No More Learning

436. On the four parks, see Mahdvyutpatti, 196. 1-4; Divya, 194-195 (regrets of a dying god),
Mahdvastu, i. 32. The four parks of the Jainas, SBE, 45, p. 288.
437. Caturdiiam is explained: catasro di/o'syeti caturdiiam kfiydvis'esanam. Accardmg to Bhaguri,
we have the two forms dii and dsfa (Vydkhyd).
438. The subhumini of the stanza is explained: sobhand bhumaya esdm iti subhumuni
kruldsthdndni.
439. Pdrijdtaka (Divya, 219, etc) is the Pdricchattaka of the Jdtaka, L202, Atthasdlins, 298,
Visuddhimagga, 206 (opinion of the Poranas). 440. Paramartha and Hsiian-tsang, five yojanas.
441. Samyukta, TD 2, p. 205bl, Ekottara, TD 2, p. 6l3c4, Uddnavarga, vi. 14, Dhammapada, 54, Anguttara, i. 226, Jdtaka, iii. 291: na puspagandhah prativdtam eti.
442. Hsiian-tsang: "The Sutra of the MahlSasakas says . . . "
443. On the Sudharmd, see Divya, 220, Anguttara, 1226; Vibhasd, TD 27, p. 692a20: The gods come together on the eighth, the fourteenth and the fifteenth day of each fortnight; they examine the
gods and men, govern the Asuras, etc. . . The same, TD 1, number 24. Chavannes, Cinq cents contes, 126. J. Przyluski,/4x. ii. 157, on Digha, ii. 207, Mahdvastu, iii. 198.
444. The vimdnas are either immense plate-shaped, or individual, mansions, p. , iiilOlc
445. The bhaumas and dntariksavdsins (? ) of Mahdvyutpatti, 156, etc
Vasubandhu is not speaking here of the Asuras (see iii. 4) which the Lokaprajndpti discusses
(trans, in Cosmologie bouddhique); he also ignores Mara (on which Beal, Catena, 93; Chavannes, Cinq cents contes, i. 125 = the King of the ParankmitavaSavartins; Huber, Sutrdlamkdra, 110) and Maheivara (Beal, 94).
446. Pali: khidddpadosika.
447. Lokaprajndpti, Chap. VI (Cosmologie bouddhique, p. 300): "As, in Jambu, there is abrahmacarya, maithunadharma, dvandvasamdpatti, so too in the other continents and among the gods up to the Thirty-three Gods; among the Yamas, appeasement of desire (pariddha, gdun ba) for embracing. . . "
Lokaprajndpti, ibid: "As, in Jambu, the women have their month, are pregnant, give birth, so too in the other continents. Among the Caturmaharajakayikas, the infant appears on the bosom or the shoulder of the god or the goddess . . . "
448. Vydkhyd: "As long as there lasts mating, embracing, contact of the hands, smiling, looking, so long will there last mating for the gods inhabiting this earth" (Four Kings and the Thirty-three), the Yamas, etc
Vibhasd, TD 27, p. 585bl2. . . Some say that as the higher gods approach detachment from desire (vairagya), the fire of desire becomes weaker; but, in any union (maithuna), one must mate (dvandvasamdpatti) in order to appease the fire of desire.
Footnotes 537
? 538 Chapter Three
449. See above p. 391.
450. That is to say, adds Hsuan-tsang, they speak as they do in Central India, "middle in-tu *P fP ft. "
Beal, Catena, 91.
451. Samgitiparydya, TD 26, p. 386a27; Vibhdsa, TD 27, p. 870a28; Digha, iii. 218; Itivuttaka, 94.
452. Rhys Davids-Stede translate: "having power under the control of another".
In Digha, i. 216, there is a god Samtusita, King of the Tusitas, a Sunimitta, King of the
Nimmanaratis, and a Vasavatti, King of the Paranimmitavasavattis; above, Mahabrahma, King of the Brahmakayikas.
