When death is gradual, the organs of sight, hearing, smell and taste, the sexual organ, and the "organs" of agreeable and
disagreeable
sensation disappear first; the organ of touch (kdyendriya),
Footnotes 527
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Footnotes 527
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442 line 27.
315. Manomaya, see K6sa, ii. 44d, viii. 3c
316. Above p. 393.
317. Hsifon-tsangvibhinirvrtti(ch'ife,utpdda),because,turnedtowardsfuturebirth,itisproduced in a short period of time.
318 a painful body. . . The Lotsava translates lus = kdya, dtmabhdva; the Chinese translators have svabhdva. Tbe Vydkhyd gives the words savydbddham (saduhkhatvdt) abhmirvartya.
319. This is a Sutra of four points (cdtuskotika): asti pudgalo yasydbfomitvrttisamyojanam prahhtam nopapattisamyojanam / asti yasyopapaPtiprayojammh prabinam ndbhimrvfttisamyo- janam / asti yasydbhmirvrttiprayojanam prabinam upapattisamyojanam ca / astiyasya ndbhi- nirvrtUprayojanam prabinam nopapattisarhojanam.
The distinction between abhinirvrtti and upapatti is elucidated in Kofa, vL3.
Rhys Davids and Stede have grouped many references under the words abhinibbatta, abhinibbatti, abbinibbatteti. One of the most interesting is Samyutta, iii. 152 (which slightly calls to mind the "embroiderer" of the Upanishad).
Let us add that, in Anguttara, ii. 134, we have (in addition to orambbdgtya samyojana which brings about rebirth in Kamadhatu): uppattipatildbhika samyojana (correct upapatti) and bhavapatildbhika samyojana: this second category is the abhinirvrttisamyojana of the Abhidharma bh&vzFantarabhava the Antaraparinibbayin has broken the bond which produces upapatti, but not the bond which produces bhava.
320. The words "when he is an AnagarnkT are necessary, for one can detach oneself from the two lower Dhatus through a worldly path, thus in a manner which is not definitive.
321. Anugraba. Here,by sambbavaisin,one should understand, conforming to the second explanation (above line 28), not the intermediate beings, but all beings not liberated from thirst (satfsna).
322. Four opinions in Vibhdsd, TD 27, p. 674c25; Vasubandhu follows the orthodox opinion (p'ing-chia says:. . . )
323. We see in fact that three of the four foods--manabsamcetand, which is action; the vijfidna considered as vijndnabija, "the seed which is the vyfidna" action which develops or perfumes (karmaparibhdvita); Mid spars'a, which is associated with action--have for their result anugraha or re-existence (anugrahdya bhavati). But how can food by the mouthfuls have this result?
324. Samyukta, TD 2, p. 103a5: rogasya gandasya falyasya catvdra dhdrd m&lam jardmarana pratyayah (? ). According to the Vydkhyd, the word jardmaranapratyayah belongs to another redaction of this same Sutra {Ekottara, TD 2, p. 656cl0). Vibhdsd, TD 27, p. 677al7. Samyutta, iii. 189: rupam rogo tigando ti sallam ti. . .
325. The question also concerns spar/a and vijHdna, which are associated with manahsamcetand.
326. This brings to mind the "popular maxim" (Jacob, ii. 11) of the didmodakas, "cakes of hope," or manomodakas, "cakes made by the manas" of the NydyakandaU, 130 and Nydyavdrttika, 43 (quotations trans, from the Sarvadariana, Museon, 1902, ad 16,22).
footnotes 525
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In the Shid6-m-zu ^BS. ^M;(MuseeGmmet, Bibl. Etudes, viii 1899), 126, the mudrd of drinking and of eating, the four foods, and the sensation of acidity which produces the thought of a result.
327. The Abhidharma treatise by this name. TD 26, number 1536, chap. 8, foL 8 (Saeki); Vibhdsd, TD 27, p. 676bl6.
328. A remark of the Sautrantikas according to certain commentators.
329. The Vibhdsd explains four opinions:
1. vijfidna, spuria, andkavadikara nourish present existence; cetand nourishes future existence. 2. spar/a and kavodikdra nourish present existence; vijfidna and cetand nourish future existence. 3. kavodikdra nourishes present existence; spar/a, vijfidna, and cetand nourish future existence. 4. P'ing-chia: all four foods have the two functions.
330. Vyakhyd: sukhavedamyendnugrahdt /yah kaicidvedandskandhah samjfidskandhah sarvah sa spariam pratityetivacanat.
331. Paramartha: The bhava thus projected arises from the vijfidna-seed informed-perfumed by action.
Hsiian-tsang: Punarbhava or new existence means future "birth" (sheng 4 . ) . This future birth is projected by the manahsamcetand&eing projected by the food which is the manahsamcetand, punarbhava is produced by the force of the vijfidna-seed perfumed by action.
According to Fu-kuang, this explanation is that of the Sautrantika school; the Sarvastivadins do not use the expression "vijfidnabtja. "
332. Samgittparydya,TD26,p. 56&a28. yahkaiestkavadikdrahsarvahsadhdrah/ sydtkavadikaro ndhdrah / sydd dhdro na kavadikdrah / sydd ubhayam / sydn nobhayam iti cdtuskofikam.
333. Vibhdfd, TD 27, p. 674a3).
On aupacayika "matter" arising from samddhi, I trans, p. 103. .
334. According to Hsiian-tsang. Vyakhyd: yaf ceha paribhuktah kavadikaro bhoktur bddhdm ddadhdtisakhndhdrah/ so'pydhdrah/ dpdtebhojanaveldydmanugrahdt.
335. See for example the PaficaiiksasUtra, Feer, Fragments du Kandjour, 241.
336. Vyakhyd:Thatwhichhasforitseffectaugmentationisfoodparexcellence(mstkhya).
337. In the Dakkhindvibhangasutta (Majjhima, iii. 255): tiracchdnagate ddnam datvd satagund dakkhind papikankhitabbd / puthujjane dussUe . . . sahassagund. . . / putthujjana stlavante . . . satasahassagund . . . / bdhirake kdmesu vUarage . . . kopisahassagund . . . / sotdpatti- phalasacchikmydya pafipanne ddnam datvd asamkheyyd appameyyd dakkhind pafikafikhitabbd
On the value of the gift according to the field, Ko/a, iv. 117.
