Purvakatha, a
conjectural
translation of snon gyi gtam; Hsiian-tsang has pen-sbih^.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
); 2.
that one sun divides into seven; 3.
that one sun takes on a seven times greater force; 4.
that seven suns, at first hidden, then manifest themselves by reason of the aaions of beings.
Saptas&ryavydkarana, above p. 376 , quoted in Lokaprajndpti, Mdo 62, foL 66 (Cosmologie, 314); Pitdputrasamdgama (=Ratnakuta, xvi) in Siksdsamuccaya, 247. Pali sources, bibliographic of Minaiev, Zapiski, ix. 323; Sattasurtyuggamana in Anguttara, iv. 3000, Visuddhi, 416 (Warren, 321).
Alberuni, i. 326; Hastings, Ages of the World; Hopkins, Epic Mythology, 1915,84,99, Great Epic, 475; Dictionary of St. Petersburg, s. voc sarhvarta.
Mesopotamian origin of this theory (? ), Carpenter, Studies in the History of Religion, 79.
498. See above p. 376.
499. Below 100c. When the receptacle world is empty, water (abdhdtu) is produced which dissolves, like salt, the receptacle world This water, which is of Kamadhatu, "binds" (sambadhndti) a water of the First Dhyana and the Second Dhyana. This water, which is thus of three spheres (Kamadhatu and two Dhyanas) disappears with the receptacle to which it corresponds.
Disappearance through wind: the wind disperses (vikirati, vidhvarhsayati) the receptacles of the first three Dhyanas like a pile of dust (pdmsurds'i).
On that which remains, note 504.
500. Vibhdsd, TD 27, p. 691b8, quoted by Saeki ad iii. 45.
501. According to the rule enunciated below: yat pascat samvartate tat pUrvarh vivartate. 502. According to other sources, 84,000.
503. According to the Mahayana, the 20 kalpas are of augmentation and diminution
504. It has been explained, i. 7, that the skandhas are time.
What does a kalpa consist of? Vibhdsd, TD 27, p. 700b23: Some say that it is by its nature
rupdyatana, etc; the days-and-nights, etc. , are totally the arising and the destruaion of the skandhas; as a kalpa is made up of days-and-nights, etc. , it is of the same nature. But a kalpa is the time of the Three Dhatus: thus it is five or four skandhasMui-hm: "kalpa, with respea to Kamadhatu (and Rupadhatu), is five skandhas; with respea to Arupyadhatu, it is four skandhas. The 'empty' kalpa ('the period when the world stays destroyed') is two skandhas [namely, says the gloss, samskdraskandha and rupaskandha (for dkafa is rupa)\ since the days-and-nights, etc, do not exist separate from the skandhas. " A commentary on the Ko/a observes that, according to the Mahayana, time (kola) is a viprayukta samskdra. [The 90th samskdra of the list of the 100 dharmas, Vijnaptimdtra, Museon, 1906,178-194, R. Kimura, Original and developed doctrines, 1920, p. 55].
505. i. Asamkhyeya kalpas, "numberless kalpas" are the time an asamkhyeya number (10 to the 59th power) of mahdkalpas last.
? [asamkhya - asamkhyeya, incalculable, samkhydnendsamkhyeyd asamkhya iti. ]
Hsiian-tsang: Among the four types of kalpas which have been named, which should one multiply in order to make "three numberles kalpas"? One should multiply the great kalpas, 10,100, 1,000, and thus following until this multiplication gives "three numberless kalpas. " That which is termed "without number, numberless" {wu-shu 'j&$L) does not signify "incalculable" (pu k'o shu^ nJffc)? Achieh-tuofflffitSutrasaysthattheword"numberless"(asamkhyeya)isanumber among the sixteen numbers. What are these sixteen? As this Sutra says, "One and not t w o . . . "
ii. The first asamkhyeya of the career of Sakyamuni begins under the former Sakya- tnuni(Mahdvastu, LI) and terminates under Ratnasikhin. During this asamkhyeya there appeared 75,000 Buddhas (Kofa, iv. 110; Remusat, Melanges posthumes, 116; numerical Diet, in Chavannes, Religieux eminents, reads 5,000 in place of 75,000).
The second asamkhyeya ends with Dlpamkara. Buddhas: 76,000.
The third asamkhyeya ends with Vipasyin. Buddhas: 77,000.
There then follow 91 mahdkalpas (in place of 100, as the Ko/a explains, iv. ll2a).
VipaSyin is the first of the seven "historic" Buddhas (celebrated in the Saptabuddhastotra); then
there are Sikhin, Visvabhuj, Krakutsanda, Konakamuni, Kaiyapa, Sakyamuni. (References, Kern, Manual, 64).
iii. In the Pali sources (Cariydpitaka, i. 1. 1, etc), the career of the Bodhisattva is four asamkheyyas in length plus a hundred thousand kappas. Some later works, like the Sdrasamgraha, have Bodhisattvas of four, eight, and sixteen asamkheyyas, plus each time one hundred thousand kappas.
506. A muktaka Sutra, that is to say a Sutra which does not form part of the Agamas: na caturdgamdntargatam sty arthahMsewhere a muktaka Sutra is a non-authentic Sutra.
Paramarthatranslates:yu^ =remaining,other;Hsiian-tsang:chieh-tuoj? |)]g;=[vijmuktaka.
507. Our list is that of the Mahavyutpatti, 249 (which, according to Wogihara, is excerpted from the Kola). The numbers 14 and 15, in the MSS of the Mahavyutpatti, areprasuta, mahdprasuta, but the Chinese versions giveprayuta, mahaprayuta: the Tibetan (rob bkram) gives prakirna or prasrtaJBor 36, 37, Wogihara corrects samdptah, mahdsamdptah to samdptam, mahdsamdptam.
Our list, as Vasubandhu remarks below p. 480, has 52 terms: "Eight members, in the middle, have been forgotten": aspakam madhydd vismrtam. . . see below, note 508.
On the great numbers, Georgy, Alphahetum Tibetanum, 640; Schiefner, Melanges Asiatiques, 629; Remusat, Melanges posthumes, 67; Beal, Catena, 122; other sources and calculations in Hastings, art. Ages of the world, 188b.
The Mahavyutpatti presents four types of calculation 246-249, excerpted from the Buddhd- vatamsaka and the Prajfidpdramitdfdstra, Skandhavyuha, Lalita, Abhidharma; then "worldly" calculation (from 1 to 100).
