Vyakhyd: Kaaarthandmahdparibbavapu'rvikdvihetband/ yayoh kdyavdcohpravrttyaparasya
duftkhadaurmanasye bhavatah / tadapeksayd tannigraho yantranety ucyate (?
duftkhadaurmanasye bhavatah / tadapeksayd tannigraho yantranety ucyate (?
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Thisisindirectcontradictionto M*linda,l6ly accordingtowhichitwasnotapastactionoftheBodhisattvawhichprovokedthe schism of Devadatta.
There exists an old formula: tathagato abhejjapariso.
The Buddha has not "escaped" the retribution of his former actions, Divya, 416: "Have you not learned these words of the Muni that the Jinas themselves are not freed from their actions? " The Blessed One, on his alms round, was wounded in the foot by a thorn, and declared: ita ekanavate kalpe iaktyd mepuruso hatah/ tatkarmano vipdkena pdde viddho'smi bhiksavah {Saddariana- samgraha, ed Suali, p. 26). On the rock that wounded the Blessed One on the foot, see Qiavannes, Religieux Eminents, 155; Fa-hien, Legge, 83. The Blessed One suffered in the back because he has once broken the backboneof a dishonest wrestler, Vinaya ofthe Sarvdstivddms, in Qiavannes, Cinq cents contes, ii. 424. Compare MUmda, 134,179.
According to Majjhima, ii. 227, the Tathagata has only pure and agreeable sensations (andsavd sukha vedand): "If beings experience pleasure and pain by reason of their former actions, then the Tathagata has formerly accomplished good actions since he now experiences such pure and agreeable sensations. If beings experience pleasure and pain by reason of the creative action of God (issaranimmdnahetu), then the Tathagata has been created by a benevolent God . . . "
464. According to the Vydkhyd, one should understand upakdriksetrasya nirdkrteh.
465. Nirdkrti = paritydga (see above p. 650). How fathers and mothers are benefactors, Divya, 51, Avaddnaffataka,i. 194,204(dpydyikauposakausamvardhakaustanyasyaddtdrau. . . )\ltivuttaka,p. 110.
466. They are "fields of meritorious qualities" either because they are the support of meritorious qualities (gundndm dfrayatvat), or because, by reason of their qualities (gunaih), they are a field: all seeds of merit (punyabya) sown in this field bear a great fruit.
467. The Sthavira does not admit this case: "If the embryo is alive, it does not fall; if it falls, it is because it is dead; for a living being cannot pass through all the filth. . . " But it is reported in the Sutra that Kumarakasyapa (t'ung-tzu chia-yeh i c i ^ j l ) was born in this manner. Since the second woman placed the embryo into the gate-of-birth and breathes {hsi $%) it up to the womb, one cannot say that the embryo passes through filth. Or rather she drinks i t . . . (Sarhghabhadra).
468. Vydkhyd: Sarvamdtryogyesu kdryesu drastavyety abhiprdyo mdtrkalpatvdt. Hsiian-tsang: "One verifies that all the offices [proper to a mother] are in the second mother. "
An dpydyikd is a kaddvdhikd, the one who guides the pregnancy to its conclusion; a posikd (gso-bar byed-pa) is a stanyaddyikd, the one who gives the milk; a samvardhikd {skyed-par byed-pa) is an auddrikdhdrakalpikd, the one who regulates the assimilable food (trans, of P. Cordier). Or
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rather, according to another interpretation, dpydyika = stanyadhdtrikd, nourishment; posikd, because she gives solid food; and samvardhikd, because she bathes the child and removes harmful foods (visamaparihdra). (Vyakhya; above note 465).
Divya, 303, has apyayitah positah samvardhitah.
Apydyikd = nuzholdud and nu zho ma bind (Melanges Asiatiques, viii. 149); dpydyana -yons su rgyas bya, Mahavyutpatti, 197. 130.
469. This problem is discussed in the Kathavatthu, xx. 1, and in the Karmaprajfidpti The Uttarapathakas believe that a person becomes an anantarika (or anantarika) by the non-intentional (asamcicca) killing of his mother, etc, given the gravity of the anantariyavatthus. Compare SiUrakrtdnga, 111, ii. 6. 26 (Jacobi,/<**** Sutras, ii. 242. 414).
470. See Chavannes, Cinq cents contes, no. 399 (taken from the Shih sung IM, the Sarvastivadin Vinaya Pipaka, TD 23, number 1435). Let us translate "laundryman"; Chavannes reads "dyer. " The text has dhdvaka which the Vydkhyd explains as a rajoka.
471. Paramartha: If this is the case, how does the Avaddna say: "Go away! Say to Sikhandin. . . " s
Hsiian-tsang: If this is the case, how does one explain why the Yu ( Pi~y#-ching%? %](? := the Avadana)say:TheBuddhasaidtoSikhandin:"Youhavecommittedtwomortaltransgressions. . . " The Vibhdsd, TD 27, p. 6l9c26 also attributes this declaration to the Buddha and continues: "How can Sikhandin, by destroying a single life, commit two mortal transgressions? He commits only one mortal transgression, since the benefactor or father and the field of meritorious qualities or Arhat exist in one persoa The text should say: "You have committed a mortal transgression by reason of two causes, patricide, and the murder of an Arhat," and it says "two transgressions," in order to blame &ikhanndin by reason of the two transgressions. According to other masters, even though there is only one mortal transgression, the retribution of suffering is double. "
Vyakhya: Rauruke nagare Rudrdyano ndma raja iikhandmarh noma putram abhisicya pravrajitah / pravrajyarhattvarh adhigatavdn / sa Raurukdbhydsam agatavdn / puna rajyam ak&nksatUy dmatyaprakranutena tena SikhanaVnd rapid svapitd maritah / tena tu mdryamd- ndvasthdydm sa mdrako manusya ukto gaccha Sikhandmam bruhi.
In Divya, 567 (compare the Vinaya ofthe Mtilasarvasttvadins, TD 23, p. 874b27 and following, and especially p. 879cl and following: quoted by Levi, T'oung Poo, (series 2) viii (1907), p. 109, and Huber, BEFEO, 1906, p. 14), there are many such assassins. In TD 4, number 203, King Udasena (? ), an Arhat, was killed by a Candala on the order of his son Rajasena (Chavannes, Cinq cents contes, iii. 131). The Jains have analogous stories (Mdhdrdsfri Erzahlungen, p. 33).
472. Paramartha and Hsiian-tsang have ta tl, to strike.
473. Hsiian-tsang differs:
Can he who does the preparatory actions of a mortal transgression, a preparatory action not
susceptible of being arrested (ch'uan H , nivart), become "detached" and obtain a result? 104c-d There is no detachment, no obtaining of a result, for one who does a determinant
{tmgfH) preparatory action of a mortal transgression
If this should necessarily be accomplished, there is certainly detachment in the course of the
preparatory action of a mortal transgression. In the course of the preparatory action of other bad actions. . .