Sumangalavildsini, i. 121, Mandhatar possesses the human kamagunas, the Parinirmitas possess divine kamagunas.
453. Seeii45,p. 237.
On the sukha of the dhydnas, viii. 9.
Digha, iii. 218, differs, at any rate, in the redaction.
454. Sukha is absent there, for the sensation of dhyanantara is the sensation of indifference, equanimity, viii. 2 3; thus this is not "an arising of pleasure. " This dhyana is the retribution of a good action, it resembles sukha (sukhakalpa), thus it is "an arising of pleasure. " But then the Fourth Dhyana will also be "an arising of pleasure"? No, because sukha is absent there. Consequently this point is to be examined (vicdryam, sampradhdryam).
455. Other methods of calculation in Beal, Catena 82. [Excerpt from the Vibhdsa, with numbers very different from those that we have here: ten thousandyojanas between the residences; same doctrine in the In-pen Sutra; in the Abhidharma; "one year for the falling of a rock of one hundred cubits thrown from the world of Brahma; 65,535 years for the falling of a mountain thrown from Akanistha"; in thejndnaprasthdna: "18,383 years for the falling of a rock of ten cubits thrown from the first stage of Rupadhatu. "]
The same, Mslinda, 82, a rock takes four months to fall from Brahmaloka falling at a rate of 84,000 yojanas a day.
Sutrdlamkdra, Huber, 127, the heaven of Trayastrirh? as is 3,000,336 lis.
456. Vydkhyd: tadutkrspatarabhumyantardbhdvdn naite kanisphd ity akanisthdh.
457. The Mahdvyutpatti, 161. 5-6. , mentions two forms, the Akanisthasgods and Aghanisthasgods. It appears that Aghanistha is the reading of the MSS of the Bodhisattvabhumi, see Wogihara. On agha, Kos'a, i. 28a, trans, p. 89; and the references of Rhys Davids and Stede.
Rhys Davids and Stede, s. voc kanippha, mention "akanippha in akanipphabhavana, Jdtaka, iii. 487, Commentary on the Dhammapada, passim, akanipphagdmin, Samyutta, v. 237, etc" We could quote Vibhanga, 425 (akanippha deva); Dhammasangani, 1283 (limit of Rupadhatu),Digha, ii. 52, iii. 237,
etc
458. But the Caturmaharajakayikas are of the same bhiimi as the Trayastrimsas; they can thus, without difficulty, go to them.
459. The Four Kings and the Thirty-three Gods are of the same bhiimi (for both inhabit Meru); the four other classes of higher gods of Kamadhatu, Yamas, etc, occupy distinct bhumis; Rupadhatu embraces Four Dhyanas which are also bhumis.
A god arisen in the First Dhyana does not see a god arisen in the Second Dhyana. 460. This is simply an example; we can also read: "As sound is not understood . . . " 461. The Mahasamghikas whom Samghabhadra refutes.
462. See iii. 101c.
463. Anguttara, i. 227, CuUaniddesa, 235. 2b (sahassiculanikdlokadhdtu); Dhgha, TD 1, p. Il4b20, c7, quoted by Beal, Catena, 102, who quotes many Sutras. The term "chiliocosm" was invented by
? Remusat.
Mahdvyutpatti, 153 and 15. 15. In the Mahdvyutpatti, it appears that sdhasracudika forms only
one word; by this fact, a lokadhatu, a universe, is called sdhasra because it is composed of one thousand four-continent universes, (cdturdvtpaka lokadhatu), and cUdika because it is the cuda (cudabbmatvat) of a great universe. [Without doubt we have here ksuUa, ksudra - culla, cula].
464. This point will be elucidated iii93a-b (Vydkbyd). Rather: "Creation and destruction [of the universes of one group] take place at the same time. "
Vivarta is explained as vividhavartana or rather vividhd vartante'smmn iti. Samvarta - samvartana, or rather samvartante'sminn iti: this is the period when beings "come together" (samvartante - samgacchanti) in the higher dhydnas; see below, note 493.
