VIMUTTIMAGGA AND
VISUDDHIMAGGA A COMPARATIVE STUDY
BY
P. V. BAPAT, M.A., Ph.D. Prcf~ssor of P"Ii, Frrcnsson ColI~g(, Poona £ailor, SHI'lfnipat
POO NA 19) 7
P,inled by S..lr.hd. al.he
J. C.
C.]~utla O rlcnl.] Pt_ Lid .
9. Panchn. n Chooc Lan". Calcutt...
DEDICATED To THE MEMORY OF
My Friend and Colleague A Great Lover of Oriental Learning
The Late
JAMES H OUGHTON WOODS
Professor of Philosophy. Emeritus H arvard University
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PROF.
JAt. IES HOUGHTON WOODS 1864-1935
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~ I am submitti ng in the 0 Thwing pages the results of my Comparative Study of Upatissa's Vimuttimaggn in the ChiuC6C 'l'rauslal.ion with llmldhaghoaa's VisUthlhinmh'll"n. 'l'l!ey represent ill the main my Dissertation submitted in 1932 to Ule Harvard University, Call1britlge, MaS!!. U.S.A., in lJatiia.1 {ulfilJIlent of the rcquirclIleni.s for the Docturate of Philosophy, T he five years tllat have elapsed since 1932 have heen utilised ill M('uring new ma terial on the subject nnd considerable addition~ have been made in the light of this lIew material.
Just about ten days ago when I visited Siirauiillla, Bounre", I met Bhikkhu Ananda Ka.zuJalyayann in the Mlilagalldho.ku~ivihiira. He spoke to me about a translation into English of the VilUuCtimagga and immediately handel! over to me the four fo.scicule of a 'draft-.t ranslation ' b.V R. Yozai Ehara, Vict-or Pulle and G. S. Prelis (this JIIst nallie is not (Juile legiule). This is a cyclo-styled copy of a manuscript wriUen ill a beautiful hand. It contains a draft of the t ranslation of the ViJU\lttimagga from Chapters III-X II wi th the omi86ion of several passages which are not clcar to UUl T ranslators. As the printing of my bwk had sufficiently advanced, r could not make full use oi the tran~lntion hut I lUust su.y that in the portion thai stm remained to be printed, at three or four places, it ena61ed me to revise my interpretation . On PI). 311-314 of this translation, the translators have given the naJUes of worms in a human body, in their I ndian gllr b, bnt as long as these names cannot he identified with names actually fouml ill I ndian worl(~. the restoratio n is only problomatic. In the main part of this book, I have attempted to give n very detailed synopsis of the Vimuttimagga and have compared it thrO\lghout with tue corresJlonding passages from the Visuddhilllagga. To facilitate this cOlLparioon, I have tried, wherever possible, to construe the Chinese text in Pali. 'Vhere the Chinese pasSliges were not clear to me, I have either sliid so or indirll.ted by a questinn-mark that the Pali or the English rendering given by me is merely II sugg£sted rather than a certain interpretation. I have occasionnlly used C~inese characters
!
,..
where my rendering wa~ uncertain or ",here I thought the.v would be help!ul for the better understanding of the Chinese Text. In my Introduction to thie book, I have stated the problem suggested by the comparntive study of Ihe two texts. have s ummarised the available rnattrial on the same and have .Irawn my conclusions.
I
fn the printed pages of this book, 6cv ~ral luislakes have unfortunately crept in. The difficuliy of securing in lndia the right Chinese typu and t he 'still greater difficulty or lIoouring compositors properly qualified to handle them, hall been rC!ponsible for the wrong use of some Chinese characters. 'fhe neceS3ary corrections have, as fur as possible, been indicllte(l at the end in 'Correctious and Additions'. This book is not intended to 5lltidy the need of those aeholanl who wouhllike to have the Vimuttimagga in i13 entirely, but the author will consider himself to he amply rewarded if it SCl"ves the purpose of giving an incen tive to some young echolars for presenting to the "World the complete work, in the near future . . I have to thank Prof. Vidhushekhar Bhattacharya, I)ror. Beni Madhab Barua snd Dr. Bimala Churn Law for baving gOlle througb the Introduction of this book and for making several suggestiona. I have also to thank Mr. J . C. Sa rkhel, Manager, Calcutta Oriental Pres!, lor having taken great pains in the printing of thia book. And lastly, I have to ackuo,dedge my indcbtedne&l to the University of Bombay for the substl!.ntial fina ncial help !t hall granted towards the cost of the publication of this book.
November, 1937.
r. v.
BAI'AT
P agea
Facing
FRO!'1TtSI'IErf;
iii
DEDtCATIO!'1
iii
PREFACE
v
CO;o.-TENTS
vii
ADDREVIATlOXS
ix
:.::iii
SUlDoIAR1" OF I"'TRODDCTION
xv-l ix
I NTRODUCTIO!'1
1-1 28 CIJapter Chapter Chapter Clmpter Chapter Chapter Chapter
1
I / Nidaual1y
4
II ...sIla-paricchedo/
III I)hutani/ IV Sllllliidhi-pariccheu"i
16
V ; li:alyiil).a-miUa-pnriyesanj VI Cal'iyii-paricchello....
2G 32 34
VII ~ KalUmat(.hiina-1Jariccliedo
Chapter YIn nnmUlIl.d ... iira(?). Pari One
Two
38 43
"
5l
Four
'"
Five
78
'l'hree
G'
86
Chapter / IX Paiica Abhii'l.fiii... Chapter
.....x Paniiii-paricehedor
92
ChllPter
XI l>anca Upiiy ii/
95
CIJapter
"XII
Part One
95
P art Two
lOB
Sacca " paricche~
U3 Part CIne
U3
P art Two
US
(
"iii)
APJ'}:SDlX A
1. Developmeut of to week.
129 9.
child ill the womb from week
2. List of the nnmes (in Chineae transliteration) of worms ill a human body. 130 3. Porollel passages Petakop8des8 AI''' E~D1X
ill
the
Vimuttimagga
aad
D
133 13G
A comparative table showing the pages of the P.T.S. tldilioll of the Visllddhimagga with the COrresponding chaplers and paragraphs of the same book in the H .O. Serin. h"DEX OF I)AU 'VOROS I NDEX 1:"1 E~GI,IS n
141 Hla
COIIREct'IO:"1S AND ADDITIO!i"S
167
OE.... l-:RAL
INo~_neferenCCII are to the mentioned specifically otherwise.]
A. Abhk.
Abhm. AbhmV. Abha. A.M.B.
B. Dagchi B.D. Chin. Dha.
pag~
of t he volumes extept in the easea
Anguttaranikiiya, P.T .S. edition. Abhidharmakoga, transhi.ted iuto F rench by Louis de la Valee P oussin . [Reference is to the chapter and page of the vol. in which the chapter is included] . Abhidhamm:lvatlira in Buddhadatta's Manuals (P.T.S.). Abhidhammattha-Vibh1i.vini, ed. b.V R ev. Sumangaia, Colombo (1898). Abhidhammatthasangaha, P.T.S. edition. Aspects of Mahayana Buddhism and its rela_ lion to Hinayima by N . Dutt (1930). Buddhaghosa. I.e Canon Bouddhique en Chine. The Bodhisattva Doctrine in Buddhist Sanskrit Literature by Har Dayal. Der Chinesiche Dharmasangraha von W cller (1923).
em. Cp o Corr.
D. Dh. or Dhp. DhsA. DhsCm. diff. Dipa. E. R. E. upl . g.n. id. Kimura B
C'ommentary i added after the abbreviation of a work means commenta ry on that work. CRriyapitaka, "P .T.S . edition. Corresponds to DighRnikaya, P.T.S . edition. Dhammapada [ref. to the verse]. Dhammnsl!.ngal;li-AHhakat.hil. i.e. AHhssalinI. Dhammasangal,li-Commentary i.e. Atthasa.lini. Dillerent, differs. Dipavarp.sa, edited by Oldenberg. Encyclopaedia of Religion and Ethica. Explanation . Generally agrees. Identical. The Original and Devek'ped Doctrines of 1udiun Buddhism (in charts).
M. Madily.
Mal. M,. Mvy .
"
N.C. or n. c, p.lI. Pe~.
Puyluski
P •. Ptk.
Ptn. q.d. r.a. r.c.
S. S.A. or 8 . B. . S.D. or s.d. Sik.
S.N., SN, or Su. Sph.
S, . Tak.
Upa. Vhb.
Vim.
Majjhimo.nikiiya, P .T.S. edition. Maddhy:unaka-kiirika with Vrt,1.i (Bib. Bud. dhiea voL IV). Malalasekara, T he Pii.li Literature of Ceylon. Mahiivll lllsa, Geiger 's edition. MalJa.vyutIJatti , Japanese edition in Sanskrit, Tibetan and Chiuese by Sakal'i. :\dded after a figllre means llotes Oil that page . Kothing corresponding. Partly agrees. P hotogra phic copy of the Mass. of P etakopadesR by Hardy, preserved in the State Library ill Berlin. Burmese edition printed in llLc Zabu Meit Swe Press, Raugoon (1917). La legend de l'empereur A~oka . Patisambhidii., P.T.S. edition . Specimen de9 P e!akopndesa von Rudolph Fuchs, Berliu, 1908. Petthiina, P.T .S . edition. quite different. roughly agrees. roughly corresponds. SaJTlyuttaniktiya. substantially agrees. slightly differe nt. Sik~asnmuccaya (Bib. Buddhicp,). Suttanipiita , reference to the number of stanzas. Sphutiirtb:i.bhidharmakotavyli-khya. [Bib. Buddhicfl, vol. XXI.}. Silsanavaqlsa (F .T.S. ed.). Taisho edihon of the Vimuttimagga in the Chinese Tripitaka (voL 32. pp . 399-4Gl ) edited by Takakusu and Watanabe. Upatissa. Vibhanga, P .T.S. edition. Vimutt.imagga, popular Chinese edition printed at Bi-ling in the province. of Kiang-Su (1918). The references are to the number of the book, polge (t!le reverse side of tee page being indicated by the addition of the letter ' a' to the number) and column.
Yill.
Visuddhimagga,ediled by Henry Clark Warreu and Prof. D. :!rosambi, the references being to the number of chapters and paragraphs. [To be published in the Harvard Oriental Series]. Wintcl"uitz Geschichte der Il1diechen L iller atu~·, Zweiter Band. Note :-The references to the Commentary of the Visuddhi . magga are to the edition of the 8ll:me published in P. O. lIu~~yne Pitaka. Prees, 1909, unlesi otherwise mentioned. The rderellces to the 8ynopsis of the VimuUiraagga. are indicated merely by the number of pages without putting any word before ' p.' That is to say references like ' po 6, p. 27,' indicate that the refereuce is to the synopsie of the Vimuttimagga. which forms the maiD part of thie dissertation. Any remarks or com· menu by the writer are put in square bracketa. The Roman figures in the marginal notes of the synopsis refer to the chapters of the Visuddhiwagga and the following Arabic figures show tbe number of the paragraph. I have not adopted any Euro· peau or American traneliteration'sY8tem of the Chinese sounds, but I have generally followed Nanjio iu indicatiug the Chineso sound by its closest equivalent in the Iu dillll sound·system, escept in the case of 80me names which are more easily recog· nised in their transliterations used by previons writers. I find this more cOllveuient, especially when the Chinese sonnd reo preseuLs an originally Indian sound. The letters a, b, c u8ed afte~ the uumber or pages of the Taisho edition by Takaku8u and Watanabe iudicate respectively the upper miudle and lOwer sect ions of the page . The figures alter these letters indicate the number of column s beg iuning from the right.
SUMMARY OF THE INTRODUCTIO N L 2. 3.
Villluttimngga in il8 Chinese Ira ullinlion Cie-t.'o-tilO- luu. 'l'ranslated into Chinese by Sellg-chie·po-lo. Similarity between the Vimullimngga and the '!isuddhimagga and [O UI' possible theories to explain tbe simila rity.
4.
Prof. Nagai 's "jew.
S.
Dr. Yalalasekar's comment au the above Dud Ilia sugges-
6,
tion about the aolution or the problem. This question can be decided only on the merita of tho
7. 8. 9.
evidence, internal /Iud external. General acco unt of the Vimuttimagga. Correspondences between the chapters of the Vimulti· magga. Rod the Visuddhimagga. Similarity between the two books due to the comlDon SOurCCIi or com mon material upon which both the authors
draw, such as
W) PoriiQ.oa, (iii) Pubbii.cariyas, (iv) AHhakathiis, (v) Petaka, (vi) A verse ascribed to Sariputtn by both the authors, and (vii) Some unidentified wurces. 10. Similes, metaphor~ and ilIustrntions. (i) Common to both the Textll. (ii) Pl!culiar to Upatissa . 10. Dis-similerity between the two texts. (A) Dis-siruilarity il'.. doctrinal points. (i) K amDlat ~h iina8, (ii) K8I;iJ.lQ-maJ.lQala, (iii) Exten(i) Pali Tutll,
sion of the Bruhmavihiiro-nilllilta, (iv) Cariyii8, (v) R upia, (vi) Jhinanga8, (vii) Indriya8, (viii) AnulomaD.B.J:l8, (il:) Nevo Ml'lilA-ni'lsai'inayalan a-samildhi , (x) AsoiiiiI-8amiWhi.
(E) Di"·similarity in treatment. (i) Interpretation of word8 and expre6Sion8. (ii) Different treatment in whole sectione. (iii) One goes
into more detaile where the ot.her
does not go. (h,) Upatissa introduce8 altogether new matter, which
i8 not found in Buddhnghoea.
xir
12.
\'I)IUTIIMAGGA.
Re!tlrence to other view8 on doctrinal lXIinta: (A) Those that have been mentioned by both the authors. (D) 'I'hose that ha\·e been rer ... rred to by one autllor and found to be exactly tallyin~ with the view8 of tho other. Light tbrown on snch pasaages by Dhammapala's comment. 13. References to proper namee. (i) Texis, (ii) Places, (iii) Peno nages. 14. Trauliterations of Indian words. 15. Rtlferences to a Cal.lqii.la. 16. Style of the Viwutlimagga as we na,e it in its Chine&e ""fenio n and the method of the tra nslation. 17. Review of all the internal evidence and the uternal e,idence of Dhammapila. 18. Dhalnmapii.la. The author of Paramattha-maiijus1i., the Commentary on the Visuddhimagga, and the author of Hie Commentaries on the Thera-Theri-Oii.thii, PetO-vatth'l, Vimii.navatthu, Netti-pakara;ta, etc. is the same. Belonged 10 the same tradition and school as that or Buddhaghosa and did not live long after hiw-perhaplI within two centurie&-and therefore there is no reason to doubt bis testimony. 19. Abhayagiri School-Jta history. Indian monks went to Abhayagirivihiira. 20. "Who was Upati~a? Where and when did he compoae the book? In what language did he write his booH What do we know about him from the Vimuttimagg9-? Discovery 01 a Tibetan version of 9- chapter of tbe Viwuttimagga. Indian origin 01 the Vimuttimagga. 21. First or the four theories can be accepted. 22. Knlyii':la-mittas.
It is nellrly eighteen years aince Pro£. M. Nagai of the Imperial University, Tokyo, Japan. pointedly brought to the notice 01 Buddlliat scholars the existence, 'in l.he Chinese Buddhist hterature, of a book called Cic-t'o-tiio·tun, M!N; or Vimutlimagga as he rendered it in Pali. L This hook is the same as is numbered 1293 in Bunyh\ Nanjio's catalogue of the Chinese Translation of the Buddhist Tripitaka,' although Nanjio gives 'Vimoksha...nliirga-sastra' as the Sanskrit readering of the Chinese title. Nanjio further tells us that this book WI\8 composed by the Arhat Upatishya or Siiriputra' und was translated into Chinese by Seng-chie-po-Io .fft f/Jn i!lf in 505 A.D.~ in the Liiin dynasty (A.D. 502-551). This book is divided into twelve chapters in twelve fasciculi or Chinese books.
m•.
a
Nanjio gives us no information about Upati~ya, or Upatissa we may say in Piili j but he gives us some information about Seng-cllie-po-lo." The nanle Seng-chie-po-lo, or, San-chie-pho.lo us Naujio transliterates it, is explained in the Biography of the
1\8
1. J.P.T.s. 1917.19, pp. 69-80. Notice of the .:Ime hlLll heen taken hy subsequent writera. 8M Prefa~'6 (p. vi) t'l the trlLnslation of the ViauddhilOagga by Pa Maung Tir.. (192'2); B. C. Law. The I ,ife and W"rk of Buddhllghosa (1923), pp. 7(}on, foot-note.; also Foreword to th" same book by Mrs. C. F. Rbys Darid3; MalallL&t.kara, P,
lOme informa tion about biro.
Vimutti· magga and
i.
Chiuese transla· tion.
::': " 1
\l ~!uTTn(i\.G QA
*- ..
Buddhist worthy monks as Chun-yin community-nouruhment (Sangha-bhara) or Seng-khai (it (Sangha·varmall) community-annonr. These translatinns help us to restore the name Seng--chie-po-lo to Sangha-bhara or Sanghn-varman, hut the Chinese po-Io may IIIl10 be rendered as pala and lIO it i.e not unlikely that the name was Sangha-paJa as Prof. Nagai restores it.' Sangha-p:ila was a 8ama!).a froID Fu-nanor Bu-nan (!lI: m) Siam or Cambodia. He went to China aud there translated some ten or eleven works. While hewas in Chinn, he becaule the disciple' of an Indian monk named Ou!).abhadra (Kin-n3-phu~ tho)/ who himself came to China in 435 A.D. and was working on translations till 443 A.D. ""e further learn from Dunyiu Nanjio's catalogue that this Ou!).ahhadra WIU! n noted scholar of the Mahayiina school. We are also told there (pp. 410-416) that "he was a jramana of Central India, a Brahman by cute and nicknllmed the Mahayana on account 01 being well acquainted with the doctrine of Mahayana." On his way to China Gu!).abhadra visited Sihala-dipa (Ceylon).' If we look at the list of books translated by him, we find along with. several Mahi-y3na works, two books of the Hinayina 8chool, Sarpyuktiigama Sutra and AbhidharmaprakaraJ.lapiida. This shows that Gur;tabhadra was aleo interested in Hinayina. He worked on translation& till 443 A.D. and died in 4GS A.D. in his seventy-fifth. year. 'Ye learn from Kanjio thal Sau-chie-pho-lo or Sangha-pala worked Oll his translations from 605-520 A.D. and died in the year 620 while he was in his sixly-fifth year.' Tlle Biography of the Buddhist Worthy Monks referred to above tells us tha.t Sa.nghapila Wal a very hrilliant and i1ighly precocious boy. A. soon as he came of age to begin his study, he left the worldly life and specialil!:ed himself in the study 01 the Abhidhamnta. Having heard the name of the country of China as famous for the study of the Dhamma, he took a boat and went to that
m
1. S. Uvi (J .AI. 191ti, p. 26) doel not tbink t!lis to be correct. 2. D&gcbi, PnylllU i, following P . Pelliot, conaider this ... impo.aible; .lso _ B.E.F.E.O., ill. p. 285. I ~ is InU8l1.6d tbat probably tbere is • oonluaion witb .nother !I&me GUl;I&vrddbi. 3. ~ JJ!I ¥& ~.; N&ujill (pp. 416-16) &dda one more ebar.cter 10" 4. T&ilbo, 00. 344&. 18. 5. M. Pelliot {B.E.F.E.O., rn, p. 2S.5) . .,.. 'Gat une iu.d.. llrt&nce'. He gi". S'l. A.D. B&gcbi ip. 4111], PrzylUlki [lntrod. p. XU) follow
Pelliot.
·:ni;
lliTROI>UCT ION
country. We have here no information u to who brought Upatie.sa's Vimuttimasga to Chi na. nut judgi ng from the fa ct that Sanghapala was quite you ng when he came to China and from the fact that Gu~abhadrD, on his way to China, visited ;eyloD, it seems not unlikely t hat the ""ork was brought to China Iy Gugabhadra wIlen he ""ut to that country in 435 A.D. This book Viluuttim3gga of Upati8sa !rears such a close similarity, a8 will be aeen from the synopsis of the book, with Buddhaghou's Visuddhimagga that we can not explain it 118 merely a matter of accident. Now, Buddhaghoaa, wbo came to Ceylon 8nd composed the Yisuddhimagga and lit lellst the Commentaries Oil the l~our Nika.Y38,. WIIS a contemporary of King Mabiinlimn who Willi crowned in Ceylon in or about 413 A~D.·
Vimuttim. . . .
• iUli[ar to Vi!uddbi-
maua.
geylonese tradition euign. the arrival of .Buddhaghosa in Ceylon to the -year 965' after the death of the Buddha. -According to the Ctylonese tradition' the Buddha died in 543 B.C. That gives us 422 A.D. a! the date of Buddhaghosa'8 arrival in Cel'lon. Vf8~ddbimagga was the fi rst work o[ BuddbagbOlJ D. after bit arrival in Ceylon. I t was this book thlt proved hi. ability to unde rtake the Inrger work of ro-tnlllslating t.he Siohalese A~thakatbaa iuto the Milgad hl language. So it seems very probable thal by the time Gu~abhadra callle to Ceylon, Buddhaghoss's Vinddbimaggn was abo wel\·koown. Now lIere ia a problem. Upati lllla'. Vimu ttimagga, as we have it now in its Chine" tranalation, bean a very close re:emblance to Buddhllghosa's Viauddhimaggs. It cannol be (I matter of mere coincidence. It will have to be accounted for in one or' tbe other of the following ways:_
(1) That Buddbghosa h!:~ U~~:iua" Vimutti~~~. berOr) Four him, that he took the framewOrK of """Ujii~II11uttimagg pouible and amplified it with his sholaatic erudition . ' ~«Jr; ....
1. Mal. pp. 76, 81, !le; Mu: M lille~, S.B.E., Vol. X, p. 15 gi . .. 41().43~ A.D. all the period of MaUnlma'. reign; Rhy. David. gi.81 413 A.D., Vol. n, p. 886 o! E.R.E.; Winl-eroitr. (G_h iebt.e def Jndi8Cben I.itteratur, Vol. II, p. 162) gi~eI 413 A.D.; Geiler ai~ .. ~ A.D .. tho date of tba roign of King Mahi.n',.,a, p . J:uiJ:, -Intr. to MBhhIlIJl ...• Tramlation. 2.
n
Mal. P. 8l.
r'
3.
Mal. p. 16.
VIMUTTIMAGGA
(2) That Upatis~::. had Buddhaghosa's book ~efore him and that he abridgeath theee books go to 80me old common 8OU.!C( like the AHhakatbas upon which both of them draw, each treatiug and interpreting the same old material in consistency with the doctrines and views of the school of each. Still another possibility is suggested. (4) 'fhat the main part of Upatissn's VimuUimagga might have been composed before Buddhaghosa's Visuddhimagga, and that some portions might haye heen added to this book by SangJiap5.1a who translated the book illto Chillese under the -_. in:8uence of the Mnhayiina schooL'
Let U8 see if we can find any justification for any of these theories or whether we can arri,e at any decisive conclusion at all.
ProI. Nagai" Till"' ••
Prof. M. Nagai seems to hold the 'View given as 4 above! He identifies Upatil!!:i, the author of the Vimuttimagga, with one Upatissa who is mcnt:ioned in the list of the great Therae who handed down the Vinayapi~ka from the time when Mahinda came to Ceylon! He points out that Fali Samantapasa.dikii., as well as its Chinese translation by Sanghabhadra in 488 A.D., gives an anecdote of .Upatissa and his two dia_ ciples, Mahasumma and Mahiipaduma, aho';"ing that Upatissa all a teacher of the Vinaya was held in high esteem. He gives another anecdote which tells us how Mahii.paduma cured th~ queen, wife of King Va.sabha. of an illness. This King Vasabha was crowned, according to 'Vijesinha, in 66 A.D.' So, Prot Nagai concludes that this Upati!sa, ,who is mentioned in the list of the Theras that handed down the Vinnya, who was held in great respect by the Sangha and who was a contemporary of King Vasabha [who was crowned in 66 A.D.!, is the author ot the Vimuttimagga, and that Buddhnghosa had probably this book belore him when he wrote the Visuddhimagga .
1. J.P.T. S.1911-19, p. 79. -2. J.P.T.S. 1911-19, pp. 71, 78, 79. 3. See Yin . T. 3. 4. J.P.T.S. 1917-19, pp. 73, 74; lIIal. (p. 49) gi .."" tho potiod of Vasabha'i reign 65-109 A.D. approximately.
a.
l!'TRODUCTION
.I:il:
Rere, how,,"er, we do not find any otber proof adduced by Prof. Nagai to identify him with the author of tbe Vimuuimagga. His main relinnce is on the fact thnt tbere bappens 'to be one Upatiua mentioned in the list of the Therns who bo.nded down the Vinaya and about whom tbe Snmant&piis5.dikii. in ita Pali ne well as Chinese ve rsion gives 80me anecdotes. Dr. Malalasekara, having considered tbis opinion of Prof. Dr. Nogai, suggests' that there is no reason to conclude that tbe Viauddhimagga is a revised version of the VimuUimsgga, as Prof. Nagai tuggesta. "If we suppose," MY' he, "tbat tbe Vimnttimagga was t,ha resun of books brougbt by OUl)ahhadra of Mid-India, from his tra ... els in Ceyion Rnd olher Htnayiina countries, the solution of the problem seeme clear. Both authors drew their inspiration from the nrne souTce." He suggests that although Buddhaghosa came to Ceylon to study t18 Sinhalese A~thakathii s which were genuine, there might still ha ...e been ,,,me Commentaries in I ndia, which were studied in that country with traditional interpretation handed down through centuries. "If then it is auumed," concludes Dr. Malalaaekara, "that the Vimuttimagga found ita way into China' by way of some of the echooh whicll aouri ~hed in India at that time, and which studied the Canon in the more or leu trad itional method, it would not be difficult to conclude that the Villuddhimagga and the Vimuttimagga aTe more or leas independent works written by men belQnging to much the same school of thought-tbe Theraviiqa. " This view coincide5 with the third of the probahle theoriu that we suggested above. These conflicting views- on the 5ubject of the inter-relation between Upatissa's Vimuttimagga and Buddhllghosa's Viauddhimagga prompted me to make a comparative study of both theae • texts and I intend in the following pages to submit the results of my study on thi8 subject. We shall have to decide this queation of the inter-relation between these two texb after thoroughly investigating the evidence, internal and uternal, that is a ... ailll.hle to us. Let us /irst s~e what internal e... idence we can get from the comparative study of botb these books which form the main part of this diuertation. We shall, of coune, go into more details of the Vimuttimngga than those of the Viluddhimagga, as the fOrlller is much leu known thnn the laVer. 1.
M.l. pp. 86, 87.
~hlal ._
..
