754al4) explains: Remembrance of former existences puts an end to error
relative
to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present.
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vimuktam cittam vimuktam itiyathdbhutam prajdndti/ iyam ucyate cetahparydyajn'dnasdksatkriydbhijn'da.
Above page 1099 and following.
Explanation of the expression cetahparydya: cetahparyayo vifeso raktam dvispam mudham iti vd/ karmo va parydyah kadd rid raktam kadd rid dvispam mudham vd.
Another name of this abhijnd is pararittajfidna, see above page 1098.
242. Abhijfias four, five, and six are the three "knowledges" acquired by the Bodhisattva on
the night of Bodhi; on the three knowledges, see vi. 45. c.
243- Vydkhyd: iha bhiksur anekavidham purvanivdsam samanusmarati iti bahuh sutravad grantho ydvad iyam ucyate purvanivdsdnusmrtijrldnasdksdt karabhijnd.
Below (ad vii. 43. d): . . . ami ndma te sattvd yatrdham abhuvam evamndmd evamgotra evamjdtir evamsukhaduhkhapratisamvedievamcirasthitika evamdyuhparyantah/ so'ham tasmdc cyuto'nutropapannah/ tasmdd api cyuto'mutropapannah/ tasmdc cyuta ihopapanna iti sdkdram soddefam [saniddnam] anekavidham purve nivdsam anusmaratitiyam . . . (Variants in the Pali edition).
Commentary in the Samantapdsddikd, i. 158.
ThisabhijHdisnottobeconfusedwithjdtismaratd whichisoneofthe"naturalpowers" of the Buddhas or Bodhisattvas, vii. 55, iv. 109, notes 493 and 494 (the limits of the consciousness of the past).
244. This is the third abhijnd in the Sutra. It has two names: Hsuan-tsang calls it divyacaksus, Paramartha, cyutyupapddajftdna. Mahdvyutpatti has cyutyupapatti, the SOtrdlamkdra, cyutopapdda.
Kofa, viii. 27c, Suttanipdta, 1112,1136, Samyutta, iii. 213.
245. See Papisambhiddmagga, i. 115, the explanation of dsavakkhaya as a function of the three pure indriyas (Kofa, ii. 4) and of the results (Srotapaanna, etc. ) [Curious description of bhavdsava].
246. See page 1164 line 5.
247. According to Vibhdsd, TD 27, p. 728a28, reproduced almost literally in the Bhdsya.
? Footnotes 1207 248. Vydkhyd: In the same way that the results of the religious life (vi. 51), as conditioned
dharmas, are by nature vimuktimdrga. See Below note 257, note 270.
249. Samghabhadra: According to the Westerners, six jfidnas: for example dharma, anvaya,
duhkha, samudaya and mdrgajftdnas, and knowing samvrta things of the past.
250. What is under consideration here is the consciousness of the mind of another, which is pure (four of the five jndnas enumerated, with the exception of samvrtijndna) and impure (samvrtijfidna and paracittajfidna).
251. Seevii. 28c.
252. According to the Compendium, 61, the fifth dhydna is adhipphdnapddakajbdna, that is to say the dhydna which serves as the support for the process of volitions which creates the manifestation of the abhijfid. But Papisambbiddmagga, ii. 205 considers the Four Dhyanas the four bhumis of rddhi.
253. Same doctrine in Papisambbiddmagga, i. 113: "Such rupa has its origin in saumanasyen- driya. . . "
254. Vibhdsd, TD 27, p. 518c25: Does the preparatory exercise (prayoga) take place through a memory of "moments" (ksana) or of sucessive "states" (avasthd)? Evidently by a memory of states, not of moments. If the ascetic proceeds by reviewing moment to moment, death would come before he had reviewed one half of his life. How does one complete the prayoga exercise? . . . P'u-kuang: There are three explanations; the second is the best, because the word "to complete" (in "to complete the prayoga exercises") should not be understood in a narrow sense (Jei pi chu ^>&? , Couvreur, 1904, p. 244).
