"Sutras promulgated by the Tathagata (tathdgatabhdsita), profound, of profound
meaning, supermundane (lokuttara), teaching emptiness (sufinatdpatisamyutta): they do not listen to them with faith, they do not lend them an ear, they do not recognize them as true (aHndcittam na upapthdpessanti) .
meaning, supermundane (lokuttara), teaching emptiness (sufinatdpatisamyutta): they do not listen to them with faith, they do not lend them an ear, they do not recognize them as true (aHndcittam na upapthdpessanti) .
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
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pa (confidence) and rten-pa (support), i 0c (support), and Hang It (authority).
i. Bodhisattvabhumi, I. xvii.
katharh bodhisattvas catursu pratisaranesu prayujyate.
iha bodhisattvah arthart hi par at? dharmam srnoti na vyanjandbhisamskdrdrthi /
arthart hi dharmam irnvan na vyanjandrthi prakrtaydpi vdcd dharmam desyamdnam arthapratisarano bodhisattvah satkrtya srnoti.
punar bodhisattvah kdldpadesam mahdpadesam ca (Digha, ii. 124, etc. ) yathdbhutam prajdndti / prajdnan yuktipratisarano bhavati na sthavirendbhijndnena vd pudgalena tathdgatena vd samghena vd ime dharma bhdsitd iti pudgalapratisarano bhavati / sa evam yuktipratisarano na pudgalapratisaranas tattvdrthdn na vicalati aparapratyayas ca bhavati dharmesu. (aparapratyaya- gzhan las ses mayin, Madhyamakavrtti, xxiv. 8).
punar bodhisattvas tathdgate nivistasraddho nivtstaprasdda aikdntiko vacasy abhiprasannas tathdgatanitdrthasutram pratisarati na neydrtham / nitdrtham sutram pratisarann asarhhdryo bhavaty asmdd dharmavinaydt / tatra hi neydrthasya sutrasya ndndmukhaprakrtdrthavibhdgo 'niscitah samdehakaro bhavati / sacet punar bodhisattvo nitdrthe'pi sutre'naikdntikah sydd evam asau samhdryah sydd asmdd dharmavinaydt.
punar bodhisattvah) adhigamajndne sddarsi (? ) bhavati na ca srutacintddharmdrthavijnd- namdtrake / sayad bhdvandmayena jndnena jndtavyam na tac chakyam srutacintdvijndnamd- trakena vijndtum iti viditvd paramagambhirdn api tathdgatabhdsitdn dharmdn irutvd na pratiksipati napavadati /
evam . . . caturndm prdmdnyam prakd/itam bhdsitasydrthasya yukteh iastur bhdvand- mayasya cddhigamajndnasya.
ii. arthah pratisaranam . . . A notion expressed in the Mahdvagga, i. 23, 4, Majjhima, ii. 240;developedintheLanka:arthapratisaranenabhavitavyam. . . andagainarthdnusdrind bhavitavyam na deiandbhildpdbhinivistena. A "word" is like a finger which touches the object that one should see; one must remove the finger in order to see the object (Lanka quoted in the Subhdsitasamgraha, ed. Bendall, fol. 34).
On the relation between the attha and the vyanjanas, see Digha, iii. 127-129, Nettippakarana, 21.
iii. dharmah pratisaranam na pudgalah. Variant: yuktipratisarano bhavati na pudgalapratisaranah.
The refuge is the truth itself, not authority whatever it may be, even the Buddha. This is the teaching of the Majjhima, i. 265. He who says, "These dharmas are taught by a Sthavira, a person possessing the abhijnds, the Tathagata, or the Sarhgha," is pudgalapratisarana.
Do not lose sight of the teaching of the mahdpadesds, below note 56.
iv. A nitartha Sutra is a vibhaktdrtha Sutra, "of explicit meaning"; a neydrtha Sutra is of undetermined meaning, of meaning yet to be determined (Vydkhyd ad iii. 28). iv. 30, English trans, p. 614, calls for a Sutra of explicit meaning. Vasumitra, Sectes.
It appears that the sole canonical text of interest here is Anguttara, i. 60: to attribute to the Tathagata that which has not been said; to not recognize as said by him that which he has said; to consider as neyyattha a nitattha Suttanta, and vice versa. (The theory of the Sutra exact in its words but badly understood, Digha, iii. 127-128, can lead to the distinction between nitattha and neyyattha Sutras).
Nitattha and neyyattha in the Nettippakarana (where the meaning conforms to the letter, yathdrutavasena ndtabbattham, where the meaning should be determined through reflection, niddhdretvdgahetabbattham); and in the Dipavamsa (Oldenberg, ed. , p. 36) quoted in the Introduction to the Commentary on the Kathdvatthu (JPTS, 1889, p. 3). "To
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confuse pariydyabhdsita and nippariyayabhasita (compare Visuddhimagga, 473, 499: that which should not be understood literally, and that which should be understood literally, nitattha and neyyattha; to attribute another meaning (other than the true meaning) to what has been said with a certain intention (samdhaya bhanita): thus, respecting the letter destroysthemeaning;tocreatepseudo-Sutras . . . "
Atthasalini, 91, "We shall weigh the sense of the Sutra that you allege . . . "
Samghabhadra, iii. 25 (Tokyo xxiii. 4, ? ? ? 6). According to the Sthavira, all dryd defand promulgated by the Buddha himself {tathdgatabhdsita- ahaccavacana of the Nettippaka- rana, 21) is nitdrthasutra; the other Sutras are anitdrtba. Samghabhadra observes initially that this definition is not found in Scripture; then it is bad reasoning: for there are Sutras not promulgated by the Buddha which are nitartha, and vice versa. Examples follow. It is said, "It is impossible to say, if not through abhimdna (or "presumption"): I shall enter into the animitta without supporting myself on the void" (These words are not by the Buddha himself, yet the Sutra is nitdrtha) . . .
