Sarvagunajndnasambhdrdbhydsa: the qualities (guna) are by their nature five pdramitds; the
knowledges
(Jndna) are the prajndpdramitd.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
.
In Majjhima, i. 501, the vesdrajjas are attributed to all Arhats; compare Mahdvagga, i. 6. 32. In a fragment of the Samyukta, JRAS, 1907, p. 377, the Householder Srona is vaifdradyaprdpta (an epithet of the Srotapanna).
The young lion (kisora) possesses vaisdradya, Bodhicarya, vii. 55.
The vaiidradyas of the Bodhisattva, Mahdvyutpatti, 28, Dasabhumi, viii, Madhamakdvat- dra, 320.
Etymology of the word vaisdradya, Wogihara, Bodhisattvabhumi (Leipzig, 1908), p. 41. 184. The readings of Mahdvyutpatti, 8, differ a little:. . . 3. antardyikadharmdnanyathdtvanis-
citdvya-karana. . . 4. sarvasampadadhigamdya nairydnikapratipattathdtva-vaisdradya.
185. Paramartha differs: As these absences of fear are realized by jndna, the jndna is called vaisdradya. What is the reason for the four vais'dradyas? They are useful to oneself and to others. The first two are useful to the Buddha himself; the last two are useful to others. Or rather the four are useful to others, for they expel all defilement both in the speaker and in his discourse.
186. The Vibhdsd remarks: These three smrtyupasthdnas are included within sthdndsthdnaj- Hdnabala, and within the six satatavihdras (see iii. 35d, at the end).
187. When the disciples have the contrary attitude, tathdgatasya ndghdto bhavati ndksdntir ndpratyayo na cetaso'nabhirdddhih.
Compare Majjhima, iii. 221 (very close) and i. 379; Mahdvyutpatti, 11.
For utpldvitatvam, see Bodhicarydvatdra, p. 13, note 3; manasa utplavah in Siksdsamuc- caya, 183. 6.
188. See Asanga, Sutrdlamkdra, xvii. 43; Divya, 359 (the krpd of the ? rdvaka)\ compare the stanzas in Divya, 96, 125 and Huber, Sutrdlamkdra, p. 284.
189. The pdramitds of giving, the precepts, and patience are the provisions of merit; the pdramitd of prajnd is the provision of knowledge.
The pdramitd of absorption or dhydna gives rise to merit, as it is the cultivation of the Four Apramanas (viii. 29), and it gives rise to knowledge as it is the cultivation of the thirty-seven "adjuncts of Bodhi" (vi. p. 1022).
The pdramitd of energy or vtrya is also doubly useful: na hi vind viryena ddnam diyate ? ? ? samddiyate ksdntir bhdvyata iti punyasambhdrabhdgiyam viryam bhavati/ tathd nantarena viryam prajnd bhavati. . .
Same doctrine in the Mahayana (where it is explained that the pdramitds are pdramitds by the fact of prajnd), in Bodhicarydvatdra, ix. l.
When and how the Bodhisattva practices the pdramitds, Kosa, iv. lll. 190. On dkarana, ii. 34b, vi. l8a.
191. An excellence which results notably from samskdraduhkhatdkdra and prajndsvabhd- vatd.
192. In this formula, one undertakes, along with the First Dhyana, Anagamya and Dhyanantara. Compassion is of the six bhumis.
193. "Sravakas, etc. " refer to the Pratyekabuddhas and Prthagjanas.
194. By karund, the Sravakas have simply compassion (karundyante); they experience commiseration, affliction; they do not protect one from the fear of samsdra. But the
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Bhagavat, having compassion along with mahdkarund, protects one from the great terror of samsdra.
195. a. Differences between Buddhas, Kosa, iv. 102, trans, p. 685, Bodhisattvabhumi, I. vii, Museon 1911, 173 (life, name, gotra, body); Wassilieff, 286 (314). Kathdvatthu, xxi. 5:the Theravada admits differences, vemattatd, for the body (sarira), the length of life and light (pabhd); the Andhakas admit other differences. Milinda, 285 (differences between Bodhisattvas, family, time period, length of life, stature). Below note 197.
b. Vasubandhu groups together, vii. 28-34, the elements of a Buddhology. Interesting from this point of view are the following passages of the Kola:
i. l. Difference of the wisdom of the Buddha and that of other saints; omniscience (also Kosa, ix). The Buddha and the Bodhisattvas are Bhagavats.
ii. 10. Abandoning of the dyuhsamskdras; victory over the Four Maras.
ii. 44, vii. 41d, 44b. All the qualities (guna) acquired through detachment and actualized at his will.