338. The Bhagavat said: yah kdi cij jambusanddt sravantyah sarvds tab samudranimndh samudrapravandJh samtddraprdgbhdrdh.
(Compare Anguttara, v. 22, Samyutta, v. 39).
339. ]ambu$andagata-jambudvipanivdsin.
We recall that Jambudvipapurufa = Buddha (Kola, vii. 30a-c).
Kuksimantah, "possessing a womb" = who possesses the capacity to eat; since the beginning of
embryonic life.
340. Vyakhyd' khn atrdicaryam . . .
341. Spiritual states which immediately precede the abandoning of the quality of Prthagjana ~ entry into the Path = the acquisition of the quality of candidate for the first fruit, vil7.
? 342. We have, in viii. 27c, Vydkhyd, another redaction: bodhisattvo hi karmdntapratyaveksandya s
[karmdnta \sboted field] niskrdnto jambumOle prathamam dhydnam utpdditavdn. Dhya, 391: asmin pradeie jambucchaydydm nisadya. . . Majjhima, 1246:. . . ptiu sakkassa kammante sUdya jambucchdydyamsinnovwicc'evakdmehi. . . prafhamamjhdnamupasampajja. . . ; U&*,Lefman, 128 (Chapter xi): avahkya ca kfsikarmdntam . . . : Mahdvastu ii. 45,26.
343. The cutting off of the roots of good results from "false view" {mithyddrsfi), which, being of reflection (samttrikd), is mental (mdnast); the recovery of these roots results from "correct, right view" and from doubt (samyagdfsfi, vicikitsa), which are mental (iv. 79-80).
It is only in the manovijHdna that detachment takes place: for detachment can be obtained only by an absorbed (samdhita) mind; the losing of this detachment is caused by incorrect judgment (ayontfofnanasikdra), which is vikalpa, and thus purely mental
Death is produced in a vijfidna propitious to the cutdng off of the series: thus among a person wherein the activity of the five organs of sense consciousness is "reopened" (cyutih samksip- tapantendfyapracdrasyapravdhaccheddnukale vijHdne bhavati). Arising {upapatti) happens only to the manovijiidna since it takes place with "a troubled mind" (viparyastamati, iii. 15).
344. That is to say pratisamdhisdmdnydd anukto'py uktakalpa iti nocyate.
345'. Kathdvatthu, xv. 9; Kola, viiLld
346. The Bhagavat leaves the Fourth Dhyana in order to die, Digba, ii. 156; below note 350.
347. We can understand: "the mind, being made present, falls (=dies)"; or rather "the mind of this [pudgala] being made present [=having entered into acmity=samuddcarya], this pudgala falls"; or again sarhmukhibhiiya - sammukhibhdvya [with the falling of ni, as we say: "There is a wind which causes leaves to be shoved up, there is a wind which causes leaves to dry up"=astiparnaruho vdto'sti parnaiuso'parah; variant from the commentary of Unddi, 2. 22], with the meaning: " . . . having made the mind present, the pudgala dies. "
How a mind, interrupted by absorption, isreborn,ii. trans, p. 230.
348. Hsiian-tsang reads, hetvabhdvdt - "because the cause of arising is lacking," and not cittacchedahetvabhdvM (which causes difficulties).
We have seen, iii. 38, that arising takes place through all of the klelas or defilements, proper to the sphere where they take place (sarvakleSair hi tadbhumikasr upapattih pratisamdhibandho bhavati).
349. The mind at death can be good, bad, or neutral There are four types of neutral mind: vipdkaja, airydpathika, fatipasthdnika, and nairmanika (ii71d, trans, p. 315). There is good reason to specify to which category the mind of a dying Arhat belongs, [the mind by which he enters into Nirvana, nirvdti].
In Visuddhimagga, 292, some Arhats die sitting down, some while lying down, and some while walking. [Thus with airydpathika minds? ]
350. There are two "cuttings off of the mind" (cittaccheda): apratisamdhika cutting off, or definitive cutting off, in which the mind at death is not followed by the mind of an intermediate existence; and sapratisamdhika cutting off, so that the mind at death continues into the mind of the intermediate being [a cutting off of the series of minds which lasts one life, the cutting off of the bhavanga in the Pali sources]. In this last case, the mind can be also good or bad.
On the nature of the mind of a dying Arhat and, in general, of all dying persons, Kathdvatthu, xxii,3. [Death takes place in pakaticitta, a mind of Kamadharu for a being of Kamadhatu]. On the death of the two types of Arhat, see Compendium, Introduction, p. 75.
351. On the two types of death, death all at once, and gradual death, see ii. 15, trans, p. 176, Vibhdsd, TD27,p. 952cll.
When death is gradual, the organs of sight, hearing, smell and taste, the sexual organ, and the "organs" of agreeable and disagreeable sensation disappear first; the organ of touch (kdyendriya),
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the vital organ (fivitendriya), the mamas and the sensation of indifference {upeksendriya) remain: these four indriyas perish together.
352. Beal, Catena, 41, according to a gdtha which should be Mahayana, gives different indications. For the Saint, the head; for a future god, the eyes; for a future human, the heart; for a future
Preta, the groin . . . We can divine the future destiny of a dead person by examining which part remains warm the longest.
Vangi? a, before her conversion, listened to a skull with a stethoscope with success, and knew if the dead person would be reborn as a man, god, or in helL But listening to the skull of an Arhat, he remained nonplused (Theragdthd, Commentary, Brethern,395).
We see, Avaddnasataka, 15, that the rays re-enter into a certain part of the body of the Buddha according to the realm of rebirth that he has predicted [Into the feet, when it refers to beings in hell
353. The vijtiana, being non-material (ar&pitvM), does not reside in a place (ade/astha); but it has for its support a body endowed with organs.