The Schools, as we see in Wassiliev, 329, and in the Madhyamakdvatdra, vi. 94, are not in agreement in placing Sutras in these two categories.
v. We have seen that, according to the Bodhisattvabhumi, adhigamajnana is absorption consciousness (bhdvandmaya), whereas vijndna is consciousness obtained through hearing and reflection (frutacinta).
According to the Vibhajyavadins,/<<i<<d is good in and of itself; vijndna is good when it is associated with jnana (? ? fa, iv. 8b, note 46): it can be understood that jndna is "supermundane knowledge," and that the vijndna, worldly knowledge, is good when it is consecutive to supermundane knowledge.
According to iv. 75, an opinion of the "ancient masters," adhigata (what one knows by absorption) forms part of the vijfidta: but this refers to a worldly consciousness, a worldly absorption.
(In the Sutra of the Four Pratisaranas, jndna primarily designates the knowledge of the Aryans, andfravajfiana, exacdy as prajnd is, among all the prajuds--which can be avyakrta, klista, or kusala,--the pure prajfid). See above notes 36 and 37.
Some notes in the Madhyamakavrtti, xxv, 16, p. 65, 74. Jndna is distinguished from vijndna in the Gita, iii. 4l, vL8, vii. 2, ix. 1, xviii. 42.
44. Samyukta, TD 2, p. 91a27, "All, that is to say, the twelve dyatanas, the eye, etc. "; Kofa, v. trans, p. 819, Mahdniddesa, 133, Samyutta, iv. 15: sabbath vuccati dvddasayatandni.
On sarva, sabba, see ? ? fa, v. 27c, Warren, p. 158, Mrs. Rhys Davids' Points of Controversy, 85, Stcherbatski, Central Conception, 5; Nirvana (1925), p. 139.
45. Hsiian-tsang here translates Pudgala= shu ch'u chu ? ^? ? > - "who frequently takes up rebirth," see above note 41.
46. This Sutra is quoted in ? ? fa, iii. 28a-b. (Cosmologie bouddhique, p. 45).
One can compare the Sutra quoted in Madhyamakavrtti, vi. at the beginning
(Siksasamuccaya, 252, Madhyamakdvatdra, 217, Bodhicaryavatdra, ix. 73, an extract of the Pitdputrasamagama): bdlo bhiksavo (or mahdrdja) afrutavan prthagjanah prajHaptim anupatitaf caksusd rupdni drstvd saumanasyasthdniydni abhinivisate . . .
The Vydkhyd for iii. 28a explains prajtiaptim anupatita itiyatha samjflay atha ca vyavahdras tathdnugatah. (It defines bdla, etc). Here we have the gloss: yatraiva prajnaptih krtd dtmd iti vyavahdrdrtham tatraivdtmety abhinivista ity artbah.
47. Paramartha omits the first stanza. &ila=shih-lo ? ? , translated as "small mountain"; without doubt the Sela of Therdgdthds 57-59 who has a conversation with Mara. Stanzas attributed to Vajira in the Samyutta, i. 135, trans, in the "Psalms," p. 190 (Kathdvatthu, trans, p. 61, Madhyamakdvatdra, 246, 257).
48. Tibetan: lun-phran-tshegs. Hsiian-tsang, "in the Tso-dgama"; Paramartha, "in the
? Footnotes 1365 49. P'o-t'o-li ? ? ? =old-beam-pear (Hsiian-tsang)= waves-cover-profit
Hsiao-dgama" (TD 2, number 100). (Paramartha); Stcherbatski reads: Badarayana.
50. Paramartha: Listen, Oh Badari, (you shall obtain) the power to deliver yourself from all bonds; through them, the mind is defiled, through them also it is purified. The self does not have the nature of a self; through error, one imagines (Jen-pieh fr%\\ ) it; there is no self, no jantu; only dharmas, cause and results . . .
Vibhdsd, TD 27, p. 731bll: Through trouble and defilement (samkleia) of the mind, the being (sattva) is troubled, defiled; through the purification (vyavaddna) of the mind, the being is purified; the two masculine and feminine organs exercise sovereignty over two things, sattvabheda and sattvavikalpabheda (see Kosa, ii. English trans, p. 154).
Saeki remarks: the first stanza exhorts one to the hearing of the Truths.
51. Vibhdsd, TD 27, p. 37al2: Satkdyadrsti is opposed by the ten types of sunyata, adhydtmaiunyatd, etc. (See the complete lists of the Mahdvyutpatti, 37= Madhyamakdvatdra, V. 180= Satasdhasrikd, 215; the Abhisamaya has twenty sunyatds. )
Saeki refers to the Samyuktahrdaya, (TD 28, p. 925b2B).
52. sunyam ddhydtmikam pasyan pasya sunyam bahirgatam /
na vidyate so'pi kascidyo bhdvayati iilnyatam //
This third stanza (with the reading palya pafya) is attributed to the Bhagavat without
any other details in the Madhyamakavrtti, p. 348. The reading pasya pasya is recommended by the Chinese versions: jo kuan nei chih kung ^ffip9 ~? jQ , "If you visualize that the interior is empty" (Paramartha); chi kuan gf j? | (Hsiian-tsang). The Gaudakdrikd, very likely written under Buddhist influence, has: tattvam ddhydtmikam drstvd tattvam drstvd tu bdhyatah (ii. 38).
Hsiian-tsang translates the last line, "A seer capable of meditating on emptiness is not to be found. " The Vydkhya glosses: yogy api ndstiyah iunyatdm abhyasyati.