ii. 44, vi. 24a. The conquest of Bodhi in thirty-four moments. ii. 62. Knowledge of the future.
iii. 94. Time period of the appearance of Buddhas.
iv. 12. Avyakrta mind, "non-absorbed" mind; the Naga. iv. 32. The cult of the Buddha.
iv. 32. The Dharmakaya, refuge; the Rupakaya.
iv. 73. Accepts the gifts made to Stupas. iv. 102. Retribution of his former actions. iv. 102. Schism.
iv. 109. The marks of the Bodhisattvas, the objects of their minds.
iv. 109, vii. 30, 37,42. The memory of the Buddha.
iv. 121. The cult of Caityas.
vi. 59. Falling away from the joys of the absorptions.
viii. 28. Conquest of Bodhi through the Fourth Dhyana.
c. On the Bodhisattva, and in particular, the future Buddha &akyamuni.
iii. 94, iv. 108-112. Origin, vows, and practice of the pdramitds (iv. 117), duration of his
career (because the Bodhisattva is naturally charitable, iii. 94a), development of the marks. iv. 106. Death of the Bodhisattva.
vi. 23. Change of vehicle, animal births of the Bodhisattva.
Last birth, iii. 9, jardyuja and why (relics); 13a, in the form of an elephant; 17a, conscious
at conception, etc. ; 41, a Prthagjana until sitting under the Bodhi Tree; 53d, the Vajrasana; 85a, free from premature death. [According to the Kdranaprajndpti, Cosmologie, p. 327, explanation of the marks; 331, rain of flowers; 332, 334, life in the womb; 333, miracles at his birth; 335, why he has a son, why he is of good family, why he is not born in such a continent, etc. On the mother of the Bodhisattva, death on the seventh day, 331,337; when pregnant, sheltered by fire, etc. ].
196. Vydkhyd: andsravadharmasamtdno dharmakdyah/ aJrayapartvrttir va: "The Dharmakaya is a series of pure dhannas (Kofa, iv. 32) or a renewing of the psycho-physical organism, the personality (dfraya)" Some examples of the renewing of the personality, iv. 56, trans, p. 631; see viii. 34d. On the dharmakaya of the mother of the Buddha, of an Upasaka who has entered the Path, see Huber, Sutrdlamkdra, 217, 390.
Digha, iii. 84 (Ajjafinasutta): Tathdgatassa hetam Vdsettha adhivacanam dhammakdyo itipi brahmakdyo Hi pi dhammabhuto itipi brahmabhuto itiptti (Fragment of the commentary in Dialogues, iii. 81.
Frequently dharmakaya = the body of scriptures = the second ratna, Divya, 396, Przyluski, AQoka, 359, etc. ; Bodhicarydvatdra, i. l.
For the Mahayana, we quote only the Abhisamaydlamkdra, vi. 2 - 11; JRAS, 1906, 943; Burnouf, Introduction, 224; Si-yu-ki (= Hsi-yu-chi), end of book iv.
? 197. The word ddi is not in the Sanskrit or Tibetan Kdrikds. Paramartha: "the word et cetera indicates the duration of the Law, the destruction or the non-destruction of relics, etc. Such are the differences due to the time period when the Buddhas appear. "
The time of the seven Buddhas, their cast, gotra, length of life, tree, etc. , in Mahdpaddnasuttanta, Digba, ii. l and Dirgha, TD 1, p. Icl9. The Law of KaSyapa lasts eight days; that of Sakyamuni lasts one thousand years (see viii. 39). Ko? a, iii. 93a.
198. "Perfection" is a term more useful than exact. The Koids presentation is frequently clarified by the theories of the Mahayana which we find notably in the Bodhisattvabhumi (for example First Part, Chap. V, on prabhdva, Muse"on, 1911, p. 155).
199.
Sarvagunajndnasambhdrdbhydsa: the qualities (guna) are by their nature five pdramitds; the knowledges (Jndna) are the prajndpdramitd. Abhydsa, exercise = pun ah punah prayogah.
200. Dirghakdldbhydsa: tribhir asamkhyeyair mahdkalpaih (Doctrine summarized, iv. p. 691-2). Ananda thinks that to become a Buddha through meditation for six years is to become a Buddha quite easily . . . (Chavannes, Cinq cents contes, ii. 100).
201. Vydkhyd: sarvathdjndnam iti sarvaprakdrdvabodhandnhena.
However, according the the gloss of the Japanese editor who follows Fa-pao, sarvatra
jndna is to be understood as the consciousness of common characteristics (sdmdnyalaksana), impermanence, etc. : from this point of view any Arhat knows all thing (see Vydkhyd, i. 15, p. 73: no salvation for one who does not know all dharmas); and sarvathd jndna is the consciousness of self characteristics, which is dvenika, proper to the Buddha (see the stanza on the tail of the peacock, Vydkhyd, i. p. 6, and Koia, Chapter IX, trans. Hsiian-tsang, TD 29, p. 157c23; compare p. 155al).