474. This point of doctrine is discussed in Kathavatthu, xiii. 3. The Uttarapathakas deny that an instigator of patricide can enter the Path.
475. Vibhdsd, TD 27, p. 621bl5: "In the murder of some living beings is it possible, in the course of the preparatory action (prayogavasthdydm), to enter into the Path? Some say: yes, in the case of the
? murder of animals, but not in the murder of humans. Some say: also in the murder of humans, excluding only those who have done the preparatory action for a mortal transgression. Consequently they say: one can do preparatory action for murder and in the meantime obtain Seeing of the Dharma. . . "
The Vydkhyd quotes the Chekdvaddna as an example. Through fear of Virudhaka (=Vidudabha, Kern, Manual, 40) a certain Sakyan named Cheka took refuge in the forest and lived off meat along with his children. The Blessed One, who was then living for three months among the Thirty-three Gods,descendedinordertoconverthimandmakehimobtainthestateofSrotaapanna. Fromthat time onward Cheka was no longer "touched" by the killing of the animals who continued to die in his traps and nets.
476. A mother is one hundred times more venerable than a father (Roth and Bohtlinck, s. voc. fataguna).
477. Vibhdsd, TD 27, p. 601al0. Majjhima, 1372 (in the language of the Nirgranthas, danda is the equivalent of karman).
478. In the case of the Dandaka Forest, which was made empty through the anger of the Ijtsis; see above note 346.
479. Compare Majjhima, ii. 265.
480. Vyakhya: Narake'vasyam utpattyd tdni tatsddfSydt tatsabhdgdny ucyante / na tu tatrdn- antarotpattyd/ anyathdhy dnantarydny eva syurityaparesdm abhiprdyah / anantarabhdvitve'pina tony dnantarydny eva sambhavanty atidyakdlavipdkatvdd iti prathamapdksikdndm parthdrah.
481. Compare Mahdvyutpatti, 123. Conjecture of Wogihara: updnantarya "an almost mortal transgression," "a minor mortal transgression" (mthsams med pas dan rleba- hsiao wu-chien
The MSS of the Vyakhya have arhantyd; Minayev-Mironov, arhatyd; Wogihara, arhantyd. In Ctdlavagga, vi. 17, bhikkhumdusaka.
Mahdvyutpatti: niyatabh&misthitasya bodhisattvasya mdranam (nes pa'i sa la gnas pa); Vyakhya: myatipatitabodbisattvardrana. The ties gnas of our Karika is glossed by nes par rtogs pa.
Mahdvyutpatti: samghdyadvdraharana. Bhdsya: samghdyadvdrahdrika "steal the Samgha's gate of revenue," explained in Vyakhya: aksayanivyapahdra "to steal mortemain goods" (aksayantviis known through inscriptions); one of the Chinese versions of the Mahdvyutpatti: to steal the ch 'ang chwffcfe or perpetual property. Takakusu, J/jf>>g, p. 193. Vasumitra explains: mukhayadvarakhari- ketiyan mukhopabhogikathyena samgho jtvikdm kalpayati tasydpahdra iti (Vyakhya).
On stapabhedaka, see Mahdvastu, L101, Nettippakantna, p. 92 and the remarks of Hardy, p. xxv.
482. Quoted in Vydkhyd, vL36a-c See above p. 623-
483. This line is quoted in the Vydkhyd ad iii. 41a-d (p. 197 of Cosmologie Bouddhique), in order to explain the expression samnikfsfabodhisattva, "the near Bodhisattva," that is to say "near to Bodhi," dsanndbhisambodhi. "Predestined" = nes par rtogs pa (myatipatita? ).
On the Bodhisattva and his career, see Koia, iL44a-b; iii. 14, 21, 28,41, 53c-d, 85, 94, 96d, vL23c-d 24a-b), vii. 34.
Vibhdsd, TD 27, p. 886c22. As long as the first asamkhyeya kalpa has not been completed, the Bodhisattva, even though he accomplishes diverse difficult and painful tasks, is not capable of knowing with certainty that he will become a Buddha. When the secondasamkhyeya kalpa has been completed, the Bodhisattva knows with certainty that he will become a Buddha, but he does not yet
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dare to proclain without fear (vai/dradya) the words: "I will become a Buddha. " When the third asarhkhyeya kalpa is completed, when the Bodhisattva has cultivated the actions which produce the marks, he knows with certainty that he will become a Buddha, and he proclaims without fear the roar of the Son of the Master. . . When he cultivates the actions which produce the marks, he abandons five bad things and obtains five good things: 1. he abandons the bad realms of rebirth and is always reborn in good realms of rebirth; 2. he abandons humble families and is always reborn in wealthy families; 3- he abandons non-male bodies and always obtains a male body. . .
The marks are explained in the Abhisamaydlamkdra, viii, in Bodhisattvabhumi, Camb, Add. 1702,138b- 141b (laksandnuvyafijanapapala). After/uddhddbydfayabbumi (see Hastings, ERE, art "Bodhisattva," and S. Levi, Sutralamkdra, Introduction), all the preparations for Bodhi (bodhi- sambhdra) produce (nirvartaka) the major and minor marks. This preparation is of two natures: distant, as long as the major and minor marks are not obtained (yo'pratilabdhesi vipdkato laksandnuvyanjanesu)\ and near, from the instant when, for the first time, the marks are obtained and as long as they more and more purify and perfect themselves. . . The marks are the results of diverse good actions (vicitrakafmdbhisammskdraphala), as is explained in the Laksanasutra: because he is solidly installed (established? ) (pratisthita) in morality, patience, and generosity, the Bodhisattva obtains the supratisfhitapddatva mark. . . (According to Laksanasutra, Digba, iii. 146, the mark appears only in the Bodhisattva's last rebirth. )
484. Vyakhyd: Mahdsdiakulaja iti mahaprakarakulaja ity arthah / ksatrryamahdsdlakulajo yavad grhapatimahdsdlakulaja iti mahagrhapatikulaja ity arthah. Mahavyutpatti, 187. 6. ksatrtyama- hasMakidam . . . 9- uccaktdam . . . 11. mcakulam. See Childers and the Diet, of St. Petersbourg. Paramartha translates simply: "great family"; Hsiian-tsang transcribes the word sola; the Oiinese
and Tibetan versions of the Mahavyutpatti and the Tibetan translation of the Koia have: "a family similar to the great Sola Tree. "
485. Mahavyutpatti, 245,957-969: na kundo bhavati. . . na vikalendrryo bhavati.
486.
Vyakhyd: Kaaarthandmahdparibbavapu'rvikdvihetband/ yayoh kdyavdcohpravrttyaparasya
duftkhadaurmanasye bhavatah / tadapeksayd tannigraho yantranety ucyate (? ).
