[Compare the
asamsaktdksarapada
of the Mahabhdrata, xviii.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
Vdsand, above p.
1143.
203. We have: apurvabdhyavisayotpddana = nirmdna; asmadindm suvarnddibhdvdpddana - parindma; dirghakdldvasthdna = adhisphdna. On nirmdna and adhisphdna, see vii. 49 and following.
204. See Koia, ii. trans, p. 165.
Ekottara, TD 2, p. 639a14: The Buddha asked Sariputra, "Why do you not remain a
kalpa or more? " Sariputra answered, "I hold that the life of the Bhagavat himself is very short. The longest life does not go beyond one hundred years; and as the life of beings is short, the life of the Tathagata is also short. If the Tathagata continues to live a kalpa, I too shall continue to live a kalpa. . . "How can Sariputra speak thushr? Beings are not capable of knowing whether the life of the Tathagata is long or short. Sariputra should know that there are four incomprehensible things about the Tathagata. (Compare the four acinteyyas of Ahguttara, ii. 80, Sumahgalavildsini, i. 22).
205. Compare the power of samksepa-prathana, a Mahayana text, JRAS, 1908, 45; also Digha, ii. 109
206. a. Vividhanijdscaryadharmasampad. This is the sahajaprabhdva of the Bodhisat- tvabhumi, Museon, 1911, 161.
The Vydkhyd quotes the Sutra: dharmataisd buddhdndm bhagavat dm ? at tesdm gacchatdth nimnasthalam ca samibhavati yad uccam tan nicibhavati yan nicarh tad uccibhavati andhas ca driim pratilabhante badhirdh srotram unmattdh smrtim . . .
These are, almost identically, the citrdny dicarydni adbhutadharmah of Divya, 250-251. Compare the quotation in Milinda, 179.
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b. Hsuan-tsang adds here: "Or rather conversion of those difficult to convert; the solution of difficult questions; the teaching that leads to salvation; to defeat Mara, Tlrthikas, etc. "
207. On adhigama, see viii. 39a.
208. Actions involving necessary retribution (iv. 50) are alanghaniya, "insurmountable. "
209. According to Hsuan-tsang. Paramartha: "Anyone who, having come into this world, plants a small amount of merit in the Buddha, after having taken up heavenly births, certainly obtains an immortal dwelling. " But the Vydkhyd has: karan ity upa karan pujddikdn. Therefore Vasubandhu quotes here the stanza of the Divya, p. 166: ye'lpan apt jine karan karisyanti vinayake/ vicitrarh svargam dgamaya lapsyante'mrtam padam. (On Divya, xii, Le'vi, Toung Poo, 1907, p. 107).
210. Rana = kiefa Ranayatiklefayatity arthah. Arandvihdrin in Divya and in the Pali sources (JPTS, 1891, 3).
a. See Kola, i. 8 where the Bhdsya: rand hi klefa dtmaparavydbddhandt is explained:^ by dtmdnam pardmf ca vydbddhante te rand yuddhdnity arthah.
There are three ranas, skandharana, vdgrana, and klesarana.
To the reference in Kofa, i. trans, note 37, add: "Maitrt and Arand," Stances Ac. de Belgique, April 1921; Kosa, iv. 56; Bodhisattvabhumi, fol. 37b and 83a; Sutrdlamkdra, xx. 45; &arad Chandra Das, 1164.
b. The Vibhdsd (TD 27, p. 898b23) enumerates the five means by which the Arhat avoids producing defilement in another: 1. purity of attitude (walking, etc. ); 2. Knowledge of what he should say and should not say . . . 5. before entering into a village to beg, he examines whether a man or woman could, because of him, produce any defilement.
? The doctrine of the Mahayana, for example the Mahayana-samgraha (9. 2) differs from that of the ? ? fa: The Pratyekabuddha only arrests savastuka defilements, whereas the Buddha arrests all the defilements . . . The Buddha creates nirmitas or fictive beings . . . " (TD 31, p. 151c).
d. The arand of the Sravaka and the Buddha are defined in Abhisamaydlamkdra, vi. 7: frdvakasydranddrastrnrklefaparibdritd/
tatklefasrota-ucchittyai grdmddisu jindrand/ /
The arandsamddhi of a Sravaka: "May there be no arising of any defilement in anyone who sees me! (masmaddarfandt kasya cit klefotpattih sydt)" But, for the Tathagatas: "He roots out, in the villages, etc, the process of the defilements in all persons. "
211. He who kills an Arhat commits a "mortal sin," even if he does not know that this is an Arhat, iv. 103; the monk who insults a junior monk who is an Arhat is reborn five hundred times as a slave.
212. An Arhat causes another person to have no hatred with respect to himself, without however rooting out hatred in another; he can only cause another person to not have satkayadrsti, "the idea of a personality," with respect to himself; for if another person has satkdyadrspi, he has satkayadrsti with respect to all persons.
213. Abhisamaydlamkdra, vii. 8: andbhogam andsangam avydghdtam saddsthitam/ sarvaprafndpanud bauddham pranidhijfidnam isyate/ / On pranidhijndna, see ii. 62a, p. 300, vi. 22c, p. 938, Chap. IX (Hsuan-tsang, xxix. 9a); Mahdvyutpatti, 48. 52.
