Our texts concern
themselves
very little with the poor.
Abhidharmakosabhasyam-Vol-2-Vasubandhu-Poussin-Pruden-1991
.
three hundred thousand SaKvamunis, and thus following throughout these pages (1.
57 and following).
" Barth, Journal des Savants, August 1899.
? 498. Paramartha: mo-sbib-sbihM&^f=hkdntakdle;Hsimn-tsang: mo-chieh%$l= kalpdnte, that is, apakarsaJkalpa: in a period when lifespan diminishes in length (iii. 92).
At this period, the future Sakyamuni was a kumhhakdrakakumdra by the name of Prabhasa (Vydkhyd).
The Mahavastu knows of a Sakyamuni who lived an infinite number of incalculable (asamkhyeya) kdpas (L47), also from Kapilavastu, and who received alms from our Sakyamuni, then a merchant (prathamdpranidhi tadd dsi).
499. Example: Sibi
500. Example: the BhiksuKsanti who was tortured by King Kali [=Kalabu] (Ta-chih-tu km, TD 25, p. 89bl3);tliisisme]&iKsaWi[Ksantiv^
Jdtaka, 313 (Visuddhimagga, 302), Jdtakamdld, 28, Avaddnakalpalatd 38, Chavannes, Cinq cen contesf L161,Pnyluski,Afoka,358,Watters,1227.
According to Mahavastu, LI70, the future Sakyamuni was free from desire (vttardga) after the time of Dlpamkara.
501. This story is related in Avaddnaiataka, 97 (it 176) and m Romatic Legend, p. 14 (with some variants), where the Buddha was named Pusya. Paramartha and Hsuuan-tsang give Tisya in transcription; our Tibetan version has skar rgyal which Dr. P. Cordier, (accordiogtoAsfdngahftiaya 2. 1. 38) translates as Pusya. In Mahdvyutpatti we have rgyal- Pusya (the Naksatra) (165. 6) = Tisya (the Gikravartin), (180. 54); 47. 17, Tisya (the Sravaka) = 'od Idan with the gloss pu fa (sus) dan (ma) 'dom na skar rgyaldu gdags: "being exhorted by Pusya (? ), he is called skar-rgyat* (? ). In the Mahavastu, iii. 240. 6, Pusya received a prophesy from Tisya. According to Romantic Legend, Tisya came four kdpas before Pusya, ninety-five kalpas before Sakyamuni
502. Paramartha and Hsiian-tsang translate: "Having entered into the absorption of tejodhdtu"
(huo-chieh-tmgi'X^^. : this is the expression from which Eitel derives agnidhdtusamddhi). The l
Chinese interpreters most often employ the formula huo kuang tmg X^t%t "fire light samddhi' (Chavannes, Cinq cents contes, iii. 155,264), which would correspond to jyotisprabhasamadbi. This refers to that manifestation of rddbi by which a saint makes his body incandescent,
emitting flames and smoke, Mahdvyutpatti, 15. 14: dh&mayati prajvalayaty apt adyathdpi noma mahdn agniskandbah (See Digba, iii. 27; Koia, vii. 48 and foUowing on fddhf). The power of the ascetic over the elements, the water element and the fire element, is acquired by a meditation in which he considers this element. This is how the explanation of Childers (sub voc. tejo) explains tejodhdtum samapajjitva = "having entered into jbdna by tejokasina" (on the kftsndyatanas, Koia, viii. 36) which Senart (Mahavastu, i. 556) compares to that of Beal: "causing their bodies to ascend into space and emit all sorts of brilliant appearances. " This person, having entered into dhydna throughthecontemplationoffire(t^okasitki)/is3bie/mthecourseo(thedbydna, tocreate flames, etc In Dwya, p. 186, we have the fight of Svagata--proclaimed by the Buddha as "the best in the practice of the fire absorption," tejodhdtum samdpadyamdndndm agrah (Anguttara, 125)--with a Naga "enflamed" by anger. In a great number of sources the "samddhi of fire" or tejojjhana accompanies Nirvana (Udana, viii. 9; Przyluski, Ugende d'Afoka, p. 26, Mahavamsa, v. 200, Mahavastu, I 556, etc).
503. Paramartha: "in the Ratnagiri cave"; Avadanaiataka: himavantam parvatam abbirubya ratnaguhdm praviia. . .
504. The MSS of the Avaddnaiataka gives: Purusavfsabha stutuh nyo mahdiamanah kutuvih // which Speyer corrects to: purusavfsabhdsty anyas tulyo mahdiramanas tava.
Paramartha: ho jen teng tsun yu san (erh) teh f5J A ^ # H (H) Hi. The Tibetan version finishes with ga la yod, which gives kutafc.
Footnotes 7V
? 758 Chapter Four
finishes with ga layod, which gives kutah.
Vydkhyd: Na divi bhuviceti vistarah / divi bhuvicety uddeiapadanydyenoktam // ndsmm loke
na vaifravandlaye na marubhavane dwye sthdna iti tadvyaktyartham nirdefapadhani / asmm loka iti manusyaloke / vaifravandlaya iti cdturmahdrdjikasthdne / marubhavana iti marudbhavane trdyastrimiabhavana ityarthah / divye sthdneydmddhisthdne // lokadhdtvantaresv apt tatsadria- sydbhava-jfidpandrthamahanadiksuvidiksuceti// athanafraddhtyate/ caratukaicidvasudham imam krtsndm sphitdm bahusattvddhydsitdm. . . wayam pratyaveksatdm ity abhiprdyah /
505. It is through samddhi and prajftftd (=dht) that the results or fruits are acquired In the Abhidharma, the Bodhisattva remains a Prthagjana up to the moment when he sits down under the Tree (iii. 41). The various schools are not in agreement with respect to this as one can see in the treatises of Vasumitra and Bhavya. According to the Madhyamakdvatdra, the Bodhisattva, from the first stage on, abandons erroneous views (satkdyadrspi, sTlavrata, and vicikitsd).
