anekavidharh purvanivdsam anusmarati/ tadyathaikdm api jdtim dve tisras catasrah paHca sap saptdspau nava dasa vimiatim ydvad anekdn api samvartavivartakalpdn anusmarati/ api nama te bhavantah sattvd yatrdham asa evamndmd evamjdtya
evamgotra
evamdhdra evamsukhaduh-
?
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AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
The same with respect to the different bhumis of these Dhatus; one who obtains the quality of Arhat in naivasamjnandsamjHdyatana cultivates only the qualities belonging to this bhumi.
150. a. Vydkhyd:yad vihtnam punar labhyate sammukhikriyate samsdrocitam na tad andgatam bhavyate bhdvitotsrstatvdt samsdre/ yad evdtra dhydndpramdnddy anucitam samsdre vihstam andsravdnugunam tatsammukhibhdve tajjdtiyam evandgatam vifispam bhdvyata ity deary? dariayati. It is some vulgar qualities, encountered in the course of transmigration, that one manifests, and that one abandons. These qualities are not the object of "cultivation," that is to say "are not possessed in a future state. " But when one actualizes the distinguished qualities, the Dhyanas, the Apramanas, etc. , rare in the course of transmigration, and which are favorable to the acquisition of pure qualities, one takes possession of them for the future. This is what Vasubandhu intends to say.
This explanation depends on Vasumitra's thesis that there is cultivation of some distinguished qualities, samsdrdnucatvdt,but not of others.
b. Hsiian-tsang: "The dharma previously acquired and then lost, and now acquired anew, is not 'cultivated* because of this, because one reacquired it without effort. One manifests the dharma not previously acquired with effort, and it is thus 'cultivated* in the future, because its force is great. Produced after having been acquired, it is not cultivated in the future, because its force is small, being produced without much effort. " This version is based on the explanation of Samghabhadra.
? Samghabhadra (in his Nydydnusdra, TD 29, p. 745? 8; see also his Prakaranasdsana, TD 29, p. 954c9, which does not exactly correspond) is quoted by the Vydkhyd: dcdryasamghabhadro'py etam evdrtham vydcaste/ labdhapurvam na bhavyate/ ? at pratilabdhavihinam punar labhyate na tad bhavyate/ arthad gamyate yad alabdhapurvam labhyate tad bhavyate/ yatndbhimukhikaranat/ apratiprasrabdho hi mdrgo yatnendbhi- mukhikriyata iti taddvedhabalatvdd andgato bhavandm gacchati/ pratilabdhapurvas tv ayatnena sarhmukhibhavati bhdvitapratifrabdhatvdt krtakrtyadattaphalatvdc ca vegahina iti tatsammukhibhdvdd andgato na bhdvyata iti/ yo'ndgato yatnena janyate sa bhdvyata ity abhiprdyah/
The Vydkhyd continues: tad evam satiyad uktam samvrtijn'dnam tdvad iti vistarena tad dryasamtdnapatitam eva grhyate.
That is to say: if this is the case, what is said of the cultivation of samvrtijHdna should also be understood of the samvrtijrldna of the Aryan. The Vydkhyd then mentions the opinion of Vasumitra, and the objection of the VaibhaSikas: samsdrdnucitatvdd iti dcdryavasumitrendtra likhitam/ atra kila vaibhdsikd dhuh/ naitad evam/ kutah/ yasmdd alabdham eva tad bhavati tyakyatvdt tasmdd bhdvitotsrstasydpi punarldbhe bhavaty eva bhavaneti/ katham tad apurvam bhavati ydvatdlabdhapurvam iti/ na hy evamvidham loke prasiddham iti/.
Finally, one can understand "what has not been obtained" (alabdhapurva) as what has not been obtained in this life: apare punar vydcaksate ekam janmedam abhikrtyoktam na janmdntaram/ yad vihinam asminn eva janmani punar labhyate na tad bhavyate
bhdvitotsrstatvdt/ janmdntare tu yal labhyate tad bhavyate. 151. See Kosa, vi. 1, note 2; vii, p. 1104, Atthasdlini, 163.
? Footnotes 1195 152. Bhdvand which consists of taking possession of a future dbarma. In the same way
nisevanabhavand consists of nisevana.
153. Pratipaksabhdvand signifies the bhdvand which consists of pratipaksa, "opposition": pratipakso mdrgo yathoktam sutre bhdvitakdyo bbdvitacitta iti bhdvitakdyacittapratipaksa ity arthah/ kdyapratipaksah puna/ caturdhydnavairdgydya ? ? margah/ tathd hy uktam bhdvitakdyo bhiksur ity ucyate bhdvitacitto bhdvitaillah/ katham bhdvitakdyo bhavati/ kdydd vigatardgo vigatatrsno vigatapipdso vigatapremd vigataniyantih (? )/ atha vdyo'sau rupardgaksaydnantaryamdrgah/ so'nena vigatardgo bhavatity dgamah. Samyutta, iii. 7, 11,
190, iv. lll; Anguttara, iii. 106; Majjhima, i. 237.
How the mind is termed bhdvita, above vii. p. 1102.
154. Vinirdhdvanabhdvana is the cutting off of possession of the defilements, kleiapraptic- cheda.
155. The order of the pra(d)hdnas differs in the Mahdvyutpatti, 39; see vi. 2c, 67. Hsuan-tsang omits this reference to the pradhdnas.
156. Indriyabhdvand, Majjhima, iii. 298; indriyasamvara, Samyutta, i. 54, Anguttara, iii. 360, Majjhima, i. 269, 346, etc.
157. Samyukta, TD 2, p. 76b2: sad imdnindriydni [susamvrtdni subhdvitdni . . . ] Indriyasamvara or saihvarabhdvana is, by its nature, memory and attention: sa punar mdriyasamvarah smrtisamprajn~dnasvabhdva uktah.