The Buddhdvatamsaka, quoted by Remusat, teaches that "in the higher system, the numbers are
multiplied by themselves": there are ten numbers thus calculated beginning with asamkhya: 24
asamkhya, asamkhya , asamkhya . . . [I think that the Tibetan version (Kandjour, 36, foL 36) invites 24
ustoapplythisprogressionfromkopi(=10,000,000):kopi,kopi,kopi andthusfollowingupto anabhildpya-anabhildpya-parivartanirdesa which should be the 122nd term of this series]. "Nothing is certainly more unreasonable that all this numerical apparel. . . and yet one is obliged to admit that the Buddhists have sometimes made use of it, either in order to sustain their imagination in the contemplation of the infinity of time and space, or in order to make this idea nearer to those rude spirits incapable of conceiving of this". (Remusat).
The Brahmanical numbers are also very large. The lives of Brahma, Narayana, Rudra, Isvara, Sadasiva, Sakti keep increasing. Sakti lives 10,782,449,978,758,523,781,120 plus 27 zeros of kalpas,. This life is only one trupi or second of a day in the life of Siva, which is represented in kalpas by 37,264,147,126,589,458,187,550,720 plus 30 zeros. Concerning this, Alberuni (i. 363) says: "If those dreamers had more assiduously studied arithmetic, they would not have invented such outrageous numbers. God takes care that their trees do not grow into heaven. "
Footnotes 543
? 544 Chapter Three
508. Vydkhyd: aspau sthanani kvdpi pradefe pramusitatvdn na paphitdni / tendtra dvapaficas'at sthanani bhavanti / saspyd ca samkhydsthdnair bhavitavyam / tony aspakdni svayarh kdni tin ndmdni krtvd paphitavydm yena saspih samkhyasthdndni paripurndni bhaveyuhSame doctrine in Vibhdsd, TD 27, p. 891bl0.
For Ya? omitra the number asamkhya is the sixteenth of the series 1,10,100,1000. . . We should place in this list, in an undetermined place, the eight numbers which are lacking, by giving them some name.
The editor of Mahdvyutpatti, 249, does not understand it thus; he adds, 53-60, apramdnam, aprameyam . . . anabhildpyam.
&arad Chandra Das gives our list as coming from the Kola, 1-52: "Up to this number there are Sanscrit equivalents; from 53 to 60, there are no Sanscrit equivalents, the Tibetan having introduced new names to replace the lost originals. " These new names (which one can translate as tnaitra, mahdmaitra, karuna, mahdkaruna . . . ) do not have, in fact, any resemblance to 53-60 of the Mahdvyutpatti.
509. According to Paramartha. The Lotsava, certainly less clear: de kar na gnas gzhan drug cur phyin pa de dag tu phyin pa'i bskalpa ni bskalpa grans med pa ces bya'o.
510. Opinion expressedin Ekottara, TD2,p. 562b2,b2% Parinirvdna, TD 12, p. 624b21, TD31,p. 518al8 (Saeki). Altruism of the Bodhisattva, Kos'a, iv. llla. That persons of little virtue cannot believe in the Bodhisattva, vii. 34. How the Bodhisattva considers others as his "self," Bodhicarydvatdra, viii.
511. We can thus understand: the excellent desire, for others, of temporal happiness (dbhyudayika) and bliss (naifafreyasika) (^nirvana, cessation of suffering), and, for himself the cessation of suffering, that is to say, the quality of Buddha, because he is useful to others.
According to Saeki, the PrajHdpdramitds'dstra, 29. 18, quotes some stanzas of the Samyukta presenting the same doctrine.
Compare the four categories of Digha, iii. 233, Anguttara, ii. 95.
512. Different theory in the Pali sources, for example Sdrasamgraha.
Sources are not in agreementon the date of the appearanceof the last Buddhas; Vibhdsd, TD 27,
p. 700c29, Dtrghdgama, etc (Remusat, Melanges posthumes, 116; Notes of the Foe koue ki, 189). The Dirgha places, in the course of the ninth antarakalpa of our great kalpa, four Buddhas:
Krakucchanda (period when life is 40,000 years long), Kanakamuni (life of 30,000 years), Kafyapa (life of 20,000 years), Sakyamuni (life of 100 years) [same figures in Digha, iL3, A/okdvaddna, Avaddnas'ataka, etc]; elsewhere we have 60,000,40,000,20,000 and 100.
Others say: No Buddhas during the first five antarakalpas; Krakucchanda in the sixth, Kanakamuni in the seventh, Kafyapa in the eighth, Sakyamuni in the ninth, Maitreya in the tenth. The other Buddhas of the present Bhadrakalpa in the other antarakalpas.
According to the Mahayana, we are in the first antarakalpa of our great kalpa: four Buddhas in the period of diminution; one Buddha (Maitreya) in the period of augmentation. In fact, in the comment of TD 14, number 452 ("The Birth Above of Maitreya"): "Why does Sakyamuni appear in a period of diminution, Maitreya in a period of augmentation? By reason of their vows. . . "
PrajHaparamitas'astra, TD 25, p. 89cl2, p. 93al3. It is said that the Buddhas appear when human life is of 84,000, 70,000, 60,000, 50,000, 40,00 30,000, 20,000, 100 years . . . But the compassion of the Buddhas is constant. Their Dharma, like a good remedy, is dkdlika. The gods live more than 1000 x 1000 years and enjoy great pleasures [Yet they can be converted]. So much the more mankind Thus the Buddhas should appear when life is more than 80,000 years.
513. The order of the kasdyas (sfiig ma) differ according to the sources, Mahdvyutpatti, 124 and the numerical Diet. (Chavannes, Cinq cents contes, L17, interesting): ayus drspikles'a sattva kalpa (dus
kyi stiUgs); Dharmasarhgraha, 91, kles'a drspi sattva ayus kalpa; BodhisattvabhUmi, 147, ayus sattva kles'a drspi kalpa; Karundpundarika, iii, ayus, kalpa, sattva dfspi kles'a; Lotus of the Good Law, 43, kalpa sattva kles'a drspi dyus. [Tbe Buddhas who appear then preach the Three Vehicles].
? Three kasdyas, Koto, iv. 59.
On kalpakasdya, iiL99, note 555.
514. When life is of one hundred years, the five kasdyas are utsada, but not abhyutsada as when life was formerly reduced
515. The upakaranas are the dhdnyapuspaphalausadhddmi, the fruits of the sphere. Their deterioration or vipatti, is mat their rasa, virya, vipaka and prabhdva become small; or rather again the fruits of the sphere are completely absent. See Ko/a, iv. 85a.
516. Vyakhya: kdmasukhaUikd = kdmasukham eva kdmasukbatinatd vd / kdmatfsnd vd yayd kdmasukhe sajyate. Atmaklamatha = dtmopatdpa, dtmapidd. anuyoga = anusevana (Digba, m 11
Compare iv. 86a-c
517. The Pratyekabuddhas take this name because, before obtaining the result, they did not receive instruction, and because, having obtained the result, they do not give instruction.