506. Vajropamasamddhi (vi. 44d) is an absorption through which the candidate for the state of Arhat breaks his last bonds and obtains Bodhi, which consists of ksayajffdna and anutpddajndna (the knowledge that the defilements are destroyed, and the knowledge that they will not arise again). Vajropamasamddhi confers the quality of Buddhahood on a Bodhisattva: for a Bodhisattva only acquires the state of Arhat after having fulfilled tbepdramitds (see vL24 and ii. 44a-b, trans, p. 227).
Hsiian-tsang adds: "taking place on the vajrdsana," or bodhimanda (Minayev, Recherches, 177), as described in Vibhdsd, TD 27, p. 156a3. The Koia speaks of it iii. 53b.
507. On the Chinese traslations of the word paramitd, see Chavannes, Cinq cents contes, I p. 2. Etymology, Candrakirti in Madhyamakdvatdra, i. l6a-b (trans. Museon, 1907, p. 29), F. W. Thomas JRAS, 1904,546.
508. Madhyama, TD 1, p. 496c26; Vibhdsd, TD 27, p. 656c20, p. 581c5; Mahdvyutpatti, 93. Digha, iii. 218; Anguttara, iv. 241: ddnamdyam pufifiakmyavatthu, sUamayam, bhavandmayam.
Rhys Davids, in Dialogues, ii. 347-348, examines the place of ddna in Scripture; the Anguttara, "which contains a good deal more of the milk for babes that the other three of the great Nikdyas," devotesaVaggatocharity,whichdoesnotfigureamongthe"wingsofBodhi,"andwhichisignored in Dhammapada. But the teaching of ddna, by definition, is addressed to the Upasakas; see above p. 598 and p. 697; nevertheless ddna is useful for Nirvana, iv. H7d.
Praise of a gift of rice, Mahavagga, vL24. 5, of a gift of a vihdra, Cullavagga, vi. 1. 5.
509. Hsiian-tsang: Or rather punyakrtyd signifies "to make punya," that is, "the preparatory action of punya" (punyaprayoga). The word vastu signifies support (afiraya, adhisthdna): giving, the precepts, and meditation are the vastu, the support of the preparatory action of punya with a view to the realization of giving, the precepts and meditation.
510. In Kathdvatthu, vii. 4, the Theravadins maintain that ddna is solely that which is givea 511. By giving one renders homage to the Caityas, and to beings in Nirvana (parmirvrta).
512. The Chinese translators have: "the good skandhas of this moment g i v e . . . " The bodily and vocal action of giving is rupa; the mind and mental states are the four non-material skandhas.
513. Mahdbhoga and elsewhere uddrabhoga: "great joy from food, from clothing, etc," or "joy from great objects of joy (kdmaguna). " See Anguttara, iv. 393.
514. The house is only non-modified (nirvikdra) grasses; it is not a transformation of the grasses. Maya has a different value in frutamayi prajfid (vL5c).
? 515. Kathdvattbu, xvii. ll, the Uttarapathakas maintain that the giver (dayoka), not the field, "purifies" the gift.
Karmaprajfidpti (Mdo 62, foL 246b): "There are four gifts: that which is pure from the fact of the giver, impure from the fact of the recipient, and the rest as in the Samgitipraydya. " This is the text quoted by the author of the Kathdvattbu {Digha, iii. 231; Anguttara, ii80; Majjhima, iii. 256 [dakkhindvibhangasutta]).
See iv. l21c-d
516. Digha, ii. 357: sakkaccam ddnam, sahatthd, cittikatam, anapaviddham ddnam.
On the "treatises on giving, on the precepts and on heaven," see above p. 598. An example of
ddnakathd, Anguttara, iv. 393; the Vimdnavatthu belongs to this literature (Minayev, Recherches, 165). Divydvaddna xxxiv is Mahayana (thirty-seven qualities of the gift: kale. . . satkrtya . . . ) .
517. That it is the intention that is important, and not the object given, see for example Huber, Sutrdiamkdra, p. 122, Minayev, p. 167 at the bottom: "The poor, who have faith . . . "
518. Anguttara, iii. 50: mandpaddyi labhate mandpam.
519. This is the Sutra quoted in Ko/a iii. 41 at the end. Compare Majjhima, iii. 255: tiracchdnagate
ddnam dattvd satagund dakkhmd pdtikankitabbd, puthujjanadusstle . . . sahassagund. . .
520. Here Vasubandhu mentions the sixth and the seventh "material meritorious work" (see above
p. 561 ). Wehave:5. dgantukdyagamikdyavdddnamdaddti/ idampancamam. . . 6. . . . gldndya gldnopasthdpakdya vd ddnam daddti. . . 7 . . . . yds td bhavanti fitakild vd vdtaUkd vd varsalikd vd tadrupdsu fUakUdsu ydvad varsalikdsu bhaktdni vd tarpydni (tarpandni) vd yavdgupdndni vdtdn samghdydbhinirhrtya anuprayacchat anuprayacchati / idam dryd asmdkam andrdyagdtrd ana bhivfspacivardh paribhujya sukham spariam viharantu / idam Cunda saptamam aupadhikam punyakrtydvastu. According to Saeki, Madhyama, TD 1, p. 428al differs slightly.