158. Madhyama, TD 1, p. 647a3 (a paraphrase), Majjhima, iii. 90; Samyutta, i v . l l l ; Siksdsamuccaya, 228, Madhyamakavrtti, 57, etc.
159. Vibhdvandbhdvand, or kdyabhdvand is nothing other than the expulsion (vinirdhd- vana) of the defilements of which the body is the object.
160. According to Hsuan-tsang. The original has: We have explained in general that the Arhats, whoever they are, take possession of the "qualities" at the moment when they produce the "consciousness of the destruction of the dsravas. " (vii. 26c) There are eighteen qualities which belong to the Buddha . . .
Kathdvatthu, iii. 1-2: the "forces" do not belong to the Buddha (thesis of the Andhakas).
Patisambhiddmagga, i. 7, sixty-three ndnas of which six belong to the Buddha; Milinda, 285.
161. On dvenika, the definition of avidyd dveniki (Vydkhyd, ad v. 12, 14, ii. 29) which is quoted and translated by Burnouf, Lotus 648: samparko venir ity ucyate/ na venir avenih prthagbhdva ity arthah/ evam hy uktam avenir bhagavdn avenir bhiksusamgha iti pfthag bhagavdn pfthag bhiksusamgha ity abhiprdyah/ avenya caraty dveniki ndnydnuiayasahacd- rinity arthah. Anguttara, v. 74. The Sarhgha does not divide . . . na dveni kammdni karonti no dveni pdtimokkham uddisanti {-na prthak karmdni. . . )
There are five qualities which belong exclusively to women {dveniya and dvenika), Divya, 2. 3, 98. 22, etc. ; Burnouf, Introduction, 169.
The good that I have done is my dveniya riches, Jdtaka, iv. 358.
162. a. This is the list of Divya, 182. 20, 268. 4.
b. Yasbmitra says: Such is the doctrine of the Vaibhasikas. Some other masters admit
eighteen dvenikas distinct from these, namely: ndsti tathdgatasya skhalitam, ndsti ravitam (-sahasd kriyd), ndsti dravatd (=kriddbhiprdyatd), ndsti ndndtvasamjnd (-sukhaduhkhd- duhkhdsukhesu visayesu rdgadvesamohato ndndtvasamjnd), nasty avydkftamanas, nasty apratisamkhydyopeksd, nasty atitesu pratihatam jn'dnadars'anam, nasty andgatesu pratihatam jfidnadarsanam, ndsti pratyutpannesu pratihatam jndnddarsanam, sarvam kdyakarma jn~dndnuparivarti, sarvam vdkkarma jh~dndnuparivarti, sarvam manaskarma
jridndnuparivarti, ndsti chandahdnih, ndsti viryahdnih, ndsti smrtihdnih, ndsti samddhihdnih,
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ndsti prajndhanih, ndsti vimuktijfldnadarianahdnih. This contradicts iv. 12, vi. 59.
This list, with some close variants, is found in Mahdvyutpatti, 9 (an extract, according to Wogihara, from the Tsa-chi ? ? ? f Sthiramati) which is quoted here by the Japanese editor of the ? ? fa. We will find in Madhyamakdvatdra (vi. 213, p. 322-337) a commentary extracted from the Ddraniharapariprcchd. Very close too are the lists of Mahdvastu, i. 160
(see the note p. 505) and the Pali sources, Abhidhdnappadipikd and Jindlamkdra (Burnouf, Lotus, 649, Kern, Geschiedenis, i. 272, Milinda, 285).
The particularity of Yasbmitra's list is in the first terms: ndsti skhalitam ndsti ravitam ndsti dravatd; the Mahdvastu and the Mahdvyutpatti have: ndsti (s)khalitam ndsti ravitam ndsti musitasmrtitd; the Jindlamkdra gives: . . . natthi davd (commented upon as kicchdbhippdyena kiriyd, a bad reading for khidddbhippdyena), natthi ravd (commented upon as sahasd kiriyd). Note the close relationship with the glosses of Ya&omitra: dravatd = kriddbhiprdyatd, a = sahasd kriyd (=Tibetan ca ? ? , "outcry" = Chinese: "defect of the voice"). For dravatd, Mahdvastu-Mahdvyutpatti have, we would say musitasmrtitd (which has, perhaps a double use with the ninth declension: ndsti smrter hanih)t but Candra Das (p. 511) has a variant musitd or muditd, which suggests the idea of kridd.
Apratisamkhydyopeksa is an upeksd or indifference, which does not result from the consciousness, due, we would say, to apathy, not to wisdom (see vii. 8).
? The Bodhisattvabhumi (iii. 4) admits 140 dvenikas (see Museon, 1911,170): 32 and 80 marks, 4 "omniform" (sarvdkdra) purities, 10 balas, 4 vaiiaradyas, 3 smrtyupasthdnas, 3 draksanas (compare the 4 draksyas of Mahdvyutpatti, 12), mahdkarund, asampramosadhar- matd, vdsandsamudghdta, sarvdkdravarajfidna (compare sarvathdjHdna, Ko/a, vii. p. 1146).
d. The dvenikas of the Bodhisattva, Mahdvyutpatti, 29, and Madhyamakdvatdra, vi. 212.
163. Lotus, 343, 781, Spence Hardy, Manual, 380 and other works quoted in Dharmasam- graha, p. 51; Mahdvyutpatti, 7 (according to the Yogasdstra).
Pali list in the Jindlamkdra of Buddharaksita; the ancient "Sanskrit" source is the Mahdvastu, i. 159 (a valuable commentary by the editor, p. 502-505); on the other hand, Papisambhidd, ii. 174, Vibhanga, 335.