518. Wassiliev, 276: 'To the types of Aryans recognized by the Vaibhasikas, the Sautrantikas add two types of Pratyekas. "
Vargacdrm, in Mahdvyutpatti, 45; in the Commentary of Ndmasamgiti, vilO. (The text only speaks of khadga pratyekandyaka. )
Khadgavifdnakalpa: Suttanipdta, third Sutta; Visuddhtmagga, 234 (mahesi), etc; Mahdvast 1357 (his Nirvana), Siksdsamuccaya, 194 (khadgasama), Divya, 294,582.
Srdvakapurvin as pretapUrvin, etc. , Avaddnaiataka, i. 259-
The Vargacarins have obtained the fruits of Srotaapanna or of Sakrdagamin in a period when the Good Law exists; later, in a period when the Good Law has disappeared, they realize by themselves the quality of Arhat. Since they experienced the terror (samvega) of existence under a former Buddha,, they do not have to be terrorized {samvejantya) again: thus the Vargacarins appear even in a period when life continues to be augmented.
519. We shall see vL23c at which moment the ascetic can pass from one Vehicle to another.
520.
Purvakatha, a conjectural translation of snon gyi gtam; Hsiian-tsang has pen-sbih^. ^', Paramartha, pen-hsing ching ^ f j f t p. 222a (pUrvacarydsiitra).
Saeki refers to the Vibhdsd, TD 27, p. 241b2, to Bdlapantfita ("Weisse und Thor"), Chap, xiii, and to Afokardjas? tra. This story is recounted in fact in Divya, 349, an excerpt from the Sutra of A? oka as we have seen in Przyluski, Ugende d'A<joka, 310 (JAs. 1914,2, 520).
521. Anvaya = bodhihetu; thus "the Rhinoceros has one hundred kalpas as the cause of Bodhi. " Vyakhya: yathd khadgavisana advitiyd bhavanti evam te grhasthapravrajkair anyais' ca
pratyekabuddhair asamsrsfavthdrma iti khadgavisdnakalpd sty ucyante. Vibhdsd, TD 27, p. 156b26, not two Pratyekas at the same time.
522. Rddher dviskarandt, for example, Mahdvastu, iii. 27.
523. Why would some hkottaravitardgas be impossible? See Introduction, Chapter v.
524. Samghabhadra, TD 29, p. 524b8, indicates at first some other reasons which are, in his opinion, the good ones, notably: "The Rhinoceros does not possess vaiidradyaXo persons attached to personalism (dtmavdda)t he desires to teach non-personality (nairdtmya); but his mind is timid. "
525. See below note 539.
526. Hsiian-tsang: These kings, by means of the movement of the wheel, govern all, thus they are
called Cakravartins. Etymology in Sumangala, L249.
527. Fo-koue-ki (=Fo kuo chi), 134. The Dirgha only speaks of the king of the wheel of fire; the Cha-she lun (-Kola) distinguishes: 1. wheel of fireJambudvTpa, life being 20,000 years; 2. wheel of copperJambu and Videha, 40,000 years; 3. wheel of silver,Jambu, Videha, Godaniya, 60,000 years; 4. wheel of gold, four Dvlpas, 80,000 years.
Footnotes 545
? 546 Chapter Three
On the period when theCakravartins appear, Dirgha, TDl,p. 21c22, p. 119b27\Samyukta, TD 2, p. 194a6; TD 3, number 155.
Suvarnacakravartm, see Vie de Hiouen-tsang (=Ufe of Hsiian-tsang), 70; caturbhdgaca- kravartin, Divya, 369 at the bottom (the Chinese versions understand: king of a continent, Przyluski,/4fo? d); caturdvipes'vara, Siksasamuccaya, 175. Pali, late, cakkavajacakkavattm, cdturanta, dipa, padesacakkavaUin (Rhys Davids and Stede).
Notes on the Cakravartins, Koia ii p. , iv. 77b-c, vii. 53c; Bodhisattvabhumi, foL 125b-126a (cdturdvipaka, jambudvipe/vara)', Maitreyasamiti, 86, 237, 246, where Leumann supposes a Dvidvipa (king of two continents) = Didipa or Dudipa, which wouldgive Brahmanical Dilipa, and Dujipa,/<&*&*, 543. 129.
528. It is the teaching (nirdesa) of the Prajndpti that there are four types of Cakravartins. See KdranaprajHdpti, Chap, ii (analyzed in Cosmologie bouddhique, 329) [Takakusu, Abhidharma literature, 117].
529. Hsiian-tsang and Paramartha: "as if made by some good craftsman. " Nothing which corresponds to lha rdzas. ($ut Foe-koue-ki, 133: a work of heavenly artisans) [Leumann, Maitreyasamiti, 86].
530. THrgha, TD 1, p. 119b27; Samyukta, TD 2, p. 194a6; Ekottara, TD 2, p. 731bl5; Vibhdsa, TD 27, p. 310c8. This is the text of which we have the Pali recension, Digha, ii. 172: yassa rarlflokhattiyassa. . . Quoted in Kdranaprajfidpti, Chap, ii, analyzed in Cosmologie, 328.
531. Anguttara, 121\ Digha, iii. 114, Majjhima, iii. 65, Milinda, 236.
Vydkhyd: asthanam: vartamdnakalapefyayd. Anavakafah: andgatakdldpeksayd.
The Pali recension has: ekissalokadhatuyadvearahanto. . . apubbamacarimam uppajjeyum. . .
532. Hsiian-tsang differs: What is the meaning of the expression, "Is there only one? " Does it refer to a great Trisaliasra universe . . .
533. Note of Saeki. The Sarvastivadins say that only one Buddha appears in a universe of the ten cardinal directions. The Sautrantikas and the Mahayana say that, in the universe of the ten directions, many Buddhas appear. See Kathavatthu, xxi,6, the treatises of Vasumitra, etc (Mahasamghikas, Lokottaravadins).
Samghabhadra, TD 29, p. 524c6. The Sutra does not make any distinctions. No Sutra says, "Only in this world," or "Solely in a lokadhdtu. " How do we establish that the Sutra solely refers to a great Trisahasra and not to all the universes? Further the Sutra (Brahmardjasutra) says, "Is there a Bhiksu equal to Gautama. . . ? "
534. Equal to the Buddhas who are equal for all beings. 535. Dirgha, TD 1, p. 78cl9, Digha, iii. 113.
536. Thsans-pa'i mdo=ftoahmasMra;V*X3xx&cCta. and Hsiian-tsang, Fan-wang ching^fcBiLM: = Brahmardjasutra (=Madhyama, TD 1, p. 547a). This formula can easily find a place in the Brahmanimantanika, Majjhima, i. 329.