Hsuan-tsang has: "In the seven aupadhikapunyakftydvastus, it says that one should give to the dgantuka, the gamtka, the gldna, the gldnopasthdyaka, and to the upadhivdrika iyuan-lin-ch'an
[ 1 W # )l that he should warm him who is cold. " Hsiian-tsang thus enumerates the five beneficiaries of the dtyayikapmdapdtas (Divya, 50, Burnouf, 269; Sixth Edict, Buhler, Beitrage 269): the monk who arrives, who departs, who is sick and the infirmary attendant (list of the Mahdvagga, viil. 15. 7, compare Anguttara, iii. 4l) and the upadhivdrika, the "verger, the guardian of the Vihara," concerning which we have insufficient information. {Mahdvyutpatti, 273,12, ch'ang-t'ang-shih ^? 1? M); Divya, 54,542; Sarad Chandra D^s,dge skyos;S. Levi, "Quelques titresenigmatiques
JAs. 1915, U. 193).
Our texts concern themselves very little with the poor. We can mention the Avaddna of the Nirvana of Mahakaiyapa: " . . . In the streets of the village, the unfortunate were afflicted and enfeebled. He always had compassion on the poor and helped them. Now this multitude of miserable ones have lost their protector . . . " (Przyluski, Ugende d'Afoka, p. 232).
521. An allusion is made to the bear, Huber, Sutrdiamkdra, p. 383. The Vydkhyd explains that the bear saved a person guhampraviiya gdtrosmasitdpanayena; according to the Vibhdsd (TD 27, p. 592b3): "It is told that a person searching the woods became lost in the snow . . . " Mrga is the animal who had a person who was annoying him cross a river, uhyamdnanadyuttdranena . . . upakdrin.
522. Majjhima, iii. 253, or GautamisuMra (Sarhghahhadra, xxiii. 4, foL 86), is difficult to interpret. Mahaprajapati offers a set of robes to the Buddha who refuses: "Gautami, give to the Sangha; by giving to the Sangha you will honor me and you will honor the Sangha. " From this text and the passage where the Sangha (the four pairs of eight "persons," Arhat . . . Srotaapanna-
Footnotes 759
? 760 Chapter Four
phalapratipannaka) is defined as the field of merit par excellence (Dtgha, iii. 255, Suttanipdta, 569, etc), certain masters conclude that a gift to the Sangha is meritorious, but not a gift to the Buddha. Samghabhadra refutes this theory. [The Buddha is the best field, Majjhima, iii. 254; Kola, vii. 34; Divya, 71, Chavannes, Cinq cents contes, i. 394. But see in Vasumitra-Bhavya-Vinitadeva (Wassilieff, 251,283) the opinion of the Mahl&kas (a gift to the Sangha is very fruitful, but not a gift to the Buddha; the cult of Stupas is only a little fruitful), and the opinion of the Dharmaguptakas (a gift to the Buddha is very fruitful, but not a gift to the Sangha). A related problem: does the Buddha form part of the Sangha? ]
When one takes Refuge in the Buddha and the Sangha one takes Refuge in the faiksa and aiaiksadharmaswhichformtheBuddhaandtheSangha(seeKo/a,iv. 32). Nowonecannotgiveto iaiksa and aiaiksa dharmas, but only to "persons" (pudgala): thus a gift to the Buddhas and the Sangha do not bear any results. A thesis discussed in Katbdvatthu, xvii. 6-10, and Samahabhadra he. cit. [The Sangha in the proper sense of the word, paramdrthasamgha, is the dharmas of the Saints and the eight persons which serve as their receptacle: one takes Refuge in the dharmas, but one gives to "persons". ]
523. According to Madhyama, TD 1, p. 723a4. See the meager presents that makes novices Arhats in Divya.
Majjhima, iii. 257: yo vUardgo vitardgesu dadMi . . . tarn ve danam dmisaddnam viptdam ti bru&mi.
524. A Bodhisattvas gift has perfect Bodhi and the good of all beings for its purpose.
525. Digha, iii. 268, eightddnavatthus: 1-4 are formulated as in our text: 5 and 6 differ (sdhuddnam ti danam deti / aham pacami ime na pacanti. . . ); 7. idarh me danam dadato kalyano kittisaddo abbhuggacchati; 8. cittdlamkdracittaparikkhdrattham danam deti.
The list of the ddnavatthus of Anguttara, iv. 236, gives us numbers 5 and 6 of our list: dmnapubbam kafapubbampitupitdmahebi na arahdmipordnam kulavamsam hdpetum ti danam deti /. . . datvd. . . saggalokam upapajjissdmi. . .
526. Paramartha:jtf ichih chi ch'in chinJen i ^ E I f t Hifi: A ". . . gifts to the asanna and to those near. " Hsiian-tsang: sm chin i chih, fang neng shihyii H ^ B ^ ^ ^ J S ^ "accordingly as one approaches, one gives. " dsajja - upagantvd (Jdtaka, v. p. 342). Commentary of the Anguttara, iv. 236 (Siamese edition): dsajja danam detUi patvd danam deti dgatam disvdva tarn muhuttam yeva nisiddpetvd sakkdram katvd danam deti.
527. Commentary on the Anguttara: bhaydtiayamaddyako akdrako tigarahdbhaydapdyabhayd vd.
528. This second list is quoted Vydkhyd, ad. iii. 41, at the end.
529. According to Saeki: sama signifies that which produces a heavenly rebirth; visama, that which
produces a bad realm of rebirth.
530. Hsiian-tsang translates: "He makes beings produce the pure dharmakdya. " Paramartha: "He
produces the dharmakaya. " See above p. 601.
531. Hsiian-tsang: All the mental projections: "I should do this and that; I shall do this and that. "
Note of the editor: "This is distant preparatory action. "
532. Compare Milinda, 193, on lying which is serious or light by reason of its object (vattbupasena); in this same way killing is unimportant when the animal is small, Atthasdtini, p. 97.