The Vibhdsd, TD 27, p. 382c23, teaches that the Buddha possesses both sarvatra jfidna and sarvathd jndna relative to the twelve ayatanas; whereas Sariputra possesses only the First Dhyana, which he owes to the teaching of the Master.
202. Vdsand, above p. 1143.
203. We have: apurvabdhyavisayotpddana = nirmdna; asmadindm suvarnddibhdvdpddana - parindma; dirghakdldvasthdna = adhisphdna. On nirmdna and adhisphdna, see vii. 49 and following.
204. See Koia, ii. trans, p. 165.
Ekottara, TD 2, p. 639a14: The Buddha asked Sariputra, "Why do you not remain a
kalpa or more? " Sariputra answered, "I hold that the life of the Bhagavat himself is very short. The longest life does not go beyond one hundred years; and as the life of beings is short, the life of the Tathagata is also short. If the Tathagata continues to live a kalpa, I too shall continue to live a kalpa. . . "How can Sariputra speak thushr? Beings are not capable of knowing whether the life of the Tathagata is long or short. Sariputra should know that there are four incomprehensible things about the Tathagata. (Compare the four acinteyyas of Ahguttara, ii. 80, Sumahgalavildsini, i. 22).
205. Compare the power of samksepa-prathana, a Mahayana text, JRAS, 1908, 45; also Digha, ii. 109
206. a. Vividhanijdscaryadharmasampad. This is the sahajaprabhdva of the Bodhisat- tvabhumi, Museon, 1911, 161.
The Vydkhyd quotes the Sutra: dharmataisd buddhdndm bhagavat dm ? at tesdm gacchatdth nimnasthalam ca samibhavati yad uccam tan nicibhavati yan nicarh tad uccibhavati andhas ca driim pratilabhante badhirdh srotram unmattdh smrtim . . .
These are, almost identically, the citrdny dicarydni adbhutadharmah of Divya, 250-251. Compare the quotation in Milinda, 179.
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b. Hsuan-tsang adds here: "Or rather conversion of those difficult to convert; the solution of difficult questions; the teaching that leads to salvation; to defeat Mara, Tlrthikas, etc. "
207. On adhigama, see viii. 39a.
208. Actions involving necessary retribution (iv. 50) are alanghaniya, "insurmountable. "
209. According to Hsuan-tsang. Paramartha: "Anyone who, having come into this world, plants a small amount of merit in the Buddha, after having taken up heavenly births, certainly obtains an immortal dwelling. " But the Vydkhyd has: karan ity upa karan pujddikdn. Therefore Vasubandhu quotes here the stanza of the Divya, p. 166: ye'lpan apt jine karan karisyanti vinayake/ vicitrarh svargam dgamaya lapsyante'mrtam padam. (On Divya, xii, Le'vi, Toung Poo, 1907, p. 107).
210. Rana = kiefa Ranayatiklefayatity arthah. Arandvihdrin in Divya and in the Pali sources (JPTS, 1891, 3).
a. See Kola, i. 8 where the Bhdsya: rand hi klefa dtmaparavydbddhandt is explained:^ by dtmdnam pardmf ca vydbddhante te rand yuddhdnity arthah.
There are three ranas, skandharana, vdgrana, and klesarana.
To the reference in Kofa, i. trans, note 37, add: "Maitrt and Arand," Stances Ac. de Belgique, April 1921; Kosa, iv. 56; Bodhisattvabhumi, fol. 37b and 83a; Sutrdlamkdra, xx. 45; &arad Chandra Das, 1164.
b. The Vibhdsd (TD 27, p. 898b23) enumerates the five means by which the Arhat avoids producing defilement in another: 1. purity of attitude (walking, etc. ); 2. Knowledge of what he should say and should not say . . . 5. before entering into a village to beg, he examines whether a man or woman could, because of him, produce any defilement.
? The doctrine of the Mahayana, for example the Mahayana-samgraha (9. 2) differs from that of the ? ? fa: The Pratyekabuddha only arrests savastuka defilements, whereas the Buddha arrests all the defilements . . . The Buddha creates nirmitas or fictive beings . . . " (TD 31, p. 151c).
d. The arand of the Sravaka and the Buddha are defined in Abhisamaydlamkdra, vi. 7: frdvakasydranddrastrnrklefaparibdritd/
tatklefasrota-ucchittyai grdmddisu jindrand/ /
The arandsamddhi of a Sravaka: "May there be no arising of any defilement in anyone who sees me! (masmaddarfandt kasya cit klefotpattih sydt)" But, for the Tathagatas: "He roots out, in the villages, etc, the process of the defilements in all persons. "
211. He who kills an Arhat commits a "mortal sin," even if he does not know that this is an Arhat, iv. 103; the monk who insults a junior monk who is an Arhat is reborn five hundred times as a slave.