The Buddha is daiabala, Mahdvagga, i. 22. 13; "Dasabala" is the title of a vagga of the Samyutta; see however the observations of Rhys Davids, Milinda, ii. 134. the ten balas of the Bodhisattva, Mahdvyutpatti, 26.
The balas are explained, according to the Dhdranisvarapariprcchd in the Madhyamakd- vatdra, Tibetan translation, p. 369-395.
If the balas belong to the Sravakas; if the first nine balas are pure or dryan "knowledges", Kathdvatthu, iii. 1-2.
164. A different list in the smaller Vyutpatti, 5 (Minayev, 1887). The Vydkhyd quotes the Sutra: das'dyusmantas tathdgatabaldni/ katamdni daia/ ihdyusmantas tathdgatah sthdnarh ca sthdnato yathdbhutam prajdndti/ asthdnam cdsthdnatah/ idam prathamam tathdgatabalam
yena balena samanvdgatas tathdgato'rhan samyaksarhbuddha uddram drsabham sthdnarh pratijdndti brdhmam cakram pravartayati parsadi samyaksimhanddam nadati// punar aparam dyusmantas tathdgato'titdndgatapratyutpanndni karmadharmasamdddndni sthdnato hetuto vastuto vipdkata/ ca yathdbhutam prajdndti yad dyusmantas tathdgatah p&rvavad ydvad vipakatas0 ca yathdbhutam prajdnati idam dvitvyam tathdgatabalam yena balena . . . // Punar aparam dyusmantas tathdgato dhydnavimoksasamddhisamapattindm samkle/avyava- ddnavyavasthdnaviiuddhim yathdbhutam prajdndti yad dyusmantas . . . 3 . / / . . . Parapudgalandm indHyapardparatdm yathdbhutam prajdndti. . . 4. //. . . ndnddhimuktikam lokam anekddhimuktikam yathdbhutam prajdndti. . . $. //. . . ndnddhdtukam lokam anekadhdtukam . . . 6. / / . . . sarvatragdminim pratipadam . . . 7. / / . . .
anekavidharh purvanivdsam anusmarati/ tadyathaikdm api jdtim dve tisras catasrah paHca sap saptdspau nava dasa vimiatim ydvad anekdn api samvartavivartakalpdn anusmarati/ api nama te bhavantah sattvd yatrdham asa evamndmd evamjdtya evamgotra evamdhdra evamsukhaduh-
? khapratisamvedievamdirghdyur evamcirasthitika evamdyusparyantah/ so'ham tasmat sthdnac cyuto'mutropapannah / tasmddapi cyuta ihopapannah/ iti sdkdram saniddnam soddesam anekavidhampurvanivasamanusmarati/yaddyusmanias. . . 8. //. . . divyena caksusd vifuddhendtikrdntamanusyakena saltvan paiyati cyavamdndn ? ? ? upapadyamdndn apt survarndn durvarndn bindn pranttdn sugatim apt gacchato durgatim api yathdkarmopa- gdn sattvdn yathabhutam prajdndti/ ami bhavantah sattvdh kdyaduicaritene samanvdgatd vdgmanoduharitena samanvdgatd drydndm apavddakd mithyddrspayo mithyddrspikarmad- harmasamdddnahetos taddhetu tatpratyayam kdyasya bheddt pararh marandd apdyadurgati- vinipdtam narakesupapadyante/ amtpunar bhavantah sattvdh kdyasucaritena samanvdgatd . . . samyagdrstikarmadharmasampddanahetos (? ) . . . sugatau svargaloke devesupapa- dyante/ yad. . . 9. / / . . . dsravdndm bay ad andsravdm cetovimuktim prajnavimuktim drsta eva dharme svayam abhijfidya sdksdtkrtvopasampadya prativedayate/ ksina mejdtir usitam brahmacaryam kftam karaniyam ndparam asmdd bhavam prajdndmttiyad dyusmantas tathdgatah . . . 10. //
165. This first jndnabala is by nature ten jndnas. Sthdndsthdna is divided into 1. samskrta, which is eightfold; 2. samprayukta (associated with the mind), of four types--Kamadhatu, Rupadhatu, Arupyadhatu, and andsrava; 3. viprayukta (disassociated from the mind), the same; and 4. asamskrta, which is either morally good or neutral.
Sthdndsthdnabala as samvrtijndna bears on these ten things; as dharmajndna on five; as anvayajndna on seven. . .
How are these ten things sthdndsthdna} See the Sutras: "There is the sthdna (possibility, sambhava) that a male realizes Buddhahood (buddhatvam kdrayisyati); there is the asthdna (impossibility, asambhava) that a female. . . ; there is the possibility that a male becomes Brahma (brahmatvam kdrayisyati); there is the possibility of the destruction of suffering. . .
Definition of this bala, Vibhanga, p. 335.
166. Action and its result are in fact included within the Truths of Suffering and Arising, not
in the Truths of Extinction or the Path.
167. We have Four Dhyanas (viii. l), Eight Vimoksas (viii. 32), Three Samadhis (funyatd, etc. , viii. 24), Two Samapattis (asamjni and nirodha, ii. 42) and Nine anupurvavihdrasamd- pattis {dhyanas, drupyas, nirodha). The same in Vibhanga, 339.
168. That is indriyaparopaiiyatta, Vibhanga, 340, Papisambhidd, i. 121. Indriya is rendered in the stanza by aksa; the Buddha knows if the faculties of beings (faith, etc. ) are weak, etc, (pardpara). (Vibhanga is more developed).
169. Adhimukti = adhmoksa - ruci (i. 20); the Buddha knows the aspirations of beings, their likes.
170. Sarhghabhadra explains: pUrvdbhydsavdsandsamttddgata diayo dhdtur iti; the Buddha knows the mental dispositions which result from former habits and practices. On vdsand, vii. 30c, 32d; on diaya, iv. note 375, and p. 663, vi. 34, Vibhanga, 340. The Vibhanga differs and places the consciousness of diaya, anuiaya, etc. , in the seventh bala.