? 533. According to Paramartha and Hsiian-tsang: "The Sutra says that there are two types of actions, krta action and upacita aaion. " According to Saeki, this Sutra is the Karmavipdkavibhangasmra (? ) (yeh-pao cb'a-pieh dW>>g|g^|i$]$|). See Koto, v. l.
Majjhima, iii. 207: samcetanikam. . . kammam katvd. . . kim so vediyati. Annguttara, v. 202: ndham samcetanikdndm kammdnam katdnam upacitdnam appafisamviditvd vyantibhdvam vaddmi. Divya, passim: na karniMiknanyupacitaniprthivUhdtau vipacyante; Kathdvatthu, xv. ll; MadhyamakavrtU, p. 303.
FortheVedantictheory,seethesourcesgiveninG. A. Jacob,Veddntasdra,Bombay,1911,p. 160 (samcitakarman = upacitao, kiiyzmanani karmani drabdhaphaldni karmdni).
534. See above, p. 625.
535. Samcintya = samcicca, Mahdvyutpatti, 245. 68. Manu, xL90, prescribes penitences for the involuntary murder (akdmatas), which greatly resembles asamcintya, of a Brahmin. Voluntary murder is inexpiatable.
536. Vydkhyd: Ndbuddhipurvam na sahasdkftam iti/atha va ndbuddhipurvam krtam idarh kurydm ityasamcintyakrtam/tan nopacitam/ avydkrtamnitatkarma/ nasahasdkftamitibuddhiptirvam apt na sahasdkftam /yadahhydsena bhdsydksepdn mrsM>ddddyanusthdnam krtam tadakuialam na punar upackam: "Orratherone should understand: abuddhipurva action,--the action that one does without deciding 1 shall do that,'--is not accumulated, for this action is morally neutral Action done
in haste, if preceded by a decision, is not accumulated, for example, lies uttered by verbal habit in the enthusiasm of discourse. It is though bhdsydksepa that the author of a treatise repeats, in a stereotyped enumeration, words which are not justified in such a place. (See ii. trans, p. 263).
The Vydkhydt presenting the characteristics of good action which is accumulated, says: evam ku/alam apiyojyam Hi/ katham samcetandtah / samcintya krtam bhavati/ ndbtiddhipurvakftam bhavati / tadyathd duydkrtacittena pdsdnam daddmiti suvarnapindam dadydt krtam tan na punar upacitam / avydkrtam hi tat karma / na sahasdkftam /yathd bhdsydksepat satyavacanam / krtam tat kufalam na punar upacitam.
537. Compare Anguttara, i. 249; above note ad iv. 50.
538. There is papassa kammassa samatikkamo, "passing beyond transgression," through abstention (virati = the undertaking of the precepts), and through meditation on compassion (maitri), Samyutta, iv. 317.
Prdtimoksa (Finot, JAs. 1913, ii. 16): "He who remembers a fault should disclose it; being disclosed, he will become tranquil. . . : dviskrtvdsyaphdsam bhavati. . . (see above iv. 39, note 174, and on lying through silence, iv. note 347). Pdtimokkha, in Vinaya Texts, 12 and Cullavagga, be 1. 4 (Vinaya Texts, iii. 305, note 1). Confession in the Mahayana, Bodhisattvabhutni, IJL
Divya, passim: "Recognize your transgression (atyayam atyayato defaya); this action will be reduced, destroyed, annihilated (apy evaitat karma tanutvam pariksayam parydddnam gaccheta) [Majjhima, iii. 247: yato . . . accayam accayato disvd yathddhammam pafikarosi tan te mayam pafiganhdma; Digha, 185; Anguttara, 1238, Burnouf, Introduction, p. 299; Bodhicatydvatdra, il66, etc]. By recognizing his transgression (having insulted an Arhat whose qualities he ignored) the vaiydvrtyakdra of Divya, 54-55, avoids hell, but nevertheless is reborn fifty times as the son of a slave.
. Siksasamuccaya, 160 and Bodhkarydvatdra, v. 98 quoting the CaturdharmakasMra, the fou dharmas by which the Bodhisattva triumphs over transgressions done and transgressions accumulated: vid&sandsamuddcdra (repentance), pratipaksasamuddedra (the practice of good), pratydpattibala (undertaking the precepts or virati), as*rayabala (taking Refuge in the Buddha, etc). Analogous doctrines, Subhdsitasamgraha,ed. Bendall (Museon, 1900) at the end.
Theragdthd 872 = Dhammapada 173: pdpam katath kusalena pithryati.
Footnotes 761
? 762 Chapter Four
Only tathdgataprasdda can wash away "the bad dharmas which Mara has planted in the Buddha" (read with the MSS buddhdvaropitdndmakuSaldndm dharmdndm. . . prakfdlanam); the faith (fraddha) and devotion (bhakti) of Mara with respect to the Buddha washes away all of his perfidies (vrjina), Divya, 359, Przyluski, Ugende d'Afoka, p. 358.
539. See above pp. 561 and 563.
540. We have seen (iv. 73) that the Buddha accepted beforehand all gifts made to Caityas.
The merit of gifts made to the Buddha and the Sangha is contested by many sects, see above
note 522.
On the cult of the deceased Buddha, Milmda, p. 100-101, Bodhicarydvatdra, ix. 36.
The place where the Prajfidparamita is taught becomes like a Caitya (caityabhutah krtah),
because the worship that one renders to it is a cause of the accumulation of merit {vandanddind punyopacayahetutvdt) (Abhisamaydlamkdrdloka ad Astasdhasrikd, p. 57).