212. An Arhat causes another person to have no hatred with respect to himself, without however rooting out hatred in another; he can only cause another person to not have satkayadrsti, "the idea of a personality," with respect to himself; for if another person has satkdyadrspi, he has satkayadrsti with respect to all persons.
213. Abhisamaydlamkdra, vii. 8: andbhogam andsangam avydghdtam saddsthitam/ sarvaprafndpanud bauddham pranidhijfidnam isyate/ / On pranidhijndna, see ii. 62a, p. 300, vi. 22c, p. 938, Chap. IX (Hsuan-tsang, xxix. 9a); Mahdvyutpatti, 48. 52.
214. I interpret the Bhdsya according to the Vydkhyd, which says simply: drupyas tu na sdksdt pranidhijndnenajHdyante/ nisyandacaritaviiesdt tu/ karsakanidarfanam cdtreti vaibhdsikdh.
215. Vibhdsd, TD 27, p. 897b24: Does pranidhijfidna know the future? Some say that by reason of the past and of the present he infers (pi-chih jfcftl : to compare, to know)
? the future; the same way that a person infers with certainty from fields or seeds that there will be a certain fruit. Some say that, if this is the case, pranidhijnana is an anumdna, an inferential reasoning, not a pratyaksa or direct perception. We say that pranidhijnana does not know a result through its present cause, nor a cause through its present result: it is therefore pratyaksa and not anumdna. (Compare Kola, ii. 62, p. 300).
Anguttara, iv. 402, on the fact that the Bhagavat knows that Devadatta is destined for hell; on the omniscience of the Bhagavat, see Papisambhiddmagga, ii. 194-195.
Explanations of Aryadeva, Catuhsatikd, 257 {Memoirs of the Asiatic Society of Bengal, 1914, p. 492): . . . andgatdrthdlambanamyogindm pranidhijfldnam/yathdrtham . . . tdttvikayd kalpanayd dffyante'ndgato bhdvah.
Kathdvatthu, v. 8 (on consciousness or knowledge of the future: Andhakas).
216. Ydvdms tatsamddhivisaya iti: that is, as a Sravaka, the ascetic knows what is of the
sphere of the Sravaka . . . (vii. 55 and elsewhere).
217. The four Pratisamvids are, it appears, the consciousnesses which make an excellent preacher. Burnouf, Lotus, 838-842 {pratisamvid = distinct consciousness); Childers, 366; Spence Hardy, Manual 499; a valuable note in the Appendix of the translation of the Kathdvatthu, p. 377-382.
Prapisambhidd is to be understood in the very general sense of exact consciousness, for example: Papisambhiddmagga.
The four papisambhidds, Papisambhiddmagga i. 119, Vibhanga, 293, 331, Niddesa, 234 (interesting), Visuddhimagga, 440-443; the four pratisamvids, Daiabhumaka, ninth sphere (very different definitions); Bodhisattvabhumi, Third Part; Dharmasamgraha, 51, Mahdvyutpatti, 13, Sutrdlamkdra, xviii. 34-37, xx. 47 (the third is the gift of languages of different countries).
Art ha and dharma are explained vii. 39c-d tesu dharmesv arthapratisamvedibhavati dharmapratisamvedi. . . Vydkhyd, i. p. 56; Digha, iii. 241. dharmdnusdrin, Kosa vi. 29a-b.
218. a. The Chinese render pratisamvid by wu ai chieh ? ? ? o r wu <*i chih ^? ^? = "unhindered understanding," "unhindered knowledge. "
The Vydkhyd {ad 37c-d) has a gloss: avivarti ity asakyam vivartayitum.
The Bodhisattvabhumi (below) has asaktam avivartyam.
The meaning of asaktam jndnam is fixed by the definition of Bodhi in the Bodhisat-
tvabhumi. Bodhi is pure {fuddha) knowledge, universal {sarvajHdna) and immediate (asangajndna): a knowledge obtained "by a simple bending of the mind," dbhogamdtrena, without this bending being repeated, na punah punar dbhogam kurvatah {Bodhisat- tvabhumi, I. vii. Muse'on 1911, p. 170).
b. Bodhisattvabhumi, fol. 100a (I. xvii. 7):^/ sarvadharmdndm sarvaparydyesu ydvadbhdvikataydyathdvadbhdvikatayd ca (See vi.