VUlUTTUIAGGA
The VimuHimagga is divided into twelve chl>Jlteu j·n twelve a«
<: ..nllnl
SUa,.'" 'amiidhi pmi,id ea vimutti ell anu.ttord ant/b,.Mlld t11le dharnmd Gotomena. YlUauind.' [A. ii. 2; D. ii. 123]. as the hasis for his whole work. In the introductory chapter, he commenht on this stantll nnd aays ..... hy he must show the Way to Deli\·erance (vimutti). In the secntid chapter, Upati86a gives the clauification of SlID, conduct. In the third chapter, he discusses the various kind, of practic~5 ot purification (dhutu). In the fonrth, he gives the cllll..• ification of concentration (,anuidh,). In the fifth chapter called 'Seareh for the Beat Friend' (Ka.lyo:i~.miieta-pariyelO!i.tl), Upatissa discu&ee' the qualities of the bea! friend and tells us the .....ays and meane to find ou(, Buch a friend. The sixth chapter is devoted to the discussion of the different types of character or disposition (ca~iyci). The seveuth chapter enume~ates the various devices or helpful means (kam7llot!1!cil1dn,) to attain the concentration and further shOWI how they can be thoroughly understood. The eigMh chapter is the longest chapter and is divided into five parts. This whole cbapter showl in a detailed manner how all those devices (or ka1'1"'KI~Pld1ld"I1~) could be used to induce concentra.tion. The ninth chapter treaa of the five miraculous po..en whict. one attains as a consequence of mastery o.er the various pract.icell of concentration. The tenth chapter gives tbe clusifieation ot insight (pannoi). The ele\·entb chapter, divided into t ....o parte, . gives a detailed treatment of the five means (u.pdyd), insight into which helps one to be free from darkness of ignorance and helpa on8 to cut off craving and to attain noble wiadom (anyd panndo). The t ....eHth chapter, also divided into two parte, treate of penetration into the Truth. by means of Purities (vuu.ddhiyo) · and Insigh1e (iid(UJ), by accomplishing which one reaches the Fruit of holy lile culminating in Arhatship. 1.
P. 1; Conduct, Qon<":
IIlce--tbe.!e dblmm.. the mllitrion, Gotama underdood in luoceuion.
INTRODUGrlON
Thus it will be seen that all theae chapters contain" sa - exposition of the topics mentioned in the introductory slsDla, namely, conduct (Sila), cOacentr~tion (,amddh,), insigh t (paiifia) und deliverance (1I;11IIItt,). The following tsble .ho.... e the correspondeuce of the chapten of the Vimutti.magga .... ith those of th!l Viauddhi-Ul8gga;Visuddhimagga Vimuttiluagga Introductory II Sda'f1(Iriccheda
Nothiug Corresponding
1 Si-lanid&ell) I I Dhv.tanga.nid.uWl
III Dhutdni
IV
r
Samddhi.pariocheda 1 V KalYiifJ4 111iet a.-pariY6sa.nd
VI VII
Carilld.paricch~da
Co,np.dllOlI of the ebpte ... of Vim . .!; Vi • .
111 Ka'lVf11aHhana-gaha'Janid.dua
KammaHhdfl(l.pariccheda
VIII Kamma-dvdra [or kamma-muklla (?)J Part One
IV
Pa ~haVf-.k(J.lir;t
IV
Pa~havi.kmi1,lO-niddela,
paragraphs 21-138.
I V. 139-to the eud of Part two
J
l
Part
~he chapter. V Se,u.-kasif)aniJde'(J, paragraph. 1-23. X II T"1Ippanid4e1(l.
~hree
VII I
Pa:t four
AnuHati~kammaHht!no ·
nidde,a
Part five
IX Pailca IlbhiJliid
{
IX BrahmaviMra.-niddelo XI Sa1flddhi·nidd~,a
XII Jddhi-,;iJ,ka-niddua { XIII Abhififid·nwdle,a
,;
uii
VDfU1TIMAGGA
Vimuttilllagg.a X
Vi!uddhimngga
l>u7iiid-poriocheda {
XI l'aiicaupayu Part OU!
[
1 f
Part two
XIV Khandh&-nidxilJta paragrapbs 1-27. XIV l~h.and.lia.nid-d.6'O, paragrapbs 27.th(l eud . X V Ayaul-1la-nidtksa X VII PaticcolClmuppdda_"iddeJa
XVI
~
hldriY~locc&-nidd-(lJO,
paragraph 13-to the end (the pan on $acca ollly).
l
XVIII DiHhivinccld.hi-nidd·no
XII Socca-pariccheda
XIX
[
!<-onkTI41Itta,o~a.-vtltuid.n.i_
nidde,o
XX MaggdmaggaiW1)a.danana.1 Viluddhinidckla (in part). XXI Patipadd-71d!,od~luana.-vilUd· d],i-niddeIC', paragrapbs l 1·28. r XXI Patipadd_f1d~adlU$o.l«H'~'lld_ dhi-,~iddcJa, paragraph 29-10 the elld. XXII !'Vii>l.waml1lo-vinuldhi-nidj
Part one
I
Part two
j
l """. XXIII
Panfi4bh.:i'fond,~i,a,!uo-nid-
J,eto.
Common
"''''feel.
Tbis i3 only II: rougb correspondence betw~n tbe different cbaptere of the t\ll'O booka, some chaptere, especially the Inst three or four, of the Vi,uddhimagga being inexlricably mi::&:ed up in the two paTl6 of the twelfth cbapter of the Vimuttimagga. Thia brief ruume of the contents of tbe two books at OnC( reveal. tbe fact that there is more than superficial agreement between these t ....o books. Let us go into more details. It is a well-known fact that in the Vi5uddhimagga, Bu~dha ghosa very often re[en to, or quotes from, 'older authorities which he specilically names, euch as tbe Vibhanga, the Patisambhidii., tbe Niddesa, the ~e~ka, the A~\hakathia on the Nikii.yu, or alludes to by lOme general name like Pili, Pori!:las, Pubbii~ariyas, or Atthaka.thas. Sometimee, he merely aay', 'So it has ~n &aid (VlltWl1l- h.'t;WI1I-)', without giving IIny indication u to
INTRODUCTION
u iii
what source he refers to. Now it is remarkable to note thjlt there are .maoy correspondences between the several passages in the two books that are due to these common sources of the ·t~xt8 ~~~Pii.li. . lr from the Poral.las, Pubbiicariyna or from the AHhakathii,s. I\Ve 'lId several passnges which are found in both lhe' lests in den tical, or almo~t idtlntical words aud attention is drawn to hese, from time to time, in the main part of this dissertation. Ve shall indicate here only a few (Jub tandillg cases. PlL'SBgea (i) Passages from theJ>ii.li Texb. from th ... Among the Pall texts, the first fonr Nil.:ii.yas, the Vibhanga alld Pili . 'atisambhid5magga are the ' texts on which both Upatissa aud Juddhaghosa mostly draw. The 1lassages, for inBtance, taken as exts by Upatissa for the exposition of ·the trances or anussati! except that or Upa~(];md), or iddhis, or n;rodha-J/l.17l.:ipatt!,i are .he same as tl108e given by Buddhaghosa; for they all avowedly ;0 to one and the same common source. T he explanation of icara-gOCGra. in the second chapter of the Vimuttimagga (p . 11) is the same as that in Buddhaghosa; fo r, both of them draw upon the Vibhanga . The explanation of iddhis (P. 86) goes back to the common 80urce of the Pa~i!;3mbhidii.. The explanation of some of the que91ions regarding Nirodlu;.-samiioJ]aUi (p. 128) i8 based on the Cu!avedalla·sutta (no'. 44 of the Jfaiihimanikayaj. The passage taken for the exposition of dnapartasGti and its advantages (p. 69) are taken by both the author& from S.v. 322, and M. iii. 82 respectively. -- -
Tn addition to these, there are scores of passages, too numerous to be mentioned here, taken from the Pilli texts quoted by both he authors, as authorities or illustrations of a point under dis_ ussion. In some cases Buddhaghosa merely allude! to a passage y givi~g the introductory warda or by giving the nama a! a ~uUa, while Upatissa gives the same passage in full. For instnnce, while explaining the disadva.Dtages or dangers of .'!'Vorldly pleasures (kamen.. adi.,alla) Buddha-ghosa merely refers to the passage in the Majjhiman:ikii.y;\, sutta 22, beginning with appa.wida kama, wlille Upati/I.JD :;ives, in fuJi, the passage (p, 44) including t he similes of a skeleton of bonet!, a piece of flesh, a torch of grass or reed, a dream, a fruit, or a thing hegged and 80 on. In another place, Buddhaghosa mer.ely refers, for the explanation of lIijja and OOTa1;l(l., to th6 !m?~tl~lI!:~ a"d th& 1.
D. i, 5Utt:>. no. 3.
u:i~
VIMUTTIMAGGA
llbayabherava' auttu, "'hile Upatiua givel the full e~pl'Ull.tion :11 given ill these ButtaS.' .r"ri1)u. )
(ii) ~~_~!. There are several pauagea quoted by Buddhaghoaa froD" nnd lOme of theae passages are found ill Upatiua". Vimuttimngga in aimost similar words. For iMtance, anum, ber of the venea at the eod of chapter XVIII of the Viauddhi magga, about the in\.er-depeodcoce of 'oame' and "torln ' -ar found io the Vimuttimnggll' in nlmost simihr words, tho variations being noted in the detailed synopiia of the Vimutti· magga. Li kewise, the lIimiles of Il. lamp (podipo), the IIU] (,,,riyo) and a boat (fldud) giveo in the Yisuddhimagga XX II 92, 95, 96 Ilre found io the Vimuttimaggn io ideo tical worda,'
Por3~a~
.Pubbi. e.." ' "
(ii.i) Puhbicariyas. The paUllge explaining the ariaing of the different eonsciollJo nelses of t11e eye, enr, nose, etc. ascribed by Buddbagbosa In XV. 39 to Pubbicariyas (Former 'l'~acherl), is found io thf Vimuttimagga' in a slightly varied but fuller form. Upatiua refers several ptl5!lages to former teacheIll and some of these are found with alight variation in Buddhaghosa'a Viauddhimagga although Buddhagh05:1. does not make mention of any fonner teachen in that connection. POt instance. Upatiasa u.yl· (7.31..3) that former teachen have mentioned four waya of cultivating un6p6na.sati, which he give! as gal,Wnd, an"bond/uJn4, thapand, and .allakkhOTJij, while BuddhaghOla in VI II. 189, gives these four waya, and in addition four more without saying anything about former teachers. While treating of the Cot"dhat"uouatthcino, U patissa says (8.15.1) thnt former t eacher ' have given ten' ways in which this tlovotthana can be done w;herea.s Buddhaghosa apeaks in XI. 86 of thirteen ",ay. withou speaking of any former teachen. In hia treatment of divine ea~ (dibbo10ta), U1?ati11o apeaks of the way, Ilccordi.ng to soma teachers, of developing the power of divine hear ing and lIay. that the yog4vot:a#"o beginll first with giving hia attention. to the soundll of worms residing within hia body.' Buddhaghoaa speake in X III. 3, without any mention of former teachers, of the sound, of the3e WOrms residing within one', body. 1.
8. 6.
M. i. IUU .. no. pp. 113, 116.
p. 101 .
e.
9:.
~.
~.
p. 70.
7.
p.~.
!!.
p. 63. p. 119. p. 88.
...
i:'l'l'lWl>UC'l'ION
(iv) AUhakathas. There are !lOme passages quoted from the AHhakathaa by Duddhaghosa. For instance, in th e cllapter on the AUlbhani71~: 'a, he quotes a very long passage (VI. 19·22), I!.howing in a delailed manner how the yogii~aca ra should go 10 a place where he can find the alubhanimitta. This whole passage is found in the Vimuttimag;ra' (6.38.2·6.5a.3) with a slight variation consisting of the omission of the repeated pllrllses . Similarly, while speaking of the first four kasU;lllft, the kasiuas of the Earth , 'Vater, Fire and Wind, both the authors seem to be referring to the same AtthakathWi; Cor we find correspondence in their treat.. ment even to the details. In the quotation given by Buddhaghosll IV. 22, have a reference to the size of the uiwitta, luppamatta11l -va lardvamatta~ -vii, a8 big as 'a winnowing. basket or a waler· bowL' Exactly the same idea, expressed in identical words. ie found in the Viwuttimagga.' Similarly, in the trentment of tbe kali~a of W ind, Buddhaghosa gives a quotation from the AHha· kathii.s, where we find a mention of the top of a lugar-eane, or of a bamboo (V.9). We find the same mention in the Vimuttimagga.* The remarks by both the aUlhors about the natural and artilicial kali~a in. the case of the first four ka8iJ!.!ls agree and we ma~' uplain thie as due to the same common source 01 the AUhakatbas. (v) In the Visuddhimagga IV.56, Bnddhaghosa gives a passage from the Petaka showing how the 6-'"e fn.ctoJ1l of a trance are the opposites of the Ii,e hindrances (nflltlraJ;lcint). In the Vimuttimagga (4.17.1), we find e:xactly the same quotation ascribed by Upatiss8 to a book call~ Sin Tsing' =: •. (vi) In tbe Visuddhilnagga XIV ,48, Duddhaghos8 gives the following verse ascribea to Siiriputta, where we life told of the size of the letw'ti1)e psrt (patiida) of the eye:
ABb". kalhiit.
we
Yana cakkhappa..sddet!a rupdni manupcllati paritta"'Tl- mkhum(l"m *1fIo 1lkdlirlJJam:upallUI"I!1. Now in the Vimuttimagga" (10.2.1), we have the same verse in almost identical words. Instead of ukd.lira, Upat.issa, as f'l.f as can be aeen from thia Chinese t1"8nalltion, uses the word 11M only. 1. p.60.
2.
p.«
s.
p.68.
4. p. <&9: tbe ttl-Ine puuie i, quoted in Db~. p. 165 and Dbamma: plla in bil commentar:o" on the Viouddhimagga ulen to Pej.aka at INn tbree tim.. (pp. ISS. 194. 514) almost in a limUar conte:rt. 6.
p.98.
A quota. tion from
tbe 1>8\411"
A
CODlWOU
"erie
VlI\lUT1'BIAGOA
uyi
"'m.
unidwtifled fOUI'OI.
(vii) Over and above tbeae cases, where the common source of the parallel passages can he definitely ascertained, there are others where the similarity is di$tinctly seen, although the common source may not be known.' For instance, in the chapter on the 'Search for the Beat Friend' (KalYiiJ!a-mitlA-pariyuan4), Upatisall mentions' the seven qualities of the best friend \'\'bich are identical with those given by Buddhaghosa in the verse III.61. Likewise, the comment aD the \\<1)rd sikkhati, as given by Upatissll,' is ~'ord tor word the same 08 is found in the Visuddhimaggn VJIr.113. So also, the comment on the word anubandlwnli in the Viauddbimagga VIII,196 is the same lIS Upatissa.'a comment on the same word.' Upatissa also give! a pauage5 which correspond! to Duddhaghosa'. four naya&, ekaUanaya,
Similee, met..ophon,
ilIultration •.
ndtUlUatUll/CI,
abydpdranaya,
eva"l)"ldhammaliinClya
given by Duddhaghosa in XVII.309-3I3 and XX.I02. 'Ve alw find everal similes and metaphors ".. hieh are com· mon to both of our tuta, either because they are taken from a common 8Qurce or became one has borrowed from the other. The parable of a mountain-cow (gavi pabba.teyyd) in the Visuddhimagga IV.130, taken from an older souree (A.iv.4I8-I9), is given by Upatissa. 5 The simile of a young calf (dhewupaka vaccha) given by Buddhaghosa in IV. 174 is also given by Upatissa.' The simile of a. saw' (~l.:aca.) ueed for cutting wood, given by Buddhaghosa in VIII.201·203 to illustrate how attention i8 to be directed to the wind of breath aa it comes in and gots out, is found in the Vimuttimagga.· The !imile of the same IS given in the Jiakacupama &uita (No. 21 of Ma.jjhimanilr:iiya) is given by Upat.issa in another place- to illustrate how one should see the d,iaadvantagee in ~ll.will. This corresponds to Buddhaghosa's mention of the same in I X. I &. The similes of a drum and 8Ound1o (B.XVIII.(i.), a lame lUl\U nnd a blind man" (B.XVIII.35.), 89.8h 01 lightning and a city of Gandhervas u (B.XX.104.) are found in the Vimulti· magga. '1'he Mah:i.bbfltas arc compared by Ups.tiasa to three sticka reclining upon one another.'~ This eorresponda to Buddhaghoaa'a simile in another conte:s:t where he shows the inter.dependence of 1.
Probably it may be lOme oicariJlllmota.
2. 6. 1. 8.
p. 32. 3. p. 70. ocelio khlro.poko 1>0 maloro'!'. p.10. 9. p. 78. 10. p. 113.
11.
p. Ill!.
12.
p. 116.
13.
p. 9(1.
INTRODUCTiON
nama and rupa thus; yaOul hi cL1Ii.m na[.«kalapisu aliITa:mni: na~ niwi.ya tlUJ,piw.~ u in XVIII.32. Upalissa ill 11.14.10 gives a eimile
'like a man who lakes water from some ODe place ill the oceao, tastes it with his tongue and koov'\ all the \Yater ill, the ocean 10 be salty'.' This corresponds to Butldhaghosa's cka,-ialabindumhi $akala-$amlldda.-iah1.r(JJ(Jlf\ 1Iiya, 'as the taste of all water in the ocean is in one drop of water from it' (XVI. 60) , used in a different context. Even the illustration of deval'l(1)\ de1ldyata1U1m iva, given by Buddhagh05a ill X .24.31 while explaining the meaning of the word ayatana, is found ill the Vimuttimagga.' The similes of the continuous Harne' of a lamp, n moth· Ialliug into a lamp, or the flame 01 a lamp' in a . quiet place,' which are very common iii Buddhist literature, are given by both Buddhaghosa and Upatissa. So also Upatissa, like Buddhaghosa, gives the similes of the striking of a bell and the fluttering of wiugs by a bird to illustrate vitokko., and the similes of the merging sound and the wheeling round of a bird to illustrate 1!icara.' There are se.... eral other similes which are peculiar to Upatissa. He has given some protracted similes. For instance, there is a beautiful long-protracted simile of a king who is asleep,' who hears the sound of a knock on the door, wa.kes up, iDl:ltructs a servant to have the door opened, sees his gardener coming with a mango-fruit, eats tbe mango-fruit which th~ queen cuts and give.~ to him, gil"es his judgment about the h'.lit and goes back to sleep again. This simile is given to illustrate the ,vhole proceSli of thought when an object is seen through the sense-aperture of the eye." Another protracted simile gi.ven by Upatissa to illustrate the inter-relation of the di£filtent factors of Dependent Origination (vo-ticca-lamuppada), and to show that the round of birth .and death, is without 0. beginning and without an end, is that of a seed and the rice-pIanL' Upatissa illustrates the distinction between 1tpaciira and appal/a. by some beautiful similes . UpacfJ.T(J is like a boat on water full of waves; appana like n. boat on water where there is no wind. UpacaTQ is like a you ng boy, appand like a strong 1. 5.
p. not qlloted. 2. p. 55. 3. P. 114. 4. p . 115. Vi!. XIV. 139, 'nitl4h dlpaedna>." Ihiti viya cdiuD fhiti'; cf. A~~hasilini, p . 119. 6. p. 46. 1. pp. 101..0l~; for a closely aHied simile, 6ee AHbasil ini pp. 279-80, § 573.
8. p. 102.
9.
p . 104..
VB1VTTUlA GG A
man. Upacara is like a blind man, appalla like one who is not blind. Upactira is like a man who recites suttns only after a long time nnd so forgets; appana is like one who recites suttas constantly nnd so does not forget (4.1.8.-4.7110. 4). This simile of the recitation of the suttas seems to be a favonrite one with Upatia.sa. He compares vitakka to a nlan who recites suttas in his mind. while vicara is compared to one who meditates over the m(:IIning of a &utta' (4.12110.10-4.13.1). The distinctioll between got-rabhU-M1J.4 and 1TU1!Jga1id~ is illustrated in this way. The iormer is like a man who has only one foot outgide the threshold of a burning city, while the latter is like one who has put both his ieet outside the city .' There is a most apt simile given by Upatissa to illustrate the cultivation of equanimity (upekkhrl) after the cultivation of friendliness (11l.(:tta), compassion (karulJ-d) and rejoicing or delight (mudita). Just as a man when he sees his relative coming back. after a long absence in a tar-<:>if country, pays attention to him for 60me time, but, later on, as time passes by, he becomes indifferent to him'.' There is another very appr.opriai& simile to illustrate the behaviour of a yogavacQ#'(l with his master. 'Like a newly married bride going to wait upon her father-in-law and mother-in-law, the yoga'VQ(;ara should have a sense of conscien_ tiousness (hiM) and fesr (ottappa,), and should receive instruc~ tions irom his master." Upatissa shows the appropriateness of the order of the Four Noble Truths by illustrating them with the simile of :;. physician who first sees the symptoms of 3. disease, hears the cause of it and then seeing the possibility of a cure, prescribes a suitable medicine f01" the cure of the diseaso.' The impurities of the body oozing out through ita nine openings are compared to wine placed in a leaking pot" (8.22110.1). The simile oi an iron ba.ll red-hot with fire, that could be IIioulded into whatever thing one likes, is given by Upatis61l. (9.Ga.5). With this may be contraated the similes of a goldsmith and or a potter preparing, respectively, whatel'er ornaments and pots they like from the red-hot gold and we11kneaded earth (B.XII.2). To illustrate the unknown destiny oi an Arhat, Upatissa gives the simile of red-hot iron beaten and giving out sparks. When it is dipped into water we do not know where the sparks disappear;' SO we do not know anything 1. l' 47. 2. p.119. 6. p. 8.5; d. p. 75.
3. p.81.
4. p. 33. 5. p. 110. 7. p. 120; a.lso of. Sn. 1074, 1076.
L\ lit VVUlJl1W',
about the destiny of au Arhat.' The simile of one who is afraid. of a poisonous- serpent is given by Upalissa in 5.11.7-8. GUG who wauts to be free from upii.dii.nakkhandhas is compared to a man who wants to get rid of a poisonous serpcnt whom he has grasped unawares.' The simile of an elephant and a goad is often gi,'en by Upatissa. For instance, he says, one must apply oneself to a 6(lmddhi-1!i1nitta for cont,rolling oneself, just U8 a goad is applied to an elephant for controlling him.' To express harmfulness of a thing, Upatissa gives the similes of riding an elephant without n goad,' or 01 a man who, having a natural excess of the hU1UOr of phlegm, eats latty things' or one who, having a natural excess or bile in his humors, takes hot drinks.' Upatissa gives another very beautiful and most appropriate simile. The four Oreat Element/! (malWblnlMni) are compared to three sticks reclining upon on6 another and the Derived Ele· ments' (upada ,.upiini) are compared to the shadows of the three sticks. Like the three sticks, the Great Elements, depend upon one another, but the Deri"ed Elements, although they ,a te deri,'eel from the Great Elements, do not depend upon one another, like the shadows of the sticks.' There are also some similes which Upatissa. gives from some older sources. For instance, to illustrate the first four trnnces' of the ~alm of fo rm, Upatissa gives t.he similes from M.i.276, 277-78. Buddhaghosa does not give these similes. Similarly the similes of a cart and an army (P_. 48) are quite usual eimiles in Duddhist liternture.· Upatissa uses both of them in 4.16.8-10 . "Just as, because of the different parts 01 the cart'" we can nse the word cart, or because of the division vf the arillyll we can sa.v an army, so this trance (jhdna) is so called because of the diffel'ent factors" (angd!U)." Upatiesa also gives very appropriate similes to. illustrate the meaning of the clifferent sankha.ras. TOllch (phassa) is like the light of the Bun that 5t-rikes the wall, eq'lI111iwity (upekkltli.) like a man holding a scale of balance, lalse "View (diHh£) like !l. blind mlln touching and fecling an elephant, shamelessness like a ca1}{fhla. u At another place, 'not to delight
•.
2. p. 118; 11.1$0 $00 P. 115. p. 120 p. ct . p. 115; a1$O d. p. 82, 4.1 . 6. p. 415. p. n. 7. p. 6. pp. 47, 79, 52-53. Miln. po. 26-28 ; AbhidhaTll!ako~a VIII. pp. 7-8. 10. Cf. B. XVIII. 11. Cf. B. IV. p. 197. 13. P. 99. 12. p.4.8. L
S.
,. ".
"'.
Point. of u;~"";mi
rarity.
in good thing'" is illustrated by the simile of a oo.ry/.dla who cares not for .. princely throne. I Ha.ving noticed the points of aimilarity between our two texts, let us now proceed to eumiM the points of dia-similarity. The differences bet"-een the two tuts are of two kinds: (A) in the dodrinal points and (B) in the method of treatment. (A) At the outset it may be borne in mind that Upatiua dota not at all differ from Buddhaghosa on any junJamenwl doctrines of Buddhism. 'l'hi~ clearly shows tbat both of tbem accept the same Tberaviida tradition. It is only on comparntively minor pointa that they differ.
(i) For instance. Upatiss8 gives thirty-eight kamma~thin a.s a, the principal oneil and he mentions two others a.s only 8eCOnda ry.' His whole treatment of the kammaHhinaa is based on the acceptance of thirty-eight kammatlhiinaa, mentioning occasionally the other two. In the detailed treatment of these kammatj.bii.nas, however, be he.! included these two 11.180. This subject is discussed in a note in the main body of this dissertation' and it will be seen from it that this classification of Upatisea is based upon an older classification as seen in M.ii. 14-15. and Pa. i. G. Netti and Abhidharmak04a of Vaaubandhu (VIII.30a) al80 give tbe same kaaiJ,l.as as are given here. (ii) Upati56a speaks of the k~Jlir;t!I-mIl~la as a circular, triangular or quadrilateral/ although he adds at the same time that former teacheu com:idered II- circular =-,4al(J, aa the beat. Buddbaghoa!l. does not make any mention o( the triangular or quadrilateral kmitItJ.. (iii) In connection with the n.imitttJ. of the Drahmavihitu, Upatissa. speaks of the e3:tenMon of the nimitw of the Brahma.... vihirl18 as well 118 of the ten kuiJ;HU." Buddhaghosa is definitely opposed to this view. He speaks against this view and it ia quito obvious that he has in mind some definite theoris~ who held tbis view. Ca.n it not be that Buddh.agbosa has this plUlllage 01 Upatissa or this view of the !!Chaol of Upatissa in mindP (il') Upatissa speaka of and accepts fourteen canyb,· or typea of disposition, while Buddbaghosa, although he is aware 1. p. 15; .lso d. Sik. lW-30, 160. 2. p. 38. 4. pp. 43-44. 6. p. 34.
3. 5.
pp. 3S-39 note. p . 39.