541. Vydkhyd: Satrurayam na tavan mriyata ity anayd samjnaya.
542. The Nirgranthas think that a gift made to thieves, etc, bears bad results.
? 498. Paramartha: mo-sbib-sbihM&^f=hkdntakdle;Hsimn-tsang: mo-chieh%$l= kalpdnte, that is, apakarsaJkalpa: in a period when lifespan diminishes in length (iii. 92).
At this period, the future Sakyamuni was a kumhhakdrakakumdra by the name of Prabhasa (Vydkhyd).
The Mahavastu knows of a Sakyamuni who lived an infinite number of incalculable (asamkhyeya) kdpas (L47), also from Kapilavastu, and who received alms from our Sakyamuni, then a merchant (prathamdpranidhi tadd dsi).
499. Example: Sibi
500. Example: the BhiksuKsanti who was tortured by King Kali [=Kalabu] (Ta-chih-tu km, TD 25, p. 89bl3);tliisisme]&iKsaWi[Ksantiv^
Jdtaka, 313 (Visuddhimagga, 302), Jdtakamdld, 28, Avaddnakalpalatd 38, Chavannes, Cinq cen contesf L161,Pnyluski,Afoka,358,Watters,1227.
According to Mahavastu, LI70, the future Sakyamuni was free from desire (vttardga) after the time of Dlpamkara.
501. This story is related in Avaddnaiataka, 97 (it 176) and m Romatic Legend, p. 14 (with some variants), where the Buddha was named Pusya. Paramartha and Hsuuan-tsang give Tisya in transcription; our Tibetan version has skar rgyal which Dr. P. Cordier, (accordiogtoAsfdngahftiaya 2. 1. 38) translates as Pusya. In Mahdvyutpatti we have rgyal- Pusya (the Naksatra) (165. 6) = Tisya (the Gikravartin), (180. 54); 47. 17, Tisya (the Sravaka) = 'od Idan with the gloss pu fa (sus) dan (ma) 'dom na skar rgyaldu gdags: "being exhorted by Pusya (? ), he is called skar-rgyat* (? ). In the Mahavastu, iii. 240. 6, Pusya received a prophesy from Tisya. According to Romantic Legend, Tisya came four kdpas before Pusya, ninety-five kalpas before Sakyamuni
502. Paramartha and Hsiian-tsang translate: "Having entered into the absorption of tejodhdtu"
(huo-chieh-tmgi'X^^. : this is the expression from which Eitel derives agnidhdtusamddhi). The l
Chinese interpreters most often employ the formula huo kuang tmg X^t%t "fire light samddhi' (Chavannes, Cinq cents contes, iii. 155,264), which would correspond to jyotisprabhasamadbi. This refers to that manifestation of rddbi by which a saint makes his body incandescent,
emitting flames and smoke, Mahdvyutpatti, 15. 14: dh&mayati prajvalayaty apt adyathdpi noma mahdn agniskandbah (See Digba, iii. 27; Koia, vii. 48 and foUowing on fddhf). The power of the ascetic over the elements, the water element and the fire element, is acquired by a meditation in which he considers this element. This is how the explanation of Childers (sub voc. tejo) explains tejodhdtum samapajjitva = "having entered into jbdna by tejokasina" (on the kftsndyatanas, Koia, viii. 36) which Senart (Mahavastu, i. 556) compares to that of Beal: "causing their bodies to ascend into space and emit all sorts of brilliant appearances. " This person, having entered into dhydna throughthecontemplationoffire(t^okasitki)/is3bie/mthecourseo(thedbydna, tocreate flames, etc In Dwya, p. 186, we have the fight of Svagata--proclaimed by the Buddha as "the best in the practice of the fire absorption," tejodhdtum samdpadyamdndndm agrah (Anguttara, 125)--with a Naga "enflamed" by anger. In a great number of sources the "samddhi of fire" or tejojjhana accompanies Nirvana (Udana, viii. 9; Przyluski, Ugende d'Afoka, p. 26, Mahavamsa, v. 200, Mahavastu, I 556, etc).
503. Paramartha: "in the Ratnagiri cave"; Avadanaiataka: himavantam parvatam abbirubya ratnaguhdm praviia. . .
504. The MSS of the Avaddnaiataka gives: Purusavfsabha stutuh nyo mahdiamanah kutuvih // which Speyer corrects to: purusavfsabhdsty anyas tulyo mahdiramanas tava.
Paramartha: ho jen teng tsun yu san (erh) teh f5J A ^ # H (H) Hi. The Tibetan version finishes with ga la yod, which gives kutafc.
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finishes with ga layod, which gives kutah.
Vydkhyd: Na divi bhuviceti vistarah / divi bhuvicety uddeiapadanydyenoktam // ndsmm loke
na vaifravandlaye na marubhavane dwye sthdna iti tadvyaktyartham nirdefapadhani / asmm loka iti manusyaloke / vaifravandlaya iti cdturmahdrdjikasthdne / marubhavana iti marudbhavane trdyastrimiabhavana ityarthah / divye sthdneydmddhisthdne // lokadhdtvantaresv apt tatsadria- sydbhava-jfidpandrthamahanadiksuvidiksuceti// athanafraddhtyate/ caratukaicidvasudham imam krtsndm sphitdm bahusattvddhydsitdm. . . wayam pratyaveksatdm ity abhiprdyah /
505. It is through samddhi and prajftftd (=dht) that the results or fruits are acquired In the Abhidharma, the Bodhisattva remains a Prthagjana up to the moment when he sits down under the Tree (iii. 41). The various schools are not in agreement with respect to this as one can see in the treatises of Vasumitra and Bhavya. According to the Madhyamakdvatdra, the Bodhisattva, from the first stage on, abandons erroneous views (satkdyadrspi, sTlavrata, and vicikitsd).