53. This text (according to Stcherbatski, from the Ksudrdgama) is quoted in the Sutrdlamkdra, xviii. 101 (p. 158) as an extract from the "Pentades" (pancakesu, Chinese: "In the Ts'eng-wu ? ? Sutra- Pancottara? " S. Le'vi): pancakesu pancddinavd dtmopa- lambha iti de/itdh / dtmadrstir bhavati jivadrstih / nirviseso bhavati tirthikaih / unmdrgapratipanno bhavati / s'ihnyatdydm asya cittam na praskandati na prasidati na santisthate nadhimucyate / dryadharmd asya na vyavaddyante.
These readings are confirmed by the Tibetan and the Vydkhya, so close in fact that the Tibetan corresponds to an original dtmadrstir bhavati sattvadrstir jivadrstih; the same for the Vydkhya: dtmadrstir bhavati ydvaj jivadfstir iti prathama ddinavah. Hsuan-tsang and Paramartha replace jivadrsti with "to fall into the drstigatas. " The phraseology praskandhati . . . in the Anguttara, iii. 246; Digha, iii. 240, Samyutta, iii. 133: . . . me nibbdne cittam na pakkhandati nappasidati na samtifthati na vimuccati (var. nddhimuccati) / paritassand upaddnam uppajjati paccuddvattati mdnasam. (The editor of the Samyutta punctuates after paritassand).
54. Vydkhya: kendpy adhydropitdny etdni sutrdnity abhiprdyah.
a.
"Sutras promulgated by the Tathagata (tathdgatabhdsita), profound, of profound
meaning, supermundane (lokuttara), teaching emptiness (sufinatdpatisamyutta): they do not listen to them with faith, they do not lend them an ear, they do not recognize them as true (aHndcittam na upapthdpessanti) . . . But the Sutras made by poets (kavikata), poetical (kdveyya)y of artistic syllable and phonemes, external (bdhiraka), promulgated by disciples (sdvaka-bhdsita)y these they believe . . . It is thus that the Sutras of the first category will disappear. . . " (Samyutta, 11267).
Astasdhasrikd, 52&:yad etat tvayeddnim srutam naitad buddhavacanam kavikrtam kdvyam etat / yat punar idam aharh bhase etad buddhabhdsitam etad buddhavacanam.
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b. See Sarhghabhadra, Tokyo, xxiii. 3,6a, 25b (translated in Nirvana, 1925, p. 23); mulasamgitibhramsa, Kosa, iii. l2d, 13a (Dreams of Krkin); muktaka sutra, iii. 4c; apdpha eva, see below note 65.
Discussion on the text of the Sutras, iii. 30b, and elsewhere.
55. Vydkhyd: Tdmrapdrniyanikdyddisu. (The school of Taprobane is named in Vydkhyd ad i. l7a, English trans, p. 75, note 85).
56. See the texts on the four mahapadesas (Digha, ii. 123, Dialogues, ii. 133, note, Anugttara, ii. 167, Nettippakarana, 21-22; Rhys Davids-Stede break this up as mahd-padesa, against the commentator of the Netti) and the rule, "That which is in the Sutra . . . that which does not contradict dharmatd" (that is to say the papiccasamuppdda, Netti), Sutrdlamkdra, i. 10, Bodhicarydvatdra, ix. 42, p. 431, Abhisamaydlamkdrdloka. kdldpadesa, above note 43.
57. sarve dharmd andtmdnah (Samyukta, TD 2, p. 66bl4ff. ) Vydkhyd: na caita dtmasvab- havdh na caitesv dtmd vidyata ity andtmdnah.
Sutrdlamkdra, xviii. 101 (p. 158): dharmodddnesu sarve dharmd andtmdna iti desitam. 58. If the mental consciousness bears on the pudgala, it will arise from the pudgala in the
quality of being its object; thus it would arise from three conditions. 59. Anguttara, ii. 52; Kosa, v. 9.
60. The thesis: ndtmd skandhdyatanadhdtavah, contradicts the thesis: no tu vaktavyam rupdni vd no vd (see above note 24).
61. Samyutta, iii. 46:ye keci bhikkhave samand vd brdhmand vd anekavahitam attdnam samanupassamand samanupassanti sabbe te pancupdddnakkhandhe samanupassanti etesarh vd annataram. Same text quoted in the Madhyamakdvatdra, vi. 126c-d.
62. Vibhdsd, TD 27, p. 38a7. The dtman is supposed to be abhinnalaksana, aviiistalaksana, nitya, avikdra, without arising-old age-sickness-death. How is it that theTirthika says, "Gautama, I think that rupa is dtman . . . ? " Why rupa is not dtman, vii. 13a.
63. Samyukta, TD 2, p. I l b 2 3 : (ye kecid anekavidham purvanivdsam . . . ) iman eva pancopdddnaskandhdn samanusmarantah samanvasmdrsuh samanusmaranti samanusmari- syanti vd.
64. Only the pudgala can be designated by the word "I," aham.
65. If the word "I" is understood as you say, the Buddha, when he says "I," is evidently defiled by satkdyadrsti, "the view of personalism. " This, as we know, is of some twenty points (vimsatikotika): rupam dtmeti samanupasyati / rupavantam dtmdnam . . . / dtmiyam rupam . . . / rupe dtmdnam . . . (Mahdvyutpatti 208; Madhyama TD 1, p. 788a25; Samyutta iii. 3,16, etc. ) The Vibhdsd gives four examples reproduced in the Mahdvyutpatti: svdmivat, alamkdravat, bhrtyavat, bhdjanavat.
66. Vydkhyd: ekasmin ksane samavahitdndm bahundm rdiih / bahusu ksanesu samvahi- tdndmdhdrd/ rdsidrstdntenabahusudharmesupudgalaprajnaptimdarsayati/dhdrddrstdn- tena bahutve sati rupavedanddindm skandhdndm pravdhe pudgalaprajnaptim darsayati. There are other examples as the word ddi indicates, for example, the chariot (ydnaka).
