In the beginning men spoke arya; later, after they had eaten and drunk, men differed and, through the increase of
treachery
(Jdphya), there were many languages; there are also men who do not know how to speak.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
the body becomes thin; 7.
"he has left his throne.
"
Elsewhere we find only the second list: Divya, 193: cyavanadharmmo devaputrasya panca pUrvanimittani pradurhhavanti [which corresponds word for word to the text which the Lotsava translates as the preambule to our first list] aklisfdni vasdmsi kittyanti / amldnam mdlyani mlayanti I daurgandhyam kdyena (? ) niskramati /ubhabhyam kaksabhyam svedah pradurbhavati /
cyavanadharmd devaputrah sva dsane dhftim na ktbhate [which is our second list]. Same list in the 1
Friendly Letter of Nagarjunaj/PTS ,1886,100 (where we have as the third sign the colour of the body becoming ugly: compare Itivuttaka, Para. 83).
We know that five signs distinguish the gods from mortals: no bad smell, no dust, no winking of the eyes, no shadow, and no touching of the ground (see the references of Bloomfield, Pargvandtha, Baltimore, 1919, p. 51).
In Divya, 222, Mandhatar differs from ? akra only by the winking of his eyes. 358. Hsiian-tsang adds: "which are in intermediate existence. "
359. Kofa, iv. 80d
Ekottara, TD 2, p. 6l4b23, Dhgha, 1320, Mahavyutpatti, 95. 11.
Digba, iii217, tayo rasi, micchattaniyato rasi, sammattaniyato rdsi, aniyato rasi; Puggala-
paMatti, 13, recognizes only puggaJa niyata (pafkapuggalddnantarikdye ca micckadiffhikaniyata, see Koia, v. 7, iv. 96) and the aniyata; but Dhammasangani, 1028, recognizes the three categories [The explanation as we see by the note of the translator and Atthasalmi, 45, differs from the explanation of the Abhidharmaj. On the amyatas, see Nettippakarana, 96,99 and commentary.
? 360. Samyaktva defined vi. 26a (note 162). 361. A traditional etymology.
362. The oldest sources are the Sutras of the Dirgha and Madhyamdgama, notably Dsrgha, 30; among the most recent Sutras, TD1, number 25 (the Hi-shai of Beal); among the Nostras, TD 32, number 1644, the Lokaprajridpti and the Kdranaprajfiapti (analyzed in Cosmologie bouddhique\ the Vibbdsd. lt appears that Vasubandhu here reviews all this literature. The Saddharma- smrtyupasthdna (Levi, Pour I'histoire du Rdmdyana, J As. 1918, L), Divya, xvii. (the conquests of Mandhatar, xxxii. = TD 14, number 551 and folL),belong also to the Hinayana. For the Pa{i sources, Lotus, 842, Sp. Hardy, Legends and theories, 1886. Chinese sources (of the two Vehicles), Beal, Catena, 1871, and FourLectures. The schema of the universe in Georgy, Alphabetum Tibetanum, 1772, Gogerly, Ceylon Buddhism, 1908; vol ii, Sp. Hardy, Legends, 104. Hastings, Encyclopedia of ReligionandEthics,art. CosmogonyandCosmology(Buddhist),iv. l29'l3S,B. CL3m, Heavenand Hell in Buddhist Perspective, 1925; I have not seen the Buddhist Cosmology of MacGovern (London, 1923? ).
363. Ufanti = icchantiThis can refer to either "The Vaibhasikas" (P'u-kuang), or to "All the schools" (Fa-pao).
According to one opinion (notably Mahayana) the sphere of gold is placed immediately on the circle of wind; above is the circle of water.
Sammvefa is interpreted by Hsiian-tsang in the sense of disposition: "Such is the disposition of the receptacle world: below. . . "; and this interpretation is preferable since the circle of wind forms part of the receptacle world. Paramartha understands, I believe, "foundation"; the Lotsava has gnas, "place".
364. Burnouf has translated, Introduction, 448, the Sutra which the Vydkhydquotes ad 15: prthivi bho gautama kutra pratisphitd prthivi brdhmana abmandale pratisphitd / abmandalam bho gautama kutra pratisphitam / vdyau pratisphitam / vayur bho gautama kutra pratispbitah / dkdfe pratisphitah / dkafam bho gautama kutra pratisphitam / atisarasi mahabrdhmana atisarasi mahdbrdhmana / dkdJam brdhmana apratisphitam andlambanam fit vistarab.
Compare Digha, ii. 107 (on the earthquakes); Windisch, Mara et Bouddha, 61. ayam dnanda mahapaphavi udake patipphitd / udakam vote patipphitam / vdto dkdsappho hoti. Thesis whic Nagasena (with the reading vdto dkdse patipphito) explains in Milinda, 68.
On the origin of the circle of wind, iii. 90c; lOOa-b (Hsiian-tsang foL 16a to the end). We will see iil93c, note 504, that, when the universe is destroyed, it stays in the rupa there where it was. This rupa should be the dkdfadhdtu, 128.
365. Hsiian-tsang and Paramartha transcribe; the Lotsava has tshanpo che chenpo, the meaning of which, according to SaradChandra, 1024, is also not clear; see Mahdvyutpatti, 253; Kola, vil31, note 178; Vibhdfd,TD 27, p. 155all.
366. We have, according to the Lotsava, isddhdrdmdtrd varsyadhdrd [See Cosmologie, p. 317, note, different Tibetan editions, Lokaprajfidpti, etc] isd signifies "pole"; Paramartha translates "great post", but Hsiian-tsang: "the axel of a carriage. " We know elsewhere that isd is a measure (Sulbastttra, in Monier-Williams).
On the primordial rain, below iii. 90c, Samyukta, TD 2, p. 243al5,23, quoted above p. 370 (the tain of the cloud Isadhara); Siksdsamuccaya, 247: clouds forming thirty-two couches (papala) covering the world. The deva Isadhara rains during five small kalpas, like the devas Gajaprameha, Acchinnadhara and Sthulabinduka. [According to the Pitdputrasamdgama = Ratnakufa, xvi, Levi, JAs. 1925, i. 37]. [Bendall mentions the Nagaraja with the name of Isadhara, Mahdvyutpatti, 168. 24].