537. See Kosa, vii. 55a. Vibhdsa, TD 27, p. 767b2. In the same way the memory of the Bhagavat bears "naturally" on 91 kalpas (iv. 109). The explanations of the Visuddhimagga, 414, on the triple khetta of the Bhagavat: jatikkhetta, 10,000 cakkavdlas which tremble at his birth; andkkhetta, a kopi and 100,000 cakkavdlas where his parittas, magic formulas of protection, reign; visayakkhetta, the field which is the object of his knowledge, infinite.
538. Paramartha here stops the exposition of the "pluralist" thesis.
539. Samghabhadra refutes this argument. The comparison with the Cakravartins proves nothing: their power is limited to the four continents; the power of conversion of the Buddhas is infinite, since their "knowledge" (JUdna) attains to all the universes.
? 540. All this argument in the BodhisattvabhUmi, foL 39.
Tatra prabhMair eva kalpairekatyo 'pi buddhasya prddurbhdvo na bhavati / ekasmmn eva ca
kalpe prabhutdndm buddhdndm prddurbhdvo bhavati / tesu ca tesu . . . diksv aprameyd- samkhyeyesu lokadhdtusv aprameydndm eva buddhdndm utpddo veditavyah / tat kasya hetoh / santi das'asu diksv aprameydsamkhyayd bodhisattva ye tulyakalakrta pranidhdnds tulyasam bhdrasamuddgatdi ca / yasminn eva divase pakse mdse samvatsara ekena bodhisattvena bodhicittam pranihitam tasmmn eva divase. . . sarvaih / yathd caika utsahito ghafito vydyacchitas ca tathd sarve / tathd hi dhriyante 'sminn eva lokadhdtdv anekdni bodhisattva/atdni ydni tulyakdIakrtapranidhdnddnitulyaddndmtulyasT
prajnani prdg eva daiasu diksv anantdparyantesu lokadhdtusu / buddbaksetrdny apt trisdhasra- mahdsdhasrdny aprameydsankhyeydni daiasu dikfu samvidyante / na ca tulyasambhdrasamudd gatayordvayos tdvad bodhisaUvayor ekasmhh lokadhdtau buddhaksetreyugapad utpattyavakdfo 'sti prdgevdprameydsaihkhyaydndm/ nacapunastulyasarhbhdrdndmkramendnuparipdfikayautpdd
yujyate / tasmad das'asu diksv aprameydsamkhyeyesu yathdpari/odhitesu tathdgataiunyesu te tulyasambhdrd bodhisattva anyonyesu buddhaksetresutpadyanta iti veditavyam // tad anena parydyena bahulokadhdtusu buddhabdhulyam eva yujyate na catkasmhn buddhaksetre dvayo tathdgatayoryugapad utpddo bhavati / tat kasya hetoh / dirghardtram khalu bodhisattva/tr evam pranidhdnam anubrmhitam bhavatiyathdham eko'parinayakefakeparindyakak sydm sattvdndm vinetd sarvaduhkhebhyo vimocayitd. . . // punas ca fakta ehas tathagatas trisdhasramahdsdhasr ekasmin buddhaksetre sarvabuddhakdryam kartum / ato dvittyasya tathagatasya vyartha eva utpddah . . . // [ekasya ca tathagatasya] loka utpdddt sattvdndm svdrthakaranaprasiddhih pracuratard bhavatipradaksmatardtat kasya hetoh / tesdm evam bhavatiayam eva krtsnejagaty ekas tathagato na dvitryah / asminnjanapadacdrikdm vd viprakrdnte parmirvrte vd ndsti sa kaici. . . yasydsmabhir antike brahmacaryarh carkavyam sydd dharmo vd irotavya iti viditvdbhitvarante ghanatarena cchandavydydmena brahmacaryavdsdya saddharmairavandya ca / buddhabahutvam te upalabhya ndbhitvarerann evam esdm ekasya buddhayotpdddt svakdrthakdryaprasiddhih pracuratard bhavati pradaksmatard ca.
541. Mahdvyutpatti, 181, svayamydnam, pratyudydnam, kalahajitah, fastrajitah (read pratyudydna . svayamydna, kalahapt. . . ) [var. astrajitah\
542. Koptardjan, see Mahdvyutpatti, 186. 8. Samyutta, v. 44: ye keci kuttardjdno sabbe te ranrlo cakkavattissa anuyantd (? ) bhavanti.
543. Tfjddha sphita subhiksadkirnabahujanamanusya (Mahdvyutpatti, 245. 10,11,13,14). Vydkhy jandh prdkrtamanusydh / manusyds tu matimantah; J As. 1913, i. 602.
544. Digha, ii. 173, Siksasamuccaya, 175.
545. Madhyama, TD1, p. 493al0, Ekottara, TD 2, p. 73 lbl6, Samyukta, TD 2, p. 194a7. Majjhima, iii. 172, Samyutta, v. 99; compare Digha, iii. 59.
lalita, 14-18, Mahdvastu, i. 108. Digha, ii. 172, Majjhima, Hi. 172, Mahdbodhwamsa, 66 (according to Leumann, Maitreyasamiti, 86).
Vydkhyd: grhapatiratnam koiddhyaksajdtfyah / parindyakaratnam balddhyaksajdtryah. Grh pati possess the divine eye, vii. 53c-d
546. The marks (iv. 108,110a) are enumerated in Vibhdsd, TD 27, p. 888a6-889a9; Parsva examines why there are thirty-two, no more no less.
Good Pali bibliography in Rhys Davids-Stede.
547. De/asthatara is translated by Paramartha as "most correct"(flb'e>>g;j? ), and comments: "not 'iodined"(pup'ien^S). The Vydkhyd is illegible:defasthatardniti/ atrasthdndni (? ), translated as gnas ma 'grus pa.
548. Tibetan: Because some [persons] were endowed with grasping, after having made provision through attachment to taste and through laziness, a protector of the fields was rewarded
Footnotes 541
? 548 Chapter Three
Paramartha: Little by little, beings through attachment to taste, and through idleness, made provision, and by means of riches looked to (var. hired) a protector of the fields. Hsuan-tsang: By reason of the appearance of stocking up provisions and of robbery, in order to put an end (to robbery), they hired (ku Jg. ) a guardian of the fields.