171. The knowledge relative to nirodha is only included in the knowledge of the Path (pratipad) if one understands pratipad as pratipatphala; in fact pratipad is not the cause of nirodha even though it is the cause of the realms of rebirth.
The Vibhanga (p. 339) does not envision the pratipad of nirodha; the Papisambhidd- magga takes it into consideration.
172. On the expression jambusandagata, see iii. 41 at the end.
173. This is the story recounted in the Sutrdlamkdra of ASvaghosa, trans. Huber, p. 283. Saeki refers to the Sutra of the Wise and the Foolish, TD 4, no. 202) where the story is much
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more detailed, see TD 4, p. 376b2-p. 380al0; Dsanglun of Schmidt, 107-128. See also Zapiski, vii. 281, 286, and Histoire des Religions, 1903, i. 323. According to a note by P. Pelliot, the hero is called Srlvrddhi. Saeki also mentions Vibhdsd, TD 27, p. 530cl9 and following.
The Vyakhyd explains: Sariputra searches in vain to see in the series of this person a root of good "which could produce deliverance" (moksabhdgiya, iii. 44c, iv. 124, vi. 24c, vii. 34), and as a consequence refused to admit this person into the Sarhgha. But the Bhagavat saw this root of good and confered pravrajyd upon him. On this occasion the Bhagavat, questioned by the Bhiksus, said: "He did an action so that he obtained the state of Arhat. For actions do not mature in water . . . and the rest. " And it says: Moksabijam aharh hy asya susuksmam upalaksaye/ dhdtupdsdnavivare nilinam iva kdncanam// (Quoted in Vyakhyd, i. p. 5; translated by Burnouf, Lotus, p. 346).
174. Paramartha: "It is related also of the pigeon chased by the hawk that Sariputra was not capable of knowing the beginning and the end of his rebirths [as a bird? ]. "
The Vyakhyd has: upapattyddiparyantdjndnam ceti/ ddisabdena cyutiparyantdjndnam, that is to say: [There was also ignorance on the part of Sariputra] concerning the limit of births and deaths [of the pigeon . . . ].
175. Yogasutra, iii. 24, on the acquisition of the power of an elephant, etc.
176. Vibhdsd, TD 27, p. 155a8: As the Sutra says, the body of the Bodhisattva has the force of Narayana. What is the measure of this force? There are those who say, "The force of nineteen bulls is equal to the force of one hao-niu ? 4 1 (Couvrier: a bull which has long hair down to the joints of his legs). . . " There are some who say: "This measure is too small. In the body of the Bodhisattva, there are eighteen great joints: each has the force of Narayana . . . " The Mahabhadanta says: "This measure is too small. In the same way that the force of the mind is infinite, so too the force of the body. How do we know this? . . . When the Bodhisattva undertakes the resolution: "I shall not get up before I have attained Bodhi. . . ," the great chiliocosm moved in some six different ways, but the very hairs of the Bodhisattva did not stir . . . "
177. This is an explanation of the opinion of others. Vyakhyd: samdhisv anya ity uktam/ asthisamdhivisesopanydsah / ndgagranthir iti vistarah/ ndgagranthasamdhayo buddhdh/ ndgapdso ndgagranthih/ sarhkalasarhdhayah pratyekabuddhdh/ sankusamdhayas cakravar- tinah.
178. On the Mahanagnas, see Divya, 372, Burnouf, Introduction ? 6? , Lotus, 452. Canura is an enemy of Krsna.
179. In Mahdvyutpatti, 252 (which relys on the Kosa), vardnga precedes praskandin.
180. Paramartha replaces ten with one hundred.
181. The original has yathdtu bahutaram tathd yujyate. Paramartha adds: "Why? Because the force of the Buddha is without measure. " The Vydkhyd says: "The author defends the first opinion, for the reason that, otherwise, the body of the Buddha would not be able to support the force of infinite knowledge. "
182. Five opinions in Vibhdsd (see TD, p. 154b8 where the discussion begins; the theories are given p. 154c24-p. 155a7), and four in Sarhghabhadra's Nydydnusdra (TD 29, p. 748bl2-b20).
183. The Sutra (Ekottara, TD 2, p. 645b27), quoted in the Vydkhya, is very close to Anguttara ii. 8 (vesdrajja): catvdrimdni sariputra tathdgatasya vaisdradydni ? airvaisdradyaih samanvdgatas tathagato'rhan samyaksambuddha uddram drsabham sthdnam pratijdnati brdhmam cakrarh (Kosa, vi. 54) pravartayati parsadi samyak simhanddam nadati/ katamdni catvdri samyaksambuddhasya vata me sata ime dharmd anabhisambuddhd ity atra mam
? kaicic chramano vd brahmano vd saha dharmena codayet smdrayet/ tat rah am nimittamapi na samanupasydmi evarh cdham nimittam asamanupasyan ksemaprdptai ca vihardmi abhayaprdptas ca vaiidradyaprdptas ca uddram drsabham . . . Same text quoted in the yijndnakdya, TD 26, p. 544a6, which has: chramano vd brahmano vd devo vd mdro vd brahmd vd. . .
In Majjhima, i. 501, the vesdrajjas are attributed to all Arhats; compare Mahdvagga, i. 6. 32. In a fragment of the Samyukta, JRAS, 1907, p. 377, the Householder Srona is vaifdradyaprdpta (an epithet of the Srotapanna).
The young lion (kisora) possesses vaisdradya, Bodhicarya, vii. 55.
The vaiidradyas of the Bodhisattva, Mahdvyutpatti, 28, Dasabhumi, viii, Madhamakdvat- dra, 320.