IKTRODUCTION
:lui
of this fou rteen-fol d classification, nccepts only sis: cariylis. He definitely rejects tite fourteen-told cl"-SllificatiOIl (B. III. 14). He de" otea a lot of space to the discUABion of these carisus aud we shall have an occasion to reter to thelll again.' (v) Upatissa gives thirty kinds of riipas," four beiug the mahiibhutii5, the great elementa, and twenty-ail: up5.diirupiis, derived-matter. Duddhaghosa, gives only twenty-eight (XIV.3G). He is aware of some other kinds of rupas, which are added by BOllle to his list. He discusses those rupas and rejccts all of them. In thia connection, among other rupas, he mention iaJ.irvpa and adds: 'according to SOllle (ek(lcculU.t1p- ,natena, XIV.71), middlwrupa' _ Upatis81l 6oem8 to accept these two rupas. He has a very oonaistent view about this mid~ha-rt!po, the material form or quality of sloth. He refen to TlI.iddltarl1pa on three other occasions. In 4.15.4-4. 15a.l and in 1O.3a.2-3, Upatissa says that midJlw-T"dpa is 01 three kinds-that which is produced by weather (tttuia), produced from mind (cittaja), and produced from food (ilhriroja). Upatissa sal'~ tIUlt it is the cittJlja-middha that is a hindrance (lIlt1ar~a) aud 1I0t the other two; for, they can be even in an Arhat. He gi"l'es a quotation' from Anuruddha to uplain that cittaia middha is to be ginn up at the time of Arhatship, while the other two cnn be given up later. In 12,13.10, Upatiss!l. mentions only tAi/1(] (mental languor) and uddhacca (re~t1essneu) III things that are given up at the time of entrance into the Path 01 Arhai&hip,' while Buddhaghosa mentions tHn~middha' and ttdhacca in the lI8Jlle connection (XXII.71) . This "iew of Upatiull. is supported by the author of tile llilinda-paiiha. In this book, we fi nd the mention" of ten ki ude of physical states (kGY<tgat4 dhammd) over which an Arhat haa no control. Among these ten, we find middJla. (vi) Buddhagbosa speaks of the five ango.& or facton of t.he fil1t trance, three of the leoond, ond two each of tbe third a.ud fourth (IV.I06,139, 153,183). The factors of eoch trance are 08 followlt:1st trance, 5 angas: vitakka, vicara, piti. Ittlcha and ekaggatd. 2nd txance, 3 angas: pIti, ,ukha and ekaggatA. 3rd t-rance, 2 Qngna : Ittkha and ekagg(ltil. 4th trance, .2 angas: upekkhil and ekaggatil. 1. pp. :lZ:lvii, :lxxiI-"i. 2. p. 95. 6. AlIo.ee Dem. iii. p. 1021.
8. p. 48. 4. P. 123. 6. Trellckner'a ed. p. 26:3.
VIMUTTIMAGGA
Upatissa, in addition to thia kind of classification, giTu another classification' as followa:lst trance, 5 angas: vitakko, viciita, pHi, ,ukha ilnd 8I.:6ggaUi.. 2nd trance, 4 angas: 8ampaJcida, pHi, ,ukha. and ekaggo.ta 3rd trance, [) angaa: upekkhil. lati, Jampajaihla, Jukha and ekaggaJ,d.
4th trance, 3 angaa: vpekkhii, lati and ekaggatd. Thia kind 01 classification is abo found in Vibhanga 257·61. Vasubandbu's Abhidharmako'a also (VIIL7·8) gives thia classi· fication with a alight variation in the aogas of the b.st· trance, where it give!! four instead of three. (vii) Upatissa mentiona ooly three indriyu,' whicb correa· pond to the lokuttara.indriyas, the last three or the twenty·two enumerated by Buddhaghosa in XVI.1. H e dOe! not even give any aection on I ndriyoa as Buddllaghosa gives io XVLl·12. (viii) Wbile explaining allu/o71lQ.-1iatla, Upatissa explains it as equivalent to thirty.seven dhammas' which are the same as the thirty·seven factors of enlightenment (bodhi-pakkhiya. dhammd). Buddhaghosa, however, considers these factora or enlightenment as something higher than anulo11w·IUil.l-fJ., ,vhich he puta between the eight vjpaS8anii.i:1fll~as and theae thirty.seven Cactora or enlightenment.' . (ix) According to Upatiua, 1Ie~·Q.I'aihl6-fl6IaliiiaYllullta does not become" a paccllya of vipallaOO (3.7a .1O·3.8.1), while aCCl.lrd· iog 10 Buddhaghosa, all kam11laHhdna.s do become (IILI20).' (x) Upatissa mentions (UQJhHla7OOdhi' as ooe oot attained I'itber by aivaku or by the Duddha. BuddhaghoS!l dOH not make any such mention. (B) Let U8 now proceed to the other kind of difference, the in treatment or in tlle method of handling a parti. cular point. There nre many such cases where t.hese differencee occur and thcy have beeo pointed out in various pIac$! in the main body ot this diasertation. Here we shall mention only a fe'" cases of oulAltanding importance. (i) It has been observed that Upatissa givea an interpretation of some terms or e::s:pressioo&, different from tha.t given by (~jffereoce,
1. . . p. 151-53. XXI 130. 6. Abo. t:f. B. 7. p. SO.
.f..
2.
xvn.
p. 122.
15; Abbm. p. 91. 1'erse SM.
3. p. 119. 15. p • .f.O.
Buddhaghosa, alt ho ugh both of them use oue and thc same tel'w or expression. For iustance, if we compare Upatisaa's interpretation of Jhuta and Jhutal'ciJ{I' with that gi\'en by lluddhaghosa in II.Sl-82, we find Upatissn's interpretation ill quite different. It is simpler aud more natural than that af lluddhaghosa. Similarly, tnke the lour kinds or paribhogns.' Upatissa's interpretation differs from that of Buddhaghosa in 1.125·27. Iu the saUle tI'ay, take the tI'ol'd PiitilllokkllU.· U(1I1. lissa's intel'pretation is ahllost identical with the interpretfltioll of the same word in V·bhflngn. 246, nn(l is q"ite different. froUl the adificial interpretation of Duddhaghosa in 1.43. The salUo is the case with Upatissa's comment all vimocayaJ!1 pit/a.III.' Upatissa's COlliment is quite different and more natural thau that of Budilhaghosa (VIII.2J3) which is "ery artincial aud ,highly scholastic. {ipatissa's comment ou the words Blla!Iatii, bhi1.:k1IU, up~kkha, Jacciilli/ on Ihe passage taken for the el:position or ,ilcinllllalj," anti on the words such as Tit.pa, jivluJ, kiJya, ayalalla' is entirely devoid or Buddhagho...a's artificialitJ aud scholasticism. While h'eating of upalamanu.uati,' Upatissa does not take even the main tutual passage taken by Buddha· gh08a for his eXllositioD . (ii) Upatissa.'s treatment of Ule sootions' on vedaJ!(i, l alhid, lank-hiJra and vil11MI.!a is different from that· of Buddhagllosa . His exposit ion of the artificiel Uloka-koJitta\' is different from that of Buddhaghosa in Y.21. While explaining the word loka-t;itAit., Upatissa refers to only two lokas, latla-loka aud sallkllara-lo/ta. 1I He does uot speak or oktila-loka o,'er ,,:hicb Duildhaghos.1 spends some liliragraphs. The whole sections on kayagaUi-6ati aud tjpo,amdl~ullaliu ore treated by D\\dd.haghosa in a manner quite (lift'erent from that of Ullatissa . The latter docs not go iu to the detailed explanation of the thirty-two pal:ts of th e hody as tIle fo rmer does. But, ou the other ha nd, Upatissa gives a loug li st of the n3mes at wcrms thnt reside in a buman body. l 'he D:lIlles used seem to be aU tl'llllslilerntiOD8 of Indiau names, ODe of which may be restored as 'nUl,ldlan~uklUl (SaD. "tf1wla. muklla).11 Upatiesa also goes into the details of the develop.
,.
l.
•.
,.
p. IS. Pl'. 2t.2S. pp. G3, 11, (;2, 100. 9 . p. 71. pp. 07-100.
II. p. 63. I S. Seo p. 76 Ilnu Appendi" A 2.
E
•. S.
12.
p. II. p. 67.
..
p. iI. 7. pp. 99, 100. 10. p. OS. pp. 75 fr., 7, fl.
went of the foetus week hI week. A comparison with Athana_ veda as well as with some of the old Indian medical works like Vagbhat's A,tlinga-hrdaya, ' aud CRraka 2 and Su~ruta~ shows that the unrues of the worms given by Upat.i5lla are different froln those mentioned in these works. Su!ruta speaks of the development of foehls month by month and not week by week." Upatissa's e:.o:position of the Law of Dependent Origination is quile simple and is illustrated by the simile of the rice-seed and rice-plaut.' (iii) We find from the comparisou of these two texts tbat where UpaHuR is brief, Buddhaghosa is prolix and where U)Jatissa goes into details Buddhagllos&. does not. For instance, while clI:plainwg the word aHhU,ta, Upatissa mentions' only six aHhao38 which correspond to Buddhaghosa's pa!ibodhas that are given by him as ten (III.log). We have already mentioned above' another esse where Buddhagh03u gives eight ways ot culti-vating mindfulness of breath (VIII.1S9) while Upati5S8 gives only four.' Upatis58 mentions only tour advantages of cultivating lamadhi.' while Buddhaghosa. mentions five (XI.120-24). 'Ye have also referred to (p. L-o:iv) another case where Upntissa mentions only ten ways, given by former teachers, of catudlu:Uu1ral'atthdtlo," while BuddhagholD gives thirteen. Upatissa gives only three divis.iona ot lila: duvidha. t;'1)id/w, . catubbidha (pp. 1-14). He does not speak of the pa:lcavidllo class which Buddhnghosa gives. Upntissa does- not 8}leak of the five kinds mastery ("l;o.siyo, p. 51) that Buddhaghosll. gives in TV.lo!. On the other hand Upatissa gives n detailed explanation of Tariou8 kinds of -vlt'ekall and the fivOj kinds of l'imuta ,U while DuddhagLosa does not. U patissa gives six kinds of ptti, n while Buddhaghoaa gives onl,. five (IV.94.1OO). Upatiua gives five kinds or lukha," whereas Duddhaghosa does not speak or any-
1.
Nidllluthina, U. 42..0/3. 2. Villlllluthin., 7. 9-13. 3. 54tb adhyiy.: Ell&:. Tralll!. by K. L. Bhi.bagratlla, III. pp. 338-11. 4. Thi rd .dbyly.. ; Ellg. Trllnll. by Bbilbagrlltn., ii, p. HI1 If. L~_
7. p. ni... a~n
11. p. <1.6. 13. pp . .4.7.
~~a
8. p. 70. .~.
12. l.f..
p. 1. p. 47.
INTRODUCTION
thing of the kind.
In the clauification of dla, lamiidlli and
7)aill1d, Upatissl!. gives several divisions which are not given by
lluddhaghosa and many of them are baaed upon &orne older te:z;t.. like Vibhanga. Upatissa. gives n det-ailed list of the special distinctions' of the Buddha while B uddhaghosa merely refers to thenl (IX.l24). Upatissa gives a detailed statement of the disadvantages of ill-will,' while Bu(ldhaghosa only alludes to some suttas (IX.2). (iv) Upatiua sometimes introduces new matter which we do not find in the corresponding portiolJ of Buddhagbosa . For instance, Upo.tisso. mentions severo.l gU!las' of each trance, twent:r-fi16 of the Erat, twenty-three of Ihe second, twenty-two of the third and fourth trances and of tJle four fonu lesa (arupuva cara) samMhis. Buddhaghosa does not so.y anything of the kiml. Similarly, as a reward for each of these trances an(1 e3.miLdhis, Upatissa names the planes of the different kinds of gods (together with their life· periods)· where the yogih'acara i.• born. It is interesting to note that the life-perioda a88igned to these different gods by UpatiSlla do "ot agree in all case8 with those given in Vibhangn (424-20), or Abhidhammatthllsangaha (chap. V. para. 6).' The following comparative list will be interesting: -
According to Upati&aa Realm of the first trance llrahma-piirilftjja Bral~ma-purohita
! !
kappa
According to Abba. & Vbh.
! t
Mahii-bruhmd
Realm of the second trance Paritwbh4 :Appama~bM
Abha.ssard
Renlm or the third trance ParitUi-lubM appamd!lQ.mbhd Subhaki1)M
knpplL
" 2 kappas
• 8
,. 32 G4
2 kappns 4 8
16
32 G4
pp. d.5-6d. 2. p. 78. 3. pp. 47-M. 4. pp. 60-66. 6. Nor do thl1,. agree with tbt lile-p01riodi gil'"en by Vuubandhu In hiS AbbidharlllBkw. J.
VDfUTTIMAGGA
n:l1'i
According to Upatissa
According to Abhs. &. Vbh.
Realm of the fourth trance V tJhapplw.'W
}
A"anruuatIU Suddhdvosa
Atiha A tappa SUM!!a Sudani
50
kappas
10,000 kapP£ls 20,000 4U,000 80,000 ftkaniHM lGO,OOO Realnl of the formless trllnces Akdl(ilU'-nc6yata1lti"pogll 2,000 Vilbia,:,anc6yatantipagu 4,000 Akiflco.iUl6yato.ni1pago. 6,000
600
kl\ppas
1,000 kappas
2,000 4,000 8,600 10,000 20,000 40,000 00,000
NtJ'Vas01illun(:l"1I1flyo.tantipaga
84,000
84,000
While explaining the annssatis, Upatissa uplains or defines the subject of eroch of the anussntis. I n his explanaHon of the word Dho.mlflQ in Dllamm6nuuati, Upatina givea a ,·ery interesting comment.' He explains the word Dllamma. as Nibbl:lna and the Way to Nibbona. His u:planation of Nibbiina is the cessation of all activities (,ankhdrd), abandoment of all ddilementa, cessation of craving, dispassionateness and calmness. The way to Nibbdna, he explains. in terms of tholle dhamwas which are known as the Thirty-seven Factors of Enlightenment (bodhipakkhiya-dhaml1W)." Compare with this Buddhaghosa' it idea of Nibb.ina in XVI.64-74.. Having noticed the pointa of similarity and dissimilarity. let UB further see whether there i8 ony direct or veiled reference in oDO book to the tIther, or whether there is ony other evidence to make one be-li6"e in tho probability of the author of one book having kno"l'l"n the other. It has heen noted that Buddhaghosa, in his Viauddhimagga, often refers to the "iews of other philosophical systems or schools or t raditions-to the :views of the Sankhya' and Vaijqika' 1. p. 66. 2. p. 66. S. XV I. 85, 9l. 4. XVI. 91, XVU. 117.
INTRODUCTION
Bystems, of those wholD he calle Believers in Ood or (Supreme) Controller,' of the Jainas," as well as to the views or other schools or traditions (ill Buddhism)." He does not mentiou them by their specific uame but uses some woni that is peculiiarly characteristic of each of ihem or simply uses words like 'eke, ekacce, keei , aiine, alnlre, or yo palla 'radeyya , etc.' leaving it to tIle reader to imagine whom Ule cap fib. For our purpose, we are to confine ourseh'es to Bmldhnghosa's refercllces to olher schools within the pale of Buddhism. Upatisaa also often gives the "jews of other schools,' introducing them simply l\'ith a remark such a ~ 'and it is sai(\', 'further it is said. ' Such rererellces to the views cf other schools made by Buddhaghosn and Upntissa in their books, we shall classify in the following way: (A) Those views that hne been referred to »y BuddhagJlOsa as well as by Upatissa. (B) Those views that bave ooen ascribed to 'som e' b.v oue author and foulld to be exactly tallying with the view~ held by the other. It is well·known that Buddhaghosa belonged to the school cf the Theraviidins Qu(1 acc('pted tile tradition of the Mahii.vihiira school in Ceylon. In. his prefatory remarks to the Visuddhimagga, Buddhaghosa definitely says that he would giye the ex· position of the Path of Purity, according to the traditioual interpretation of those. who belong to the Mnhayihara (104). (A) (i) In the Visllddhimngga, I.l9, while giving the TariOIlS interpretations of the word Iflo, Buddhaghosa snys thnt thert~ are others l\·ho interpret the word lila, alao in the sense or 'head' (,ira). or in th e sense of 'cool' (IUala). These snme in· terpretations as well os n few others are given by UpatissIL in 1.6.3·10.' (ii) In the Visuddhimagga III.78,. Budtlhaghosa says that there fire others who would make three other cariyii&-by way of cra ving, (~ltd), egoism (11Ulna) and false belief (dittln). Upatissa also refel1l to this view as an alternative to his view, hut he remarks that these three are included in his fourteen, as 1. XVI. 90, 85; x\ro. 22, .50, 111; XIX. 3; XXII. 119. 2. XVI. 86, XVII. 62. S. 1.19,38; II. 78, . 9; III. 14, i8, 80, 96; XIV. 11; XV. 39 ; XVI. M; X\'I1. 8, H, 223; XXUI. 4, 1, 11. 4. In addition to tbc.ae of the older 101In:es referred 10 on pp. :ui"-J::lT.
6. p.l5.
uniii
VIMUTTDJAGOA
they are not dift'erent in meaning from some of those that orc included in his fourteen. ' :iii) Wliile speaking of the nimitta of the amlpanQ.sQti, Duddhaghosa saYI in VIIJ.214, "There are some who say that the nimitta appears to some one, giving a pleasurable contact like tllat of soft cotton, or cottoll-wool, or like a gentle breeze of ·wlnd. " I n the next paragraph, however, Duddhaghosa givcs the opinion of the Atthakathlis which he apparently accepts. ~TOI'I", Upatissn gives a passage in which we can trace the expres~ions used by Buddhaghosa to e:l.:press both these views." (iv) Buddhaghosa refers in IX .1l2 to the "iewa of !lOme people who believed that all the four appamaniHis can have all the lour or five trances. Upatissa refers to this same view and quotes' t·be very passage from A. i\'. 300 given by Buddhaghola. (v) I n the Visuddhimngga XIV.42, B\lddhaghosa refers to the ,:jews of Borne regarding the sensitive parts of the five senseorgana. "There are others who say that the eye is the sensitive part in which t-he element. of fire is predominant, the ear, the nose, tongue and the body are the sensitive parts in which the elements of space, wind, water, earth, respectively, predominate," This same view is given in a (letailed manner by Upatissa.. (vi) Like BuddhaghoslI, Upatiua also belie't'ed in the simultaneous penetration into all the FOllr Truths, UpatissB refers to the 'd ew of thofie who believed in the attainment of Truths in successive stages (fuhwbhisamaya) and points out in detail the fl aws in t·his view of theirs. He gives sevcn flaws, ' at least two of which can be identified with 80me of the refutations of this theory, given in the Kathlivatthu 1.213, para. 5 ff., 216 para. 10. Bucldhaghosa refers to the theorists who held such views and dismiMes them by saying that an an.swer to them has been given in the Kathivattht:.· (D) (i) In the Visuddhimagga II. 18, Buddhaghosa refers to B view of 80me who hold that there is an. akmala dhv.tanga. In II. 19, he al80 mentioDs those who think that the dll.utanga is ' kmalaUikavinimutta?),)'. Now, Upatissa seeIDS to be holding 1. p. 34.. Z. p. 10. S. p. 81--82. 4. p . 96. 6. p. 120-2l. 6. According to tbe Katbinttbu-Commentary, thi. viII'" ...-.. beld by tbll Andbaku, Sabbattbaddin. , Sammitiyu and Bhadrayinik.. (1!e6 Pointa of CoutroTlnsy, p. ISO).
a "iew which corresponds to the btter of these views.1 In t.he (klluuelltary on the Visuddhimagga, Dhamlllullti.la commenting on the word 'those (y e~oll~)' says tust by this word, B udd hagbosu refers to those who lived in the Abhayagiri (Monastery). IAbh ayag iriwisike soml ltii,!}a ii,l.a, p. 9G, Dunuese edition. ] (ii) I n tbe Visuddhimagga III.H , Buddbaghosa refers to the views of those who lleld the belief ill fourteen cAriyas, instead of six according to his belief. This same view of fourteen cariyiia is accepted by U pat.issa .1 (iii) There is a very important passage fol' our purpose in the Visuddhima:rga 111.80, which read with Dhammapala's comment, goes a long way to deterlUiue the relation between Buddhaghosa's Visuddhimagga and Upatissa's Vimuttimagga. There,' Buddhaghosa says: Ta tro, lJUrim6 lelva tiuo eariyel pubbdciI;11.wnidii,71ii, dhiitu-dosa-nj(lii ll(l eel ti elacce vadanti. "There are lome "I\·ho say that the first three cariyis of these Are determined by one's past actions, by [t he excess or some or] the four great elements and of the humours." Exactly this .samo theory is advocated by Upatissa . . Dhammapii.la iu his ParamllttlJa.maiijilsa., the Commentary on Buddhaghosa 's Visuddhimagga, says,' while commenting on "Ekacce ti Upatisthe word ekacce (p. 113 Burmese cd.): sattheram 8Gl1dltayUlw. . 1'6na hi Vimuttimagge tathe V1jtta1!~. " "The wo'"rd 'some' is used with reference to the Ehler Upatissa. He has said so in the Vimuttimagga." This is n very important comment by Dhsmmsp5.la COl" our purpose.
(iv) I n continuation of the same passage, Buddhaghosa says in 111.81: '''l'hey explain that oue beoomes ruUacGrita wIten there is excess of the humour ot phlegm aDd ODe becomeg 1nohacarda when there is excess of the humour of wind. Or, that one becomes 1I!oliOcari(a when there is exCOlSS of the humour or phlegm a nd relgGtxlrita when there is exceSll of the hllmaur of wintl." Buddhllghosa in the llext p.llra1. PII. 23-24. 2. p. 34. 3. p. 35. 4. M3' atten tion was urali'D to tbi. IHwnge by P rof. M. Nllgai. He himulf "'aII informed of th il p~e hI "Ny.u.tiloka who bll puhHIbed [1931] tbe fi"t volume of hi. German traDalaHon of the Viauddbimajlia. In hi s introduction to that book, on p. 6, he baa quoteu thia Chi.llOl6 pauaae fr ... m "ur Cbine&e vemon of the Vimut timagga. See also 'Pratitya-5l1mutpida·Uatra' des Ulbngba' 1'011 Vaaudev Gokhle, [Bonn, 1930) p. 10, foot-note 2.
VI.\lu1''1'D1AGGA
"
graph, IIL 82, points Qut a defect in this argument, that thi:! c..xviaius only raga and molta (riiua-moha-d·VQ.yanu;;;a vutta.??t). He means that there is no explanation of dosq,. And another defect that he points out is that in the alternative explanatiun,
the statement goes j ust counter to the statement in the first altel'llatin. A.nd S0, he brushe3 aside the argument and coocludes 'all this is au indiscriminate statement (sabbameta1/t apa'ricchinllGvaCGlla71t). '
Now it is cmious to not,e that the argument that Upatissa offers is the same that is put in tlie mouth of these people by
Buddhaghosa except that his statement explains not only 'I'aga amI moha but al~o dosa.
'f o ma l.e this point clear, l et rue re-
produce the Pali rendering of the relevant passage' in our Chinese te~t: SemhrJ.dhi!.:o }'(i.ga-carito, pittrJ.llhi!.:o dosa -carito, 'viitiidhi ko molla-carita . A paraii cc '/Jutta7/t; semhii.dhiko mOMcarita, 1:ilttidhilw 1'lr.ga-carito ." Here we see that in, the first part of tllis statement all the three,I·J.oa, ,10SfI, molta are mentioned, while it is oDly in the last part that only two, molta and raga, are mentioned, and this (;an be explained by saying that: t.he e~chang e in the two alternatives is between raga and molta only, the second t'3rlll ' dosa' is not meut.ioned because it remains unaffected. If we believe in the authoritative statement of Dhammapiila that Buddhaghosa allude" to Upatissa and his Vimuttimagga, does this- statement of Buddhagho;;a imply t·hat he misunderstood the point of view of his cpponent or is it an example of deliberate twisting by Buddhagbosa of bis opponent's statement? (v) ·We la\'e already pointed (\ut~ that Bucldhagbos:l, while lipeaking about the e~ten(;io n of the nimitta of th<:! B;;-ahnun:ihiira says in 111.113-114 that it should not be extended . He allows the extension of only the ten kasiJ?8S (111.109). Buddhaghosn dwells on this point of f: xtension and shows his reasons why the nimit-fa of tbe BrahmaviM.ra should not be extended. It a}Jpears obvious, though he does not definitely say so, that Buddhaghosa has some people in mind, who hold this view. Now, Upatissa says (3.7f'. 6-7) that the nimitta of the kasiJ?as and Brahmaviharas may be extended. 3 (vi) I n :,~: Visltddhimagga IV. 114, Buddhaghosa says: Patipadiivisuddh·i nama sa-sambhariko UpaparQ, upekklL{i1lubra~a nama appallii, saonpahfl7{tsantl wimo. par:r:a'1)ekkha~w. ti 1.
p. 85.
2.
p. ::u:.,..
8.
p. 39.
... . .. .... v .... vv ... ~ V I '
'"
evameke va~~~U1yant i". <·'There al'e soma who Ill lerpl'et. the purity of the course as th ~ neighhourhood-trallcc together with its accompanying things, the cultivation of equanimity as the raptured state of trance, and gladdening as reflection. " Buddhaghosa "ejects this interpretation on the authority of a passage from the l)atisambhid;~ oIHI gives his own interpretation. Now Upa tissa accepts exactly this interpretation' or those terllls and the ,,:hole passage as given by him (4.17.10·4.17a.1) is identical in words with the passage quoted above from Buddhaghosa. Dhammapala here agai n comes ' to our rescue. He gives us "aluable inforwation. He explains t.hi s word eke as AMayaoirivu$ino, 'those who lived in the Abhayaoiri l!Jllonastery] .' (vii) In the detailed enumel'ation of rupas, Buddhagliosa gives, as we hp.ve already notell (p. xxxi), twenty-eight ri"lpas (XIV.ll). He mentions severa l other riipns, which some others would like to include, but he rejects them all, giying his reasons. Among these rupas, Buddhaghosa mentions ;ci tirupa and middha·r upa. Regarding the last, he says: El.:acc(ifla7!~ matena middhanipa1f/-. Both these rupas Upa. includes in his list . which according to hiw consists of thirty riipas.t Here also. DhawmapaIa is of great help to us, He comments on the word d :acctilla1?t as Abhayafl £.rivi1$i1ta1!~.3 Upatissa and his school hail n very consistent '\'"iew about 71liJdhartilJU aud we ha'\'"e already deal t with it above.· (v-ii) .While discussing the phalruamciprotti, Buddhaghosa r efers in XXIII.7 to those wbo believed that the Sotflj>annas and Sakadagiimis cannot have phalasa71lapaUi. but only those that occupy a higher stage than these (i .e. the Aniigawis aud the Al'hat-s) can ba.... e. H e also stntes the reason given by them , that only these last two have reached perfection in samtid./'b. He I'ejects their point of view on the ground that even au ordinary man (puthujjana) can attai'.! the state of [per fection in a] lo ld,y~samMhi, and further, not wishing to bother himself with siving nny more reasons, simply says: "Why think of reason or no reason ? Has it not been sa id in the Sacred 'l'exts ...·... P" He gives [\ quot.ation frow Fa. i. 68 to support his own view that all ariyas can havo IJhaltuamdpaUi. Now Upa. tissa's position (12.6.6) exactly conesponds to the view of these }. 1'. 49. 2. p. 95. 3. Burmese edition of P aramo.tthmnanjilsli., Vol. 11. p. 520. 4. p. ::txxi.
