fa: yam khalu irdvako nirmitam
abhinirmimite
yadi irdvako bhdsate nirmito'pi bhdsate/ irdvake tusnibhute nirmito'pi tusnibhavati/ ekasya bhdsamdnasya sarve bhasanti nirmitdh/ ekasya tusnibhutasya sarve tusnibhavanti te// bhagavdn nirmitam prainam prcchati bhagavdn vydkaroti (Read rather: bhagavantam nirmitah prafnam prcchati/ bhagavdn vydkaroti/ nirmitam bhagavdn prainam prcchati/ nirmito vydkaroti).
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
58, the ascetic in possession of purified dhamma-ndna and anvaya-ndna is called a ditphisampanna, and sekha nana and sekhd vijjd are attributed to him.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283. See Divya, p. 636 at the bottom.
Digha, i. 213: atthi kho bho gandhdrindma vijjd/ tdya so bhikkhu anekavihitam
iddhividham paccanubhoti/ eko pi hutva . . . / imam kho aham iddhipdpihdriye ddinavam sampassamdno iddhipdpihdriyena . . . jigucchdmi. . .
[Dialogues, i. 278: in Jdtaka, iv. 498, this vijjd is a charm for making one invisible]. Gandharl-Gandhari is a vidyddevi (Hemacandra).
It is by the Gsndhsramantra that the hero of Ralstom-Schiefner, Tibetan Tales, p. 288
(Kanjur iv. 171) obtains the fruits of the mountain Gandhamadana.
284. Hsuan-tsang, ikdani; Paramartha, ikdaniks. Below vii. 56b. Bodhicarysvatsra, ix. 25; Samyutta, ii. 260, itthi ikkhaniks.
atthi maniko (manikd) ndma vijjd/ tsya . . . parasattdnam . . . cittam pi ddisati cetasikam pi ddisati. . . /. . . jigucchdmi/ katamam ca kevaddha anusdsanipdpihdriyam . . .
[Dialogues, i. 278, Buddhaghosa identifies the "jewel charm" with cintdmani vijjd; Rhys Davids refers to Jdtaka, iii. 504, Sumangalavildsini, 265, 267, 271. ]
285. Hsiian-tsang: "Anusdsaniprdtihdrya can only be realized through dsravaksaydbhijud, thus it is avyabhicdrin. " According to the editor, we should understand: "thus it necessarily has the results of salvation and happiness. "
286. See above note 239.
The ten types of iddhi, of which the last three interest us here (adhipphdniddhi,
vimubbaniddhi, manomayiddbi), are defined in the Introduction to the Compendium, p. 60 (Papisambhiddmagga, ii. 205, Atthasdlini, 91, Visuddhi, 202, 373, 766). Mrs. Rhys Davids, Psychology, 199.
For the limits of the power of iddhi, see Kathdvatthu, xxi. 4. Bodhisattvabh<<w*, i. 5 (Museon, 1911, p. 156-164).
? 1210 Chapter Seven
287. Paramartha: atra dkdfagamanam nirmitam. Hsiian-tsang: "The visaya is twofold, gamana and nirmita. "
Samyutta, v. 282, is interesting.
288. "Displacement of adhimoksa," originating from adhimoksa, ddhimoksika"
"Rapid displacement like the mind. " We have, in Divya, 52-55, the narration of the journey of the Buddha and Maudgalyayana through the Marlcika universe. They go by means of Maudgalyayana's rddhi, by using Sumeru as a spring-board: the journey takes seven days; but they return instantly through the rddhi of the Buddha: "What is the name of
this rddhi} Manojavd. " Ibid, p. 636 at the bottom, a manojavd vidyd. Rhys Davids-Stede mentions manojavd as an epithet of horses, Vimdnavatthu.
289. See above page 1146-7.
290. Compare Anguttara, ii. 80, Divya, 53.
291. Pakkhi sakuno. See the explanations of Visuddhi, p. 396. 292. Prthagjanas possess this first gamana (Hsiian-tsang).
293. The Patisambhidd quoted in Visuddhi, 401: . . . brahmalokam gantukdmo . . .
santike adhitthdti santike hotu ti santike hoti: Desiring to go to Brahmaloka, he creates adhitthdna that this may be near or far: "May this be near! " and this becomes near. [This is the explanation of the Sutra kdyena vasam vatteti, above note 239b.
294. Four dyatanas, not sound; see page 1173 and vii. 51b.
295. Bdhya, external, in the sense of anupdtta, not constituting a sense organ in the service
of the mind, Ko/a, i. 34c.