367. According to Hsiian-tsang. We have seen, iii. 47, that the circle of water has a diameter of 1205,450yojanas. lt thus forms a drum almost as high as it is large: how is it held up? According to the Vibhdsd, TD 27, p, 691b23, the source of this presentation, some other masters think that the circle of water is incalculable in width, like the circle of wind.
Footnotes 529
h
? 530 Chapter Three
368. PakvakfiraJaribhdvayogena. Grarnmmcai explanation in the VydkhydJSee the comparison of the Digha, iii. 85: seyyathdpi ndma payaso tattasya nibbdyamdnasya apart santdnakam hoti. . .
369. Siksdsamuccaya, 148, quotes the yfgtffK* of the Sarv? stivadins: On the circle of gold there rests J&mbudvipa, some 84,000 yojanas of earth. [The circle of gold is named karteanavajramandala, Bodhicarya, v l l ] . The Ko/a prefers 80,000, see iii50b.
370. The circumference is triple that of the diameter: sarvasyaparimandalasyaiyam sthitkyadasya tripaksamdnam (trigunam eva) samantapariksiptasyapramdnam (Vydkhya).
371. The "ancient" metrical sources of the Atthasalini {p. 207 and folL) have the same number for the diameter of the "circles", and contain details on the mountains and the continents which are near to those Vasubandhu furnishes. However comparisons with other documents multiply the numerous variants.
Burnouf, Lotus, 844, Hopkins, MythologicalAspects of Trees andMountains in the Great Epic, JAOS,xxx. 366(Babylonianorigin,CarpenterinMelangesC. H. Toy,72).
Nemijdtaka, v. 145 and folL (Jataka, vi. 125); AtthasMmi, 297; Spence Hardy, Legends, 81.
Remusat, /. des Savants, 1831, p. 6C0, Beal, Catena, 45; Divyavaddn, 217', same order of the mountains as in the KoJa.
Mahavyutpatti, 194, Dharmasamgraha, 125, Mahdvastu, ii. 300, Siksdsamuccaya, 246, AttbasdUni, 298 mA Jataka, vi. 125 differ.
372. These are the seven pdribhandaparvata of the Jataka. Ra-ba signifies walL
373. Levi, Rdmayana, 45.
374. Nandvidhabtjagarbha, that is to say, according to the Vydkhyd, nanaprakarasdmarthyayukta. 375. iL36c-d, iiilOOa, iv. 4, v. 26, vill3a.
376. That is to say, na hy avasthitasya ruparasddydtmakasya ksiranivrttau dadkijanma: We can only admit that--color, taste, etc, remaining the same--there would be, at the destruction of milk, the appearance of small milk
377. You admit that the successive moments (milk. . . small milk) are "other" {anyatha), you admit that there is a modification (anyathdbhdva): thus there is no transformation (jMrindma)\ there is no passage, from one state to another state, of one and the same thing; for that which is otherwise (anyathdtva) is other (anyatva) such as Yajnadatta and Devadatta.
378. In the Saddharmasmrtyupastbdna (Levi, Rdmdyana,46) as in Atthasdtini(208)yMememerges to a height of 84,000.
379. Vasubandhu does not speak of the Mahacakravada, Mahavyutpatti, 194. 12, Lotus, 842, Dharmasamgraha, VIA and notes p. 65, Diet, of St Petersburg. The Cakravdtfa of Beal, 45, is of a height of 300yojanas; in Atthasdlim (299), the Cakravdda is immerged 82,000, and emerges some 82,000.
380. Hsiian-tsang corrects this redaction which is sufficiently embarrassing: "Between the mountains [that is to say, between Mem, Yugandhara. . . Cakravada] there are eight oceans. The first seven are the inner [ocean]. The first is 80,000 long; and is triple to its external limit. The six others,diminishingbyahalf. Theeighthistheouter[ocean],of321,000yojanas.
381. We read $Ua in the kdrikdsMs do not find the translation "cold" anywhere. The Lotsava has rol mthso, rolpa'i mtso bdun: "the seven lakes of which the waters move in gentle waves as if they were dancing to the musk of the wind" (? arad Chandra Das).
The heroes oiJataka 541 see the seven mountains that encircle Meru, sattaparibhandapabbate, which is found Sidantare, that is to say Siddmahdsamuddassa antare, in the middle of the great sea Sida. This sea is so called because its water is so subtle (sukhuma) that it cannot even bear a peacock feather: it sinks (sidati) (Jataka, vi. 125). Compare iii. 57.
? 582. The Vydkhyd quotes this iloka.
Divya, 127. 19. The eightqualities of the waters of the lakes of SukhavatI,mBeal,G*teH^ 379;of
Karandahrada (Beal, Hsuan-tsang, ii. 165; see ibid. L10).
383. The masters are not in agreement We have seen that the diameter of the circle of water and of the circle of the sphere of gold is 1205,450yojanas. Ozi the other hand the Cakravada is so called because it encircles the universe with its four continents. Now if one adds up the numbers given above (half of Mem 40,000; first Slta 80,000; Yugandhara 40,000; second Sita 20,000. . . ), we see that Cakravada is not placed at the edge of the sphere of gold Thus, certain masters think that the outer ocean, between Nimindhara and Cakravada, should be 5232. 8750yojanas. Bedl, p. 46, gives 322312 yojanas. But the difference can be resolved in two ways: either by admitting that Cakravada is not located at the edge--that it encircles, not the circle of water but the upper part of the sphere of gold; or by admitting that the descriptions of the mountains, "same height and width" (iii. 51b), should not be taken literally: the edges of the mountains are not strictly perpendicular (atyantacchmnatafa).
384 The form of a carriage, see Digba, ii. 235.
385. Vajrdsana, hr. H2b, trans, note 506. Saeki quotes the Si-yu-kf (=Hsi-y0-chi)t Waiters, ill 14;
? arad Candra Das, 751, Foucher, Iconographie, it 15-21, Bead, Catena, 21.
386. We are assured that, in this continent, the eye hears sounds, the ear sees colors, etc
387. On Uttarakurus, "Hyperboreans", iii. 78,85,90,99c, iv. 43,82,97, Beal, Catena, 37, Hastings, ii. 687.
388. The Vydkhyd has an interesting remark: bh&mivafdt sattvdndrh vaicitryani hima- vadvindhyavdsinam kirdtafabardndm gauraiydmate: Beings differ by reason of their habitation; the inhabitants of the Himavat, namely the Kiratas, are yellow; the inhabitants of the Vindhyas, namely the Saharas, are black. On the face of the men on the 3,000 islands, Saeki mentions the Suramgamasutra, 2B11; see also Saddbarmasmfti in LeVi, RJmayana, 47.
