690cl5, mentions the opinion that the animals which live among humans are not beings, sattvas: they
resemble
animals, give milk, etc.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
synonym oijard in Visuddhimagga 449 (Rhys Davids-Stede).
398. This second explanation has passed to MahesVara in the Amarakosa: na vidyate vicih sukham yatraWe have two Tibetan equivalents mthsams-med = "without interval" [Eitel understands that the damned die there and are reborn there incessantly] and mnar-med = "without tortures", as a
euphemism, says Wenzel, JPTS, 1886, 23; but mnar-med - "without pleasure. " 399. ity eke astau nirayd dkhydtd duratikramdh /
dkirnd raudrakarrnabhih pratyekam sodaiotsadah //_
1 bl
catuhskandhas '*'caturdvdrdvibhaktabhdga/o mitaf> / c dl
ayahprdkdraparyantd ayasa pratikubjitak // tesdm ayomayi bhumir jvaUtd tejasdyutd /
[anekayojanalatairjvdldbhis tisphati] sphufdh
Dirgha, TD1, p. 127a4, Ekottara, TD 2, p. 747cl2, Samyukta, TD 2, p. 341a25. 1 have quoted in
extenso in Cosmologie bouddhique the parallel passages: 1. Anguttara, 1141, Majjhima, iii. 182, Petavatthu, 21. 65, Kathdvatthu, xx. 3; ZJdtaka, v. 266; 3. Mahdvastu, i. 9 and iii. 454; 4. Lokaprajndpti (Mdo, 89b and 104b, Sutra and glosses).
a. Reading given in the Vydkhyd: catuhskandhditi catuhprdkdra ityarthah / catuhsamnivefdity apare.
Elsewhere catuhkarndh (Mahdvastu), catukkannd (Jdtaka).
Elsewhere caturbhdgdh according to the version cha bzhi (Lokaprajndpti), with the commentary: four parts, east, south, etc. This is the version of Senart: "They are in four parts; they have four doors . . . "; this is the interpretation of the Chinese translators: "four faces and four
e
//
? doors".
Version of the Bhdsya rtsig pa = wall, masonry.
b. Reading of all the sources. Senart: "They are isolated and limited, each having a definite
place. " I translate the commentary of the Lokaprajndpti.
c Ayahprdkdrapariksiptd ity arthah (Vydkhyd).
d. Ayasoparistdcchaditah/ ayasdpithitadvdrdityapare(Vydkhyd). Semrt:"havingacanopyof
fire. "
e. Sphutditi vydptdh (Vydkhyd).
Dpag thsad brgyaphrag du maryah /melee rnams ni mched par gnas (Lokaprajndpti); dpag
thsad brgya phrag du mar ni / me Ice dag gis khyab par gnas (Version of the Bhdsya). According to the commentary on the Lokaprajndpti, this refers to Avici, which gives the
reading:. . . tisthati sphutpah.
In the Pali editions, this refers to the ground: samantd yojanasatam phutd (var. pharitvd)
tipphati sabbadd.
J. Przyluski discovered in Divya, p. 375, a fragment of the Bdlapanditasutra, where there is
described "the ground formed of burning fire, having a hot smell, forming only a single flame" (Burnouf, Introduction, 366) which is the floor of our hells.
400. On the development of hellish cosmology, see Przyluski, Ugende d'Apka, 130; see also Feer, Fragments du Kandjour, 518, Hastings' Encyclopedia of Religion and Ethics, iv. 113 (Bibliography). In the Devadutasutta (Ahguttara, L138, Majjhima, iii. 178) the great hell (mahdniraya) has four
gates which lead into four secondary hells, Guthaniraya, Kukkulaniraya, Simbalivana, Asipat- travana; all this is surrounded by the river Kharodaka which is, at least once, identified with the Vaitarani (Jdtaka, vi. 250, quoted in Przyluski, Afoka, 132).
In the thirtieth Sutra of the Dirgha, there are sixteen utsodas, which are placed between the two Cakravddas; the same in the Kundlasutra (Przyluski, Afoka, 135,136).
According to Vasubandhu, there are sixteen utsadas, counting the River (Vaitarani) as an utsada, and by making one utsada out of the forests, etc
In Jdtaka, i. 174: attha pana mahdniraye sodasa ussadaniraye; ibid ii. 3, there is a village pdkaraparikkhitta catudvdra nagara which is an ussadaniraya, a place where many of the damned suffer.
401. The kukitla is the kukkula of the Mahdvastu, L44 = iii. 455; Paramartha: "Burning ashes. " Compare Siksdsamuccaya: pddah praviliyate / utksiptah punah sambhavati. TD 32, number 1644 describes a journey to Kukula.
402. Kunapa (Mahdvastu, ibid) corresponds to the guthaniraya of the Devadutasutta which is related to the guthak&pa of Samyutta, ii. 259, Petavatthu, 64. The animals with sharp mouths {nyatkuld nama prdni, Mahdvyutpatti, 215. 20 or nyahkutd, "torso") are the s&cimukha pana; compare Samyutta, ii. 258; Saddharmasmrti in Siksdsamuccaya, 69-76.
403. The ksuramdrga is absent in the Mahdvastu; it is described in Kdrantfavygha, 38. 404. In Devaduta, the asipattravana follows simbalivana. Compare Mahdvyutpatti, 215.
405. The simbalivana of the Devaduta; its thorns have eight fingers in the Dvdvim/atyavaddna (ed. R Turner).
406. On the Vaitarani (= kharodaka nadt)^ Levi, Rdmdyana, 152, Hopkins, Sacred Rivers, 222. The rab-med "Without a ford" of the friendly letter, JPTS. , 1886, 21.
407. Paramartha,yuan^-* garden; Hstian-tsang, ts'eng i? " = additions, excrescences.
Senart, Mahdvastu, i. 372; Sp. Hardy, Manual, 27 (osupat);
Siksdsamuccaya, 56. 6,248. 5.
Vydkhyd: adhikaydtandsthdnaPvdd utsaddh / narakesu . . . / narakdvarodhdd Urdhvam
kukulddise sidanty atas ta utsada ity aparah.