Etymology of the word vaisdradya, Wogihara, Bodhisattvabhumi (Leipzig, 1908), p. 41. 184. The readings of Mahdvyutpatti, 8, differ a little:. . . 3. antardyikadharmdnanyathdtvanis-
citdvya-karana. .
150. a. Vydkhyd:yad vihtnam punar labhyate sammukhikriyate samsdrocitam na tad andgatam bhavyate bhdvitotsrstatvdt samsdre/ yad evdtra dhydndpramdnddy anucitam samsdre vihstam andsravdnugunam tatsammukhibhdve tajjdtiyam evandgatam vifispam bhdvyata ity deary? dariayati. It is some vulgar qualities, encountered in the course of transmigration, that one manifests, and that one abandons. These qualities are not the object of "cultivation," that is to say "are not possessed in a future state. " But when one actualizes the distinguished qualities, the Dhyanas, the Apramanas, etc. , rare in the course of transmigration, and which are favorable to the acquisition of pure qualities, one takes possession of them for the future. This is what Vasubandhu intends to say.
This explanation depends on Vasumitra's thesis that there is cultivation of some distinguished qualities, samsdrdnucatvdt,but not of others.
b. Hsiian-tsang: "The dharma previously acquired and then lost, and now acquired anew, is not 'cultivated* because of this, because one reacquired it without effort. One manifests the dharma not previously acquired with effort, and it is thus 'cultivated* in the future, because its force is great. Produced after having been acquired, it is not cultivated in the future, because its force is small, being produced without much effort. " This version is based on the explanation of Samghabhadra.
? Samghabhadra (in his Nydydnusdra, TD 29, p. 745? 8; see also his Prakaranasdsana, TD 29, p. 954c9, which does not exactly correspond) is quoted by the Vydkhyd: dcdryasamghabhadro'py etam evdrtham vydcaste/ labdhapurvam na bhavyate/ ? at pratilabdhavihinam punar labhyate na tad bhavyate/ arthad gamyate yad alabdhapurvam labhyate tad bhavyate/ yatndbhimukhikaranat/ apratiprasrabdho hi mdrgo yatnendbhi- mukhikriyata iti taddvedhabalatvdd andgato bhavandm gacchati/ pratilabdhapurvas tv ayatnena sarhmukhibhavati bhdvitapratifrabdhatvdt krtakrtyadattaphalatvdc ca vegahina iti tatsammukhibhdvdd andgato na bhdvyata iti/ yo'ndgato yatnena janyate sa bhdvyata ity abhiprdyah/
The Vydkhyd continues: tad evam satiyad uktam samvrtijn'dnam tdvad iti vistarena tad dryasamtdnapatitam eva grhyate.
That is to say: if this is the case, what is said of the cultivation of samvrtijHdna should also be understood of the samvrtijrldna of the Aryan. The Vydkhyd then mentions the opinion of Vasumitra, and the objection of the VaibhaSikas: samsdrdnucitatvdd iti dcdryavasumitrendtra likhitam/ atra kila vaibhdsikd dhuh/ naitad evam/ kutah/ yasmdd alabdham eva tad bhavati tyakyatvdt tasmdd bhdvitotsrstasydpi punarldbhe bhavaty eva bhavaneti/ katham tad apurvam bhavati ydvatdlabdhapurvam iti/ na hy evamvidham loke prasiddham iti/.
Finally, one can understand "what has not been obtained" (alabdhapurva) as what has not been obtained in this life: apare punar vydcaksate ekam janmedam abhikrtyoktam na janmdntaram/ yad vihinam asminn eva janmani punar labhyate na tad bhavyate
bhdvitotsrstatvdt/ janmdntare tu yal labhyate tad bhavyate. 151. See Kosa, vi. 1, note 2; vii, p. 1104, Atthasdlini, 163.
? Footnotes 1195 152. Bhdvand which consists of taking possession of a future dbarma. In the same way
nisevanabhavand consists of nisevana.
153. Pratipaksabhdvand signifies the bhdvand which consists of pratipaksa, "opposition": pratipakso mdrgo yathoktam sutre bhdvitakdyo bbdvitacitta iti bhdvitakdyacittapratipaksa ity arthah/ kdyapratipaksah puna/ caturdhydnavairdgydya ? ? margah/ tathd hy uktam bhdvitakdyo bhiksur ity ucyate bhdvitacitto bhdvitaillah/ katham bhdvitakdyo bhavati/ kdydd vigatardgo vigatatrsno vigatapipdso vigatapremd vigataniyantih (? )/ atha vdyo'sau rupardgaksaydnantaryamdrgah/ so'nena vigatardgo bhavatity dgamah. Samyutta, iii. 7, 11,
190, iv. lll; Anguttara, iii. 106; Majjhima, i. 237.
How the mind is termed bhdvita, above vii. p. 1102.
154. Vinirdhdvanabhdvana is the cutting off of possession of the defilements, kleiapraptic- cheda.
155. The order of the pra(d)hdnas differs in the Mahdvyutpatti, 39; see vi. 2c, 67. Hsuan-tsang omits this reference to the pradhdnas.
156. Indriyabhdvand, Majjhima, iii. 298; indriyasamvara, Samyutta, i. 54, Anguttara, iii. 360, Majjhima, i. 269, 346, etc.
157. Samyukta, TD 2, p. 76b2: sad imdnindriydni [susamvrtdni subhdvitdni . . . ] Indriyasamvara or saihvarabhdvana is, by its nature, memory and attention: sa punar mdriyasamvarah smrtisamprajn~dnasvabhdva uktah.
158. Madhyama, TD 1, p. 647a3 (a paraphrase), Majjhima, iii. 90; Samyutta, i v . l l l ; Siksdsamuccaya, 228, Madhyamakavrtti, 57, etc.
