No More Learning

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. . . vigatamoham. . . viksiptam. . . samkstptam. . . Imam. . . pragrhitam. . . uddhatam. . . anuddhatam . . . avyupaidntam. . . vyupafdntam . . . samdhitam. . . asamdhitam. . . abhdvitam . . . bhdvitam. . avimuktam . . . vimuktam cittam vimuktam itiyathdbhutam prajdndti/ iyam ucyate cetahparydyajn'dnasdksatkriydbhijn'da. Above page 1099 and following.
Explanation of the expression cetahparydya: cetahparyayo vifeso raktam dvispam mudham iti vd/ karmo va parydyah kadd rid raktam kadd rid dvispam mudham vd.
Another name of this abhijnd is pararittajfidna, see above page 1098.
242. Abhijfias four, five, and six are the three "knowledges" acquired by the Bodhisattva on
the night of Bodhi; on the three knowledges, see vi. 45. c.
243- Vydkhyd: iha bhiksur anekavidham purvanivdsam samanusmarati iti bahuh sutravad grantho ydvad iyam ucyate purvanivdsdnusmrtijrldnasdksdt karabhijnd.
Below (ad vii. 43. d): . . . ami ndma te sattvd yatrdham abhuvam evamndmd evamgotra evamjdtir evamsukhaduhkhapratisamvedievamcirasthitika evamdyuhparyantah/ so'ham tasmdc cyuto'nutropapannah/ tasmdd api cyuto'mutropapannah/ tasmdc cyuta ihopapanna iti sdkdram soddefam [saniddnam] anekavidham purve nivdsam anusmaratitiyam . . . (Variants in the Pali edition).
Commentary in the Samantapdsddikd, i. 158.
ThisabhijHdisnottobeconfusedwithjdtismaratd whichisoneofthe"naturalpowers" of the Buddhas or Bodhisattvas, vii. 55, iv. 109, notes 493 and 494 (the limits of the consciousness of the past).
244. This is the third abhijnd in the Sutra. It has two names: Hsuan-tsang calls it divyacaksus, Paramartha, cyutyupapddajftdna. Mahdvyutpatti has cyutyupapatti, the SOtrdlamkdra, cyutopapdda.
Kofa, viii. 27c, Suttanipdta, 1112,1136, Samyutta, iii. 213.
245. See Papisambhiddmagga, i. 115, the explanation of dsavakkhaya as a function of the three pure indriyas (Kofa, ii. 4) and of the results (Srotapaanna, etc. ) [Curious description of bhavdsava].
246. See page 1164 line 5.
247. According to Vibhdsd, TD 27, p. 728a28, reproduced almost literally in the Bhdsya.
? Footnotes 1207 248. Vydkhyd: In the same way that the results of the religious life (vi. 51), as conditioned
dharmas, are by nature vimuktimdrga. See Below note 257, note 270.
249. Samghabhadra: According to the Westerners, six jfidnas: for example dharma, anvaya,
duhkha, samudaya and mdrgajftdnas, and knowing samvrta things of the past.
250. What is under consideration here is the consciousness of the mind of another, which is pure (four of the five jndnas enumerated, with the exception of samvrtijndna) and impure (samvrtijfidna and paracittajfidna).
251. Seevii. 28c.
252. According to the Compendium, 61, the fifth dhydna is adhipphdnapddakajbdna, that is to say the dhydna which serves as the support for the process of volitions which creates the manifestation of the abhijfid. But Papisambbiddmagga, ii. 205 considers the Four Dhyanas the four bhumis of rddhi.
253. Same doctrine in Papisambbiddmagga, i. 113: "Such rupa has its origin in saumanasyen- driya. . . "
254. Vibhdsd, TD 27, p. 518c25: Does the preparatory exercise (prayoga) take place through a memory of "moments" (ksana) or of sucessive "states" (avasthd)? Evidently by a memory of states, not of moments. If the ascetic proceeds by reviewing moment to moment, death would come before he had reviewed one half of his life. How does one complete the prayoga exercise? . . . P'u-kuang: There are three explanations; the second is the best, because the word "to complete" (in "to complete the prayoga exercises") should not be understood in a narrow sense (Jei pi chu ^>&? , Couvreur, 1904, p. 244).
255. According to the Sutra quoted above:. . . sdkdram soddeSam . . . (above note 243).
256. According to Paramartha; Hsiian-tsang: "he no longer considers svacittarupa. "
257. According to Paramartha. Hsiian-tsang: " . . . and up to his remembering the moment before antardbhava. [Gloss of the Japanese editor: "that is to say, the last thought of his former existence"]. 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.