487. The Bodhisattva is a sattvaddsa in five ways. Sutrdlamkdra, xix. 19: ? . ? ksamo bhavati
paribhdsanatddanadindm / nipuno bhavati sarvakdryakarandt. Compare Siksasamuccaya, p. 143. 488. Comparison of the Bodhisattva and a dog, Siksasamuccaya, p. 35.
0
489. Paramartha, in the second pdda, repeats the word Buddha:/**'-/ /b-/hw g ? ? & f , =
buddhapratyaksam buddhacetanah; and translates the Bhdsya: "In what period does he cultivate these actions? In the period when the great Masters are present (mahdSdstfsammukhtbhdvakale), because the volition [in these actions] has the Buddha for its object"
Vibhdfd, TD 27, p. 887c5. Are the actions which mature in the marks irutamaya, cintdmaya, or bhdvandmaya, i. e. , do they come from out of the teaching, out of reflection, or out of absorption? They are solely cintdmaya. Why? By reason of the special importance (prddhdnya) of this type of action (of action arisen from reflection): the action that issues from out of the teaching exists only in Kamadhatu . . . Some say that the action that matures in the marks issues from out of both the teaching and reflection, but not from absorption. In what place is there produced an action which matures in marks? Only in Kamadhatu, only in the human realm of rebirth, only in Jambudvlpa, only with a male and not a female body, etc In what time period? In the period when the Buddhas appear (utpdda); and not in a period empty of Buddhas, for the special volition (cetana) and resolution-vow (pranidhdna) [which create this action] do not bear on any other object.
490. Astasdhasrikd, p. 336: the Bodhisattva is reborn inJambudvlpa and generally in Madhyade? a.
? 491. This refers to the kalpas (great kalpas, mahakalpas, Koia, iii. 84a) which a Bodhisattva should normally endure beyond the three kalpdsamkhyeyas which form the bulk of his career: in the course of these one hundred kalpas, he truly merits the name of Bodhisattva and realizes Bodhi (Mahdvastu, iii. 249: te bodhirh kalpafatena samuddnenti narottama). Often these hundred kalpas are neglected and it is said Buddhahood is obtained in three kalpdsarhkhyeyas (iii. 94b-c), that is to say, in the course of three asamkbyeyas (or asamkhyas) of mahakalpas. Asamkhyeya, "incalculable," is a set number, calculable, but enormous, the value of which varies according to the mode of computation (the fifty-ninth value of a series 1,10,100. . . or of a series: 1,10,100,10,000,10,000x 10,000,. . . Ko/a, iii. 94).
It is believed that this theory replaced that of the asamkhyeyakalpas, incalculable kalpas, an expression that remains along with the new computation kalpdsamkhyeya, Religieux Eminents, p. 150, etc. Any kalpa is without measure (aparimita) and yet the kalpas are numerous (Mahdvastu, i. 78, compare Sarhyutta, ii. 181 and following). In the Abhidharma, asamkhyeyakalpa signifies one quarter of a "great kalpa," the period of creation, duration, destruction, and chaos.
In the Pali sources, thecareer of the Bodhisattva is four asarhkbeyeas and one hundred thousand kalpas long (ChiMers, sub voc. asamkhyeya; Cartyapitaka, iljdtaka, i p. 2; Anguttara, commentary in PTS. 1883, p. 98; Nettippakarana, p. 161; Visuddhimagga, 302). The Sdrasamgaha (first chapter, ed Neumann, 1891, p. 12) distinguishes Bodhisattvas in which wisdom, faith, or energy predominate: their careers are of four, and sixteen asamkbyeyas (plus 100,000 kalpas) respectively.
To the classical references given in Cosmologie bouddhique, p. 264, we should add that of the Abhisamaydlamkdrdloka, viii, where two theories are presented; the second, according to this work, is the theory of Vasubandhu: 1. The career of the Bodhisattva lasts three asamkbyeyas of kalpas (kalpdsamkhyeya, not asamkhyeyakalpa). The first includes the career of the Bodhisattva from the preparatory stage (samskdrabhumi) up to the first stage properly so-called; the second, from the second stage up to the seventh; the third, from the eighth stage up to entry into the stage of the Buddhas (buddhabhUmi - samantaprabhd). 2. But, in fact, we have a kalpdsamkhyeya for the samskdrabhumi; two for the abhimukticarydbbumi, three for the first stage properly so-called (pramuditd) and three for each of the ten stages. Having carried out his career for thirty-three kalpdsarhkhyeyas, the Bodhisattva arrives at the stage of the Buddhas: . . . samantaprabhdm buddhabhumim dsddayatity evarh trayastrimlatd kalpdsamkhyeyatr buddhatvarh prdptyata ity dryavasubandbupdddh.
492. The future Sakyamuni, by purifying his energy as explained in iv. H2a, in other words, by a great effort of energy (viryardmbha), obtained the completion of his perfeason (pdramita) of energy and of his other perfections in ninety-one kalpas.
The Mahdvastu (iii. 249) is in agreement: viryakdyena sampanno . . . nava kalpdni stbdyesi viryenapurusottamah / The same for TD15, number 643 translated by Przyluski,/. /l. r. 1914, ii. p. 566 (very interesting).
According to certain Mahayana authorities (quoted by Saeki and which should be studied), the future Sakyamuni skipped over forty kalpas: eleven by feeding the tigress, eight by extending his hair into filth (Divya, p. 252), nine by praising Pusya, and twelve by searching out a half stanza in peril of his life.
493. Compare Sarhyutta iv. 324. The Vydkhyd summarizes the Sutra: Aiibandhakena grdmanyd nirgranthahdvakena bbagavdn uktab / khn anartbdydsi bho Gautama kuldndm pratipanno yas tvam tdfie durbhiksa iyatd bbiksusarhgbena sardham as'anivad utsddayan bhiksdm atasi / sa bhagavatabhihitab / ito'ham grdmani ekanavatarh kalpam updddya samanusmardmi. . .
One should explain: ekanavateh puranam kalpa ekanavatah.
There are numerous passages where the Blessed One appears to limit his experience in the world to ninety-one kalpas, for example Majjhima 1483; in this period VipaSyin reigned, Digha, ii. 2, Divya, 282, whose advent marked the end of the third asamkhyeya in the career of Sakyamuni (above iv. HOb-c).
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? 756 Chapter four
494. The former Masters, pHrvdcdryas. According to Saeki, add: "among the Sautrantikas. " The four defects (dosa) are: a bad realm of rebirth (durgatidosa), mediocrity of family
(akuUhatddosd), incomplete organs (vikalendriyatddosd), female sex (stribhdvadosa). The two qualities (guna) are: remembrance of past existences (jdtismaratdguna), and the quality of not regressing or of ceasing (anwartakatdguna).
Paramartha and Hsiian-tsang specify that the first cosmic age (kalpa) signifies the first asamkhyeya.
On the animal rebirths of the Bodhisattvas and his transgressions, see vL23.