296. As we have seen i. 30b-d.
297. Compare the definitions of the three magical iddhis in Compendium, Introduction, p. 61 and Visuddhi, 405.
298. That is to say, a mind of the sphere of Kamadhatu through which one creates rupa of Kamadhatu, and a mind of the sphere of the First Dhyana through which one creates rupa of the First Dhyana. vii. 51a-b.
299. Paramartha: "Not higher"; Bhdsya: "The mind that is capable of creating fictive beings of a higher sphere is not the result of a mind of a lower dhyana. " Hsiian-tsang does not translate this pdda in the Kdrikd, but in the Bhdsya: "[The mind that is capable of creating fictive beings] does not depend on a lower sphere. "
300. A fictive being created in Kamadhatu by a mind capable of creating fictive bengs of the Second Dhyana, even though it is of the sphere of Kamadhatu, can appear in the heaven of the Second Dhyana. A fictive being created in the heaven of the First Dhyana by a mind capable of creating fictive beings of the First Dhyana does not have access to the heaven of the Second Dhyana.
301. One obtains the dhydnas through detachment (vairdgya). By becoming detached from Kamadhatu one obtains the First Dhyana. At the same time, one "takes possession" of the minds capable of creating fictive beings which can exist in this dhyana.
302. Is there a falling away (vyutthdna) from contemplation at the end of nirmdnacitta? No. 50c-d. It proceeds from pure dhyana and from itself; it is followed by the two. After s'uddhaka dhyana there succeeds an abhijnd of fictive creation. After this abhijfid of fictive creation there succeeds nirmdnacitta, the result of this abhijfid. After this nirmdnacitta there succeeds innumerable nirmdnacittas, which do not arise from another citta. Finally after the last nirmdnacitta there succeeds an abhijfid of fictive creation. After this there succeeds a
dure pi
? iuddhaka dhydna or a nirmdnacitta. How is this? If the person who is in the samddhiphala (samddhiphalasthitasya = nkmdnacittasthitasya) does not return to the muladhydna, there will be no falling away (vyutthdnd) from the samddhiphala.
303. Quoted in Vydkhyd, iiJlb.
304. This stanza is commented on in Vydkhyd, i. p. 27 (Petrograd 1918). See Divya, 166, closely related to the ? ?
fa: yam khalu irdvako nirmitam abhinirmimite yadi irdvako bhdsate nirmito'pi bhdsate/ irdvake tusnibhute nirmito'pi tusnibhavati/ ekasya bhdsamdnasya sarve bhasanti nirmitdh/ ekasya tusnibhutasya sarve tusnibhavanti te// bhagavdn nirmitam prainam prcchati bhagavdn vydkaroti (Read rather: bhagavantam nirmitah prafnam prcchati/ bhagavdn vydkaroti/ nirmitam bhagavdn prainam prcchati/ nirmito vydkaroti). Compare Digha, ii. 212. Madhyamaka, xvii. 31-32.
On the nirmitas, Kdranaprajfiapti, xi. Madhyamakavrtti, p. 45.
305. a. We encounter many times adhisthdna, adhitisthati, in the sense of "making last" (ddhisthdnikt rddhi, iii. 9; below note 306; ii. page 165, dyuhsamskdrdn adhitisthati (stapayati) = adhisphdnava/itd; vii. p. adhisthdnaprabhdva.
b. Numerous uses in a little or non-technical sense, for example Bodhicarydvatdra, ii. 45: "The preacher is adhisthita (=dtmasdtkrta by the messengers of Yama"; Mahdvastu, iii. 376; Siksdsamuccaya, 314: "Beings who do not understand the speech of the Bodhisattvas are possessed {adhisthita) by Mara. " Siksdsamuccaya 356: "All good actions are presided over (adhisthita) by diligence"; ibid. 285: "The Bodhisattva makes his dispositions (dfaya) well guarded, purified, taken in hand (svadhisphita)"\ Samyutta, v. 278: suggahlta svadhipphita; Samyutta, iii. 10, 135 (adhipphdndbhinive/a of the defilements in the mind).