VDltiT'l'DlAGGA
xlu l
tbeorist-s refel'1'ed to by Buddhaghosa and he states exactly the same reason put in the mouth of these theorists by Buddhaghosa. It is curious to note that, immediately after this, Upp,tissa aho illukes a reference 2 to those who held that all Ariyns cuu, ha"6 pJtalasamapatti. and states as their Ruthority the same passage froUl P s. i. 68 (which Upatissa merely indicates by giving introductory words) on the strength of which Buddhagbosa. supports his own view and rejects that of his opponent. (ix) In the Visuddhimagga XXIII. 11, Buddhaghosa uguin refers to the views of those '!\·ho believed that the SotiipalHla, slarting penetrative insight with the intention of the attainment of the fruit (phalasamiipatti), becomes Sa'.;add.qa'll~i, the Sakadii{Jami becomes A7Iaoclmi. Upatissa's position is exactly the s awe~ (12.17.5). Here again Dhammap51a is helpful' to us in giving tbe information that this statement is made with r eference to the Abhayagirivaains. B"uddhaghosa continuing his argument points out the difficulty if the position of his opponent is accepted . He says that by accepting the "iew advocated by his opponents, we will be driven to conclude that an A?lagami becomes an Arhat, an Arhat a P accekabuddha and a Pa.ccekabuddh.a a Jjuddha. Upatissa .seems to ha,te ant.icipated this objection and he answers (12.17. 5) that an AlIagami, while st.al'tiog his l>enetra-· tive insight for the attainl1~nt of the Fruit cannot immediately reach the Path of Arbatsbip, becausCl be does not produce l.Iipauallil dauana as it is not the thing aimed ::It by him, ana because bis reflection ls not powerful enough& [to enable him to n:nch the path of Al·hatshipj . Hning studi~d the internal evidellr.e of our two texl:s in 60 far as the similarity and dis-si!llilarit.y of the ideas and in so far as reference to philosophical views or doctrinal points is concel·ned, let us now turn our attention to proper names-names, either of books, places, or personages mentioned ill the Vimuttimagga. (i) One cannot fail to notice the names of two or three works referred to by Upalissa. He quotes from San Tsang at three different times' and one of these quotations exactly agrees, ns we have already noticed (p. X:l.:v), wit·h the quota ~l :: n f-rOll the
=. •
i. 4.
p. 125.
~.
p. 12.5.
3. p. !27.
Burmese editloll of Paralllatthamauja" Vol. II. p. 896.
'.p._
a~.~_
IN'l'lWDUOTION
xliii
Petaka gi,en by Bnddhaghosa ill, IV. 8G. The other two quotations I could trace in the Pe~akopadesa. of Mahii.kacciina, VIIth Chapter, pp. 151, 158 of Hardy's Manuscript. (in Roman characters) preserved in the State Library of Berlin, a. photo-, graphic copy of which I could secure some years ago. There is an edition of the Petakopadesa,l in Burmese characters printed in the Zabu Meit Swe Press, Rangoon, 1917 and the passages in question are found on p. 191 of that edition. At the end of several chapters (iii,Y,viii) of the Petakopn.desa we read the name of' the author Mahaknccana residing in Jnmbusana. Prof. Hardy in, his Introduction (pp. X- XVI) to t·he Netti-PakarnJ?3. advances n view on the supposed authority of Dhamm.:lpala's Commentary Oil. Netti, t.hat Petaka is an abbreviated name of the Petakopadesa. But this does not seem to me to be correct. I think Prof. Hardy has misunderstood the commentary. In the Commentary on tJ1e Netti-pakaral,la, Dhammapii.la mell,tions by nflme both the works, Petaka and Peta,kopadesa, sep!lrately. In the Sinhalese edition of this book edited by Widurupola Pi:yatissathera in the Simon Hew8vitaral).a Bequest Fund Serie~, vol. IX, Petaka. is mentioned on p. 1, verse 12, and on p. 3 a quotation is giv£'n from the Petaka l : Yattha ca $abbe harii $ampatamt.inii '1Iayallfti $tfttattht1lT!l byalj,janavidki puthuttd 3a bhti1n,: lulra-3ampi'ito 'ti. On the ot-her hand, we find the following passages: tathii hi a.garahitaya acariya.-param.pa.rdya Pef,a.kopaduo' viya idam Netti-1Jakara1J,am aoat.a:l!" (p. 3). Aya1Jl ca· atthQ PetakopadcJena' vibhtlvetabbo (p. 115). And here are reproduced
extracts which can be ip,entified in tho ava.ilable Text or the Pe~akop&desa.5 But the- quotation ascribed here to Petaka is not traced. So also, although two of the three quotations referred to a.bove are found in t.he P etJlkopadesa, the quotation which is ascribed by Buddhaghos8 to Petaka. I could not 80 far trace. Dhammapalo. in his Commentary on the Visuddhimagga refers to Petua, almost in a. similar context, no less than three times (pp. 153,194,874). When he mentions it for t.he first time, he explains it as Mahtikacclina.tihe-rena de,ita1Jl Pif,a.ldjnaTfl. la1JWa~tuZnd. Therefore, it seems to be a different work and hence we cannot identify it with Pe!akopadesa. The Chinese characters used for Sa.n-Tsang ordi. 1. Also ~ee Specimen des Pet-akopade&l'. vou Rudolf Fncht, Berlin, S. Netti, p. XI. 4. Netti, p. 241. 2. Netti, pp. X-XI. 1908. 5. See NettiCm. (referred to above), Introd. p. 6.
.J;liv
VIMUTTBfAOGA
nRrily mean Ti-pit;aka but here they may st~nd for some specific work. Przyluski in his 'Leo CondIe de Rajagrha' p. 109 gives these characters and suggests that they may staml fllr SaT[l[yuktaj-pitnka. IIe also mentions Petakopadesa on p. 74 of the book. Yamokami in his 'Systems of Buddhistic Thought' mentions (p. 175) Sen-~'han, b\lt in the absence of the original Chinese characters it would be bazardous to give its In dian equivalent. Undcr these circumstances, it would not be safe to identify San-hang with Petakopadesa.. Nor can we identity it with Petnka until we know more of both of these names, although the possibility of snch identification is not precluded. While speaking of the advantages of Buddluinuuati, Upa tissa quotes from Shiu-to.Jo-Nieh-ti-li-chu {I} ~ .a i¥ ~ .!Il.{ij. The quotat.ion says that one who desires to reBect upon the Buddha is worthy to be respected like n place with the image of the Buddha.' To this Buddhaghosa has a corresponding remark in VIII.67:
I NTltODUC'l'ION
xli-
Upatissa also refers to the Magadha country (6.13.8) and to t.he river Neranjara (p. (4). (iii) Let us now take the names of personages. It is interesting to note that in the section on M(U"a~lasati, Upa"tissa refers, amop.g other names, to the names of the hoar.V". sages, Vess5.mitta (San. Visv5.mitra) and Yamatagg~l (San. Jamadagni, to which the Chinese transliteration J5. - mo - thf~· li ( 00 Jti ~ ~ 7.93.8.) corresponds] , while Buddhaghosa refers (VIII . 19) to comparati\'ely later personages in Hindu mythology, like Bh'i maseun, Yuddh itthila (San. Yudhi-'1thira), V5.sudel'n, CUl),ura. ' Ve nlso fiud the names of gods like Yuma, Tusit1i. (6.20a.13), AkaniHha, etc. lIe also refers to mythological personages like MahasudassM, Jotika , Jatila, GboS'ita (9.2a .8), hlahiigovinda, etc. lIe has al so given the names of (A,liuaj Kalama, Uddaka RamapuUa (5. 12n .8-9). We find Upatissa mentioning the Mille of Gotama as well as the names of great B.uddhist "'orthies like Sii.:riputta, Moggallaua, Ananda, Anuruddhn, Sobhitn, Cl1rapanthakn, Bakkula, SaiijiYa, etc. Towards the end of the book lvhite speaking about vilJplui1'asamiidhi, Upatissa gives a name which seems to be a Chinese transliteration of the name Moggaliputtatissa. 2 Most of these names are the Chinese transliterations of Indian names, except in a few cases like the names Sai'ijiva, Cu}apanthaka, which Sanghapa.ln respectively translates as 1E -dIt Right-Life (Salll-jiva), Ij, m Small-Road. Quite & few of these Ilames occur in the quotat.ions from the Piili texts which Upatissa gives . Like these propel' names which are retained in Chinese transliterations, it is interesting to note that there are many otber words transliterated into Chinese by Sanghapala, which point to the Indian origin of the words. These word8 may be classified as follows: Words like Ca1.uJiila (10.9n .7), Niga~Ltha. (2 .1Oa .8) . ' Vords like Acariya (iiciirya: ii-ca.-li), Upajj lulya, Veda (Wui-tho). Names of semi-divine beings like A sura (9.6n .9.), Yakkha , (9.6a .9) , RakklulSa (13.13 .1), Gandhabba (kiiu-t!?-pO 1.8.4.). 1. See D. i. 184, 239-43; A. il' . 61. 2. p. 127. It is n. point to ,be considered why this name is inserted i n the Vim. In the corresponding Pilli pa$sage from Pa. we find the names of only Siiriputta and Saiijiva. Can this be an illterpoiationP For, Mal. (p. 4.2) tells us on the authority of Nikii.ya-Sangrnha th'at the Vajjiputtakas who joined the Abhayagiri 6el't did !lot accept the authority of MoggalipuUa-Tissa.
P el'SI
Trans r atior. India \':onIs
•
Names of the nine d:visions of Buddhist literah:.:-e like Sutta, Shiu-to-Io), Geyya, VeyY":'·~1'QJ.la, etc. (9.160.89). Technical words in Buddhism, such as DhuUJ, (2. 1.4), Sangha, Samatha (4.15a.3) Vipauana, (4 .1 5a.4) Ma'l}f/,ala (4.18.6) Pdtimokkha, Parami (8.8.10 ff), Nibbiina, Panna (piin..ro 9.16.10), Sanghiirdllla (2.6a.l), Aranii4 (1.1a.3), Kha'l}Q (cha-nii. 7.7a.9), Dillia (thiiJ;l 8.7.10), Samiidhi (s ii'.l-mI ~ 6.2a .1-2), RaIala (kyii-lola, Abbuda (a-pbu-tho 7.13a.l0), etc. Names of offences mentioned in the Vinaya, like Piiriijika (1.16a.8), Sanghiidisesa (LISa.S). Names of garments: Kiis5.~a (12.18.1), Sangha(i (2.28. 7), Utumlsanga (2.28.8) Anw-rdvusaka (2.28.8) , KOI~yya. Kambala (2.7.3), Names of fruita and trees- like, Aruba, (San . amra: ii.l~ -lo), Kovidiira 3.2.6). Names of scented wood: Ga1!dann, Tagara (7.13a.1). Names of flowers and lotllses, slIch as, Uppala, Pad1lma, PuryJarika (5.7a.9) K'Umuda. (7.13.6-7), Ka1J-1J.ikara (5 .21.2). Periods of time, Asankheyya. Number, Nahuta, (San: nayut.a: Nii-yu-tba). There are some words which are sometimes translated ond sometimes transliterated such as sam'Od·hi, pafi7id, dndp'ana 7.1.5 fJ). And even the transliteratien is not always the same. For instance, fer uppala, we have sometimes yu-to-Io. (5.8.2) 01' semetimes yu-po-lo (5.70. .3) or even to-Io (1O.20a.3); for Abh.idha1Mna. we sometimes have pi-ta, or a-pi-tii, 01' somtltimes wo have ii-pi-ta-mo; for iicariya we have a-~a-li er ca.-Ii (2.7.10); for Arhat we have a.-Io-han or Io-han (6.18.4). Let us note one peculiar fact abeut Upatissa. He seems to have some kind of contempt for, or a l~w opinion 0[, B. Caf!4iila·. He re[crs to. a Ca1J4.dla ill, three different 'places. In bne place,' there is a reference to a Ca1J.l!.ala where we are told in a simile that he has no. desire for a princely threne. t At anether pInce' (2.7. 10), to see a CSJ;l.Qalajon the way is considered to be a sufficient renson [or the laxity in the bhservance of the practice of .tapadiina-caMk6 (going from house to house in successien for begging one's food). Upat.issa says t.hat if a mendicant sees a C01J?ala on the way, he should cover his begging-bowl and may 1. p. 16. 2. A similar idea ia slao found in A. i. 107, A. iE. 214. S. p. 28.
I
INTRODU(''TlON
... \vii
skip over some houses and go further .' In the third place we find lack of conscientiousness (ahi'rika) is cOlllpareJ to a Ca~u.liila . 2
This sort of contempt for a (;(J,1.!~ldla is somet hing fore ign to the original teaching of Buddhism, aud in fact , iu the early days of J3uddhism, we find several people of the lowest class bei ng even admitted to the Buddhist Sangha.' Having thus seeu practically everything that is valuable iu the internal evidence of the Vimuttimagga, as fa r as the subjectmatter is concerned, let us now turn to the manner of expression, 01' the style of composition of this Vim\lttimagga, as we have it now in its Chinese translation . It is admit.tedly a treatise of the Abhidhamma and we find that its style of composition is il:. keeping with the style of the S~y \ e AbhidhaOlma books. A subject is treated by setting up a the V number of questions and then answering them one after another. He gives the iakkha1.UJ, T(lSa·, l}accupatthii.1Ia, aud l}adaHhdna of almost everything that forms the subject of his exposition. Occasionally, as in the case of Jiattat etc., he also gives Sa1ll1Jatt i aod vipatti. He treats the different sections of n particulllr subject separately, and then makes general remarks 00 all the different sectiohs taken together. ' Ve see, for iustance, th~t he .treat8 'mattil, karu~l(l, 1ltudita, and UIJekklui, or TUpa, 1Jedanii, saii.1iil, 8allkhii.·ra and Vi1i1i~!a separately and then gives, like Budclhaghosa, general remarks under pak i~llJ.a~:akatha. . ~ Unl ike Buddhaghosa, he gives no stories at all to illustra te his point. Iiike Buddhnghosa, be makes use or quotations from the Piili texts, or other sources that are available to him. He also quotes a number of gii.tbii:ot as well (IS prose t:assages. 'Ve have already seen above that Upatissa was a skilful master in the use of similes. We have also noted that his interpretations arc simple and quite naturaL They arc free from scholastic artificia lity of Duddhaghosa. I£ wc! lOQk closely at the mode of translation acce"pted by Sanghapala, we' find that very ofltm he t.ries to be quite literal, Method and naturally thc Chi nese translation would give no idea unless traU6laone knOI"fS the original technical wOi'ds in P uli or Sanshit for H OIl. which the Chines", reop.erings sta nd. Sometimes we find , as in 1. p. 23. 2. p. 99. 3. See Thera-Githa , 480-486 attributed to Sopii,ka; Psalms of the Brethren. p. 233. 4. pp . 7tI-80,
5.
pp. 56, 69, 62 j 78, 81, 81, 91, ete.
:.:lviii
llW.
VIMUnUIAGGA
Tibetan translations of Buddhist Sanskrit works, that tlven the prefixes are tran.slated by corresponding words in Chinese . \Ve have all-eady seen above how even the prefix Sa7!~ in the name Smlji.1:G is translated by j£, the Chinese equivalent. of that prefix. Similarly, the prefix 2JUti 01' pa!i in the woXd lJutibluiua is translated by pi :flit and tbe Chinese equivalent fo r the whole word l)atiblui.Ua is pi-pban t& :it. Technical words like bhuuanua, tad{ira7nma~la, 11popattibhaua are quite literally translated by ~r :9-, t!e. ~, .4: ;ff respectively. We have thus considered practically all the aspects of the internal eYidence bearing on our problem, afforded by our texts, particularly by the Vimuttimagga. Let us now take a review of all t.he facts that we have learnt from the internal or external evidence. We have seen that both tile texts often quote fro m the same older sources like the Pa}i texts of the Canon, the PoraJ;las, the Pubbiicariyas, the A~thakath1i.s, some specific work like the Petako or San-Tsang =:: • or some othel' common source which we mayor may not be able to locate. 'Ve have also seen that although Upatissa uses some similes, which are common to the Visuddhimaggo, still he has many similes of his own which show that he is a. skilful mastel' in handling similies or metaphors or illustrations. We ha,e noted (p. xxvii) that he has some protractea similies which we do not find in the Visuddhimngga. We bave also observed thnt in spite of some correspondences due to the cowmon material which is drawn upon by ooth of them, Upatissa has 60me peculiar doctrinal points, which are quite distinct from those held by Buddhaghosa. In fact , Buddh9-ghm:a is definitely opposed to several of those poinUi. It bas been seen that along with these differences in doctrinal points, there is also a difference ill the. interpreta.tion of SOUle words and in the treatment of some topics. Upatissa's interpretations are simpler and more natural than Buddhaghosa's and often . they agree with the interpretationa given in oidel' works liktl the Vibhanga. There is a difference ill the general exposition of even some sections such as those on Dependen t Origination (hef.,u·pac(:aya or paticca-3amuPlukla), on Vedanti, Siilinti, Sank/uira and Vi11iia~. In the comparative table of contents, we have noticed that Upatissa. gives the whole of the last chapter to Sacca-pariccheda, although he has already given n part of the eleventh chapter for the exposition of the Noble Truths (Sacetin-i). Further, we bave alllo noticed that there are about
INTRODUC'flON h~lf
xlix
n dozen references in. both the books to t.be. same views held by some other theorists, that there am at least nine references ill Buddhagbosa's Visuddhima.gga to the views of others, whom h6 merely calls 'others' or 'some', but which exactly tally with the views advocated or accepted by Upat.issa in his Ti muttimagga. Incidentally, from the c-'(ternal evidence afforded by Dhammapala's Comment.ary on the Visudd himagga, we ha'-e noted tbat in at least four of these ellses, the reference is to the Abhayagiriviidins. And besides, the most important reference Cor our purpose is the mention that Dhammapala. makes in one case . lIe definitely refcrs to Upatissa and his book, tlle Villluttimngga, and says thnt Buddhaghosa has these l'two ) in his mind. " -e have seen that where one goes into a. detailed treatment, the other is concise, or that where one is concise, the other goes into detnils. 'We have noted that occasionally Upatissa introduces quite a new mlltter. We fin d that Upatissa refers to (a quotation from which tallies a work called Sun Tsiing with a passage ascribed by Budd.haghosa to Petaka) and to another work called Shiu-to-Io-Nieh-ti-}i or Nieh-ti-li-po-thoShiu-tOoIo, which so far we could not identify with any known Te::d. I n the names of personages mentioned by UpatissD., we noticed two important names of Visva.mitra arid Jamadagni, the hoary sages of Brahmanical literature, as contrasted with BhiUlasena, Yudhi~thira, Vasudeva, Ci"'~l'.lra, personages of later Hindu mythology . We have also seen how even in the Chinese translation, Sanghapiila retained many Indian words in their Chinese t,r::;.nsliterr.tioos. And lastly ",e have also Mted Upatissa'& attitude towards the CaJ,lQiilas which seems to be rather inconsistent with the original attitude of the Buddha and his early followers. When we consider all these Cucts in the light of the external evidence afforded by Dhammnpii.la's comment, what conclusion shall we be justified in drawing? When we take our stand on Dhammapii.la's cxplicit testimony in one caae t.hat Buddbaghostl. alludel; to Upatissa and bis Vimuttimaggn, and that in fo Ul' other cases the reference is to AbbayagirivUdins, shall we not be justified in drawing conchrsion that Buddbaghosa, whil e writing several paragraphs in bis book, VisuJdlrimagga, has Abbayagirivadias and Upatissa's Vimuttimagga in his mind, altho11gb he does nd refer to them by nam e? As a natural corollary, Upatissa must be supposed to have advocated the views which were later accepted by the Abhayagirivadins.
=- *
VIlUUTTUIAGGA
In·
nu t it might be argued what about the other two cases (p. xlii) that we have also noted above-one in which Upatissn. refers to a. view that is supported by Buddhaghosa, and the other in w'Hch Upatissa seelllS to ha\'e anticipated the objection raised by Buddhaghosa. to the view held by him? In view of the overwhelming evidence that we have given above in favour of the prob!1.bility tbat Upatissa and his school have bee u at t!le back of the lllind of Duddhaghosa, we can explain these allusions by Upatissa on the ground that they do not refer to the views of Buddhaghosa and bis Visuddbim3gga, but to the views that later came to be identified with those of the scbool of Mahiivibara. Here one may raise the questio n: 'Is the evidence given by Dhammapala a reliable one?' Let us try to answer this question . At the end of tbe Paramattham:!iijus1i., tbe Conunentnry on Buddhaghosa's Visuddhimagga, we find the colophon: Badarati tthavihiiravasina A,:ariya-Dhammnpalena kaw Paramottha.'11Ul1ij'l1Jtl nama Visuddh£maggo.--Tfkii samotta. 'Here ends the Commentary au the Visuddhimagga, the Commentary composed by acariya-Dhammap1i.la, who resided in Badaratitthavihiira'. At the end of the commentaries on works li ke Thera- Theri-G5,thU, Petavatthu, Vim1i.na.atthu, and Netti-pakaraJ?a we find t}le same information about Dhammapiila that he Jived in the Badaratittha.vihiira. So it appears to be evident that the author of the Paramatthamaiijiisii. and the author of the comme ntaries on Thera-Giithii., Thcri-Gath:i., Petavatthu, Vimiinavatthu nnd Netti-pakaral).a, are one aud the same person. SiisannVDI!lSa (p. 33) tells us the same fact about acariya Dhammap:llll, and fuxtber we learn that J;;lhammapiila also composed the Tikiis on the DIgha, Majjhima and Sa.rp.yutta Nikayas and Sariputta composed tbe Tikas on the Anguttara Nifayn. It, further , IItatea that the Hadaratittha is in the country of Damilas, not far from the island of Ceylon . Gandhavrupsa (p. GO) also mentions among fourteen ",ork" ascribt!d to aca.riya Dhammapala, the Commentary on the Visuddhimagga, and the At*hakathas on tbe Netti-pakaraJ?8, Thera GMM., Petavatthu, VimiinavaUhu, etc. This Acnriya Dhammapala is supposed, tho~h ther6 is no diTect evidence for this, to have livea not long after Buddhaghosa himself. There is only an indirect evidence that. we get from their works. Both belong to the same tradition and seem to be drawing upon the same old material. At the end (I f the
h
comment.aries on the Petavatthu, Vim:mnva tthu and Tbcri-Ga.thii, Dhnmmapala aays that for the composition of his commentaries h e has used t be old AHhakathas (Poril~la-AHhal.:atJllj) . So it is VE'_ry likely that there " 85 not very long time that elapsed between Bl1ddhaghosa nnd DhammapiUn. i 'TIneo the famous Chinese traveller, Yuan Chuan, speaks of his visit to Kaucipul'll. ill South India, in or about 640 A.D., he tells us that Kaneit>Ul"a was the birthplace of Dharmapala. 1 Although there is no definite proof to show that he was the same as our DhammapaIn, still it is very likel,,,. says Dr. Rhys Davids/ that the reference is to our Dhammapala. It will thus be seen that it Dhnmmap1i.la, who, as we have noted, may not have H"ed long after lluddhaghosa, (perh aps Dot later t han two centuries), makes a. definite statement about 3certain school such as that of Abhayagirivadins or about Upa. tissa and his book, we have no reason to doubt it, especially when it is supported b:y other circumstantial evidence. Let us see what circumstantial evidence we get from the his· lodcal and religious conditions in Ceylon at the time of Buddhagbosa.'s arriv;ll iu that country. It is common knowledge tha.t Buddhnghosa belonged to the Mahiivibiira School which bad in bis t.ime a powerful rival in tho school of the Abhayagiri·vihara. To understand the 6itua· tion in Ceylon at this time l
VUlUTTDfAGGA
expelled from the Sangha of the :llaho.vi hara ou a charge of having too much of worldly contact One of his disciples, beiug enraged with the community of the Mabfivihara for the expulsion of his teacher, left that vihara with $Orne followers and established a new sect which subsequently came to be called by the name of Abhayagirivadins. These people bmuched off from thc Theravada of the Mahaviha.ra. ' They split. the Theravida-monks a secon d time when they broke the COlllUHlIIi ty of monks at the DakkhiQavihiira.' This Abhayagiri school which owed ita origin purely to a disciplinary measure again5t an individual, gradually came to be a ceittre of Buddhist monks, who did not agree with the community at the Mahiivihiira on doctrinal pointa. a Many monb from Pallar(? l)arama in Indin came to Ceylon. They belonged to the Vaj jiputta-Nikii.ya descended from those who refu5cd to recognize Moggaliputfa-l'issa's cOllncq. Their teacher was Acariya Dhammnruci. He, fi nding no favour with the Mahiiviha.rn community, joined the Abhnyagiri lratcrnity , which thenceforward came to be known as Dhammaruci-Nikii.ya .· Th is school continued to disturb the peace of Ceylonese monks Cor nearly twelve cenhlries and the monks belonging to this 5ect no doubt produced literar.v worh setting Corth their own point of view.' Unfortunately, however, religious intolerance led t~ the persecution of the monks of the Abhayagiri scct and many of their books were burnt. The Abhayagirivadins were on the descent or on the ascent as the central political power in Ceylon persecuted them 01' supported them. From the history of Ceylon we learn that King Gothabhaya banished (about 254 A.D.)- sixty monks from Abha.yagiri who were called Vetulyayadins and who were supposed to be great 'thorns' (l:a'~V1l:a) in the religion of the Buddha. At another time, we read. during tbe reign of King 1. !oI l'. XXXIII. p . ~. 2. Ibid. p. 99. 3. Yuan-Ch'inn had hea rd that tbe Mnhitvibiirn vi\.si ns were itric~ Hinnyinid8, wbereas the Abhyagiriviidinl Itudied both the R lnayiinn. and Mahayana. (Kern'. Manual of Buddhism p. 126). 4. S .... p. 24; Mn!. p. 42. Cf. ~h·Cm i pp. 175-76: Dhtlmlrlarucik4 ti irne Abhtllftlgiril'4.rino bhikkh1i. 5. Mal. pp. 43, 128-129; 1I'e are told tbat e...en now IIOme worb of this soot oxist. ct. Leggo Travels, p. Ill. 6. Reginald Farrer, Old Ceyloll, p. 288. MI'. XXXVI. pp. 111·112.