214. I interpret the Bhdsya according to the Vydkhyd, which says simply: drupyas tu na sdksdt pranidhijndnenajHdyante/ nisyandacaritaviiesdt tu/ karsakanidarfanam cdtreti vaibhdsikdh.
215. Vibhdsd, TD 27, p. 897b24: Does pranidhijfidna know the future? Some say that by reason of the past and of the present he infers (pi-chih jfcftl : to compare, to know)
? the future; the same way that a person infers with certainty from fields or seeds that there will be a certain fruit. Some say that, if this is the case, pranidhijnana is an anumdna, an inferential reasoning, not a pratyaksa or direct perception. We say that pranidhijnana does not know a result through its present cause, nor a cause through its present result: it is therefore pratyaksa and not anumdna. (Compare Kola, ii. 62, p. 300).
Anguttara, iv. 402, on the fact that the Bhagavat knows that Devadatta is destined for hell; on the omniscience of the Bhagavat, see Papisambhiddmagga, ii. 194-195.
Explanations of Aryadeva, Catuhsatikd, 257 {Memoirs of the Asiatic Society of Bengal, 1914, p. 492): . . . andgatdrthdlambanamyogindm pranidhijfldnam/yathdrtham . . . tdttvikayd kalpanayd dffyante'ndgato bhdvah.
Kathdvatthu, v. 8 (on consciousness or knowledge of the future: Andhakas).
216. Ydvdms tatsamddhivisaya iti: that is, as a Sravaka, the ascetic knows what is of the
sphere of the Sravaka . . . (vii. 55 and elsewhere).
217. The four Pratisamvids are, it appears, the consciousnesses which make an excellent preacher. Burnouf, Lotus, 838-842 {pratisamvid = distinct consciousness); Childers, 366; Spence Hardy, Manual 499; a valuable note in the Appendix of the translation of the Kathdvatthu, p. 377-382.
Prapisambhidd is to be understood in the very general sense of exact consciousness, for example: Papisambhiddmagga.
The four papisambhidds, Papisambhiddmagga i. 119, Vibhanga, 293, 331, Niddesa, 234 (interesting), Visuddhimagga, 440-443; the four pratisamvids, Daiabhumaka, ninth sphere (very different definitions); Bodhisattvabhumi, Third Part; Dharmasamgraha, 51, Mahdvyutpatti, 13, Sutrdlamkdra, xviii. 34-37, xx. 47 (the third is the gift of languages of different countries).
Art ha and dharma are explained vii. 39c-d tesu dharmesv arthapratisamvedibhavati dharmapratisamvedi. . . Vydkhyd, i. p. 56; Digha, iii. 241. dharmdnusdrin, Kosa vi. 29a-b.
218. a. The Chinese render pratisamvid by wu ai chieh ? ? ? o r wu <*i chih ^? ^? = "unhindered understanding," "unhindered knowledge. "
The Vydkhyd {ad 37c-d) has a gloss: avivarti ity asakyam vivartayitum.
The Bodhisattvabhumi (below) has asaktam avivartyam.
The meaning of asaktam jndnam is fixed by the definition of Bodhi in the Bodhisat-
tvabhumi. Bodhi is pure {fuddha) knowledge, universal {sarvajHdna) and immediate (asangajndna): a knowledge obtained "by a simple bending of the mind," dbhogamdtrena, without this bending being repeated, na punah punar dbhogam kurvatah {Bodhisat- tvabhumi, I. vii. Muse'on 1911, p. 170).
b. Bodhisattvabhumi, fol. 100a (I. xvii. 7):^/ sarvadharmdndm sarvaparydyesu ydvadbhdvikataydyathdvadbhdvikatayd ca (See vi. note 326) bhdvandmayam asaktam avivartyam jndnam iyam esdm [bodhisattvdndm] dharmapratisamvit/ yat punah sarvadharmdndm sarvalaksanesu . . . iyam esdm arthapratisamvit/ yat punah sarvadhar-
mdndm eva sarvanirvacanesu . . . iyam esdm niruktipratisamvit/ yat punah sarvadhar- mdndm eva sarvaprakdrapadaprabhedesu . . . iyam esdm pratibhdnapratisamvit/
By reason of these four, skandhakau/alam, dhatvdyatanakaus'alam, pratityasamutpdda- sthdndsthdnakauialam, the dharmas are well known and well preached.
219. Here the dharma is defend, the teaching {desanddharma), as it is said: "I shall teach you the Dharma, propitious in the beginning, propitious in the middle, propitious in the end, of good meaning, of good syllables; the single complete, pure, purified brahmacarya, I shall promulgate it to you. " [We have pratipattidharma in the text: "What is the Dharma} The Eightfold Path. " We have phaladharma - nirvana, in the text: "Take refuge in the Dharma" See iv. 31, vi. 73c]
But the word of the Buddha is ndman or vac, see Koia, i. 25, trans, p. 86.