549. Summary bibliography of the "Buddhist Genesis. "
a. AggafHiasutta, Digha, iii. 84 and LI7 {Dialogues L105, iii. 9 and 25, meaning of the word
aggarlna according to Buddhaghosa; O. Franke, 273).
Saptas&ryavydkarana, above p. 376 , quoted in Lokaprajndpti, Mdo 62, foL 66 (Cosmologie, 314); Pitdputrasamdgama (=Ratnakuta, xvi) in Siksdsamuccaya, 247. Pali sources, bibliographic of Minaiev, Zapiski, ix. 323; Sattasurtyuggamana in Anguttara, iv. 3000, Visuddhi, 416 (Warren, 321).
Alberuni, i. 326; Hastings, Ages of the World; Hopkins, Epic Mythology, 1915,84,99, Great Epic, 475; Dictionary of St. Petersburg, s. voc sarhvarta.
Mesopotamian origin of this theory (? ), Carpenter, Studies in the History of Religion, 79.
498. See above p. 376.
499. Below 100c. When the receptacle world is empty, water (abdhdtu) is produced which dissolves, like salt, the receptacle world This water, which is of Kamadhatu, "binds" (sambadhndti) a water of the First Dhyana and the Second Dhyana. This water, which is thus of three spheres (Kamadhatu and two Dhyanas) disappears with the receptacle to which it corresponds.
Disappearance through wind: the wind disperses (vikirati, vidhvarhsayati) the receptacles of the first three Dhyanas like a pile of dust (pdmsurds'i).
On that which remains, note 504.
500. Vibhdsd, TD 27, p. 691b8, quoted by Saeki ad iii. 45.
501. According to the rule enunciated below: yat pascat samvartate tat pUrvarh vivartate. 502. According to other sources, 84,000.
503. According to the Mahayana, the 20 kalpas are of augmentation and diminution
504. It has been explained, i. 7, that the skandhas are time.
What does a kalpa consist of? Vibhdsd, TD 27, p. 700b23: Some say that it is by its nature
rupdyatana, etc; the days-and-nights, etc. , are totally the arising and the destruaion of the skandhas; as a kalpa is made up of days-and-nights, etc. , it is of the same nature. But a kalpa is the time of the Three Dhatus: thus it is five or four skandhasMui-hm: "kalpa, with respea to Kamadhatu (and Rupadhatu), is five skandhas; with respea to Arupyadhatu, it is four skandhas. The 'empty' kalpa ('the period when the world stays destroyed') is two skandhas [namely, says the gloss, samskdraskandha and rupaskandha (for dkafa is rupa)\ since the days-and-nights, etc, do not exist separate from the skandhas. " A commentary on the Ko/a observes that, according to the Mahayana, time (kola) is a viprayukta samskdra. [The 90th samskdra of the list of the 100 dharmas, Vijnaptimdtra, Museon, 1906,178-194, R. Kimura, Original and developed doctrines, 1920, p. 55].
505. i. Asamkhyeya kalpas, "numberless kalpas" are the time an asamkhyeya number (10 to the 59th power) of mahdkalpas last.
? [asamkhya - asamkhyeya, incalculable, samkhydnendsamkhyeyd asamkhya iti. ]
Hsiian-tsang: Among the four types of kalpas which have been named, which should one multiply in order to make "three numberles kalpas"? One should multiply the great kalpas, 10,100, 1,000, and thus following until this multiplication gives "three numberless kalpas. " That which is termed "without number, numberless" {wu-shu 'j&$L) does not signify "incalculable" (pu k'o shu^ nJffc)? Achieh-tuofflffitSutrasaysthattheword"numberless"(asamkhyeya)isanumber among the sixteen numbers. What are these sixteen? As this Sutra says, "One and not t w o . . . "
ii. The first asamkhyeya of the career of Sakyamuni begins under the former Sakya- tnuni(Mahdvastu, LI) and terminates under Ratnasikhin. During this asamkhyeya there appeared 75,000 Buddhas (Kofa, iv. 110; Remusat, Melanges posthumes, 116; numerical Diet, in Chavannes, Religieux eminents, reads 5,000 in place of 75,000).
The second asamkhyeya ends with Dlpamkara. Buddhas: 76,000.
The third asamkhyeya ends with Vipasyin. Buddhas: 77,000.
There then follow 91 mahdkalpas (in place of 100, as the Ko/a explains, iv. ll2a).
VipaSyin is the first of the seven "historic" Buddhas (celebrated in the Saptabuddhastotra); then
there are Sikhin, Visvabhuj, Krakutsanda, Konakamuni, Kaiyapa, Sakyamuni. (References, Kern, Manual, 64).
iii. In the Pali sources (Cariydpitaka, i. 1. 1, etc), the career of the Bodhisattva is four asamkheyyas in length plus a hundred thousand kappas. Some later works, like the Sdrasamgraha, have Bodhisattvas of four, eight, and sixteen asamkheyyas, plus each time one hundred thousand kappas.
506. A muktaka Sutra, that is to say a Sutra which does not form part of the Agamas: na caturdgamdntargatam sty arthahMsewhere a muktaka Sutra is a non-authentic Sutra.
Paramarthatranslates:yu^ =remaining,other;Hsiian-tsang:chieh-tuoj? |)]g;=[vijmuktaka.
507. Our list is that of the Mahavyutpatti, 249 (which, according to Wogihara, is excerpted from the Kola). The numbers 14 and 15, in the MSS of the Mahavyutpatti, areprasuta, mahdprasuta, but the Chinese versions giveprayuta, mahaprayuta: the Tibetan (rob bkram) gives prakirna or prasrtaJBor 36, 37, Wogihara corrects samdptah, mahdsamdptah to samdptam, mahdsamdptam.
Our list, as Vasubandhu remarks below p. 480, has 52 terms: "Eight members, in the middle, have been forgotten": aspakam madhydd vismrtam. . . see below, note 508.
On the great numbers, Georgy, Alphahetum Tibetanum, 640; Schiefner, Melanges Asiatiques, 629; Remusat, Melanges posthumes, 67; Beal, Catena, 122; other sources and calculations in Hastings, art. Ages of the world, 188b.
The Mahavyutpatti presents four types of calculation 246-249, excerpted from the Buddhd- vatamsaka and the Prajfidpdramitdfdstra, Skandhavyuha, Lalita, Abhidharma; then "worldly" calculation (from 1 to 100).