389. Mahdvyutpatti, 154.
Vibhdsd, TD 27, p. 868a6. There are five small islands around the intermediate continents,
inhabited by men, or byamanusyas, or deserted. . .
In the beginning men spoke arya; later, after they had eaten and drunk, men differed and, through the increase of treachery (Jdphya), there were many languages; there are also men who do not know how to speak. . .
Beal, Catena, 35, gives numerous details on the four great and the eight small continents, according to the Dirgha, Saihghabhadra (Nydyanusdra), etc According to Samghabhadra, Deha, Videha, Kuru and Kaurava will be deserted.
590. Vibhdsd, second opinion ("New Vibhdfdfdstra", Beal, Catena, 35).
391. For the Gandhamadana mountains, etc, see Hopkins, Epic Mythology, 9.
392. The Lotsava, Paramarma and Hsuan-tsang translate kUfsdri- ! ? ||JL||"black mountain. " Paramartha adds a gloss: ^They are called 'ant-mountains' because they are low" (T 29, p. 215blO); the Vydkhyd glosses k^ddrinavakdf by kSfakftmam parvatdndm navakdt.
393. Vibhdsd, TD 27, p. 22a2. The Jfidnaprasthana says that there are five great rivers in Jambudvipa: Ganga, Yamuna, Sarayu (Sarabhu), AciravatI, Mahi [this is the list of the Pali Canon]. When the Bhadanta Katyayaniputra established this Sastra, he was in the East; this is why he quotes, as an example, the rivers that Easterners know and see. But, in faa, there are inJambudvipa
four great rivers which each gives forth four secondary rivers. [The rest of this text, on the four great and the sixteen small rivers, is translated and commented on by S. Levi, Pour I'histoire du Itemayana, p. 150-152].
On the rivers of the Pali Canon and of Milmda, Rhys Davids, Mitinda, l p. xliv, and above all Demieville, Milmda, 230 (BEPEO, 1924).
Footnotes 531
? 532 Chapter Three
On the Vaksu or Vahksu, and Caksus and Sucaksus of the Buddhist and Brahmanical sources, see Levi, loc. dt. , Mahavyutpatti, 167. 80, Eitel, 194, Hopldns,Sacred Rivers ofIndia, 214, Watters, L293; J As. 1914, ii. 409; V. Smith, 262. We owe the identification of Vaksu = Qxus to Remusat.
On the Sita, Levi, ibid p. 139 (=Tarim); Minayev, Gramrnairepalie, p. ix,quotes Ctesias in Pliny, xxxi. 2ontheSide:. . . stagnuminIndiainquonihilinnatetomniamergantur. (TheriverofYarkand or the Sirikol).
"To the north of the Sita, Scripture is written in the language of the land of Campaka, in the languages of the land of the monkeys, in the language of the land called Gold. " {Mel. As. ii. 177).
394. Paramartha here adds two lines. According to Pammartha: "On the south bank of this lake, a mountain 25 yojanas in height; on the north bank, a mountain 15 yojanas in height; both are of various minerals. To the north of Gandhamadana mountain, at its summit, there is a cave called Nanda, decorated with the seven jewels, 50yojanas in length and width, the abode of the king of the elephants. Beyond, there are six kingdoms, seven forests, and seven rivers. Beyond the seventh river, there are two forests in the shape of a half-moon. To the north of these forests, there is the Jambu tree to a height of 100 yojanas . . . "
395. Let us mention the Bibliography of Kern, Manual, 58; L Feer, "Enfer Indien," J As. 1892 and 1893; B. C Law, Heaven and Hell in Buddhist Perspective, Calcutta, 1925 (Palli sources); Gogerly, Ceylon Buddhism, 1908, vol 2; Kdrandavyuha, edited by S. B. Samasrami, Calcutta, 1873; the Friendly Letter, Wenzel, JPTS, 1886; Saddharmasmrtyupasthdna, fragments in the SSiksasa- muccaya and S. Levi, RdmdyanaWe owe a very interesting essay toJ. Przyluski, and the first, on the story of Buddhist hell, in Legende d'Afoka, 1924.
396. See note 369: there are 84,000 yojanas between the sphere of gold and the surface of Jambudvlpa.
Avid and avid, Bodhicarydvatdra, vil20, viii. 107, Rdsprapdlapariprcchd, 30. Geography of Avici, Saddharmasmrti, in Siksdsamuccaya, 70.
397. The expression avid marine in the description of an overcrowded country, Anguttara, i. 159, Digha, iii. 75. Terrible Avid with its four doors, ltivuttaka, 86 and CuUavagga, vii. 4,8. As the lower limit of Kamadhatu, Dhammasanngani, 1281. Avici is not named in Suttanipata p. 121, Samyutta, i. 154 (Notes of Rhys Davids, Dialogues, iii. p. 73).
Avidsamtatisahitam, in an uninterrupted series (explanation of soda), Mahdniddesa, 18,347. Avid a. synonym oijard in Visuddhimagga 449 (Rhys Davids-Stede).
398. This second explanation has passed to MahesVara in the Amarakosa: na vidyate vicih sukham yatraWe have two Tibetan equivalents mthsams-med = "without interval" [Eitel understands that the damned die there and are reborn there incessantly] and mnar-med = "without tortures", as a
euphemism, says Wenzel, JPTS, 1886, 23; but mnar-med - "without pleasure. " 399. ity eke astau nirayd dkhydtd duratikramdh /
dkirnd raudrakarrnabhih pratyekam sodaiotsadah //_
1 bl
catuhskandhas '*'caturdvdrdvibhaktabhdga/o mitaf> / c dl
ayahprdkdraparyantd ayasa pratikubjitak // tesdm ayomayi bhumir jvaUtd tejasdyutd /
[anekayojanalatairjvdldbhis tisphati] sphufdh
Dirgha, TD1, p. 127a4, Ekottara, TD 2, p. 747cl2, Samyukta, TD 2, p. 341a25. 1 have quoted in
extenso in Cosmologie bouddhique the parallel passages: 1. Anguttara, 1141, Majjhima, iii. 182, Petavatthu, 21. 65, Kathdvatthu, xx. 3; ZJdtaka, v. 266; 3. Mahdvastu, i. 9 and iii. 454; 4. Lokaprajndpti (Mdo, 89b and 104b, Sutra and glosses).
a. Reading given in the Vydkhyd: catuhskandhditi catuhprdkdra ityarthah / catuhsamnivefdity apare.