? Adhitisthati = "To exercise a certain action on a thing, a person, oneself, by means of adhimoksa, Volition, will,' applied to this thing, etc. "
This general sense is specialized, in the Koia, into the sense of "making last"; [in the vocabulary of the Papisambhiddmagga, ii. 207, it refers to the miracles of multiplication, etc. ; ii. 207; see also Atthasdlini, trans, p. 121 and Compendium]. But it is through rUpddhisphdn- abala (Siksasamuccaya, 330. 11) that flowers place themselves around the head of Dlparhkara (Divya, 251. 1); the Buddhas convert through adhisthdna (= anubhdva), Bodhicarydvatdra, i. 5.
d. Burnouf translates "benediction" from byin kyi rlabs. It is, he says, through the benediction of a Thera that a person travels in the Thupavamsa; it is through a benediction of the Buddhas that the Bodhisattvas form vows to become Buddhas. (See the two abhisphdnas, of which the second is a consecration, abhiseka, of the Lankdvatdra, Nanjo, p. 100). The eighth bhumi is the adhisthdnabhumi (a great variety of Chinese equivalents): this bhumi is so called because it cannot be shaken (pardvikopanatvdt).
e. Compare Gitd, iv. 6: prakrtim svam adhisphdya sambhavdmy dtmamdyayd, and Lotus, xv. 3: dtmdnam adhisphahdmi sarvdmi ca sattvdn . . . nirvdnabhumim cupadarfaydmi. . . na cdpi nirvdmy ahu tasmi kale.
306. Divya, 61. maitreyah . . . kdiyapasya bhiksor avikopitam asthisamghdtam daksinena pdnind gfhitvd. . . On all the legends relative to KaSyapa, Przyluski, J. As 1914, ii. 524, and A<ioka, 169, 331; Fa-hien (=Fa-hsien), chap, xxxiii.
Kosa iii. 9d examines why the Bodhisattva is born from a womb, and not through an apparitional birth. It is with an end to being able to leave his relics, for the bodies of apparitional beings disappear at their death. This explanation is given by the masters who deny the ddhisthdnikt rddhi of the Bhagavat.
307. Dreams provoked by the adhisthdna of the gods, Vinitadeva ad Nydyabindu, p. 47 (Tibetan translation in Bibl. Indica).
308. Commentary in Anguttara, i. 209.
Footnotes 1211
? 1212 Chapter Seven
309. Manadyatana and dharmdyatana are not capable of being created, because the fictive being (nirmita) is devoid of mind, as results from the Sdstra: ninnitah acintiko vaktavyah/. . . nirmdtuscittavasena vartate (Vydkhyd). This Sdstra is the Kdranaprajndptisdstra, analyzed in Cosmologie bouddhique, p. 340-341.
310. See i. lOb. It has been said above, page 1169, that "creation" consists of external
dyatanas.
311. Hsuan-tsang puts Kdrikd 54 before Kdrikd 53c-d.
312. The rddhi that certain beings possess because they belong to a certain category of beings.
Examples of innate rddhi, Mahdvagga, i. 15. 2, vi. 15. 8, Culla vii. 1. 4; 2. 1. The four iddhis (beauty, long life, absence of sickness and good digestion, popularity) of the king of the Mahdsudassanasutta have something of the supernatural about them; but when Ajatasattu promises to destroy the Vajjyas, however great their iddhi may be, however great their dnubhdva may be (Mahdparinibbdna), the sense of these expressions remains doubtful. His minister Vassakara is without doubt a good magician.
313. Rddhi produced by "magic," through the power of formulas or herbs.
314. For example, the rddhi that certain persons possess from birth, such as Mandhatar, not because they are humans, but by reason of certain actions; differing thus from innate rddhi (see below note 328).
315. These persons possess eyes and ears "arisen from karma. "
316. Hsuan-tsang: What do the expressions "divine sight," "divine hearing" designate? If they refer to prajnd, consciousness, the expression "eye", "ear" is improper. If they refer to the material organs (rupsndriya), how are the organs Abhijfias? The Kdrikd says: "Divine sight and divine hearing are of pure rupa . . . "
317. "Pure rupa' is rupaprasdda, Kosa, i. 9c; the organs are bhautika, "derived matter," i. trans, p. 100.
Compare Kathdvatthu, iii. 7-8.
318. In opposition to divine sight which is innate in the gods.
The divine sight of the gods is defiled by eleven apaksolas, iii. 14a; see vii. 55d.
319. According to Hsuan-tsang: "Divine sight sees without omission. " It sees in all directions, before, behind (prsthatas), on the side (pdrsvatas), during the day, during the night, in light, in darkness (see i. p. 90).
320. In the version of Hsuan-tsang, Kdrikd 55a-b is placed after Kdrikd 43. And the Bhdsya is modified: "In respect to the activity of the Five Abhijnas, extended or narrow, in the universes (lokadhdtu) which are their domain, all the Aryans are not similar. The Sravakas, the Pratyekabuddhas and the Buddhas, when they do not make an extreme act of attention, produce the activity of their mastery in movement (gamana) and in creation (nirmdna), the first in a mahdsdhasra universe, the second in a dvisdhasra universe, and the third in a trisdhasra universe. When they make an extreme act of attention, in a dvisdhasra universe, in a trisdhasra universe, and in infinite universes. "
321. Quoted in a comentary to the Ndmasamgiti (ad vi. 18, asangadrk). 322. On the chiliocosms, see iii. 73.
323- The gods of Kamadhatu and the Anagamins in Rupadhatu possess, by the fact of their births, these four powers. These powers are absent in Arupyadhatu.