In Majjhima, i. 501, the vesdrajjas are attributed to all Arhats; compare Mahdvagga, i. 6. 32. In a fragment of the Samyukta, JRAS, 1907, p. 377, the Householder Srona is vaifdradyaprdpta (an epithet of the Srotapanna).
The young lion (kisora) possesses vaisdradya, Bodhicarya, vii. 55.
The vaiidradyas of the Bodhisattva, Mahdvyutpatti, 28, Dasabhumi, viii, Madhamakdvat- dra, 320.
Etymology of the word vaisdradya, Wogihara, Bodhisattvabhumi (Leipzig, 1908), p. 41. 184. The readings of Mahdvyutpatti, 8, differ a little:. . . 3. antardyikadharmdnanyathdtvanis-
citdvya-karana. . . 4. sarvasampadadhigamdya nairydnikapratipattathdtva-vaisdradya.
185. Paramartha differs: As these absences of fear are realized by jndna, the jndna is called vaisdradya. What is the reason for the four vais'dradyas? They are useful to oneself and to others. The first two are useful to the Buddha himself; the last two are useful to others. Or rather the four are useful to others, for they expel all defilement both in the speaker and in his discourse.
186. The Vibhdsd remarks: These three smrtyupasthdnas are included within sthdndsthdnaj- Hdnabala, and within the six satatavihdras (see iii. 35d, at the end).
187. When the disciples have the contrary attitude, tathdgatasya ndghdto bhavati ndksdntir ndpratyayo na cetaso'nabhirdddhih.
Compare Majjhima, iii. 221 (very close) and i. 379; Mahdvyutpatti, 11.
For utpldvitatvam, see Bodhicarydvatdra, p. 13, note 3; manasa utplavah in Siksdsamuc- caya, 183. 6.
188. See Asanga, Sutrdlamkdra, xvii. 43; Divya, 359 (the krpd of the ? rdvaka)\ compare the stanzas in Divya, 96, 125 and Huber, Sutrdlamkdra, p. 284.
189. The pdramitds of giving, the precepts, and patience are the provisions of merit; the pdramitd of prajnd is the provision of knowledge.
The pdramitd of absorption or dhydna gives rise to merit, as it is the cultivation of the Four Apramanas (viii. 29), and it gives rise to knowledge as it is the cultivation of the thirty-seven "adjuncts of Bodhi" (vi. p. 1022).
The pdramitd of energy or vtrya is also doubly useful: na hi vind viryena ddnam diyate ? ? ? samddiyate ksdntir bhdvyata iti punyasambhdrabhdgiyam viryam bhavati/ tathd nantarena viryam prajnd bhavati. . .
Same doctrine in the Mahayana (where it is explained that the pdramitds are pdramitds by the fact of prajnd), in Bodhicarydvatdra, ix. l.
When and how the Bodhisattva practices the pdramitds, Kosa, iv. lll. 190. On dkarana, ii. 34b, vi. l8a.
191. An excellence which results notably from samskdraduhkhatdkdra and prajndsvabhd- vatd.
192. In this formula, one undertakes, along with the First Dhyana, Anagamya and Dhyanantara. Compassion is of the six bhumis.
193. "Sravakas, etc. " refer to the Pratyekabuddhas and Prthagjanas.
194. By karund, the Sravakas have simply compassion (karundyante); they experience commiseration, affliction; they do not protect one from the fear of samsdra. But the
Footnotes 1199
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Bhagavat, having compassion along with mahdkarund, protects one from the great terror of samsdra.
195. a. Differences between Buddhas, Kosa, iv. 102, trans, p. 685, Bodhisattvabhumi, I. vii, Museon 1911, 173 (life, name, gotra, body); Wassilieff, 286 (314). Kathdvatthu, xxi. 5:the Theravada admits differences, vemattatd, for the body (sarira), the length of life and light (pabhd); the Andhakas admit other differences. Milinda, 285 (differences between Bodhisattvas, family, time period, length of life, stature). Below note 197.
b. Vasubandhu groups together, vii. 28-34, the elements of a Buddhology. Interesting from this point of view are the following passages of the Kola:
i. l. Difference of the wisdom of the Buddha and that of other saints; omniscience (also Kosa, ix). The Buddha and the Bodhisattvas are Bhagavats.
ii. 10. Abandoning of the dyuhsamskdras; victory over the Four Maras.
ii. 44, vii. 41d, 44b. All the qualities (guna) acquired through detachment and actualized at his will.
ii. 44, vi. 24a. The conquest of Bodhi in thirty-four moments. ii. 62. Knowledge of the future.