Ut signifies adhika or urdhva.
Vibhdsd, TD 27, p. 866b4 explains why the annexes to hell are called utsada; three reasons
according to P'u-kuang (p. 187a3), two according to Fa-pao (p. 6l6al5): because its suffering is very
Footnotes 533
? 534 Chapter Three
strong, quite varied, supplementary. Sojourn in the utsadas lasts 10,000 years; it is indefinite or infinite in the hells properly so-called (Majjhima, i. 335).
In Petavatthu, p. 46, there is a sattussada niraya (mentioned by Rhys Davids-Stede) which is explained, in Digka, i. 87, as "full of beings. "
408. Beal, Catena, 65, says that the damned pass from Avici to the cold hells, and from there to the dark hells, etc
409. Vibhdsd, TD 27, p. 866bl2. This is the controversy of Kathavatthi, xx. 3. The Andhakas deny the existence of beings called nirayapdla basing themselves on a text (not identified): "This is not Vessabhu, nor the king of the Petas . . . it is their own actions which torment the damned. " Vasubandhu, in the Vijfiaptimdtravims'aka, stanza 4 (translated in Muse'on, 1912, 53-90; the Tibetan, edited and translated by S. Levi, 1926), demonstrates the non-existence of the guardians of the hells, of the dogs, of the crows, of the walls of steel, etc Saeki quotes a commentary of the Vim/oka: "Or rather it is believed that the guardians of the hells are real beings: an opinion of the Mahasamghikas and of the Sammitiyas; or rather it is believed that they are not real beings, but certain kinds of bhuta and bhautika created through action: opinion of the Sarvastivadins etc; or rather it is believed that, even though they are not beings, yet, being produced by the vdsand (the trace of actions and thoughts), they are not simple modifications of the mind: opinion of the Sautrantikas. "
Compare the women created by action, Siksdsamuccaya, 69-76.
410. VwartanwdyuvatM this same way, at creation, the winds move (cesfante) in order to create the receptacle world The self-styled "guardians of the hells" are only bhuta and bhautika, asattvdkhya, "non-living beings," 110b.
411. Dhdrmasubhuti has been quoted above, iiil3a. We have here a iloka which ends: Jjdyante] yamardksasab. Perhaps an excerpt from the DaidkuSalakarmapathamrdeSa (Levi,JAs. , 1925, i. 37).
Hsiian-tsangtranslates:/*-shan-hsien^^^ Paramarthatranscribesbhubypu^othou^l. On this master, and the masters with analogous names (Subhutighosa), F. W Thomas, Album Kern, 407, and S. LeVi, Notes Indiennes, JAs. , 1925, i. 36 (Dhdrmika Subhuti, one of the names of Asvaghosa according to Taranatha).
4 1 2 . . . . krtdvadhitvat / bhutaviiesanirvrtter ^. Paramartha adds: "They do not differ from the other beings who arise in hell; how can they be guardians? "
Ndgasena, p. 67, explains why the damned in general are not destroyed by the fire.
413. J. Przyluski, Agoka, 135, observes that there are ten cold hells in the 30th Sutra of the LHrgha (placed between the Cakravddas), in Samyutta, 1152 (Peer, JAs, 1892, ii. 213), Anguttara, v. 172, Suttanipdta (Kokaliyastttta): abbuda nkabbuda, ababa, apafa, ahaha for ahaha, apapa), kumuda, sogandhika, uppala (or uppalaka), pundarika, paduma. With the eight great hot hells, eighteen hells, as in the Kundksutra (Przyluski, 136). [Feer,//*j. , 1892, ii. 220: "The names of the cold hells designate simply the number of years of punishment": see below p. 473]. Chavannes, Cinq cents contes, ii. 341: There are hundreds and thousands of Arbudas; the Nirayas are thirty-six in number. jMahdvyutpatti, 215. 1-8; Dtvyay 67, trans. Burnouf, Introduction, 201 [Burnouf mentions the identity of Mahapadma with the Pen-to-U = Pundarika of the note to the Foe-koue-ki (=Fu-kuei- chi), p. 298-99).
Or rather we distinguish the eight cold hells and the ten hot hells which are placed between the Cakravddas or Universes; these, with the numerous small hells, are the hkdntarika hells, Eitel, p. 106-107; Saeki, about this, mentions the U-shih lun \LWW& , TD 32, the Saddharmasmrtyu- pasthdna, TD 17, p. 103bl9 and the Vibhdsd, TD 27, p. 866b3.
On the hkdntarika aghdandhakdrd. . . Burnouf, Lotus, 631,832, Digha, ii. 12, Divya, 204, Sp. Hardy, legends, 110,Deussen-Geden, Upanishads, 322.
414. Vibhdsd, TD 27, p. 866al5. Here a difficult person objects: "It is said that Jambudvipa is narrower at the top, and larger at the bottom; and that the other continents present the opposite
? appearance: is this reasonable? "
415. Vibhdsa, ibidem. BelowJambudvlpa, the great hells; at the surface ofJambudvipa, the "border" (pien iSt )? hells (Compare Beal, Catena, 65) and the prdde$ika(ku JH) hells: in valleys, mountains, etc In the other dvipas the great hells are lacking because there the great crimes are not committed.
According to some, all the hells are lacking in Uttarakuru. The damned are of human form; they first speak in Aryan languages; then, crushed by their sufferings, they no longer pronounce one single intelligible word
Pradehka hells. Hsuan-tsang translatesi^2H, isolated; Paramartha, ? <<? ? ch'u 'S'JjlLa separate place (p. 2l6b5); the Tibetan ni-thse which also signifies "ephemeral" (as pradehka thought, momentary thought, Madhyamakavatdra, trans, p. 42; prddehkaydna, Siksdsamuccaya, 183. 10, Mahdvyutpatti, 59. 5). Three hells "of a day's duration", Saddharmasmrti, Levi, Rdmdyana, 53. See Rhys Davids-Stede, padesa.