354. On the vital parts, the four hundred and four illnesses, Vibhdsd, TD 27, p. 953a7, and following, Saddharmasmrtyupasthana, TD 17, p. 4lb20. Bodhicaryavatara, ii. 41 (marmacchedadivedand).
355. Pali gloss quoted in the Expositor (PTS), 132: maranti anendtiyasmin talite nafivati tarn phanam mam/mam noma.
356. 1-tsing (Takakusu, 131) quotes a Sutra which enumerates four dosas: "The chU-lu, ie. making the body slothful and heavy, owing to an increase of the element earth," plus flesman (kapha) pitta and vata. Takakusu translates chU-lu as gsdma: "the phonetic probability is rather in favour of guru or its derivation (gaurava). " [But the fourth classicaldosa is the blood,Jolly, Grundriss, 41]. On the three dosas, Rhys Davids-Stede mention MUinda, 43,172 and Sumangalavildsmi, L133; Takakusu, Commentary on the CuUavagga, v. 14. 1, Mahavagga, vi. 14. 1.
357. On the signs of death among the gods, Vibhafa, TD 27, p. 365a21, and Ekottara, TD 2, p. 693cll.
Beal, Catena, 97, quotes a source which combines the two lists with some omissions, for a total of five. Chavannes, i. 425 (TD4, number 206), has a list of seven signs: 1. the brightness of the nape of the neck becomes extinguished; 2. flowers wilt; 3. cotor becomes altered; 4. dust accumulates on clothing; 5. a sour smell from the armpits; 6. the body becomes thin; 7. "he has left his throne. "
Elsewhere we find only the second list: Divya, 193: cyavanadharmmo devaputrasya panca pUrvanimittani pradurhhavanti [which corresponds word for word to the text which the Lotsava translates as the preambule to our first list] aklisfdni vasdmsi kittyanti / amldnam mdlyani mlayanti I daurgandhyam kdyena (? ) niskramati /ubhabhyam kaksabhyam svedah pradurbhavati /
cyavanadharmd devaputrah sva dsane dhftim na ktbhate [which is our second list]. Same list in the 1
Friendly Letter of Nagarjunaj/PTS ,1886,100 (where we have as the third sign the colour of the body becoming ugly: compare Itivuttaka, Para. 83).
We know that five signs distinguish the gods from mortals: no bad smell, no dust, no winking of the eyes, no shadow, and no touching of the ground (see the references of Bloomfield, Pargvandtha, Baltimore, 1919, p. 51).
In Divya, 222, Mandhatar differs from ? akra only by the winking of his eyes. 358. Hsiian-tsang adds: "which are in intermediate existence. "
359. Kofa, iv. 80d
Ekottara, TD 2, p. 6l4b23, Dhgha, 1320, Mahavyutpatti, 95. 11.
Digba, iii217, tayo rasi, micchattaniyato rasi, sammattaniyato rdsi, aniyato rasi; Puggala-
paMatti, 13, recognizes only puggaJa niyata (pafkapuggalddnantarikdye ca micckadiffhikaniyata, see Koia, v. 7, iv. 96) and the aniyata; but Dhammasangani, 1028, recognizes the three categories [The explanation as we see by the note of the translator and Atthasalmi, 45, differs from the explanation of the Abhidharmaj. On the amyatas, see Nettippakarana, 96,99 and commentary.
? 360. Samyaktva defined vi. 26a (note 162). 361. A traditional etymology.
362. The oldest sources are the Sutras of the Dirgha and Madhyamdgama, notably Dsrgha, 30; among the most recent Sutras, TD1, number 25 (the Hi-shai of Beal); among the Nostras, TD 32, number 1644, the Lokaprajridpti and the Kdranaprajfiapti (analyzed in Cosmologie bouddhique\ the Vibbdsd. lt appears that Vasubandhu here reviews all this literature. The Saddharma- smrtyupasthdna (Levi, Pour I'histoire du Rdmdyana, J As. 1918, L), Divya, xvii. (the conquests of Mandhatar, xxxii. = TD 14, number 551 and folL),belong also to the Hinayana. For the Pa{i sources, Lotus, 842, Sp. Hardy, Legends and theories, 1886. Chinese sources (of the two Vehicles), Beal, Catena, 1871, and FourLectures. The schema of the universe in Georgy, Alphabetum Tibetanum, 1772, Gogerly, Ceylon Buddhism, 1908; vol ii, Sp. Hardy, Legends, 104. Hastings, Encyclopedia of ReligionandEthics,art. CosmogonyandCosmology(Buddhist),iv. l29'l3S,B. CL3m, Heavenand Hell in Buddhist Perspective, 1925; I have not seen the Buddhist Cosmology of MacGovern (London, 1923? ).
363. Ufanti = icchantiThis can refer to either "The Vaibhasikas" (P'u-kuang), or to "All the schools" (Fa-pao).
According to one opinion (notably Mahayana) the sphere of gold is placed immediately on the circle of wind; above is the circle of water.
Sammvefa is interpreted by Hsiian-tsang in the sense of disposition: "Such is the disposition of the receptacle world: below. . . "; and this interpretation is preferable since the circle of wind forms part of the receptacle world. Paramartha understands, I believe, "foundation"; the Lotsava has gnas, "place".
364. Burnouf has translated, Introduction, 448, the Sutra which the Vydkhydquotes ad 15: prthivi bho gautama kutra pratisphitd prthivi brdhmana abmandale pratisphitd / abmandalam bho gautama kutra pratisphitam / vdyau pratisphitam / vayur bho gautama kutra pratispbitah / dkdfe pratisphitah / dkafam bho gautama kutra pratisphitam / atisarasi mahabrdhmana atisarasi mahdbrdhmana / dkdJam brdhmana apratisphitam andlambanam fit vistarab.