iii. 94. Time period of the appearance of Buddhas.
iv. 12. Avyakrta mind, "non-absorbed" mind; the Naga. iv. 32. The cult of the Buddha.
iv. 32. The Dharmakaya, refuge; the Rupakaya.
iv. 73. Accepts the gifts made to Stupas. iv. 102. Retribution of his former actions. iv. 102. Schism.
iv. 109. The marks of the Bodhisattvas, the objects of their minds.
iv. 109, vii. 30, 37,42. The memory of the Buddha.
iv. 121. The cult of Caityas.
vi. 59. Falling away from the joys of the absorptions.
viii. 28. Conquest of Bodhi through the Fourth Dhyana.
c. On the Bodhisattva, and in particular, the future Buddha &akyamuni.
iii. 94, iv. 108-112. Origin, vows, and practice of the pdramitds (iv. 117), duration of his
career (because the Bodhisattva is naturally charitable, iii. 94a), development of the marks. iv. 106. Death of the Bodhisattva.
vi. 23. Change of vehicle, animal births of the Bodhisattva.
Last birth, iii. 9, jardyuja and why (relics); 13a, in the form of an elephant; 17a, conscious
at conception, etc. ; 41, a Prthagjana until sitting under the Bodhi Tree; 53d, the Vajrasana; 85a, free from premature death. [According to the Kdranaprajndpti, Cosmologie, p. 327, explanation of the marks; 331, rain of flowers; 332, 334, life in the womb; 333, miracles at his birth; 335, why he has a son, why he is of good family, why he is not born in such a continent, etc. On the mother of the Bodhisattva, death on the seventh day, 331,337; when pregnant, sheltered by fire, etc. ].
196. Vydkhyd: andsravadharmasamtdno dharmakdyah/ aJrayapartvrttir va: "The Dharmakaya is a series of pure dhannas (Kofa, iv. 32) or a renewing of the psycho-physical organism, the personality (dfraya)" Some examples of the renewing of the personality, iv. 56, trans, p. 631; see viii. 34d. On the dharmakaya of the mother of the Buddha, of an Upasaka who has entered the Path, see Huber, Sutrdlamkdra, 217, 390.
Digha, iii. 84 (Ajjafinasutta): Tathdgatassa hetam Vdsettha adhivacanam dhammakdyo itipi brahmakdyo Hi pi dhammabhuto itipi brahmabhuto itiptti (Fragment of the commentary in Dialogues, iii. 81.
Frequently dharmakaya = the body of scriptures = the second ratna, Divya, 396, Przyluski, AQoka, 359, etc. ; Bodhicarydvatdra, i. l.
For the Mahayana, we quote only the Abhisamaydlamkdra, vi. 2 - 11; JRAS, 1906, 943; Burnouf, Introduction, 224; Si-yu-ki (= Hsi-yu-chi), end of book iv.
? 197. The word ddi is not in the Sanskrit or Tibetan Kdrikds. Paramartha: "the word et cetera indicates the duration of the Law, the destruction or the non-destruction of relics, etc. Such are the differences due to the time period when the Buddhas appear. "
The time of the seven Buddhas, their cast, gotra, length of life, tree, etc. , in Mahdpaddnasuttanta, Digba, ii. l and Dirgha, TD 1, p. Icl9. The Law of KaSyapa lasts eight days; that of Sakyamuni lasts one thousand years (see viii. 39). Ko? a, iii. 93a.
198. "Perfection" is a term more useful than exact. The Koids presentation is frequently clarified by the theories of the Mahayana which we find notably in the Bodhisattvabhumi (for example First Part, Chap. V, on prabhdva, Muse"on, 1911, p. 155).
199.
Sarvagunajndnasambhdrdbhydsa: the qualities (guna) are by their nature five pdramitds; the knowledges (Jndna) are the prajndpdramitd. Abhydsa, exercise = pun ah punah prayogah.
200. Dirghakdldbhydsa: tribhir asamkhyeyair mahdkalpaih (Doctrine summarized, iv. p. 691-2). Ananda thinks that to become a Buddha through meditation for six years is to become a Buddha quite easily . . . (Chavannes, Cinq cents contes, ii. 100).
201. Vydkhyd: sarvathdjndnam iti sarvaprakdrdvabodhandnhena.
However, according the the gloss of the Japanese editor who follows Fa-pao, sarvatra
jndna is to be understood as the consciousness of common characteristics (sdmdnyalaksana), impermanence, etc. : from this point of view any Arhat knows all thing (see Vydkhyd, i. 15, p. 73: no salvation for one who does not know all dharmas); and sarvathd jndna is the consciousness of self characteristics, which is dvenika, proper to the Buddha (see the stanza on the tail of the peacock, Vydkhyd, i. p. 6, and Koia, Chapter IX, trans. Hsiian-tsang, TD 29, p. 157c23; compare p. 155al).