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? 1204 Chapter Seven _ _ _ _ _ _ _ _
220. The expression yuttamuttapatibhdna in Anguttara, ii. 135; explained in Puggalapafl- natti: theyuttapatibhana person, when questioned, answers well, but not quickly; the muttapatibhdna person answers quickly, but not well; theyuttamuttapatibhana person answers quickly and well. The preacher of Divya, 329,493 is yuktamuktapratibhdna; of Avaddnasataka, ii. &l,yuktamuktapratibhdnin andyuktamuktavidhdnajftd.
[Compare the asamsaktdksarapada of the Mahabhdrata, xviii. 6. 21, Hopkins, Great Epic, 364? ].
I translate rnukta by "easy," "without difficulty" according to the Pali; Paramartha has li chang shih ? ? ^ , free from the defect of any obstacle.
221. Above page 1154 line 16.
222. On the meaning of pratibhdna see Mahdvastu, i. 511, Avaddnasataka, i. 48. 10, ii. 50. 12, 81.
223. When it has voice for its object (vagdlamband) it is, by nature, duhkha, samudaya, dharma, anvaya, ksaya, anutpdda, and samvrtijfidnas.
When it has the Path for its object, it is mdrga, dharma, anvaya, ksaya, anutpdda, paracitta, and samvrtijfidnas.
224. Vibhdsd, TD 27, p. 904a25: Three opinions. First opinion: it is of Kamadhatu and the First Dhyana; second opinion: it is of Kamadhatu and the Four Dhyanas; third opinion: it is of Kamadhatu and Anagamya, Dhyanantara and the Four Dhyanas. P'u-kuang observes that the first opinion supposes that ndman is bound to the voice, and that the other two opinions suppose that ndman is bound to the body. Fa-pao does not agree.
225. The Sutra says: vitarkya vicdrya vacant bhasate (ii. 33, p. 203). 226. The word ddi includes kola, kdraka, etc.
227. According to Paramartha: "Pratibhdna is to speak victorious words of demonstration and refutation"; according to Hsiian-tsang: "A flow of words without a dike. "
228. Mahdvyutpatti, 76. 12.
229. Paramartha: "But, according to other masters . . . " Hsiian-tsang: "In fact, only the
study . . . "
230. Kim cit tadvyatiriktam kevaiam prdntakotikam iti: "There is a prdntakotika, distinct from the preceding ones, called simply prdntakotika. " According to the gloss of Saeki, this refers to the prdntakotika upon which the Saint supports himself in order to reject his life . . . (See Kosa, ii. lOa, trans, p. 168; vi. 59, note 389).
231. For the Sarvastivadins, only the Fourth Dhyana can be prantikopika; according to Sthiramati (Tsa-Chi, 9. 9), all Four Dhyanas and all four drupyas are prdntakotika. Vibhdsd, TD 27, p. 895c6.
232. Mahdvyutpatti, 61. 5 and DharmaSarira.
233. Hsiian-tsang adds: "Prdnta signifies 'not passing beyond'; this absorption is called prdnta because another cannot pass beyond it. " Hsiian-tsang translates prdntakoti = pien-chi j&&$ (limit-end), Paramartha, yuan-chi ? ? (distant-end).
Compare Yogasutra, ii. 27, prdntabhumi.
234. Mahdvyutpatti, 94. 2, bhutakoti, shih-chi %? , , chen shih chi ? ? ?
yan day par mtha' (which appears to signify "the true limit"). Burnouf, Lotus, 309, observes that bhutakoti is not the equivalent of Bhavagra, "the highest stage of existence," since, in
the Lankavatar, bhutakoti signifies sunyatd or emptiness.
The gloss of Kyokuga Saeki, "bhuta - all the dharmas" appears to be very good. The
Madhyamakdvatara (Tibetan trans, p. 344) says clearly that nirodhasamdpatti - bhutakotisamdpatti. (It belongs to the Bodhisattva stage of Durarhgama). The ascetic who
? has attained Bhavagra can penetrate into nirodhasamdpatti (ii. 44d. p. 229), which is "the true end," "the absolute end of existence. "
The use of bhutakopi in Mahayana writings does not interest us here; let us mention however Bodhicarydvatdra, ix. 2. 38, Siksdsamuccaya, 257, Madhydntavibbdga, i. 15; Commentary on the Ndmasamgiti, vi. 6: aviparydsdrthena bhutakotih; Madhyamakavatara. 340.
235. vi. trans, p. 1012.
236. At the moment when he becomes a Buddha by becoming an Arhat, by detaching himself from Bhavagra, ii. p. 227.
237. If the Tlrthikas possess the five abhijnds, yes, according to the Haimavatas, Sarvastivadins, and Vatslputriyas; no, according to the MahiSasakas, and Dharmaguptakas (according to Vasumitra and Bhavya).
Purna, who is only a prajndvimukta (and not a ubhayatobhdgavimukta, vi. 64a), is not able to exercise supernormal powers (rddhi) "in common with the Tlrthikas"; but he quickly obtains the six abhijnds {Divya, 44).