Compare Digha, ii. 107 (on the earthquakes); Windisch, Mara et Bouddha, 61. ayam dnanda mahapaphavi udake patipphitd / udakam vote patipphitam / vdto dkdsappho hoti. Thesis whic Nagasena (with the reading vdto dkdse patipphito) explains in Milinda, 68.
On the origin of the circle of wind, iii. 90c; lOOa-b (Hsiian-tsang foL 16a to the end). We will see iil93c, note 504, that, when the universe is destroyed, it stays in the rupa there where it was. This rupa should be the dkdfadhdtu, 128.
365. Hsiian-tsang and Paramartha transcribe; the Lotsava has tshanpo che chenpo, the meaning of which, according to SaradChandra, 1024, is also not clear; see Mahdvyutpatti, 253; Kola, vil31, note 178; Vibhdfd,TD 27, p. 155all.
366. We have, according to the Lotsava, isddhdrdmdtrd varsyadhdrd [See Cosmologie, p. 317, note, different Tibetan editions, Lokaprajfidpti, etc] isd signifies "pole"; Paramartha translates "great post", but Hsiian-tsang: "the axel of a carriage. " We know elsewhere that isd is a measure (Sulbastttra, in Monier-Williams).
On the primordial rain, below iii. 90c, Samyukta, TD 2, p. 243al5,23, quoted above p. 370 (the tain of the cloud Isadhara); Siksdsamuccaya, 247: clouds forming thirty-two couches (papala) covering the world. The deva Isadhara rains during five small kalpas, like the devas Gajaprameha, Acchinnadhara and Sthulabinduka. [According to the Pitdputrasamdgama = Ratnakufa, xvi, Levi, JAs. 1925, i. 37]. [Bendall mentions the Nagaraja with the name of Isadhara, Mahdvyutpatti, 168. 24].
367. According to Hsiian-tsang. We have seen, iii. 47, that the circle of water has a diameter of 1205,450yojanas. lt thus forms a drum almost as high as it is large: how is it held up? According to the Vibhdsd, TD 27, p, 691b23, the source of this presentation, some other masters think that the circle of water is incalculable in width, like the circle of wind.
Footnotes 529
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368. PakvakfiraJaribhdvayogena. Grarnmmcai explanation in the VydkhydJSee the comparison of the Digha, iii. 85: seyyathdpi ndma payaso tattasya nibbdyamdnasya apart santdnakam hoti. . .
369. Siksdsamuccaya, 148, quotes the yfgtffK* of the Sarv? stivadins: On the circle of gold there rests J&mbudvipa, some 84,000 yojanas of earth. [The circle of gold is named karteanavajramandala, Bodhicarya, v l l ] . The Ko/a prefers 80,000, see iii50b.
370. The circumference is triple that of the diameter: sarvasyaparimandalasyaiyam sthitkyadasya tripaksamdnam (trigunam eva) samantapariksiptasyapramdnam (Vydkhya).
371. The "ancient" metrical sources of the Atthasalini {p. 207 and folL) have the same number for the diameter of the "circles", and contain details on the mountains and the continents which are near to those Vasubandhu furnishes. However comparisons with other documents multiply the numerous variants.
Burnouf, Lotus, 844, Hopkins, MythologicalAspects of Trees andMountains in the Great Epic, JAOS,xxx. 366(Babylonianorigin,CarpenterinMelangesC. H. Toy,72).
Nemijdtaka, v. 145 and folL (Jataka, vi. 125); AtthasMmi, 297; Spence Hardy, Legends, 81.
Remusat, /. des Savants, 1831, p. 6C0, Beal, Catena, 45; Divyavaddn, 217', same order of the mountains as in the KoJa.
Mahavyutpatti, 194, Dharmasamgraha, 125, Mahdvastu, ii. 300, Siksdsamuccaya, 246, AttbasdUni, 298 mA Jataka, vi. 125 differ.
372. These are the seven pdribhandaparvata of the Jataka. Ra-ba signifies walL
373. Levi, Rdmayana, 45.
374. Nandvidhabtjagarbha, that is to say, according to the Vydkhyd, nanaprakarasdmarthyayukta. 375. iL36c-d, iiilOOa, iv. 4, v. 26, vill3a.
376. That is to say, na hy avasthitasya ruparasddydtmakasya ksiranivrttau dadkijanma: We can only admit that--color, taste, etc, remaining the same--there would be, at the destruction of milk, the appearance of small milk
377. You admit that the successive moments (milk. . . small milk) are "other" {anyatha), you admit that there is a modification (anyathdbhdva): thus there is no transformation (jMrindma)\ there is no passage, from one state to another state, of one and the same thing; for that which is otherwise (anyathdtva) is other (anyatva) such as Yajnadatta and Devadatta.
378. In the Saddharmasmrtyupastbdna (Levi, Rdmdyana,46) as in Atthasdtini(208)yMememerges to a height of 84,000.
379. Vasubandhu does not speak of the Mahacakravada, Mahavyutpatti, 194. 12, Lotus, 842, Dharmasamgraha, VIA and notes p. 65, Diet, of St Petersburg. The Cakravdtfa of Beal, 45, is of a height of 300yojanas; in Atthasdlim (299), the Cakravdda is immerged 82,000, and emerges some 82,000.
380. Hsiian-tsang corrects this redaction which is sufficiently embarrassing: "Between the mountains [that is to say, between Mem, Yugandhara. . . Cakravada] there are eight oceans. The first seven are the inner [ocean]. The first is 80,000 long; and is triple to its external limit. The six others,diminishingbyahalf. Theeighthistheouter[ocean],of321,000yojanas.
381. We read $Ua in the kdrikdsMs do not find the translation "cold" anywhere. The Lotsava has rol mthso, rolpa'i mtso bdun: "the seven lakes of which the waters move in gentle waves as if they were dancing to the musk of the wind" (? arad Chandra Das).
The heroes oiJataka 541 see the seven mountains that encircle Meru, sattaparibhandapabbate, which is found Sidantare, that is to say Siddmahdsamuddassa antare, in the middle of the great sea Sida. This sea is so called because its water is so subtle (sukhuma) that it cannot even bear a peacock feather: it sinks (sidati) (Jataka, vi. 125). Compare iii. 57.