Elsewhere catuhkarndh (Mahdvastu), catukkannd (Jdtaka).
Elsewhere caturbhdgdh according to the version cha bzhi (Lokaprajndpti), with the commentary: four parts, east, south, etc. This is the version of Senart: "They are in four parts; they have four doors . . . "; this is the interpretation of the Chinese translators: "four faces and four
e
//
? doors".
Version of the Bhdsya rtsig pa = wall, masonry.
b. Reading of all the sources. Senart: "They are isolated and limited, each having a definite
place. " I translate the commentary of the Lokaprajndpti.
c Ayahprdkdrapariksiptd ity arthah (Vydkhyd).
d. Ayasoparistdcchaditah/ ayasdpithitadvdrdityapare(Vydkhyd). Semrt:"havingacanopyof
fire. "
e. Sphutditi vydptdh (Vydkhyd).
Dpag thsad brgyaphrag du maryah /melee rnams ni mched par gnas (Lokaprajndpti); dpag
thsad brgya phrag du mar ni / me Ice dag gis khyab par gnas (Version of the Bhdsya). According to the commentary on the Lokaprajndpti, this refers to Avici, which gives the
reading:. . . tisthati sphutpah.
In the Pali editions, this refers to the ground: samantd yojanasatam phutd (var. pharitvd)
tipphati sabbadd.
J. Przyluski discovered in Divya, p. 375, a fragment of the Bdlapanditasutra, where there is
described "the ground formed of burning fire, having a hot smell, forming only a single flame" (Burnouf, Introduction, 366) which is the floor of our hells.
400. On the development of hellish cosmology, see Przyluski, Ugende d'Apka, 130; see also Feer, Fragments du Kandjour, 518, Hastings' Encyclopedia of Religion and Ethics, iv. 113 (Bibliography). In the Devadutasutta (Ahguttara, L138, Majjhima, iii. 178) the great hell (mahdniraya) has four
gates which lead into four secondary hells, Guthaniraya, Kukkulaniraya, Simbalivana, Asipat- travana; all this is surrounded by the river Kharodaka which is, at least once, identified with the Vaitarani (Jdtaka, vi. 250, quoted in Przyluski, Afoka, 132).
In the thirtieth Sutra of the Dirgha, there are sixteen utsodas, which are placed between the two Cakravddas; the same in the Kundlasutra (Przyluski, Afoka, 135,136).
According to Vasubandhu, there are sixteen utsadas, counting the River (Vaitarani) as an utsada, and by making one utsada out of the forests, etc
In Jdtaka, i. 174: attha pana mahdniraye sodasa ussadaniraye; ibid ii. 3, there is a village pdkaraparikkhitta catudvdra nagara which is an ussadaniraya, a place where many of the damned suffer.
401. The kukitla is the kukkula of the Mahdvastu, L44 = iii. 455; Paramartha: "Burning ashes. " Compare Siksdsamuccaya: pddah praviliyate / utksiptah punah sambhavati. TD 32, number 1644 describes a journey to Kukula.
402. Kunapa (Mahdvastu, ibid) corresponds to the guthaniraya of the Devadutasutta which is related to the guthak&pa of Samyutta, ii. 259, Petavatthu, 64. The animals with sharp mouths {nyatkuld nama prdni, Mahdvyutpatti, 215. 20 or nyahkutd, "torso") are the s&cimukha pana; compare Samyutta, ii. 258; Saddharmasmrti in Siksdsamuccaya, 69-76.
403. The ksuramdrga is absent in the Mahdvastu; it is described in Kdrantfavygha, 38. 404. In Devaduta, the asipattravana follows simbalivana. Compare Mahdvyutpatti, 215.
405. The simbalivana of the Devaduta; its thorns have eight fingers in the Dvdvim/atyavaddna (ed. R Turner).
406. On the Vaitarani (= kharodaka nadt)^ Levi, Rdmdyana, 152, Hopkins, Sacred Rivers, 222. The rab-med "Without a ford" of the friendly letter, JPTS. , 1886, 21.
407. Paramartha,yuan^-* garden; Hstian-tsang, ts'eng i? " = additions, excrescences.
Senart, Mahdvastu, i. 372; Sp. Hardy, Manual, 27 (osupat);
Siksdsamuccaya, 56. 6,248. 5.
Vydkhyd: adhikaydtandsthdnaPvdd utsaddh / narakesu . . . / narakdvarodhdd Urdhvam
kukulddise sidanty atas ta utsada ity aparah.
Ut signifies adhika or urdhva.
Vibhdsd, TD 27, p. 866b4 explains why the annexes to hell are called utsada; three reasons
according to P'u-kuang (p. 187a3), two according to Fa-pao (p. 6l6al5): because its suffering is very
Footnotes 533
? 534 Chapter Three
strong, quite varied, supplementary. Sojourn in the utsadas lasts 10,000 years; it is indefinite or infinite in the hells properly so-called (Majjhima, i. 335).
In Petavatthu, p. 46, there is a sattussada niraya (mentioned by Rhys Davids-Stede) which is explained, in Digka, i. 87, as "full of beings. "
408. Beal, Catena, 65, says that the damned pass from Avici to the cold hells, and from there to the dark hells, etc
409. Vibhdsd, TD 27, p. 866bl2. This is the controversy of Kathavatthi, xx. 3. The Andhakas deny the existence of beings called nirayapdla basing themselves on a text (not identified): "This is not Vessabhu, nor the king of the Petas . . . it is their own actions which torment the damned. " Vasubandhu, in the Vijfiaptimdtravims'aka, stanza 4 (translated in Muse'on, 1912, 53-90; the Tibetan, edited and translated by S. Levi, 1926), demonstrates the non-existence of the guardians of the hells, of the dogs, of the crows, of the walls of steel, etc Saeki quotes a commentary of the Vim/oka: "Or rather it is believed that the guardians of the hells are real beings: an opinion of the Mahasamghikas and of the Sammitiyas; or rather it is believed that they are not real beings, but certain kinds of bhuta and bhautika created through action: opinion of the Sarvastivadins etc; or rather it is believed that, even though they are not beings, yet, being produced by the vdsand (the trace of actions and thoughts), they are not simple modifications of the mind: opinion of the Sautrantikas. "
Compare the women created by action, Siksdsamuccaya, 69-76.
