" We have, in Divya, 52-55, the
narration
of the journey of the Buddha and Maudgalyayana through the Marlcika universe.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
Then the prayoga or preparatory exercise of purvanivdsa [anusmrti] is achieved.
" Prayoga is dnantaryamdrga; abhijnd is vimuktimdrga.
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
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265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p. 754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 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).
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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).
258. Vydkhyd: parasamtatyadhisphdnenotpddanam iti/ dbydnasamgrhitam purvanivdsd- nusmrtijfidnam/ tena cdrupydvacaram cit cittam na gfhndtiti/ katbam ca punah parasamtatyadhisphdnenotpddanam/ samanantaraniruddhdn manovijndndt parakiydn nimittam udgfhyeti vistarah (see page 1159 line 25)/ anyesdm iti ? a drupyebhyo na pracyutds tesdm svasamtatyadhisphdnenaivotpddanam purvanivdsdnusmrtijfidnasya sukaratvdt.
259. The discipline by which the ascetic obtains divine sight (or jfidnadarsand) is defined in Papisambbiddmagga, LI 14. One should cultivate alokasanfia day and night (Digba, iii. 223). How the ascetic produces trembling of the earth, Digha, ii. 108. "Lightness," i. lOd, 12c.
260. Hsiian-tsang adds: "Furthermore, in the Arupyas, vipasyana is deficient, famatha is in excess: now the five abhijnds should be in a sphere where vipaiyand and iamatha are in equilibrium. By this very fact, Anagamya, etc. , are also out of the question. "
261. Quoted in Vydkhyd ad vii. 36.
262. According to Paramartha. Hsiian-tsang is briefer, and places a note here on the extension of the power of the: abhijfid of different saints, a note which Vasubandhu places above, page 1177.
263. Paramartha: the abhijfid of the mind of another is included in three smrtyupastbdnas. 264. Paramartha: rddhi, ear and eye are the first [smrtyupasthdna].
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265. See vii. 49.
266. Compare Majjhima, L22, Samyutta, ii. 214.
267. There is another knowledge, abhijndparivdrajndna.
268. Hsiian-tsang's version of the Kdrikd has: "The other [abhijnas] are four [smrtyuupas- thdnas]," and the Bhasya: "The other abhijnas are included in the four smrtyupasthdnas, because they have the five skandhas for their object. "
269- See vii. 25d, page 1133.
270. All acquisition includes two paths, the path which removes the obstacle, and the path of deliverance. We have seen that the abhijrids are "prajfid of the path of deliverance" (vii. 42d). According to the opinion presented here an ascetic depends on any of the Dhyanas for everything that h necessary for the obtaining of the abhijnd of divine sight; but the obtaining itself is of the First Dhyana.
271. These are the three knowledges of Majjhima, i. 22,246 (acquired in the three watches of the night of Bodhi); see viii. 27c; Anguttara, vi. 211, Digha, iii. 220, 275.
272. Compare iii. 25, 31. In certain sources, we have a list of eight vijjds among which are six abhinnas, Childers, 571, Visuddhimagga,202.
The Vydkhyd quoted the Sutra: tripipo bhavati trividya hi. Compare tevijja, tevijjaka.
273. BhagavadviSesa and others explain the formula "in order," yathdkramam, as follows: One destroys error relative to the past by the remembrance of former existences; error relative to the present by the consciousness of death and rebirth; and error relative to the future through the consciousness of the destruction of the dsravas (for one says ndparam asmdd bhavam prajdndmi). In fact, the order of the time periods is past, present, and future.
But Sarhghabhadra (in his Nydydnusdra, TD, p. 754al4) explains: Remembrance of former existences puts an end to error relative to the past; the consciousness of death and rebirth puts an end to error relative to the future; and the consciousness of the destruction of the dsravas puts an end to error relative to the present. This is why these three abhijnas are vidyds. By the first, one sees the suffering of self and others; by the second, the suffering of others, and one experiences samvega or disgust; thus disgusted, one produces the third, and one sees the happiness of Nirvana. This is why these three abhijnas are vidyd.
Ya? omitra shows that the thought of Vasubandhu is correctly interpreted by Sarhghabhadra.
274. Paramurtha: "Two have the same name, having arisen in its series. "
275. Paramartha: "In the Saiksa, they are not called vidyd because the series is accompanied by avidyd. " Hsiian-tsang has only onepdda: "In the ? aiksa, there is obscurity, not vidyd"
In Samyutta, ii. 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).
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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.
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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).