Another name for this is pratyekanaraka, paccekaniraya (Comm. on the Suttanipdta and Petavatthu); such as the hells which Sarhgharaksita visits, Divya, 335, 336, Introduction, 320 ("some hells which are renewed each day" says Burnouf according to the Tibetan ni-thse, and according to the description itself). Burnouf quotes Des Hautesrayes: "hells dispersed over the surface of the earth, on the rivers and in isolated places" (which corresponds to the Vibhdsa trans, by Beal, 57, on the "solitary hells").
We recall that one of the names of the mahdniraya of Majjhima, i. 337, is paccattavedaniya.
The pratyekanaraka of the Siksdsamuccaya, 136, is an imitation of a monastery; the damned- pretas of Samyutta, ii. 254 are the "individual" damned; the same for the heros of the Maitrakanyakdvaddna.
The Bodhisattva who should go to Avici goes into a pratyekanaraka (Mahdvastu, i. 103): "a urinal hell" says Barth,/. des Savants, quoted in part, p. 23; but, ii. 350, there is fire in this type of hell).
416. Vibhdsa, TD 27, p.
690cl5, mentions the opinion that the animals which live among humans are not beings, sattvas: they resemble animals, give milk, etc. We see that the "disappearance of the animals" at the end of the world is accomplished in two steps, the animals which live with humans disappearing after the others and at the same time as humans (iii. 90a).
417. The city of Yama is 86,000yojanas, Hopkins,//! OS, xxxiii. 149. Thepetamahiddhika,Petavatthu,i. 10;Kathdvatthu,xx. 5;Avaddnasataka,46. Kosa,iii,note26 Fourth decade of the Avaddna/ataka; Saddharmasmrtyupasthdna, Chap IV (TD 17, number
721); sources of Beal, Catena, 67. Description of the Pretas who frequent men, manusyacarisnu, lotus, iii. Stede, Gespentergeschichten des Petavatthu, Leipzig, 1914.
Details on the Pretas, Ko/a, iii. 9d, 83c.
418. Paramartha and Hsiian-tsang differ. The sun is set into motion by five winds, Beal, Catena, p.
68.
419. In Visuddhimagga, 417-418 (Warren, 324; Spence Hardy, Legends, 233), the moon is 49 and
the sun 50 yojanas in width.
420. Absent in the Tibetan versioa
421. ItappearsdifficulttootherwiseunderstandtheLotsava:nimehigzhalmedkhah 'oggiphyirol ni me hi kyi dkyil 'khor . . . mnon par 'grub bo. Paramartha: sun disk lower face outer limit 0ISTFH^f TSL? ? ? The houses, vimdna, are distinct from the disk; on the dimensions of the houses, mansions, Beal, Catena, 68.
422. Taijasa cakra is explained suryakdntdtmaka, "made of the suryakdnta gem. "
423. Hsiian-tsang adds: "By how much is the augmentation? By a lava. " The lava is the thirtieth of a muhurta which is a thirtieth part of the day, or four minutes, Vibhdsa, TD 27, p. 701c9. The Masapariksd Chapter of the idrdnlakarna is omitted in the Cowell-Neil edition (see Divya
Footnotes 535
? 536 Chapter Three
Appendix).
The Lokaprajndpti indicates the maximum of a day and a night; in agreement with the
Sdrdulakarna, Divya, 642: hemantdndm dvitiye mdse rohinydm ostomydm dvadafamuhurto divaso. . . ; common figures, as we see in Thibaut, p. 26, Barnett, Antiquities of India, 196: the duration of the day is a maximum of 15 hours, a minimum of 9 hours.
This contradicts the dates of the equinox in 61c-62.
424. Vydkhyd: aparapdrive chdydpatanti vikaUmandalam darsayati / tadyathd stambhe pradi- pachdydpatantiyathdyathd stambha dsanno bhavati tatha tathd stambhah svacchdyayd chddyate / dure hi vartamdne pradipe panpumastambho drsyate / kim cid dsanne kim cit ksiyate /ydvad atydsanne stambho nastarupo vartate / tadvad etat.
Pararnartha: Consequently, the shade of the sun covers the other parts of the moon.
Hsuan-tsang: The other sides (west and east) produce a shade which covers the disk of the moon (east and west).
425. Vydkhyd: punas tiryagavandmonndmayogena adhobhagai candramandalasya ksiyate / Urdhvam vardhate cetiyogdcdrdh.
Pararnartha: Such is the manner of the progress of the sun and of the moon that sometimes one sees them complete, sometimes by half. Hsuan-tsang: The progress of the sun and the moon are not similar; one sees them as complete or partial
The phases of the moon are explained in TD 1, number 24, Beal, 69: 1. on account of its revolution, by which the hind parts are exhibited; 2. the blue-clad devas, perpetually intervening between the earth and the moon, cause the disc of the latter to be obscured; 3. because the bright rays of the sun (sixty bright rays) obscure the disc of the moon. . . the moon is so near the sun that its brightness is obscured. . .
Beal also quotes TD 32, number 1644: "The subject of the 19th Chapter is the motion of the sun and moon" (Nanjio 1297).
426. Cdturmahdrdjakdyika is explained: cdturmahdrdjdndm kdyah / tatra bhavdf cdturmahdrd- jakdyikdh = which forms part of the company of the Four Great Kings.
427. According to the Lokaprajndpti (Cosmologie, Appendix, p. 301), there, between the city of the Asuras and that of the Suras (or Thirty-three), there are "five gardens of the Thirty-three, the Udakani? rita Nagas, the Karotapanis, etc" Divya, 218, Jataka, 1204.
Parisandd, Tib. ban-rim, Pararnartha: stage (ts'eng]? t\ Hsiian-tsang: stage-series (ts'eng- chi Jf$S)- Divya, 212. 8 (the Sumeruparikhanda, incorrect reading); 217. 17, 344. 12 (Sumeru- parisandd, which differs from the dwellings of the Karotapanis, etc, and is not one of our parisandds). Mahavyutpatti, 194. 21, sumerupdrisanda, 245. 358, parisanda.