238. By reading upapad for upapdda (? ).
The bibliography on the abhijnds is infinite. Majjhima, i. 34, ii. 238, Digha, i. 8, iii. 110;
Anguttara, ? . 245; Visuddhimagga, 202, 373,406; Compendium, 209 and above all the Introduction, p. 61 and following; Mahdvyutpatti, 14, Dharmasamgraha, 20; Daiabhumi, iii. (trans. Madhyamakavatara, p. 57, Muse'on 1907); Sutrdlamkdra, vii. 1. 9; Siksdsamuccaya, 243, Bodhicarya, ix. 41.
Abhijnd, compare ohindna in Hoernle, Uvdsaga, trans, p. 48.
For the primitive sense of the word, see Burnouf, Lotus, 820; Kern, Lotus, 131; Rhys Davids, Milinda, ii. 231, Dialogues, i. 62, 157; Windisch, Geburt, 9. 62. Abhi-jfid is spoken of with reference to a knowledge of the Truths, vi. 54c, 66, ix. (Hsuan-tsang xxix. l4b), etc.
239. On rddhi, iv. H7d ("an ornament of the mind"), vi. 69 (rddhipdda), vii. 47 (fddhiprdtihdrya), 48 (gamana and nirmdna), 53 different types of rddhi; viii. 35b (drya rddhi).
a. We have: rddhih samddhih/ rddhivisayo nirmdnam gamanam ca/ rddhivisayejndnam tasya sdksdtkriyd sammukhibhdvah (Vydkhyd).
For the definition rddhi = samddhi, vi. 69, p. 1024, vii. 48a; Patisambhiddmagga, ii. 205-206.
Mahdvyutpatti: rddhividhijndna; Pali: iddhividhd, iddhippabheda; prabheda can be understood as in prajndprabheda, viii. 27c.
The Pali sources occasionally includes rddhi in the category of the "knowledges"; yamakapdpihire nana is the knowledge having the miracle of the water and the fire for its object; iddhividhe nana (Patisambhiddmagga, ii. 125, i. l 11); pancdbhinndh~ana and apphasamapattiuana (Mahdniddesa, 106).
b. The Sutra of the Rddhyabhijnd is quoted in the Vydkhyd, vi. 69; it presents some variants to the Pali edition (Digha, i. 77, Majjhima, i. 34, Anguttara, ii. 280; commentaries in Papisambhiddmagga, ii. 207, Visuddhimagga, 373-406), and also to the text of the Mahdvyutapatti, 15 (according to the Mahdparinirvdna sutra): anekavidham rddhivisayam pratyanubhavati/ eko bhutvd bahudhd bhavati/ bahudhd bhutvd eko bhavati/ dvirbhavati tirobhdvam ? ? ? anubhavati/ tirah kudyam tirah prdkdram [tirah parvatam] asajjamdnah kdye (? ) gacchati tadyathdkdse/ prthivydm unmajjananimajjanam karoti tadyathodake/ udake'bhidyamdnena srotasa gacchati tadyathd prthivydm/dkase paryankena kramati tadyathd sakunih paksi/ imau vd punah suryacandramasdv evam maharddhikdv evam mahdnubhdvan pdnind dmdrsti parimdrsti ydvad brahmalokam kdyena vase vartayata (see note 293) itiyam ucyata rddhih.
Pali edition: . . . sa evam samdhite citte dnejjappatte iddhividhdya cittam abhiniharati abhininndmeti/ so anekavihitam iddhividham paccanubhoti/ eko pi hutvd. . . Anekavihitam
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iddhividham corresponds to anekavidham rddhivisayam. Yasbmitra explains rddh'wisaya as "the operation of magical power, the object of the consciousness which realizes the miracle" and employs the expression rddhivisaye jHdnam as in the Papisambhiddmagga, i. 111: iddhividhe ndnam. Rhys Davids-Stede mention Vinaya, iii. 67 (Pdrdjikd, ii. 47): "There is no sin in this magical operation(iddhivisaye) for those who possess iddhi," and Nettippaka- rana, 23: " . . . impossible to resist at death, if not through the operation of magic (anfiatra iddhivisayd)" [The version "extent of psychic power" is not admissible].
Pratyanubhaviati-paccanubhoti, Lotus, 838 (on Divya, 204); we have fddydnubhava in Avadanafataka ii. 129 (-rddht); dnubhdva = "supernatural power" (Childers).
? According to Papisambhiddmagga (ii. 207), the miracles of the Sutra of the Rddhyabhijftd (above b) are one of the ten iddhis, adhipphdna iddhi [The same Compendium]. See ? ? fa, vii. 52a; on different manifestations of rddhi, vii. 38 and following.
Prabhdva is not to be confused with rddhi (above page 81). Occasionally we have fddhsprabhdva as fddhisampad, rddhivafitd, or rddhyaifvarya.
240. The Sutra continues with a description of divyacaksus and purvanivdsanusmrti.
241. The fifth abhijnd in the Sutra.
iha bhiksuh parasattvdndm parapudgaldndm vitarkitam vicaritam manasd mdnasam
yathdbhutam prajdndti/ sardgam cittam sardgamitiyathdbhutam prajdndti/vigatardgam. . . sadvesam. . . vigatadvesam. . . samoham.