? 582.
315. Manomaya, see K6sa, ii. 44d, viii. 3c
316. Above p. 393.
317. Hsifon-tsangvibhinirvrtti(ch'ife,utpdda),because,turnedtowardsfuturebirth,itisproduced in a short period of time.
318 a painful body. . . The Lotsava translates lus = kdya, dtmabhdva; the Chinese translators have svabhdva. Tbe Vydkhyd gives the words savydbddham (saduhkhatvdt) abhmirvartya.
319. This is a Sutra of four points (cdtuskotika): asti pudgalo yasydbfomitvrttisamyojanam prahhtam nopapattisamyojanam / asti yasyopapaPtiprayojammh prabinam ndbhimrvfttisamyo- janam / asti yasydbhmirvrttiprayojanam prabinam upapattisamyojanam ca / astiyasya ndbhi- nirvrtUprayojanam prabinam nopapattisarhojanam.
The distinction between abhinirvrtti and upapatti is elucidated in Kofa, vL3.
Rhys Davids and Stede have grouped many references under the words abhinibbatta, abhinibbatti, abbinibbatteti. One of the most interesting is Samyutta, iii. 152 (which slightly calls to mind the "embroiderer" of the Upanishad).
Let us add that, in Anguttara, ii. 134, we have (in addition to orambbdgtya samyojana which brings about rebirth in Kamadhatu): uppattipatildbhika samyojana (correct upapatti) and bhavapatildbhika samyojana: this second category is the abhinirvrttisamyojana of the Abhidharma bh&vzFantarabhava the Antaraparinibbayin has broken the bond which produces upapatti, but not the bond which produces bhava.
320. The words "when he is an AnagarnkT are necessary, for one can detach oneself from the two lower Dhatus through a worldly path, thus in a manner which is not definitive.
321. Anugraba. Here,by sambbavaisin,one should understand, conforming to the second explanation (above line 28), not the intermediate beings, but all beings not liberated from thirst (satfsna).
322. Four opinions in Vibhdsd, TD 27, p. 674c25; Vasubandhu follows the orthodox opinion (p'ing-chia says:. . . )
323. We see in fact that three of the four foods--manabsamcetand, which is action; the vijfidna considered as vijndnabija, "the seed which is the vyfidna" action which develops or perfumes (karmaparibhdvita); Mid spars'a, which is associated with action--have for their result anugraha or re-existence (anugrahdya bhavati). But how can food by the mouthfuls have this result?
324. Samyukta, TD 2, p. 103a5: rogasya gandasya falyasya catvdra dhdrd m&lam jardmarana pratyayah (? ). According to the Vydkhyd, the word jardmaranapratyayah belongs to another redaction of this same Sutra {Ekottara, TD 2, p. 656cl0). Vibhdsd, TD 27, p. 677al7. Samyutta, iii. 189: rupam rogo tigando ti sallam ti. . .
325. The question also concerns spar/a and vijHdna, which are associated with manahsamcetand.
326. This brings to mind the "popular maxim" (Jacob, ii. 11) of the didmodakas, "cakes of hope," or manomodakas, "cakes made by the manas" of the NydyakandaU, 130 and Nydyavdrttika, 43 (quotations trans, from the Sarvadariana, Museon, 1902, ad 16,22).
footnotes 525
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In the Shid6-m-zu ^BS. ^M;(MuseeGmmet, Bibl. Etudes, viii 1899), 126, the mudrd of drinking and of eating, the four foods, and the sensation of acidity which produces the thought of a result.
327. The Abhidharma treatise by this name. TD 26, number 1536, chap. 8, foL 8 (Saeki); Vibhdsd, TD 27, p. 676bl6.
328. A remark of the Sautrantikas according to certain commentators.
329. The Vibhdsd explains four opinions:
1. vijfidna, spuria, andkavadikara nourish present existence; cetand nourishes future existence. 2. spar/a and kavodikdra nourish present existence; vijfidna and cetand nourish future existence. 3. kavodikdra nourishes present existence; spar/a, vijfidna, and cetand nourish future existence. 4. P'ing-chia: all four foods have the two functions.
330. Vyakhyd: sukhavedamyendnugrahdt /yah kaicidvedandskandhah samjfidskandhah sarvah sa spariam pratityetivacanat.
331. Paramartha: The bhava thus projected arises from the vijfidna-seed informed-perfumed by action.
Hsiian-tsang: Punarbhava or new existence means future "birth" (sheng 4 . ) . This future birth is projected by the manahsamcetand&eing projected by the food which is the manahsamcetand, punarbhava is produced by the force of the vijfidna-seed perfumed by action.
According to Fu-kuang, this explanation is that of the Sautrantika school; the Sarvastivadins do not use the expression "vijfidnabtja. "
332. Samgittparydya,TD26,p. 56&a28. yahkaiestkavadikdrahsarvahsadhdrah/ sydtkavadikaro ndhdrah / sydd dhdro na kavadikdrah / sydd ubhayam / sydn nobhayam iti cdtuskofikam.
333. Vibhdfd, TD 27, p. 674a3).
On aupacayika "matter" arising from samddhi, I trans, p. 103. .
334. According to Hsiian-tsang. Vyakhyd: yaf ceha paribhuktah kavadikaro bhoktur bddhdm ddadhdtisakhndhdrah/ so'pydhdrah/ dpdtebhojanaveldydmanugrahdt.
335. See for example the PaficaiiksasUtra, Feer, Fragments du Kandjour, 241.
336. Vyakhyd:Thatwhichhasforitseffectaugmentationisfoodparexcellence(mstkhya).
337. In the Dakkhindvibhangasutta (Majjhima, iii. 255): tiracchdnagate ddnam datvd satagund dakkhind papikankhitabbd / puthujjane dussUe . . . sahassagund. . . / putthujjana stlavante . . . satasahassagund . . . / bdhirake kdmesu vUarage . . . kopisahassagund . . . / sotdpatti- phalasacchikmydya pafipanne ddnam datvd asamkheyyd appameyyd dakkhind pafikafikhitabbd
On the value of the gift according to the field, Ko/a, iv. 117.