428. We do not see how the parisandds "depart" {nirgata, 'phags, ch'u |? 1 ), from out of the sideof Meru.
If we admit that the parisandds are recessed terraces, placed all around the circumference of Meru, one can then understand the theory that attributes to the summit of the mountain sides of 20y000yojanas in height, not of 8O,OOO^0y**MJ. [Above the first terrace the side is 80,000 less 32,000: diminishing then 16,8,4, there then remains a prism of 20,000 yojanas on a side. ]
Great variety in the designs which represent Meru, Alphabetum tibetanum, A13\ Beal, Catena, 75; Eitel, Handbook, 164, etc.
429. See Burnouf, 600, Divya, 218, Mahdvastu, i. 30 and 394; MorrisJFTS, 1893,21 (karoti). 430. Sadamatta is the name of one of the "particular paradises" of Maitrakanyaka.
431. Dhrtarastra in the East, Virudhaka in the South, Virupaksa in the West, and Vai? ravana in the North.
432. The gods which are the company of the Thirty-three Gods, Sakra, etc Vibhdsd, TD 27, p. 691c20, which Vasubandhu follows faithfully. Divya, 219; Mahdvastu, 131; Lokaprajndpti, foL
? 28a-48b, Cosmologie bouddhique, p. 301-306; Saddharmasmrtyupasthdna in LeVi, Rdmdyanna, 4Ar4tJ (the Chinese names of the parks do not agree with our versions of the Kofa).
433. In the Vibhasd, the first opinion is that the sides are 20,000yojanas in height; the second, that they are 24,000. Vydkhyd: How does one reconcile the theory of sides of 20,000 with the thesis that the mountains are as high as they are wide? These masters think that this thesis refers to the central section of the mountain (madhyabhdgam evdbhisamtksya evam uktam). See above note 428.
434. On Sudar/ana, Divya, 220; Commentary on the Dhammapada, 30 (p. 319 of Burlingame's Buddhist Legends. )
435. Hsiian-tsang: Its walls of gold are oneyojana and a half in height.
436. On the four parks, see Mahdvyutpatti, 196. 1-4; Divya, 194-195 (regrets of a dying god),
Mahdvastu, i. 32. The four parks of the Jainas, SBE, 45, p. 288.
437. Caturdiiam is explained: catasro di/o'syeti caturdiiam kfiydvis'esanam. Accardmg to Bhaguri,
we have the two forms dii and dsfa (Vydkhyd).
438. The subhumini of the stanza is explained: sobhand bhumaya esdm iti subhumuni
kruldsthdndni.
439. Pdrijdtaka (Divya, 219, etc) is the Pdricchattaka of the Jdtaka, L202, Atthasdlins, 298,
Visuddhimagga, 206 (opinion of the Poranas). 440. Paramartha and Hsiian-tsang, five yojanas.
441. Samyukta, TD 2, p. 205bl, Ekottara, TD 2, p. 6l3c4, Uddnavarga, vi. 14, Dhammapada, 54, Anguttara, i. 226, Jdtaka, iii. 291: na puspagandhah prativdtam eti.
442. Hsiian-tsang: "The Sutra of the MahlSasakas says . . . "
443. On the Sudharmd, see Divya, 220, Anguttara, 1226; Vibhasd, TD 27, p. 692a20: The gods come together on the eighth, the fourteenth and the fifteenth day of each fortnight; they examine the
gods and men, govern the Asuras, etc. . . The same, TD 1, number 24. Chavannes, Cinq cents contes, 126. J. Przyluski,/4x. ii. 157, on Digha, ii. 207, Mahdvastu, iii. 198.
444. The vimdnas are either immense plate-shaped, or individual, mansions, p. , iiilOlc
445. The bhaumas and dntariksavdsins (? ) of Mahdvyutpatti, 156, etc
Vasubandhu is not speaking here of the Asuras (see iii. 4) which the Lokaprajndpti discusses
(trans, in Cosmologie bouddhique); he also ignores Mara (on which Beal, Catena, 93; Chavannes, Cinq cents contes, i. 125 = the King of the ParankmitavaSavartins; Huber, Sutrdlamkdra, 110) and Maheivara (Beal, 94).
446. Pali: khidddpadosika.
447. Lokaprajndpti, Chap. VI (Cosmologie bouddhique, p. 300): "As, in Jambu, there is abrahmacarya, maithunadharma, dvandvasamdpatti, so too in the other continents and among the gods up to the Thirty-three Gods; among the Yamas, appeasement of desire (pariddha, gdun ba) for embracing. . . "
Lokaprajndpti, ibid: "As, in Jambu, the women have their month, are pregnant, give birth, so too in the other continents. Among the Caturmaharajakayikas, the infant appears on the bosom or the shoulder of the god or the goddess . . . "
448. Vydkhyd: "As long as there lasts mating, embracing, contact of the hands, smiling, looking, so long will there last mating for the gods inhabiting this earth" (Four Kings and the Thirty-three), the Yamas, etc
Vibhasd, TD 27, p. 585bl2. . . Some say that as the higher gods approach detachment from desire (vairagya), the fire of desire becomes weaker; but, in any union (maithuna), one must mate (dvandvasamdpatti) in order to appease the fire of desire.
Footnotes 537
? 538 Chapter Three
449. See above p. 391.
450. That is to say, adds Hsuan-tsang, they speak as they do in Central India, "middle in-tu *P fP ft. "
Beal, Catena, 91.
451. Samgitiparydya, TD 26, p. 386a27; Vibhdsa, TD 27, p. 870a28; Digha, iii. 218; Itivuttaka, 94.
452. Rhys Davids-Stede translate: "having power under the control of another".
In Digha, i. 216, there is a god Samtusita, King of the Tusitas, a Sunimitta, King of the
Nimmanaratis, and a Vasavatti, King of the Paranimmitavasavattis; above, Mahabrahma, King of the Brahmakayikas.
Sumangalavildsini, i. 121, Mandhatar possesses the human kamagunas, the Parinirmitas possess divine kamagunas.
453. Seeii45,p. 237.
On the sukha of the dhydnas, viii. 9.
Digha, iii. 218, differs, at any rate, in the redaction.
454. Sukha is absent there, for the sensation of dhyanantara is the sensation of indifference, equanimity, viii. 2 3; thus this is not "an arising of pleasure. " This dhyana is the retribution of a good action, it resembles sukha (sukhakalpa), thus it is "an arising of pleasure.