255. According to the Sutra quoted above:. . . sdkdram soddeSam . . . (above note 243).
256. According to Paramartha; Hsiian-tsang: "he no longer considers svacittarupa. "
257. According to Paramartha. Hsiian-tsang: " . . . and up to his remembering the moment before antardbhava. [Gloss of the Japanese editor: "that is to say, the last thought of his former existence"]. Then the prayoga or preparatory exercise of purvanivdsa [anusmrti] is achieved. " Prayoga is dnantaryamdrga; abhijnd is vimuktimdrga.
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
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265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p.
754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 58, the ascetic in possession of purified dhamma-ndna and anvaya-ndna is called a ditphisampanna, and sekha nana and sekhd vijjd are attributed to him.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283. See Divya, p. 636 at the bottom.
Digha, i. 213: atthi kho bho gandhdrindma vijjd/ tdya so bhikkhu anekavihitam
iddhividham paccanubhoti/ eko pi hutva . . . / imam kho aham iddhipdpihdriye ddinavam sampassamdno iddhipdpihdriyena . . . jigucchdmi. . .
[Dialogues, i. 278: in Jdtaka, iv. 498, this vijjd is a charm for making one invisible]. Gandharl-Gandhari is a vidyddevi (Hemacandra).
It is by the Gsndhsramantra that the hero of Ralstom-Schiefner, Tibetan Tales, p. 288
(Kanjur iv. 171) obtains the fruits of the mountain Gandhamadana.
284. Hsuan-tsang, ikdani; Paramartha, ikdaniks. Below vii. 56b. Bodhicarysvatsra, ix. 25; Samyutta, ii. 260, itthi ikkhaniks.
atthi maniko (manikd) ndma vijjd/ tsya . . . parasattdnam . . . cittam pi ddisati cetasikam pi ddisati. . . /. . . jigucchdmi/ katamam ca kevaddha anusdsanipdpihdriyam . . .
[Dialogues, i. 278, Buddhaghosa identifies the "jewel charm" with cintdmani vijjd; Rhys Davids refers to Jdtaka, iii. 504, Sumangalavildsini, 265, 267, 271. ]
285. Hsiian-tsang: "Anusdsaniprdtihdrya can only be realized through dsravaksaydbhijud, thus it is avyabhicdrin. " According to the editor, we should understand: "thus it necessarily has the results of salvation and happiness. "
286. See above note 239.
The ten types of iddhi, of which the last three interest us here (adhipphdniddhi,
vimubbaniddhi, manomayiddbi), are defined in the Introduction to the Compendium, p. 60 (Papisambhiddmagga, ii. 205, Atthasdlini, 91, Visuddhi, 202, 373, 766). Mrs. Rhys Davids, Psychology, 199.
For the limits of the power of iddhi, see Kathdvatthu, xxi. 4. Bodhisattvabh<<w*, i. 5 (Museon, 1911, p. 156-164).
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287. Paramartha: atra dkdfagamanam nirmitam. Hsiian-tsang: "The visaya is twofold, gamana and nirmita. "
Samyutta, v. 282, is interesting.
288. "Displacement of adhimoksa," originating from adhimoksa, ddhimoksika"
"Rapid displacement like the mind. " We have, in Divya, 52-55, the narration of the journey of the Buddha and Maudgalyayana through the Marlcika universe. They go by means of Maudgalyayana's rddhi, by using Sumeru as a spring-board: the journey takes seven days; but they return instantly through the rddhi of the Buddha: "What is the name of
this rddhi} Manojavd. " Ibid, p. 636 at the bottom, a manojavd vidyd. Rhys Davids-Stede mentions manojavd as an epithet of horses, Vimdnavatthu.
289. See above page 1146-7.
290. Compare Anguttara, ii. 80, Divya, 53.
291. Pakkhi sakuno. See the explanations of Visuddhi, p. 396. 292. Prthagjanas possess this first gamana (Hsiian-tsang).
293. The Patisambhidd quoted in Visuddhi, 401: . . . brahmalokam gantukdmo . . .
santike adhitthdti santike hotu ti santike hoti: Desiring to go to Brahmaloka, he creates adhitthdna that this may be near or far: "May this be near! " and this becomes near. [This is the explanation of the Sutra kdyena vasam vatteti, above note 239b.