465. There is an Ayusparyantasutra, Csoma-Feer, p. 278, Mdo, 26,217.
466. Vibhanga, 422: manussdnam kittakam dyuppamdnam / vassasatam appam vd bhiyyo vd.
According to the canonical formula: yo ciramjivati so vassasatam . . .
467. This is based on a Sutra very dose to Anguttara, iv. 256-7 (eulogy of the Upasatha), Vibhanga,
422. Lokaprajifdpti in Cosmologie, 301.
468. The year of 360 days and the year of the "middlere Periode" (=the middle period) of Thibaut,
Astronomie, 1899, p. 28. Below iii. 90.
469. Very close to the source of Vasubandhu, Divya, 279: katham rdtrir jndyate divaso vd /
devapuspdndm samkocavikdsdn manindm Jvalandjvalandc chakunindm ca kujandkujandt.
470. Doctrine of the Koia in Beal, Catena, 83.
Anguttara, i. 267: life of 20,000,40,000,60,000 kappas for the gods of the first three Arupyas;
the Fourth Arupya is ignored
Vibhanga, 424; Brahmaparisajjas, life of 1/3 of a kappa (or A); Brahmapurohitas, Yi\
Mahabrahmas, 1; Parittabhas, 2; Appamanabhas, 4 . . . We have 64 kappas for the Subhakinhas, higher gods of the Third Dhyana. For the Fourth Dhyana, six divisions, namely the Asannasattas with the Vehappalas, 5Q0kappas, and the five types of Suddhavasikas, 1,000,2,000,4,000,8,000 and 16,000 kappas (Akanitthas). The Arupyas, as in the Koia.
Buddhaghosa interprets the formula: "The duration of the life of the Brahmakayikas is a kappa" in the sense of "part of a kappa", Kathavatthu, commentary to xi. 5.
471. The Pali sources (bivuttaka, p. 11, Anguttara, etc. ) are quoted iv. 99c, note 449.
472. The Vydkhya quotes the Sutra.
This list is quoted in the Lokaprajndpti (with Tejasvin in place of Manasvin) iii. l, Cosmologie
bouddhique, p. 298. M. W. De Visser has assured us that it does not figure in the Dirgha (16 Nagas who escape from Garuda), in Saddharmapundarika (eight: Nanda, Upananda,Sagara. . . Manasvin . . . ).
The Sutra quoted by Beal, Catena, 419; Mahdvyutpatti, 167. 14, 51, 66, 58, 44. Mucilinda, Mabdvagga, i. 3.
There is no Pali reference to the Nagas who, like Sesa, hold up the earth. Above, p. 382.
473. Suttanipdta, p. 126, Samyutta, i. 152, Anguttara, v. 173: seyyathdpi bbikkhu visatikbdriko kosalako tilavdbo / tatopuriso vassasatassa vassasatassa accayena. . . Suttanipdta, 677, says that the "learned" have calculated the vdbas of sesame for Paduma hell, and that they have a figure of 512,000,000,000 (Fausboll).
474. According to the Lotsava; in Paramartha and Hsiian-tsang, as in the Pali sources, vim/atikbdrika.
Tibetan, rdzan = vdha; kbal - khdri; on the dimensions of vdha, Burnett, Antiquities, 208, Ganitasarasamgraha (Madras, 1912), 5. On the other hand, tilavdha = tilasakafa, thus "cart-load" (Rhys Davids and Stede).
l
Footnotes 539
? 540 Chapter Three
475. Full all the way to the top = ciidikabaddha (dvabaddba, Mahavyutpatti, 244. 92).
476. Antardmrtyu=antarena kdlakriya=akdlamarana. See u45, trans, p. 235, and Vasumitra on the
sects.
