" The fragment published by Hoernle,
Manuscript
Remains, l p.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
Hsiian-tsang: "Because they are turned outwards, they are free from vikalpa.
"
57. Hsiian-tsang places iv. l2d here: "(1) The pure mind is neither initiator nor mover, because it is only produced in absorption; nor (2) a mind arisen from retribution (vipakaja), because it is produced spontaneously, without effort (anabhisamskdravddin). "
58. Hsiian-tsang: "A mover generally of the same type, but sometimes different"
59. "Teaching," anuidsani. Hsiian-tsang: "The mind of the Buddhas, in the teaching of the dharma, etc, either increases or at least does not decrease. "
60. According to Saeki, the Mahasarhghikas, etc Vibhdfd, TD 27, p. 4l0b26: The Vibhajyavadins praise the Blessed One, saying that his mind is always absorbed, because his right memory and knowledge are firm; they say that the Buddha is never sluggish {middha), because he is free from obstacles (dvaranas).
61. Anguttara, iii. 346, Theragdthd, 696-697: gaccham samdhito ndgofhito ndgo samdhito / sayam samdhitondgonisinnopisamdhito/ sabbatthasamvutondgoesandgassasampadd/TheSanskrit has: caran samdhito.
The Vydkhyd establishes that, in the Sutra, the Buddha Bhagavat receives the name of Naga: Tathagata Uddyin sadevake loke. . . ago na karoti kdyena vdcd manasd tasmdn naga ity ucyate.
62. A ? iksam? n? is a "probationer. " According to one opinion which Takakusu (I-tsmg, p. 38; 97) auotes, a Siksamana is a woman who undertakes the precepts with a view to becoming a bramanerika; she is included (in the Pali list) among the Sramanerikas. But as we shall see, the Siksamana discipline is identical to the discipline of the Sramanerika. But the Siksamana is a candidate for the state of Bhiksunl; see iv. 26c-d and CuUavagga, x. 1. 4 {Vinaya Texts, I p. 296).
Yogacarins: Why did the Blessed One, with respect to the Bhiksu precepts, establish two precepts, that of Bhiksu and that of the Sramanera, whereas he established three sets of precepts with respect to the Bhiksuni precepts, that of Bhiksunl, Siksamana; and ? i? manerika? Because women have many defilements: thus they progressively take up the Bhiksuni precepts. If a woman
? shows joy and faithfulness to a small number of the Sramanerika precepts, one should give her the Siksamana precepts, one should not precipitously give her the full number of precepts; rather, she should cultivate two years during which. . .
The Ta-chib-tu lun, TD 25, p. I6lc4. The Sramanera, the possessor of the ten precepts, is called to undertake the full number of precepts. Why is there a Siksamana in the Bhiksunidharma? In the time of the Buddha, the wife of a merchant, pregnant without her knowing it, left the householder's
life and received all the precepts. . . It was established that women cultivate the precepts for two years, undertaking six dharmas, and then they could undertake the full number of precepts.
According to the VtnayamMfkdsUtra (8. 25) the discipline of the Bhiksu contains two hundred andfiftydharmas;thatoftheBhiksuni,fivehundreddharmas. AccordingtotheTa-chih-tulun,TD 25, p. 161c4, the Bhiksuni undertakes five hundred precepts; if one were to detail them, then there would be eighty thousand precepts; the Bhiksu undertakes two hundred and fifty precepts; if one were to detail them, then there would be eighty thousand precepts.
63. The causes that determine the loss of restraint are enumerated iv. 38.
64. The Vydkhya gives an example: the monk who renounces food "at the wrong time" is less exposed to committing killing than a layman.
65. Vibhdsd, TD 27, p. 646cl0: He who undertakes a later discipline does not abandon the earlier discipline. The Upasaka who undertakes the Sramanera precepts does not abandon the five precepts of the Upasaka; he takes up the precepts of the Sramanera; he thus possesses at one and the same time fifteen rules of discipline. . . The Bhiksu will thus possess two hundred and sixty-five precepts. Some other masters say that the Upasaka takes up Sramanera precepts, but not by abandoning the five Upasaka precepts and taking up the five Sramanera precepts: he thus possesses ten precepts. . . If a person possesses at one and the same time two sets of precepts, or three sets of precepts (Upasaka, Sramanera, Bhiksu), why is he called according to the latter name,--Bhiksu,andnotUpasaka? . . .
66. The Tibetan and Paramartha say: "If it were otherwise, he who abandons the Bhiksu precepts would not be an Upasaka. " Hsiian-tsang:". . . Upasaka, etc" Saeki says that a Bhiksu who renounces the Bhiksu precepts becomes a Sramanera; likewise, a Sramanera becomes an Upasaka.
67. Divya, 160: Rambhakadrdmika Rddhilamdtd upasaka framanoddefokdCundah iramanoddeU Utpalavarnd bhiksuni. . .
Anguttara, ii. 78: bhikkhusu bhikkhunisu updsakesu updsikesu antamaso drdmikasamanud- desesu.
Prdtimoksa of the Sarvastivadins, v. 57 (JAs. 1914, p. 515).
The Vydkhya reproduces below iv. 30d the formula pronounced by the iramanoddeia, the liturgical name of the Sramanera.
68. See Mahdvyutpatti, 268, where the sixth virati is formulated: gandhamMyavilepannavarnaka- dhdranavhrati.
69. The Vibhdsd (TD 27, p. 229c29-230b3) gives ten explanations for the word fib: cold or cooling; calm sleep, for he who observes ftta obtains calm sleep, and always has good dreams; repeated exercise (abhydsa), by reason of the incessant practice of the good dharmas; absorption (samddhi); ornament (compare Sumangalavildsini, p. 55); stage or pond, according to the stanza: "In the pure stage of the Law of the Buddha, morality is the pond, and the Aryans wash themselves of all defilements and arrive to the other shore of the qualities. " &Ua defined iv. 122.