495. How should one understand these one hundred merits? The Vydkhyd furnishes three explanations.
a. Fifty volitions (cetana) are produced when the Bodhisattva produces an act of attention having the Buddha for its object (buddhdlambana); fifty other volitions when the Bodhisattva thinks: "May I too become a Buddha! (abam apittham sydm). "
b. The Bodhisattva has thoughts of compassion (karvndcitta) with regard to the forty-eight parts of the world (twenty places in Kamadhatu, sixteen in Rupadhatu, four in Arupyadhatu, plus the eight cold hells): the same number of volitions are associated with these thoughts: plus a forty-ninth volition which has the Buddha for its object: "In the manner in which he liberates beings"; plus a fiftieth thought: "May I liberate them in the same way! " By repeating these fifty volitions, the Bodhisattva has one hundred merits.
c Therenouncingofkillingisundertakeninafivefoldmode(seebelowiv. 123a-b):purification of the principal action; purification of the preparatory and the consecutive actions (sdmantaka, iv. 68a); vitarkanupaghdta, the renouncing is not troubled by the [three bad] vitarkas; smrtyanu- parigfhatatva, the renouncing is maintained by the memory of the Buddha, the Dharma and the Sangha; and nkvanaparmarmtatra, the merit of the renouncing is applied to the obtaining of Nirvana. These make five volitions when the Bodhisattva renounces killing, fifty volitions for all of the tenrenouncings,and one hundred volitions by repeating the first fifty volitions (Vyakhya).
Saihghabhadra (TD 29, p. 591a6): One hundred merits, that is to say, one hundred volitions (cetana). At the moment when he is going to produce an action producing a mark, the Bodhisattva first produces fifty volitions which purify the receptacle of the body; then he produces the action which brings forth the mark; later, he produces fifty good volitions which strengthen and perfect
the action so that it obtains fullness (parip&t). The fifty volitions have the ten pathways of action
for their object: there are five volitions for each one of them: 1. prdndtipdtaviratketand; 2. samddapanacetand (Mahayyutpatti, 245,428); 3. samttttejanacetand {tsan-mei HtH , compare 245,429); 4. anumodandcetand; and 5. parindmandcetand: the volition to renounce killing, to make others undertake this renouncing, to praise them and to preach to them, to rejoice that this is accepted, and to apply the merit acquired to the acquisition of Nirvana. According to other masters, there are, for each pathway of this action, five good volitions, weak, etc, corresponding to the five dhydnas (? ). According to other masters, each of the pathways of this action has: 1.
prayogaparifuddhi, 2. matdakarmapathapariSuddhi, 3. prffhaparifuddbi, 4. vharkdnupaghdta, and 5. smrtyanuparigfhftatva. According to still other masters, all the actions which mature in marks arefromnew,extraordinary(wei-ts'eng-hsi^# H) volitions,havingtheBuddhafortheirobject:
when one hundred such volitions are realized together, the Bodhisattva is adorned [with the mark] (upalobhital).
496. See ii. 56b. Paramartha attributes this second opinion to the Vaibhasikas. Saihghabhadra (TD 29, p. 591al8) presents five opinions; the Vsbhdsd, (TD 27, p. 889c25) presents eleven.
497. These are the numbers in the Vibhdfd, TD 27, p. 892c5. In the Mahdvastu, "fekyamuni remembered having honored and served eight thousand Buddhas by the name of Dlpamkara. . . three hundred thousand SaKvamunis, and thus following throughout these pages (1. 57 and following). " Barth, Journal des Savants, August 1899.
? 498. Paramartha: mo-sbib-sbihM&^f=hkdntakdle;Hsimn-tsang: mo-chieh%$l= kalpdnte, that is, apakarsaJkalpa: in a period when lifespan diminishes in length (iii. 92).
At this period, the future Sakyamuni was a kumhhakdrakakumdra by the name of Prabhasa (Vydkhyd).
The Mahavastu knows of a Sakyamuni who lived an infinite number of incalculable (asamkhyeya) kdpas (L47), also from Kapilavastu, and who received alms from our Sakyamuni, then a merchant (prathamdpranidhi tadd dsi).
499. Example: Sibi
500. Example: the BhiksuKsanti who was tortured by King Kali [=Kalabu] (Ta-chih-tu km, TD 25, p. 89bl3);tliisisme]&iKsaWi[Ksantiv^
Jdtaka, 313 (Visuddhimagga, 302), Jdtakamdld, 28, Avaddnakalpalatd 38, Chavannes, Cinq cen contesf L161,Pnyluski,Afoka,358,Watters,1227.
According to Mahavastu, LI70, the future Sakyamuni was free from desire (vttardga) after the time of Dlpamkara.
501. This story is related in Avaddnaiataka, 97 (it 176) and m Romatic Legend, p. 14 (with some variants), where the Buddha was named Pusya. Paramartha and Hsuuan-tsang give Tisya in transcription; our Tibetan version has skar rgyal which Dr. P. Cordier, (accordiogtoAsfdngahftiaya 2. 1. 38) translates as Pusya. In Mahdvyutpatti we have rgyal- Pusya (the Naksatra) (165. 6) = Tisya (the Gikravartin), (180. 54); 47. 17, Tisya (the Sravaka) = 'od Idan with the gloss pu fa (sus) dan (ma) 'dom na skar rgyaldu gdags: "being exhorted by Pusya (? ), he is called skar-rgyat* (? ). In the Mahavastu, iii. 240. 6, Pusya received a prophesy from Tisya. According to Romantic Legend, Tisya came four kdpas before Pusya, ninety-five kalpas before Sakyamuni
502. Paramartha and Hsiian-tsang translate: "Having entered into the absorption of tejodhdtu"
(huo-chieh-tmgi'X^^. : this is the expression from which Eitel derives agnidhdtusamddhi). The l
Chinese interpreters most often employ the formula huo kuang tmg X^t%t "fire light samddhi' (Chavannes, Cinq cents contes, iii. 155,264), which would correspond to jyotisprabhasamadbi. This refers to that manifestation of rddbi by which a saint makes his body incandescent,
emitting flames and smoke, Mahdvyutpatti, 15. 14: dh&mayati prajvalayaty apt adyathdpi noma mahdn agniskandbah (See Digba, iii. 27; Koia, vii. 48 and foUowing on fddhf). The power of the ascetic over the elements, the water element and the fire element, is acquired by a meditation in which he considers this element. This is how the explanation of Childers (sub voc. tejo) explains tejodhdtum samapajjitva = "having entered into jbdna by tejokasina" (on the kftsndyatanas, Koia, viii. 36) which Senart (Mahavastu, i. 556) compares to that of Beal: "causing their bodies to ascend into space and emit all sorts of brilliant appearances. " This person, having entered into dhydna throughthecontemplationoffire(t^okasitki)/is3bie/mthecourseo(thedbydna, tocreate flames, etc In Dwya, p. 186, we have the fight of Svagata--proclaimed by the Buddha as "the best in the practice of the fire absorption," tejodhdtum samdpadyamdndndm agrah (Anguttara, 125)--with a Naga "enflamed" by anger. In a great number of sources the "samddhi of fire" or tejojjhana accompanies Nirvana (Udana, viii. 9; Przyluski, Ugende d'Afoka, p.