398. This second explanation has passed to MahesVara in the Amarakosa: na vidyate vicih sukham yatraWe have two Tibetan equivalents mthsams-med = "without interval" [Eitel understands that the damned die there and are reborn there incessantly] and mnar-med = "without tortures", as a
euphemism, says Wenzel, JPTS, 1886, 23; but mnar-med - "without pleasure. " 399. ity eke astau nirayd dkhydtd duratikramdh /
dkirnd raudrakarrnabhih pratyekam sodaiotsadah //_
1 bl
catuhskandhas '*'caturdvdrdvibhaktabhdga/o mitaf> / c dl
ayahprdkdraparyantd ayasa pratikubjitak // tesdm ayomayi bhumir jvaUtd tejasdyutd /
[anekayojanalatairjvdldbhis tisphati] sphufdh
Dirgha, TD1, p. 127a4, Ekottara, TD 2, p. 747cl2, Samyukta, TD 2, p. 341a25. 1 have quoted in
extenso in Cosmologie bouddhique the parallel passages: 1. Anguttara, 1141, Majjhima, iii. 182, Petavatthu, 21. 65, Kathdvatthu, xx. 3; ZJdtaka, v. 266; 3. Mahdvastu, i. 9 and iii. 454; 4. Lokaprajndpti (Mdo, 89b and 104b, Sutra and glosses).
a. Reading given in the Vydkhyd: catuhskandhditi catuhprdkdra ityarthah / catuhsamnivefdity apare.
Elsewhere catuhkarndh (Mahdvastu), catukkannd (Jdtaka).
Elsewhere caturbhdgdh according to the version cha bzhi (Lokaprajndpti), with the commentary: four parts, east, south, etc. This is the version of Senart: "They are in four parts; they have four doors . . . "; this is the interpretation of the Chinese translators: "four faces and four
e
//
? doors".
Version of the Bhdsya rtsig pa = wall, masonry.
b. Reading of all the sources. Senart: "They are isolated and limited, each having a definite
place. " I translate the commentary of the Lokaprajndpti.
c Ayahprdkdrapariksiptd ity arthah (Vydkhyd).
d. Ayasoparistdcchaditah/ ayasdpithitadvdrdityapare(Vydkhyd). Semrt:"havingacanopyof
fire. "
e. Sphutditi vydptdh (Vydkhyd).
Dpag thsad brgyaphrag du maryah /melee rnams ni mched par gnas (Lokaprajndpti); dpag
thsad brgya phrag du mar ni / me Ice dag gis khyab par gnas (Version of the Bhdsya). According to the commentary on the Lokaprajndpti, this refers to Avici, which gives the
reading:. . . tisthati sphutpah.
In the Pali editions, this refers to the ground: samantd yojanasatam phutd (var. pharitvd)
tipphati sabbadd.
J. Przyluski discovered in Divya, p. 375, a fragment of the Bdlapanditasutra, where there is
described "the ground formed of burning fire, having a hot smell, forming only a single flame" (Burnouf, Introduction, 366) which is the floor of our hells.
400. On the development of hellish cosmology, see Przyluski, Ugende d'Apka, 130; see also Feer, Fragments du Kandjour, 518, Hastings' Encyclopedia of Religion and Ethics, iv. 113 (Bibliography). In the Devadutasutta (Ahguttara, L138, Majjhima, iii. 178) the great hell (mahdniraya) has four
gates which lead into four secondary hells, Guthaniraya, Kukkulaniraya, Simbalivana, Asipat- travana; all this is surrounded by the river Kharodaka which is, at least once, identified with the Vaitarani (Jdtaka, vi. 250, quoted in Przyluski, Afoka, 132).
In the thirtieth Sutra of the Dirgha, there are sixteen utsodas, which are placed between the two Cakravddas; the same in the Kundlasutra (Przyluski, Afoka, 135,136).
According to Vasubandhu, there are sixteen utsadas, counting the River (Vaitarani) as an utsada, and by making one utsada out of the forests, etc
In Jdtaka, i. 174: attha pana mahdniraye sodasa ussadaniraye; ibid ii. 3, there is a village pdkaraparikkhitta catudvdra nagara which is an ussadaniraya, a place where many of the damned suffer.
401. The kukitla is the kukkula of the Mahdvastu, L44 = iii. 455; Paramartha: "Burning ashes. " Compare Siksdsamuccaya: pddah praviliyate / utksiptah punah sambhavati. TD 32, number 1644 describes a journey to Kukula.
402. Kunapa (Mahdvastu, ibid) corresponds to the guthaniraya of the Devadutasutta which is related to the guthak&pa of Samyutta, ii. 259, Petavatthu, 64. The animals with sharp mouths {nyatkuld nama prdni, Mahdvyutpatti, 215. 20 or nyahkutd, "torso") are the s&cimukha pana; compare Samyutta, ii. 258; Saddharmasmrti in Siksdsamuccaya, 69-76.
403. The ksuramdrga is absent in the Mahdvastu; it is described in Kdrantfavygha, 38. 404. In Devaduta, the asipattravana follows simbalivana. Compare Mahdvyutpatti, 215.
405. The simbalivana of the Devaduta; its thorns have eight fingers in the Dvdvim/atyavaddna (ed. R Turner).
406. On the Vaitarani (= kharodaka nadt)^ Levi, Rdmdyana, 152, Hopkins, Sacred Rivers, 222. The rab-med "Without a ford" of the friendly letter, JPTS. , 1886, 21.
407. Paramartha,yuan^-* garden; Hstian-tsang, ts'eng i? " = additions, excrescences.
Senart, Mahdvastu, i. 372; Sp. Hardy, Manual, 27 (osupat);
Siksdsamuccaya, 56. 6,248. 5.
Vydkhyd: adhikaydtandsthdnaPvdd utsaddh / narakesu . . . / narakdvarodhdd Urdhvam
kukulddise sidanty atas ta utsada ity aparah.
Ut signifies adhika or urdhva.