61. Saeki quotes the Vibhdsd, TD 27, p. 42c20: "As the Vatsiputrlyas say, it is the pudgala that knows, not knowledge (jndna)"
68. According to the commentary on the Samayabheda, the Mahasarhghikas think that the Buddha, having cultivated his mind during numerous kalpas, can, in a single moment of thought, know sarvadharmasvabhdvaviiesa.
Saeki quotes the Vibhdsd, TD 27, p. 43all, "Is there a knowledge {jndna) capable of knowing all the dharmas? Y es, lokasamvrtijndna . . . " (See Kosa, vii. 18c). The
? Samyuktahrdaya (see above note 51), "One says universal knowledge (sarvajridna) because he knows all. By "all" one should understand the twelve ayatanas, their specific characteristics and their general characteristics. " See vii. p. 1146 On the omniscience of the Buddha, his knowledge of the future, etc. , see Kos'a i. l, ii. 62 (p. 300), vii. 30, 34, p. 1146, 37a.
69. The Buddhabhumi, TD 26, p. 309c9, refutes this stanza.
"Those are vain words. The paracittajnana (knowledge of the mind of another), at the moment when it grasps a thing, does not grasp other things; because it does not know other things, it is not universal knowledge. The series also does not grasp (all), because it knows present being. In your system, it knows solely the general characteristics of a part of the dharmas. And if this is the case, it is only by metaphor that the Tathagata is called omniscient. . . "
70. Mahdvastu, iii. 327.
ye cdbhyatitasambuddhdye ca buddhd hy andgatdh / yai cdpy etarhi sambuddho bahundm /okandsakdh //
Vddnavarga, xxi. 10, frag. Stein, JRAS. Aprii, 1924. Samyukta, TD 2, p. 322a22, Samyutta, i. 40, Anguttara, ii. 21.
If the Buddha is a "self," it should enter into the fifth category, "the ineffable," distinct from the three time periods and from asamskrta (see above p. 1318).
71. Bhdrahdrasutra (Sutrdlamkdra, xviii. 102) or simply the Bhdrasutta (Visuddhi, 479, 512). bhdram ca vo bhiksavo desayisydmi bhardddnam ca bhdraniksepanam ca bhdrahdram /
tacchrnutasddhucasusthucamanasikurutabhdsisye/ bhdrahkatamah/pancopdddnas- kandhdh / bhardddnam katamat / trsnd paunarbhaviki nandirdgasahagatd tatra tatrdbhinandini/ bhdraniksepanam katamat /yadasyd eva trsndydh paunarbhavikyd nandirdgasahagatdyds tatra tatrdbbinandinyd as'esaprahdnam pratinihsargo vyantibhdvah ksayo virago nirodho vyupasamo'staihgamah / bhdrahdrah katamah / pudgala iti sydd vacaniyam ? o'sdv dyusmdn evamndmd evamjdtya evamgotra evamdhdra evamsukhaduh- khapratisamvedi evamdirghdyur evamcirasthitika evam dyusparyanta iti (Vydkhyd; without doubt the text of the Ekottara, TD 2, p. 631cl6).
In the Samyutta, iii. 25, there is the order: bhdra, bhdhdra, bbaradana, bhdranikkhepana. Numerous variants. The "bearer" is defined: puggalo ti ssa vacaniyam /? ? yam evamndmo evamgotto ayam vuccati bhikkhave bhdrahdro.
Discussed by Sarhghabhadra, xxiii. 3, fol. 56a.
Nydyavdrttika (Bib. Ind. ) p. 342; Bodhicarydvatdra, ix. 72, Madhyamakdvatdra, vi. 42, Bodhisattvabhumi, I. xvii, Warren, 159, 240, Minayev, Recherches, 225; E. Hardy, JRAS. , 1901, 573 (who explains the Sutra like Vasubandhu), Dialogues, i. 27. The prdnas and the burden, Deussen-Geden, Upanisads, 221.
72. The phrases between parentheses are the additions by Hsiian-tsang.
Vydkhyd: yadi dravyasan sydt pud galah / bhdrahdrah katamah / pudgala iti sydd vacaniyam ity etdvad evoktam sydt / tatra sutre parena sa na vibhaktavyah sydt yo'sdv dyusmdn iti vistarena ydvad evamdyusparyanta iti / prajfiaptisatpudgalapratipattyartham hy etat parena visesanam ity abhiprdyah.
If the pudgala exists as a thing, to this question "What is the bearer? ", the Buddha would simply respond, "What is suitable to be called the pudgala"; he would not add the explanations, "It is such a venerable one, of such a name . . . of such an end of life. " The aim of these is to show that the pudgala exists only through designation.
73. The Tibetan, according to Stcherbatski, gives, "The earlier skandhas torment the later ones; they are thus called burden and bearer of the burden. " Paramartha: the skandhas torment (lit. destroy) the skandhas, namely the earlier ones torment the later ones; in order to indicate that they present the characteristic of bearer and of burden, the text employs
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expressions. " It is thus that the Vydkhyd is understood: "The text has: among the skandbas, etc. The skandhas which cause one to suffer, the causes of suffering, receive for this reason the name of burden. The following, those which are tormented, receive for this reason the name of bearer of the burden. " (skandhdndm iti vistarah / tatraye upaghdtdya samvartante duhkhahetavah skandhds te bhdra iti krtvoktah / uttareye pidyante te bhdrahara iti krtvoktdh).
74. On apparitional beings and the intermediate existence, see iii. 8c.
75. According to the Sdmmitiyanikdya/dstra, the Third Chapter.
Vibhdsd, TD 27, p. 988a14, "This world does not exist; the other world does not exist;
there are no apparitional beings"; this is a false view, a negation of causes (Compare iv. 78, 79b and v. 7, p. 777). "There are no apparitional beings": there are some non-Buddhist (bdhya) masters who say that all beings arise by reason of seed and blood, etc. ; that there are no beings who arise without pratyayas, suddenly, of themselves . . . According to some, apparitional beings are beings in the intermediate existence (antardbhava); to deny this world and the other world is to deny upapattibhava; to deny apparitional beings is to deny antardbhava.