410.
Elsewhere we find only the second list: Divya, 193: cyavanadharmmo devaputrasya panca pUrvanimittani pradurhhavanti [which corresponds word for word to the text which the Lotsava translates as the preambule to our first list] aklisfdni vasdmsi kittyanti / amldnam mdlyani mlayanti I daurgandhyam kdyena (? ) niskramati /ubhabhyam kaksabhyam svedah pradurbhavati /
cyavanadharmd devaputrah sva dsane dhftim na ktbhate [which is our second list]. Same list in the 1
Friendly Letter of Nagarjunaj/PTS ,1886,100 (where we have as the third sign the colour of the body becoming ugly: compare Itivuttaka, Para. 83).
We know that five signs distinguish the gods from mortals: no bad smell, no dust, no winking of the eyes, no shadow, and no touching of the ground (see the references of Bloomfield, Pargvandtha, Baltimore, 1919, p. 51).
In Divya, 222, Mandhatar differs from ? akra only by the winking of his eyes. 358. Hsiian-tsang adds: "which are in intermediate existence. "
359. Kofa, iv. 80d
Ekottara, TD 2, p. 6l4b23, Dhgha, 1320, Mahavyutpatti, 95. 11.
Digba, iii217, tayo rasi, micchattaniyato rasi, sammattaniyato rdsi, aniyato rasi; Puggala-
paMatti, 13, recognizes only puggaJa niyata (pafkapuggalddnantarikdye ca micckadiffhikaniyata, see Koia, v. 7, iv. 96) and the aniyata; but Dhammasangani, 1028, recognizes the three categories [The explanation as we see by the note of the translator and Atthasalmi, 45, differs from the explanation of the Abhidharmaj. On the amyatas, see Nettippakarana, 96,99 and commentary.
? 360. Samyaktva defined vi. 26a (note 162). 361. A traditional etymology.
362. The oldest sources are the Sutras of the Dirgha and Madhyamdgama, notably Dsrgha, 30; among the most recent Sutras, TD1, number 25 (the Hi-shai of Beal); among the Nostras, TD 32, number 1644, the Lokaprajridpti and the Kdranaprajfiapti (analyzed in Cosmologie bouddhique\ the Vibbdsd. lt appears that Vasubandhu here reviews all this literature. The Saddharma- smrtyupasthdna (Levi, Pour I'histoire du Rdmdyana, J As. 1918, L), Divya, xvii. (the conquests of Mandhatar, xxxii. = TD 14, number 551 and folL),belong also to the Hinayana. For the Pa{i sources, Lotus, 842, Sp. Hardy, Legends and theories, 1886. Chinese sources (of the two Vehicles), Beal, Catena, 1871, and FourLectures. The schema of the universe in Georgy, Alphabetum Tibetanum, 1772, Gogerly, Ceylon Buddhism, 1908; vol ii, Sp. Hardy, Legends, 104. Hastings, Encyclopedia of ReligionandEthics,art. CosmogonyandCosmology(Buddhist),iv. l29'l3S,B. CL3m, Heavenand Hell in Buddhist Perspective, 1925; I have not seen the Buddhist Cosmology of MacGovern (London, 1923? ).
363. Ufanti = icchantiThis can refer to either "The Vaibhasikas" (P'u-kuang), or to "All the schools" (Fa-pao).
According to one opinion (notably Mahayana) the sphere of gold is placed immediately on the circle of wind; above is the circle of water.
Sammvefa is interpreted by Hsiian-tsang in the sense of disposition: "Such is the disposition of the receptacle world: below. . . "; and this interpretation is preferable since the circle of wind forms part of the receptacle world. Paramartha understands, I believe, "foundation"; the Lotsava has gnas, "place".
364. Burnouf has translated, Introduction, 448, the Sutra which the Vydkhydquotes ad 15: prthivi bho gautama kutra pratisphitd prthivi brdhmana abmandale pratisphitd / abmandalam bho gautama kutra pratisphitam / vdyau pratisphitam / vayur bho gautama kutra pratispbitah / dkdfe pratisphitah / dkafam bho gautama kutra pratisphitam / atisarasi mahabrdhmana atisarasi mahdbrdhmana / dkdJam brdhmana apratisphitam andlambanam fit vistarab.
Compare Digha, ii. 107 (on the earthquakes); Windisch, Mara et Bouddha, 61. ayam dnanda mahapaphavi udake patipphitd / udakam vote patipphitam / vdto dkdsappho hoti. Thesis whic Nagasena (with the reading vdto dkdse patipphito) explains in Milinda, 68.
On the origin of the circle of wind, iii. 90c; lOOa-b (Hsiian-tsang foL 16a to the end). We will see iil93c, note 504, that, when the universe is destroyed, it stays in the rupa there where it was. This rupa should be the dkdfadhdtu, 128.
365. Hsiian-tsang and Paramartha transcribe; the Lotsava has tshanpo che chenpo, the meaning of which, according to SaradChandra, 1024, is also not clear; see Mahdvyutpatti, 253; Kola, vil31, note 178; Vibhdfd,TD 27, p. 155all.
366. We have, according to the Lotsava, isddhdrdmdtrd varsyadhdrd [See Cosmologie, p. 317, note, different Tibetan editions, Lokaprajfidpti, etc] isd signifies "pole"; Paramartha translates "great post", but Hsiian-tsang: "the axel of a carriage. " We know elsewhere that isd is a measure (Sulbastttra, in Monier-Williams).
On the primordial rain, below iii. 90c, Samyukta, TD 2, p. 243al5,23, quoted above p. 370 (the tain of the cloud Isadhara); Siksdsamuccaya, 247: clouds forming thirty-two couches (papala) covering the world. The deva Isadhara rains during five small kalpas, like the devas Gajaprameha, Acchinnadhara and Sthulabinduka. [According to the Pitdputrasamdgama = Ratnakufa, xvi, Levi, JAs. 1925, i. 37]. [Bendall mentions the Nagaraja with the name of Isadhara, Mahdvyutpatti, 168. 24].
367. According to Hsiian-tsang. We have seen, iii. 47, that the circle of water has a diameter of 1205,450yojanas. lt thus forms a drum almost as high as it is large: how is it held up? According to the Vibhdsd, TD 27, p, 691b23, the source of this presentation, some other masters think that the circle of water is incalculable in width, like the circle of wind.