159. Vibhdvandbhdvand, or kdyabhdvand is nothing other than the expulsion (vinirdhd- vana) of the defilements of which the body is the object.
160. According to Hsuan-tsang. The original has: We have explained in general that the Arhats, whoever they are, take possession of the "qualities" at the moment when they produce the "consciousness of the destruction of the dsravas. " (vii. 26c) There are eighteen qualities which belong to the Buddha . . .
Kathdvatthu, iii. 1-2: the "forces" do not belong to the Buddha (thesis of the Andhakas).
Patisambhiddmagga, i. 7, sixty-three ndnas of which six belong to the Buddha; Milinda, 285.
161. On dvenika, the definition of avidyd dveniki (Vydkhyd, ad v. 12, 14, ii. 29) which is quoted and translated by Burnouf, Lotus 648: samparko venir ity ucyate/ na venir avenih prthagbhdva ity arthah/ evam hy uktam avenir bhagavdn avenir bhiksusamgha iti pfthag bhagavdn pfthag bhiksusamgha ity abhiprdyah/ avenya caraty dveniki ndnydnuiayasahacd- rinity arthah. Anguttara, v. 74. The Sarhgha does not divide . . . na dveni kammdni karonti no dveni pdtimokkham uddisanti {-na prthak karmdni. . . )
There are five qualities which belong exclusively to women {dveniya and dvenika), Divya, 2. 3, 98. 22, etc. ; Burnouf, Introduction, 169.
The good that I have done is my dveniya riches, Jdtaka, iv. 358.
162. a. This is the list of Divya, 182. 20, 268. 4.
b. Yasbmitra says: Such is the doctrine of the Vaibhasikas. Some other masters admit
eighteen dvenikas distinct from these, namely: ndsti tathdgatasya skhalitam, ndsti ravitam (-sahasd kriyd), ndsti dravatd (=kriddbhiprdyatd), ndsti ndndtvasamjnd (-sukhaduhkhd- duhkhdsukhesu visayesu rdgadvesamohato ndndtvasamjnd), nasty avydkftamanas, nasty apratisamkhydyopeksd, nasty atitesu pratihatam jn'dnadars'anam, nasty andgatesu pratihatam jfidnadarsanam, ndsti pratyutpannesu pratihatam jndnddarsanam, sarvam kdyakarma jn~dndnuparivarti, sarvam vdkkarma jh~dndnuparivarti, sarvam manaskarma
jridndnuparivarti, ndsti chandahdnih, ndsti viryahdnih, ndsti smrtihdnih, ndsti samddhihdnih,
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ndsti prajndhanih, ndsti vimuktijfldnadarianahdnih. This contradicts iv. 12, vi. 59.
This list, with some close variants, is found in Mahdvyutpatti, 9 (an extract, according to Wogihara, from the Tsa-chi ? ? ? f Sthiramati) which is quoted here by the Japanese editor of the ? ? fa. We will find in Madhyamakdvatdra (vi. 213, p. 322-337) a commentary extracted from the Ddraniharapariprcchd. Very close too are the lists of Mahdvastu, i. 160
(see the note p. 505) and the Pali sources, Abhidhdnappadipikd and Jindlamkdra (Burnouf, Lotus, 649, Kern, Geschiedenis, i. 272, Milinda, 285).
The particularity of Yasbmitra's list is in the first terms: ndsti skhalitam ndsti ravitam ndsti dravatd; the Mahdvastu and the Mahdvyutpatti have: ndsti (s)khalitam ndsti ravitam ndsti musitasmrtitd; the Jindlamkdra gives: . . . natthi davd (commented upon as kicchdbhippdyena kiriyd, a bad reading for khidddbhippdyena), natthi ravd (commented upon as sahasd kiriyd). Note the close relationship with the glosses of Ya&omitra: dravatd = kriddbhiprdyatd, a = sahasd kriyd (=Tibetan ca ? ? , "outcry" = Chinese: "defect of the voice"). For dravatd, Mahdvastu-Mahdvyutpatti have, we would say musitasmrtitd (which has, perhaps a double use with the ninth declension: ndsti smrter hanih)t but Candra Das (p. 511) has a variant musitd or muditd, which suggests the idea of kridd.
Apratisamkhydyopeksa is an upeksd or indifference, which does not result from the consciousness, due, we would say, to apathy, not to wisdom (see vii. 8).
? The Bodhisattvabhumi (iii. 4) admits 140 dvenikas (see Museon, 1911,170): 32 and 80 marks, 4 "omniform" (sarvdkdra) purities, 10 balas, 4 vaiiaradyas, 3 smrtyupasthdnas, 3 draksanas (compare the 4 draksyas of Mahdvyutpatti, 12), mahdkarund, asampramosadhar- matd, vdsandsamudghdta, sarvdkdravarajfidna (compare sarvathdjHdna, Ko/a, vii. p. 1146).
d. The dvenikas of the Bodhisattva, Mahdvyutpatti, 29, and Madhyamakdvatdra, vi. 212.
163. Lotus, 343, 781, Spence Hardy, Manual, 380 and other works quoted in Dharmasam- graha, p. 51; Mahdvyutpatti, 7 (according to the Yogasdstra).
Pali list in the Jindlamkdra of Buddharaksita; the ancient "Sanskrit" source is the Mahdvastu, i. 159 (a valuable commentary by the editor, p. 502-505); on the other hand, Papisambhidd, ii. 174, Vibhanga, 335.
The Buddha is daiabala, Mahdvagga, i. 22. 13; "Dasabala" is the title of a vagga of the Samyutta; see however the observations of Rhys Davids, Milinda, ii. 134. the ten balas of the Bodhisattva, Mahdvyutpatti, 26.
The balas are explained, according to the Dhdranisvarapariprcchd in the Madhyamakd- vatdra, Tibetan translation, p. 369-395.