506. Vajropamasamddhi (vi. 44d) is an absorption through which the candidate for the state of Arhat breaks his last bonds and obtains Bodhi, which consists of ksayajffdna and anutpddajndna (the knowledge that the defilements are destroyed, and the knowledge that they will not arise again). Vajropamasamddhi confers the quality of Buddhahood on a Bodhisattva: for a Bodhisattva only acquires the state of Arhat after having fulfilled tbepdramitds (see vL24 and ii. 44a-b, trans, p. 227).
Hsiian-tsang adds: "taking place on the vajrdsana," or bodhimanda (Minayev, Recherches, 177), as described in Vibhdsd, TD 27, p. 156a3. The Koia speaks of it iii. 53b.
507. On the Chinese traslations of the word paramitd, see Chavannes, Cinq cents contes, I p. 2. Etymology, Candrakirti in Madhyamakdvatdra, i. l6a-b (trans. Museon, 1907, p. 29), F. W. Thomas JRAS, 1904,546.
508. Madhyama, TD 1, p. 496c26; Vibhdsd, TD 27, p. 656c20, p. 581c5; Mahdvyutpatti, 93. Digha, iii. 218; Anguttara, iv. 241: ddnamdyam pufifiakmyavatthu, sUamayam, bhavandmayam.
Rhys Davids, in Dialogues, ii. 347-348, examines the place of ddna in Scripture; the Anguttara, "which contains a good deal more of the milk for babes that the other three of the great Nikdyas," devotesaVaggatocharity,whichdoesnotfigureamongthe"wingsofBodhi,"andwhichisignored in Dhammapada. But the teaching of ddna, by definition, is addressed to the Upasakas; see above p. 598 and p. 697; nevertheless ddna is useful for Nirvana, iv. H7d.
Praise of a gift of rice, Mahavagga, vL24. 5, of a gift of a vihdra, Cullavagga, vi. 1. 5.
509. Hsiian-tsang: Or rather punyakrtyd signifies "to make punya," that is, "the preparatory action of punya" (punyaprayoga). The word vastu signifies support (afiraya, adhisthdna): giving, the precepts, and meditation are the vastu, the support of the preparatory action of punya with a view to the realization of giving, the precepts and meditation.
510. In Kathdvatthu, vii. 4, the Theravadins maintain that ddna is solely that which is givea 511. By giving one renders homage to the Caityas, and to beings in Nirvana (parmirvrta).
512. The Chinese translators have: "the good skandhas of this moment g i v e . . . " The bodily and vocal action of giving is rupa; the mind and mental states are the four non-material skandhas.
513. Mahdbhoga and elsewhere uddrabhoga: "great joy from food, from clothing, etc," or "joy from great objects of joy (kdmaguna). " See Anguttara, iv. 393.
514. The house is only non-modified (nirvikdra) grasses; it is not a transformation of the grasses. Maya has a different value in frutamayi prajfid (vL5c).
? 515. Kathdvattbu, xvii. ll, the Uttarapathakas maintain that the giver (dayoka), not the field, "purifies" the gift.
Karmaprajfidpti (Mdo 62, foL 246b): "There are four gifts: that which is pure from the fact of the giver, impure from the fact of the recipient, and the rest as in the Samgitipraydya. " This is the text quoted by the author of the Kathdvattbu {Digha, iii. 231; Anguttara, ii80; Majjhima, iii. 256 [dakkhindvibhangasutta]).
See iv. l21c-d
516. Digha, ii. 357: sakkaccam ddnam, sahatthd, cittikatam, anapaviddham ddnam.
On the "treatises on giving, on the precepts and on heaven," see above p. 598. An example of
ddnakathd, Anguttara, iv. 393; the Vimdnavatthu belongs to this literature (Minayev, Recherches, 165). Divydvaddna xxxiv is Mahayana (thirty-seven qualities of the gift: kale. . . satkrtya . . . ) .
517. That it is the intention that is important, and not the object given, see for example Huber, Sutrdiamkdra, p. 122, Minayev, p. 167 at the bottom: "The poor, who have faith . . . "
518. Anguttara, iii. 50: mandpaddyi labhate mandpam.
519. This is the Sutra quoted in Ko/a iii. 41 at the end. Compare Majjhima, iii. 255: tiracchdnagate
ddnam dattvd satagund dakkhmd pdtikankitabbd, puthujjanadusstle . . . sahassagund. . .
520. Here Vasubandhu mentions the sixth and the seventh "material meritorious work" (see above
p. 561 ). Wehave:5. dgantukdyagamikdyavdddnamdaddti/ idampancamam. . . 6. . . . gldndya gldnopasthdpakdya vd ddnam daddti. . . 7 . . . . yds td bhavanti fitakild vd vdtaUkd vd varsalikd vd tadrupdsu fUakUdsu ydvad varsalikdsu bhaktdni vd tarpydni (tarpandni) vd yavdgupdndni vdtdn samghdydbhinirhrtya anuprayacchat anuprayacchati / idam dryd asmdkam andrdyagdtrd ana bhivfspacivardh paribhujya sukham spariam viharantu / idam Cunda saptamam aupadhikam punyakrtydvastu. According to Saeki, Madhyama, TD 1, p. 428al differs slightly.