The Buddha has not "escaped" the retribution of his former actions, Divya, 416: "Have you not learned these words of the Muni that the Jinas themselves are not freed from their actions? " The Blessed One, on his alms round, was wounded in the foot by a thorn, and declared: ita ekanavate kalpe iaktyd mepuruso hatah/ tatkarmano vipdkena pdde viddho'smi bhiksavah {Saddariana- samgraha, ed Suali, p. 26). On the rock that wounded the Blessed One on the foot, see Qiavannes, Religieux Eminents, 155; Fa-hien, Legge, 83. The Blessed One suffered in the back because he has once broken the backboneof a dishonest wrestler, Vinaya ofthe Sarvdstivddms, in Qiavannes, Cinq cents contes, ii. 424. Compare MUmda, 134,179.
According to Majjhima, ii. 227, the Tathagata has only pure and agreeable sensations (andsavd sukha vedand): "If beings experience pleasure and pain by reason of their former actions, then the Tathagata has formerly accomplished good actions since he now experiences such pure and agreeable sensations. If beings experience pleasure and pain by reason of the creative action of God (issaranimmdnahetu), then the Tathagata has been created by a benevolent God . . . "
464. According to the Vydkhyd, one should understand upakdriksetrasya nirdkrteh.
465. Nirdkrti = paritydga (see above p. 650). How fathers and mothers are benefactors, Divya, 51, Avaddnaffataka,i. 194,204(dpydyikauposakausamvardhakaustanyasyaddtdrau. . . )\ltivuttaka,p. 110.
466. They are "fields of meritorious qualities" either because they are the support of meritorious qualities (gundndm dfrayatvat), or because, by reason of their qualities (gunaih), they are a field: all seeds of merit (punyabya) sown in this field bear a great fruit.
467. The Sthavira does not admit this case: "If the embryo is alive, it does not fall; if it falls, it is because it is dead; for a living being cannot pass through all the filth. . . " But it is reported in the Sutra that Kumarakasyapa (t'ung-tzu chia-yeh i c i ^ j l ) was born in this manner. Since the second woman placed the embryo into the gate-of-birth and breathes {hsi $%) it up to the womb, one cannot say that the embryo passes through filth. Or rather she drinks i t . . . (Sarhghabhadra).
468. Vydkhyd: Sarvamdtryogyesu kdryesu drastavyety abhiprdyo mdtrkalpatvdt. Hsiian-tsang: "One verifies that all the offices [proper to a mother] are in the second mother. "
An dpydyikd is a kaddvdhikd, the one who guides the pregnancy to its conclusion; a posikd (gso-bar byed-pa) is a stanyaddyikd, the one who gives the milk; a samvardhikd {skyed-par byed-pa) is an auddrikdhdrakalpikd, the one who regulates the assimilable food (trans, of P. Cordier). Or
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rather, according to another interpretation, dpydyika = stanyadhdtrikd, nourishment; posikd, because she gives solid food; and samvardhikd, because she bathes the child and removes harmful foods (visamaparihdra). (Vyakhya; above note 465).
Divya, 303, has apyayitah positah samvardhitah.
Apydyikd = nuzholdud and nu zho ma bind (Melanges Asiatiques, viii. 149); dpydyana -yons su rgyas bya, Mahavyutpatti, 197. 130.
469. This problem is discussed in the Kathavatthu, xx. 1, and in the Karmaprajfidpti The Uttarapathakas believe that a person becomes an anantarika (or anantarika) by the non-intentional (asamcicca) killing of his mother, etc, given the gravity of the anantariyavatthus. Compare SiUrakrtdnga, 111, ii. 6. 26 (Jacobi,/<**** Sutras, ii. 242. 414).
470. See Chavannes, Cinq cents contes, no. 399 (taken from the Shih sung IM, the Sarvastivadin Vinaya Pipaka, TD 23, number 1435). Let us translate "laundryman"; Chavannes reads "dyer. " The text has dhdvaka which the Vydkhyd explains as a rajoka.
471. Paramartha: If this is the case, how does the Avaddna say: "Go away! Say to Sikhandin. . . " s
Hsiian-tsang: If this is the case, how does one explain why the Yu ( Pi~y#-ching%? %](? := the Avadana)say:TheBuddhasaidtoSikhandin:"Youhavecommittedtwomortaltransgressions. . . " The Vibhdsd, TD 27, p. 6l9c26 also attributes this declaration to the Buddha and continues: "How can Sikhandin, by destroying a single life, commit two mortal transgressions? He commits only one mortal transgression, since the benefactor or father and the field of meritorious qualities or Arhat exist in one persoa The text should say: "You have committed a mortal transgression by reason of two causes, patricide, and the murder of an Arhat," and it says "two transgressions," in order to blame &ikhanndin by reason of the two transgressions. According to other masters, even though there is only one mortal transgression, the retribution of suffering is double. "
Vyakhya: Rauruke nagare Rudrdyano ndma raja iikhandmarh noma putram abhisicya pravrajitah / pravrajyarhattvarh adhigatavdn / sa Raurukdbhydsam agatavdn / puna rajyam ak&nksatUy dmatyaprakranutena tena SikhanaVnd rapid svapitd maritah / tena tu mdryamd- ndvasthdydm sa mdrako manusya ukto gaccha Sikhandmam bruhi.
In Divya, 567 (compare the Vinaya ofthe Mtilasarvasttvadins, TD 23, p. 874b27 and following, and especially p. 879cl and following: quoted by Levi, T'oung Poo, (series 2) viii (1907), p. 109, and Huber, BEFEO, 1906, p. 14), there are many such assassins. In TD 4, number 203, King Udasena (? ), an Arhat, was killed by a Candala on the order of his son Rajasena (Chavannes, Cinq cents contes, iii. 131). The Jains have analogous stories (Mdhdrdsfri Erzahlungen, p. 33).
472. Paramartha and Hsiian-tsang have ta tl, to strike.
473. Hsiian-tsang differs:
Can he who does the preparatory actions of a mortal transgression, a preparatory action not
susceptible of being arrested (ch'uan H , nivart), become "detached" and obtain a result? 104c-d There is no detachment, no obtaining of a result, for one who does a determinant
{tmgfH) preparatory action of a mortal transgression
If this should necessarily be accomplished, there is certainly detachment in the course of the
preparatory action of a mortal transgression. In the course of the preparatory action of other bad actions. . .
474. This point of doctrine is discussed in Kathavatthu, xiii. 3. The Uttarapathakas deny that an instigator of patricide can enter the Path.