The Buddhdvatamsaka, quoted by Remusat, teaches that "in the higher system, the numbers are
multiplied by themselves": there are ten numbers thus calculated beginning with asamkhya: 24
asamkhya, asamkhya , asamkhya . . . [I think that the Tibetan version (Kandjour, 36, foL 36) invites 24
ustoapplythisprogressionfromkopi(=10,000,000):kopi,kopi,kopi andthusfollowingupto anabhildpya-anabhildpya-parivartanirdesa which should be the 122nd term of this series]. "Nothing is certainly more unreasonable that all this numerical apparel. . . and yet one is obliged to admit that the Buddhists have sometimes made use of it, either in order to sustain their imagination in the contemplation of the infinity of time and space, or in order to make this idea nearer to those rude spirits incapable of conceiving of this". (Remusat).
The Brahmanical numbers are also very large. The lives of Brahma, Narayana, Rudra, Isvara, Sadasiva, Sakti keep increasing. Sakti lives 10,782,449,978,758,523,781,120 plus 27 zeros of kalpas,. This life is only one trupi or second of a day in the life of Siva, which is represented in kalpas by 37,264,147,126,589,458,187,550,720 plus 30 zeros. Concerning this, Alberuni (i. 363) says: "If those dreamers had more assiduously studied arithmetic, they would not have invented such outrageous numbers. God takes care that their trees do not grow into heaven. "
Footnotes 543
? 544 Chapter Three
508. Vydkhyd: aspau sthanani kvdpi pradefe pramusitatvdn na paphitdni / tendtra dvapaficas'at sthanani bhavanti / saspyd ca samkhydsthdnair bhavitavyam / tony aspakdni svayarh kdni tin ndmdni krtvd paphitavydm yena saspih samkhyasthdndni paripurndni bhaveyuhSame doctrine in Vibhdsd, TD 27, p. 891bl0.
For Ya? omitra the number asamkhya is the sixteenth of the series 1,10,100,1000. . . We should place in this list, in an undetermined place, the eight numbers which are lacking, by giving them some name.
The editor of Mahdvyutpatti, 249, does not understand it thus; he adds, 53-60, apramdnam, aprameyam . . . anabhildpyam.
&arad Chandra Das gives our list as coming from the Kola, 1-52: "Up to this number there are Sanscrit equivalents; from 53 to 60, there are no Sanscrit equivalents, the Tibetan having introduced new names to replace the lost originals. " These new names (which one can translate as tnaitra, mahdmaitra, karuna, mahdkaruna . . . ) do not have, in fact, any resemblance to 53-60 of the Mahdvyutpatti.
509. According to Paramartha. The Lotsava, certainly less clear: de kar na gnas gzhan drug cur phyin pa de dag tu phyin pa'i bskalpa ni bskalpa grans med pa ces bya'o.
510. Opinion expressedin Ekottara, TD2,p. 562b2,b2% Parinirvdna, TD 12, p. 624b21, TD31,p. 518al8 (Saeki). Altruism of the Bodhisattva, Kos'a, iv. llla. That persons of little virtue cannot believe in the Bodhisattva, vii. 34. How the Bodhisattva considers others as his "self," Bodhicarydvatdra, viii.
511. We can thus understand: the excellent desire, for others, of temporal happiness (dbhyudayika) and bliss (naifafreyasika) (^nirvana, cessation of suffering), and, for himself the cessation of suffering, that is to say, the quality of Buddha, because he is useful to others.
According to Saeki, the PrajHdpdramitds'dstra, 29. 18, quotes some stanzas of the Samyukta presenting the same doctrine.
Compare the four categories of Digha, iii. 233, Anguttara, ii. 95.
512. Different theory in the Pali sources, for example Sdrasamgraha.
Sources are not in agreementon the date of the appearanceof the last Buddhas; Vibhdsd, TD 27,
p. 700c29, Dtrghdgama, etc (Remusat, Melanges posthumes, 116; Notes of the Foe koue ki, 189). The Dirgha places, in the course of the ninth antarakalpa of our great kalpa, four Buddhas:
Krakucchanda (period when life is 40,000 years long), Kanakamuni (life of 30,000 years), Kafyapa (life of 20,000 years), Sakyamuni (life of 100 years) [same figures in Digha, iL3, A/okdvaddna, Avaddnas'ataka, etc]; elsewhere we have 60,000,40,000,20,000 and 100.
Others say: No Buddhas during the first five antarakalpas; Krakucchanda in the sixth, Kanakamuni in the seventh, Kafyapa in the eighth, Sakyamuni in the ninth, Maitreya in the tenth. The other Buddhas of the present Bhadrakalpa in the other antarakalpas.
According to the Mahayana, we are in the first antarakalpa of our great kalpa: four Buddhas in the period of diminution; one Buddha (Maitreya) in the period of augmentation. In fact, in the comment of TD 14, number 452 ("The Birth Above of Maitreya"): "Why does Sakyamuni appear in a period of diminution, Maitreya in a period of augmentation? By reason of their vows. . . "
PrajHaparamitas'astra, TD 25, p. 89cl2, p. 93al3. It is said that the Buddhas appear when human life is of 84,000, 70,000, 60,000, 50,000, 40,00 30,000, 20,000, 100 years . . . But the compassion of the Buddhas is constant. Their Dharma, like a good remedy, is dkdlika. The gods live more than 1000 x 1000 years and enjoy great pleasures [Yet they can be converted]. So much the more mankind Thus the Buddhas should appear when life is more than 80,000 years.
513. The order of the kasdyas (sfiig ma) differ according to the sources, Mahdvyutpatti, 124 and the numerical Diet. (Chavannes, Cinq cents contes, L17, interesting): ayus drspikles'a sattva kalpa (dus
kyi stiUgs); Dharmasarhgraha, 91, kles'a drspi sattva ayus kalpa; BodhisattvabhUmi, 147, ayus sattva kles'a drspi kalpa; Karundpundarika, iii, ayus, kalpa, sattva dfspi kles'a; Lotus of the Good Law, 43, kalpa sattva kles'a drspi dyus. [Tbe Buddhas who appear then preach the Three Vehicles].
? Three kasdyas, Koto, iv. 59.
On kalpakasdya, iiL99, note 555.
514. When life is of one hundred years, the five kasdyas are utsada, but not abhyutsada as when life was formerly reduced
515. The upakaranas are the dhdnyapuspaphalausadhddmi, the fruits of the sphere. Their deterioration or vipatti, is mat their rasa, virya, vipaka and prabhdva become small; or rather again the fruits of the sphere are completely absent. See Ko/a, iv. 85a.
516. Vyakhya: kdmasukhaUikd = kdmasukham eva kdmasukbatinatd vd / kdmatfsnd vd yayd kdmasukhe sajyate. Atmaklamatha = dtmopatdpa, dtmapidd. anuyoga = anusevana (Digba, m 11
Compare iv. 86a-c
517. The Pratyekabuddhas take this name because, before obtaining the result, they did not receive instruction, and because, having obtained the result, they do not give instruction.