338. The Bhagavat said: yah kdi cij jambusanddt sravantyah sarvds tab samudranimndh samudrapravandJh samtddraprdgbhdrdh.
(Compare Anguttara, v. 22, Samyutta, v. 39).
339. ]ambu$andagata-jambudvipanivdsin.
We recall that Jambudvipapurufa = Buddha (Kola, vii. 30a-c).
Kuksimantah, "possessing a womb" = who possesses the capacity to eat; since the beginning of
embryonic life.
340. Vyakhyd' khn atrdicaryam . . .
341. Spiritual states which immediately precede the abandoning of the quality of Prthagjana ~ entry into the Path = the acquisition of the quality of candidate for the first fruit, vil7.
? 342. We have, in viii. 27c, Vydkhyd, another redaction: bodhisattvo hi karmdntapratyaveksandya s
[karmdnta \sboted field] niskrdnto jambumOle prathamam dhydnam utpdditavdn. Dhya, 391: asmin pradeie jambucchaydydm nisadya. . . Majjhima, 1246:. . . ptiu sakkassa kammante sUdya jambucchdydyamsinnovwicc'evakdmehi. . . prafhamamjhdnamupasampajja. . . ; U&*,Lefman, 128 (Chapter xi): avahkya ca kfsikarmdntam . . . : Mahdvastu ii. 45,26.
343. The cutting off of the roots of good results from "false view" {mithyddrsfi), which, being of reflection (samttrikd), is mental (mdnast); the recovery of these roots results from "correct, right view" and from doubt (samyagdfsfi, vicikitsa), which are mental (iv. 79-80).
It is only in the manovijHdna that detachment takes place: for detachment can be obtained only by an absorbed (samdhita) mind; the losing of this detachment is caused by incorrect judgment (ayontfofnanasikdra), which is vikalpa, and thus purely mental
Death is produced in a vijfidna propitious to the cutdng off of the series: thus among a person wherein the activity of the five organs of sense consciousness is "reopened" (cyutih samksip- tapantendfyapracdrasyapravdhaccheddnukale vijHdne bhavati). Arising {upapatti) happens only to the manovijiidna since it takes place with "a troubled mind" (viparyastamati, iii. 15).
344. That is to say pratisamdhisdmdnydd anukto'py uktakalpa iti nocyate.
345'. Kathdvatthu, xv. 9; Kola, viiLld
346. The Bhagavat leaves the Fourth Dhyana in order to die, Digba, ii. 156; below note 350.
347. We can understand: "the mind, being made present, falls (=dies)"; or rather "the mind of this [pudgala] being made present [=having entered into acmity=samuddcarya], this pudgala falls"; or again sarhmukhibhiiya - sammukhibhdvya [with the falling of ni, as we say: "There is a wind which causes leaves to be shoved up, there is a wind which causes leaves to dry up"=astiparnaruho vdto'sti parnaiuso'parah; variant from the commentary of Unddi, 2. 22], with the meaning: " . . . having made the mind present, the pudgala dies. "
How a mind, interrupted by absorption, isreborn,ii. trans, p. 230.
348. Hsiian-tsang reads, hetvabhdvdt - "because the cause of arising is lacking," and not cittacchedahetvabhdvM (which causes difficulties).
We have seen, iii. 38, that arising takes place through all of the klelas or defilements, proper to the sphere where they take place (sarvakleSair hi tadbhumikasr upapattih pratisamdhibandho bhavati).
349. The mind at death can be good, bad, or neutral There are four types of neutral mind: vipdkaja, airydpathika, fatipasthdnika, and nairmanika (ii71d, trans, p. 315). There is good reason to specify to which category the mind of a dying Arhat belongs, [the mind by which he enters into Nirvana, nirvdti].
In Visuddhimagga, 292, some Arhats die sitting down, some while lying down, and some while walking. [Thus with airydpathika minds? ]
350. There are two "cuttings off of the mind" (cittaccheda): apratisamdhika cutting off, or definitive cutting off, in which the mind at death is not followed by the mind of an intermediate existence; and sapratisamdhika cutting off, so that the mind at death continues into the mind of the intermediate being [a cutting off of the series of minds which lasts one life, the cutting off of the bhavanga in the Pali sources]. In this last case, the mind can be also good or bad.
On the nature of the mind of a dying Arhat and, in general, of all dying persons, Kathdvatthu, xxii,3. [Death takes place in pakaticitta, a mind of Kamadharu for a being of Kamadhatu]. On the death of the two types of Arhat, see Compendium, Introduction, p. 75.
351. On the two types of death, death all at once, and gradual death, see ii. 15, trans, p. 176, Vibhdsd, TD27,p. 952cll.
When death is gradual, the organs of sight, hearing, smell and taste, the sexual organ, and the "organs" of agreeable and disagreeable sensation disappear first; the organ of touch (kdyendriya),
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the vital organ (fivitendriya), the mamas and the sensation of indifference {upeksendriya) remain: these four indriyas perish together.
352. Beal, Catena, 41, according to a gdtha which should be Mahayana, gives different indications. For the Saint, the head; for a future god, the eyes; for a future human, the heart; for a future
Preta, the groin . . . We can divine the future destiny of a dead person by examining which part remains warm the longest.
Vangi? a, before her conversion, listened to a skull with a stethoscope with success, and knew if the dead person would be reborn as a man, god, or in helL But listening to the skull of an Arhat, he remained nonplused (Theragdthd, Commentary, Brethern,395).
We see, Avaddnasataka, 15, that the rays re-enter into a certain part of the body of the Buddha according to the realm of rebirth that he has predicted [Into the feet, when it refers to beings in hell
353. The vijtiana, being non-material (ar&pitvM), does not reside in a place (ade/astha); but it has for its support a body endowed with organs.