Footnotes 529
h
? 530 Chapter Three
368. PakvakfiraJaribhdvayogena. Grarnmmcai explanation in the VydkhydJSee the comparison of the Digha, iii. 85: seyyathdpi ndma payaso tattasya nibbdyamdnasya apart santdnakam hoti. . .
369. Siksdsamuccaya, 148, quotes the yfgtffK* of the Sarv? stivadins: On the circle of gold there rests J&mbudvipa, some 84,000 yojanas of earth. [The circle of gold is named karteanavajramandala, Bodhicarya, v l l ] . The Ko/a prefers 80,000, see iii50b.
370. The circumference is triple that of the diameter: sarvasyaparimandalasyaiyam sthitkyadasya tripaksamdnam (trigunam eva) samantapariksiptasyapramdnam (Vydkhya).
371. The "ancient" metrical sources of the Atthasalini {p. 207 and folL) have the same number for the diameter of the "circles", and contain details on the mountains and the continents which are near to those Vasubandhu furnishes. However comparisons with other documents multiply the numerous variants.
Burnouf, Lotus, 844, Hopkins, MythologicalAspects of Trees andMountains in the Great Epic, JAOS,xxx. 366(Babylonianorigin,CarpenterinMelangesC. H. Toy,72).
Nemijdtaka, v. 145 and folL (Jataka, vi. 125); AtthasMmi, 297; Spence Hardy, Legends, 81.
Remusat, /. des Savants, 1831, p. 6C0, Beal, Catena, 45; Divyavaddn, 217', same order of the mountains as in the KoJa.
Mahavyutpatti, 194, Dharmasamgraha, 125, Mahdvastu, ii. 300, Siksdsamuccaya, 246, AttbasdUni, 298 mA Jataka, vi. 125 differ.
372. These are the seven pdribhandaparvata of the Jataka. Ra-ba signifies walL
373. Levi, Rdmayana, 45.
374. Nandvidhabtjagarbha, that is to say, according to the Vydkhyd, nanaprakarasdmarthyayukta. 375. iL36c-d, iiilOOa, iv. 4, v. 26, vill3a.
376. That is to say, na hy avasthitasya ruparasddydtmakasya ksiranivrttau dadkijanma: We can only admit that--color, taste, etc, remaining the same--there would be, at the destruction of milk, the appearance of small milk
377. You admit that the successive moments (milk. . . small milk) are "other" {anyatha), you admit that there is a modification (anyathdbhdva): thus there is no transformation (jMrindma)\ there is no passage, from one state to another state, of one and the same thing; for that which is otherwise (anyathdtva) is other (anyatva) such as Yajnadatta and Devadatta.
378. In the Saddharmasmrtyupastbdna (Levi, Rdmdyana,46) as in Atthasdtini(208)yMememerges to a height of 84,000.
379. Vasubandhu does not speak of the Mahacakravada, Mahavyutpatti, 194. 12, Lotus, 842, Dharmasamgraha, VIA and notes p. 65, Diet, of St Petersburg. The Cakravdtfa of Beal, 45, is of a height of 300yojanas; in Atthasdlim (299), the Cakravdda is immerged 82,000, and emerges some 82,000.
380. Hsiian-tsang corrects this redaction which is sufficiently embarrassing: "Between the mountains [that is to say, between Mem, Yugandhara. . . Cakravada] there are eight oceans. The first seven are the inner [ocean]. The first is 80,000 long; and is triple to its external limit. The six others,diminishingbyahalf. Theeighthistheouter[ocean],of321,000yojanas.
381. We read $Ua in the kdrikdsMs do not find the translation "cold" anywhere. The Lotsava has rol mthso, rolpa'i mtso bdun: "the seven lakes of which the waters move in gentle waves as if they were dancing to the musk of the wind" (? arad Chandra Das).
The heroes oiJataka 541 see the seven mountains that encircle Meru, sattaparibhandapabbate, which is found Sidantare, that is to say Siddmahdsamuddassa antare, in the middle of the great sea Sida. This sea is so called because its water is so subtle (sukhuma) that it cannot even bear a peacock feather: it sinks (sidati) (Jataka, vi. 125). Compare iii. 57.
? 582. The Vydkhyd quotes this iloka.
Divya, 127. 19. The eightqualities of the waters of the lakes of SukhavatI,mBeal,G*teH^ 379;of
Karandahrada (Beal, Hsuan-tsang, ii. 165; see ibid. L10).
383. The masters are not in agreement We have seen that the diameter of the circle of water and of the circle of the sphere of gold is 1205,450yojanas. Ozi the other hand the Cakravada is so called because it encircles the universe with its four continents. Now if one adds up the numbers given above (half of Mem 40,000; first Slta 80,000; Yugandhara 40,000; second Sita 20,000. . . ), we see that Cakravada is not placed at the edge of the sphere of gold Thus, certain masters think that the outer ocean, between Nimindhara and Cakravada, should be 5232. 8750yojanas. Bedl, p. 46, gives 322312 yojanas. But the difference can be resolved in two ways: either by admitting that Cakravada is not located at the edge--that it encircles, not the circle of water but the upper part of the sphere of gold; or by admitting that the descriptions of the mountains, "same height and width" (iii. 51b), should not be taken literally: the edges of the mountains are not strictly perpendicular (atyantacchmnatafa).
384 The form of a carriage, see Digba, ii. 235.
385. Vajrdsana, hr. H2b, trans, note 506. Saeki quotes the Si-yu-kf (=Hsi-y0-chi)t Waiters, ill 14;
? arad Candra Das, 751, Foucher, Iconographie, it 15-21, Bead, Catena, 21.
386. We are assured that, in this continent, the eye hears sounds, the ear sees colors, etc
387. On Uttarakurus, "Hyperboreans", iii. 78,85,90,99c, iv. 43,82,97, Beal, Catena, 37, Hastings, ii. 687.
388. The Vydkhyd has an interesting remark: bh&mivafdt sattvdndrh vaicitryani hima- vadvindhyavdsinam kirdtafabardndm gauraiydmate: Beings differ by reason of their habitation; the inhabitants of the Himavat, namely the Kiratas, are yellow; the inhabitants of the Vindhyas, namely the Saharas, are black. On the face of the men on the 3,000 islands, Saeki mentions the Suramgamasutra, 2B11; see also Saddbarmasmfti in LeVi, RJmayana, 47.