70. The avyfiapti which constitutes the Prdtimoksa samvara results from a vijfiapti. The avijnapti arisen from a Dhyana and pure avijfiapti arise from the mind in a state of absorption, from an impure mind of the sphere of the Dhyanas, or from a pure mind
71. It is a cause of action,because the restraint (samvarastha), with a view to guarding the restraint (parbaksandrtham), accomplishes actions (kftya) consisting of bodily and vocal actions. It is an
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effect of action, because--in the case of the avijtiapti of the Pratimoksa--it is the result of a vijfiapti; andbecause--intheaiseoftheai^^*# arisenfromana ^ --itistheresultofavolition (cetana) arisen from absorption.
72. According to this etymology, we have pratimoksa, but there is a svdrthe vrddhividhdna, as in vaikrtam ~ vikrtam, and vaiiasam = vHasam (Vydkhya).
On the meaning of pratimoksa, see Kern, Manual, p. 74 (something serving as a spiritual cuirass); Oldenberg, Bouddha (1914), p. 419, note (Entlastung, pratimuc = loslassen, Dfaya, 94. 18, 137. 15, Manu, x. 118). Moreover pratimuc also signifies "to bind"
Indeed the idea of "obligation" or "restraint" expresses the definition of the Mahdvagga- Niddesa which also adds an etymological explanation: silarh patifphd ddicaranam sarhyamo samvaro mukharh pamukham kusaldndm dhammdnam samdpattiyd.
73. But Visuddhimagga, p. 16: pdtimokkham eva samvaro pdtimokkhasamvaro.
14. In the Abhidhamma {Atthasalini, p. 103), samdddnavirati, "abstention following upon engagement" (in opposition to sampattavirati) refers to the virati obtained through the Pratimoksa.
Samdddnafila, the morality that one obtains by undertaking an engagement, a resolution: "I shall not do either this or that" (the Pratimoksa precepts), is distinguished from dharma- tdprdtilambbikafsla, the morality acquired without engagement or vocal action: this is the discipline acquired through the fact of the possession of a Dhyana (for one only takes possession of a Dhyana by disengaging himself from the defilements of Kamadhatu, iv. 26), or by entry into the Path (pure discipline which includes the certain abstention from certain actions = the samucchedavirati of the Atthasalini, p. 103). See above note 24 and iv. 33a-b.
75. This is the samucchedavirati oi Atthasalini, p. 163; it includes akarananiyama, the impossibility of committing a transgression.
76. Andgamya (viii22c) is the stage of absorption preliminary to the First Dhyana. In this stage the ascetic obtains detachment from the defilements of Kamadhatu: he does not detach himself from these defilements in the First Dhyana, for, in order to enter the First Dhyana, he should be detached from these same defilements.
There are nine categories, strong-strong, strong-medium, strong-weak, medium-strong,. . . of the defilements of Kamadhatu: these nine categories are destroyed or abandoned by nine paths, the dnantaryamargas.
The practice of each of these mdrgas thus includes "abandoning" and, at the same time, "discipline. "
The nine vimuktimdrgas of andgamya do not include abandoning (vi. 28, 65c); the dnantaryamargas and the vimuktimdrgas of the Dhyana properly so-called and of dhydndntara (viii) have no relationship with the defilements of Kamadhatu, since they are detached from the defilements proper to the Dhyanas.
In the dnantarayamdrgas and vimuktimdrgas, the ascetic either cultivates the worldly path, and in this case the discipline is called "arisen from Dhyana"; or he cultivates the superworldly path and in this case the discipline, even though arisen from a Dhyana, or in the middle of the Dhyana, is called pure (vi. 49).
77. Samyutta, i. 73; Dhammapada, 361; Uddnavarga, villi, kayena samvaro sadhu sadhu vdcaya samvaro / manasd samvaro sadhu sadhu sabbattha samvaro. The Chinese translators translate sadhu as an exclamation, "Good! " The text of the final stanzas of the Pratimoksa (L Finot, Journal Asiatique, 1913, ii. 543) has kayena samvarah sddhuh sddhur vdcd ca samvarah; but Kumarajiva translates "What happiness! "
78. Anguttara, iii. 387: cakkhundrtyasamvarasarhvuto viharati.
79. The Vibhdsd (TD 27, p. 984c21) gives some other definitions: "According to some, indriyasamvara is mindfulness and attentive consciousness; according to others, apramdda;
? according to others, the six perpetual attitudes (satatavihdra); according to others, the non- possession of aparihdna and apart;fidna,and the possession of the Path that opposses them; and according to others, theundefiled dharmas"
On the different samvaras of the Visuddhimagga (pdtimokkha sati, tidna, khanti, viriya- samvara), see Warren's analysis JPTS 1891, p. 77 and following, and the text p. 7-11.
80. In order to prove this thesis, the Vyakhya quotes the Agama: anyatard kiia devatd bhiksum visayesv indriydni vicdrayantam avocat / bhikso bhikso vranam ma kdrsir iti / bhiksur aha / pidhdsydmidevote / devatdha / kumbhamatram bhikso vranam krtvdkathampidhdsyasi/ bhiksur aha/ smrtydpidhdsydmisamprajanyenaca.
In Anguttara, v. 347,350, the person who does not watch over his sense organs is one who na vanam paticchddetd.
81. The possessor, the possessor of the prdpti of. . . : the presence, in the complex that constitutes theself,oftheviprayuktadharmawhichistheprdpti(ii. 36). Onecanhzveprdptioi apast,present, or future dharma (v. 25).
82. Hsiian-tsang adds: 'It results from this that these persons do not possess future avijnapti: the avijfiapti which is not of absorption is not possessed in a future state. "
83. "He who is absorbed and he who is placed within the Path": this last expression presents a difficulty. If one understands dryamdrgastha in the sense of "a person in possession of the Path" {mdrgasamanvita)t one arrives at the conclusion that an Aryan, even outside of an absorption, Le. ,
in a normal state (prakrtistha)t possesses present avijnapti. Stha would thus be understood in the sense of "having mounted upon" {abhirudha)y as one says: naustha, "on a boat": thus dryamdrgastha = mdrgam abhirudhah samdpannah = the Aryan who, at the present time, meditates on the Path, a meditation which only takes place in a state of absorption.