I N1'ltODUCT10N
liii
Mahasena l (275-302 A.D.), Mahftvihara was left. by monks 3S they were being persecuted by the King. Ruins of Lohapasada. were taken to Abhayagi ri and Abhayagiri prospered .3 At the time when lluddhaghosa ca me to Ceylon, Killg MaLrllIama 3 was ruling. Mahanama, beCoro he became the king, was a member of the Order. H e. became infatuated with the wi fe of Lis brotber Upatill8a, wbo was subsequently killed by her . Mah511 ama left the Oruer, seized tho throne , a nd ma rried his brother's wife. The Ma havihara community did not look wit.h favo r at the treachery of Mahiinfima. So Mah5.nawn and his wife were supporting the Abbayagiri School.4 We have another testimony to support our belief that the Abhayagiri sect WIlS in 0. prosperous condition when B\I(ldhaghosa visited Ceylon. Fa-hien visited Ceylon. stayed there for two years and r etul'lled about the year 413 A.D.s He tells \I S tha t at his time there were five thousand monks in the Abhayagil'ivihara. 4 He describes the great ceremony of Toot.h-worship and speaks of t.he Tooth being taken to Abhayagiri. f H e fur ther tells us that there were only three thousand monk& in the Mabavihii-ra establishment.' H e also speaks of a King who built. a new monastery.' All this evidence goes to show that Abhayagiri wa ~ prosperOU l\ when Duddhaghos3 wellt to Ceylon. He found the Abba.vagirivadins in ascendency. H G may Lave had t-his book Viwuttimagga before him und it is not unlikely that he wanted t.o compose auother book that would far ouUilbine the VimuUimagga. ile does not make any direct reference to the Abharagirivadins, probably beca use of contempt for his opponeuts and also because, liS we have stated above, the Abhaya,:ririva
E.n.E. i. p. 18.
Indiau o,;gin of Vim.
'ro these question! unfortunately we cannot ,lfi\'"" very salieCocwry answers. 'Ve con simply eu~gest certain prohabilitiell. B~yolld the ba re mention of Upatissa by Dballlmapiila, we have no otller external evidence. From DlJammapiila's remarks in his commentary on the Visllddhimagga t\'e can simply draw an inference that Upatissa's book was later accepted by the monkll from the Abhayagiri IIchool. 'Ve have already Been above' in tIle history of the Abhayagiri scct that many monks from India came and joined that sect. It ill very likely that Vimuttimagga was ono of the books brought' over from India. From the internal evidence of the book we mn.v say that there is no refercnce to any name" or place in Ceylon. We find ill this book many words which are transliterations of Indian words. The list of worms residing in different parts of the body gives namell which are transliteratious of Indian names. These uames must have been taken by Upntissa from some old work or works on medical science. Besides, the rderences to II Ca~u!{z/a, which we have already noticed, also poiot to the origin of the book in Indin, ' particularly, in South or Dravidian India where tbere is a very strong prejudice against CaQ.q.1illls. My discovery of the Tibetan version· of the thiJ'd chapter on 'dhutas' is also important. The original or the Tibetan as well as the Chinese version seems to be the same. Wherever the Chinese text differs from the Pali text, tbe Tibetan alllO differs. It. shows that the book did not dil;appear from India when itll oopy was taken out or India on way to China but it Willi studied in Duddhist schools of I ndia at. least till tile eighth or ninth century A.D. when the B'uddhist Par.lq.its from India. commenced to visit Tibet. The name 01 Vidynkaraprabha. wbo is mentioned along with a Tibetan collaborator in the colophon of the Tibetan version is given by Shri Sarat Chandra Das in his 'Indian P nz:tgif.s in tIle Ir.md of Snow' pp. 49-50, among the names of tho~e leilrned scholar3 who were invited by King Ral-pa-chan of Tibet in the ninth ceutury. This Tibetan text provides an additional evidence t.> Bhow the I ndian origin of the book. It does not appear to be I.
p. Iii .
2. Unless the name Nirada (p. 134) referred to "ny higb P
4.
Soc foot-now 1 ou p. 16.
INTUOO UCTION
I.
probable that (l. text froID Ceylon WlIS taken over to IntIi" IIlItL there it was studied in Huddhist 6ehools and that it U88\uued such importance as to be translated, in part at least, in Tibetan. As to the .late of the composition of this book, our surmise is t.bat this work seems 10 belong to a period not far later than Probabl, of Ule literary period of post-.canon ienl PiiJi Literature, when tiJO liate \"jm. Netti and the P etakopadesa-both o£ which ure COlllIJUlliollvolumes by Mahiibcctlna-were composed. For, we fi nd in the Vimuttimagga a number of passages' ·which closely agree with passages from the P etnkopadesa nnd they haYe been given or indicated at different places in root-notes. ]t~or instance, see 1\ pnssage in the Introductory chapter (p. 2): Dve lH~til d'IJc poccaya ,ci~a kaJla lammadiH?Liya uppadaya ; para/o ca UllolO sacclinu,ondhi ajjlw.uoii. ca yO/lilo '1IIonasikaro . Compare with this Villluttimagga 1. 2.6 tt ill! 1lII ...... ~ 1E ~ . H ere we find that tho words fI lE ~ exactly correspond to ojjhattait co yonilO '1IIWlali,hiro. 'I'he text of the Vimuttimagga is more akin to the text. or the Fetakopadesa than to the passage from M.i.294., A.i.87, which also we have given in the foot-note on p. 2. liaruy, editor of Netti , gives as the date of the composition of Netti 'about the beginning of our (Ch ri ~ ti nn) era, or shortly later." Our book therefore, may be put somewhere in the first two centuries after the beginning of the Christiaa era. There is one more point about which we cannot make nny uefinite statement, namely the original language of the Vimuttittl:lgga. Whether the text wus originally in Pali or some Budd hist Sanskrit, (closely nl1i~d to P ali-Prakrit), like that of Divynvndrill a, Sik~'isnmuccaya, Lalitavistara or MahfivllH lu, it is not possible to say with certainty. }'rom n large number of Pali books quoted or used by the author, it may be infered that UP!1tissa also wrote his book in P olio We have iudic:lted in the main part of this book how his passages correspond to passages from Fali literature, particularly the Nikaya8, Vibhll.ngn an d Pati!lUmbhidi. 'fhe Chinese t.ransliterutions also are not much helpful ia enabling us to decide t,bis point. For instance, although H-mo·tha-li, alP-Io, uii..yu·thii correspond respectively to Sanskrit Jamadagni, ~mra , nayu ta, the word 1-!ppala or utpala is found to be tran&literated both by n-po-Io, u-to-Io, or to-Io as ehown above (p, xh>i). 1. 2.
For a edlection of these pall:agell, see Appendi,; A 3. Netti, IDtNH.iuction p. :rUIl.
Iv; l'el'!lonllJ information about UI'Il.
VIlIUTTDJAGGA
What l'I"e know of Upatissn from this book is very little. As we have noted above, he seems to be acquainted with I ndian medical works. I n addition to lhe list of worms in the different ilarts of the body, we find Upatissa going into the details of the development of the foetus from week to wek . He also gives (7. lia.5-7) the names of several diseases-those of the eye, eM, nose, tongue, body, bead, heart, mouth, tectil, asthma, cold and fever (malaria), epileptic fits, fever leading to delirium, diseases of the skin like leprosy, boils Qr blisters, llaemorrbage, intestinal and urinary diseases, etc. We may also recall the simile, whieh he has given (p. xxix) of Do hot drink as being not salutary to a man who has the excess of bile in llis humours . He has also illustrated the appropriateness of the order of the four Noble Truths h.v the simile of a physician who see~ the symptoms of a disease, knows the cause of it and then prescribes an appropriate remedy for it.' Upa. tisaa appears to be very harsh with an absolutely ignorant man. He would prescribe no kumnlDotthiin!l for him but he asks him to stay with his teacher and develop the power ot understand· ing.' Several reier(:nces to Sii.riputtn in this text make it clear that Siiriputta, the favourite disciple of the Buddha, could never be the author of this book . Also, Prof. Nagai's suggestion that· Uplltissa, who belonged to the line of the Theras in the first century A.D. in Ceylon, may hn .... e been the author of this book is not borne out by the internal evidence. 'Ve have alre3.dy seen that there are no references to places in Ceylon and it may also be borne in mind that the anthor of this book reveals no tlpecini mastery of the Vinuya which is claimed by Prof. Nag!!! {or that Upatissa who lived in the first century A.D. in Ceylon. So his theory will have to be rejected . Here, some 'one may still say that Dhamm.apiila's testimony may not be considered aa reliable unless it is corroborated by other e"idj>,nce, lind therefore the correspondence between our two te::s:ts can as well be explained on the supposition that when Buddhaghosa's work, the Visuddhimagga, came to be we!l· known, some one with leanings toward the Abhayagiri sect may JUI well have composed this book, Vimuttimagga. To this we may reply that the whole of the internal evidence is againJt anr supposition of that kind. Bl1ddhnghosa's work 1.
pp. u..-iii, 110.
2.
PI'. 36, 41, 42.
INTRODuarION
h·i;
decidedly appears to be nn amlJlification or, aud n great. illll)ro'l"t'mellt upon, the bare old skeleton-like frame of the Vimull imagga. For instance, we lIlay here z·ccnll whllt we hllye filread.v noted that Duddhaghosa, with the possible e:s:ception of ODe or two cases, gives n greater Dumber of the ealegoriclll enumerations of the different technical or doctri nal point·s than UplltisSII. Upatis5R gives four categcries of sfli~ while D. gives th-e. rpatissa gives four ways of cultivating cindpduMllti, while Duddhaghosa gins eight. IJpans.stl giycs ten kizHls of clltl!dh tltut:Q!;atthcil1 u, while Duddhaghosa gives thirleel\. III Upatissn, we fiu(l o.nly si:\": thillgs meutioned th::zt COl"l"esl>OlI(l to Duddhnghosa's plI!ibo(lhas, while ill the Visu(ldhimnggn we have ten. Upatissa. gives oilly four a.dvllntages of Illmtlilhi , while Bllddhllghosa gins fi\-e. Upalissa meuHons five kimls of Mt/ire l}(l~j~·ktllll-l(Iif.tld, while Buddh:tghosa gives tell. Aud such examples could be multiplied. Similarly we ha.ve noted that Upatissa.'s interpretations or some terms like bliikklm, P
Conclu~iol
Jv;i;
Vn/l"T'TJ~f
'\0(;.\
decision call be gi"cn Oil this subject, WI" should like Dh nmmapiila'e statement to be COllfil"lued by sollle other e"i{lencej nlHI also the follow: .•;J lloints-which cannot be {lecided ill flle "re8ent state of ollr knowledge of the Buddhist flml nllietl literatures-will first ha" e to he cleare{\ up:(i) the source of the pa!Snges in the Vimuthnaggll such ns that which gives the nilllies of worms in the humnn bod.y. th:lt which gives the development of the foetu9 from week 10 wcek j (ii) whethel" Sflll-'l'S'llig =: jiJ: is the same ns- I1eln kn j (iii) the identificntion of Nieh-ti-li-po-tho-shiu-to-Io (is! ~ Ail i!t ~ t$ ;j;. .fl) with nny known 8u tta. Out of IhE" four Jll'obnble theories, thnt we ~ugge~ tNl nt tilt" lwgi nning of this introduction,' we h:l\'e just shown Ihnl the -IN'ond ('nnnot. be a(,cented. The third also ill not accepta1!\e be1'll.lIl11l of the clear re£erl!rnccs in the \isuddllimaggA to the view8 of other theorists, which tre Inn'e shown, on the nuthorit.,· of Dhnmmapiila, to be the views of tile Ahhayagiri\'illlins :11111 which exnctly tnlly with the Vie\f"R gi vl!n in the VillHlttilllogp:a. 'l'he fourth nlso cr.n not be :lccept{!d becnuse we do not fiud nlLy touches i" Ole VimuttimllggJt that nrc decicieuly 1l1lrdy M:\hij'y ii n istic.~ And so, the only tlll'ory, thnt Ret"llIS to Ull nil tIll' Illost )lrobnble, is tIle tlleory no. 1: . That Bu{Mhngllosn h:ll1 Upoti'lSo's book, Vimllttimogga. before him :Iud thllt he, tnking the frame ,vOl·k of Upahssa'Oj Vimuttilnagga, nmplified il with IIi! scholastic erudition Dud composcd hill work, Vieuddh imngg!l, which ]IU ('ertainl.v far ou tsholle UpalisslI'R Vimutlimnggn._
•
•
•
'rhe l·eler ences in the Vimuttimaggll. are given to t he hnnd.y nnd popular edition of the book, llrinted and publishe(i nt Di-ling' II! ~ ill the province of Kiang-sll IT ii< in 1918 . I hove nl80 occasionally ghen references to the Taisho edition of tIle Duddhillt Chic.ese Tripitaka published under the direction of Prof. J . Takakusu and I)rof. K. Wautanabe. The te:s.t of the VimuUimagga is given in volume No. 32 of this series, pp. 399-461 (no. 1648). I bave also consulted, I'P. ",vii.",·iii. Tbe tweh-Il dblltaultu, ten P Jrarniuu, the Buddbadhamrnlll mentioued by U,'a. [see llP. 16, el-561 a,ree witt:. th;-; P A~i t.~dition. They Jo not Rg;ree ",itb the lilta in the :'I"-y. 1128-89, 914-928, l U-Oa ",nd Ch inese DhllrmR~angraha. XXX IV (pp. 31, 118), V (pp. 24, 121) and XU (pp. 84, 119). 1. 2.
INTRODUOTIO:"
lix
lor checking up the different rending_, the 'rok io c(lition or the 'l'l'ipitnka. The te~t of the Villlutt illlngg a iR rOI(lld ill this 6CI·ies ill case 24, Vol. III I • =' 1 pp. 22-74 . 'I'he le~t of the Visud(Ihimngga thAI I have used is the one thai has been editeti by He-o ry Clark ' rarrell lind revised by Prof. D harm5nnlltl n K osnmbi. It is c~Jlected to be sioortly published in tlw lInl"l"anl (hien tnl Seri t!s. I cannot conclude this introduction without acknowledging my debt. I have to express my ,Ieell gr:ltihulc to l1rof. E. '1'. 1I:ei, 11"110 wnll teacitillg' C h inese in n ar.arci U n il'ersity liming my stay there (1929..32). He e ncourage,1 me in un dertakiug" the st udy of Chinese, and 111lt tor hi~ llelll it woul(i ha\"e bl'en impo!l!ible tor lIle to accomplish onyth ing ill thi~ lint.' flf rl'sen rch. I hnye also 10 e~p r ('ss m.v de bt to Prof. Dho l'l)15na u41n K osambi, m:y teaeher, who fir~ t inilinted me inlo Ihe fi.·ld or B u(!dhist stU(l ie~, l'speciolly in P iili J~itcrnlure, for going o,·cr my first drnfl 01111 ma king Y}lhwblr ~\lggelltillns. I ho\"l' olso to e-xpreit~ m:r sincere thnn ks 10 11mf. "\\":1111'1" J.:. Clark nlld to Iho Inte Prot. J. n. , Yoous, of Ilnn·:m! l"uivl'rsity-who nln .~ ! i .• Ull long er living-who looked onl· my 1Y0rk al\tl mnde gome useful ~uggc .• tions whcn these poges Irer e first. being l ,ellllcil nhol1t nve or six ~ears ago . A nd l:lst, llut not lenst, I <'.n llnot forget my rriends, Mr. Hiden Kishimolo' out! )[r. J. R. ,Val-e: who were oi greot help to me in cheek ing refere nces t o Cll inc!IC hook.~ :lnd di.~cu!~ing tIle illterl're 'nli on~ of some knott y pRssage5.
1.
2.
No ... of the J:n:;:.eriRJ Uni'·e.rsitr. Tokio, Japan. Now of the Chinese DepnrtDlent, H nrrn rd University, Cambridge.,
Man. U.S ...... . >?
CHAPT ER I NIDA.NA~l
Namo Talla Bhagavato Arahato Sammchambuddhaua
[Bk. 1.1.4-1.4.5; Tak. 399c-400 b. cl. Vis. 1.1-151 SO'ftIildki, Paliliti an (l .-tn-uttara Vimuet i- thesD N.O. uhammns the illustl"iou9 Gota.ma unuerslood in succession .'" 'Vith tllis introullctory stanza, Upnti9sa (henceforth abbreviate(1 os Upa.) commences his introductory challwr . TIe continues"Vhen a. mnn has to reach the othcr shore, the Nib bcJna, bc has a180 to know tbe \\'ay that would enable him to reach tbnt state. He must a.sk things about the Sueta, Abhidha11l7lUJ, anu Vinaya. I must tell the way to Deliverance. Listen to me ntlcntively.' Upa.. next gives us a brief commcnt Oil the iutrouueto ry slan7.(L given above. SUa means dla.,a"'ll1:ara. Samii.dhi mcau!I avikkhcpa. Panjiii. meana sambodhilio1}a. Vimutt i mean8 esoaping trom fetten. An-uttarti menns andla"Va. He COIU menta also on the other words in that 8tnnza. In continuation ot the Bame, Upa. classifies Vim~tt i iuto five kinds: (i) Vikk}"(lmbh(l1!a-vi.mlltli: to check the ntvaral,la.s XIU.12 while practising the first tmnDe. (ii) Ttulinlgfl-vimlltti: to he tree trom diUhis while cultivating the nibbt.dlwblwgiyal(J.mddhi. (i ii) SamuccheJa-vimutti : to remove and dE:stroy all kiu
1. See A. ii. 9; D. it 123: SUa!)! .wmddhi paliM ell "im"Ui
~a. alUdlanl I.InubuddM ime dhamm(l Gotamena 1I<1Iaui1u'.
VIMUTTD.IAGG.o\
I. 10,
I.
11,
'Tliat by which one reaches Delivernnce is the Path of Deliverance, the Ma!}!}apatilJada. Aud this way to Delivernncc is accomplished with the help or 4Ua, ,ama{~hi and palUicl. And I mnst tell this way.' U (ln. bere goes on telling us w.by it is necessnry to tell about thc Path. Because, says he, therc are some men who are 'with little dust' (apparaiakkha ) an(1 who wish to attai n Deli"erance but H they do not know of this p:l.th, tlley nre liko blind IUfil who ,,-ish to go far off to a distant country without any guide. These men will only suffer without r eaching their goal. T hey wish to attain the Deliverance but they do not know the ways and meanS by which it could be attained. He gives another quotation in which the Diessed One is aaid to declare that tl1ere are two ways in which ono can have IOmmd. diUhi, either by learning about it from otherll, or by proper reflection.) So, he says, he must slleak about the Way to Dilliverance (VimuUi. magg,a). The 1;ikkhambhana·v~mutti-magga. is fulfilled with the help or the three khandhas, .rilakl!handha, mmtJdhikklw:nd./w and palitiakhandha. H e explains the8e terms, the fiut ill('au · ing 'ammd·vdcd, . a mmd.kammant.a, and . ammii.cljlva and other things included with thero j the second meaning I(Zmmd·, vllydma, ,allw,c'I· sat~ and tammtl· samddlli end other things incl uded with them; and the last meaning samma·tlitthi , lanl1lld·,ankappa and other allied things. ITe gives aho another alternative el.:plann.tion. One must learn the three sikkhiis, adhitil,,·,ikkhtJ, adhicitta.,ikkha, and adhipali7i/l. tikkhd which terms eho are explained, By theso sikkhas, thtl th ree visuddhia of lila, citta and diHhi are accomplished which nre no more than lila, IQm.adhi and pal111tJ. Thia vikklwmbhtma- vimutti. maggti is ddi-kalydf,la, ma;;he. kalY dtlll and p.ariyoldna-kal.yd(la in so far as the lIla, to,1niidhi and paliiid, which are the Jdi, ma]jha and anta. or this Path, nre kabyd'f,la. By means of lila, one removes desires and ll.tto.chments, and finds delight in faultless pleasure. By ,amcldM, one removes self·tor ments and delight! in piti and 1 . Cf. M. 294.; A. i. 87(9): Du'me, bhikl.:lta~e, pamzl/d 10111111(1. diUhiva vpp4dd lo'O. Katame d.,eP P IIM tO (0 "heno YOII"O ca mallal;.
karo. Also d. tho ve ry openi ng worda of the Pe~kop:)deaa: Dn Itdil du patwvd uh:raka,1O IOmmMiUhiVCl lI)Jp4d(lya: par% co aho.o IQc~lInu · MlndAi, ajjhaUalt. ro ~on"o mo.lI(1,ikllro.
Cu"I'. I]
Dy pmilia, one Illakes the ,accopori"cclwaa auu allaius the Middle Path, and is profou l\uly t1elightecl iu S{llnbodhi. If the JIl-a is more intensely develope(1 nnd the other two less, then oue becoUles SotOpmma or Sakadcl!Jdmi. If the lila and .amadhi are more de,'eioped, and paliiio Jess, one
,uk/I.(! .
becomes Ant'.igomt. Practising all the three in their pcrfee.
tions, one becomes an Arhat, a?tuttara·villlutta .
CHAPTER II SILA-PARICCHEDO
Ink. 1.4.6-1.18.3 (end of the Bk.); Tak. 400c-404b. Cr. Vie. L16-end of the First chapter.] Upo.. o.t the outset sets up questiolls which he takes Olle aller another and el:]llnins them himself. 1. 17; diff.
1.
Ki7ll dlo1!l-? CeUmci-8i.la7!~
Avitikkol1t-a-silo1Fl-
1. 140. I.a.
IC£. B.' 1. 17 where we h ave a quotation from Ps. i. 44 which ndlls ceialika-Ifla after the tint } of lhese siIM. The explanation of these differs except in the Ia!t J case where only it agrees.)
In nttllmptiug 10 give nno1her altcrnntive explanation, U p. says: llahdl1olthel1a IfI1WVara; fobbe kUJald Jhammti, ida7!~ d~. And in continuation of this he gives 0. long pauage' from l's. i. 46-47 which iH also quoted in n.L 14.0. The passage given by Upa. IIAa.3-1.5.7 j l'ak. 4ooc. 8-26.J is only a part or that given by B. and it is sul»tantially the SMne from Jl-6kklldm· mell a kdmocclwndCUJO pohdno11l-(si.sth line in that parn.) to araliattalllaUDenQ 'obbo.hl·C-liiI1a1Jt palidllC11~ dla1!l, vcrama~t!, cctalttJ, .a"!ltlaro, o~"ikkC1mo dla7ll (rourth line from the uottom of that page), c:\cept that Upa. does not give, M far as can be judged from all the tliree editions of our Chinese tn t, any warda oorresponding to pati1liJIOU901lu p<J JJo'lI:iya rMalUJIJa.
1. 20 q.d.
2.
Kill'- rilau(/.
lakkhoT)(J.71~?
T() bave 8C11JtV(lra and to rewove t11011H"ar(l. Upa. goes into the details of what constitutes aso7!l-lIara. H e e.1plainn it M
1. Bllddhaghou. II-efe ronco. are mado to the chapteT and paragraph af h:1 YillldJhi.Jaa~ (iuortly tc be pllbliibed ill the Harvard Oriellta l Sarllla). 2. Aacribod by UpatiW/. t.a Abb..idbamma.
Cru.r.
8]
If.
,'iolating
•
SILA·P ARlCeH E))A
the
Pdti11l0H·hadham'1lla,
IJaccayadhalnllla,
'nd
indrivadham"TIw, which terms again he explaius, 3·5.
Kan t rallVpacculJatthd1!{f.-paJo.f.~"dtlljni?
A1!a vaija.s"Uklw.11~
I. 1(.:/2 dia.
and He also givcs anothe r
raID, a1!llpdyalo
1JaCClLl'lIt[.hii1ltn!l,
l"Uca,·ituttaYlt •.la1lliicdro padaH7tdlw11~.
allernati\'e that ,arnall-alia is the rala,
aviJl1}a~i~iirtl llaccu·
paHlulna, and ilwlriya'OlLtti padaHhdllil.
G. Ko silanG iilli8a"Tf'40? Av illlJa/,isdl·o. And thc SIIIllC passage as is (Iuoted in Vis. 1. 23 I. from A.v. 1 can be traccd ill 0. sIiglllly abridged forlll. He also givc8 many othcr advantages thnt (Ire included by D. in nne! iu 1.24. This paragraph is coucludcd with the relllark:
23
(lvam oflalltanis(I"Tf"(I7{1. dl(l1!I.
7.
Ki11lattha11l sU(1)"l?
1. 19 p.R.
SHalaf,!-h(1)"l,
Cf, B.I. 19. This is much lUore detailed than D'II. treatlllcut. This givcs mony wore aUbas than those givtln by ll.
Sct·!lwHIW7!1, SilG1la(·tha7lt, Sabhdva!.J!w1fl, Su~·h(ldtlkkh(l bhiiva-
sampayutlaHl,a7fl:
1 J
lIud l\lso: Sira.Hhatp.
1 The first t\\'o of these 31·e referred to by B. ill 1.19 where lIe (lscribes them to aillle. IDham lU(lpiila cxpl~i1l5 this word sim~ly by aiilto dcanyd.] Upa. expla.lllS these by J giving "ery appropria.te similes.
j
I . Ig
refers to the t..
r
N.C.
When n man works strenuously alld resohca upon dlllltas , it is :kura oud not &Ita. SUa is 0150 ntullcd iiciir(ll nod .a"'!l"\.·lIra but occcptnnce (of dbut.{ls) is iicura.
r.ts~
YIM U1'T I MAGGA
6 I. 38
9.
Ka~i
\CII Ar. u. fl
$llalli?
Kt18atal{l ,Ila1!~
These are cl.:plained as bodily and ,'oeal nctivities, respecti\"ely meritorious, demeritorioU8 aod free from depravities (iiso..vns); good, bad Bnd pure livelihood j and lactivities] bearing good, bad nod uo fruition . lB. refers in 1.38 to this classification given in P a. i. 44, but rejects it. )
r J N.O.
10.
/{i'1!t. samutthdna~
lilUTfl-?'
[(ulolacitta.somutth4M1!1- kwol.a11l &fla,!~ . Ak,ulUlacitta-JomuHhduo7[l a"uJala~ Jlla1J~. Abydkatacitta' JomvHhdno'1!'" abyakato1?1- ,lla1?l. N.C.
11.
Kdlli IflallO ddi·m.ojiha-pariyoldn4ni?
Samdaclna"1l ddi, Q'lJitikkamo 71la-jjho, obhira t i 110ri . YOlan07!l .