518. Wassiliev, 276: 'To the types of Aryans recognized by the Vaibhasikas, the Sautrantikas add two types of Pratyekas. "
Vargacdrm, in Mahdvyutpatti, 45; in the Commentary of Ndmasamgiti, vilO. (The text only speaks of khadga pratyekandyaka. )
Khadgavifdnakalpa: Suttanipdta, third Sutta; Visuddhtmagga, 234 (mahesi), etc; Mahdvast 1357 (his Nirvana), Siksdsamuccaya, 194 (khadgasama), Divya, 294,582.
Srdvakapurvin as pretapUrvin, etc. , Avaddnaiataka, i. 259-
The Vargacarins have obtained the fruits of Srotaapanna or of Sakrdagamin in a period when the Good Law exists; later, in a period when the Good Law has disappeared, they realize by themselves the quality of Arhat. Since they experienced the terror (samvega) of existence under a former Buddha,, they do not have to be terrorized {samvejantya) again: thus the Vargacarins appear even in a period when life continues to be augmented.
519. We shall see vL23c at which moment the ascetic can pass from one Vehicle to another.
520.
Purvakatha, a conjectural translation of snon gyi gtam; Hsiian-tsang has pen-sbih^. ^', Paramartha, pen-hsing ching ^ f j f t p. 222a (pUrvacarydsiitra).
Saeki refers to the Vibhdsd, TD 27, p. 241b2, to Bdlapantfita ("Weisse und Thor"), Chap, xiii, and to Afokardjas? tra. This story is recounted in fact in Divya, 349, an excerpt from the Sutra of A? oka as we have seen in Przyluski, Ugende d'A<joka, 310 (JAs. 1914,2, 520).
521. Anvaya = bodhihetu; thus "the Rhinoceros has one hundred kalpas as the cause of Bodhi. " Vyakhya: yathd khadgavisana advitiyd bhavanti evam te grhasthapravrajkair anyais' ca
pratyekabuddhair asamsrsfavthdrma iti khadgavisdnakalpd sty ucyante. Vibhdsd, TD 27, p. 156b26, not two Pratyekas at the same time.
522. Rddher dviskarandt, for example, Mahdvastu, iii. 27.
523. Why would some hkottaravitardgas be impossible? See Introduction, Chapter v.
524. Samghabhadra, TD 29, p. 524b8, indicates at first some other reasons which are, in his opinion, the good ones, notably: "The Rhinoceros does not possess vaiidradyaXo persons attached to personalism (dtmavdda)t he desires to teach non-personality (nairdtmya); but his mind is timid. "
525. See below note 539.
526. Hsiian-tsang: These kings, by means of the movement of the wheel, govern all, thus they are
called Cakravartins. Etymology in Sumangala, L249.
527. Fo-koue-ki (=Fo kuo chi), 134. The Dirgha only speaks of the king of the wheel of fire; the Cha-she lun (-Kola) distinguishes: 1. wheel of fireJambudvTpa, life being 20,000 years; 2. wheel of copperJambu and Videha, 40,000 years; 3. wheel of silver,Jambu, Videha, Godaniya, 60,000 years; 4. wheel of gold, four Dvlpas, 80,000 years.
Footnotes 545
? 546 Chapter Three
On the period when theCakravartins appear, Dirgha, TDl,p. 21c22, p. 119b27\Samyukta, TD 2, p. 194a6; TD 3, number 155.
Suvarnacakravartm, see Vie de Hiouen-tsang (=Ufe of Hsiian-tsang), 70; caturbhdgaca- kravartin, Divya, 369 at the bottom (the Chinese versions understand: king of a continent, Przyluski,/4fo? d); caturdvipes'vara, Siksasamuccaya, 175. Pali, late, cakkavajacakkavattm, cdturanta, dipa, padesacakkavaUin (Rhys Davids and Stede).
Notes on the Cakravartins, Koia ii p. , iv. 77b-c, vii. 53c; Bodhisattvabhumi, foL 125b-126a (cdturdvipaka, jambudvipe/vara)', Maitreyasamiti, 86, 237, 246, where Leumann supposes a Dvidvipa (king of two continents) = Didipa or Dudipa, which wouldgive Brahmanical Dilipa, and Dujipa,/<&*&*, 543. 129.
528. It is the teaching (nirdesa) of the Prajndpti that there are four types of Cakravartins. See KdranaprajHdpti, Chap, ii (analyzed in Cosmologie bouddhique, 329) [Takakusu, Abhidharma literature, 117].
529. Hsiian-tsang and Paramartha: "as if made by some good craftsman. " Nothing which corresponds to lha rdzas. ($ut Foe-koue-ki, 133: a work of heavenly artisans) [Leumann, Maitreyasamiti, 86].
530. THrgha, TD 1, p. 119b27; Samyukta, TD 2, p. 194a6; Ekottara, TD 2, p. 731bl5; Vibhdsa, TD 27, p. 310c8. This is the text of which we have the Pali recension, Digha, ii. 172: yassa rarlflokhattiyassa. . . Quoted in Kdranaprajfidpti, Chap, ii, analyzed in Cosmologie, 328.
531. Anguttara, 121\ Digha, iii. 114, Majjhima, iii. 65, Milinda, 236.
Vydkhyd: asthanam: vartamdnakalapefyayd. Anavakafah: andgatakdldpeksayd.
The Pali recension has: ekissalokadhatuyadvearahanto. . . apubbamacarimam uppajjeyum. . .
532. Hsiian-tsang differs: What is the meaning of the expression, "Is there only one? " Does it refer to a great Trisaliasra universe . . .
533. Note of Saeki. The Sarvastivadins say that only one Buddha appears in a universe of the ten cardinal directions. The Sautrantikas and the Mahayana say that, in the universe of the ten directions, many Buddhas appear. See Kathavatthu, xxi,6, the treatises of Vasumitra, etc (Mahasamghikas, Lokottaravadins).
Samghabhadra, TD 29, p. 524c6. The Sutra does not make any distinctions. No Sutra says, "Only in this world," or "Solely in a lokadhdtu. " How do we establish that the Sutra solely refers to a great Trisahasra and not to all the universes? Further the Sutra (Brahmardjasutra) says, "Is there a Bhiksu equal to Gautama. . . ? "
534. Equal to the Buddhas who are equal for all beings. 535. Dirgha, TD 1, p. 78cl9, Digha, iii. 113.
536. Thsans-pa'i mdo=ftoahmasMra;V*X3xx&cCta. and Hsiian-tsang, Fan-wang ching^fcBiLM: = Brahmardjasutra (=Madhyama, TD 1, p. 547a). This formula can easily find a place in the Brahmanimantanika, Majjhima, i. 329.