It is simpler to follow another opinion (anyah punar. . . )according to which the Karika should be understood: "a person absorbed and one who, being in the Path, is absorbed" (samd- hitdryamdrgasthau = samdhitah samdhitdryamdrgasthas' ca).
84. Vijnapti canbe (1) samvaralaksand, for example, all the actions of a monk which conform to his discipline. The monk possesses all these actions, of the past, up to the moment when he loses his restraint (fiksdniksepanddibhih, iv. 38); (2) samvaralaksand, all the killings which have been committed by a butcher: the butcher possesses all these actions, of the past, up to the moment when he renounces this lack of restraint and takes it upon himself to kill no more; or (3) nawasamvarandjamvaralaksand, the worship of a Stupa, etc: one loses these actions, these vynaptis, when the ardour of one's faith ceases. . .
85. Hsiian-tsang adds:"Lack of restraint is a karmapatha only at the moment when it arises. "
86. But he produces (samutthdpayati) and possesses avijfiapti when he is agitated with a strong
volition (tivracetana).
87. It may be that the Prthagjana also possesses avijnapti without possessing vijnapti (Vydkhyd).
88. Tibetan: "The Prdtimoksa discipline, if another is informed of it, is also acquired in informing another. 'Paramartha, in the Karika: "through mutual information of another"; Bbdsya: "If another informs concerning this, this informs another. " Hsiian-tsang: "Information from another. One who informs another is called another. " (Thus we have:"Information from another = information from another who himself informs. ")
89. Svdma upasampadd, Mahdvastu, I p. 2; Mahdvagga, L6,28-29; Milmda, p. 76,265.
90. The Tibetan text has simply "of the Five," the Vyakhya explains: "that istAjffi&akaunamya, etc" Paramartha: "in the case of the five Bhiksus, Kaundinya, etc, at the moment when they obtained
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duhkhe dharmajUdnaksdnti (vL25d).
" The fragment published by Hoernle, Manuscript Remains, l p. 13, has paifatkdndmjffin&hisamayena upasampada.
91. According to the Tibetan: "in the case of Ajfiata"; in Mahdvagga, L6. 32, Ajfiatakaundinya is ordained by the formula: "G)me, Oh Bhiksu. . . " But Paramartha and Hsuan-tsang: "in the case of Yaias, etc"
The technical name of this ordination is ehibhiksukaydupasampadd; the person summoned by ehibhiksukd (ehibhiksukayd dbhdsita) becomes a monk. These words are addressed to a single person or to many: ehi bhikso cara hrahmacaryam. . . eta bhiksavah carata brahmacaryam; it is accompanied by the miracle that the Vyakhya describes (according to a text close to the stanza, Divya, 48, 281, 342): ehiti coktas tathdgatena tayind / muntfa/ ca kdsdyadharo babhuva . . . (Compare Mahavastu, iii. 430; Dhammapada Commentary 21-23, Fausboll, 1855, p. 167, Burlingame, i. p. 280, etc) We have ehibhiksukd in Mahavastu, i2, Avaddnasataka, i. 330, ill 13, Divya, and Kola: ehibhiksukatd in the Hoernle fragment; ehibhtkkupabbajjd in Dhammapada, 1855, p. 119; ehibhiksumvdda, Divya 616. See the formulas of Mahdvagga, i. 6. 31, Majjhima, iii. 2. Par. i. 8. 1 (Vmayapifaka, iii. p. 24). Compare Satapatha, L 1. 4. 2.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96. The officiant (vinayadkara) is thejfidptivacaka. A frontier land or a border land: pratyantikesu janapadesu. Mahdvagga, vi. 13. 11, ix. 41; Divya, 21. 18 (pratyantimesu); Mahavastu: paficavargena ganena upasampada.
97. See Minayev, Recherches, 272; Takakusu, in Hastings' ERE, vii. 320.
98. Vyakhya: Buddham iaranam gacchama ititrirvacanenopasampat. Paramartha: "By saying the Three Refuges three time," translation confirmed by vi. 30d.
In Mahdvagga, 114, the Sixteen are ordained by the formula, "Come! . . . " See the ordination of Subhadda, Dialogues, ill69-
99. Vyakhya: Samvrteriti samvarasya.
100. Vyakhya: Tena visabhagdirayena tatra samdddane'prayogdt / asarandc cetardfrayena tat
samdddanam na smarati.
101. Hsuan-tsang: "One does not undertake it as one undertakes the good [restraint]. "
102. On the upavdsa, see Wieger, Bouddhisme chmois, 1149 (Vinaya in Ten Recitations); Oldenberg, Bouddha, 2nd edition, p. 372; Rhys Davids, Buddhism, 1907, pp. 139-141; Minayeff, Recherches, p. 166. Anguttara, 1205; Suttanipata, 400.
On the upavdsa repeated or of long duration, see De Groot, Code du Mahayana, 62. The six days ofupavdsa,Watters,Yuan-Chwang,i. 304,Chavannes,Cinqcentscontes,i. 26,note2;thefourdays and their dates, Takakusu, I-tsmg, 63,188.
The half-month of the Blessed One, Mahavastu, iii. 97, is a prolonged abstinence in the manner of the Jains (see the editor's Introduction).
? 103. Paramartha and Hsiian-tsang, in theKarika and the Bhdsya, digress from the order of the Tibetan.
Smras bzlas pa yis - "murmuring after he had spoken" (? ). Paramartha = arm pa/cat vddm; Bhdsya: "immediately upon the giving [of the upavdsa], after he speaks. . . "
104. Vibhdsd (TD 27, p. 647b23): From whom should one undertake the upavdsa discipline? One obtains this discipline by taking it from the seven classes of persons (ch'i-chungt, %. : the seven "parisads" of Takakusu, Ltsing, p. 96; monk, novice, nun, probationer, female novice, layman and laywoman). Why? Persons who have not undertaken the precepts (chieh j$Q during their whole life are not worthy of being precept masters (ckkh~shfoj$$fc).