Vibhdsd, TD 27, p. 866b4 explains why the annexes to hell are called utsada; three reasons
according to P'u-kuang (p. 187a3), two according to Fa-pao (p. 6l6al5): because its suffering is very
Footnotes 533
? 534 Chapter Three
strong, quite varied, supplementary. Sojourn in the utsadas lasts 10,000 years; it is indefinite or infinite in the hells properly so-called (Majjhima, i. 335).
In Petavatthu, p. 46, there is a sattussada niraya (mentioned by Rhys Davids-Stede) which is explained, in Digka, i. 87, as "full of beings. "
408. Beal, Catena, 65, says that the damned pass from Avici to the cold hells, and from there to the dark hells, etc
409. Vibhdsd, TD 27, p. 866bl2. This is the controversy of Kathavatthi, xx. 3. The Andhakas deny the existence of beings called nirayapdla basing themselves on a text (not identified): "This is not Vessabhu, nor the king of the Petas . . . it is their own actions which torment the damned. " Vasubandhu, in the Vijfiaptimdtravims'aka, stanza 4 (translated in Muse'on, 1912, 53-90; the Tibetan, edited and translated by S. Levi, 1926), demonstrates the non-existence of the guardians of the hells, of the dogs, of the crows, of the walls of steel, etc Saeki quotes a commentary of the Vim/oka: "Or rather it is believed that the guardians of the hells are real beings: an opinion of the Mahasamghikas and of the Sammitiyas; or rather it is believed that they are not real beings, but certain kinds of bhuta and bhautika created through action: opinion of the Sarvastivadins etc; or rather it is believed that, even though they are not beings, yet, being produced by the vdsand (the trace of actions and thoughts), they are not simple modifications of the mind: opinion of the Sautrantikas. "
Compare the women created by action, Siksdsamuccaya, 69-76.
410. VwartanwdyuvatM this same way, at creation, the winds move (cesfante) in order to create the receptacle world The self-styled "guardians of the hells" are only bhuta and bhautika, asattvdkhya, "non-living beings," 110b.
411. Dhdrmasubhuti has been quoted above, iiil3a. We have here a iloka which ends: Jjdyante] yamardksasab. Perhaps an excerpt from the DaidkuSalakarmapathamrdeSa (Levi,JAs. , 1925, i. 37).
Hsiian-tsangtranslates:/*-shan-hsien^^^ Paramarthatranscribesbhubypu^othou^l. On this master, and the masters with analogous names (Subhutighosa), F. W Thomas, Album Kern, 407, and S. LeVi, Notes Indiennes, JAs. , 1925, i. 36 (Dhdrmika Subhuti, one of the names of Asvaghosa according to Taranatha).
4 1 2 . . . . krtdvadhitvat / bhutaviiesanirvrtter ^. Paramartha adds: "They do not differ from the other beings who arise in hell; how can they be guardians? "
Ndgasena, p. 67, explains why the damned in general are not destroyed by the fire.
413. J. Przyluski, Agoka, 135, observes that there are ten cold hells in the 30th Sutra of the LHrgha (placed between the Cakravddas), in Samyutta, 1152 (Peer, JAs, 1892, ii. 213), Anguttara, v. 172, Suttanipdta (Kokaliyastttta): abbuda nkabbuda, ababa, apafa, ahaha for ahaha, apapa), kumuda, sogandhika, uppala (or uppalaka), pundarika, paduma. With the eight great hot hells, eighteen hells, as in the Kundksutra (Przyluski, 136). [Feer,//*j. , 1892, ii. 220: "The names of the cold hells designate simply the number of years of punishment": see below p. 473]. Chavannes, Cinq cents contes, ii. 341: There are hundreds and thousands of Arbudas; the Nirayas are thirty-six in number. jMahdvyutpatti, 215. 1-8; Dtvyay 67, trans. Burnouf, Introduction, 201 [Burnouf mentions the identity of Mahapadma with the Pen-to-U = Pundarika of the note to the Foe-koue-ki (=Fu-kuei- chi), p. 298-99).
Or rather we distinguish the eight cold hells and the ten hot hells which are placed between the Cakravddas or Universes; these, with the numerous small hells, are the hkdntarika hells, Eitel, p. 106-107; Saeki, about this, mentions the U-shih lun \LWW& , TD 32, the Saddharmasmrtyu- pasthdna, TD 17, p. 103bl9 and the Vibhdsd, TD 27, p. 866b3.
On the hkdntarika aghdandhakdrd. . . Burnouf, Lotus, 631,832, Digha, ii. 12, Divya, 204, Sp. Hardy, legends, 110,Deussen-Geden, Upanishads, 322.
414. Vibhdsd, TD 27, p. 866al5. Here a difficult person objects: "It is said that Jambudvipa is narrower at the top, and larger at the bottom; and that the other continents present the opposite
? appearance: is this reasonable? "
415. Vibhdsa, ibidem. BelowJambudvlpa, the great hells; at the surface ofJambudvipa, the "border" (pien iSt )? hells (Compare Beal, Catena, 65) and the prdde$ika(ku JH) hells: in valleys, mountains, etc In the other dvipas the great hells are lacking because there the great crimes are not committed.
According to some, all the hells are lacking in Uttarakuru. The damned are of human form; they first speak in Aryan languages; then, crushed by their sufferings, they no longer pronounce one single intelligible word
Pradehka hells. Hsuan-tsang translatesi^2H, isolated; Paramartha, ? <<? ? ch'u 'S'JjlLa separate place (p. 2l6b5); the Tibetan ni-thse which also signifies "ephemeral" (as pradehka thought, momentary thought, Madhyamakavatdra, trans, p. 42; prddehkaydna, Siksdsamuccaya, 183. 10, Mahdvyutpatti, 59. 5). Three hells "of a day's duration", Saddharmasmrti, Levi, Rdmdyana, 53. See Rhys Davids-Stede, padesa.
Another name for this is pratyekanaraka, paccekaniraya (Comm. on the Suttanipdta and Petavatthu); such as the hells which Sarhgharaksita visits, Divya, 335, 336, Introduction, 320 ("some hells which are renewed each day" says Burnouf according to the Tibetan ni-thse, and according to the description itself). Burnouf quotes Des Hautesrayes: "hells dispersed over the surface of the earth, on the rivers and in isolated places" (which corresponds to the Vibhdsa trans, by Beal, 57, on the "solitary hells").