324. This is explained iii. l4a; above note 318.
? 325. The treatise of the iksanikas (Manu, ix. 258, etc. ). Above note 284. 326. Atthasdlini, 91.
327. The five powers (fddhyddikd) are, for humans, either vairdgyaldbhika (- abbijnaphala) or tarkavidyausadhakarmakrta, not upapattildbhika.
328. Upapattildbhikam hi ndmayad upapattikdla eva sarvesdm nisargato labhyate/ na tuyat kasya rid evopapattikdldd urdhvam/ yathd paksmdm dkdsagamanam.
Footnotes 1213
? CHAPTER EIGHT
The Absorptions
o". m. Homage to the Buddha.
We have studied the qualities (guna) of the knowledges (the pranidhijnanaSf the abhijnas, etc. ). Let us now study the natures of the Dhyanas, etc. We shall speak first of their supports (asraya), that is, the mental states in which these qualities are produced.
la. The Dhyanas are twofold; (the Dhyanas are four in
number; the Dhyanas as existence have been defined. The
concentrations are the applications of pure minds on a single
1 object; with their concomitants, they are the five skandhas. )
(We shall first study the Dhyanas, since they are,--with the exception of the Arupyas or "non-material concentrations",--the support of all qualities, either common or specific, pure or impure. )
Each of these Dhyanas is of two types: samdpatti, absorption or 2
concentration, and upapatti or existence.
lb. The Dhyanas are four in number.
There are four Dhyanas, the First to the Fourth.
lc. The Dhyanas as existence have been defined.
? 1216 Chapter Eight
The Dhyanas as existence have been defined in the Third
Chapter of this book. How are they defined? It says, 'The first
3
Three are threefold and the Fourth is eightfold. " (iii. 2)
Id. Concentration is the application of a pure mind on a single object;
In general, Dhyana as absorption is defined as an application of 4
a pure mind on a single object, for the Dhyanas have samadhi or concentration (ii, p. 190) for their nature.
le. With their concomitents, they are the five skandhas.
If one consideres samadhi with its following, Dhyana as
5
absorption has the five skandhas for its nature. ***
What is "application on a single object"?
6
The fact that minds have a single object. [The Sautrantikas
object]: If this is the case, then what is designated by the word
samadhi are the minds themselves which have a single object.
There is no reason to admit the existence of a separate thing, a
1 certain mental dharma, as samadhi.
[The Vaibhasikas answer:] What is called samadhi is a certain dharma by which the minds are concentrated, applied on a single object. The concentrated minds are not samadhi*
Here many difficulties present themselves:
1. Since minds are momentary, each of them has a single object.
What then is the role of samadhi?
2. Samadhi causes the second mind to not be distracted or
? turned aside from the object of the first mind. But if this is the case, then the samddhi does not exercise any action with regard to the first mind which you consider as associated with samddhi
3. Why imagine samddhi in and of itself? Why not admit that the minds are applied to a single object by reason of the causes that you assign to samddhi?
4. Finally, you have defined samddhi as a universal dharma (mahdbhumika, ii.
276. According to Paramartha.
According to Hsiian-tsang, "There is error-obscurity in the Saiksa. Thus, even though
the first two abhijnas exist in him, they are not called vidyd, and even though, for a certain time, they conquer and destroy obscurity, rhey are again obscure: therefore they are not called vidyd. "
211. We have pdpihdriya, pdtihdrika, pdpihera, and pdpihira, Senart Kacchdyana, 536; Childers, 361; Kern, Manual 60; Geiger, Pali Grammar 51.
Pdpihira - a miracle;yamakapdtihira in Papisambhiddmagga, ii. 125.
Milinda 309, miracles produced on the tomb of one who has attained Nirvana through their former adhipphdna (see Kosa, vii. 51), by the adhipphdna of the gods or of believers.
? Footnotes 1209 Paramartha and Hsuan-tsang translate tao ? ; in Mahdyutpatti, pien-hua
? ^? . t o change-convert, shen-pien ? ? rddhi-change.
278. Digha, i. 193, 212, iii. 220, Anguttara, i. 170 (belonging to numerous Bhiksus), v. 327; Mahdvastu, hi. 116; Burnouf, Lotus, 310, Divya, xii, the PrdtihdryasMra.