105. Paramartha: "He rejects ornaments which are not old. Why? The ornaments that one uses constantly do not produce vanity as do new ornaments. " "Habitual" should be nstyaka; nstyaka bhojana, Mahdvastu, L602, iil253, is understood as "ordinary. "
106. The restraint of the fast arises (for him) at sunrise, and the efficacy of making this restraint
arise belongs to the mind which he has formed to oblige himself to undertake the fast. The Vyakhyd says, "Sa bhuktvapi grhmyda" iti / sUryodaya eva samvara uttisfhate samdddnamyamacitta- syotthdpakatvdt/ bhuktvdgrahanamtvabhivyaktyartham. Paramarthatranslateswordforwordsa bhuktvapi grhniyat. Hsiian-tsang: " . . . if some obstacle is encountered, he nevertheless obtains complete abstinence. "
107. On the diverse readings and interpretations, uposatha, uposadha (Ldita, Mahdvastu, ill77, Avaddnakalpalatd, vL76)fposadba (Mahdvyutpatti, 2G6),posaha (Jaina), see S. Levi, Observations sur une langue precanonique du Bouddhisme, J As. 1912, ii. 501.
gso-sbyon is explained: "that which nourishes [merits], and which washes away [trans- gressions]. "
Uposadhikd, such as Mayadevi at the descent of the elephant = nvyamavati, iv. 74a-b. Posadhika, Mahdvyupatti 270. 13.
108. See the Uposathasutta (Visuddhimagga 227), Anguttara, L211.
109. Paramartha and Hsiian-tsang quote the stanza: "As it increases the good pure mind of oneself
and others, the Blessed One (Buddha Sugata) called it Pofadha. "
110. In Anguttara, iv. 388, the Uposatha is made up of nine items: one adds the meditation of
compassion.
111. Vyakhyd: Stlam parajikabhavak samghdvas'esddyabhdvah. On the expression pdrdfika (-*pdrdcika)t samghdvafesa, sarhghddisesa {=*samghdtifesa\ see S. Levi, Langue precanonique du Bouddhisme, JAs. 1912, ii. 503-506. The samghavaiesas would be the transgressions which "separate the transgressor from the rest of the community" in contrast to the pdrdpkas which "imply definitive exclusion. " RyOsaburo Sakaki (Vyutpatti, 255-256) quotes Burnouf, Kern, and
I i v i The Chinese translate seng-ts'an fg = That which destroys the Sangha. 112. Compare Anguttara iv. 248, where the order of the items differs.
113. On pispa see Harfacarita, 45. 2,123. 2,273 (F. W. Thomas).
114. Samghabhadra responds to this objection.
115. On Upasakas and the place they occupy at the side of the Sangha, Burnouf, Introduction, 279-282; Spence Hardy, Eastern Monachism; Oldenberg, Buddha 1914, p. 182,317,429; Minayev, Recherches, 296; Foucher,y4f* greco-bouddhiquedu Gandhara, ii. 86; Przyluski, Legende d'Afoka, p. 207-8.
Cullavagga, v. 20, Anguttara, iii. 366, iv. 344, important concerning the relations of the Sangha and Upasakas.
The major text is the Mahanamastttra many passages of which are discussed in the Kosa. Other relevant passages in the notes of Buddhaghosa, Sumangalavildsini, p. 235.
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relevant passages in the notes of Buddhaghosa, SumangalavUdsmi, p. 235.
The Upasaka is considered a "monk" (Anguttara, iL8), since he has the right to "give" the
upavdsa (see the Vibhdsd above note 104), since he is called to confess his transgressions (iv. 34a-b): he is a "tertiary. " But Upasaka signifies "he who worships [the ThreeJewels]" (SumangalavUdsim, p. 234), and we shall see that, for the Sautrantikas, one can be an Upasaka without taking upon himself the rules of training (fiksdpada) the observation of which makes him a perfect Upasaka (note H6. vi).
Whether a layman can obtain the "results of the religious life" (frdmanyaphala), and especially the quality of Arhat, see Kathdvatthu iv. l, Milinda, 242, 265, 348. According to one group of sources, the layman, even if he is a kdmabhogm, can enter the Path; if, even if living in the world, he upholds chastity (brahmacarm; see for example Ralston, Tibetan Tales, 197), he can obtain the result of Anagamin; but in no case does he become an Arhat [It is in this sense that one should understand Dhammapada 142; Uddna, vii. 10; Majjhima, L466,483,490; the texts do not clearly say whether a lay kdmabhogin can obtain the result of Srotaapanna and Salurdagamin. But Anguttara iii. 451 enumerates twenty layman who have obtained the quality of Arhat; see Samyutta v. 410. Milinda, like the Ko/a, believes that a layman can become an Arhat: but at the moment when he becomes an Arhat, he becomes a monk; that very day he enters the Order; if the Order does not exist, he enters an ascetic brotherhood. [Wasslilieff, p. 218, followed by Minayev, Recherches, p. 220, is mistaken on the meaning of the Tibetan source, see Ko/a, vi. 30. ] Normally, heaven is the reward for the person who, incapable of abandoning the pleasures whose inanity he understands (Theragdthd 187), and recoiling before the obligation of chastity (Suttanipdta 396, Divya, 303), contents himself with observing the Five Precepts and the upavdsa.
On the teaching given to the laity, sermons on generosity, the precepts, heaven, etc, see Majjhima, L379: CuUavagga, vi. 4, 5, Mahdvagga i. 7,5, etc; Digha i l l 13. Samyutta iv. 314; Divya, 300,617; Przyluski, Legende d'Agoka, 196, 353. Senart, Piyadasi, ii. 208. See iv. 112.
The sick or dying layman visited by the dvdsika (resident monk), etc, Anguttara iii. 261, Majjhima, iii.
57. Hsiian-tsang places iv. l2d here: "(1) The pure mind is neither initiator nor mover, because it is only produced in absorption; nor (2) a mind arisen from retribution (vipakaja), because it is produced spontaneously, without effort (anabhisamskdravddin). "
58. Hsiian-tsang: "A mover generally of the same type, but sometimes different"
59. "Teaching," anuidsani. Hsiian-tsang: "The mind of the Buddhas, in the teaching of the dharma, etc, either increases or at least does not decrease. "
60. According to Saeki, the Mahasarhghikas, etc Vibhdfd, TD 27, p. 4l0b26: The Vibhajyavadins praise the Blessed One, saying that his mind is always absorbed, because his right memory and knowledge are firm; they say that the Buddha is never sluggish {middha), because he is free from obstacles (dvaranas).