The Vibhdsd, TD 27, p. 382c23, teaches that the Buddha possesses both sarvatra jfidna and sarvathd jndna relative to the twelve ayatanas; whereas Sariputra possesses only the First Dhyana, which he owes to the teaching of the Master.
202. Vdsand, above p. 1143.
203. We have: apurvabdhyavisayotpddana = nirmdna; asmadindm suvarnddibhdvdpddana - parindma; dirghakdldvasthdna = adhisphdna. On nirmdna and adhisphdna, see vii. 49 and following.
204. See Koia, ii. trans, p. 165.
Ekottara, TD 2, p. 639a14: The Buddha asked Sariputra, "Why do you not remain a
kalpa or more? " Sariputra answered, "I hold that the life of the Bhagavat himself is very short. The longest life does not go beyond one hundred years; and as the life of beings is short, the life of the Tathagata is also short. If the Tathagata continues to live a kalpa, I too shall continue to live a kalpa. . . "How can Sariputra speak thushr? Beings are not capable of knowing whether the life of the Tathagata is long or short. Sariputra should know that there are four incomprehensible things about the Tathagata. (Compare the four acinteyyas of Ahguttara, ii. 80, Sumahgalavildsini, i. 22).
205. Compare the power of samksepa-prathana, a Mahayana text, JRAS, 1908, 45; also Digha, ii. 109
206. a. Vividhanijdscaryadharmasampad. This is the sahajaprabhdva of the Bodhisat- tvabhumi, Museon, 1911, 161.
The Vydkhyd quotes the Sutra: dharmataisd buddhdndm bhagavat dm ? at tesdm gacchatdth nimnasthalam ca samibhavati yad uccam tan nicibhavati yan nicarh tad uccibhavati andhas ca driim pratilabhante badhirdh srotram unmattdh smrtim . . .
These are, almost identically, the citrdny dicarydni adbhutadharmah of Divya, 250-251. Compare the quotation in Milinda, 179.
Footnotes 1201
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b. Hsuan-tsang adds here: "Or rather conversion of those difficult to convert; the solution of difficult questions; the teaching that leads to salvation; to defeat Mara, Tlrthikas, etc. "
207. On adhigama, see viii. 39a.
208. Actions involving necessary retribution (iv. 50) are alanghaniya, "insurmountable. "
209. According to Hsuan-tsang. Paramartha: "Anyone who, having come into this world, plants a small amount of merit in the Buddha, after having taken up heavenly births, certainly obtains an immortal dwelling. " But the Vydkhyd has: karan ity upa karan pujddikdn. Therefore Vasubandhu quotes here the stanza of the Divya, p. 166: ye'lpan apt jine karan karisyanti vinayake/ vicitrarh svargam dgamaya lapsyante'mrtam padam. (On Divya, xii, Le'vi, Toung Poo, 1907, p. 107).
210. Rana = kiefa Ranayatiklefayatity arthah. Arandvihdrin in Divya and in the Pali sources (JPTS, 1891, 3).
a. See Kola, i. 8 where the Bhdsya: rand hi klefa dtmaparavydbddhandt is explained:^ by dtmdnam pardmf ca vydbddhante te rand yuddhdnity arthah.
There are three ranas, skandharana, vdgrana, and klesarana.
To the reference in Kofa, i. trans, note 37, add: "Maitrt and Arand," Stances Ac. de Belgique, April 1921; Kosa, iv. 56; Bodhisattvabhumi, fol. 37b and 83a; Sutrdlamkdra, xx. 45; &arad Chandra Das, 1164.
b. The Vibhdsd (TD 27, p. 898b23) enumerates the five means by which the Arhat avoids producing defilement in another: 1. purity of attitude (walking, etc. ); 2. Knowledge of what he should say and should not say . . . 5. before entering into a village to beg, he examines whether a man or woman could, because of him, produce any defilement.
? The doctrine of the Mahayana, for example the Mahayana-samgraha (9. 2) differs from that of the ? ? fa: The Pratyekabuddha only arrests savastuka defilements, whereas the Buddha arrests all the defilements . . . The Buddha creates nirmitas or fictive beings . . . " (TD 31, p. 151c).
d. The arand of the Sravaka and the Buddha are defined in Abhisamaydlamkdra, vi. 7: frdvakasydranddrastrnrklefaparibdritd/
tatklefasrota-ucchittyai grdmddisu jindrand/ /
The arandsamddhi of a Sravaka: "May there be no arising of any defilement in anyone who sees me! (masmaddarfandt kasya cit klefotpattih sydt)" But, for the Tathagatas: "He roots out, in the villages, etc, the process of the defilements in all persons. "
211. He who kills an Arhat commits a "mortal sin," even if he does not know that this is an Arhat, iv. 103; the monk who insults a junior monk who is an Arhat is reborn five hundred times as a slave.