If the balas belong to the Sravakas; if the first nine balas are pure or dryan "knowledges", Kathdvatthu, iii. 1-2.
164. A different list in the smaller Vyutpatti, 5 (Minayev, 1887). The Vydkhyd quotes the Sutra: das'dyusmantas tathdgatabaldni/ katamdni daia/ ihdyusmantas tathdgatah sthdnarh ca sthdnato yathdbhutam prajdndti/ asthdnam cdsthdnatah/ idam prathamam tathdgatabalam
yena balena samanvdgatas tathdgato'rhan samyaksarhbuddha uddram drsabham sthdnarh pratijdndti brdhmam cakram pravartayati parsadi samyaksimhanddam nadati// punar aparam dyusmantas tathdgato'titdndgatapratyutpanndni karmadharmasamdddndni sthdnato hetuto vastuto vipdkata/ ca yathdbhutam prajdndti yad dyusmantas tathdgatah p&rvavad ydvad vipakatas0 ca yathdbhutam prajdnati idam dvitvyam tathdgatabalam yena balena . . . // Punar aparam dyusmantas tathdgato dhydnavimoksasamddhisamapattindm samkle/avyava- ddnavyavasthdnaviiuddhim yathdbhutam prajdndti yad dyusmantas . . . 3 . / / . . . Parapudgalandm indHyapardparatdm yathdbhutam prajdndti. . . 4. //. . . ndnddhimuktikam lokam anekddhimuktikam yathdbhutam prajdndti. . . $. //. . . ndnddhdtukam lokam anekadhdtukam . . . 6. / / . . . sarvatragdminim pratipadam . . . 7. / / . . .
anekavidharh purvanivdsam anusmarati/ tadyathaikdm api jdtim dve tisras catasrah paHca sap saptdspau nava dasa vimiatim ydvad anekdn api samvartavivartakalpdn anusmarati/ api nama te bhavantah sattvd yatrdham asa evamndmd evamjdtya evamgotra evamdhdra evamsukhaduh-
? khapratisamvedievamdirghdyur evamcirasthitika evamdyusparyantah/ so'ham tasmat sthdnac cyuto'mutropapannah / tasmddapi cyuta ihopapannah/ iti sdkdram saniddnam soddesam anekavidhampurvanivasamanusmarati/yaddyusmanias. . . 8. //. . . divyena caksusd vifuddhendtikrdntamanusyakena saltvan paiyati cyavamdndn ? ? ? upapadyamdndn apt survarndn durvarndn bindn pranttdn sugatim apt gacchato durgatim api yathdkarmopa- gdn sattvdn yathabhutam prajdndti/ ami bhavantah sattvdh kdyaduicaritene samanvdgatd vdgmanoduharitena samanvdgatd drydndm apavddakd mithyddrspayo mithyddrspikarmad- harmasamdddnahetos taddhetu tatpratyayam kdyasya bheddt pararh marandd apdyadurgati- vinipdtam narakesupapadyante/ amtpunar bhavantah sattvdh kdyasucaritena samanvdgatd . . . samyagdrstikarmadharmasampddanahetos (? ) . . . sugatau svargaloke devesupapa- dyante/ yad. . . 9. / / . . . dsravdndm bay ad andsravdm cetovimuktim prajnavimuktim drsta eva dharme svayam abhijfidya sdksdtkrtvopasampadya prativedayate/ ksina mejdtir usitam brahmacaryam kftam karaniyam ndparam asmdd bhavam prajdndmttiyad dyusmantas tathdgatah . . . 10. //
165. This first jndnabala is by nature ten jndnas. Sthdndsthdna is divided into 1. samskrta, which is eightfold; 2. samprayukta (associated with the mind), of four types--Kamadhatu, Rupadhatu, Arupyadhatu, and andsrava; 3. viprayukta (disassociated from the mind), the same; and 4. asamskrta, which is either morally good or neutral.
Sthdndsthdnabala as samvrtijndna bears on these ten things; as dharmajndna on five; as anvayajndna on seven. . .
How are these ten things sthdndsthdna} See the Sutras: "There is the sthdna (possibility, sambhava) that a male realizes Buddhahood (buddhatvam kdrayisyati); there is the asthdna (impossibility, asambhava) that a female. . . ; there is the possibility that a male becomes Brahma (brahmatvam kdrayisyati); there is the possibility of the destruction of suffering. . .
Definition of this bala, Vibhanga, p. 335.
166. Action and its result are in fact included within the Truths of Suffering and Arising, not
in the Truths of Extinction or the Path.
167. We have Four Dhyanas (viii. l), Eight Vimoksas (viii. 32), Three Samadhis (funyatd, etc. , viii. 24), Two Samapattis (asamjni and nirodha, ii. 42) and Nine anupurvavihdrasamd- pattis {dhyanas, drupyas, nirodha). The same in Vibhanga, 339.
168. That is indriyaparopaiiyatta, Vibhanga, 340, Papisambhidd, i. 121. Indriya is rendered in the stanza by aksa; the Buddha knows if the faculties of beings (faith, etc. ) are weak, etc, (pardpara). (Vibhanga is more developed).
169. Adhimukti = adhmoksa - ruci (i. 20); the Buddha knows the aspirations of beings, their likes.
170. Sarhghabhadra explains: pUrvdbhydsavdsandsamttddgata diayo dhdtur iti; the Buddha knows the mental dispositions which result from former habits and practices. On vdsand, vii. 30c, 32d; on diaya, iv. note 375, and p. 663, vi. 34, Vibhanga, 340. The Vibhanga differs and places the consciousness of diaya, anuiaya, etc. , in the seventh bala.