N.O.
12-13. Kati dhamma ,il(Usa antaTuyi!.:4? Kati stlaU(l het,l P (i) Catutei-IJlJQ clhammd mOf/f/oua a'~ta T4yik4: kodlw , POlOIO , makkho , lantdpo (M ),' mocchariya7{l, iutl, lalhcyya~ ( iJ ), mtlya, llpanaho, N (rivalry), mallO, atimano, mado, pa1lludo, kouoiio'Tfl, loblw , arati, ananvaya11a~1!" ( :f tt ~' not following wiedom),3 micelld loti, pdpikd vacu , pdpakd 71~ittJ , p(1paka7{lIMt!a1!I, papikd diHhi., akklumei . ou oddlul , ahirikafTl., oIWJttappa'Tfl , kdyiko1!uc(uika bydpdrclu auddo ( y !! lJ ~ ), itthijOIt.ehi lG7{lv(ho , 'atthu likkhdya ogdrOl)o, indrill61U, OIOI!l-'VQ1"O, bhojall 6 amattaiLituta, patha1lldya roLtiyd pacchi1Mya ca ratt i-va ajdgariy4n,uyogo,' ihAnd-lojjhdyiino1!' abhd1!O. lme catutCi'l 1ua dhammd 71Iaggauo antordya'
2. ~i ll1il a r
P I. i. 44. 46. Seu Mvy. 4926, 4026 whllre t llc cha rac ter uscd fer l4p(1na. il
to tlli" t hougb not identical. Also see K imura, 'The Original a nd Develcpod Doct rines of I ndian Duddbislll (ill Ch ru)' , pp. 6, 18 -.nd 39 ",bere ...·c do liud the \ferd onutdpa. included cmeng the kilMu. 3. D _ th ia eorffilpond to Vuubandhu'. alOfOIJ)f'CIjonl/Cl (_ Tritp'iki·Vijiliipti, p. 32) for which Suzuki reads :f lE Jt 1 See D. T. Suzuki, Studie. il:> Lllnkii ... t';.a $l1t r.1, p. 89(;. Ol. See Kimurn., ibid., p. 89. It livN scme term. "'hieL eorreapolld to Il few €If thoee.
Cl!~r. II.
14. (A) (i:.:)J
SILA-PARICU JLIWA
(ii) The opposites of these dhamllins Me tho hetull of silil. H. J(atillidhaqIIU01!1? DuvidJw1[I, t~l)id"a,[I., cottlbbidhtn[l.. (A)
h ath",[I. duvidlU:I.lf1?
(i) Curiital.n V(ir it ta1!~
(ii)
The explrmalion i.ll5ubslantially the L.2G same as is given ill D.L 20.
HallabhugiY(lql ; able \.0 destroy duullo . l'at tibh,igiytllll: able to aUain all kUJa.La dhammM ond remove ull kiuds ot du!\SilM.
(iii)
Ariya-111"!/ga-pltalehi
orlhigal(l·'rl I. 32
silUql lQkuttOf(U[l-; Ula1r' lo ~·iy01!1. LQki!}o J~lc Jallt[uiilitc 1tp(lJ(l mp01l11Q
LokuttarO?ll (11')
1
hot;, lokllttaro vim/lt.to.
SnpPOTllli(Ifl7f1 ; oI11,palf1 l1lp01l1W-Jllfllll.. AppamU~IO'l?I:
Buddluma
pfltliiatta'1!l
UpflJOmpanllll-
Iflw.n.
(v) SopariyrlTlto1.n Apariyant(;J?l (\'i)
This substantiJ\lly agrees with B.I. I. 31 31, gi ving the 81lbstrUlce of t11e quo} tations in that paragraph frO Ill Ps. i. 43,44.
Niuito:rfl: subdi"ided into three classes of t01}l,(i, I. 29 p .•. ditthi and m(ina, of w~lidl only the fi rst two f . 33 correspon(l to D.l. 29 , while the explnnntion of the tllird i\.8 given by Upa. is f OU lld i ll the first tika of !Illla, maiihi-ma nnd p~ita of B.I. 33. Ani1,ita11l: "l:imutti-la'lI~b lwro-,aml,a.nna~. U pa. alao adds: n1uita1f' duppariiiema abltina1lditaqL, oni..l.ita1fi sappa.T1itcnfl ab"i1IandiWnfi.
(\'ii)
Adibr-ahmacariYakoJ[I: lommu -ka,11.7n.nn to, "if-Vo, .ammtl-vaydmo. Khuddokdlwkltuddaka-sik"-hd ; 16JM[l-.
lam'n d- L 27 u.
(S .n.. with tlttl
first two quotations in B.I . 27. 1 (viii) Citta-Iampa:yutt~: ddi,.,ikkM-hrahmacoriya1f!.
N.O.
Citta-1:ippayutta11l: JelQ'I!lo klwuldaka'l!lo.
(ix)
Avitikkamo,ila7f1: ,dvaka-Jflo1]l. N.O. Vi.,u.ddhi,lla7f1: l1ud
, LOO
Yl:IlU!"llMAVUA
(x)
'lilla-pari.
This curresponds to D's, classification of 1. 30 . 'f he expiauation generally agrees with that of n. Upa. adds f tl'nt the fruit of the former takes tim!;! to mature while that of the latter is immed iate (~ U~).
1
jTp(i~lQkotika1'!' j
(13) lI.a tha1fl- tiviwh.a'f!l-? (i)
P(ilJa-nimm1i/;{men:a avitikka-mo
(JI:.!in ;;r:::,it!):
'£0
stop all ev il; although {si/al is not accepted , still he considers it to have been accepted nud does not e,en think of transgression.
Samiia.uncna a~·itikkamo (* :::r:: of] non-transgression and traullgres9ion.
~B ).
To accept In ,ow so to abstain from
Samltccheda1Hma av[tikkamo Uff ;;f ~I!.): ATiyo fa,no ariycna maggel1Q pripahetu mmucchin·dati. I. 3S •. d.
(i i) Parii1l!attha,TfI. : pltbbevutto-sad,jsa7!t ka1!k
ApaNimaHha7ll: puthujjana-kaly(i1.lakau(!, Jila7lt, maggappattiyo. mmbhiirabhii.t07lk Patippa.uaddlw."", (Ht )' : Arahatta-1ila7!l. [This last is slightly different from E.!. 35 .\ L Qka-rw:uitatr[lAtta-niIJitll7!'
1S.n: with attUdhipa.teyya, lQ~ r dhtpateyya, a.nd dhammiidJI.I J p(tteyya in E.!. 34.
I. 34 B.a.
(iii)
N.O.
(iv) Vi sa'm07l1' [or, micchdl po"«i hi.ta7!l Orr.lm.::f :\$): accep t 3ila to give trouble to others.
Dh amma-nis~i ta 7!'
to
Samatr[O (or Jam-mo.) pa"1}ihitO'r{l- (Jjf fJf ~ ) : to accept sib. for happiness in this life, as well as, for happiness of deliverence in the future. Ap pa"1}ih.i~ (~
m fJi):
(a '1lippa~ilii1'a.)
to accept dla without regret and for the good of olhers.
1. Or, Ka /obhllOillof!l and dtlu!nlil·0l/>. 2. Tai,ho amI Tokio edition~ .
1
l
I I
SekhaTfl : A$ekb.a7!~ :
vi1l1/af. i "aTQ vematiklL7[l,
uIJ padct"bbo;
3G S.II.
snCQ
jli J 1lCyya, 1:CcaJ~a 7JhuS'!< ilhnv is$Qt;.
V cmatd"aTf~
(vi)
S.(l., with D.r. 3G except. that Upa , ndds hel'c olle 100f\! case under tuc 1. heading of avisuddlw: s01icicc(, apatCiyu iipajjana'r[t ; upmw,iiya (ipattiyii (I1;ipW.l{.lsti"l'o. IT, also remarks : sace YQgiivacaraHo. 8ila1!~ aviJudcll/47!" hoti, gambMI"Q ii.pan11I'patti·',n
satta-se kh.a~ja1la-$i.l'().,!~.
I. 37
ATahaUa-sito.1!~ .
/II eva 8ekha1!~ 11~i5(Jkh;a'I.Il, : 1)uth1tjj(J,IIa,...$'[:o,7!~. (,·jij
Bhaya-lila1fl : through fear of wrong one (loes not N.V. commit evil. DlIkkha-silo711 : through 801'rOW , One does lLot cam illit any evil.
Moha-Jila1!l- ; go-sila or kllkb~ra . lila which oue ucceph. I n that case he becomes a bull or a dog, or otherwise he falls in to a hell, I (yiii)
Hi1UJ,l1~:
tainted by grosser taints and 90ilc{1 by discon tent (a$o.nt1I,tthi ).
Maiihima'l/1; tainted by smaller taints an.l Msoeiawd with 8antv,tthi. ra ~ita~ :
no t tainttld by a.nythiug !lUll ussociutcd with Janturthi .
Upa , adds that thc fulfil men t of the first conduces to the enjoyment of human pleas ures, tho.t of the second to thc enjoy ment of heavenly pleasures, and that of the lnat to the attainment oC vimutti, (C) Ca tuhbilllWT(I [Cr . B.I.39 which differs in mauy respects froDi this. ! (i) llii.'n(lbh4giya~ : mo·ggeuo antarii.yB n -al Vi1Wdcti, I. 3!) d itr. uH}wnavQ,ntehi janehi apakJ:wma~i , saiicicca dpatti~ apajjati, apa t ti11~ apannQ IJaf,igiihati', pat·icchaaeti.
1.
Cf.
~1.
i. pp. 88S-S9.
[CllAI' . II. 14. (C) (i)
VIMUTTIMAGOA
10
lampiJrlite lile apl,a1naUo lIpa.JamadaUalla11~ l}a7UJ lIa lIpptideti.
ThifibMg iya1!! :
hoti,
V ilNalJluJgiya1fl: parilJur;ta-li la-samiJ.dhi,u al'l1(J.. matta hot;, t,plUamadaualla~ paJII~ na uppUtleti. Nibbedhablulg;y(f;1[l: pariptirit.a-'iia.-&amcldhilu appo.rnatto Itoti, lJpCWfJmarla.ua/lcna, ea n.ibbcdbabll,lj giya hoti-. I. 40
I. 0 •.•.
(ii)
l1hi kkhu-JilaTJl l1ki kklu.",,[-IiMT[Io A 1; upaJampanna.-Jflaff!' Oddt a-ta-ra.na.-ri 1a1]1.
So.llHl as in D. 1. 40. where B. gives gn/taU/HIsjf.a which corresponds to } the last expres9ion here.
(iii) Pakati-li/£r.1?' Aedra.-liial)1
Dha1l1matli-,i[a1fl PTJbbaltctll -lilal/fl N.O.
Th~
} S .•. ,,·ith B. I. 41.
(iv) Stla-sila1f1.: kusalo.-dla1Jl, akusala-'ila1!1. Samudaya-ltila'1[l : k1.lIala-citta-Jamult.!ullla1f1..
k U Jala-IUnl!1 ,
aku-
,ala-citta-JIlml,,!hii1l(J1[I akulala.rill<'1f1...
Nirodha -sffu1[l-:
kUlala-riMnuppaLtiyd a/.;u,alu.-lilalla lama; ArahaUti1)Opattiyd ktllala-,ilaua 8amo.
"tlpo_ 1l1ipa-
Niradhn.-magga-pa/.ipadd.tilaTfl: coLt-dro samrn(llJpacll}tmd. When thU9 cln9sified theae four should be con3idered as JTla and not "uy1i.mM. 1. U-li2
(v)
ldha
In. I. 42-52. 1 Like D., Upa. gives the follow-ing passage from Vbh .244 to expla.i n thlB lila:
(8) l'dtimokkhU-IMTl"aTa -rila'l!t
bhikkhu
pdtimo..uklla.~a1?l'llara - $a1f1.'1mto
dcl1ra-gocara- ~ampan.no
G:!1'11maetelu lamdddya ,i·kkh<s.ti li.kkhdpaaelu.
'lIajics'U
"UlOrati
bhayada"dv~,
CHAI". 11. 14 (C) ( •.) (b)l 81LA.PARICCllEDA
11
Upn., like n., comwenls 011 this whole IlalSsngll. III is worth noting how hia COlll1llent \liffcl"6 from that of n. os well as frolll that in Vibhangn 245·248 ! IUttltu'$lh{lltc Ilit. ° dlwIJl1/lcj. ti l)lIthlljj{/J!a'/.:(!'!J(lt!/J~·(}j api ca ieHw, 1. 43 dill. au.klw, ullelijadlwm.mo.'
Idlui. ti
i1IWJIIlI7j'\
lJ/,iIJ..-/ui.
Putimokkhc", Li si lM!I . 111'!Iif!.hu, tldi, carOt'a"~ , !{lll'yamo , lQl!~t:aro, 1I!o~~ho,2 (J,lIiiJaJulJlo, 1Iall!!'J.:hlll{J. J.:lIJa.lcil.al!. JhmIHlllill6-J!J. la.lllt;pattj,ycl.
lIt should be noitd that thc COlllwenl in Vbh. p. 246 on this passagll is exactly the same escept that there ia no word corresponding to Ullibandlto. Vis. 1.43 gives a COOllllcnt which is quite different.! Sa1f1.t:aro t i J.:Jy i ka -T;aClI,ika-!.IJfIIlIUlua aviti/.:i.:tmlU. Sa111vuto Ii PdtiTTIo/.·k /w-s{l7!J.1:t!rclra lIpCtO. Vi/r.araU ti catu"-!{l1!l-1:arell{l IOl!J.Vllto. 'l'he COlllmcllt a ll these words 1. 4.\..61 substantially agrees with that givcn by n. 1.44·51 ill the quotations hom Vibhanga. 24li-47.
,Icclra-uocara.Jal1I1JUlI1I O.
d(lUfflattc",
vo.jjCl'u
blltlyadaucld.
'r ue
COUHueut L G2
on this agrees with that or ll. 1.52. Sli1l1cldil!Ja IjH lw,ti likklWl1D.JelU.
[{an i.
8ikHailudliui ti 1)uCclI1r t i? SatwllPubhcdo'
!uqt.t:aro.
(b)
,Ijh·Il'Jliiri,uddh.i-dla'111: micchtljtvtma EatmllO micc;/wjivo?
avftikkamlo.
I . That is how I Ihould like to cmtnd the punctuation, taking th!1 witb wb&t prcccdCl rather I,hau "'iih "'hat fottowa. I<'or tbe CIp reuien b.~ikkhll dlltlljulJpCltlo 8l'e A. ii. 134. 2. VibhtUlg:: !'eao;U Inllk A
4. Doe. this refor to the SO"eD c l _ of the rulea of Vinaya, namely. pdrdjikd, wn.gltdduUa, anil'll/a, niua""iya-ll/itittiV(land ll/lcitti~ (treated na ODe elau) p..'Itidt,anl¥U, le khi ya and adhikara(l(1'Iallw tkaP Or, dllell it refer ~ the .bltinence hum the -.o'·eD lpauikkhandhaa, detai)"') ;11 DhIA. p. 394 I f foUowl' Pdnljik.II, dlibbAdlitoll Ii f(ltto. apottillo?
nM UrrOIAG G,\
J2
[Cu"l'. II. 1•. (C) (y) (b)
,n)' of thL'CIl kinds: paccaya-pati'6l!UIIO"l!rl46I1a, iri yiiIJalha'l!aS61!fl, 'ti1/1antajapIJo/!{l>Va,6I1a
[(lll"mii (tM
J. 67-70 r."_
I Roughly gives the substance of ll.l.G 1- (0 1. Laf/allu Ncm ittikatd
I. 62-65 r.l .
Nil/fiGsikata
} Thi. "oughly
Labll611G ldblwl!~ 1Iijiyl1.fl.Jallatd
ti
AlIi ca, miec1!1Jifvo T. 44
l. s:h\8 q.rI.
1.'eruddlla~
'g"" wilh D.1.62-GO.
7Ja.ttadiill(l1!~ va 1JIJ./J/J/w.-Ilhala.-silldlwdalltakaHhaddl,a'!l-' lef. B. 1.44] nnd 0. list of other {lifferellt kinds of 1nicchdjh;a, 8UWIllo.rising the list ill D.I.9. of words ~uch tiS at£g(17f1-, 1Iimitta1!"l. uppiida'1!', etc. partly quoted by B. ill 1. 83. Upa. cOllcludes: cvamadiko m'1lldvidho miccllajivo. Micchii jh:ii pativiraei ti pdri,uddhi_sila1!"l.
1.·d
(e)
l"driya -sOl1?l-vara' 5il~.
(d)
CotuPIJQlCcaya.-5annill,:ta.-,tla1!~:
Upa. explaiU8 thia in a way which agrees with "What B. explains in brief in 1.59. But the detaill'd explanation which is given by B. in 1.53-58 is quite different from that of Upa. who gives nin.e ways-some of which are Dot quite clcnrin which this i1ldriya-Ja~vaTa can be accomplished .. aHhohi. akfuchi lJat·isallkhli. yonfsQ pil,u!apdta1!1- pati561:oti-
1. n-eva da,"vtlya , na ma.dil"ija, 2.
na ma".t/a."rwlYfI
3.
4.
yii1!aaet'a imo.ua klyautJ. thitiyo, yo.1J(J,lIfiya, jigiuJ.cchd-piposdntJ.1!l u.paratiyrl (corrCSp1)D{\n to
5.
braJimocariyo.nuggtJ.hliY(J,
6.
itj,
pu. rd~laiI.
(la
vedanu''!1o
B.'s
110
1!ibhul(lIIoya,
vihi~l ljpaTatiyd
1.92 ),
ca· vt;aamJiT!' patihankhdllli, uppadeudmi,
II(M!ali
nil
7. yatru co. me bhavim~ti, 8. wnavajjatd ca pMlUvihdro cd ti. Thill whole passage is commented npon. The comment agrees with the general spirit of the comment of B. (I.89-94) though it is Dot without vo.riati~ns in detail.
'''"ajia
1. 'Jrdinarilv thia word rneall& or /.\lnamiddMj but there il no doubt that what i. intended here ill kuMn4. 2. Cf. MilD. 369-70; Mauug-Tin, Ex positor, i. 201.
SILA-P.~nICCll~DA
enAI·. II . 1-1 (C) (\") (d)
'l'hc ~\)
13
be reduced to four pacca\l~kkhaI,13~ ; N.C. coveri ng the firal two of the eight wa ys men tioocd above j
eight waya
CUD
1.
pahijtabba- pa cca,'v ckkllil~ld,
2.
pw;caya· ( l)t. )-lJ/lCcavckklla(ltl,
covcring thc tllinl,
fourth Ilod fifth j 3.
yiitrd (~ !J;: )-paccaveHlw.!ui, co,'crillg the sixth tl.od seven til j
4. lJa.rittU.nllatrf'Ia· pacc(J.vck/,:ha.t1d , coveri llg UIC last. These four ll!lCCtl."VekkhaQ.na can further be I'cduced to tlll'ell: u.llltld't aya~pari'tajjana1!t, lIur.iild7lliJya ca lJa!ipad(iya 'C1'a./IQ1!~, Upn. esplains these terms and in continuation of the same, lIe gives the pll8sagll: l,atisa.nHtiJ YOllilO ch;ar(l1!~ lJa!i $ct·ati, yd"t:ud.!-l'a «taua patigMtdYf1, 1l')ila.ua patifJ"dtiJya, r,Ta'Tfl.'(I' 'n(l~'asa' vdtdtapa,' irhJ1- lapa"a7llp'wudll aT,n pa(iglI4tdya, y.11:(I' deva hiri.!.:opi,lla· pathclulda'ltll!OIT{t. B. has givcn the comment on this passage in 1. 85·88. In t_he same way regarding the ncceptance of medical rcquisites. While begging hia food or t3kiug his medicine or using hi~ clothes or bedding, the mendicant shonlcl reflect, fro m d(lY to da.y, aud from tim e to time, that he deplmds upon others for these thiugs,
Tho former teachers have said of the lour:kiuds of pnl·ibhog-as:
1. 1$
101. B.I. 125 where we hnve the same four killil5, ::~[~:l~~ although their esplauation difters considerably .] tioa. ThcYY(J"pIJribhogo; d111dlaua lJaribhogo. ahi-rikuJla ()/1()ttappc. u a 1Il1ccll/l· l ~taparibho!Ja ; jivikaua paribl!09a. Ddyajja·paTibhaga: dtiipiua (or tlHhdlla1.!ata saua) 7!ari.bl!ogo,
pu ri.
o.,iyalla'.1l l'aribhoQ{). IOf. n,r. 125-127, 1 There are also two kiuds of paribhogas: Io. -hirottaP1JaUa apaccavcJ..'khitvd paribhaga. ,S'dmi.paribho!Ja;
pariltuldha :
11!atialhitmo la.-hirattap]I(uICI pdpa!.:81u cittUJJpdd8'1I Jlibbi'ldalltaua.
"
VH.lU'rTlMACGA
[CIIAP. II. 1.1. (C) (,.) (d)
Upa. remarks about nil the four kinds of sIlas,1 mentioned
ill tho fou l'fold di"isiou in this way: 1. Dll,lOO, Ill, 12J
Vill(lya- ~a'1!u;(l ra-lIla,,!~ ( 5ub5t i tut~d
for
l} ati7llokl.:ha~~(l.1!~t;ara
adh.:7IIQ.ttiiya ,addhdya 'Pariptl rita1!~ lw t i, jjjh;a~l1(jriH~ddhi-$TlOR{l- adhimoUe11Q. viri.ycflO paripurita'!l-lw t i, i,ld,iya.,o,1!'-t"ora.-tila1,n adhi7l1ottd1lfJ .odd./wya (? latiyd.) ~ pa.ri. purita"l!l hoti, paccaya-,evollo,.rilo1!l odhimaJ.t4l1G. paiilldya
lILclltiollOd
abo\'c)
'WJ.rilHir'itCl-'!I-
hoti.
U I'Il. next tells us how ujhJa-paN.'sudclhi follows Vi,lOya'O'!lvora and how tlH:6e two in t.urn fo llow indr~ya~la1!U1a ra . Paccaya.,a/ul.i."ilo..dla is the same M i"driya-'01J1ovara.lila. Hu again tells us that Vi1Jaya - sal?~vara and ajiva-pa ri,udclhi are iucluded und er rilakklialldha; inJriya~ 3a~va rOi and Viuaya. ~a1!~t:arOi under ul1llddhikkllCmdha; e nd catupaccaya,.,a.1Iniuitadfa uuder paihitikhulldha_
15.
Katkfl~
dla·'Viluddhi
~o.mudilln.d
hoti?
Whe n 0. bhikkhu has first accepted the jhanadhnrum:ls, he sllouhl reflect whether he h:lS in himself any of tho HeVen kinlls of (lapses)." If h e &~S in himself auy PdrUiiko olIence, he i~ fall en Crom bhikkhu-dha,m1llo. and he stays only in allllpa ~ 3/mll'all/la-lila. Former tellchers ha\'c 6aid, "If he eees thnt he lwe b 'o nsgressed iuto a SallgMidisoJu olIeD ce, he should ask pardon by a Sallghu.kamlllfl ( If<. tf. ). If he has transgressed other offeucea he should get hi mself pardoned by anothe r man. If he Snde tho.l he has tl'anagre66ed inle a miccIl0jh;a, he shoultl get a pardon app ropriate to the case. Thus he should repe nt: '1 shall not do it again.' (Cr. B. 1. 126, ' na pUlia c v a~!~ ~'ar i$' !tim' ti.'] H e re!olves not to make auy further tru nsgressi'lll. Dy thi s dla-viJudd,lii, he dOe!; good actions ngain und again, removes evil, nnd every morning and eveniug resol ves upon the p urity of conduct. 1. H mould be noted that Up", gi.-a no fi.-efold di,·i~ion u D. gi ..et in I. 131.142. 2. Apparent\] there It'eml to be IIOme inetturacy in tbie read ing of tb e word fOcWlI4 where we .bould expect wti (;t) but all tbe three editionl I have c:onaulted read in tbe .. me way. Of. B. I. 100. 3. See note 2 on P. 11.
Stt.A-P ARICCU EDA
Hl.
"
A-ati ,Uaua (or rather IT liciiraU(l.)' l}{Itilf.hii ? {)!'c ,ilallo. pati!!hll; ( i ) d1fuUalla ddirlatlodall(l.lIa1?1-. ( ii) rilOIllJ. iiniI07JUa~da.,salWt'!l .
The eltillnontion shows thai it corresllOods 10 D.'8 dla1·;ZJll!· and Illa-'lI'mllattiyd dni'GI.ns(I;-dauulla"fl (1. 153) but the nre taken recourse to by hilll. Thua it becomes patiHlill for iilal,a.-,a'TI,(il)atti.
t. ~yii ddrnalla&allonal!~
1. Obdousll' used in tho urne aenae IU ,Un. See p. G para. 8 ahm·e. 2. Cf. Vis. I. 164, nircba IOddhatntn ll C/1llQlllokum4ro "ilia rajje. 8. cr. Vis 1. DB, the fif"!lt two linea of tho .tanu.: Kikl t:a Otld!l'11 ~amorl 110 t:dladhi~ piJll1ty1. 1'0 pull",!, nayolla'1l t'a tklJ.~<1~.
I 1(;:1 ,li(f.
CHAPTER III DHUT'\NI '
10k. 2.1.4-2.9:'1A
j
'r:'ll". 404b-40Gc.