The prdpihdryas are means (updya) of seduction (dvarjana), Bodhisattvabhumi, i. 6. 279. This phrase is not in Paramartha. Mahdvyutpatti, 146. 7, pratihatacitta.
280. Hsuan-tsang: "These three abhijnds, in this order, cause one to take refuge in the Buddhadharma, to believe in it, and to cultivate it (in the sense of adhigama). "
281. R. ddhiprdtihdrya is inferior because one can produce rddhi by formulas: Vasubandhu here records an old opinion, Digha,\. 2\b (below note 283). [But the Buddha cultivates iddhipdpihariya, Digha, iii. 9, and elsewhere]. We should mention Culla, v. 8. 2 (the story of Pindola): one who manifests his uttarimanussadhamma iddhipdpihariya to householders is guilty of a dukkapa [or better: "he who manifests his magical powers"] [See the remarks of Rhys Davids on the period of the usage of the term dukkapa, Dialogues, iii. 3]; compare Divya, 275, and Przyluski, A$oka, 80.
Digha, in. 112, says that iddhi which is "holy, free from dsava and from upadhi" is equanimity {upekkhd), and that the iddhi of miracles (eko pi hutva, etc. ) is iddhi which is "not holy (na ariyd), possessing dsava and upadhi" See viii. 35b.
Anguttara opposes dhamma-iddhi and dmisa-iddhi (i. 93); Devadatta only obtained puthujjanikd iddhi {Culla vii. 1. 5. and commentary to Dhammapada 17).
The anusdsanavidhds of Digha, iii. 107, have nothing in common with anusasam.
282. Paramartha translates vidydsthdna; Hsuan-tsang has the expression that Eitel translates "magic incantation" in the words of the Atharva Veda.
The four ddesanavidhds, Digha, iii. 103.
283. See Divya, p. 636 at the bottom.
Digha, i. 213: atthi kho bho gandhdrindma vijjd/ tdya so bhikkhu anekavihitam
iddhividham paccanubhoti/ eko pi hutva . . . / imam kho aham iddhipdpihdriye ddinavam sampassamdno iddhipdpihdriyena . . . jigucchdmi. . .
[Dialogues, i. 278: in Jdtaka, iv. 498, this vijjd is a charm for making one invisible]. Gandharl-Gandhari is a vidyddevi (Hemacandra).
It is by the Gsndhsramantra that the hero of Ralstom-Schiefner, Tibetan Tales, p. 288
(Kanjur iv. 171) obtains the fruits of the mountain Gandhamadana.
284. Hsuan-tsang, ikdani; Paramartha, ikdaniks. Below vii. 56b. Bodhicarysvatsra, ix. 25; Samyutta, ii. 260, itthi ikkhaniks.
atthi maniko (manikd) ndma vijjd/ tsya . . . parasattdnam . . . cittam pi ddisati cetasikam pi ddisati. . . /. . . jigucchdmi/ katamam ca kevaddha anusdsanipdpihdriyam . . .
[Dialogues, i. 278, Buddhaghosa identifies the "jewel charm" with cintdmani vijjd; Rhys Davids refers to Jdtaka, iii. 504, Sumangalavildsini, 265, 267, 271. ]
285. Hsiian-tsang: "Anusdsaniprdtihdrya can only be realized through dsravaksaydbhijud, thus it is avyabhicdrin. " According to the editor, we should understand: "thus it necessarily has the results of salvation and happiness. "
286. See above note 239.
The ten types of iddhi, of which the last three interest us here (adhipphdniddhi,
vimubbaniddhi, manomayiddbi), are defined in the Introduction to the Compendium, p. 60 (Papisambhiddmagga, ii. 205, Atthasdlini, 91, Visuddhi, 202, 373, 766). Mrs. Rhys Davids, Psychology, 199.
For the limits of the power of iddhi, see Kathdvatthu, xxi. 4. Bodhisattvabh<<w*, i. 5 (Museon, 1911, p. 156-164).
? 1210 Chapter Seven
287. Paramartha: atra dkdfagamanam nirmitam. Hsiian-tsang: "The visaya is twofold, gamana and nirmita. "
Samyutta, v. 282, is interesting.
288. "Displacement of adhimoksa," originating from adhimoksa, ddhimoksika"
"Rapid displacement like the mind. " We have, in Divya, 52-55, the narration of the journey of the Buddha and Maudgalyayana through the Marlcika universe. They go by means of Maudgalyayana's rddhi, by using Sumeru as a spring-board: the journey takes seven days; but they return instantly through the rddhi of the Buddha: "What is the name of
this rddhi} Manojavd. " Ibid, p. 636 at the bottom, a manojavd vidyd. Rhys Davids-Stede mentions manojavd as an epithet of horses, Vimdnavatthu.