203. We have: apurvabdhyavisayotpddana = nirmdna; asmadindm suvarnddibhdvdpddana - parindma; dirghakdldvasthdna = adhisphdna. On nirmdna and adhisphdna, see vii. 49 and following.
204. See Koia, ii. trans, p. 165.
Ekottara, TD 2, p. 639a14: The Buddha asked Sariputra, "Why do you not remain a
kalpa or more? " Sariputra answered, "I hold that the life of the Bhagavat himself is very short. The longest life does not go beyond one hundred years; and as the life of beings is short, the life of the Tathagata is also short. If the Tathagata continues to live a kalpa, I too shall continue to live a kalpa. . . "How can Sariputra speak thushr? Beings are not capable of knowing whether the life of the Tathagata is long or short. Sariputra should know that there are four incomprehensible things about the Tathagata. (Compare the four acinteyyas of Ahguttara, ii. 80, Sumahgalavildsini, i. 22).
205. Compare the power of samksepa-prathana, a Mahayana text, JRAS, 1908, 45; also Digha, ii. 109
206. a. Vividhanijdscaryadharmasampad. This is the sahajaprabhdva of the Bodhisat- tvabhumi, Museon, 1911, 161.
The Vydkhyd quotes the Sutra: dharmataisd buddhdndm bhagavat dm ? at tesdm gacchatdth nimnasthalam ca samibhavati yad uccam tan nicibhavati yan nicarh tad uccibhavati andhas ca driim pratilabhante badhirdh srotram unmattdh smrtim . . .
These are, almost identically, the citrdny dicarydni adbhutadharmah of Divya, 250-251. Compare the quotation in Milinda, 179.
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b. Hsuan-tsang adds here: "Or rather conversion of those difficult to convert; the solution of difficult questions; the teaching that leads to salvation; to defeat Mara, Tlrthikas, etc. "
207. On adhigama, see viii. 39a.
208. Actions involving necessary retribution (iv. 50) are alanghaniya, "insurmountable. "
209. According to Hsuan-tsang. Paramartha: "Anyone who, having come into this world, plants a small amount of merit in the Buddha, after having taken up heavenly births, certainly obtains an immortal dwelling. " But the Vydkhyd has: karan ity upa karan pujddikdn. Therefore Vasubandhu quotes here the stanza of the Divya, p. 166: ye'lpan apt jine karan karisyanti vinayake/ vicitrarh svargam dgamaya lapsyante'mrtam padam. (On Divya, xii, Le'vi, Toung Poo, 1907, p. 107).
210. Rana = kiefa Ranayatiklefayatity arthah. Arandvihdrin in Divya and in the Pali sources (JPTS, 1891, 3).
a. See Kola, i. 8 where the Bhdsya: rand hi klefa dtmaparavydbddhandt is explained:^ by dtmdnam pardmf ca vydbddhante te rand yuddhdnity arthah.
There are three ranas, skandharana, vdgrana, and klesarana.
To the reference in Kofa, i. trans, note 37, add: "Maitrt and Arand," Stances Ac. de Belgique, April 1921; Kosa, iv. 56; Bodhisattvabhumi, fol. 37b and 83a; Sutrdlamkdra, xx. 45; &arad Chandra Das, 1164.
b. The Vibhdsd (TD 27, p. 898b23) enumerates the five means by which the Arhat avoids producing defilement in another: 1. purity of attitude (walking, etc. ); 2. Knowledge of what he should say and should not say . . . 5. before entering into a village to beg, he examines whether a man or woman could, because of him, produce any defilement.
? The doctrine of the Mahayana, for example the Mahayana-samgraha (9. 2) differs from that of the ? ? fa: The Pratyekabuddha only arrests savastuka defilements, whereas the Buddha arrests all the defilements . . . The Buddha creates nirmitas or fictive beings . . . " (TD 31, p. 151c).
d. The arand of the Sravaka and the Buddha are defined in Abhisamaydlamkdra, vi. 7: frdvakasydranddrastrnrklefaparibdritd/
tatklefasrota-ucchittyai grdmddisu jindrand/ /
The arandsamddhi of a Sravaka: "May there be no arising of any defilement in anyone who sees me! (masmaddarfandt kasya cit klefotpattih sydt)" But, for the Tathagatas: "He roots out, in the villages, etc, the process of the defilements in all persons. "
211. He who kills an Arhat commits a "mortal sin," even if he does not know that this is an Arhat, iv. 103; the monk who insults a junior monk who is an Arhat is reborn five hundred times as a slave.
212. An Arhat causes another person to have no hatred with respect to himself, without however rooting out hatred in another; he can only cause another person to not have satkayadrsti, "the idea of a personality," with respect to himself; for if another person has satkdyadrspi, he has satkayadrsti with respect to all persons.
213. Abhisamaydlamkdra, vii. 8: andbhogam andsangam avydghdtam saddsthitam/ sarvaprafndpanud bauddham pranidhijfidnam isyate/ / On pranidhijndna, see ii. 62a, p. 300, vi. 22c, p. 938, Chap. IX (Hsuan-tsang, xxix. 9a); Mahdvyutpatti, 48. 52.