477. Persons in Uttarakuru are free from premature death because they do not say, 'This is mine"
(Lokaprajndpti).
478. Divya, 174. 1: asthdnam anavakdio yac caramabhavikaJj sattvo'samprdpte vifesddhigame so'ntard kdlam kurydt.
479. Jinoddiffa, jmadMa, see ii. trans, p. 236 and notes.
480. Beings who have entered into the absorptions of nirodha, of unconsciousness, of maitri, etc, do
not die before they have left these absorptions.
481. The paramdnu as distinct from the anu, "atom", see ii. 22. On name, ndman, iL47. On time, kola,
adhvan, iv. 27a. 482. BhojarajaadYogasutra,iii. 52:ksanaisthesmallestdivisionoftime,whichcannotbefurther
reduced in quantity. $addarlana, p. 28.
483. These two definitions belong to the Sautrantikas. We have seen iL46a, trans, p. 245, a Vaibhasika definition: kdryaparisamdptilaksana efa nap ksanafrWe should note the remark of the Atthasdlim, p. 60 at the bottom, that sixteen thoughts arise and perish during the time that a r&pa
The second definition recalls that which the Jains [Tattvdrthddhigama, iv. 15 (see S. C Vidyabhusan, JAs. 1910, L161) trans, of Jacobi, Journal of the Germany Oriental Society, vol 40, 1906] give of samaya (which is their ksana): paramasuksmakriyasya sarvajaghanyagatiparinatasya paramdnoh svdvagdbanaksePravyatikramakdlab samaya &#. According to Jacobi, "die Zeit, die ein Atom in langsamster Bewegung bebraucht, urn sich urn seine eigene Korperlange weiter- zuhewegen. " One needs an "incalculable" (asamkhyeya) number of samayas in order to make one
avalikd; a "calculable" (samkhyeya) number of these in order to make one prana (Jprdnas = 1 stoka, s
1 stokas = 1 lava; 38VS lavas = ndlikd [ gbaft\t 2 ndlikds = 1 muh&rta).
Compare Ganitasdrasamgraha, i. 32 (a mathematical treatise of Mariaviracarya, published and
translated by M. Rangacarya, Madras, 1912).
anur anvantararh kale vyatikrdmatiydvati /
sa kdlah samayo 'samkhyaih samayair dvalir bhavet //
The time in which an atom (moving) goes beyond another atom (immediately next to it) is a
samaya; innumerable samayas make an dvali.
484. Quoted in Madbyamakavrtti, 547: bahvatpurusdcchafdmdtrena patkasaspib hand ati- kramantUi pdphdt. Mahavyutpatti, 253-10, acchapdsamgbdtamdtra; Divya, 142; Pali, acchard. The Vibhdsd, TD 27, p. 701b2, has five opinions on the ksana. (Tbe first four assign it a duration
more and more reduced: Vasubandhu quotes here the second (Note of Saeki). The fifth is the best (but Saeki does not reproduce it): the first four solely indicate the duration of the ksana in a general manner; the Bhagavat did not tell the true duration of a ksana . . . because no one is capable of understandingit) TheSamyuktahrdaya(? ),TD28,p. 886cll,isinteresting.
485. This is the series in Mahavyutpatti, 251 (with vdtdyanacchidrarajas andyuka = Uksodbhava). Dhanus = danda; hasta - the purusahasta of the Abhidharma according to which the stature of
the inhabitants of the Dvlpas is calculated.
The series of Sdrdulakarna {Divya, 645, where the text is altered) differs in certain details.
In Lalita, 149 (rgya cher rolpa, 142), truti is placed between anu and vdtdyanarajas; yuka is
replaced by sarsapa. Ckher Buddhist sources, Lokaprajndpti, foL 12a (Cosmologie, p. 262); Watters, i. 141 (Vibhdsd, TD 27,p. 701b2); Saddharmasmrti, Levi, Rdmdyana, 153; Kalpadruma (Calcutta, 1908), 9. Ganitasdrasamgraha, 3; Vardhamihira (in Alberuni, i. 162); VleetJRAS, 1912,229,1913, 153; Hopkins, JAOS. 33. 150; Barnett, Antiquities, 208.