294. Four dyatanas, not sound; see page 1173 and vii. 51b.
295. Bdhya, external, in the sense of anupdtta, not constituting a sense organ in the service
of the mind, Ko/a, i. 34c.
296. As we have seen i. 30b-d.
297. Compare the definitions of the three magical iddhis in Compendium, Introduction, p. 61 and Visuddhi, 405.
298. That is to say, a mind of the sphere of Kamadhatu through which one creates rupa of Kamadhatu, and a mind of the sphere of the First Dhyana through which one creates rupa of the First Dhyana. vii. 51a-b.
299. Paramartha: "Not higher"; Bhdsya: "The mind that is capable of creating fictive beings of a higher sphere is not the result of a mind of a lower dhyana. " Hsiian-tsang does not translate this pdda in the Kdrikd, but in the Bhdsya: "[The mind that is capable of creating fictive beings] does not depend on a lower sphere. "
300. A fictive being created in Kamadhatu by a mind capable of creating fictive bengs of the Second Dhyana, even though it is of the sphere of Kamadhatu, can appear in the heaven of the Second Dhyana. A fictive being created in the heaven of the First Dhyana by a mind capable of creating fictive beings of the First Dhyana does not have access to the heaven of the Second Dhyana.
301. One obtains the dhydnas through detachment (vairdgya). By becoming detached from Kamadhatu one obtains the First Dhyana. At the same time, one "takes possession" of the minds capable of creating fictive beings which can exist in this dhyana.
302. Is there a falling away (vyutthdna) from contemplation at the end of nirmdnacitta? No. 50c-d. It proceeds from pure dhyana and from itself; it is followed by the two. After s'uddhaka dhyana there succeeds an abhijnd of fictive creation. After this abhijfid of fictive creation there succeeds nirmdnacitta, the result of this abhijfid. After this nirmdnacitta there succeeds innumerable nirmdnacittas, which do not arise from another citta. Finally after the last nirmdnacitta there succeeds an abhijfid of fictive creation. After this there succeeds a
dure pi
?
Explanation of the expression cetahparydya: cetahparyayo vifeso raktam dvispam mudham iti vd/ karmo va parydyah kadd rid raktam kadd rid dvispam mudham vd.
Another name of this abhijnd is pararittajfidna, see above page 1098.
242. Abhijfias four, five, and six are the three "knowledges" acquired by the Bodhisattva on
the night of Bodhi; on the three knowledges, see vi. 45. c.
243- Vydkhyd: iha bhiksur anekavidham purvanivdsam samanusmarati iti bahuh sutravad grantho ydvad iyam ucyate purvanivdsdnusmrtijrldnasdksdt karabhijnd.
Below (ad vii. 43. d): . . . ami ndma te sattvd yatrdham abhuvam evamndmd evamgotra evamjdtir evamsukhaduhkhapratisamvedievamcirasthitika evamdyuhparyantah/ so'ham tasmdc cyuto'nutropapannah/ tasmdd api cyuto'mutropapannah/ tasmdc cyuta ihopapanna iti sdkdram soddefam [saniddnam] anekavidham purve nivdsam anusmaratitiyam . . . (Variants in the Pali edition).
Commentary in the Samantapdsddikd, i. 158.
ThisabhijHdisnottobeconfusedwithjdtismaratd whichisoneofthe"naturalpowers" of the Buddhas or Bodhisattvas, vii. 55, iv. 109, notes 493 and 494 (the limits of the consciousness of the past).
244. This is the third abhijnd in the Sutra. It has two names: Hsuan-tsang calls it divyacaksus, Paramartha, cyutyupapddajftdna. Mahdvyutpatti has cyutyupapatti, the SOtrdlamkdra, cyutopapdda.
Kofa, viii. 27c, Suttanipdta, 1112,1136, Samyutta, iii. 213.
245. See Papisambhiddmagga, i. 115, the explanation of dsavakkhaya as a function of the three pure indriyas (Kofa, ii. 4) and of the results (Srotapaanna, etc. ) [Curious description of bhavdsava].