61. Anguttara, iii. 346, Theragdthd, 696-697: gaccham samdhito ndgofhito ndgo samdhito / sayam samdhitondgonisinnopisamdhito/ sabbatthasamvutondgoesandgassasampadd/TheSanskrit has: caran samdhito.
The Vydkhyd establishes that, in the Sutra, the Buddha Bhagavat receives the name of Naga: Tathagata Uddyin sadevake loke. . . ago na karoti kdyena vdcd manasd tasmdn naga ity ucyate.
62. A ? iksam? n? is a "probationer. " According to one opinion which Takakusu (I-tsmg, p. 38; 97) auotes, a Siksamana is a woman who undertakes the precepts with a view to becoming a bramanerika; she is included (in the Pali list) among the Sramanerikas. But as we shall see, the Siksamana discipline is identical to the discipline of the Sramanerika. But the Siksamana is a candidate for the state of Bhiksunl; see iv. 26c-d and CuUavagga, x. 1. 4 {Vinaya Texts, I p. 296).
Yogacarins: Why did the Blessed One, with respect to the Bhiksu precepts, establish two precepts, that of Bhiksu and that of the Sramanera, whereas he established three sets of precepts with respect to the Bhiksuni precepts, that of Bhiksunl, Siksamana; and ? i? manerika? Because women have many defilements: thus they progressively take up the Bhiksuni precepts. If a woman
? shows joy and faithfulness to a small number of the Sramanerika precepts, one should give her the Siksamana precepts, one should not precipitously give her the full number of precepts; rather, she should cultivate two years during which. . .
The Ta-chib-tu lun, TD 25, p. I6lc4. The Sramanera, the possessor of the ten precepts, is called to undertake the full number of precepts. Why is there a Siksamana in the Bhiksunidharma? In the time of the Buddha, the wife of a merchant, pregnant without her knowing it, left the householder's
life and received all the precepts. . . It was established that women cultivate the precepts for two years, undertaking six dharmas, and then they could undertake the full number of precepts.
According to the VtnayamMfkdsUtra (8. 25) the discipline of the Bhiksu contains two hundred andfiftydharmas;thatoftheBhiksuni,fivehundreddharmas. AccordingtotheTa-chih-tulun,TD 25, p. 161c4, the Bhiksuni undertakes five hundred precepts; if one were to detail them, then there would be eighty thousand precepts; the Bhiksu undertakes two hundred and fifty precepts; if one were to detail them, then there would be eighty thousand precepts.
63. The causes that determine the loss of restraint are enumerated iv. 38.
64. The Vydkhya gives an example: the monk who renounces food "at the wrong time" is less exposed to committing killing than a layman.
65. Vibhdsd, TD 27, p. 646cl0: He who undertakes a later discipline does not abandon the earlier discipline. The Upasaka who undertakes the Sramanera precepts does not abandon the five precepts of the Upasaka; he takes up the precepts of the Sramanera; he thus possesses at one and the same time fifteen rules of discipline. . . The Bhiksu will thus possess two hundred and sixty-five precepts. Some other masters say that the Upasaka takes up Sramanera precepts, but not by abandoning the five Upasaka precepts and taking up the five Sramanera precepts: he thus possesses ten precepts. . . If a person possesses at one and the same time two sets of precepts, or three sets of precepts (Upasaka, Sramanera, Bhiksu), why is he called according to the latter name,--Bhiksu,andnotUpasaka? . . .
66. The Tibetan and Paramartha say: "If it were otherwise, he who abandons the Bhiksu precepts would not be an Upasaka. " Hsiian-tsang:". . . Upasaka, etc" Saeki says that a Bhiksu who renounces the Bhiksu precepts becomes a Sramanera; likewise, a Sramanera becomes an Upasaka.
67. Divya, 160: Rambhakadrdmika Rddhilamdtd upasaka framanoddefokdCundah iramanoddeU Utpalavarnd bhiksuni. . .
Anguttara, ii. 78: bhikkhusu bhikkhunisu updsakesu updsikesu antamaso drdmikasamanud- desesu.
Prdtimoksa of the Sarvastivadins, v. 57 (JAs. 1914, p. 515).
The Vydkhya reproduces below iv. 30d the formula pronounced by the iramanoddeia, the liturgical name of the Sramanera.
68. See Mahdvyutpatti, 268, where the sixth virati is formulated: gandhamMyavilepannavarnaka- dhdranavhrati.
69. The Vibhdsd (TD 27, p. 229c29-230b3) gives ten explanations for the word fib: cold or cooling; calm sleep, for he who observes ftta obtains calm sleep, and always has good dreams; repeated exercise (abhydsa), by reason of the incessant practice of the good dharmas; absorption (samddhi); ornament (compare Sumangalavildsini, p. 55); stage or pond, according to the stanza: "In the pure stage of the Law of the Buddha, morality is the pond, and the Aryans wash themselves of all defilements and arrive to the other shore of the qualities. " &Ua defined iv. 122.
70. The avyfiapti which constitutes the Prdtimoksa samvara results from a vijfiapti. The avijnapti arisen from a Dhyana and pure avijfiapti arise from the mind in a state of absorption, from an impure mind of the sphere of the Dhyanas, or from a pure mind
71. It is a cause of action,because the restraint (samvarastha), with a view to guarding the restraint (parbaksandrtham), accomplishes actions (kftya) consisting of bodily and vocal actions. It is an
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effect of action, because--in the case of the avijtiapti of the Pratimoksa--it is the result of a vijfiapti; andbecause--intheaiseoftheai^^*# arisenfromana ^ --itistheresultofavolition (cetana) arisen from absorption.
72. According to this etymology, we have pratimoksa, but there is a svdrthe vrddhividhdna, as in vaikrtam ~ vikrtam, and vaiiasam = vHasam (Vydkhya).