CUTis. IIncl chllpter.1
'L'ho introductory paragr:'lph telling tiS why the yogiivactJ,fll. afler fulfil!ing- the purity of conuuct, {urnl! to the 'dllula.,' corresponus roughly to D.II.l. '£heu Up:'l. telb U8 lbut thero are thirteen' dhulas c1u9sifiec1 M fOI!OW9:
II.
as
Due dhlllnmij
ch)ara-pa~"II7!l-YlltM: pa1[»u.k1ilika~,
tecil1tlri_
ka~j
pallctl dhammil lJi'Hlpijta-ptl!i~GI.nyutta; pil.I~11JiUika1fl-. ,alJaMnaclirikal[l, ekiiJalHlbhojana'l!l (B.'s ' eka,alliktl1!~·) . bliojtlne mattll11iiufu' (D .·s patta-pi~u!.ika1[l) . k/wlupacchiibhauikall ca. pll1ica dhammi2 .ellij,alla-patila11:l.yuttd; iira'liii~·a.l!" 7'ull.:ha_ ,niilikar,!,. obbhokclliko'l!l, lo'Il,~ika ~. yatlu'ilulltlwtika11 ca. ek47.n lIiriya-paJt#Jt1!,y"tta7JI.; 71uajiika1fl-. (This corresponds to D.ILSS, where we find eJ.:aclly Ih~1 s:'Ime classification. 1 Upn. nut tells U9 how each of these i1hutns is accepted, although, later o.l90, he taIls us tbe Hame thing in his t reatm ent of e&.ch of the db u tas. 1. On thit sub~ ace lIlY article 'A fragment. of u Ti beUl. II " eniou of u Loft IDd ian Work' p",bliaLed in the Proo.:cedingl "01. (P I'. 131·135) of tlla Seve nt h All-India Orie nt al Clnf'Ol~nce . Baroda (1933). 2. /ltvy.ll23-11:19 u d Cbin. Dbs. XX XIV ( PI'. 31, 118) f!;ive a list of hudve dhutangas onJ.y. Tbe list in oue dOOl not, bowever, agroo with thnt in the other. The former, e.s well as P uggo.la-paiIJl.atti (p. 69), orni u Itlpad4nac4rikar."a and JX1ttapi~ikan"a (or bhojant mnU,..,lllutl! of YimuWrM"ga) ... bile tho latter omita yot/t4$anthati/;.Q"Qa and pgttapil'1i. kanga from tbe lilt of B., hut both th_ te",t. give a new aogo, called n.4manlika or MrMtika fo r pattapil'1ika of D. Fo r tba word nomataka (or ""lmatika or ndmantilm) lie!! CUI/aMgaa of V. 11, 1; 19, I, 21, I , X.IO, 4, \'i n. Comm. e"'plains it UI ItIttha-velhanaka'.l', pilot ikakhan(lnf!l. AIIlO _ D.D. pp. 135-36 and tho Tibetan DietiOll1lry by S. C. Du, p. 836 under
pbyiil-pa
§t::.q.
Namo ta is felt and ndlllatikafl90 i, tho practice of
..caring felt. It should alto be DOted tbat tho chan.cion tued in the (;bill. Dbl. differ .. idely from tbOQ used in our teJ.:t. 8. This term is found in tbo Tibetan '·er,ion also. Sce p. 133 of my artil'lo roferred to 1100"0.
CUAP. 111. 2J
DHUTAN I
1. [Gmatthal.n pa'llt..mk1tla'll~ samadiyatiP He sees disadvantages in secking his clothing from householders and sees advantages in the IlCeelltauce of this practice, which he does by thi uki ng in this way: yalwpati-dii.naI8G paf,ikkllittutta pU1!Uuhlla'l)t sa:madtiyij.mi. K o ani4a1.nso pa'l)tsukula.-samdddMI'?
The allSwer roughly corresponds to B.IL21 and some expres- II. 21 r .... sions like corabllayena abhayata. paribhoga.-ta~haya-ublujvo can be traced. T here nre some additions by Upn. like ditt!w dhamma-sulcha -vihiiTitd and so on. Katividha 1Jl pa'1!uukiilaTf/.? Of two kinds: (i) thnt which is not owned by anyone lIuch as $olani-lw.'Il~ , II. 15 sankiiracoI~. pap~ika7!~, ra.thiya-co/aJ{a;I!~, and n I' ·.. · civa:ra made of clippings picked up, washed, dyed nnd sewn together. (ii) things left over by common people such as clipping3 of a tailor, pieces eaten up by caUle or mice, (plu·tty) burnt by fire , thrown away by people, coverin gs ovcr a corpse, or ga rments of heretics und so on. KaalGIfl- sa.mddiyatiP
Sace bhikkhu gaha,pati-dan~ patikkllipa·tv, tClIGlIJa'llUttkU1ika11l- hoti. Katha7Jl bheda? Saee bhikkhu gahapatid.ana'1!l samllidtiyo;ti, tena pa1'fl-1uktilika1Jl bhinna1[) !tati.
2. Kathu1Jl tectvaTika1[l ulrmdd'iyo,ti f If he lIas an additional ei-vara, be should give it to others, should see ddill(1"a in keeping it and should see the advantage in llossessing. only the three cIvaras. He should think : aj jataY!Jc atiTeka--ci-vara_14a Patikkhittutta tceh·a.rikall)'l- sa'1llddillMni. Ko dni1U1!UO Uci1laTika-!a.ma<Mnef
'fbe answer roug-bly r.grees wi th B.II.25 some o[ the eXJlres- IIZU sious from which cau be truced here such as appa8(lImiirOtm- f .a. bhatii, !antuttho kiiya-pf1iri M."ikclIa. Kiini ti1.li civarani? Sanohdti, Uttarasom,go!1f/-, Atltaravii,akoii. ca. (These names Ilre given in their Chinese trnuslilerutions.] [{athWl!~ lamdd.ana1?~P
Sate
bh,kkhu aJ.ireka-ci-varOIIfl- 11a
dhtlr eti.. Katha'll~
,
bhetk? Sacc bftikkhu catuttlw'7fIyati.
civar(JjJ!~
unnadi;"
3.
J(a.tha7~
piryfapatik(1.,!,
,amddinnal!~
hoti?
'1'ho y oga'Vacara should aee tho disadvantages in Ihis I.hat it he accep~ invitations, it would inte rfere with his work and that he would come into contact wit h undesi"'l.ble bhikkhus. Further he should see the advantages, aad resolve: a:jjata,gge fl imalltaona.-pati kk hepena
U. 29
r.a.
pi ry,la pdtika-d ham rna,,!, rami!diydmi.
The answer roughly corresllouda to D.I I.29 . While some expressions from D. like kosajja__ flinullaehanatd, mdnappahflna,,!,, rasatQ'/.~hdni'VliTa~1!I- ca n clearly be seen, there are othe rs like cat llddi,atil (lit (!a "jj ) ndded . (D. g ives th is last 0.9 ono of the adnlntages of abbhokd,iI.·allga"!l, II .G2.] Ko piryJapdtikQ.J,rt ani'a1]uo?
Upn. mentions three kinds
[(ati'Vidh d nimantand?
0/ nimanta.ncil-lor food ,
1 lo r going and ror
meeting adds that thia practice is accepted by avoiding invitations and 'l'iolated by J accepting them . -nnd
r
Ka t ha1f' Meao?
4.
K atha1!l- ~(L]lad.clnacari'ta1.n l amlldi nnll:'l?l ho&i?
If he gets excellent food in the h011se9 he visits, he doe" not go again. He is awny from doubtful places (Ian kitatthii·r lllm/. H e knows their laults. He abo knows the aduntages ot resolving: a.jjalogge a--,apadunacdrika"!l patikkhipiimi, , apailc1nacarika~ Jamacl-iylim~.
II. " r.a.
Ko dllUaJ.lWo ,apaddrnlcdrik s ? The answer corresponds to D. II .33 frow which. the expressions like Q;l}hdnanabhi naudaJl ci, ccmdupOIIllatd_ can
be traced here.
Upa. also adds many
others . lapa-daJlacdrika",!,-?
Katha",,~• . d.:lnom?
Ka.thtlt1f' bhedo?
When a bhikkhu en tera a village for alms, he starts from a house on tho c.s:treme border. Ir he goes from house to house, he fu lfills this practice; but if he llanes over one house and goes to another. he 'Violates it.
1 r
1. Cf. SN . 40 lmanlall
1;>/iJe fllane anmnne cclrikclya.
I,..jU~.
5.
j)nV1AI~ 1
III. OJ
Ku.tha1!~
d.:iiIUlIlku1.n. sa1l1iidiyuti.P
E4'Olonika meaos to be far from tnkillg fooll at Mcb meal at two or more different places. This is practised by good mCD alld is sometbing about which there cnnnot be aoy doubt ( . U)· Ko Ollim'l/UO ckillonike? The answer roughly corresponds II. 37 to D.II.37, some expressions from which like a'Pllclbildlw/d, aP1JiiWnkata....... . ..1/114fu -villiiro con bo troced here. Ka.tlla1!l ehilanl~J.:al,a lamadulla1!'-P
Upa. speaks of the three pal'i_ 1yantas, dlollopariyallta, uda4·a.-
11. 30
paril1Q,n.ta. nnd blwiana~pariyollta
mentioned by B. in II.36. If ho plans to sit twice for food, he f violates cJ.:a-bhojolUJ. ( - i t ) whicu J':'e IJori yantil? with the e::s:ception of liquid medicines is COIDmentled by the Duddba. [CE. n. II. 36, Sace manuucl.. ,appi1llUl.w,Icllli dharanti , bheloija.Kutho1Jl bhcdoP 1/1atta1/! eva va4tati .l G. Katho1!l bhojollo' ,noUo,iiiiutil (32: iii :II it) ,am4diyo.t~? [D ill'. from potto]Ji1.uJ.ikallflo1!~ of n.II.39lI. J If he eats Dnd drinks ,vithout moderation, he increa ses his bodily sloth and heaviness, always haa greed, nod never feels entislied in his stomnch. He knows the disadva.ntages of thie nod furthe)' kno'l'l'S the advantage of moderation in food wbich be lakes with this resolve: a.jjato'!l9C lolup]Ja.'l/~ IJo'f·ik.k1tipitllii bhojona-mottail.iiuto,.1l. IMlllidiyami. Ko lillila1,rUQ bl,ajana-mattaiifiutdya r ['f.he answer differs from B.II.41.J Moderation in Cood, not to allow the etomach to indulge in (desires for {oodl-Cor, eating too much increases diseases and gives no happiness-removes Bloth (thlnamiddh(Jrparl1~ckllcu.n.) and is recommended by good people.
I
Ko.thlVtfl- bhedoP
Wheo he takes his food nod drink he must know how much he needs, and must uot take more than au average etandnrd. He must cut off lack of moderation. Otherwise, the practice oC this d,huto1tga is violated.
I I. 39 dilL
I f. 41 diff.
VllllUT'fI.\IAGGA
(CUAI·. il l. 7
1. Kathu1!' kholllpa.cchiibhattiko'T{lo s011looiyoJi? He cuts off all npeetll.tions and is far from atiritfabhojo1la. He knows the disadvantages of this and also sees the advantages of a resolve like this: ajjataooe otiritta-bhojan~ patik. 1. 45 '.a.
Hipami. khalu-pacclia . bhattika1Jl- samMiydmi. Ko ii1~i$07floSO klIolu·1Jocchrl· bharttike?
The answer partly corresponds to D. II. 45, pariyuondya. obhrlvo can be traced here.
frOIll
wh ich
DutJid1uz,'T{Io I k1uJlu..pocchd~ bhdttika7flol : aporiccllimtdnt01,Tlo (?.::f iii il)- If he receives add itional
food or gets it by a separate ap()logy he should not eat it again. {Does this correspond to n. II. 43 : pavdretva puna bhojana7flo kOP1Jiyo'rp. kdretvd na. bhtdtjitab. ba7Jl.?] a.dhiHhMmto'f?\ ( ~ W i!. )- Wben he has tnken
twenty·one mouthfuls (hl,balas) he should not take any more. Kathorn lamddd1lam? } When a mendicant is a J.halllIJa.cchabliattlklJJ, he cuts off atlTtUO_ bhol01Ulj so, If he takes tho latter, J(at!tam bkedo? he violates the practice .
8. Katlla'f?\ drofl.iika1Jf lo.-madiyatiP He see!! the diaadvantages of d\l'elling in a. noisy place, whore his mind romes into contact with five kinds of impurities (lit. dust !fit r.aja) and produces ~onkiliHltaluklta. If he lives in 11 noisy placo, he ia disturbed by the people coming nnd going. Furlher he sees the advantages in the practices of an aro.nfia:ko , when he resolvea: ajjalagge gamant.o.vi.harof!l> pa#kJ.:liipdml', drQ..in!!ka7flo samddiydmi.
.•.
::r. :
Ko arannallo paccan.eo?
49 {o
B. II. 49:
The anower l'ougbly corresponds
pailca.dhan'U~atiJ..·a'f?\
pacchl'-maf!l>.
Katho7f} Mtmdddna'1?l? By giving tlp gdma..mojjlto vilul ra. KatM1,TIo blu:do P By resorting to odm(>omaiihc vihd ra.
9. Katlw1!l r ukJ.:h'amllliko.1!l samddiyoti P He abandons a covered place (channG7f}), does not accumulate or store up, removes ta{lh6 or pari'Ye~aTl6, and know! their di"r.d"antag!.'s. He al!!) sees the advantage:; oE a rukkhaml1lika and resolves: ajjalagDe choTlna1!l patikkhipd1ni, rukkha-mlila'IIillara1!Jo lamddiyami.
lI.Q GII ·i3a1]1 ~Q ruUh1Jl1lLike? 'fho an swer cQrresponds to D.II.uS, somo e):prossiolls frOIl} II. 53 whi ch like sell.lisana.macchera·kammGrGlII.aWllam abhu.ilo, aeilu- r.a. t
Kotha1]1 s08anika1!l- &amddiyaei?
If he resorts very little to places other than 8usdna, then thero is little pamada, and he becollles afraid of evil (p ilpa). He knows tbe disadvantages or resortiug 10 places other than susana , and the advautage of being a ,Osallika. Be thiuks: ajjatagge na'&U3dna1?i' patikkhipdmi, "o"dnika1! ~ &amddiydmi. Ko dnisafll'&o &o&dnika,&a $a?rl.ii.d'dlle? The answer to this roughly corresponds to B.lI.67, several II. 61 r .lI. expressionc from which can be traced here. For instance, we haV(, mara7)d •.wtiya patildbho, uppamdaa-'lJ iharau., kii mariigavinodana1Jlo, amanu..udnafll' garllbhdvallfllaed.
43
...\.IVJ
u!\l,n.. loA
J\atlw.'!1- IOliiniklU?l,amadi lllla"J?l !toli?
Lt.:UA1'. III. 11
K aUlla 'UalilabbaJ!~?
" ' hen he goes to n cemetery, !:e must £rst note the places where there is CODstnnt crying, or coustnnt smoke, or constant fire, and if UIJ wan is to stay in the cemetery, he must stay in places other than thtlse. Kathal.n 8amdclJTitabbal.n? When n. b71ilJ~ht~ stays there, he must not build there any room, nor mnke nny hed, nor should he stay in a place in the direction from which the 'Wind blows, nor in n place against the current of the wind. (There are some details in this connection, which are not found in D.] Katha ~ 'lJ11IadanaJ?l- P By abandon ing places olher than ,,/,Jalla.
I1 .71 diff.
lJ .16 di{!.
KatllO.J?I- blredc? By living in plnces other than IU3allO. . 12. Katha~ !la~h"_3anthatikClll!'- lamddiyatiP He rejoices not in whnt peorle are greedy for, and does not bother others so as to make peorle fLl'oid him. ITe knows the defects of this kind of life ond sees the advantages of II- yathiilanthalika. IHe resolves] ; a.jjatagge loniila1ta-loluppa'l/\ JXltik l.:hipii,,~i, vaaj(j-M11thatika,,!~ M1rladiydmi. Ko d11iM1JWO yathulantllatike? (The answer differs considerably from B.II.7!.1 One feeks contentment about a dwellingplace, 10\'65 a solitary plnce, cuts off delight in the ncceptnnce or many things, is highly respected by people and 60 on. Katha7!l- Ja"'l(jdanal~? By removing greed for a dwelling plnce. Koeho1!~ blledQ? By resorti ng to n comfortable plnce. 13, Katha"J?l r.s,ojj.kaJ?llarMmY£lti? By knowing the disadvantages of drowsiness and sleep, and knowing the advantages of being l\ uG8aiiika. He thinks: ajjataoos ,sYYatr'f' pat~kkhiptlmi, 71eJajjikTfl- Jam&iiydmi. Kc C!wila'?l-fo ne&aijike? (The angl\·er diifen from B.II.75.1 He cuts off sloth, removes bodily illness, is nway from IIRBsionate contact, delights in diminishing sleep, has constant aolitarinus and quiet, and is able to produce ihdna_1JiuJla. -_T{ath~ lamdd4na"J?l? By cutting off eloep. KathaTfl- bhedcP If he sleeps, he would be violating the practice,
•
QUAI'. III.
DHU'£A.NI
Now follows a small seclion 011 jj f.il! which Ilurporh 10 enumerate cases of convenience or emergency, when a certain laxity in the observance of these IHactices may bo allowed j as for instance, he may take SO lUe extra pieces of cloth lI.8 towels, or for bandages of wounds j or, e,'en if he hM take n up tllO practice of n 3apadiinacii."·ka,, he should avoid elephants or horses that may be coming in llis way. Seeing n ca1)aiila, he should cover his beggiag-bowl. 'Following one's acariya or ltpajjhaya' is also mentione(l as nn occasion Cor exception. lIe Ulay get up from the place where he is taking his food, when he sees his teacher coming or allY guest-mendicants coming, although he hns taken up the practice of tnkin g food on one and the same sent only . (B. also has referred to such cases from time to time. See, for instance, II.31,35.J Under these circumstances, even though these practices (Ire violated, no sin of violation is attached. But uo exception is allowed in the cases of a b}wjano.mat.talilili and a kliall1pacchablw.ttika.. Also in the case of a fI8sajjil.:a j although some say thllt, in this case, an exception lllay be allowed when a men dicant N.C. has to get up from his seat fo r cleariug his nose. Upa.. next tells us how these dhutas can be condensed iu_ II . 87 to just eight. Khalupacchdbhattikata. includes bhojana-matl.all- difl'. ;l."Utd o.nd ekci8anikata-, while the practice of an araih/ika includes tbe practices 01 a TlIkJ.)uv·?n1ilika, abbhokChika and 80Icillih~. (It should be noted that the details regardin g Ihis llS given by D. in II.S7 arc different. ) Upa. supports t.his statement by a quotation from what be calls the Ab}lid/iamma. These eight can further be reduce!1 to three: the practices of an ara111hka, pa~l uktilika, and pi1.HJ.apatiJ~a. U pa. discueses the following questions regarding tbe dhntas in general : (i)
Kena. 'VUUii11i dhlltangani?
TeraJa. ddw.tani BliagQ1)atd 1)uttuni, Bhagavatii pa1itiatM- II. 78 bat.. ni. In coutinuo.lion of this, Upa. says that we cauuot call these com tbis dew dhutas kllsala, or all11salCl, or abyiikata.. For it is possible for a. person of evil disposition not to give up evil thought or evil desires and to produce adharnmas and 60 it will be seen that the dhulangns Dlay not be k,ua.la. Now iu Vis. II. 78, 79, B. combats the viewB of those who say (i) that the dhutangas cau /b
VlMV'M'IMAGGA
24
II. 83-84
(C IIAP, III.
he cnlled I..·u$ala, aktuala or abycikato.; or (iil tha.t Ihey ure kUJal(l ttika'Virl-i7l~mutta . Upntiuo:s vie,v seema to bo identical with the latter, which, saya Dhnmmapiiln the Comm entator, wall the view of the adherenta of the school of Abhayngiri, 1 .4.b"ayogi.ri'Vd~tke sandlidyaha . To hi dhutaflgB1!I pa!1tioW Ii 'Vadallti.l' (ii) Dhutaua katividhd d,hammd?
Due dhammd : alobho ca amaha ca . This agrees with D. II. 83, 84. Upo.. alao gives the' quotat ion from A. iii. 2 19 in n sl ightl y varied form, while it i& merely r eferred to by B. (i ii) Riigddicarite,u ho dhuta'1!l- 16vati?
Reigacarito camoha-carito ca. Upn. definitely says that the prnctice of dhutaa is not helpful to a luna -caritl), It i8 poaiti,'ely hnrmful to him just as a hot drink is harmful to a man who is sulJering from the illness of fever. But he niso refers to aD niternati ve view that the practices of an draJi1hka. and .,."kkha-71Iuhka are appropriate fo r n dota.carita, which D. also hM mentioned in H. 80 Q.9 an nlttrnative "iew: dra:rhiika11-ga. .,.ukklta-'mali. kimnapa.f,i:ct"a,na. va do t aea.,.itlUfd pi tappdyii. N,D.
(iv)
Kati dhlltdni lWla-pa.ri,-YllntfIni?
The three dhutM, those of n Tukkha.-mtilika, abbhoku:ika ano losdnika, a re restricted to eight months, The Buddha htl! allowed II. sheltered place for the time [of the rainy 8eason) wh.en n place of 61\{ely ill required . II. 81-82
K o tlh.tdo ea dhuta.viklo ca.?: (Cf. D, 11.81-82 where the el:.plnnatioD! c.re quite diiJerent. jl
(v)
(n)
(b)
Dhuto ell dhuta.-t"ddo ca.: A ra ha co. lUIU/aMman lUigato ca , Dhu to ea na clhuta-'1.'ddo ea: Arall(i, dh1ltllllQo.pana na Jamannagato,
$lffl!(i dJn&rJ1l
(c)
No. dhutfl co. dohuta-1!iido ell: ,,,l:lio ea pllthuiiano ea dhu(.(uamu
~, IS« pp. S8-39 of my t .. tiel, IVim uttimagga and the School of Abhayagi .. iyi.h i r& ill Ceyloo', prioted io the Jourllal of the Ulliyenity of Bombay, Vol, V, part In, No v, 1936, pp, 35-40, 2, 00 th!' lubject,.mat~ r oi tllil pUlgrapll as weU as of the chapter, allO I(!e my a rticle ' Dhu tal'lgas' in the Indi~n H istorical Qu~rterly, Ma rch 1937, Vol. XIII, no. 1, pp, 44..51.
nITUTANI
CIlAr. III.]
(el) Na dhuto ca 11a dhuta-vlJdo co; puthujjono ClI d-huto.-Iamddilnona 7lugato.' Dhutdni
ki7.n.·lakkh(l.1J4n~ .
,ekho CLi lama1l -
fl a
ki7p.-rlndm , ki1"[t -paccupaHhii·
7101li~
Appicc'lata~lokkha,!-{jni,
la1!tughi-f"a.ldni,
idamatthitu-
NilioluP1J(J.-lakkh..afJ.dnl:, ancldi1I(1.va-rlullni,· cltpaHhilnii.ni.
apaT~hllnl:-pac
paccupaHhdniini.
Or else,
Kant ddi-majjh.a-pariyoldndni~
-Samdddnam ddi, potiJ6van
1. .la~ur,, 1
2.
J07lUJ flQua m
onto.
It ",ill be noted that th_ e.>:planatiOI18 are limpler and more d.;;.n thoM gil'.;n I;;y B. in n . 81-82.
Tib. Bupportl on/ldinal:t(1 (
~~ ·~j:;9~.r.il',,·,-:o.- )
CHAPTERIY SA;'.rA.DHI.P ARICCHEDO
[llk. 2.9•. 5- 2.14,.7; Tnk . 406,. -408• . Cf . Vi •. IIU-25. J When the yogdvacara with pure conduct has practiaed dhutas, he should cultivate lamddhi . . Upa. , ae usual, sets up a number of questions which be answers and thus treats the aubject. Here, however, he does not take up the questions in the same order. He changes the order in one place nt least . All the quesi.ions except the last one, 'Katha.J!l lamd&hi uppadetabbo?' are answered by him in this chapter. ' The last one is answered in subsequent chapten. III. 3
1. Ko Ia.mddhi~ It is the concentration of tbe mind, already purified, on an object, 80 that it is not distracted.lCr. B. IlL3] Upa. gives anotber alternative definition supporting himself by a quotation from the Abh idhamma "I'Ohich is none but the definition of latmoo,hi given in Vihh. 211 , Dha. is 11, 15, 24, 287, 570.
III. 4oliff.
2. Kd1l.i taulJ.la.kkha~-.,.ala -paccupaHha.na.pada.H hcJndn·i ~ \Vhnt Ups. aays in this connection does not agree with B's. statement gi\·eo in IlIA.
3.
Ko puggalo ,amlidahinati .) TIe who can hold his thoughu in a perfect, bl\lanced stale, like a man who keeps himself well-balanced while carrying the bowi of oil lCf. S. v. 170 fo r this simile. I. or like the four borses that pull the chariot with equal force. N.C.
4. Jlujna.1JiTMkkha -,amiidhi-lnmupnWna'J!l
ki~
fl uncikllra-
~Wl1M
J "dnaJl ti pathamajjM,lddini Cllttari ihdndni . l'i1T'.ok"'w ti 'aii l,'c.tr.c.1!~ 1"1lpala1i111i bahidd·hii. r11pani pauaH' ti Mo.yo 0Hha vi'TlloHldJ . Samddhl ti Javitakka-.ravicarddoyo tayo Jom ddhayo. SamdpotU ti nava anupubba"amdpo.ttiyo.
lThis corresponds to t1: ... e;tplaoation or these terml in Vhh . 342,343.] Upn. also gou into the detai ls or the iuterpretati'll! Gf th 2 word ihana , tIle lirat interpretation or which corresponds to B.' a ill ter preta li oll: dfOamm01Ja..1,pnm·jjhanaltd in IV. 119.
VUH. IV.
5.
/J
.:I".', ............,.
v v "
__ "
Kati d/liM·,!ud) elL/taro ; lCr. D. XI. 120·124, where we have five mentioned, the lost uf which fltyodltCllti· 10.1!&.$(1 i~ not mentioned Lere,] (i) Dit{.hadlrammo..-IUkhavihdritiL 'VLell II. 1U1I1I altaill~ XI. l W-2~ lamddhi', he finds delight. a ud e.:.:perieuces 11(1bbajjd- l1Iellt;oll'
,ukha. Upa, £llso gi\'6s 0. {llIotlltion in which the Blessed Qne is spenking of the days he speut in the elnte of 6a11ladhi, while he was practising the nigrJl.tfha. practices, for seven doys and night6. L (ii) V il'ouomillll 81,J.:hd· J.:iriyo,. Wh eu a ulan's mind is f ree from lIh"araQ.a&. and when he has aUained the pliability of lllind by the traiuing of ~(l1lltidll i, he can have a penetrative insight iuto the khandhas. aYlltanas, dhii.lus, a n(1 80 on. (iii) .d.bltiniid.lUcohikiriyti. One can altai n the five miraculous powers of iddhi..vid}w, dibbolota, 1lO racittatJijdrulIld, pubben;'viJ,dn.lIuoti, and dibbaco l.:kh.u , (See Chapter Niue , p. 86J (iv). B1Ulvo.Ju1Ilpatti. (corr esponding to blta~a-tJi,ela or B. XI.I23I, The nlan who has attained lamddh i doe8 not rail back from it ICL ,amddhi.lI!l1t11Iu·lJari.hdyati in B. XI. 123 1, but doe8 attain a £rui l. He attains, if he does not beco me un ose/,!IIa, TI1 1Jc'irl1pabMVa-viJua, as the Bles6ed Que has said; Pathama7!' jhiJlla1}~ paritta1~
bhavebt:d
Ii,·o
B rahma_parila jjota.1!l
pdpu~lati.
6.
Aoti dhamma mll~dhi"a Glltardya kard} Attha d'/ui'm1lla.; N.O.