212. An Arhat causes another person to have no hatred with respect to himself, without however rooting out hatred in another; he can only cause another person to not have satkayadrsti, "the idea of a personality," with respect to himself; for if another person has satkdyadrspi, he has satkayadrsti with respect to all persons.
213. Abhisamaydlamkdra, vii. 8: andbhogam andsangam avydghdtam saddsthitam/ sarvaprafndpanud bauddham pranidhijfidnam isyate/ / On pranidhijndna, see ii. 62a, p. 300, vi. 22c, p. 938, Chap. IX (Hsuan-tsang, xxix. 9a); Mahdvyutpatti, 48. 52.
214. I interpret the Bhdsya according to the Vydkhyd, which says simply: drupyas tu na sdksdt pranidhijndnenajHdyante/ nisyandacaritaviiesdt tu/ karsakanidarfanam cdtreti vaibhdsikdh.
215. Vibhdsd, TD 27, p. 897b24: Does pranidhijfidna know the future? Some say that by reason of the past and of the present he infers (pi-chih jfcftl : to compare, to know)
? the future; the same way that a person infers with certainty from fields or seeds that there will be a certain fruit. Some say that, if this is the case, pranidhijnana is an anumdna, an inferential reasoning, not a pratyaksa or direct perception. We say that pranidhijnana does not know a result through its present cause, nor a cause through its present result: it is therefore pratyaksa and not anumdna. (Compare Kola, ii. 62, p. 300).
Anguttara, iv. 402, on the fact that the Bhagavat knows that Devadatta is destined for hell; on the omniscience of the Bhagavat, see Papisambhiddmagga, ii. 194-195.
Explanations of Aryadeva, Catuhsatikd, 257 {Memoirs of the Asiatic Society of Bengal, 1914, p. 492): . . . andgatdrthdlambanamyogindm pranidhijfldnam/yathdrtham . . . tdttvikayd kalpanayd dffyante'ndgato bhdvah.
Kathdvatthu, v. 8 (on consciousness or knowledge of the future: Andhakas).
216. Ydvdms tatsamddhivisaya iti: that is, as a Sravaka, the ascetic knows what is of the
sphere of the Sravaka . . . (vii. 55 and elsewhere).
217. The four Pratisamvids are, it appears, the consciousnesses which make an excellent preacher. Burnouf, Lotus, 838-842 {pratisamvid = distinct consciousness); Childers, 366; Spence Hardy, Manual 499; a valuable note in the Appendix of the translation of the Kathdvatthu, p. 377-382.
Prapisambhidd is to be understood in the very general sense of exact consciousness, for example: Papisambhiddmagga.
The four papisambhidds, Papisambhiddmagga i. 119, Vibhanga, 293, 331, Niddesa, 234 (interesting), Visuddhimagga, 440-443; the four pratisamvids, Daiabhumaka, ninth sphere (very different definitions); Bodhisattvabhumi, Third Part; Dharmasamgraha, 51, Mahdvyutpatti, 13, Sutrdlamkdra, xviii. 34-37, xx. 47 (the third is the gift of languages of different countries).
Art ha and dharma are explained vii. 39c-d tesu dharmesv arthapratisamvedibhavati dharmapratisamvedi. . . Vydkhyd, i. p. 56; Digha, iii. 241. dharmdnusdrin, Kosa vi. 29a-b.
218. a. The Chinese render pratisamvid by wu ai chieh ? ? ? o r wu <*i chih ^? ^? = "unhindered understanding," "unhindered knowledge. "
The Vydkhyd {ad 37c-d) has a gloss: avivarti ity asakyam vivartayitum.
The Bodhisattvabhumi (below) has asaktam avivartyam.
The meaning of asaktam jndnam is fixed by the definition of Bodhi in the Bodhisat-
tvabhumi. Bodhi is pure {fuddha) knowledge, universal {sarvajHdna) and immediate (asangajndna): a knowledge obtained "by a simple bending of the mind," dbhogamdtrena, without this bending being repeated, na punah punar dbhogam kurvatah {Bodhisat- tvabhumi, I. vii. Muse'on 1911, p. 170).
b. Bodhisattvabhumi, fol. 100a (I. xvii. 7):^/ sarvadharmdndm sarvaparydyesu ydvadbhdvikataydyathdvadbhdvikatayd ca (See vi.