Ukkd in the Pali commentaries = 36 rattarenus, 1/7 Ukd.
? 486. Same omission in the HH-yU-cbi, ii.
487. Eitel (p. 98) observes that a cemetary ascetic should not approach a village closer than the limit
of a krofa.
488. According to Lokaprajnapti, foL 55b, Cosmologie, 309; figures reproduced in the Hsi-yU-chi, ii. (Watters, L143,Julien, i. 6l, Beal, 171; vaksana, error for tatksana, in numerical Dictionary quoted by Chavannes, Religieus Eminents, 152). Source of the Mahavyutpatti, 253, differs.
In Divya, 643-644, the order ksana and tatksana is reversed. On ksana above p. 474
Tatksana defined in Divya: tadyathd strtyd ndtidirghandtihrasvakartinydh s&rodyama eva- mdirghas tatksanah; Saeki quotes the Prajnapti: "When a women of medium age is about to spin, the stroke, the movement of a thread neither long nor short, its duration is the tatksana. " That is to say: the normal time that it takes the thread to touch the finger is the/a&fc/^. [According to a note
of P. Louis van Hee].
489. In Scripture {pravacana), there are three seasons {rtu) and not six as in the world. $itira is cold and is thus hemanta; vasanta is hot and is thusgrisma, farad is rainy and is thus varsas (Vydkhya). [Three seasons in the Kdthydvdr, Alberuni, L 357]. For all the B'lddhas, hemanta is the first season (Vydkhyd). {Burnooijntroduction, 569). On the Buddhist seasons, I-tsmg,Takakusu, 101,219,220, Hsi-yU-chi, chap, ii, Watters, 1144. Thibaut, Astronomie. . . , p. 11.
490. The "learned" are the Buddhists who, in the fourteenth and fifteenth fortnight of each of the
three seasons omit a day which is called unardtra or ksaydha (Thibaut, Astronomie, 1899, 26,
Barnett, Antiquities, 195) and, in this way, hold posadha after fourteen days and not after fifteen: f
cdturdaiiko tra bhiksubhih posadhah kriyate.
"Worldly" {laukika) computation has months of 30 days. The lunar month has 29 days, 12
hours, and 44 minutes. The ceremony of posadha is regulated according to the moon. One must thus omit a day {Unardtra) from the worldly computation every two months. Thus each ecclesiastical seasonofeighthalf-monthswillbe15days+15+15+14+15+15+15+ 14.
In order to pass from the ecclesiastical (cdndra) year to the worldly year, one adds six days; in order to catch up to the solar year (of 366 days) one adds an intercalary month (adhimdsa) after two years and seven months (Alberuni, ii. 21).
We should study the Mdtangasutra, TD 21, number 1300, analyzed in Divya 657, part of the Sdrdulakarna (mdsapariksa) omitted by Gowell-NeiL
491. A good study by FleetJJWS. 1911,479, on the kalpas and theyugasJBteet recalls the formulas of A/oka: dva kapam, ova samvafakapdAccatdkig to Buddhaghosa, Makkhali admits 62 antarakappas instead of 64, Sumangala, 1162 {Digha, 154). The kalpas of the Jains, for example, SBE. 22.
The four periods, disappearance, etc. , described in 90-93, are "the four asankheyya of the [maha]kappa", Anguttara, ii. 142.
492. We customarily translate antarakalpa, antahkalpa, as "intermediate Kalpa", and others, by "der Kalpa der Zwischenzeit" or "Zwischen-Kalpa. " (Schmidt, Geschkhte der Ost-Mongolen, 304). But Remusat has correctly seen that "these expressions do not make sense" {Melanges posthumes, 103, note). The antarakdpas or antahkalpas are, rather, kalpas which are within, inside of greater periods. The translation of ReWisat "petit kalpa" ("small kalpa") is, if not literal, at least useful.