214. I interpret the Bhdsya according to the Vydkhyd, which says simply: drupyas tu na sdksdt pranidhijndnenajHdyante/ nisyandacaritaviiesdt tu/ karsakanidarfanam cdtreti vaibhdsikdh.
215. Vibhdsd, TD 27, p. 897b24: Does pranidhijfidna know the future? Some say that by reason of the past and of the present he infers (pi-chih jfcftl : to compare, to know)
? the future; the same way that a person infers with certainty from fields or seeds that there will be a certain fruit. Some say that, if this is the case, pranidhijnana is an anumdna, an inferential reasoning, not a pratyaksa or direct perception. We say that pranidhijnana does not know a result through its present cause, nor a cause through its present result: it is therefore pratyaksa and not anumdna. (Compare Kola, ii. 62, p. 300).
Anguttara, iv. 402, on the fact that the Bhagavat knows that Devadatta is destined for hell; on the omniscience of the Bhagavat, see Papisambhiddmagga, ii. 194-195.
Explanations of Aryadeva, Catuhsatikd, 257 {Memoirs of the Asiatic Society of Bengal, 1914, p. 492): . . . andgatdrthdlambanamyogindm pranidhijfldnam/yathdrtham . . . tdttvikayd kalpanayd dffyante'ndgato bhdvah.
Kathdvatthu, v. 8 (on consciousness or knowledge of the future: Andhakas).
216. Ydvdms tatsamddhivisaya iti: that is, as a Sravaka, the ascetic knows what is of the
sphere of the Sravaka . . . (vii. 55 and elsewhere).
217. The four Pratisamvids are, it appears, the consciousnesses which make an excellent preacher. Burnouf, Lotus, 838-842 {pratisamvid = distinct consciousness); Childers, 366; Spence Hardy, Manual 499; a valuable note in the Appendix of the translation of the Kathdvatthu, p. 377-382.
Prapisambhidd is to be understood in the very general sense of exact consciousness, for example: Papisambhiddmagga.
The four papisambhidds, Papisambhiddmagga i. 119, Vibhanga, 293, 331, Niddesa, 234 (interesting), Visuddhimagga, 440-443; the four pratisamvids, Daiabhumaka, ninth sphere (very different definitions); Bodhisattvabhumi, Third Part; Dharmasamgraha, 51, Mahdvyutpatti, 13, Sutrdlamkdra, xviii. 34-37, xx. 47 (the third is the gift of languages of different countries).
Art ha and dharma are explained vii. 39c-d tesu dharmesv arthapratisamvedibhavati dharmapratisamvedi. . . Vydkhyd, i. p. 56; Digha, iii. 241. dharmdnusdrin, Kosa vi. 29a-b.
218. a. The Chinese render pratisamvid by wu ai chieh ? ? ? o r wu <*i chih ^? ^? = "unhindered understanding," "unhindered knowledge. "
The Vydkhyd {ad 37c-d) has a gloss: avivarti ity asakyam vivartayitum.
The Bodhisattvabhumi (below) has asaktam avivartyam.
The meaning of asaktam jndnam is fixed by the definition of Bodhi in the Bodhisat-
tvabhumi. Bodhi is pure {fuddha) knowledge, universal {sarvajHdna) and immediate (asangajndna): a knowledge obtained "by a simple bending of the mind," dbhogamdtrena, without this bending being repeated, na punah punar dbhogam kurvatah {Bodhisat- tvabhumi, I. vii. Muse'on 1911, p. 170).
b. Bodhisattvabhumi, fol. 100a (I. xvii. 7):^/ sarvadharmdndm sarvaparydyesu ydvadbhdvikataydyathdvadbhdvikatayd ca (See vi. note 326) bhdvandmayam asaktam avivartyam jndnam iyam esdm [bodhisattvdndm] dharmapratisamvit/ yat punah sarvadharmdndm sarvalaksanesu . . . iyam esdm arthapratisamvit/ yat punah sarvadhar-
mdndm eva sarvanirvacanesu . . . iyam esdm niruktipratisamvit/ yat punah sarvadhar- mdndm eva sarvaprakdrapadaprabhedesu . . . iyam esdm pratibhdnapratisamvit/
By reason of these four, skandhakau/alam, dhatvdyatanakaus'alam, pratityasamutpdda- sthdndsthdnakauialam, the dharmas are well known and well preached.
219. Here the dharma is defend, the teaching {desanddharma), as it is said: "I shall teach you the Dharma, propitious in the beginning, propitious in the middle, propitious in the end, of good meaning, of good syllables; the single complete, pure, purified brahmacarya, I shall promulgate it to you. " [We have pratipattidharma in the text: "What is the Dharma} The Eightfold Path. " We have phaladharma - nirvana, in the text: "Take refuge in the Dharma" See iv. 31, vi. 73c]
But the word of the Buddha is ndman or vac, see Koia, i. 25, trans, p. 86.