389. Mahdvyutpatti, 154.
Vibhdsd, TD 27, p. 868a6. There are five small islands around the intermediate continents,
inhabited by men, or byamanusyas, or deserted. . .
In the beginning men spoke arya; later, after they had eaten and drunk, men differed and, through the increase of treachery (Jdphya), there were many languages; there are also men who do not know how to speak. . .
Beal, Catena, 35, gives numerous details on the four great and the eight small continents, according to the Dirgha, Saihghabhadra (Nydyanusdra), etc According to Samghabhadra, Deha, Videha, Kuru and Kaurava will be deserted.
590. Vibhdsd, second opinion ("New Vibhdfdfdstra", Beal, Catena, 35).
391. For the Gandhamadana mountains, etc, see Hopkins, Epic Mythology, 9.
392. The Lotsava, Paramarma and Hsuan-tsang translate kUfsdri- ! ? ||JL||"black mountain. " Paramartha adds a gloss: ^They are called 'ant-mountains' because they are low" (T 29, p. 215blO); the Vydkhyd glosses k^ddrinavakdf by kSfakftmam parvatdndm navakdt.
393. Vibhdsd, TD 27, p. 22a2. The Jfidnaprasthana says that there are five great rivers in Jambudvipa: Ganga, Yamuna, Sarayu (Sarabhu), AciravatI, Mahi [this is the list of the Pali Canon]. When the Bhadanta Katyayaniputra established this Sastra, he was in the East; this is why he quotes, as an example, the rivers that Easterners know and see. But, in faa, there are inJambudvipa
four great rivers which each gives forth four secondary rivers. [The rest of this text, on the four great and the sixteen small rivers, is translated and commented on by S. Levi, Pour I'histoire du Itemayana, p. 150-152].
On the rivers of the Pali Canon and of Milmda, Rhys Davids, Mitinda, l p. xliv, and above all Demieville, Milmda, 230 (BEPEO, 1924).
Footnotes 531
? 532 Chapter Three
On the Vaksu or Vahksu, and Caksus and Sucaksus of the Buddhist and Brahmanical sources, see Levi, loc. dt. , Mahavyutpatti, 167. 80, Eitel, 194, Hopldns,Sacred Rivers ofIndia, 214, Watters, L293; J As. 1914, ii. 409; V. Smith, 262. We owe the identification of Vaksu = Qxus to Remusat.
On the Sita, Levi, ibid p. 139 (=Tarim); Minayev, Gramrnairepalie, p. ix,quotes Ctesias in Pliny, xxxi. 2ontheSide:. . . stagnuminIndiainquonihilinnatetomniamergantur. (TheriverofYarkand or the Sirikol).
"To the north of the Sita, Scripture is written in the language of the land of Campaka, in the languages of the land of the monkeys, in the language of the land called Gold. " {Mel. As. ii. 177).
394. Paramartha here adds two lines. According to Pammartha: "On the south bank of this lake, a mountain 25 yojanas in height; on the north bank, a mountain 15 yojanas in height; both are of various minerals. To the north of Gandhamadana mountain, at its summit, there is a cave called Nanda, decorated with the seven jewels, 50yojanas in length and width, the abode of the king of the elephants. Beyond, there are six kingdoms, seven forests, and seven rivers. Beyond the seventh river, there are two forests in the shape of a half-moon. To the north of these forests, there is the Jambu tree to a height of 100 yojanas . . . "
395. Let us mention the Bibliography of Kern, Manual, 58; L Feer, "Enfer Indien," J As. 1892 and 1893; B. C Law, Heaven and Hell in Buddhist Perspective, Calcutta, 1925 (Palli sources); Gogerly, Ceylon Buddhism, 1908, vol 2; Kdrandavyuha, edited by S. B. Samasrami, Calcutta, 1873; the Friendly Letter, Wenzel, JPTS, 1886; Saddharmasmrtyupasthdna, fragments in the SSiksasa- muccaya and S. Levi, RdmdyanaWe owe a very interesting essay toJ. Przyluski, and the first, on the story of Buddhist hell, in Legende d'Afoka, 1924.
396. See note 369: there are 84,000 yojanas between the sphere of gold and the surface of Jambudvlpa.
Avid and avid, Bodhicarydvatdra, vil20, viii. 107, Rdsprapdlapariprcchd, 30. Geography of Avici, Saddharmasmrti, in Siksdsamuccaya, 70.
397. The expression avid marine in the description of an overcrowded country, Anguttara, i. 159, Digha, iii. 75. Terrible Avid with its four doors, ltivuttaka, 86 and CuUavagga, vii. 4,8. As the lower limit of Kamadhatu, Dhammasanngani, 1281. Avici is not named in Suttanipata p. 121, Samyutta, i. 154 (Notes of Rhys Davids, Dialogues, iii. p. 73).
Avidsamtatisahitam, in an uninterrupted series (explanation of soda), Mahdniddesa, 18,347. Avid a. synonym oijard in Visuddhimagga 449 (Rhys Davids-Stede).
398. This second explanation has passed to MahesVara in the Amarakosa: na vidyate vicih sukham yatraWe have two Tibetan equivalents mthsams-med = "without interval" [Eitel understands that the damned die there and are reborn there incessantly] and mnar-med = "without tortures", as a
euphemism, says Wenzel, JPTS, 1886, 23; but mnar-med - "without pleasure. " 399. ity eke astau nirayd dkhydtd duratikramdh /
dkirnd raudrakarrnabhih pratyekam sodaiotsadah //_
1 bl
catuhskandhas '*'caturdvdrdvibhaktabhdga/o mitaf> / c dl
ayahprdkdraparyantd ayasa pratikubjitak // tesdm ayomayi bhumir jvaUtd tejasdyutd /
[anekayojanalatairjvdldbhis tisphati] sphufdh
Dirgha, TD1, p. 127a4, Ekottara, TD 2, p. 747cl2, Samyukta, TD 2, p. 341a25. 1 have quoted in
extenso in Cosmologie bouddhique the parallel passages: 1. Anguttara, 1141, Majjhima, iii. 182, Petavatthu, 21. 65, Kathdvatthu, xx. 3; ZJdtaka, v. 266; 3. Mahdvastu, i. 9 and iii. 454; 4. Lokaprajndpti (Mdo, 89b and 104b, Sutra and glosses).
a. Reading given in the Vydkhyd: catuhskandhditi catuhprdkdra ityarthah / catuhsamnivefdity apare.