289. See above page 1146-7.
290. Compare Anguttara, ii. 80, Divya, 53.
291. Pakkhi sakuno. See the explanations of Visuddhi, p. 396. 292. Prthagjanas possess this first gamana (Hsiian-tsang).
293. The Patisambhidd quoted in Visuddhi, 401: . . . brahmalokam gantukdmo . . .
santike adhitthdti santike hotu ti santike hoti: Desiring to go to Brahmaloka, he creates adhitthdna that this may be near or far: "May this be near! " and this becomes near. [This is the explanation of the Sutra kdyena vasam vatteti, above note 239b.
294. Four dyatanas, not sound; see page 1173 and vii. 51b.
295. Bdhya, external, in the sense of anupdtta, not constituting a sense organ in the service
of the mind, Ko/a, i. 34c.
296. As we have seen i. 30b-d.
297. Compare the definitions of the three magical iddhis in Compendium, Introduction, p. 61 and Visuddhi, 405.
298. That is to say, a mind of the sphere of Kamadhatu through which one creates rupa of Kamadhatu, and a mind of the sphere of the First Dhyana through which one creates rupa of the First Dhyana. vii. 51a-b.
299. Paramartha: "Not higher"; Bhdsya: "The mind that is capable of creating fictive beings of a higher sphere is not the result of a mind of a lower dhyana. " Hsiian-tsang does not translate this pdda in the Kdrikd, but in the Bhdsya: "[The mind that is capable of creating fictive beings] does not depend on a lower sphere. "
300. A fictive being created in Kamadhatu by a mind capable of creating fictive bengs of the Second Dhyana, even though it is of the sphere of Kamadhatu, can appear in the heaven of the Second Dhyana. A fictive being created in the heaven of the First Dhyana by a mind capable of creating fictive beings of the First Dhyana does not have access to the heaven of the Second Dhyana.
301. One obtains the dhydnas through detachment (vairdgya). By becoming detached from Kamadhatu one obtains the First Dhyana. At the same time, one "takes possession" of the minds capable of creating fictive beings which can exist in this dhyana.
302. Is there a falling away (vyutthdna) from contemplation at the end of nirmdnacitta? No. 50c-d. It proceeds from pure dhyana and from itself; it is followed by the two. After s'uddhaka dhyana there succeeds an abhijnd of fictive creation. After this abhijfid of fictive creation there succeeds nirmdnacitta, the result of this abhijfid. After this nirmdnacitta there succeeds innumerable nirmdnacittas, which do not arise from another citta. Finally after the last nirmdnacitta there succeeds an abhijfid of fictive creation. After this there succeeds a
dure pi
? iuddhaka dhydna or a nirmdnacitta. How is this? If the person who is in the samddhiphala (samddhiphalasthitasya = nkmdnacittasthitasya) does not return to the muladhydna, there will be no falling away (vyutthdnd) from the samddhiphala.
303. Quoted in Vydkhyd, iiJlb.
304. This stanza is commented on in Vydkhyd, i. p. 27 (Petrograd 1918). See Divya, 166, closely related to the ? ?
fa: yam khalu irdvako nirmitam abhinirmimite yadi irdvako bhdsate nirmito'pi bhdsate/ irdvake tusnibhute nirmito'pi tusnibhavati/ ekasya bhdsamdnasya sarve bhasanti nirmitdh/ ekasya tusnibhutasya sarve tusnibhavanti te// bhagavdn nirmitam prainam prcchati bhagavdn vydkaroti (Read rather: bhagavantam nirmitah prafnam prcchati/ bhagavdn vydkaroti/ nirmitam bhagavdn prainam prcchati/ nirmito vydkaroti). Compare Digha, ii. 212. Madhyamaka, xvii. 31-32.
On the nirmitas, Kdranaprajfiapti, xi. Madhyamakavrtti, p. 45.