246. See page 1164 line 5.
247. According to Vibhdsd, TD 27, p. 728a28, reproduced almost literally in the Bhdsya.
? Footnotes 1207 248. Vydkhyd: In the same way that the results of the religious life (vi. 51), as conditioned
dharmas, are by nature vimuktimdrga. See Below note 257, note 270.
249. Samghabhadra: According to the Westerners, six jfidnas: for example dharma, anvaya,
duhkha, samudaya and mdrgajftdnas, and knowing samvrta things of the past.
250. What is under consideration here is the consciousness of the mind of another, which is pure (four of the five jndnas enumerated, with the exception of samvrtijndna) and impure (samvrtijfidna and paracittajfidna).
251. Seevii. 28c.
252. According to the Compendium, 61, the fifth dhydna is adhipphdnapddakajbdna, that is to say the dhydna which serves as the support for the process of volitions which creates the manifestation of the abhijfid. But Papisambbiddmagga, ii. 205 considers the Four Dhyanas the four bhumis of rddhi.
253. Same doctrine in Papisambbiddmagga, i. 113: "Such rupa has its origin in saumanasyen- driya. . . "
254. Vibhdsd, TD 27, p. 518c25: Does the preparatory exercise (prayoga) take place through a memory of "moments" (ksana) or of sucessive "states" (avasthd)? Evidently by a memory of states, not of moments. If the ascetic proceeds by reviewing moment to moment, death would come before he had reviewed one half of his life. How does one complete the prayoga exercise? . . . P'u-kuang: There are three explanations; the second is the best, because the word "to complete" (in "to complete the prayoga exercises") should not be understood in a narrow sense (Jei pi chu ^>&? , Couvreur, 1904, p. 244).
255. According to the Sutra quoted above:. . . sdkdram soddeSam . . . (above note 243).
256. According to Paramartha; Hsiian-tsang: "he no longer considers svacittarupa. "
257. According to Paramartha. Hsiian-tsang: " . . . and up to his remembering the moment before antardbhava. [Gloss of the Japanese editor: "that is to say, the last thought of his former existence"]. Then the prayoga or preparatory exercise of purvanivdsa [anusmrti] is achieved. " Prayoga is dnantaryamdrga; abhijnd is vimuktimdrga.
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
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265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p.
754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 58, the ascetic in possession of purified dhamma-ndna and anvaya-ndna is called a ditphisampanna, and sekha nana and sekhd vijjd are attributed to him.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283. See Divya, p. 636 at the bottom.
Digha, i. 213: atthi kho bho gandhdrindma vijjd/ tdya so bhikkhu anekavihitam
iddhividham paccanubhoti/ eko pi hutva . . . / imam kho aham iddhipdpihdriye ddinavam sampassamdno iddhipdpihdriyena . . . jigucchdmi. . .
[Dialogues, i. 278: in Jdtaka, iv. 498, this vijjd is a charm for making one invisible]. Gandharl-Gandhari is a vidyddevi (Hemacandra).
It is by the Gsndhsramantra that the hero of Ralstom-Schiefner, Tibetan Tales, p. 288
(Kanjur iv. 171) obtains the fruits of the mountain Gandhamadana.
284. Hsuan-tsang, ikdani; Paramartha, ikdaniks. Below vii. 56b. Bodhicarysvatsra, ix. 25; Samyutta, ii. 260, itthi ikkhaniks.
atthi maniko (manikd) ndma vijjd/ tsya . . . parasattdnam . . . cittam pi ddisati cetasikam pi ddisati. . . /. . . jigucchdmi/ katamam ca kevaddha anusdsanipdpihdriyam . . .