The text of the Karmaprajn*ddpti (chap. iv. Mdo, 62 fol.
i. Bodhisattvabhumi, I. xvii.
katharh bodhisattvas catursu pratisaranesu prayujyate.
iha bodhisattvah arthart hi par at? dharmam srnoti na vyanjandbhisamskdrdrthi /
arthart hi dharmam irnvan na vyanjandrthi prakrtaydpi vdcd dharmam desyamdnam arthapratisarano bodhisattvah satkrtya srnoti.
punar bodhisattvah kdldpadesam mahdpadesam ca (Digha, ii. 124, etc. ) yathdbhutam prajdndti / prajdnan yuktipratisarano bhavati na sthavirendbhijndnena vd pudgalena tathdgatena vd samghena vd ime dharma bhdsitd iti pudgalapratisarano bhavati / sa evam yuktipratisarano na pudgalapratisaranas tattvdrthdn na vicalati aparapratyayas ca bhavati dharmesu. (aparapratyaya- gzhan las ses mayin, Madhyamakavrtti, xxiv. 8).
punar bodhisattvas tathdgate nivistasraddho nivtstaprasdda aikdntiko vacasy abhiprasannas tathdgatanitdrthasutram pratisarati na neydrtham / nitdrtham sutram pratisarann asarhhdryo bhavaty asmdd dharmavinaydt / tatra hi neydrthasya sutrasya ndndmukhaprakrtdrthavibhdgo 'niscitah samdehakaro bhavati / sacet punar bodhisattvo nitdrthe'pi sutre'naikdntikah sydd evam asau samhdryah sydd asmdd dharmavinaydt.
punar bodhisattvah) adhigamajndne sddarsi (? ) bhavati na ca srutacintddharmdrthavijnd- namdtrake / sayad bhdvandmayena jndnena jndtavyam na tac chakyam srutacintdvijndnamd- trakena vijndtum iti viditvd paramagambhirdn api tathdgatabhdsitdn dharmdn irutvd na pratiksipati napavadati /
evam . . . caturndm prdmdnyam prakd/itam bhdsitasydrthasya yukteh iastur bhdvand- mayasya cddhigamajndnasya.
ii. arthah pratisaranam . . . A notion expressed in the Mahdvagga, i. 23, 4, Majjhima, ii. 240;developedintheLanka:arthapratisaranenabhavitavyam. . . andagainarthdnusdrind bhavitavyam na deiandbhildpdbhinivistena. A "word" is like a finger which touches the object that one should see; one must remove the finger in order to see the object (Lanka quoted in the Subhdsitasamgraha, ed. Bendall, fol. 34).
On the relation between the attha and the vyanjanas, see Digha, iii. 127-129, Nettippakarana, 21.
iii. dharmah pratisaranam na pudgalah. Variant: yuktipratisarano bhavati na pudgalapratisaranah.
The refuge is the truth itself, not authority whatever it may be, even the Buddha. This is the teaching of the Majjhima, i. 265. He who says, "These dharmas are taught by a Sthavira, a person possessing the abhijnds, the Tathagata, or the Sarhgha," is pudgalapratisarana.
Do not lose sight of the teaching of the mahdpadesds, below note 56.
iv. A nitartha Sutra is a vibhaktdrtha Sutra, "of explicit meaning"; a neydrtha Sutra is of undetermined meaning, of meaning yet to be determined (Vydkhyd ad iii. 28). iv. 30, English trans, p. 614, calls for a Sutra of explicit meaning. Vasumitra, Sectes.
It appears that the sole canonical text of interest here is Anguttara, i. 60: to attribute to the Tathagata that which has not been said; to not recognize as said by him that which he has said; to consider as neyyattha a nitattha Suttanta, and vice versa. (The theory of the Sutra exact in its words but badly understood, Digha, iii. 127-128, can lead to the distinction between nitattha and neyyattha Sutras).
Nitattha and neyyattha in the Nettippakarana (where the meaning conforms to the letter, yathdrutavasena ndtabbattham, where the meaning should be determined through reflection, niddhdretvdgahetabbattham); and in the Dipavamsa (Oldenberg, ed. , p. 36) quoted in the Introduction to the Commentary on the Kathdvatthu (JPTS, 1889, p. 3). "To
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confuse pariydyabhdsita and nippariyayabhasita (compare Visuddhimagga, 473, 499: that which should not be understood literally, and that which should be understood literally, nitattha and neyyattha; to attribute another meaning (other than the true meaning) to what has been said with a certain intention (samdhaya bhanita): thus, respecting the letter destroysthemeaning;tocreatepseudo-Sutras . . . "
Atthasalini, 91, "We shall weigh the sense of the Sutra that you allege . . . "
Samghabhadra, iii. 25 (Tokyo xxiii. 4, ? ? ? 6). According to the Sthavira, all dryd defand promulgated by the Buddha himself {tathdgatabhdsita- ahaccavacana of the Nettippaka- rana, 21) is nitdrthasutra; the other Sutras are anitdrtba. Samghabhadra observes initially that this definition is not found in Scripture; then it is bad reasoning: for there are Sutras not promulgated by the Buddha which are nitartha, and vice versa. Examples follow. It is said, "It is impossible to say, if not through abhimdna (or "presumption"): I shall enter into the animitta without supporting myself on the void" (These words are not by the Buddha himself, yet the Sutra is nitdrtha) . . .
The Schools, as we see in Wassiliev, 329, and in the Madhyamakdvatdra, vi. 94, are not in agreement in placing Sutras in these two categories.
v. We have seen that, according to the Bodhisattvabhumi, adhigamajnana is absorption consciousness (bhdvandmaya), whereas vijndna is consciousness obtained through hearing and reflection (frutacinta).