493. We translate samvarta, samvartanias "disappearance. " Such is indeed the meaning of the word when one speaks of bhdjanasamvartani, "disappearance of the receptacles," yadd bhdjandni samvartante vinaiyantityarthah = "when the receptacles disappear, that is to say, perish. " But in the expressions gatisamvartani, etc, samvart signifies "to go together, to be found together with. " There is samvartamoi the realms of rebirth {gati) when hellish beings, animals, etc, are found to be together {samvartante, ekasthibhavantt) in one part of the heavenly realm of rebirth; samvartamoi beings {sattva), when beings are found together in a single DhySna heaven (Rupadhaatu).
Footnotes 541
? 542 Chapter Three
494. Ekottara, TD, p. 736cl7; Beal, Catena, 113. Sp. Hardy, Manual, 472, says that, at the end of the kalpa, beings guilty of the five dnantaryas (iv. 96) get out of hell, but that "the doubter, the skeptic" (the man in Dtgha, L5%Samyutta, iii. 207) is transported to the hell of another universe (see iv. 99c).
495. A being whose aaions should be punished by an animal rebirth will be reborn into another universe. Hsiian-tsang: "The animals who live with humans and with the gods disappear at the same time as do these. "
On the animals in heaven, Kathdvatthu, xx. 4. Manusyasahacarisnava its manusyasahacaranaiUa gomahisddayah.
496. He obtains the first dhydna dharmatdpratilambhika. By dharmatd one should understand "the particular transformation which the good dharmas then undergo" (kusaldndm dharmdndm taddnim parindmavitesah). This point is elucidated viii. 38.
497. Madhyama, TD 1, p. 429al9; Ekottara, TD 2, p. 736c20; Mahdparinirvdna, TD 12, p. 753cl4: Seven suns come out at the same time from behind the mountain Yugandhara; Vibhdsd, TD 27, p. 690al5: Four opinions, 1. that the suns are hidden behind Yugandhara (? ); 2. that one sun divides into seven; 3. that one sun takes on a seven times greater force; 4. that seven suns, at first hidden, then manifest themselves by reason of the aaions of beings.
Saptas&ryavydkarana, above p. 376 , quoted in Lokaprajndpti, Mdo 62, foL 66 (Cosmologie, 314); Pitdputrasamdgama (=Ratnakuta, xvi) in Siksdsamuccaya, 247. Pali sources, bibliographic of Minaiev, Zapiski, ix. 323; Sattasurtyuggamana in Anguttara, iv. 3000, Visuddhi, 416 (Warren, 321).
Alberuni, i. 326; Hastings, Ages of the World; Hopkins, Epic Mythology, 1915,84,99, Great Epic, 475; Dictionary of St. Petersburg, s. voc sarhvarta.
Mesopotamian origin of this theory (? ), Carpenter, Studies in the History of Religion, 79.
498. See above p. 376.
499. Below 100c. When the receptacle world is empty, water (abdhdtu) is produced which dissolves, like salt, the receptacle world This water, which is of Kamadhatu, "binds" (sambadhndti) a water of the First Dhyana and the Second Dhyana. This water, which is thus of three spheres (Kamadhatu and two Dhyanas) disappears with the receptacle to which it corresponds.
Disappearance through wind: the wind disperses (vikirati, vidhvarhsayati) the receptacles of the first three Dhyanas like a pile of dust (pdmsurds'i).
On that which remains, note 504.
500. Vibhdsd, TD 27, p. 691b8, quoted by Saeki ad iii. 45.
501. According to the rule enunciated below: yat pascat samvartate tat pUrvarh vivartate. 502. According to other sources, 84,000.