354. On the vital parts, the four hundred and four illnesses, Vibhdsd, TD 27, p. 953a7, and following, Saddharmasmrtyupasthana, TD 17, p. 4lb20. Bodhicaryavatara, ii. 41 (marmacchedadivedand).
355. Pali gloss quoted in the Expositor (PTS), 132: maranti anendtiyasmin talite nafivati tarn phanam mam/mam noma.
356. 1-tsing (Takakusu, 131) quotes a Sutra which enumerates four dosas: "The chU-lu, ie. making the body slothful and heavy, owing to an increase of the element earth," plus flesman (kapha) pitta and vata. Takakusu translates chU-lu as gsdma: "the phonetic probability is rather in favour of guru or its derivation (gaurava). " [But the fourth classicaldosa is the blood,Jolly, Grundriss, 41]. On the three dosas, Rhys Davids-Stede mention MUinda, 43,172 and Sumangalavildsmi, L133; Takakusu, Commentary on the CuUavagga, v. 14. 1, Mahavagga, vi. 14. 1.
357. On the signs of death among the gods, Vibhafa, TD 27, p. 365a21, and Ekottara, TD 2, p. 693cll.
Beal, Catena, 97, quotes a source which combines the two lists with some omissions, for a total of five. Chavannes, i. 425 (TD4, number 206), has a list of seven signs: 1. the brightness of the nape of the neck becomes extinguished; 2. flowers wilt; 3. cotor becomes altered; 4. dust accumulates on clothing; 5. a sour smell from the armpits; 6. the body becomes thin; 7. "he has left his throne. "
Elsewhere we find only the second list: Divya, 193: cyavanadharmmo devaputrasya panca pUrvanimittani pradurhhavanti [which corresponds word for word to the text which the Lotsava translates as the preambule to our first list] aklisfdni vasdmsi kittyanti / amldnam mdlyani mlayanti I daurgandhyam kdyena (? ) niskramati /ubhabhyam kaksabhyam svedah pradurbhavati /
cyavanadharmd devaputrah sva dsane dhftim na ktbhate [which is our second list]. Same list in the 1
Friendly Letter of Nagarjunaj/PTS ,1886,100 (where we have as the third sign the colour of the body becoming ugly: compare Itivuttaka, Para. 83).
We know that five signs distinguish the gods from mortals: no bad smell, no dust, no winking of the eyes, no shadow, and no touching of the ground (see the references of Bloomfield, Pargvandtha, Baltimore, 1919, p. 51).
In Divya, 222, Mandhatar differs from ? akra only by the winking of his eyes. 358. Hsiian-tsang adds: "which are in intermediate existence. "
359. Kofa, iv. 80d
Ekottara, TD 2, p. 6l4b23, Dhgha, 1320, Mahavyutpatti, 95. 11.
Digba, iii217, tayo rasi, micchattaniyato rasi, sammattaniyato rdsi, aniyato rasi; Puggala-
paMatti, 13, recognizes only puggaJa niyata (pafkapuggalddnantarikdye ca micckadiffhikaniyata, see Koia, v. 7, iv. 96) and the aniyata; but Dhammasangani, 1028, recognizes the three categories [The explanation as we see by the note of the translator and Atthasalmi, 45, differs from the explanation of the Abhidharmaj. On the amyatas, see Nettippakarana, 96,99 and commentary.
? 360. Samyaktva defined vi. 26a (note 162). 361. A traditional etymology.
362. The oldest sources are the Sutras of the Dirgha and Madhyamdgama, notably Dsrgha, 30; among the most recent Sutras, TD1, number 25 (the Hi-shai of Beal); among the Nostras, TD 32, number 1644, the Lokaprajridpti and the Kdranaprajfiapti (analyzed in Cosmologie bouddhique\ the Vibbdsd. lt appears that Vasubandhu here reviews all this literature. The Saddharma- smrtyupasthdna (Levi, Pour I'histoire du Rdmdyana, J As. 1918, L), Divya, xvii. (the conquests of Mandhatar, xxxii. = TD 14, number 551 and folL),belong also to the Hinayana. For the Pa{i sources, Lotus, 842, Sp. Hardy, Legends and theories, 1886. Chinese sources (of the two Vehicles), Beal, Catena, 1871, and FourLectures. The schema of the universe in Georgy, Alphabetum Tibetanum, 1772, Gogerly, Ceylon Buddhism, 1908; vol ii, Sp. Hardy, Legends, 104. Hastings, Encyclopedia of ReligionandEthics,art. CosmogonyandCosmology(Buddhist),iv. l29'l3S,B. CL3m, Heavenand Hell in Buddhist Perspective, 1925; I have not seen the Buddhist Cosmology of MacGovern (London, 1923? ).
363. Ufanti = icchantiThis can refer to either "The Vaibhasikas" (P'u-kuang), or to "All the schools" (Fa-pao).
According to one opinion (notably Mahayana) the sphere of gold is placed immediately on the circle of wind; above is the circle of water.
Sammvefa is interpreted by Hsiian-tsang in the sense of disposition: "Such is the disposition of the receptacle world: below. . . "; and this interpretation is preferable since the circle of wind forms part of the receptacle world. Paramartha understands, I believe, "foundation"; the Lotsava has gnas, "place".
364. Burnouf has translated, Introduction, 448, the Sutra which the Vydkhydquotes ad 15: prthivi bho gautama kutra pratisphitd prthivi brdhmana abmandale pratisphitd / abmandalam bho gautama kutra pratisphitam / vdyau pratisphitam / vayur bho gautama kutra pratispbitah / dkdfe pratisphitah / dkafam bho gautama kutra pratisphitam / atisarasi mahabrdhmana atisarasi mahdbrdhmana / dkdJam brdhmana apratisphitam andlambanam fit vistarab.
Compare Digha, ii. 107 (on the earthquakes); Windisch, Mara et Bouddha, 61. ayam dnanda mahapaphavi udake patipphitd / udakam vote patipphitam / vdto dkdsappho hoti. Thesis whic Nagasena (with the reading vdto dkdse patipphito) explains in Milinda, 68.