According to the Vibhajyavadins,/<<i<<d is good in and of itself; vijndna is good when it is associated with jnana (? ? fa, iv. 8b, note 46): it can be understood that jndna is "supermundane knowledge," and that the vijndna, worldly knowledge, is good when it is consecutive to supermundane knowledge.
According to iv. 75, an opinion of the "ancient masters," adhigata (what one knows by absorption) forms part of the vijfidta: but this refers to a worldly consciousness, a worldly absorption.
(In the Sutra of the Four Pratisaranas, jndna primarily designates the knowledge of the Aryans, andfravajfiana, exacdy as prajnd is, among all the prajuds--which can be avyakrta, klista, or kusala,--the pure prajfid). See above notes 36 and 37.
Some notes in the Madhyamakavrtti, xxv, 16, p. 65, 74. Jndna is distinguished from vijndna in the Gita, iii. 4l, vL8, vii. 2, ix. 1, xviii. 42.
44. Samyukta, TD 2, p. 91a27, "All, that is to say, the twelve dyatanas, the eye, etc. "; Kofa, v. trans, p. 819, Mahdniddesa, 133, Samyutta, iv. 15: sabbath vuccati dvddasayatandni.
On sarva, sabba, see ? ? fa, v. 27c, Warren, p. 158, Mrs. Rhys Davids' Points of Controversy, 85, Stcherbatski, Central Conception, 5; Nirvana (1925), p. 139.
45. Hsiian-tsang here translates Pudgala= shu ch'u chu ? ^? ? > - "who frequently takes up rebirth," see above note 41.
46. This Sutra is quoted in ? ? fa, iii. 28a-b. (Cosmologie bouddhique, p. 45).
One can compare the Sutra quoted in Madhyamakavrtti, vi. at the beginning
(Siksasamuccaya, 252, Madhyamakdvatdra, 217, Bodhicaryavatdra, ix. 73, an extract of the Pitdputrasamagama): bdlo bhiksavo (or mahdrdja) afrutavan prthagjanah prajHaptim anupatitaf caksusd rupdni drstvd saumanasyasthdniydni abhinivisate . . .
The Vydkhyd for iii. 28a explains prajtiaptim anupatita itiyatha samjflay atha ca vyavahdras tathdnugatah. (It defines bdla, etc). Here we have the gloss: yatraiva prajnaptih krtd dtmd iti vyavahdrdrtham tatraivdtmety abhinivista ity artbah.
47. Paramartha omits the first stanza. &ila=shih-lo ? ? , translated as "small mountain"; without doubt the Sela of Therdgdthds 57-59 who has a conversation with Mara. Stanzas attributed to Vajira in the Samyutta, i. 135, trans, in the "Psalms," p. 190 (Kathdvatthu, trans, p. 61, Madhyamakdvatdra, 246, 257).
48. Tibetan: lun-phran-tshegs. Hsiian-tsang, "in the Tso-dgama"; Paramartha, "in the
? Footnotes 1365 49. P'o-t'o-li ? ? ? =old-beam-pear (Hsiian-tsang)= waves-cover-profit
Hsiao-dgama" (TD 2, number 100). (Paramartha); Stcherbatski reads: Badarayana.
50. Paramartha: Listen, Oh Badari, (you shall obtain) the power to deliver yourself from all bonds; through them, the mind is defiled, through them also it is purified. The self does not have the nature of a self; through error, one imagines (Jen-pieh fr%\\ ) it; there is no self, no jantu; only dharmas, cause and results . . .
Vibhdsd, TD 27, p. 731bll: Through trouble and defilement (samkleia) of the mind, the being (sattva) is troubled, defiled; through the purification (vyavaddna) of the mind, the being is purified; the two masculine and feminine organs exercise sovereignty over two things, sattvabheda and sattvavikalpabheda (see Kosa, ii. English trans, p. 154).
Saeki remarks: the first stanza exhorts one to the hearing of the Truths.
51. Vibhdsd, TD 27, p. 37al2: Satkdyadrsti is opposed by the ten types of sunyata, adhydtmaiunyatd, etc. (See the complete lists of the Mahdvyutpatti, 37= Madhyamakdvatdra, V. 180= Satasdhasrikd, 215; the Abhisamaya has twenty sunyatds. )
Saeki refers to the Samyuktahrdaya, (TD 28, p. 925b2B).
52. sunyam ddhydtmikam pasyan pasya sunyam bahirgatam /
na vidyate so'pi kascidyo bhdvayati iilnyatam //
This third stanza (with the reading palya pafya) is attributed to the Bhagavat without
any other details in the Madhyamakavrtti, p. 348. The reading pasya pasya is recommended by the Chinese versions: jo kuan nei chih kung ^ffip9 ~? jQ , "If you visualize that the interior is empty" (Paramartha); chi kuan gf j? | (Hsiian-tsang). The Gaudakdrikd, very likely written under Buddhist influence, has: tattvam ddhydtmikam drstvd tattvam drstvd tu bdhyatah (ii. 38).
Hsiian-tsang translates the last line, "A seer capable of meditating on emptiness is not to be found. " The Vydkhya glosses: yogy api ndstiyah iunyatdm abhyasyati.
53. This text (according to Stcherbatski, from the Ksudrdgama) is quoted in the Sutrdlamkdra, xviii. 101 (p. 158) as an extract from the "Pentades" (pancakesu, Chinese: "In the Ts'eng-wu ? ? Sutra- Pancottara? " S. Le'vi): pancakesu pancddinavd dtmopa- lambha iti de/itdh / dtmadrstir bhavati jivadrstih / nirviseso bhavati tirthikaih / unmdrgapratipanno bhavati / s'ihnyatdydm asya cittam na praskandati na prasidati na santisthate nadhimucyate / dryadharmd asya na vyavaddyante.