475. Vibhdsd, TD 27, p. 621bl5: "In the murder of some living beings is it possible, in the course of the preparatory action (prayogavasthdydm), to enter into the Path? Some say: yes, in the case of the
? murder of animals, but not in the murder of humans. Some say: also in the murder of humans, excluding only those who have done the preparatory action for a mortal transgression. Consequently they say: one can do preparatory action for murder and in the meantime obtain Seeing of the Dharma. . . "
The Vydkhyd quotes the Chekdvaddna as an example. Through fear of Virudhaka (=Vidudabha, Kern, Manual, 40) a certain Sakyan named Cheka took refuge in the forest and lived off meat along with his children. The Blessed One, who was then living for three months among the Thirty-three Gods,descendedinordertoconverthimandmakehimobtainthestateofSrotaapanna. Fromthat time onward Cheka was no longer "touched" by the killing of the animals who continued to die in his traps and nets.
476. A mother is one hundred times more venerable than a father (Roth and Bohtlinck, s. voc. fataguna).
477. Vibhdsd, TD 27, p. 601al0. Majjhima, 1372 (in the language of the Nirgranthas, danda is the equivalent of karman).
478. In the case of the Dandaka Forest, which was made empty through the anger of the Ijtsis; see above note 346.
479. Compare Majjhima, ii. 265.
480. Vyakhya: Narake'vasyam utpattyd tdni tatsddfSydt tatsabhdgdny ucyante / na tu tatrdn- antarotpattyd/ anyathdhy dnantarydny eva syurityaparesdm abhiprdyah / anantarabhdvitve'pina tony dnantarydny eva sambhavanty atidyakdlavipdkatvdd iti prathamapdksikdndm parthdrah.
481. Compare Mahdvyutpatti, 123. Conjecture of Wogihara: updnantarya "an almost mortal transgression," "a minor mortal transgression" (mthsams med pas dan rleba- hsiao wu-chien
The MSS of the Vyakhya have arhantyd; Minayev-Mironov, arhatyd; Wogihara, arhantyd. In Ctdlavagga, vi. 17, bhikkhumdusaka.
Mahdvyutpatti: niyatabh&misthitasya bodhisattvasya mdranam (nes pa'i sa la gnas pa); Vyakhya: myatipatitabodbisattvardrana. The ties gnas of our Karika is glossed by nes par rtogs pa.
Mahdvyutpatti: samghdyadvdraharana. Bhdsya: samghdyadvdrahdrika "steal the Samgha's gate of revenue," explained in Vyakhya: aksayanivyapahdra "to steal mortemain goods" (aksayantviis known through inscriptions); one of the Chinese versions of the Mahdvyutpatti: to steal the ch 'ang chwffcfe or perpetual property. Takakusu, J/jf>>g, p. 193. Vasumitra explains: mukhayadvarakhari- ketiyan mukhopabhogikathyena samgho jtvikdm kalpayati tasydpahdra iti (Vyakhya).
On stapabhedaka, see Mahdvastu, L101, Nettippakantna, p. 92 and the remarks of Hardy, p. xxv.
482. Quoted in Vydkhyd, vL36a-c See above p. 623-
483. This line is quoted in the Vydkhyd ad iii. 41a-d (p. 197 of Cosmologie Bouddhique), in order to explain the expression samnikfsfabodhisattva, "the near Bodhisattva," that is to say "near to Bodhi," dsanndbhisambodhi. "Predestined" = nes par rtogs pa (myatipatita? ).
On the Bodhisattva and his career, see Koia, iL44a-b; iii. 14, 21, 28,41, 53c-d, 85, 94, 96d, vL23c-d 24a-b), vii. 34.
Vibhdsd, TD 27, p. 886c22. As long as the first asamkhyeya kalpa has not been completed, the Bodhisattva, even though he accomplishes diverse difficult and painful tasks, is not capable of knowing with certainty that he will become a Buddha. When the secondasamkhyeya kalpa has been completed, the Bodhisattva knows with certainty that he will become a Buddha, but he does not yet
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dare to proclain without fear (vai/dradya) the words: "I will become a Buddha. " When the third asarhkhyeya kalpa is completed, when the Bodhisattva has cultivated the actions which produce the marks, he knows with certainty that he will become a Buddha, and he proclaims without fear the roar of the Son of the Master. . . When he cultivates the actions which produce the marks, he abandons five bad things and obtains five good things: 1. he abandons the bad realms of rebirth and is always reborn in good realms of rebirth; 2. he abandons humble families and is always reborn in wealthy families; 3- he abandons non-male bodies and always obtains a male body. . .
The marks are explained in the Abhisamaydlamkdra, viii, in Bodhisattvabhumi, Camb, Add. 1702,138b- 141b (laksandnuvyafijanapapala). After/uddhddbydfayabbumi (see Hastings, ERE, art "Bodhisattva," and S. Levi, Sutralamkdra, Introduction), all the preparations for Bodhi (bodhi- sambhdra) produce (nirvartaka) the major and minor marks. This preparation is of two natures: distant, as long as the major and minor marks are not obtained (yo'pratilabdhesi vipdkato laksandnuvyanjanesu)\ and near, from the instant when, for the first time, the marks are obtained and as long as they more and more purify and perfect themselves. . . The marks are the results of diverse good actions (vicitrakafmdbhisammskdraphala), as is explained in the Laksanasutra: because he is solidly installed (established? ) (pratisthita) in morality, patience, and generosity, the Bodhisattva obtains the supratisfhitapddatva mark. . . (According to Laksanasutra, Digba, iii. 146, the mark appears only in the Bodhisattva's last rebirth. )
484. Vyakhyd: Mahdsdiakulaja iti mahaprakarakulaja ity arthah / ksatrryamahdsdlakulajo yavad grhapatimahdsdlakulaja iti mahagrhapatikulaja ity arthah. Mahavyutpatti, 187. 6. ksatrtyama- hasMakidam . . . 9- uccaktdam . . . 11. mcakulam. See Childers and the Diet, of St. Petersbourg. Paramartha translates simply: "great family"; Hsiian-tsang transcribes the word sola; the Oiinese
and Tibetan versions of the Mahavyutpatti and the Tibetan translation of the Koia have: "a family similar to the great Sola Tree. "
485. Mahavyutpatti, 245,957-969: na kundo bhavati. . . na vikalendrryo bhavati.
486.
Vyakhyd: Kaaarthandmahdparibbavapu'rvikdvihetband/ yayoh kdyavdcohpravrttyaparasya
duftkhadaurmanasye bhavatah / tadapeksayd tannigraho yantranety ucyate (? ).
487. The Bodhisattva is a sattvaddsa in five ways. Sutrdlamkdra, xix. 19: ? . ? ksamo bhavati
paribhdsanatddanadindm / nipuno bhavati sarvakdryakarandt. Compare Siksasamuccaya, p. 143. 488. Comparison of the Bodhisattva and a dog, Siksasamuccaya, p. 35.