Elsewhere catuhkarndh (Mahdvastu), catukkannd (Jdtaka).
Elsewhere caturbhdgdh according to the version cha bzhi (Lokaprajndpti), with the commentary: four parts, east, south, etc. This is the version of Senart: "They are in four parts; they have four doors . . . "; this is the interpretation of the Chinese translators: "four faces and four
e
//
? doors".
Version of the Bhdsya rtsig pa = wall, masonry.
b. Reading of all the sources. Senart: "They are isolated and limited, each having a definite
place. " I translate the commentary of the Lokaprajndpti.
c Ayahprdkdrapariksiptd ity arthah (Vydkhyd).
d. Ayasoparistdcchaditah/ ayasdpithitadvdrdityapare(Vydkhyd). Semrt:"havingacanopyof
fire. "
e. Sphutditi vydptdh (Vydkhyd).
Dpag thsad brgyaphrag du maryah /melee rnams ni mched par gnas (Lokaprajndpti); dpag
thsad brgya phrag du mar ni / me Ice dag gis khyab par gnas (Version of the Bhdsya). According to the commentary on the Lokaprajndpti, this refers to Avici, which gives the
reading:. . . tisthati sphutpah.
In the Pali editions, this refers to the ground: samantd yojanasatam phutd (var. pharitvd)
tipphati sabbadd.
J. Przyluski discovered in Divya, p. 375, a fragment of the Bdlapanditasutra, where there is
described "the ground formed of burning fire, having a hot smell, forming only a single flame" (Burnouf, Introduction, 366) which is the floor of our hells.
400. On the development of hellish cosmology, see Przyluski, Ugende d'Apka, 130; see also Feer, Fragments du Kandjour, 518, Hastings' Encyclopedia of Religion and Ethics, iv. 113 (Bibliography). In the Devadutasutta (Ahguttara, L138, Majjhima, iii. 178) the great hell (mahdniraya) has four
gates which lead into four secondary hells, Guthaniraya, Kukkulaniraya, Simbalivana, Asipat- travana; all this is surrounded by the river Kharodaka which is, at least once, identified with the Vaitarani (Jdtaka, vi. 250, quoted in Przyluski, Afoka, 132).
In the thirtieth Sutra of the Dirgha, there are sixteen utsodas, which are placed between the two Cakravddas; the same in the Kundlasutra (Przyluski, Afoka, 135,136).
According to Vasubandhu, there are sixteen utsadas, counting the River (Vaitarani) as an utsada, and by making one utsada out of the forests, etc
In Jdtaka, i. 174: attha pana mahdniraye sodasa ussadaniraye; ibid ii. 3, there is a village pdkaraparikkhitta catudvdra nagara which is an ussadaniraya, a place where many of the damned suffer.
401. The kukitla is the kukkula of the Mahdvastu, L44 = iii. 455; Paramartha: "Burning ashes. " Compare Siksdsamuccaya: pddah praviliyate / utksiptah punah sambhavati. TD 32, number 1644 describes a journey to Kukula.
402. Kunapa (Mahdvastu, ibid) corresponds to the guthaniraya of the Devadutasutta which is related to the guthak&pa of Samyutta, ii. 259, Petavatthu, 64. The animals with sharp mouths {nyatkuld nama prdni, Mahdvyutpatti, 215. 20 or nyahkutd, "torso") are the s&cimukha pana; compare Samyutta, ii. 258; Saddharmasmrti in Siksdsamuccaya, 69-76.
403. The ksuramdrga is absent in the Mahdvastu; it is described in Kdrantfavygha, 38. 404. In Devaduta, the asipattravana follows simbalivana. Compare Mahdvyutpatti, 215.
405. The simbalivana of the Devaduta; its thorns have eight fingers in the Dvdvim/atyavaddna (ed. R Turner).
406. On the Vaitarani (= kharodaka nadt)^ Levi, Rdmdyana, 152, Hopkins, Sacred Rivers, 222. The rab-med "Without a ford" of the friendly letter, JPTS. , 1886, 21.
407. Paramartha,yuan^-* garden; Hstian-tsang, ts'eng i? " = additions, excrescences.
Senart, Mahdvastu, i. 372; Sp. Hardy, Manual, 27 (osupat);
Siksdsamuccaya, 56. 6,248. 5.
Vydkhyd: adhikaydtandsthdnaPvdd utsaddh / narakesu . . . / narakdvarodhdd Urdhvam
kukulddise sidanty atas ta utsada ity aparah.
Ut signifies adhika or urdhva.
Vibhdsd, TD 27, p. 866b4 explains why the annexes to hell are called utsada; three reasons
according to P'u-kuang (p. 187a3), two according to Fa-pao (p. 6l6al5): because its suffering is very
Footnotes 533
? 534 Chapter Three
strong, quite varied, supplementary. Sojourn in the utsadas lasts 10,000 years; it is indefinite or infinite in the hells properly so-called (Majjhima, i. 335).
In Petavatthu, p. 46, there is a sattussada niraya (mentioned by Rhys Davids-Stede) which is explained, in Digka, i. 87, as "full of beings. "
408. Beal, Catena, 65, says that the damned pass from Avici to the cold hells, and from there to the dark hells, etc
409. Vibhdsd, TD 27, p. 866bl2. This is the controversy of Kathavatthi, xx. 3. The Andhakas deny the existence of beings called nirayapdla basing themselves on a text (not identified): "This is not Vessabhu, nor the king of the Petas . . . it is their own actions which torment the damned. " Vasubandhu, in the Vijfiaptimdtravims'aka, stanza 4 (translated in Muse'on, 1912, 53-90; the Tibetan, edited and translated by S. Levi, 1926), demonstrates the non-existence of the guardians of the hells, of the dogs, of the crows, of the walls of steel, etc Saeki quotes a commentary of the Vim/oka: "Or rather it is believed that the guardians of the hells are real beings: an opinion of the Mahasamghikas and of the Sammitiyas; or rather it is believed that they are not real beings, but certain kinds of bhuta and bhautika created through action: opinion of the Sarvastivadins etc; or rather it is believed that, even though they are not beings, yet, being produced by the vdsand (the trace of actions and thoughts), they are not simple modifications of the mind: opinion of the Sautrantikas. "
Compare the women created by action, Siksdsamuccaya, 69-76.
410.