These readings are confirmed by the Tibetan and the Vydkhya, so close in fact that the Tibetan corresponds to an original dtmadrstir bhavati sattvadrstir jivadrstih; the same for the Vydkhya: dtmadrstir bhavati ydvaj jivadfstir iti prathama ddinavah. Hsuan-tsang and Paramartha replace jivadrsti with "to fall into the drstigatas. " The phraseology praskandhati . . . in the Anguttara, iii. 246; Digha, iii. 240, Samyutta, iii. 133: . . . me nibbdne cittam na pakkhandati nappasidati na samtifthati na vimuccati (var. nddhimuccati) / paritassand upaddnam uppajjati paccuddvattati mdnasam. (The editor of the Samyutta punctuates after paritassand).
54. Vydkhya: kendpy adhydropitdny etdni sutrdnity abhiprdyah.
a.
"Sutras promulgated by the Tathagata (tathdgatabhdsita), profound, of profound
meaning, supermundane (lokuttara), teaching emptiness (sufinatdpatisamyutta): they do not listen to them with faith, they do not lend them an ear, they do not recognize them as true (aHndcittam na upapthdpessanti) . . . But the Sutras made by poets (kavikata), poetical (kdveyya)y of artistic syllable and phonemes, external (bdhiraka), promulgated by disciples (sdvaka-bhdsita)y these they believe . . . It is thus that the Sutras of the first category will disappear. . . " (Samyutta, 11267).
Astasdhasrikd, 52&:yad etat tvayeddnim srutam naitad buddhavacanam kavikrtam kdvyam etat / yat punar idam aharh bhase etad buddhabhdsitam etad buddhavacanam.
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b. See Sarhghabhadra, Tokyo, xxiii. 3,6a, 25b (translated in Nirvana, 1925, p. 23); mulasamgitibhramsa, Kosa, iii. l2d, 13a (Dreams of Krkin); muktaka sutra, iii. 4c; apdpha eva, see below note 65.
Discussion on the text of the Sutras, iii. 30b, and elsewhere.
55. Vydkhyd: Tdmrapdrniyanikdyddisu. (The school of Taprobane is named in Vydkhyd ad i. l7a, English trans, p. 75, note 85).
56. See the texts on the four mahapadesas (Digha, ii. 123, Dialogues, ii. 133, note, Anugttara, ii. 167, Nettippakarana, 21-22; Rhys Davids-Stede break this up as mahd-padesa, against the commentator of the Netti) and the rule, "That which is in the Sutra . . . that which does not contradict dharmatd" (that is to say the papiccasamuppdda, Netti), Sutrdlamkdra, i. 10, Bodhicarydvatdra, ix. 42, p. 431, Abhisamaydlamkdrdloka. kdldpadesa, above note 43.
57. sarve dharmd andtmdnah (Samyukta, TD 2, p. 66bl4ff. ) Vydkhyd: na caita dtmasvab- havdh na caitesv dtmd vidyata ity andtmdnah.
Sutrdlamkdra, xviii. 101 (p. 158): dharmodddnesu sarve dharmd andtmdna iti desitam. 58. If the mental consciousness bears on the pudgala, it will arise from the pudgala in the
quality of being its object; thus it would arise from three conditions. 59. Anguttara, ii. 52; Kosa, v. 9.
60. The thesis: ndtmd skandhdyatanadhdtavah, contradicts the thesis: no tu vaktavyam rupdni vd no vd (see above note 24).
61. Samyutta, iii. 46:ye keci bhikkhave samand vd brdhmand vd anekavahitam attdnam samanupassamand samanupassanti sabbe te pancupdddnakkhandhe samanupassanti etesarh vd annataram. Same text quoted in the Madhyamakdvatdra, vi. 126c-d.
62. Vibhdsd, TD 27, p. 38a7. The dtman is supposed to be abhinnalaksana, aviiistalaksana, nitya, avikdra, without arising-old age-sickness-death. How is it that theTirthika says, "Gautama, I think that rupa is dtman . . . ? " Why rupa is not dtman, vii. 13a.
63. Samyukta, TD 2, p. I l b 2 3 : (ye kecid anekavidham purvanivdsam . . . ) iman eva pancopdddnaskandhdn samanusmarantah samanvasmdrsuh samanusmaranti samanusmari- syanti vd.
64. Only the pudgala can be designated by the word "I," aham.
65. If the word "I" is understood as you say, the Buddha, when he says "I," is evidently defiled by satkdyadrsti, "the view of personalism. " This, as we know, is of some twenty points (vimsatikotika): rupam dtmeti samanupasyati / rupavantam dtmdnam . . . / dtmiyam rupam . . . / rupe dtmdnam . . . (Mahdvyutpatti 208; Madhyama TD 1, p. 788a25; Samyutta iii. 3,16, etc. ) The Vibhdsd gives four examples reproduced in the Mahdvyutpatti: svdmivat, alamkdravat, bhrtyavat, bhdjanavat.
66. Vydkhyd: ekasmin ksane samavahitdndm bahundm rdiih / bahusu ksanesu samvahi- tdndmdhdrd/ rdsidrstdntenabahusudharmesupudgalaprajnaptimdarsayati/dhdrddrstdn- tena bahutve sati rupavedanddindm skandhdndm pravdhe pudgalaprajnaptim darsayati. There are other examples as the word ddi indicates, for example, the chariot (ydnaka).
61. Saeki quotes the Vibhdsd, TD 27, p. 42c20: "As the Vatsiputrlyas say, it is the pudgala that knows, not knowledge (jndna)"
68. According to the commentary on the Samayabheda, the Mahasarhghikas think that the Buddha, having cultivated his mind during numerous kalpas, can, in a single moment of thought, know sarvadharmasvabhdvaviiesa.