171. The knowledge relative to nirodha is only included in the knowledge of the Path (pratipad) if one understands pratipad as pratipatphala; in fact pratipad is not the cause of nirodha even though it is the cause of the realms of rebirth.
The Vibhanga (p. 339) does not envision the pratipad of nirodha; the Papisambhidd- magga takes it into consideration.
172. On the expression jambusandagata, see iii. 41 at the end.
173. This is the story recounted in the Sutrdlamkdra of ASvaghosa, trans. Huber, p. 283. Saeki refers to the Sutra of the Wise and the Foolish, TD 4, no. 202) where the story is much
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more detailed, see TD 4, p. 376b2-p. 380al0; Dsanglun of Schmidt, 107-128. See also Zapiski, vii. 281, 286, and Histoire des Religions, 1903, i. 323. According to a note by P. Pelliot, the hero is called Srlvrddhi. Saeki also mentions Vibhdsd, TD 27, p. 530cl9 and following.
The Vyakhyd explains: Sariputra searches in vain to see in the series of this person a root of good "which could produce deliverance" (moksabhdgiya, iii. 44c, iv. 124, vi. 24c, vii. 34), and as a consequence refused to admit this person into the Sarhgha. But the Bhagavat saw this root of good and confered pravrajyd upon him. On this occasion the Bhagavat, questioned by the Bhiksus, said: "He did an action so that he obtained the state of Arhat. For actions do not mature in water . . . and the rest. " And it says: Moksabijam aharh hy asya susuksmam upalaksaye/ dhdtupdsdnavivare nilinam iva kdncanam// (Quoted in Vyakhyd, i. p. 5; translated by Burnouf, Lotus, p. 346).
174. Paramartha: "It is related also of the pigeon chased by the hawk that Sariputra was not capable of knowing the beginning and the end of his rebirths [as a bird? ]. "
The Vyakhyd has: upapattyddiparyantdjndnam ceti/ ddisabdena cyutiparyantdjndnam, that is to say: [There was also ignorance on the part of Sariputra] concerning the limit of births and deaths [of the pigeon . . . ].
175. Yogasutra, iii. 24, on the acquisition of the power of an elephant, etc.
176. Vibhdsd, TD 27, p. 155a8: As the Sutra says, the body of the Bodhisattva has the force of Narayana. What is the measure of this force? There are those who say, "The force of nineteen bulls is equal to the force of one hao-niu ? 4 1 (Couvrier: a bull which has long hair down to the joints of his legs). . . " There are some who say: "This measure is too small. In the body of the Bodhisattva, there are eighteen great joints: each has the force of Narayana . . . " The Mahabhadanta says: "This measure is too small. In the same way that the force of the mind is infinite, so too the force of the body. How do we know this? . . . When the Bodhisattva undertakes the resolution: "I shall not get up before I have attained Bodhi. . . ," the great chiliocosm moved in some six different ways, but the very hairs of the Bodhisattva did not stir . . . "
177. This is an explanation of the opinion of others. Vyakhyd: samdhisv anya ity uktam/ asthisamdhivisesopanydsah / ndgagranthir iti vistarah/ ndgagranthasamdhayo buddhdh/ ndgapdso ndgagranthih/ sarhkalasarhdhayah pratyekabuddhdh/ sankusamdhayas cakravar- tinah.
178. On the Mahanagnas, see Divya, 372, Burnouf, Introduction ? 6? , Lotus, 452. Canura is an enemy of Krsna.
179. In Mahdvyutpatti, 252 (which relys on the Kosa), vardnga precedes praskandin.
180. Paramartha replaces ten with one hundred.
181. The original has yathdtu bahutaram tathd yujyate. Paramartha adds: "Why? Because the force of the Buddha is without measure. " The Vydkhyd says: "The author defends the first opinion, for the reason that, otherwise, the body of the Buddha would not be able to support the force of infinite knowledge. "
182. Five opinions in Vibhdsd (see TD, p. 154b8 where the discussion begins; the theories are given p. 154c24-p. 155a7), and four in Sarhghabhadra's Nydydnusdra (TD 29, p. 748bl2-b20).
183. The Sutra (Ekottara, TD 2, p. 645b27), quoted in the Vydkhya, is very close to Anguttara ii. 8 (vesdrajja): catvdrimdni sariputra tathdgatasya vaisdradydni ? airvaisdradyaih samanvdgatas tathagato'rhan samyaksambuddha uddram drsabham sthdnam pratijdnati brdhmam cakrarh (Kosa, vi. 54) pravartayati parsadi samyak simhanddam nadati/ katamdni catvdri samyaksambuddhasya vata me sata ime dharmd anabhisambuddhd ity atra mam
? kaicic chramano vd brahmano vd saha dharmena codayet smdrayet/ tat rah am nimittamapi na samanupasydmi evarh cdham nimittam asamanupasyan ksemaprdptai ca vihardmi abhayaprdptas ca vaiidradyaprdptas ca uddram drsabham . . . Same text quoted in the yijndnakdya, TD 26, p. 544a6, which has: chramano vd brahmano vd devo vd mdro vd brahmd vd. . .
In Majjhima, i. 501, the vesdrajjas are attributed to all Arhats; compare Mahdvagga, i. 6. 32. In a fragment of the Samyukta, JRAS, 1907, p. 377, the Householder Srona is vaifdradyaprdpta (an epithet of the Srotapanna).
The young lion (kisora) possesses vaisdradya, Bodhicarya, vii. 55.
The vaiidradyas of the Bodhisattva, Mahdvyutpatti, 28, Dasabhumi, viii, Madhamakdvat- dra, 320.
Etymology of the word vaisdradya, Wogihara, Bodhisattvabhumi (Leipzig, 1908), p. 41. 184. The readings of Mahdvyutpatti, 8, differ a little:. . . 3. antardyikadharmdnanyathdtvanis-
citdvya-karana. .