Hsuan-tsang has: "In the seven aupadhikapunyakftydvastus, it says that one should give to the dgantuka, the gamtka, the gldna, the gldnopasthdyaka, and to the upadhivdrika iyuan-lin-ch'an
[ 1 W # )l that he should warm him who is cold. " Hsiian-tsang thus enumerates the five beneficiaries of the dtyayikapmdapdtas (Divya, 50, Burnouf, 269; Sixth Edict, Buhler, Beitrage 269): the monk who arrives, who departs, who is sick and the infirmary attendant (list of the Mahdvagga, viil. 15. 7, compare Anguttara, iii. 4l) and the upadhivdrika, the "verger, the guardian of the Vihara," concerning which we have insufficient information. {Mahdvyutpatti, 273,12, ch'ang-t'ang-shih ^? 1? M); Divya, 54,542; Sarad Chandra D^s,dge skyos;S. Levi, "Quelques titresenigmatiques
JAs. 1915, U. 193).
Our texts concern themselves very little with the poor. We can mention the Avaddna of the Nirvana of Mahakaiyapa: " . . . In the streets of the village, the unfortunate were afflicted and enfeebled. He always had compassion on the poor and helped them. Now this multitude of miserable ones have lost their protector . . . " (Przyluski, Ugende d'Afoka, p. 232).
521. An allusion is made to the bear, Huber, Sutrdiamkdra, p. 383. The Vydkhyd explains that the bear saved a person guhampraviiya gdtrosmasitdpanayena; according to the Vibhdsd (TD 27, p. 592b3): "It is told that a person searching the woods became lost in the snow . . . " Mrga is the animal who had a person who was annoying him cross a river, uhyamdnanadyuttdranena . . . upakdrin.
522. Majjhima, iii. 253, or GautamisuMra (Sarhghahhadra, xxiii. 4, foL 86), is difficult to interpret. Mahaprajapati offers a set of robes to the Buddha who refuses: "Gautami, give to the Sangha; by giving to the Sangha you will honor me and you will honor the Sangha. " From this text and the passage where the Sangha (the four pairs of eight "persons," Arhat . . . Srotaapanna-
Footnotes 759
? 760 Chapter Four
phalapratipannaka) is defined as the field of merit par excellence (Dtgha, iii. 255, Suttanipdta, 569, etc), certain masters conclude that a gift to the Sangha is meritorious, but not a gift to the Buddha. Samghabhadra refutes this theory. [The Buddha is the best field, Majjhima, iii. 254; Kola, vii. 34; Divya, 71, Chavannes, Cinq cents contes, i. 394. But see in Vasumitra-Bhavya-Vinitadeva (Wassilieff, 251,283) the opinion of the Mahl&kas (a gift to the Sangha is very fruitful, but not a gift to the Buddha; the cult of Stupas is only a little fruitful), and the opinion of the Dharmaguptakas (a gift to the Buddha is very fruitful, but not a gift to the Sangha). A related problem: does the Buddha form part of the Sangha? ]
When one takes Refuge in the Buddha and the Sangha one takes Refuge in the faiksa and aiaiksadharmaswhichformtheBuddhaandtheSangha(seeKo/a,iv. 32). Nowonecannotgiveto iaiksa and aiaiksa dharmas, but only to "persons" (pudgala): thus a gift to the Buddhas and the Sangha do not bear any results. A thesis discussed in Katbdvatthu, xvii. 6-10, and Samahabhadra he. cit. [The Sangha in the proper sense of the word, paramdrthasamgha, is the dharmas of the Saints and the eight persons which serve as their receptacle: one takes Refuge in the dharmas, but one gives to "persons". ]
523. According to Madhyama, TD 1, p. 723a4. See the meager presents that makes novices Arhats in Divya.
Majjhima, iii. 257: yo vUardgo vitardgesu dadMi . . . tarn ve danam dmisaddnam viptdam ti bru&mi.
524. A Bodhisattvas gift has perfect Bodhi and the good of all beings for its purpose.
525. Digha, iii. 268, eightddnavatthus: 1-4 are formulated as in our text: 5 and 6 differ (sdhuddnam ti danam deti / aham pacami ime na pacanti. . . ); 7. idarh me danam dadato kalyano kittisaddo abbhuggacchati; 8. cittdlamkdracittaparikkhdrattham danam deti.
The list of the ddnavatthus of Anguttara, iv. 236, gives us numbers 5 and 6 of our list: dmnapubbam kafapubbampitupitdmahebi na arahdmipordnam kulavamsam hdpetum ti danam deti /. . . datvd. . . saggalokam upapajjissdmi. . .
526. Paramartha:jtf ichih chi ch'in chinJen i ^ E I f t Hifi: A ". . . gifts to the asanna and to those near. " Hsiian-tsang: sm chin i chih, fang neng shihyii H ^ B ^ ^ ^ J S ^ "accordingly as one approaches, one gives. " dsajja - upagantvd (Jdtaka, v. p. 342). Commentary of the Anguttara, iv. 236 (Siamese edition): dsajja danam detUi patvd danam deti dgatam disvdva tarn muhuttam yeva nisiddpetvd sakkdram katvd danam deti.
527. Commentary on the Anguttara: bhaydtiayamaddyako akdrako tigarahdbhaydapdyabhayd vd.
528. This second list is quoted Vydkhyd, ad. iii. 41, at the end.
529. According to Saeki: sama signifies that which produces a heavenly rebirth; visama, that which
produces a bad realm of rebirth.
530. Hsiian-tsang translates: "He makes beings produce the pure dharmakdya. " Paramartha: "He
produces the dharmakaya. " See above p. 601.
531. Hsiian-tsang: All the mental projections: "I should do this and that; I shall do this and that. "
Note of the editor: "This is distant preparatory action. "
532. Compare Milinda, 193, on lying which is serious or light by reason of its object (vattbupasena); in this same way killing is unimportant when the animal is small, Atthasdtini, p. 97.