We recall that one of the names of the mahdniraya of Majjhima, i. 337, is paccattavedaniya.
The pratyekanaraka of the Siksdsamuccaya, 136, is an imitation of a monastery; the damned- pretas of Samyutta, ii. 254 are the "individual" damned; the same for the heros of the Maitrakanyakdvaddna.
The Bodhisattva who should go to Avici goes into a pratyekanaraka (Mahdvastu, i. 103): "a urinal hell" says Barth,/. des Savants, quoted in part, p. 23; but, ii. 350, there is fire in this type of hell).
416. Vibhdsa, TD 27, p.
690cl5, mentions the opinion that the animals which live among humans are not beings, sattvas: they resemble animals, give milk, etc. We see that the "disappearance of the animals" at the end of the world is accomplished in two steps, the animals which live with humans disappearing after the others and at the same time as humans (iii. 90a).
417. The city of Yama is 86,000yojanas, Hopkins,//! OS, xxxiii. 149. Thepetamahiddhika,Petavatthu,i. 10;Kathdvatthu,xx. 5;Avaddnasataka,46. Kosa,iii,note26 Fourth decade of the Avaddna/ataka; Saddharmasmrtyupasthdna, Chap IV (TD 17, number
721); sources of Beal, Catena, 67. Description of the Pretas who frequent men, manusyacarisnu, lotus, iii. Stede, Gespentergeschichten des Petavatthu, Leipzig, 1914.
Details on the Pretas, Ko/a, iii. 9d, 83c.
418. Paramartha and Hsiian-tsang differ. The sun is set into motion by five winds, Beal, Catena, p.
68.
419. In Visuddhimagga, 417-418 (Warren, 324; Spence Hardy, Legends, 233), the moon is 49 and
the sun 50 yojanas in width.
420. Absent in the Tibetan versioa
421. ItappearsdifficulttootherwiseunderstandtheLotsava:nimehigzhalmedkhah 'oggiphyirol ni me hi kyi dkyil 'khor . . . mnon par 'grub bo. Paramartha: sun disk lower face outer limit 0ISTFH^f TSL? ? ? The houses, vimdna, are distinct from the disk; on the dimensions of the houses, mansions, Beal, Catena, 68.
422. Taijasa cakra is explained suryakdntdtmaka, "made of the suryakdnta gem. "
423. Hsiian-tsang adds: "By how much is the augmentation? By a lava. " The lava is the thirtieth of a muhurta which is a thirtieth part of the day, or four minutes, Vibhdsa, TD 27, p. 701c9. The Masapariksd Chapter of the idrdnlakarna is omitted in the Cowell-Neil edition (see Divya
Footnotes 535
? 536 Chapter Three
Appendix).
The Lokaprajndpti indicates the maximum of a day and a night; in agreement with the
Sdrdulakarna, Divya, 642: hemantdndm dvitiye mdse rohinydm ostomydm dvadafamuhurto divaso. . . ; common figures, as we see in Thibaut, p. 26, Barnett, Antiquities of India, 196: the duration of the day is a maximum of 15 hours, a minimum of 9 hours.
This contradicts the dates of the equinox in 61c-62.
424. Vydkhyd: aparapdrive chdydpatanti vikaUmandalam darsayati / tadyathd stambhe pradi- pachdydpatantiyathdyathd stambha dsanno bhavati tatha tathd stambhah svacchdyayd chddyate / dure hi vartamdne pradipe panpumastambho drsyate / kim cid dsanne kim cit ksiyate /ydvad atydsanne stambho nastarupo vartate / tadvad etat.
Pararnartha: Consequently, the shade of the sun covers the other parts of the moon.
Hsuan-tsang: The other sides (west and east) produce a shade which covers the disk of the moon (east and west).
425. Vydkhyd: punas tiryagavandmonndmayogena adhobhagai candramandalasya ksiyate / Urdhvam vardhate cetiyogdcdrdh.
Pararnartha: Such is the manner of the progress of the sun and of the moon that sometimes one sees them complete, sometimes by half. Hsuan-tsang: The progress of the sun and the moon are not similar; one sees them as complete or partial
The phases of the moon are explained in TD 1, number 24, Beal, 69: 1. on account of its revolution, by which the hind parts are exhibited; 2. the blue-clad devas, perpetually intervening between the earth and the moon, cause the disc of the latter to be obscured; 3. because the bright rays of the sun (sixty bright rays) obscure the disc of the moon. . . the moon is so near the sun that its brightness is obscured. . .
Beal also quotes TD 32, number 1644: "The subject of the 19th Chapter is the motion of the sun and moon" (Nanjio 1297).
426. Cdturmahdrdjakdyika is explained: cdturmahdrdjdndm kdyah / tatra bhavdf cdturmahdrd- jakdyikdh = which forms part of the company of the Four Great Kings.
427. According to the Lokaprajndpti (Cosmologie, Appendix, p. 301), there, between the city of the Asuras and that of the Suras (or Thirty-three), there are "five gardens of the Thirty-three, the Udakani? rita Nagas, the Karotapanis, etc" Divya, 218, Jataka, 1204.
Parisandd, Tib. ban-rim, Pararnartha: stage (ts'eng]? t\ Hsiian-tsang: stage-series (ts'eng- chi Jf$S)- Divya, 212. 8 (the Sumeruparikhanda, incorrect reading); 217. 17, 344. 12 (Sumeru- parisandd, which differs from the dwellings of the Karotapanis, etc, and is not one of our parisandds). Mahavyutpatti, 194. 21, sumerupdrisanda, 245. 358, parisanda.
428. We do not see how the parisandds "depart" {nirgata, 'phags, ch'u |? 1 ), from out of the sideof Meru.
If we admit that the parisandds are recessed terraces, placed all around the circumference of Meru, one can then understand the theory that attributes to the summit of the mountain sides of 20y000yojanas in height, not of 8O,OOO^0y**MJ. [Above the first terrace the side is 80,000 less 32,000: diminishing then 16,8,4, there then remains a prism of 20,000 yojanas on a side. ]
Great variety in the designs which represent Meru, Alphabetum tibetanum, A13\ Beal, Catena, 75; Eitel, Handbook, 164, etc.