305. a. We encounter many times adhisthdna, adhitisthati, in the sense of "making last" (ddhisthdnikt rddhi, iii. 9; below note 306; ii. page 165, dyuhsamskdrdn adhitisthati (stapayati) = adhisphdnava/itd; vii. p. adhisthdnaprabhdva.
b. Numerous uses in a little or non-technical sense, for example Bodhicarydvatdra, ii. 45: "The preacher is adhisthita (=dtmasdtkrta by the messengers of Yama"; Mahdvastu, iii. 376; Siksdsamuccaya, 314: "Beings who do not understand the speech of the Bodhisattvas are possessed {adhisthita) by Mara. " Siksdsamuccaya 356: "All good actions are presided over (adhisthita) by diligence"; ibid. 285: "The Bodhisattva makes his dispositions (dfaya) well guarded, purified, taken in hand (svadhisphita)"\ Samyutta, v. 278: suggahlta svadhipphita; Samyutta, iii. 10, 135 (adhipphdndbhinive/a of the defilements in the mind).
? Adhitisthati = "To exercise a certain action on a thing, a person, oneself, by means of adhimoksa, Volition, will,' applied to this thing, etc. "
This general sense is specialized, in the Koia, into the sense of "making last"; [in the vocabulary of the Papisambhiddmagga, ii. 207, it refers to the miracles of multiplication, etc. ; ii. 207; see also Atthasdlini, trans, p. 121 and Compendium]. But it is through rUpddhisphdn- abala (Siksasamuccaya, 330. 11) that flowers place themselves around the head of Dlparhkara (Divya, 251. 1); the Buddhas convert through adhisthdna (= anubhdva), Bodhicarydvatdra, i. 5.
d. Burnouf translates "benediction" from byin kyi rlabs. It is, he says, through the benediction of a Thera that a person travels in the Thupavamsa; it is through a benediction of the Buddhas that the Bodhisattvas form vows to become Buddhas. (See the two abhisphdnas, of which the second is a consecration, abhiseka, of the Lankdvatdra, Nanjo, p. 100). The eighth bhumi is the adhisthdnabhumi (a great variety of Chinese equivalents): this bhumi is so called because it cannot be shaken (pardvikopanatvdt).
e. Compare Gitd, iv. 6: prakrtim svam adhisphdya sambhavdmy dtmamdyayd, and Lotus, xv. 3: dtmdnam adhisphahdmi sarvdmi ca sattvdn . . . nirvdnabhumim cupadarfaydmi. . . na cdpi nirvdmy ahu tasmi kale.
306. Divya, 61. maitreyah . . . kdiyapasya bhiksor avikopitam asthisamghdtam daksinena pdnind gfhitvd. . . On all the legends relative to KaSyapa, Przyluski, J. As 1914, ii. 524, and A<ioka, 169, 331; Fa-hien (=Fa-hsien), chap, xxxiii.
Kosa iii. 9d examines why the Bodhisattva is born from a womb, and not through an apparitional birth. It is with an end to being able to leave his relics, for the bodies of apparitional beings disappear at their death. This explanation is given by the masters who deny the ddhisthdnikt rddhi of the Bhagavat.
307. Dreams provoked by the adhisthdna of the gods, Vinitadeva ad Nydyabindu, p. 47 (Tibetan translation in Bibl. Indica).
308. Commentary in Anguttara, i. 209.
Footnotes 1211
? 1212 Chapter Seven
309. Manadyatana and dharmdyatana are not capable of being created, because the fictive being (nirmita) is devoid of mind, as results from the Sdstra: ninnitah acintiko vaktavyah/. . . nirmdtuscittavasena vartate (Vydkhyd). This Sdstra is the Kdranaprajndptisdstra, analyzed in Cosmologie bouddhique, p. 340-341.
310. See i. lOb. It has been said above, page 1169, that "creation" consists of external
dyatanas.
311. Hsuan-tsang puts Kdrikd 54 before Kdrikd 53c-d.
312. The rddhi that certain beings possess because they belong to a certain category of beings.
Examples of innate rddhi, Mahdvagga, i. 15. 2, vi. 15. 8, Culla vii. 1. 4; 2. 1. The four iddhis (beauty, long life, absence of sickness and good digestion, popularity) of the king of the Mahdsudassanasutta have something of the supernatural about them; but when Ajatasattu promises to destroy the Vajjyas, however great their iddhi may be, however great their dnubhdva may be (Mahdparinibbdna), the sense of these expressions remains doubtful. His minister Vassakara is without doubt a good magician.
313. Rddhi produced by "magic," through the power of formulas or herbs.
314. For example, the rddhi that certain persons possess from birth, such as Mandhatar, not because they are humans, but by reason of certain actions; differing thus from innate rddhi (see below note 328).
315. These persons possess eyes and ears "arisen from karma. "
316. Hsuan-tsang: What do the expressions "divine sight," "divine hearing" designate? If they refer to prajnd, consciousness, the expression "eye", "ear" is improper. If they refer to the material organs (rupsndriya), how are the organs Abhijfias? The Kdrikd says: "Divine sight and divine hearing are of pure rupa . . . "
317. "Pure rupa' is rupaprasdda, Kosa, i. 9c; the organs are bhautika, "derived matter," i. trans, p. 100.