Saeki quotes the Vibhdsd, TD 27, p. 43all, "Is there a knowledge {jndna) capable of knowing all the dharmas? Y es, lokasamvrtijndna . . . " (See Kosa, vii. 18c). The
? Samyuktahrdaya (see above note 51), "One says universal knowledge (sarvajridna) because he knows all. By "all" one should understand the twelve ayatanas, their specific characteristics and their general characteristics. " See vii. p. 1146 On the omniscience of the Buddha, his knowledge of the future, etc. , see Kos'a i. l, ii. 62 (p. 300), vii. 30, 34, p. 1146, 37a.
69. The Buddhabhumi, TD 26, p. 309c9, refutes this stanza.
"Those are vain words. The paracittajnana (knowledge of the mind of another), at the moment when it grasps a thing, does not grasp other things; because it does not know other things, it is not universal knowledge. The series also does not grasp (all), because it knows present being. In your system, it knows solely the general characteristics of a part of the dharmas. And if this is the case, it is only by metaphor that the Tathagata is called omniscient. . . "
70. Mahdvastu, iii. 327.
ye cdbhyatitasambuddhdye ca buddhd hy andgatdh / yai cdpy etarhi sambuddho bahundm /okandsakdh //
Vddnavarga, xxi. 10, frag. Stein, JRAS. Aprii, 1924. Samyukta, TD 2, p. 322a22, Samyutta, i. 40, Anguttara, ii. 21.
If the Buddha is a "self," it should enter into the fifth category, "the ineffable," distinct from the three time periods and from asamskrta (see above p. 1318).
71. Bhdrahdrasutra (Sutrdlamkdra, xviii. 102) or simply the Bhdrasutta (Visuddhi, 479, 512). bhdram ca vo bhiksavo desayisydmi bhardddnam ca bhdraniksepanam ca bhdrahdram /
tacchrnutasddhucasusthucamanasikurutabhdsisye/ bhdrahkatamah/pancopdddnas- kandhdh / bhardddnam katamat / trsnd paunarbhaviki nandirdgasahagatd tatra tatrdbhinandini/ bhdraniksepanam katamat /yadasyd eva trsndydh paunarbhavikyd nandirdgasahagatdyds tatra tatrdbbinandinyd as'esaprahdnam pratinihsargo vyantibhdvah ksayo virago nirodho vyupasamo'staihgamah / bhdrahdrah katamah / pudgala iti sydd vacaniyam ? o'sdv dyusmdn evamndmd evamjdtya evamgotra evamdhdra evamsukhaduh- khapratisamvedi evamdirghdyur evamcirasthitika evam dyusparyanta iti (Vydkhyd; without doubt the text of the Ekottara, TD 2, p. 631cl6).
In the Samyutta, iii. 25, there is the order: bhdra, bhdhdra, bbaradana, bhdranikkhepana. Numerous variants. The "bearer" is defined: puggalo ti ssa vacaniyam /? ? yam evamndmo evamgotto ayam vuccati bhikkhave bhdrahdro.
Discussed by Sarhghabhadra, xxiii. 3, fol. 56a.
Nydyavdrttika (Bib. Ind. ) p. 342; Bodhicarydvatdra, ix. 72, Madhyamakdvatdra, vi. 42, Bodhisattvabhumi, I. xvii, Warren, 159, 240, Minayev, Recherches, 225; E. Hardy, JRAS. , 1901, 573 (who explains the Sutra like Vasubandhu), Dialogues, i. 27. The prdnas and the burden, Deussen-Geden, Upanisads, 221.
72. The phrases between parentheses are the additions by Hsiian-tsang.
Vydkhyd: yadi dravyasan sydt pud galah / bhdrahdrah katamah / pudgala iti sydd vacaniyam ity etdvad evoktam sydt / tatra sutre parena sa na vibhaktavyah sydt yo'sdv dyusmdn iti vistarena ydvad evamdyusparyanta iti / prajfiaptisatpudgalapratipattyartham hy etat parena visesanam ity abhiprdyah.
If the pudgala exists as a thing, to this question "What is the bearer? ", the Buddha would simply respond, "What is suitable to be called the pudgala"; he would not add the explanations, "It is such a venerable one, of such a name . . . of such an end of life. " The aim of these is to show that the pudgala exists only through designation.
73. The Tibetan, according to Stcherbatski, gives, "The earlier skandhas torment the later ones; they are thus called burden and bearer of the burden. " Paramartha: the skandhas torment (lit. destroy) the skandhas, namely the earlier ones torment the later ones; in order to indicate that they present the characteristic of bearer and of burden, the text employs
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expressions. " It is thus that the Vydkhyd is understood: "The text has: among the skandbas, etc. The skandhas which cause one to suffer, the causes of suffering, receive for this reason the name of burden. The following, those which are tormented, receive for this reason the name of bearer of the burden. " (skandhdndm iti vistarah / tatraye upaghdtdya samvartante duhkhahetavah skandhds te bhdra iti krtvoktah / uttareye pidyante te bhdrahara iti krtvoktdh).
74. On apparitional beings and the intermediate existence, see iii. 8c.
75. According to the Sdmmitiyanikdya/dstra, the Third Chapter.
Vibhdsd, TD 27, p. 988a14, "This world does not exist; the other world does not exist;
there are no apparitional beings"; this is a false view, a negation of causes (Compare iv. 78, 79b and v. 7, p. 777). "There are no apparitional beings": there are some non-Buddhist (bdhya) masters who say that all beings arise by reason of seed and blood, etc. ; that there are no beings who arise without pratyayas, suddenly, of themselves . . . According to some, apparitional beings are beings in the intermediate existence (antardbhava); to deny this world and the other world is to deny upapattibhava; to deny apparitional beings is to deny antardbhava.
The text of the Karmaprajn*ddpti (chap. iv. Mdo, 62 fol.