On the meaning of pratimoksa, see Kern, Manual, p. 74 (something serving as a spiritual cuirass); Oldenberg, Bouddha (1914), p. 419, note (Entlastung, pratimuc = loslassen, Dfaya, 94. 18, 137. 15, Manu, x. 118). Moreover pratimuc also signifies "to bind"
Indeed the idea of "obligation" or "restraint" expresses the definition of the Mahdvagga- Niddesa which also adds an etymological explanation: silarh patifphd ddicaranam sarhyamo samvaro mukharh pamukham kusaldndm dhammdnam samdpattiyd.
73. But Visuddhimagga, p. 16: pdtimokkham eva samvaro pdtimokkhasamvaro.
14. In the Abhidhamma {Atthasalini, p. 103), samdddnavirati, "abstention following upon engagement" (in opposition to sampattavirati) refers to the virati obtained through the Pratimoksa.
Samdddnafila, the morality that one obtains by undertaking an engagement, a resolution: "I shall not do either this or that" (the Pratimoksa precepts), is distinguished from dharma- tdprdtilambbikafsla, the morality acquired without engagement or vocal action: this is the discipline acquired through the fact of the possession of a Dhyana (for one only takes possession of a Dhyana by disengaging himself from the defilements of Kamadhatu, iv. 26), or by entry into the Path (pure discipline which includes the certain abstention from certain actions = the samucchedavirati of the Atthasalini, p. 103). See above note 24 and iv. 33a-b.
75. This is the samucchedavirati oi Atthasalini, p. 163; it includes akarananiyama, the impossibility of committing a transgression.
76. Andgamya (viii22c) is the stage of absorption preliminary to the First Dhyana. In this stage the ascetic obtains detachment from the defilements of Kamadhatu: he does not detach himself from these defilements in the First Dhyana, for, in order to enter the First Dhyana, he should be detached from these same defilements.
There are nine categories, strong-strong, strong-medium, strong-weak, medium-strong,. . . of the defilements of Kamadhatu: these nine categories are destroyed or abandoned by nine paths, the dnantaryamargas.
The practice of each of these mdrgas thus includes "abandoning" and, at the same time, "discipline. "
The nine vimuktimdrgas of andgamya do not include abandoning (vi. 28, 65c); the dnantaryamargas and the vimuktimdrgas of the Dhyana properly so-called and of dhydndntara (viii) have no relationship with the defilements of Kamadhatu, since they are detached from the defilements proper to the Dhyanas.
In the dnantarayamdrgas and vimuktimdrgas, the ascetic either cultivates the worldly path, and in this case the discipline is called "arisen from Dhyana"; or he cultivates the superworldly path and in this case the discipline, even though arisen from a Dhyana, or in the middle of the Dhyana, is called pure (vi. 49).
77. Samyutta, i. 73; Dhammapada, 361; Uddnavarga, villi, kayena samvaro sadhu sadhu vdcaya samvaro / manasd samvaro sadhu sadhu sabbattha samvaro. The Chinese translators translate sadhu as an exclamation, "Good! " The text of the final stanzas of the Pratimoksa (L Finot, Journal Asiatique, 1913, ii. 543) has kayena samvarah sddhuh sddhur vdcd ca samvarah; but Kumarajiva translates "What happiness! "
78. Anguttara, iii. 387: cakkhundrtyasamvarasarhvuto viharati.
79. The Vibhdsd (TD 27, p. 984c21) gives some other definitions: "According to some, indriyasamvara is mindfulness and attentive consciousness; according to others, apramdda;
? according to others, the six perpetual attitudes (satatavihdra); according to others, the non- possession of aparihdna and apart;fidna,and the possession of the Path that opposses them; and according to others, theundefiled dharmas"
On the different samvaras of the Visuddhimagga (pdtimokkha sati, tidna, khanti, viriya- samvara), see Warren's analysis JPTS 1891, p. 77 and following, and the text p. 7-11.
80. In order to prove this thesis, the Vyakhya quotes the Agama: anyatard kiia devatd bhiksum visayesv indriydni vicdrayantam avocat / bhikso bhikso vranam ma kdrsir iti / bhiksur aha / pidhdsydmidevote / devatdha / kumbhamatram bhikso vranam krtvdkathampidhdsyasi/ bhiksur aha/ smrtydpidhdsydmisamprajanyenaca.
In Anguttara, v. 347,350, the person who does not watch over his sense organs is one who na vanam paticchddetd.
81. The possessor, the possessor of the prdpti of. . . : the presence, in the complex that constitutes theself,oftheviprayuktadharmawhichistheprdpti(ii. 36). Onecanhzveprdptioi apast,present, or future dharma (v. 25).
82. Hsiian-tsang adds: 'It results from this that these persons do not possess future avijnapti: the avijfiapti which is not of absorption is not possessed in a future state. "
83. "He who is absorbed and he who is placed within the Path": this last expression presents a difficulty. If one understands dryamdrgastha in the sense of "a person in possession of the Path" {mdrgasamanvita)t one arrives at the conclusion that an Aryan, even outside of an absorption, Le. ,
in a normal state (prakrtistha)t possesses present avijnapti. Stha would thus be understood in the sense of "having mounted upon" {abhirudha)y as one says: naustha, "on a boat": thus dryamdrgastha = mdrgam abhirudhah samdpannah = the Aryan who, at the present time, meditates on the Path, a meditation which only takes place in a state of absorption.
It is simpler to follow another opinion (anyah punar. . . )according to which the Karika should be understood: "a person absorbed and one who, being in the Path, is absorbed" (samd- hitdryamdrgasthau = samdhitah samdhitdryamdrgasthas' ca).
84. Vijnapti canbe (1) samvaralaksand, for example, all the actions of a monk which conform to his discipline. The monk possesses all these actions, of the past, up to the moment when he loses his restraint (fiksdniksepanddibhih, iv. 38); (2) samvaralaksand, all the killings which have been committed by a butcher: the butcher possesses all these actions, of the past, up to the moment when he renounces this lack of restraint and takes it upon himself to kill no more; or (3) nawasamvarandjamvaralaksand, the worship of a Stupa, etc: one loses these actions, these vynaptis, when the ardour of one's faith ceases. . .
