this Dhyana includes agitation due to its defilements (apaksdla), nevertheless it is called non- agitated, because, with respect to its retribution. . . "
200. According to Vibhdsd, TD 27, p. 596bl3. Put more clearly, the retribution of good action is agreeable sensation when it takes place in Kamadhatu and in the first three Dhyanas.
201. Sukhd vedand means (1) the sensation of pleasure (kdyika sukha) and the sensation of satisfaaion (saumanasya) in Kamadhatu and the first two Dhyanas; (2) the sensation of satisfaction in the Third Dhyana (ii. 7, viii9b).
202. See iii. 43.
203. See iv. l3c-d: "the precepts of beings of this world," aihikasHam. Paramartha: In Kamadhatu, bad action is termed disagreeable sensation. . . The Karilea says "in Kamadhatu" in order to indicate that this action does not exist elsewhere.
204.