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220. The expression yuttamuttapatibhdna in Anguttara, ii. 135; explained in Puggalapafl- natti: theyuttapatibhana person, when questioned, answers well, but not quickly; the muttapatibhdna person answers quickly, but not well; theyuttamuttapatibhana person answers quickly and well. The preacher of Divya, 329,493 is yuktamuktapratibhdna; of Avaddnasataka, ii. &l,yuktamuktapratibhdnin andyuktamuktavidhdnajftd.
[Compare the asamsaktdksarapada of the Mahabhdrata, xviii. 6. 21, Hopkins, Great Epic, 364? ].
I translate rnukta by "easy," "without difficulty" according to the Pali; Paramartha has li chang shih ? ? ^ , free from the defect of any obstacle.
221. Above page 1154 line 16.
222. On the meaning of pratibhdna see Mahdvastu, i. 511, Avaddnasataka, i. 48. 10, ii. 50. 12, 81.
223. When it has voice for its object (vagdlamband) it is, by nature, duhkha, samudaya, dharma, anvaya, ksaya, anutpdda, and samvrtijfidnas.
When it has the Path for its object, it is mdrga, dharma, anvaya, ksaya, anutpdda, paracitta, and samvrtijfidnas.
224. Vibhdsd, TD 27, p. 904a25: Three opinions. First opinion: it is of Kamadhatu and the First Dhyana; second opinion: it is of Kamadhatu and the Four Dhyanas; third opinion: it is of Kamadhatu and Anagamya, Dhyanantara and the Four Dhyanas. P'u-kuang observes that the first opinion supposes that ndman is bound to the voice, and that the other two opinions suppose that ndman is bound to the body. Fa-pao does not agree.
225. The Sutra says: vitarkya vicdrya vacant bhasate (ii. 33, p. 203). 226. The word ddi includes kola, kdraka, etc.
227. According to Paramartha: "Pratibhdna is to speak victorious words of demonstration and refutation"; according to Hsiian-tsang: "A flow of words without a dike. "
228. Mahdvyutpatti, 76. 12.
229. Paramartha: "But, according to other masters . . . " Hsiian-tsang: "In fact, only the
study . . . "
230. Kim cit tadvyatiriktam kevaiam prdntakotikam iti: "There is a prdntakotika, distinct from the preceding ones, called simply prdntakotika. " According to the gloss of Saeki, this refers to the prdntakotika upon which the Saint supports himself in order to reject his life . . . (See Kosa, ii. lOa, trans, p. 168; vi. 59, note 389).
231. For the Sarvastivadins, only the Fourth Dhyana can be prantikopika; according to Sthiramati (Tsa-Chi, 9. 9), all Four Dhyanas and all four drupyas are prdntakotika. Vibhdsd, TD 27, p. 895c6.
232. Mahdvyutpatti, 61. 5 and DharmaSarira.
233. Hsiian-tsang adds: "Prdnta signifies 'not passing beyond'; this absorption is called prdnta because another cannot pass beyond it. " Hsiian-tsang translates prdntakoti = pien-chi j&&$ (limit-end), Paramartha, yuan-chi ? ? (distant-end).
Compare Yogasutra, ii. 27, prdntabhumi.
234. Mahdvyutpatti, 94. 2, bhutakoti, shih-chi %? , , chen shih chi ? ? ?
yan day par mtha' (which appears to signify "the true limit"). Burnouf, Lotus, 309, observes that bhutakoti is not the equivalent of Bhavagra, "the highest stage of existence," since, in
the Lankavatar, bhutakoti signifies sunyatd or emptiness.
The gloss of Kyokuga Saeki, "bhuta - all the dharmas" appears to be very good. The
Madhyamakdvatara (Tibetan trans, p. 344) says clearly that nirodhasamdpatti - bhutakotisamdpatti. (It belongs to the Bodhisattva stage of Durarhgama). The ascetic who
? has attained Bhavagra can penetrate into nirodhasamdpatti (ii. 44d. p. 229), which is "the true end," "the absolute end of existence. "
The use of bhutakopi in Mahayana writings does not interest us here; let us mention however Bodhicarydvatdra, ix. 2. 38, Siksdsamuccaya, 257, Madhydntavibbdga, i. 15; Commentary on the Ndmasamgiti, vi. 6: aviparydsdrthena bhutakotih; Madhyamakavatara. 340.
235. vi. trans, p. 1012.
236. At the moment when he becomes a Buddha by becoming an Arhat, by detaching himself from Bhavagra, ii. p. 227.
237. If the Tlrthikas possess the five abhijnds, yes, according to the Haimavatas, Sarvastivadins, and Vatslputriyas; no, according to the MahiSasakas, and Dharmaguptakas (according to Vasumitra and Bhavya).
Purna, who is only a prajndvimukta (and not a ubhayatobhdgavimukta, vi. 64a), is not able to exercise supernormal powers (rddhi) "in common with the Tlrthikas"; but he quickly obtains the six abhijnds {Divya, 44).