? 533. According to Paramartha and Hsiian-tsang: "The Sutra says that there are two types of actions, krta action and upacita aaion. " According to Saeki, this Sutra is the Karmavipdkavibhangasmra (? ) (yeh-pao cb'a-pieh dW>>g|g^|i$]$|). See Koto, v. l.
Majjhima, iii. 207: samcetanikam. . . kammam katvd. . . kim so vediyati. Annguttara, v. 202: ndham samcetanikdndm kammdnam katdnam upacitdnam appafisamviditvd vyantibhdvam vaddmi. Divya, passim: na karniMiknanyupacitaniprthivUhdtau vipacyante; Kathdvatthu, xv. ll; MadhyamakavrtU, p. 303.
FortheVedantictheory,seethesourcesgiveninG. A. Jacob,Veddntasdra,Bombay,1911,p. 160 (samcitakarman = upacitao, kiiyzmanani karmani drabdhaphaldni karmdni).
534. See above, p. 625.
535. Samcintya = samcicca, Mahdvyutpatti, 245. 68. Manu, xL90, prescribes penitences for the involuntary murder (akdmatas), which greatly resembles asamcintya, of a Brahmin. Voluntary murder is inexpiatable.
536. Vydkhyd: Ndbuddhipurvam na sahasdkftam iti/atha va ndbuddhipurvam krtam idarh kurydm ityasamcintyakrtam/tan nopacitam/ avydkrtamnitatkarma/ nasahasdkftamitibuddhiptirvam apt na sahasdkftam /yadahhydsena bhdsydksepdn mrsM>ddddyanusthdnam krtam tadakuialam na punar upackam: "Orratherone should understand: abuddhipurva action,--the action that one does without deciding 1 shall do that,'--is not accumulated, for this action is morally neutral Action done
in haste, if preceded by a decision, is not accumulated, for example, lies uttered by verbal habit in the enthusiasm of discourse. It is though bhdsydksepa that the author of a treatise repeats, in a stereotyped enumeration, words which are not justified in such a place. (See ii. trans, p. 263).
The Vydkhydt presenting the characteristics of good action which is accumulated, says: evam ku/alam apiyojyam Hi/ katham samcetandtah / samcintya krtam bhavati/ ndbtiddhipurvakftam bhavati / tadyathd duydkrtacittena pdsdnam daddmiti suvarnapindam dadydt krtam tan na punar upacitam / avydkrtam hi tat karma / na sahasdkftam /yathd bhdsydksepat satyavacanam / krtam tat kufalam na punar upacitam.
537. Compare Anguttara, i. 249; above note ad iv. 50.
538. There is papassa kammassa samatikkamo, "passing beyond transgression," through abstention (virati = the undertaking of the precepts), and through meditation on compassion (maitri), Samyutta, iv. 317.
Prdtimoksa (Finot, JAs. 1913, ii. 16): "He who remembers a fault should disclose it; being disclosed, he will become tranquil. . . : dviskrtvdsyaphdsam bhavati. . . (see above iv. 39, note 174, and on lying through silence, iv. note 347). Pdtimokkha, in Vinaya Texts, 12 and Cullavagga, be 1. 4 (Vinaya Texts, iii. 305, note 1). Confession in the Mahayana, Bodhisattvabhutni, IJL
Divya, passim: "Recognize your transgression (atyayam atyayato defaya); this action will be reduced, destroyed, annihilated (apy evaitat karma tanutvam pariksayam parydddnam gaccheta) [Majjhima, iii. 247: yato . . . accayam accayato disvd yathddhammam pafikarosi tan te mayam pafiganhdma; Digha, 185; Anguttara, 1238, Burnouf, Introduction, p. 299; Bodhicatydvatdra, il66, etc]. By recognizing his transgression (having insulted an Arhat whose qualities he ignored) the vaiydvrtyakdra of Divya, 54-55, avoids hell, but nevertheless is reborn fifty times as the son of a slave.
. Siksasamuccaya, 160 and Bodhkarydvatdra, v. 98 quoting the CaturdharmakasMra, the fou dharmas by which the Bodhisattva triumphs over transgressions done and transgressions accumulated: vid&sandsamuddcdra (repentance), pratipaksasamuddedra (the practice of good), pratydpattibala (undertaking the precepts or virati), as*rayabala (taking Refuge in the Buddha, etc). Analogous doctrines, Subhdsitasamgraha,ed. Bendall (Museon, 1900) at the end.
Theragdthd 872 = Dhammapada 173: pdpam katath kusalena pithryati.
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? 762 Chapter Four
Only tathdgataprasdda can wash away "the bad dharmas which Mara has planted in the Buddha" (read with the MSS buddhdvaropitdndmakuSaldndm dharmdndm. . . prakfdlanam); the faith (fraddha) and devotion (bhakti) of Mara with respect to the Buddha washes away all of his perfidies (vrjina), Divya, 359, Przyluski, Ugende d'Afoka, p. 358.
539. See above pp. 561 and 563.
540. We have seen (iv. 73) that the Buddha accepted beforehand all gifts made to Caityas.
The merit of gifts made to the Buddha and the Sangha is contested by many sects, see above
note 522.
On the cult of the deceased Buddha, Milmda, p. 100-101, Bodhicarydvatdra, ix. 36.
The place where the Prajfidparamita is taught becomes like a Caitya (caityabhutah krtah),
because the worship that one renders to it is a cause of the accumulation of merit {vandanddind punyopacayahetutvdt) (Abhisamaydlamkdrdloka ad Astasdhasrikd, p. 57).
541. Vydkhyd: Satrurayam na tavan mriyata ity anayd samjnaya.
542. The Nirgranthas think that a gift made to thieves, etc, bears bad results.