0
489. Paramartha, in the second pdda, repeats the word Buddha:/**'-/ /b-/hw g ? ? & f , =
buddhapratyaksam buddhacetanah; and translates the Bhdsya: "In what period does he cultivate these actions? In the period when the great Masters are present (mahdSdstfsammukhtbhdvakale), because the volition [in these actions] has the Buddha for its object"
Vibhdfd, TD 27, p. 887c5. Are the actions which mature in the marks irutamaya, cintdmaya, or bhdvandmaya, i. e. , do they come from out of the teaching, out of reflection, or out of absorption? They are solely cintdmaya. Why? By reason of the special importance (prddhdnya) of this type of action (of action arisen from reflection): the action that issues from out of the teaching exists only in Kamadhatu . . . Some say that the action that matures in the marks issues from out of both the teaching and reflection, but not from absorption. In what place is there produced an action which matures in marks? Only in Kamadhatu, only in the human realm of rebirth, only in Jambudvlpa, only with a male and not a female body, etc In what time period? In the period when the Buddhas appear (utpdda); and not in a period empty of Buddhas, for the special volition (cetana) and resolution-vow (pranidhdna) [which create this action] do not bear on any other object.
490. Astasdhasrikd, p. 336: the Bodhisattva is reborn inJambudvlpa and generally in Madhyade? a.
? 491. This refers to the kalpas (great kalpas, mahakalpas, Koia, iii. 84a) which a Bodhisattva should normally endure beyond the three kalpdsamkhyeyas which form the bulk of his career: in the course of these one hundred kalpas, he truly merits the name of Bodhisattva and realizes Bodhi (Mahdvastu, iii. 249: te bodhirh kalpafatena samuddnenti narottama). Often these hundred kalpas are neglected and it is said Buddhahood is obtained in three kalpdsarhkhyeyas (iii. 94b-c), that is to say, in the course of three asamkbyeyas (or asamkhyas) of mahakalpas. Asamkhyeya, "incalculable," is a set number, calculable, but enormous, the value of which varies according to the mode of computation (the fifty-ninth value of a series 1,10,100. . . or of a series: 1,10,100,10,000,10,000x 10,000,. . . Ko/a, iii. 94).
It is believed that this theory replaced that of the asamkhyeyakalpas, incalculable kalpas, an expression that remains along with the new computation kalpdsamkhyeya, Religieux Eminents, p. 150, etc. Any kalpa is without measure (aparimita) and yet the kalpas are numerous (Mahdvastu, i. 78, compare Sarhyutta, ii. 181 and following). In the Abhidharma, asamkhyeyakalpa signifies one quarter of a "great kalpa," the period of creation, duration, destruction, and chaos.
In the Pali sources, thecareer of the Bodhisattva is four asarhkbeyeas and one hundred thousand kalpas long (ChiMers, sub voc. asamkhyeya; Cartyapitaka, iljdtaka, i p. 2; Anguttara, commentary in PTS. 1883, p. 98; Nettippakarana, p. 161; Visuddhimagga, 302). The Sdrasamgaha (first chapter, ed Neumann, 1891, p. 12) distinguishes Bodhisattvas in which wisdom, faith, or energy predominate: their careers are of four, and sixteen asamkbyeyas (plus 100,000 kalpas) respectively.
To the classical references given in Cosmologie bouddhique, p. 264, we should add that of the Abhisamaydlamkdrdloka, viii, where two theories are presented; the second, according to this work, is the theory of Vasubandhu: 1. The career of the Bodhisattva lasts three asamkbyeyas of kalpas (kalpdsamkhyeya, not asamkhyeyakalpa). The first includes the career of the Bodhisattva from the preparatory stage (samskdrabhumi) up to the first stage properly so-called; the second, from the second stage up to the seventh; the third, from the eighth stage up to entry into the stage of the Buddhas (buddhabhUmi - samantaprabhd). 2. But, in fact, we have a kalpdsamkhyeya for the samskdrabhumi; two for the abhimukticarydbbumi, three for the first stage properly so-called (pramuditd) and three for each of the ten stages. Having carried out his career for thirty-three kalpdsarhkhyeyas, the Bodhisattva arrives at the stage of the Buddhas: . . . samantaprabhdm buddhabhumim dsddayatity evarh trayastrimlatd kalpdsamkhyeyatr buddhatvarh prdptyata ity dryavasubandbupdddh.
492. The future Sakyamuni, by purifying his energy as explained in iv. H2a, in other words, by a great effort of energy (viryardmbha), obtained the completion of his perfeason (pdramita) of energy and of his other perfections in ninety-one kalpas.
The Mahdvastu (iii. 249) is in agreement: viryakdyena sampanno . . . nava kalpdni stbdyesi viryenapurusottamah / The same for TD15, number 643 translated by Przyluski,/. /l. r. 1914, ii. p. 566 (very interesting).
According to certain Mahayana authorities (quoted by Saeki and which should be studied), the future Sakyamuni skipped over forty kalpas: eleven by feeding the tigress, eight by extending his hair into filth (Divya, p. 252), nine by praising Pusya, and twelve by searching out a half stanza in peril of his life.
493. Compare Sarhyutta iv. 324. The Vydkhyd summarizes the Sutra: Aiibandhakena grdmanyd nirgranthahdvakena bbagavdn uktab / khn anartbdydsi bho Gautama kuldndm pratipanno yas tvam tdfie durbhiksa iyatd bbiksusarhgbena sardham as'anivad utsddayan bhiksdm atasi / sa bhagavatabhihitab / ito'ham grdmani ekanavatarh kalpam updddya samanusmardmi. . .
One should explain: ekanavateh puranam kalpa ekanavatah.
There are numerous passages where the Blessed One appears to limit his experience in the world to ninety-one kalpas, for example Majjhima 1483; in this period VipaSyin reigned, Digha, ii. 2, Divya, 282, whose advent marked the end of the third asamkhyeya in the career of Sakyamuni (above iv. HOb-c).
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494. The former Masters, pHrvdcdryas. According to Saeki, add: "among the Sautrantikas. " The four defects (dosa) are: a bad realm of rebirth (durgatidosa), mediocrity of family
(akuUhatddosd), incomplete organs (vikalendriyatddosd), female sex (stribhdvadosa). The two qualities (guna) are: remembrance of past existences (jdtismaratdguna), and the quality of not regressing or of ceasing (anwartakatdguna).
Paramartha and Hsiian-tsang specify that the first cosmic age (kalpa) signifies the first asamkhyeya.
On the animal rebirths of the Bodhisattvas and his transgressions, see vL23.