[Dialogues, i. 278, Buddhaghosa identifies the "jewel charm" with cintdmani vijjd; Rhys Davids refers to Jdtaka, iii. 504, Sumangalavildsini, 265, 267, 271. ]
285. Hsiian-tsang: "Anusdsaniprdtihdrya can only be realized through dsravaksaydbhijud, thus it is avyabhicdrin. " According to the editor, we should understand: "thus it necessarily has the results of salvation and happiness. "
286. See above note 239.
The ten types of iddhi, of which the last three interest us here (adhipphdniddhi,
vimubbaniddhi, manomayiddbi), are defined in the Introduction to the Compendium, p. 60 (Papisambhiddmagga, ii. 205, Atthasdlini, 91, Visuddhi, 202, 373, 766). Mrs. Rhys Davids, Psychology, 199.
For the limits of the power of iddhi, see Kathdvatthu, xxi. 4. Bodhisattvabh<<w*, i. 5 (Museon, 1911, p. 156-164).
? 1210 Chapter Seven
287. Paramartha: atra dkdfagamanam nirmitam. Hsiian-tsang: "The visaya is twofold, gamana and nirmita. "
Samyutta, v. 282, is interesting.
288. "Displacement of adhimoksa," originating from adhimoksa, ddhimoksika"
"Rapid displacement like the mind. " We have, in Divya, 52-55, the narration of the journey of the Buddha and Maudgalyayana through the Marlcika universe. They go by means of Maudgalyayana's rddhi, by using Sumeru as a spring-board: the journey takes seven days; but they return instantly through the rddhi of the Buddha: "What is the name of
this rddhi} Manojavd. " Ibid, p. 636 at the bottom, a manojavd vidyd. Rhys Davids-Stede mentions manojavd as an epithet of horses, Vimdnavatthu.
289. See above page 1146-7.
290. Compare Anguttara, ii. 80, Divya, 53.
291. Pakkhi sakuno. See the explanations of Visuddhi, p. 396. 292. Prthagjanas possess this first gamana (Hsiian-tsang).
293. The Patisambhidd quoted in Visuddhi, 401: . . . brahmalokam gantukdmo . . .
santike adhitthdti santike hotu ti santike hoti: Desiring to go to Brahmaloka, he creates adhitthdna that this may be near or far: "May this be near! " and this becomes near. [This is the explanation of the Sutra kdyena vasam vatteti, above note 239b.
294. Four dyatanas, not sound; see page 1173 and vii. 51b.
295. Bdhya, external, in the sense of anupdtta, not constituting a sense organ in the service
of the mind, Ko/a, i. 34c.
296. As we have seen i. 30b-d.
297. Compare the definitions of the three magical iddhis in Compendium, Introduction, p. 61 and Visuddhi, 405.
298. That is to say, a mind of the sphere of Kamadhatu through which one creates rupa of Kamadhatu, and a mind of the sphere of the First Dhyana through which one creates rupa of the First Dhyana. vii. 51a-b.
299. Paramartha: "Not higher"; Bhdsya: "The mind that is capable of creating fictive beings of a higher sphere is not the result of a mind of a lower dhyana. " Hsiian-tsang does not translate this pdda in the Kdrikd, but in the Bhdsya: "[The mind that is capable of creating fictive beings] does not depend on a lower sphere. "
300. A fictive being created in Kamadhatu by a mind capable of creating fictive bengs of the Second Dhyana, even though it is of the sphere of Kamadhatu, can appear in the heaven of the Second Dhyana. A fictive being created in the heaven of the First Dhyana by a mind capable of creating fictive beings of the First Dhyana does not have access to the heaven of the Second Dhyana.
301. One obtains the dhydnas through detachment (vairdgya). By becoming detached from Kamadhatu one obtains the First Dhyana. At the same time, one "takes possession" of the minds capable of creating fictive beings which can exist in this dhyana.
302. Is there a falling away (vyutthdna) from contemplation at the end of nirmdnacitta? No. 50c-d. It proceeds from pure dhyana and from itself; it is followed by the two. After s'uddhaka dhyana there succeeds an abhijnd of fictive creation. After this abhijfid of fictive creation there succeeds nirmdnacitta, the result of this abhijfid. After this nirmdnacitta there succeeds innumerable nirmdnacittas, which do not arise from another citta. Finally after the last nirmdnacitta there succeeds an abhijfid of fictive creation. After this there succeeds a
dure pi
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