85. Hsiian-tsang adds:"Lack of restraint is a karmapatha only at the moment when it arises. "
86. But he produces (samutthdpayati) and possesses avijfiapti when he is agitated with a strong
volition (tivracetana).
87. It may be that the Prthagjana also possesses avijnapti without possessing vijnapti (Vydkhyd).
88. Tibetan: "The Prdtimoksa discipline, if another is informed of it, is also acquired in informing another. 'Paramartha, in the Karika: "through mutual information of another"; Bbdsya: "If another informs concerning this, this informs another. " Hsiian-tsang: "Information from another. One who informs another is called another. " (Thus we have:"Information from another = information from another who himself informs. ")
89. Svdma upasampadd, Mahdvastu, I p. 2; Mahdvagga, L6,28-29; Milmda, p. 76,265.
90. The Tibetan text has simply "of the Five," the Vyakhya explains: "that istAjffi&akaunamya, etc" Paramartha: "in the case of the five Bhiksus, Kaundinya, etc, at the moment when they obtained
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duhkhe dharmajUdnaksdnti (vL25d).
" The fragment published by Hoernle, Manuscript Remains, l p. 13, has paifatkdndmjffin&hisamayena upasampada.
91. According to the Tibetan: "in the case of Ajfiata"; in Mahdvagga, L6. 32, Ajfiatakaundinya is ordained by the formula: "G)me, Oh Bhiksu. . . " But Paramartha and Hsuan-tsang: "in the case of Yaias, etc"
The technical name of this ordination is ehibhiksukaydupasampadd; the person summoned by ehibhiksukd (ehibhiksukayd dbhdsita) becomes a monk. These words are addressed to a single person or to many: ehi bhikso cara hrahmacaryam. . . eta bhiksavah carata brahmacaryam; it is accompanied by the miracle that the Vyakhya describes (according to a text close to the stanza, Divya, 48, 281, 342): ehiti coktas tathdgatena tayind / muntfa/ ca kdsdyadharo babhuva . . . (Compare Mahavastu, iii. 430; Dhammapada Commentary 21-23, Fausboll, 1855, p. 167, Burlingame, i. p. 280, etc) We have ehibhiksukd in Mahavastu, i2, Avaddnasataka, i. 330, ill 13, Divya, and Kola: ehibhiksukatd in the Hoernle fragment; ehibhtkkupabbajjd in Dhammapada, 1855, p. 119; ehibhiksumvdda, Divya 616. See the formulas of Mahdvagga, i. 6. 31, Majjhima, iii. 2. Par. i. 8. 1 (Vmayapifaka, iii. p. 24). Compare Satapatha, L 1. 4. 2.
92. All of the images that Kiiyapa saluted broke into pieces; he came dose to the Blessed One and did not salute him, fearing that the body of the Blessd One would perish (mdsya rupavinds'o bhud itt). Knowing his intention, the Blessed One said: "Salute the Tathagata! " KaSyapa saluted, and seeing that the body of the Blessed One was not harmed, he said: ayam me idstd, "He is my master. " By this, he was ordained. Compare Mahavastu, iii. 51,446; SMrdlamkdra, trans. Huber, p. 161.
93. Prafndrddbanena: the Blessed One was satisfied (drddhita) by the answers (prafnavisarjanena). . . In the Hoernle fragment we should read: [soddjymaff prafnavydkaranena upasampada.
94. Gurudharmdbhyupagamena, CuUavagga, %. , Anguttara, iv. 76, Bkiksunikarmavacana {Bulletin of the School of Oriental Studies, 1920).
95. She was locked in the harem and sent a messenger to the Buddha in order to obtain the pravrajya. On Dhammadinna, see Majjhima, 1299 and Thertgdthd, 12, where the story is very different.
96. The officiant (vinayadkara) is thejfidptivacaka. A frontier land or a border land: pratyantikesu janapadesu. Mahdvagga, vi. 13. 11, ix. 41; Divya, 21. 18 (pratyantimesu); Mahavastu: paficavargena ganena upasampada.
97. See Minayev, Recherches, 272; Takakusu, in Hastings' ERE, vii. 320.
98. Vyakhya: Buddham iaranam gacchama ititrirvacanenopasampat. Paramartha: "By saying the Three Refuges three time," translation confirmed by vi. 30d.
In Mahdvagga, 114, the Sixteen are ordained by the formula, "Come! . . . " See the ordination of Subhadda, Dialogues, ill69-
99. Vyakhya: Samvrteriti samvarasya.
100. Vyakhya: Tena visabhagdirayena tatra samdddane'prayogdt / asarandc cetardfrayena tat
samdddanam na smarati.
101. Hsuan-tsang: "One does not undertake it as one undertakes the good [restraint]. "
102. On the upavdsa, see Wieger, Bouddhisme chmois, 1149 (Vinaya in Ten Recitations); Oldenberg, Bouddha, 2nd edition, p. 372; Rhys Davids, Buddhism, 1907, pp. 139-141; Minayeff, Recherches, p. 166. Anguttara, 1205; Suttanipata, 400.
On the upavdsa repeated or of long duration, see De Groot, Code du Mahayana, 62. The six days ofupavdsa,Watters,Yuan-Chwang,i. 304,Chavannes,Cinqcentscontes,i. 26,note2;thefourdays and their dates, Takakusu, I-tsmg, 63,188.
The half-month of the Blessed One, Mahavastu, iii. 97, is a prolonged abstinence in the manner of the Jains (see the editor's Introduction).
? 103. Paramartha and Hsiian-tsang, in theKarika and the Bhdsya, digress from the order of the Tibetan.
Smras bzlas pa yis - "murmuring after he had spoken" (? ). Paramartha = arm pa/cat vddm; Bhdsya: "immediately upon the giving [of the upavdsa], after he speaks. . . "
104. Vibhdsd (TD 27, p. 647b23): From whom should one undertake the upavdsa discipline? One obtains this discipline by taking it from the seven classes of persons (ch'i-chungt, %. : the seven "parisads" of Takakusu, Ltsing, p. 96; monk, novice, nun, probationer, female novice, layman and laywoman). Why? Persons who have not undertaken the precepts (chieh j$Q during their whole life are not worthy of being precept masters (ckkh~shfoj$$fc).