495. How should one understand these one hundred merits? The Vydkhyd furnishes three explanations.
a. Fifty volitions (cetana) are produced when the Bodhisattva produces an act of attention having the Buddha for its object (buddhdlambana); fifty other volitions when the Bodhisattva thinks: "May I too become a Buddha! (abam apittham sydm). "
b. The Bodhisattva has thoughts of compassion (karvndcitta) with regard to the forty-eight parts of the world (twenty places in Kamadhatu, sixteen in Rupadhatu, four in Arupyadhatu, plus the eight cold hells): the same number of volitions are associated with these thoughts: plus a forty-ninth volition which has the Buddha for its object: "In the manner in which he liberates beings"; plus a fiftieth thought: "May I liberate them in the same way! " By repeating these fifty volitions, the Bodhisattva has one hundred merits.
c Therenouncingofkillingisundertakeninafivefoldmode(seebelowiv. 123a-b):purification of the principal action; purification of the preparatory and the consecutive actions (sdmantaka, iv. 68a); vitarkanupaghdta, the renouncing is not troubled by the [three bad] vitarkas; smrtyanu- parigfhatatva, the renouncing is maintained by the memory of the Buddha, the Dharma and the Sangha; and nkvanaparmarmtatra, the merit of the renouncing is applied to the obtaining of Nirvana. These make five volitions when the Bodhisattva renounces killing, fifty volitions for all of the tenrenouncings,and one hundred volitions by repeating the first fifty volitions (Vyakhya).
Saihghabhadra (TD 29, p. 591a6): One hundred merits, that is to say, one hundred volitions (cetana). At the moment when he is going to produce an action producing a mark, the Bodhisattva first produces fifty volitions which purify the receptacle of the body; then he produces the action which brings forth the mark; later, he produces fifty good volitions which strengthen and perfect
the action so that it obtains fullness (parip&t). The fifty volitions have the ten pathways of action
for their object: there are five volitions for each one of them: 1. prdndtipdtaviratketand; 2. samddapanacetand (Mahayyutpatti, 245,428); 3. samttttejanacetand {tsan-mei HtH , compare 245,429); 4. anumodandcetand; and 5. parindmandcetand: the volition to renounce killing, to make others undertake this renouncing, to praise them and to preach to them, to rejoice that this is accepted, and to apply the merit acquired to the acquisition of Nirvana. According to other masters, there are, for each pathway of this action, five good volitions, weak, etc, corresponding to the five dhydnas (? ). According to other masters, each of the pathways of this action has: 1.
prayogaparifuddhi, 2. matdakarmapathapariSuddhi, 3. prffhaparifuddbi, 4. vharkdnupaghdta, and 5. smrtyanuparigfhftatva. According to still other masters, all the actions which mature in marks arefromnew,extraordinary(wei-ts'eng-hsi^# H) volitions,havingtheBuddhafortheirobject:
when one hundred such volitions are realized together, the Bodhisattva is adorned [with the mark] (upalobhital).
496. See ii. 56b. Paramartha attributes this second opinion to the Vaibhasikas. Saihghabhadra (TD 29, p. 591al8) presents five opinions; the Vsbhdsd, (TD 27, p. 889c25) presents eleven.
497. These are the numbers in the Vibhdfd, TD 27, p. 892c5. In the Mahdvastu, "fekyamuni remembered having honored and served eight thousand Buddhas by the name of Dlpamkara. . . three hundred thousand SaKvamunis, and thus following throughout these pages (1. 57 and following). " Barth, Journal des Savants, August 1899.
? 498. Paramartha: mo-sbib-sbihM&^f=hkdntakdle;Hsimn-tsang: mo-chieh%$l= kalpdnte, that is, apakarsaJkalpa: in a period when lifespan diminishes in length (iii. 92).
At this period, the future Sakyamuni was a kumhhakdrakakumdra by the name of Prabhasa (Vydkhyd).
The Mahavastu knows of a Sakyamuni who lived an infinite number of incalculable (asamkhyeya) kdpas (L47), also from Kapilavastu, and who received alms from our Sakyamuni, then a merchant (prathamdpranidhi tadd dsi).
499. Example: Sibi
500. Example: the BhiksuKsanti who was tortured by King Kali [=Kalabu] (Ta-chih-tu km, TD 25, p. 89bl3);tliisisme]&iKsaWi[Ksantiv^
Jdtaka, 313 (Visuddhimagga, 302), Jdtakamdld, 28, Avaddnakalpalatd 38, Chavannes, Cinq cen contesf L161,Pnyluski,Afoka,358,Watters,1227.
According to Mahavastu, LI70, the future Sakyamuni was free from desire (vttardga) after the time of Dlpamkara.
501. This story is related in Avaddnaiataka, 97 (it 176) and m Romatic Legend, p. 14 (with some variants), where the Buddha was named Pusya. Paramartha and Hsuuan-tsang give Tisya in transcription; our Tibetan version has skar rgyal which Dr. P. Cordier, (accordiogtoAsfdngahftiaya 2. 1. 38) translates as Pusya. In Mahdvyutpatti we have rgyal- Pusya (the Naksatra) (165. 6) = Tisya (the Gikravartin), (180. 54); 47. 17, Tisya (the Sravaka) = 'od Idan with the gloss pu fa (sus) dan (ma) 'dom na skar rgyaldu gdags: "being exhorted by Pusya (? ), he is called skar-rgyat* (? ). In the Mahavastu, iii. 240. 6, Pusya received a prophesy from Tisya. According to Romantic Legend, Tisya came four kdpas before Pusya, ninety-five kalpas before Sakyamuni
502. Paramartha and Hsiian-tsang translate: "Having entered into the absorption of tejodhdtu"
(huo-chieh-tmgi'X^^. : this is the expression from which Eitel derives agnidhdtusamddhi). The l
Chinese interpreters most often employ the formula huo kuang tmg X^t%t "fire light samddhi' (Chavannes, Cinq cents contes, iii. 155,264), which would correspond to jyotisprabhasamadbi. This refers to that manifestation of rddbi by which a saint makes his body incandescent,
emitting flames and smoke, Mahdvyutpatti, 15. 14: dh&mayati prajvalayaty apt adyathdpi noma mahdn agniskandbah (See Digba, iii. 27; Koia, vii. 48 and foUowing on fddhf). The power of the ascetic over the elements, the water element and the fire element, is acquired by a meditation in which he considers this element. This is how the explanation of Childers (sub voc. tejo) explains tejodhdtum samapajjitva = "having entered into jbdna by tejokasina" (on the kftsndyatanas, Koia, viii. 36) which Senart (Mahavastu, i. 556) compares to that of Beal: "causing their bodies to ascend into space and emit all sorts of brilliant appearances. " This person, having entered into dhydna throughthecontemplationoffire(t^okasitki)/is3bie/mthecourseo(thedbydna, tocreate flames, etc In Dwya, p. 186, we have the fight of Svagata--proclaimed by the Buddha as "the best in the practice of the fire absorption," tejodhdtum samdpadyamdndndm agrah (Anguttara, 125)--with a Naga "enflamed" by anger. In a great number of sources the "samddhi of fire" or tejojjhana accompanies Nirvana (Udana, viii. 9; Przyluski, Ugende d'Afoka, p.