537. See Kosa, vii. 55a. Vibhdsa, TD 27, p. 767b2. In the same way the memory of the Bhagavat bears "naturally" on 91 kalpas (iv. 109). The explanations of the Visuddhimagga, 414, on the triple khetta of the Bhagavat: jatikkhetta, 10,000 cakkavdlas which tremble at his birth; andkkhetta, a kopi and 100,000 cakkavdlas where his parittas, magic formulas of protection, reign; visayakkhetta, the field which is the object of his knowledge, infinite.
538. Paramartha here stops the exposition of the "pluralist" thesis.
539. Samghabhadra refutes this argument. The comparison with the Cakravartins proves nothing: their power is limited to the four continents; the power of conversion of the Buddhas is infinite, since their "knowledge" (JUdna) attains to all the universes.
? 540. All this argument in the BodhisattvabhUmi, foL 39.
Tatra prabhMair eva kalpairekatyo 'pi buddhasya prddurbhdvo na bhavati / ekasmmn eva ca
kalpe prabhutdndm buddhdndm prddurbhdvo bhavati / tesu ca tesu . . . diksv aprameyd- samkhyeyesu lokadhdtusv aprameydndm eva buddhdndm utpddo veditavyah / tat kasya hetoh / santi das'asu diksv aprameydsamkhyayd bodhisattva ye tulyakalakrta pranidhdnds tulyasam bhdrasamuddgatdi ca / yasminn eva divase pakse mdse samvatsara ekena bodhisattvena bodhicittam pranihitam tasmmn eva divase. . . sarvaih / yathd caika utsahito ghafito vydyacchitas ca tathd sarve / tathd hi dhriyante 'sminn eva lokadhdtdv anekdni bodhisattva/atdni ydni tulyakdIakrtapranidhdnddnitulyaddndmtulyasT
prajnani prdg eva daiasu diksv anantdparyantesu lokadhdtusu / buddbaksetrdny apt trisdhasra- mahdsdhasrdny aprameydsankhyeydni daiasu dikfu samvidyante / na ca tulyasambhdrasamudd gatayordvayos tdvad bodhisaUvayor ekasmhh lokadhdtau buddhaksetreyugapad utpattyavakdfo 'sti prdgevdprameydsaihkhyaydndm/ nacapunastulyasarhbhdrdndmkramendnuparipdfikayautpdd
yujyate / tasmad das'asu diksv aprameydsamkhyeyesu yathdpari/odhitesu tathdgataiunyesu te tulyasambhdrd bodhisattva anyonyesu buddhaksetresutpadyanta iti veditavyam // tad anena parydyena bahulokadhdtusu buddhabdhulyam eva yujyate na catkasmhn buddhaksetre dvayo tathdgatayoryugapad utpddo bhavati / tat kasya hetoh / dirghardtram khalu bodhisattva/tr evam pranidhdnam anubrmhitam bhavatiyathdham eko'parinayakefakeparindyakak sydm sattvdndm vinetd sarvaduhkhebhyo vimocayitd. . . // punas ca fakta ehas tathagatas trisdhasramahdsdhasr ekasmin buddhaksetre sarvabuddhakdryam kartum / ato dvittyasya tathagatasya vyartha eva utpddah . . . // [ekasya ca tathagatasya] loka utpdddt sattvdndm svdrthakaranaprasiddhih pracuratard bhavatipradaksmatardtat kasya hetoh / tesdm evam bhavatiayam eva krtsnejagaty ekas tathagato na dvitryah / asminnjanapadacdrikdm vd viprakrdnte parmirvrte vd ndsti sa kaici. . . yasydsmabhir antike brahmacaryarh carkavyam sydd dharmo vd irotavya iti viditvdbhitvarante ghanatarena cchandavydydmena brahmacaryavdsdya saddharmairavandya ca / buddhabahutvam te upalabhya ndbhitvarerann evam esdm ekasya buddhayotpdddt svakdrthakdryaprasiddhih pracuratard bhavati pradaksmatard ca.
541. Mahdvyutpatti, 181, svayamydnam, pratyudydnam, kalahajitah, fastrajitah (read pratyudydna . svayamydna, kalahapt. . . ) [var. astrajitah\
542. Koptardjan, see Mahdvyutpatti, 186. 8. Samyutta, v. 44: ye keci kuttardjdno sabbe te ranrlo cakkavattissa anuyantd (? ) bhavanti.
543. Tfjddha sphita subhiksadkirnabahujanamanusya (Mahdvyutpatti, 245. 10,11,13,14). Vydkhy jandh prdkrtamanusydh / manusyds tu matimantah; J As. 1913, i. 602.
544. Digha, ii. 173, Siksasamuccaya, 175.
545. Madhyama, TD1, p. 493al0, Ekottara, TD 2, p. 73 lbl6, Samyukta, TD 2, p. 194a7. Majjhima, iii. 172, Samyutta, v. 99; compare Digha, iii. 59.
lalita, 14-18, Mahdvastu, i. 108. Digha, ii. 172, Majjhima, Hi. 172, Mahdbodhwamsa, 66 (according to Leumann, Maitreyasamiti, 86).
Vydkhyd: grhapatiratnam koiddhyaksajdtfyah / parindyakaratnam balddhyaksajdtryah. Grh pati possess the divine eye, vii. 53c-d
546. The marks (iv. 108,110a) are enumerated in Vibhdsd, TD 27, p. 888a6-889a9; Parsva examines why there are thirty-two, no more no less.
Good Pali bibliography in Rhys Davids-Stede.
547. De/asthatara is translated by Paramartha as "most correct"(flb'e>>g;j? ), and comments: "not 'iodined"(pup'ien^S). The Vydkhyd is illegible:defasthatardniti/ atrasthdndni (? ), translated as gnas ma 'grus pa.
548. Tibetan: Because some [persons] were endowed with grasping, after having made provision through attachment to taste and through laziness, a protector of the fields was rewarded
Footnotes 541
? 548 Chapter Three
Paramartha: Little by little, beings through attachment to taste, and through idleness, made provision, and by means of riches looked to (var. hired) a protector of the fields. Hsuan-tsang: By reason of the appearance of stocking up provisions and of robbery, in order to put an end (to robbery), they hired (ku Jg. ) a guardian of the fields.
549. Summary bibliography of the "Buddhist Genesis. "
a. AggafHiasutta, Digha, iii. 84 and LI7 {Dialogues L105, iii. 9 and 25, meaning of the word
aggarlna according to Buddhaghosa; O. Franke, 273).