On the origin of the circle of wind, iii. 90c; lOOa-b (Hsiian-tsang foL 16a to the end). We will see iil93c, note 504, that, when the universe is destroyed, it stays in the rupa there where it was. This rupa should be the dkdfadhdtu, 128.
365. Hsiian-tsang and Paramartha transcribe; the Lotsava has tshanpo che chenpo, the meaning of which, according to SaradChandra, 1024, is also not clear; see Mahdvyutpatti, 253; Kola, vil31, note 178; Vibhdfd,TD 27, p. 155all.
366. We have, according to the Lotsava, isddhdrdmdtrd varsyadhdrd [See Cosmologie, p. 317, note, different Tibetan editions, Lokaprajfidpti, etc] isd signifies "pole"; Paramartha translates "great post", but Hsiian-tsang: "the axel of a carriage. " We know elsewhere that isd is a measure (Sulbastttra, in Monier-Williams).
On the primordial rain, below iii. 90c, Samyukta, TD 2, p. 243al5,23, quoted above p. 370 (the tain of the cloud Isadhara); Siksdsamuccaya, 247: clouds forming thirty-two couches (papala) covering the world. The deva Isadhara rains during five small kalpas, like the devas Gajaprameha, Acchinnadhara and Sthulabinduka. [According to the Pitdputrasamdgama = Ratnakufa, xvi, Levi, JAs. 1925, i. 37]. [Bendall mentions the Nagaraja with the name of Isadhara, Mahdvyutpatti, 168. 24].
367. According to Hsiian-tsang. We have seen, iii. 47, that the circle of water has a diameter of 1205,450yojanas. lt thus forms a drum almost as high as it is large: how is it held up? According to the Vibhdsd, TD 27, p, 691b23, the source of this presentation, some other masters think that the circle of water is incalculable in width, like the circle of wind.
Footnotes 529
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368. PakvakfiraJaribhdvayogena. Grarnmmcai explanation in the VydkhydJSee the comparison of the Digha, iii. 85: seyyathdpi ndma payaso tattasya nibbdyamdnasya apart santdnakam hoti. . .
369. Siksdsamuccaya, 148, quotes the yfgtffK* of the Sarv? stivadins: On the circle of gold there rests J&mbudvipa, some 84,000 yojanas of earth. [The circle of gold is named karteanavajramandala, Bodhicarya, v l l ] . The Ko/a prefers 80,000, see iii50b.
370. The circumference is triple that of the diameter: sarvasyaparimandalasyaiyam sthitkyadasya tripaksamdnam (trigunam eva) samantapariksiptasyapramdnam (Vydkhya).
371. The "ancient" metrical sources of the Atthasalini {p. 207 and folL) have the same number for the diameter of the "circles", and contain details on the mountains and the continents which are near to those Vasubandhu furnishes. However comparisons with other documents multiply the numerous variants.
Burnouf, Lotus, 844, Hopkins, MythologicalAspects of Trees andMountains in the Great Epic, JAOS,xxx. 366(Babylonianorigin,CarpenterinMelangesC. H. Toy,72).
Nemijdtaka, v. 145 and folL (Jataka, vi. 125); AtthasMmi, 297; Spence Hardy, Legends, 81.
Remusat, /. des Savants, 1831, p. 6C0, Beal, Catena, 45; Divyavaddn, 217', same order of the mountains as in the KoJa.
Mahavyutpatti, 194, Dharmasamgraha, 125, Mahdvastu, ii. 300, Siksdsamuccaya, 246, AttbasdUni, 298 mA Jataka, vi. 125 differ.
372. These are the seven pdribhandaparvata of the Jataka. Ra-ba signifies walL
373. Levi, Rdmayana, 45.
374. Nandvidhabtjagarbha, that is to say, according to the Vydkhyd, nanaprakarasdmarthyayukta. 375. iL36c-d, iiilOOa, iv. 4, v. 26, vill3a.
376. That is to say, na hy avasthitasya ruparasddydtmakasya ksiranivrttau dadkijanma: We can only admit that--color, taste, etc, remaining the same--there would be, at the destruction of milk, the appearance of small milk
377. You admit that the successive moments (milk. . . small milk) are "other" {anyatha), you admit that there is a modification (anyathdbhdva): thus there is no transformation (jMrindma)\ there is no passage, from one state to another state, of one and the same thing; for that which is otherwise (anyathdtva) is other (anyatva) such as Yajnadatta and Devadatta.
378. In the Saddharmasmrtyupastbdna (Levi, Rdmdyana,46) as in Atthasdtini(208)yMememerges to a height of 84,000.
379. Vasubandhu does not speak of the Mahacakravada, Mahavyutpatti, 194. 12, Lotus, 842, Dharmasamgraha, VIA and notes p. 65, Diet, of St Petersburg. The Cakravdtfa of Beal, 45, is of a height of 300yojanas; in Atthasdlim (299), the Cakravdda is immerged 82,000, and emerges some 82,000.
380. Hsiian-tsang corrects this redaction which is sufficiently embarrassing: "Between the mountains [that is to say, between Mem, Yugandhara. . . Cakravada] there are eight oceans. The first seven are the inner [ocean]. The first is 80,000 long; and is triple to its external limit. The six others,diminishingbyahalf. Theeighthistheouter[ocean],of321,000yojanas.
381. We read $Ua in the kdrikdsMs do not find the translation "cold" anywhere. The Lotsava has rol mthso, rolpa'i mtso bdun: "the seven lakes of which the waters move in gentle waves as if they were dancing to the musk of the wind" (? arad Chandra Das).
The heroes oiJataka 541 see the seven mountains that encircle Meru, sattaparibhandapabbate, which is found Sidantare, that is to say Siddmahdsamuddassa antare, in the middle of the great sea Sida. This sea is so called because its water is so subtle (sukhuma) that it cannot even bear a peacock feather: it sinks (sidati) (Jataka, vi. 125). Compare iii. 57.
? 582.