238. By reading upapad for upapdda (? ).
The bibliography on the abhijnds is infinite. Majjhima, i. 34, ii. 238, Digha, i. 8, iii. 110;
Anguttara, ? . 245; Visuddhimagga, 202, 373,406; Compendium, 209 and above all the Introduction, p. 61 and following; Mahdvyutpatti, 14, Dharmasamgraha, 20; Daiabhumi, iii. (trans. Madhyamakavatara, p. 57, Muse'on 1907); Sutrdlamkdra, vii. 1. 9; Siksdsamuccaya, 243, Bodhicarya, ix. 41.
Abhijnd, compare ohindna in Hoernle, Uvdsaga, trans, p. 48.
For the primitive sense of the word, see Burnouf, Lotus, 820; Kern, Lotus, 131; Rhys Davids, Milinda, ii. 231, Dialogues, i. 62, 157; Windisch, Geburt, 9. 62. Abhi-jfid is spoken of with reference to a knowledge of the Truths, vi. 54c, 66, ix. (Hsuan-tsang xxix. l4b), etc.
239. On rddhi, iv. H7d ("an ornament of the mind"), vi. 69 (rddhipdda), vii. 47 (fddhiprdtihdrya), 48 (gamana and nirmdna), 53 different types of rddhi; viii. 35b (drya rddhi).
a. We have: rddhih samddhih/ rddhivisayo nirmdnam gamanam ca/ rddhivisayejndnam tasya sdksdtkriyd sammukhibhdvah (Vydkhyd).
For the definition rddhi = samddhi, vi. 69, p. 1024, vii. 48a; Patisambhiddmagga, ii. 205-206.
Mahdvyutpatti: rddhividhijndna; Pali: iddhividhd, iddhippabheda; prabheda can be understood as in prajndprabheda, viii. 27c.
The Pali sources occasionally includes rddhi in the category of the "knowledges"; yamakapdpihire nana is the knowledge having the miracle of the water and the fire for its object; iddhividhe nana (Patisambhiddmagga, ii. 125, i. l 11); pancdbhinndh~ana and apphasamapattiuana (Mahdniddesa, 106).
b. The Sutra of the Rddhyabhijnd is quoted in the Vydkhyd, vi. 69; it presents some variants to the Pali edition (Digha, i. 77, Majjhima, i. 34, Anguttara, ii. 280; commentaries in Papisambhiddmagga, ii. 207, Visuddhimagga, 373-406), and also to the text of the Mahdvyutapatti, 15 (according to the Mahdparinirvdna sutra): anekavidham rddhivisayam pratyanubhavati/ eko bhutvd bahudhd bhavati/ bahudhd bhutvd eko bhavati/ dvirbhavati tirobhdvam ? ? ? anubhavati/ tirah kudyam tirah prdkdram [tirah parvatam] asajjamdnah kdye (? ) gacchati tadyathdkdse/ prthivydm unmajjananimajjanam karoti tadyathodake/ udake'bhidyamdnena srotasa gacchati tadyathd prthivydm/dkase paryankena kramati tadyathd sakunih paksi/ imau vd punah suryacandramasdv evam maharddhikdv evam mahdnubhdvan pdnind dmdrsti parimdrsti ydvad brahmalokam kdyena vase vartayata (see note 293) itiyam ucyata rddhih.
Pali edition: . . . sa evam samdhite citte dnejjappatte iddhividhdya cittam abhiniharati abhininndmeti/ so anekavihitam iddhividham paccanubhoti/ eko pi hutvd. . . Anekavihitam
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iddhividham corresponds to anekavidham rddhivisayam. Yasbmitra explains rddh'wisaya as "the operation of magical power, the object of the consciousness which realizes the miracle" and employs the expression rddhivisaye jHdnam as in the Papisambhiddmagga, i. 111: iddhividhe ndnam. Rhys Davids-Stede mention Vinaya, iii. 67 (Pdrdjikd, ii. 47): "There is no sin in this magical operation(iddhivisaye) for those who possess iddhi," and Nettippaka- rana, 23: " . . . impossible to resist at death, if not through the operation of magic (anfiatra iddhivisayd)" [The version "extent of psychic power" is not admissible].
Pratyanubhaviati-paccanubhoti, Lotus, 838 (on Divya, 204); we have fddydnubhava in Avadanafataka ii. 129 (-rddht); dnubhdva = "supernatural power" (Childers).
? According to Papisambhiddmagga (ii. 207), the miracles of the Sutra of the Rddhyabhijftd (above b) are one of the ten iddhis, adhipphdna iddhi [The same Compendium]. See ? ? fa, vii. 52a; on different manifestations of rddhi, vii. 38 and following.
Prabhdva is not to be confused with rddhi (above page 81). Occasionally we have fddhsprabhdva as fddhisampad, rddhivafitd, or rddhyaifvarya.
240. The Sutra continues with a description of divyacaksus and purvanivdsanusmrti.
241. The fifth abhijnd in the Sutra.
iha bhiksuh parasattvdndm parapudgaldndm vitarkitam vicaritam manasd mdnasam
yathdbhutam prajdndti/ sardgam cittam sardgamitiyathdbhutam prajdndti/vigatardgam. . . sadvesam. . . vigatadvesam. . . samoham.