429. See Burnouf, 600, Divya, 218, Mahdvastu, i. 30 and 394; MorrisJFTS, 1893,21 (karoti). 430. Sadamatta is the name of one of the "particular paradises" of Maitrakanyaka.
431. Dhrtarastra in the East, Virudhaka in the South, Virupaksa in the West, and Vai? ravana in the North.
432. The gods which are the company of the Thirty-three Gods, Sakra, etc Vibhdsd, TD 27, p. 691c20, which Vasubandhu follows faithfully. Divya, 219; Mahdvastu, 131; Lokaprajndpti, foL
? 28a-48b, Cosmologie bouddhique, p. 301-306; Saddharmasmrtyupasthdna in LeVi, Rdmdyanna, 4Ar4tJ (the Chinese names of the parks do not agree with our versions of the Kofa).
433. In the Vibhasd, the first opinion is that the sides are 20,000yojanas in height; the second, that they are 24,000. Vydkhyd: How does one reconcile the theory of sides of 20,000 with the thesis that the mountains are as high as they are wide? These masters think that this thesis refers to the central section of the mountain (madhyabhdgam evdbhisamtksya evam uktam). See above note 428.
434. On Sudar/ana, Divya, 220; Commentary on the Dhammapada, 30 (p. 319 of Burlingame's Buddhist Legends. )
435. Hsiian-tsang: Its walls of gold are oneyojana and a half in height.
436. On the four parks, see Mahdvyutpatti, 196. 1-4; Divya, 194-195 (regrets of a dying god),
Mahdvastu, i. 32. The four parks of the Jainas, SBE, 45, p. 288.
437. Caturdiiam is explained: catasro di/o'syeti caturdiiam kfiydvis'esanam. Accardmg to Bhaguri,
we have the two forms dii and dsfa (Vydkhyd).
438. The subhumini of the stanza is explained: sobhand bhumaya esdm iti subhumuni
kruldsthdndni.
439. Pdrijdtaka (Divya, 219, etc) is the Pdricchattaka of the Jdtaka, L202, Atthasdlins, 298,
Visuddhimagga, 206 (opinion of the Poranas). 440. Paramartha and Hsiian-tsang, five yojanas.
441. Samyukta, TD 2, p. 205bl, Ekottara, TD 2, p. 6l3c4, Uddnavarga, vi. 14, Dhammapada, 54, Anguttara, i. 226, Jdtaka, iii. 291: na puspagandhah prativdtam eti.
442. Hsiian-tsang: "The Sutra of the MahlSasakas says . . . "
443. On the Sudharmd, see Divya, 220, Anguttara, 1226; Vibhasd, TD 27, p. 692a20: The gods come together on the eighth, the fourteenth and the fifteenth day of each fortnight; they examine the
gods and men, govern the Asuras, etc. . . The same, TD 1, number 24. Chavannes, Cinq cents contes, 126. J. Przyluski,/4x. ii. 157, on Digha, ii. 207, Mahdvastu, iii. 198.
444. The vimdnas are either immense plate-shaped, or individual, mansions, p. , iiilOlc
445. The bhaumas and dntariksavdsins (? ) of Mahdvyutpatti, 156, etc
Vasubandhu is not speaking here of the Asuras (see iii. 4) which the Lokaprajndpti discusses
(trans, in Cosmologie bouddhique); he also ignores Mara (on which Beal, Catena, 93; Chavannes, Cinq cents contes, i. 125 = the King of the ParankmitavaSavartins; Huber, Sutrdlamkdra, 110) and Maheivara (Beal, 94).
446. Pali: khidddpadosika.
447. Lokaprajndpti, Chap. VI (Cosmologie bouddhique, p. 300): "As, in Jambu, there is abrahmacarya, maithunadharma, dvandvasamdpatti, so too in the other continents and among the gods up to the Thirty-three Gods; among the Yamas, appeasement of desire (pariddha, gdun ba) for embracing. . . "
Lokaprajndpti, ibid: "As, in Jambu, the women have their month, are pregnant, give birth, so too in the other continents. Among the Caturmaharajakayikas, the infant appears on the bosom or the shoulder of the god or the goddess . . . "
448. Vydkhyd: "As long as there lasts mating, embracing, contact of the hands, smiling, looking, so long will there last mating for the gods inhabiting this earth" (Four Kings and the Thirty-three), the Yamas, etc
Vibhasd, TD 27, p. 585bl2. . . Some say that as the higher gods approach detachment from desire (vairagya), the fire of desire becomes weaker; but, in any union (maithuna), one must mate (dvandvasamdpatti) in order to appease the fire of desire.
Footnotes 537
? 538 Chapter Three
449. See above p. 391.
450. That is to say, adds Hsuan-tsang, they speak as they do in Central India, "middle in-tu *P fP ft. "
Beal, Catena, 91.
451. Samgitiparydya, TD 26, p. 386a27; Vibhdsa, TD 27, p. 870a28; Digha, iii. 218; Itivuttaka, 94.
452. Rhys Davids-Stede translate: "having power under the control of another".
In Digha, i. 216, there is a god Samtusita, King of the Tusitas, a Sunimitta, King of the
Nimmanaratis, and a Vasavatti, King of the Paranimmitavasavattis; above, Mahabrahma, King of the Brahmakayikas.
Sumangalavildsini, i. 121, Mandhatar possesses the human kamagunas, the Parinirmitas possess divine kamagunas.
453. Seeii45,p. 237.
On the sukha of the dhydnas, viii. 9.
Digha, iii. 218, differs, at any rate, in the redaction.
454. Sukha is absent there, for the sensation of dhyanantara is the sensation of indifference, equanimity, viii. 2 3; thus this is not "an arising of pleasure. " This dhyana is the retribution of a good action, it resembles sukha (sukhakalpa), thus it is "an arising of pleasure.