Compare Kathdvatthu, iii. 7-8.
318. In opposition to divine sight which is innate in the gods.
The divine sight of the gods is defiled by eleven apaksolas, iii. 14a; see vii. 55d.
319. According to Hsuan-tsang: "Divine sight sees without omission. " It sees in all directions, before, behind (prsthatas), on the side (pdrsvatas), during the day, during the night, in light, in darkness (see i. p. 90).
320. In the version of Hsuan-tsang, Kdrikd 55a-b is placed after Kdrikd 43. And the Bhdsya is modified: "In respect to the activity of the Five Abhijnas, extended or narrow, in the universes (lokadhdtu) which are their domain, all the Aryans are not similar. The Sravakas, the Pratyekabuddhas and the Buddhas, when they do not make an extreme act of attention, produce the activity of their mastery in movement (gamana) and in creation (nirmdna), the first in a mahdsdhasra universe, the second in a dvisdhasra universe, and the third in a trisdhasra universe. When they make an extreme act of attention, in a dvisdhasra universe, in a trisdhasra universe, and in infinite universes. "
321. Quoted in a comentary to the Ndmasamgiti (ad vi. 18, asangadrk). 322. On the chiliocosms, see iii. 73.
323- The gods of Kamadhatu and the Anagamins in Rupadhatu possess, by the fact of their births, these four powers. These powers are absent in Arupyadhatu.
324. This is explained iii. l4a; above note 318.
? 325. The treatise of the iksanikas (Manu, ix. 258, etc. ). Above note 284. 326. Atthasdlini, 91.
327. The five powers (fddhyddikd) are, for humans, either vairdgyaldbhika (- abbijnaphala) or tarkavidyausadhakarmakrta, not upapattildbhika.
328. Upapattildbhikam hi ndmayad upapattikdla eva sarvesdm nisargato labhyate/ na tuyat kasya rid evopapattikdldd urdhvam/ yathd paksmdm dkdsagamanam.
Footnotes 1213
? CHAPTER EIGHT
The Absorptions
o". m. Homage to the Buddha.
We have studied the qualities (guna) of the knowledges (the pranidhijnanaSf the abhijnas, etc. ). Let us now study the natures of the Dhyanas, etc. We shall speak first of their supports (asraya), that is, the mental states in which these qualities are produced.
la. The Dhyanas are twofold; (the Dhyanas are four in
number; the Dhyanas as existence have been defined. The
concentrations are the applications of pure minds on a single
1 object; with their concomitants, they are the five skandhas. )
(We shall first study the Dhyanas, since they are,--with the exception of the Arupyas or "non-material concentrations",--the support of all qualities, either common or specific, pure or impure. )
Each of these Dhyanas is of two types: samdpatti, absorption or 2
concentration, and upapatti or existence.
lb. The Dhyanas are four in number.
There are four Dhyanas, the First to the Fourth.
lc. The Dhyanas as existence have been defined.
? 1216 Chapter Eight
The Dhyanas as existence have been defined in the Third
Chapter of this book. How are they defined? It says, 'The first
3
Three are threefold and the Fourth is eightfold. " (iii. 2)
Id. Concentration is the application of a pure mind on a single object;
In general, Dhyana as absorption is defined as an application of 4
a pure mind on a single object, for the Dhyanas have samadhi or concentration (ii, p. 190) for their nature.
le. With their concomitents, they are the five skandhas.
If one consideres samadhi with its following, Dhyana as
5
absorption has the five skandhas for its nature. ***
What is "application on a single object"?
6
The fact that minds have a single object. [The Sautrantikas
object]: If this is the case, then what is designated by the word
samadhi are the minds themselves which have a single object.
There is no reason to admit the existence of a separate thing, a
1 certain mental dharma, as samadhi.
[The Vaibhasikas answer:] What is called samadhi is a certain dharma by which the minds are concentrated, applied on a single object. The concentrated minds are not samadhi*
Here many difficulties present themselves:
1. Since minds are momentary, each of them has a single object.
What then is the role of samadhi?
2. Samadhi causes the second mind to not be distracted or
? turned aside from the object of the first mind. But if this is the case, then the samddhi does not exercise any action with regard to the first mind which you consider as associated with samddhi
3. Why imagine samddhi in and of itself? Why not admit that the minds are applied to a single object by reason of the causes that you assign to samddhi?
4. Finally, you have defined samddhi as a universal dharma (mahdbhumika, ii.