105. Paramartha: "He rejects ornaments which are not old. Why? The ornaments that one uses constantly do not produce vanity as do new ornaments. " "Habitual" should be nstyaka; nstyaka bhojana, Mahdvastu, L602, iil253, is understood as "ordinary. "
106. The restraint of the fast arises (for him) at sunrise, and the efficacy of making this restraint
arise belongs to the mind which he has formed to oblige himself to undertake the fast. The Vyakhyd says, "Sa bhuktvapi grhmyda" iti / sUryodaya eva samvara uttisfhate samdddnamyamacitta- syotthdpakatvdt/ bhuktvdgrahanamtvabhivyaktyartham. Paramarthatranslateswordforwordsa bhuktvapi grhniyat. Hsiian-tsang: " . . . if some obstacle is encountered, he nevertheless obtains complete abstinence. "
107. On the diverse readings and interpretations, uposatha, uposadha (Ldita, Mahdvastu, ill77, Avaddnakalpalatd, vL76)fposadba (Mahdvyutpatti, 2G6),posaha (Jaina), see S. Levi, Observations sur une langue precanonique du Bouddhisme, J As. 1912, ii. 501.
gso-sbyon is explained: "that which nourishes [merits], and which washes away [trans- gressions]. "
Uposadhikd, such as Mayadevi at the descent of the elephant = nvyamavati, iv. 74a-b. Posadhika, Mahdvyupatti 270. 13.
108. See the Uposathasutta (Visuddhimagga 227), Anguttara, L211.
109. Paramartha and Hsiian-tsang quote the stanza: "As it increases the good pure mind of oneself
and others, the Blessed One (Buddha Sugata) called it Pofadha. "
110. In Anguttara, iv. 388, the Uposatha is made up of nine items: one adds the meditation of
compassion.
111. Vyakhyd: Stlam parajikabhavak samghdvas'esddyabhdvah. On the expression pdrdfika (-*pdrdcika)t samghdvafesa, sarhghddisesa {=*samghdtifesa\ see S. Levi, Langue precanonique du Bouddhisme, JAs. 1912, ii. 503-506. The samghavaiesas would be the transgressions which "separate the transgressor from the rest of the community" in contrast to the pdrdpkas which "imply definitive exclusion. " RyOsaburo Sakaki (Vyutpatti, 255-256) quotes Burnouf, Kern, and
I i v i The Chinese translate seng-ts'an fg = That which destroys the Sangha. 112. Compare Anguttara iv. 248, where the order of the items differs.
113. On pispa see Harfacarita, 45. 2,123. 2,273 (F. W. Thomas).
114. Samghabhadra responds to this objection.
115. On Upasakas and the place they occupy at the side of the Sangha, Burnouf, Introduction, 279-282; Spence Hardy, Eastern Monachism; Oldenberg, Buddha 1914, p. 182,317,429; Minayev, Recherches, 296; Foucher,y4f* greco-bouddhiquedu Gandhara, ii. 86; Przyluski, Legende d'Afoka, p. 207-8.
Cullavagga, v. 20, Anguttara, iii. 366, iv. 344, important concerning the relations of the Sangha and Upasakas.
The major text is the Mahanamastttra many passages of which are discussed in the Kosa. Other relevant passages in the notes of Buddhaghosa, Sumangalavildsini, p. 235.
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relevant passages in the notes of Buddhaghosa, SumangalavUdsmi, p. 235.
The Upasaka is considered a "monk" (Anguttara, iL8), since he has the right to "give" the
upavdsa (see the Vibhdsd above note 104), since he is called to confess his transgressions (iv. 34a-b): he is a "tertiary. " But Upasaka signifies "he who worships [the ThreeJewels]" (SumangalavUdsim, p. 234), and we shall see that, for the Sautrantikas, one can be an Upasaka without taking upon himself the rules of training (fiksdpada) the observation of which makes him a perfect Upasaka (note H6. vi).
Whether a layman can obtain the "results of the religious life" (frdmanyaphala), and especially the quality of Arhat, see Kathdvatthu iv. l, Milinda, 242, 265, 348. According to one group of sources, the layman, even if he is a kdmabhogm, can enter the Path; if, even if living in the world, he upholds chastity (brahmacarm; see for example Ralston, Tibetan Tales, 197), he can obtain the result of Anagamin; but in no case does he become an Arhat [It is in this sense that one should understand Dhammapada 142; Uddna, vii. 10; Majjhima, L466,483,490; the texts do not clearly say whether a lay kdmabhogin can obtain the result of Srotaapanna and Salurdagamin. But Anguttara iii. 451 enumerates twenty layman who have obtained the quality of Arhat; see Samyutta v. 410. Milinda, like the Ko/a, believes that a layman can become an Arhat: but at the moment when he becomes an Arhat, he becomes a monk; that very day he enters the Order; if the Order does not exist, he enters an ascetic brotherhood. [Wasslilieff, p. 218, followed by Minayev, Recherches, p. 220, is mistaken on the meaning of the Tibetan source, see Ko/a, vi. 30. ] Normally, heaven is the reward for the person who, incapable of abandoning the pleasures whose inanity he understands (Theragdthd 187), and recoiling before the obligation of chastity (Suttanipdta 396, Divya, 303), contents himself with observing the Five Precepts and the upavdsa.
On the teaching given to the laity, sermons on generosity, the precepts, heaven, etc, see Majjhima, L379: CuUavagga, vi. 4, 5, Mahdvagga i. 7,5, etc; Digha i l l 13. Samyutta iv. 314; Divya, 300,617; Przyluski, Legende d'Agoka, 196, 353. Senart, Piyadasi, ii. 208. See iv. 112.
The sick or dying layman visited by the dvdsika (resident monk), etc, Anguttara iii. 261, Majjhima, iii.