Kamacchando , byiJpadQ, thhla--middha7!'o, tuldhacCCI71>, vicikioecM, avijjd, pfli-, u khav irahitaliJ.1 , ;sabbll ca p6pak4 dhammd. 7. Kati dhamm4 lam ddhiua !teta) A Hha. dhallund': laupaniHa.yatti ( };I!: I§ ), pabba;;d () W)', pa hallG,,!, 1. b thia a correct. I"(lpl"tlStntation? Cf. M. ;. 9.t (Sutta no. 14). \Ohero the Buddha i, reprennted al saying to the Niga(lthas that he could li~e in " ltate of ,"fll4dlli even for leven dll::rl. 2, . . :g~. The meaning i. Dot quite elear . 3. I.m not- lure .bout the aoeurac:y of the eight dhan1mas given here, lUI the &eD" i~ likel::r to chango wit.h a difforent punctuatinn. 4. Cf, J A i. 14, wbere among the eight requiremente given for the . ucceuf"U1 aeeomp li.hment of one', detire, . re melltiolled Ild" .. po.bbaiid etc.
N .0.
[UIIAI'. Iv. 7
VlMU'M'I.\lAGGA
( . , ntvara¢lta1!' })' adola, vi;jd, (J,lJikkhepo , $a.bue krllald dJhamma cittdbhippa.modo.kd, $abue ktuald dhammd d/ramma'f1ihlolUamuppiidakd ca. 8,
[{ati &am.adhiua Mmb -·drO.l Sattrrvidlrd,; .4neka.vihita~tI. lila1!1' . 1(I.j~tut?hitd. indrj,yell~ yutta· dvarai.d,. bho;ane mattaliii:utd, rattiyd pdfllC~me maj. ihime pacchime yamll amiddhutd, r niCCa7!~ ,ati· &a.mpa;anlla1!l, parviveka-vlhoro ca.
N.C.
9. III. 1
N.C.
Katividh.o sa-madhi} (i ) Duvidho; (Cf. B.
III.
7 which differs coulliderllbly
(a) Lokuttaro; ariya-plwlella mmadhiua.to . Lokiyo: IIlIO; Aya1!~ loki-yo ,amddhi Idlavo, la7!l!loja"iyo , ga7lthaniyo , lankil.eliko;' 'Vutta.-vipariyuYlllt" lokuttaro. (b)
Miccha lawuJdhi: akrrlola ·cittekauyalii; 11lllrdt aubo 116 I,flmddhi ]. Samma Ia-madhi : k1llala.citte1.:a!/oatd j bhdvetabuo vd {,am6&hi].
(c)
Upacdra" flmadhi: tlUla lalla ;h6.naua. Ipavatto ]. App(1)4-lam
IlI. 6
U1. 11
puuuauh.d!/~
lB. 111.G
lIaYII : p arikammdnalltar4.1'
( ii ) Tividlw ; ta)
Savit.aHa"a vicdro;
pathamQ",!~
ihdM1!l'l Corres-
Av~ta.kka-pa~itta-vicdro,'. dutiy~jilrtna1Jl-. ~r:B~1I III
Ill. 12
J 12.
Av,takka-avlcdro: l6,aJ1h(jndn~. (b)
Pit~ya. ,aha uppanno; potltama;- )
i hanoi/, ca dut fya ji"iJ II01'i. ca. Su.kh.~71a ,aha uppanllo; taLlya}lhana"l\. Upekkhdya , aha Uppan1LO: catut·
f
Correspo nd" 10
B. III. 12.
th.ajihiJn~.
1. In P il i books t.bi, i . gener",U), refer red to u jd!7ariM4n"JIOl1a. 2. See Db,. §.584. 3. See n. lV. 14, XXI. 130, 1M, 1U from which it appeanr that the wordt pariko.mma, ,.po..cdm, (ln~ma tnd gotro.bll.ll did not Big nify much dil tinction.
CII41'. IV. D. (iii) . (e»
I:iAMADlH· l'A1UCX;II~I)A
KUlak): tlriyamoggo i ,ekhchi (;a putlt~jjon ehi co N.C. bhdvito rllpul.IacaTa-anlpuCO(;OTa-'amadhi ca. Vif,akO: tlTiyopholo'lJl ; rekhehi ca pllthuiianeh i ca uppaditii riipiir,lpiivuC(lTa dllow ca. R iTiya: tllckhena .5(lmcip(!lUJ.O TlipUTUlJiivu corosamddhi. [See roo t-nolo 2 on the next plIgc.1 (iii) Catubbidh o : (a) Kd mavacaro : lena tena iici,.ttlO ilL :l3
(c)
1fl7napatlli_iicoro.
I,·a.
R lipal.lOCaro: catlclr-i iildnalli. tl Tlipdvacaro : oottdro aruIJo'Vacarel ,omcidhayo, kll.$uluka7It7lIGvi,ldkti. ca. JporiydpalUi o :caUdro 71Wlf1911 ca cattdri pholiini ca,.
Ct B. Ill. 2J.
(b) DIIHhdlHJ.ti11add d~mdhdbh':'l'iJ}l The uplaoaiion ~ukkhii po!ipacld khipPdbh~I~'la g~nerall y IIogree~ ' SlIkh(j pattlJadd dandhabh,,"lcf. wIth tilat of D. 11\ Sukhij IJotipaJd khilJlliib hiihifi. II I. 14-19.
(c)
r ariUo
,amdcUti
III. 1"·19
parittaraln-)I
matlO PaTilto ,amcid·hi appamdttdmm11!a~o Appamcitw tCl1ndcUt i TammU/.IO
I
The el:plltnation quit~ different !~~Ia~' lI:ltion ~ £rom that given in o1i6. Is
IJaritll1-1 D. III. 20.
Appa.-miit1o samiidhi appamcil.W-
J
TUmmUI.W
(d)
ChaMi(Vsam(\d.Ai Viriya-ulmMh, CittClrsamMhi
1
As"" with D. III . 24.
111 . 24
Vlm.a.l.rz.td~su.lIImlhi
(e)
Atlhi $a1lZ~whi Budd'hchi ta1nadhiuato, 1Ia !ii1lakehi: N.C. Mahdkaru~ sum&ihi, Ya-~-pti~illljriy(lo-sa1lZ« cMi' ca. Atthi ,amddlti ,dvakehi samaclhigato, fla Bllddhehi; lekhaphala-Iomddhi .
1. Cf. Mvy. 120&6-48 .. here the Ohin~e ch"radel"5 are enti rel,. diCerent from those given in our llhillese Tut. 2. Also see p. SO. The IlaIUU of tqMe two nllmes li fe 81so gi"e n in Vim. Dk. 6. u. 5-6, PI. i. 3 and e"pla.i nW in I' • . i . pp. 125-26.
VIMUTl'lMAGGA
30
(Cal r . IV. 9. (iii). (e)
AU/Ii IIl1llodhi ,avaJ.:.elti Ifnnadlliualo, LJllddhflhi ca: navll ll1tupubba-sllmddltl. ll,dha.phala-,allwJ,hi ca. Atthi Illmadili nC1l1l Buddhehi. Illmodhigu.to no. Idvakehi ca: Alailrtf- la.miiJ.hi . ' N.C.
(11 .
21
(f)
A.Hlli '(J.Jrniidhi uPlH.iddya, 110. lIirodhAya: kdmclvacu. re J.:.uSIllo akluaoo mmddhi. Atthi ,amadhi ltil"odhiiya Iltt Ilppiidaya: clltl,.(lriya1IIoQua · ,amddhi . •.!flhi 'omddhi IIPIJaddya Cet:1l nil"odll(iyu va: ,el;h1) II thllj j a IIdlla1!~ tlipdrupiivaea ra-kulala-,a flwd hi . AHlti ,amddhi neva uppdddya nil ni.rodhdya ca : ,abba..phala.,a1llddhayo, J.:.iri:yu.,amiidhi' co.
(g)
Pa thama711- jhd 'la",!~ D!ltiyal~ jMna,?l Tatiyo,?,- j luina'T[lCatfltlha'T[l- jhana·,!~
(i l') 111 . 215
(u)
N.C.
(b)
1 f Agrees with B. 111. 21.
Pu.iic{tvidho:
n eferring to the fi"e trances, i. e. one wore aurled to the four jUlIt mentioned above. Thill corres· pon els to B. III. 25. Upa. further dieculI8es this fivefold divisiou and says that this division is luade with reference to the two kiudll or men who have mastered the first ihdlla-one to whom ouly vitokka appears as g ross, another to whom both vitakka and viGdra appear lUI gross . l'mlcallga.:amapatti: [ S~(l paif.callg ika l(unmlllamiidhi in Ybh. 334, VbhCm. 420·21 j Ps. i . 48. PsCm . i. 125-26; D. iii. 217, DCm. iii. 1059; A. iii 25·27, ACm. iii. 235. ] Piti-phartl.l;latd (tAU": pathame ihiine dutiye ilHlnfl va. Sukha·phaTatta t!i: U4U jhdnesu. Ceto·pharl1~atd:
paTacittandt.te .
Alo'/;·a-pharat.tata : £bib bacakkh u·ab hi·f.tidya. PaccatlekJ.:.hattd-laiiiiii (iB ): tamhd tamhd l a1l1tidhi,nlui 1JuHhitallll paeeavekka'.ld-iiii~e. [Ie
mu!ed for
1. See p. 66; Mvy. 198"7; also see p. 53 for a.tlHl"-i gods. 2. Of. Ki,iJ/
I., ...ell
.."
CnAI'.
1\••
9. (i .. ). (e)l
SAl'4\DHI-l',\RrCCmmA
81
;+n which would corresiiond to fli"m;tta or the Pali tutaP Such con fusion of characters with similar sounds is not. rarely met with in the Vimuttimaggn.] (!;)
PmicaTia!li~·a-lamn.a&a11Ujd'hi:
(See Vbll. 334, Vbh Cm.
420-21] Aya??l ,amadlli llQCCUppalulllIukllO ceva ayatii. ca x.c. ,uklJavipa/eo ti paccatla,,!,- ytva M!I(l.l/1. 1lppajjali . •4ya~~ ,amddhi ariyo 7t'irdmi,o ti ... Aya??~
,a.mlldhi ,appaliiieki (more akin to the reading nf the VbhCm; mahopllri,a·u~v ito) pati&evito ti ..
Aya1]'t ,amad/~i ,anto PClI.litO patippanaddhiladdlto ekodibhdvd&higato ... (some mora npreseioDs are added which Beem to be repeating what has been already said aDd others which do DOt agree with the readings of Vibhanga and its Commen tary but they seem to suggest that this , amiUlhi does not vanquis h birth, death or egoism.} Ima1Jl lamadhi1Jl ,ato va ICIn14pajjoti, (ima-nnd J{JlIlcicl.himh4J ,ato va llHhahatt ti paccatta1Jl yeva iid1J.am uppojjati. Further, one has to properly understand the kammauhdlla. He should understand whether the drammalJD is kina, majjliima or pa~U(t.
Thus Dna should know that t hel'Cl are many kin ds of !amiidhis, but that all of (hem are incl u(led under four.
CHAPTER V KALYA~A-l\UTTA·PARIYESANA
[Uk. 2.143 .8-2.19.3 (end of Dk.2); Tak. 408a·409b. Cf. Vis. III.61.73.J Upll. takes up the lo.st or the questions (No. 10) set up by him ill the l&IIt chapter: Katlta'/?l JClmddhi t'ppddetabbo~ 'rho beginner in the practice of meditation (ddikammiktl) , wishing to produce ihantl-lamcJdki, should seek the best kalya~a mitta. For, he would become his guide, friend and relati"e tnking every possible care of him. If he does not find such 0friend, he becomes like an elephant without a goad, wandering alone, without anybody to direct, wherever it pleases him. This kalya1Jllmitki is compared by Upa. to a skilful cart..driver, helmsman, doctor, falher, mother or a teacher. Who is paTama.kalyul;!a.mittaP One should search for a ruan who is well"'ersed in the Butta, Abh idhamma and Vinaya, wellversed in understanding different kinds or kammd (P 11: ), who has attained the ku,ala·ihiilt4.abhiiHld and who has an inaiglit into the Four Truths. If he does not find Buch a mnn, h e should take recourse to one who is endowed with the .seven qualities which are e:uetly the same as are mentioned in the following sta nza of B.IlI.6l:· 1U.61 id.
Pi.yo ga", bhdvaniyo vattd ca 1'Clcallakkhamo gambMrml. co. Iwthal.n. «a.Ud no ca'Hlidne nivCJayc. Upa. comments on ~ll the seven qualities mentioned here. While commenting on the last phrlue: no ca'Hhdnc ntivCJaye, Upa. mentions kula, fititi, dvula, kamma, !JaTJAl and gantha as the aHhiioa9 which shoull be avoided. [These are only six of the ten pa!ibodhas mentioned by B. io III.29 .J Such Q. man he should seek. Now comes the lIext question a.s to how. he should seek such a lIIao. II.
!\atlw;,!,- pariyc,i~bbo~ If he knows that such' and such pEorson lidng in auch 114d such 11 place has the necessary 1. Bee A. iv. 132, N8tt; p. 164, Pe\lkopade!la p. 96, (Bur. ed. 1M).
.... HAI'. V.J
h.AL.I! A~ A_M l'l"l'A-J' AIt 1~ !>;8ANA
qualifications and is highly reSllected, and il he be a ;Iuilllicariya, he should go to him. If be does 1I0t personally know of such a person, he should wake iuquiries with others nbout such a man, his couutry, his residence, his jhdlldcariya, ond ao ou, and then go to him and express his wish. The text goes on giving va rious details as to how he should behave while he i! waiting UpOD his teacher. In this connection, there is one sentence which gives a very appropriate simile to eXllress the beha.vior of this man while he is living with his teacher. 'He should not have any feelings of contempt, but, on the contrary, like II 71ewlY-1IIarried brid'e goillg to leait '~pon her father_tn_law, aNd mother.in.law, should h ave hir' and ottappa and should receive instructions.' If he sees a teacher of the Vinaya or of the Abhidhamma, or of the dhu ta3, he should try to learn things abeut them from him. If he sees a jhtill,(lcariya coming, and even if he be younger than himself, he should take his begging. bowl and clothes from his hand (as 0. mark of respect for him), and wait upon him. As soon as he finds 0. suitable opportunity , he should upress h is intention to him. He ilhould abide by the inatxuction given to him. The chnpter closes with a number of githiis attributed to the Buddhn. summarising what 0118 should n"oid and what one should practise.'
u
1. Thougb the lubjl>Ct.-matte r in this chapte r .. nd in B. Ill. 61-13 the ume, It ill thllre it .. wide dil'ergenOB in the metbod of bllndling
tho .ubject. 5
CHAf"'!"E R VI CARI YA. -p .... n ICCHEDO
IBk. 3. 1.4-3.G.9; Tak . 409b-411a . Cf. Vis. III.14-102. J The a.car~ya observing the beha.vior of h is pupil for 8everal da.ys should prescribe a kamma.Hhdna suitable to his disposition [crtriYd fi' l There are fourleen kinds of cariya.: 1I1 'i4 «lf~ra
to
fO)urtoon
cariy,...
R'ga.,",'.a
I
1. 2. Dosu>-ca",iya lB. in III. 74 refera to the fo urteen cariyas 3. M oM-caTIyil but ncce ptll only six, 4. Saddha -caTiya O. 81,cldhi-caTiya cor responding to t he G. V itakka-oadya J first six of these. ) 1. Raga-d'osa-cariya 8. Raga-moha-caTiya 9. Do sa-moha-cariYii 10. Sama-bMga-cariya' (~ ;J- IT ) : raga, dOla , an d molUl laken equally together. 11. Saddha-budd}!i -oariyil 12. Saddhd-vitakka-cariya 13. 8 uddhi..vitakka--cariya 14. Samd .bhiiga-cariyii ( ~ ;J- IT ) j :addha. , buddhi, end vi.takka taken equally together . Further, several oth er cases may be made through t a1).ha, diHhi" a nd mana' [d . B.H!' 78J but they may not be considerd us quite distinct in meaning . F rom these fo urteen cariyas, we get fourlee n classes of Ulen such as raga.carit a, dOla-carita and 80 on. 'fhese fourteen can be reduced to seven. N OB. 1 and 4 can become one and the same. So also, Nos . 2 and 5, 3 und 6, 7 and 11, 8 a nd 12, 9 and 13, and 10 and 14. Cf. $ama~ ililgd.:arita of Pet. VII. p. 151 (Bur. ed. p . 190); abo ,.ilaa-doM-moha-.wm.o.bhdgawriluu Q. pua aa/a.u a "ituabhilgi~1?1ihdqafJI- 1101i' in Pe~. VII. p. 162 (Bur. ed. p. 192). 2. Of. Spl1.14i1r:l'4 bkid.~armakola"vd.',hyd {Bib!, Buddhiea XXI} p. 65, (commeut on I. 26) where we have II. list of t ....elve kinds of people p-osses!!ing different cariylill includiug these two) . 1.
'TaUha
Ca~p. VI)
CARIYA.-PARICCUE DA
\VIIY is it lOP The reasons given are in substantial agree- HI . 75-77 ment with those given b) B. in Vis. Ill. 75-77, and many of the 1Il ....,.lMIllteuOBll id. senlences frOlD those paragraphs can be traced here word for word. or these seven classes of men. nos. 1, 2 and 7 have khipIUl patipada. while nos. 3, Sand 9, a nd Ihe class made of nos. 10 and 14 have dalldlui patipculd. These seveu classes call fu rUtel' be reduced to three, raga.carita, do.a-carita and '1Iloha-carita, in so far 08 their mtila-kil6sa ( 1ft ffil ) i8.coucerned . The fo llowing questions about these co.riyiis are set. up Rud on swered: (i) Eta tiuo cariyii kinnida11'ii? The anl106r il [Cf. III.
*
79-82.1 ' Pubbaci~~lid4ni1: pubb6 ki-ra i!thappayoga.ublwko.mmabalw.lo ......... {almost word lor word the Bame as in B. III.80.) (b) Dhiltu-niddnii: The some as B. IlLSl, the first half of which refers to dhiitus. (c) Dota.-niddllii: (oe.) I6mlllldllillO ragacarito, pittddhiko dOla -car.ito , vatddhiko molta-carito. Or, it is slI.id: (,8) '6mhtldhiko moha-corito, viitt.idJ~iko raga-carito. (In Vis. IILSl, B. refen to II view which corresponds to this view, es.cept that he points out in III. S2, that according to this view, only raga and mOM are e~plained, while in thi8 tes.t, we find the mention of all the three, roga, do,a and mohal. Re also poinh out that the two « and P) eucHyopposite views about the raga·caritG and moha-carita make the position of those who hold this view untenable. B. ascribes this view to 'Ekaccc' which Dhammapaln in hie comment expla ins 119 fOUOW8: 'Ekacce' ti Upatissalthera '!' .andhaya aha. Tena hi Vimuttimagge tath a vut.td111-', (p. 113 Durmese cdition .')] (it) Katha7Jl- co. ianitabbCl-7B ayal?" puUgalo r6Jacarito, aya''!' do,o..carito, aya,!,- mOha-C(!Tito tiP The an8wer is that nIl these things can be known in 89-ren ways: (a) A.rammal).ato (J?J, $). Thi8 substantially agrees with dauan6
(a)
1.
Of P. G. Muod-yns
Pi~ka
PreM l llOOj but 7.abu Meit
ad. (11113) p. 105 j Siuhale68 edition p. 00.
Swe PraM
II [. 79-82
.lmo-t id.
D. refers tl?tb_ Vie" •. •. d. but n. refers 1.0 t bi. vi ew in Ill. 81.
III. 114.
vmUTTIllAGGA
36 ru.9,5
diff.
lU. SS, 01,93.
B.m.
91-100
[On,-I'.
\1.
(b) Kiluaio. This corresponds to dhammappavattito of B. III. 95; but the names of the dhammas ascribed to each of the three classes of men do not always agree. Upn. mentions only the evil dha-mmss for each of these t1roo classes of men, wbile n. mentions several dbammna foJ' each of tbe silt classes he accepts. (c) Gamanato. This substantially agrees with B. Ill. 88, eltcepting the quotation from the Commentary on the Magandiya.autta to which there is nothing corresponding in this text. (d) Civara-papu.Ta~tO. This gives only a general descrip_ tion of the nature of clothes liked by each of these three kinds of men. (e) Bhojollato. Substantially agrees "'ith D. Ill. 93. (f) Kiecato. Substantially agrees with D. III. 91. (g) SIJ!Jyddito. Subatanally agrees with D.III . 91 and a part of iTiyopathato in III. 88.
(iii) Katha,,!, chara,,!, pdrupati., b"oiana1!~ bJuHiiati, katham aua umasana'T!', gocara , iTiyopatho co.? The answer follows seriatim: (a) Cit;ara-samdddlla"!I. This corresponds to the passage regarding nilltisalla-pdpllra~ and urammaJ;la in. B.
III. 97-1OL (b) Bhoianiihdra. This roughly corresponds to the reo marks on yogllbhatta-khaiiaka in B. IlL 97, 100.
This corresponds to the remarks ou selld· Jana. in B. III. 97, 99. It is interesting to note II. reo msrk of Upa. that a moli.acorita should stay in the vicinity of his aeariya.
(e) Senosa./la.,
(d) Gocara. This roughly corresponds to the remarks on bhikkhacJ.ramagga and bhikkhdedro.-guma in B. Ill. D7-100. There is another interesting remark made by Upa. that a ,-a.gaea.rita should go into the village facing the sun, a d08acarita with his hack towarda the sun, and a mohaoarita any way he pleases. (e)
lriydpatha. Upa. tells us what dilIerent postures are resorted to by the three ci8llse5 of men. He mentions that a dasacarita is given more to sitting and lying, while the mohacarita to walking .
•
•
•
•
\AlAi'. Vlj
Upa. adds paki'H!akakatila . A rJgacarita believes in agre~:lble objects, a d'CI&acw·ita ill N.C. disagreeable ones, aud a mollhcarita sees uothiug in which he can believe. A ragacaTita is like a slave, a dOH/carita like a master, and a 1nolLacaritalike poison. A rii[lacarita loves colour (tla~u.ta), a J{)sucaTita loves finding huli, aud a mQhacarita loves idleness.'
1. This chapter on the .... holll fll'·llals a remarkabl, dG68 agreement btltwellD Vis. and Vim., perhap$ because as D. hu ]l;\id in III. 96, hoth of them afe foll()wing the sli me 4cari1f!J-ma l a [k ~\l(1la ~1 dcari1fl1-IIIa l411uMrrna vuHa~J. There are se.-eral passages which lire fouud word for word in both the texts.
CHAf"TER VII KAM)IA'l'TH;U"-A-PARICCBEDO
IBk. 3.6.10-3.11a-2; Tak. 411a-412b. Cf. Vis. III.105.12LJ HI. lO5 euurneratee
forty
kam_ maH~Qa8.
H a ving obser'led the cariya of his pupil, the acariya should proscribe the thirty _eight kammatthanas nod also instruct him in two Imore/, as would befit his cariyO.. Which are the thirtyeight kammaHhanas? 1-10 DlHa kOli1}ii: pathavi, apo, tejo, vo.·vo, nila, pita, lokita, odo.ta, dkd.riiyatana and lIi1i1id~iiyata/!a.' 11-20 DfM.a a.mblid.: udd,k umalaka, lIinilaka, lIipubbaka, lIicchiddaka, 'Vikkhliyitaka, 'Vikkhittaka, hata.vikkkittaka, lohitaka, pii.lat·a~·a, a.nd atthika. 21-30 DaJa antusatiyo: Buddhan.uuati, dhammo.lUusati, sanghlinuuati, Silal~U8lati , cligd.nu8lati, dc-vato.nus lati, marat1asati, kdyaga.tdJati, ana-panasati, and upasaman.uuaf i. 31-34 Cattari appamo.~a-cWo.1l>i lor, w.tanu appamafl.1ia, corresponding to B's. brahmalliho.rdj: me-tto.,· karu~o., mUMto. and upekkhd.. 35 Catudho.tulICIvatthana7[l> ) [Mark the change in the order frOID that in Vis. III.105, according to 1 36 ifMrcpati.kklilasaiiiW. I which the order of these I kammaHhanas niter no. ~ 34. would be 9, 10, 37, 38, 36,35 of those given in 37 .iI kificafifi.ayatal!a1!t this list, whilo dlQk a_kaJi _ 1 1;i.a anu paricchinmikd,o.kaJiJ;UI are given by D. as .38 N evaJan1id-nasa1itidyatal!a1!t J1 the last t wo of the ka..siJ;ln8.1 1. Upa. doos not include in this liat IIloka--ka.ri1\(J and paricchinndkd.!a ka.ri\1G . given hy B., although it is clear that. he knew these two. He in_ cludell th em in the other two mentiOQed aho"e. Be8idel!, when he comes to the detailed treatment of these k ama~~h1i.n&8 he dOOll m~ntion these two and givell a detailed treatment of them, See pp. 58, 69. It is, however, clear that there Wall a cJsl-llification, even in the .lId PaJi to:
CUAl'. VU
]
Ii: Al\CUA TIII AN A-PAn ICCIlEDO
One should keow these thirty-eight kaUlUlaHhii.DIls well ill HI. 103 me"li(lll~ the following' nine wnys (B. mentiolLs ten way8, of \vhich teu Wlyl. the first ,ankhiHaniddesato roay as weU be so.i(1 to hM'e beeu gi,'en i" the enumeration abo ve.] (i) J hiin6to. This corresponds to ttpacarappalravalwto and iluinappabhedato of B. I II .lOG.IOT, but dill'era in th is that Upa. adds II. cln8! of cat1I kka -pailcak'aiihdna to which he ascribes the first eight kasiQI!.S and lilldpdllaJati, atlds a class of ii.ruppas to which he Qscribes nos. 9, lU, 37,38 of the l ist given above, and Ulllt he ascribe~ only tJ.pe.kklui (of the appnmaiHiiis) to the catukkajjhimi.ka class.
(ii)
Sanldtikkamato: (a) R.ipalamatikkama : e1c61lting the iiTuPIJa kasiI}as (nos. 9 and 10 from the above list) in the remaining eight kasil}as only; in the remain. ing thirty there is no rtlpaJamatikkama. (b) ArammaJ.1oG.,amaCikkama is seen in the tbree kammaHhiinas only, the two iiruppllknsil}Bs and i n the aki,lcaihidyatama; not in t he remaining thir ty-five. (c) Sa,liia~tJedana.-J amatikkama in no. 38 only, and not in the remaining, (D. mentions in III lOS: D lle l amatikkamd: angalamatikkamo co') dram:ma{UUamatik kOl I1W co). (iii) Vat/4ha1!o.to. This corresponds to voQ4handlJa4tJ.ktmato of B. IILI09-US, but there is an important difference. A\:cording to Upe. the llIimitta of the ten kasiq.as aod the four appamdl}-acittUni should be developed and the remaining should Dot be developed . B. ill vehemently agninst developing the nimitta of the brnhmnvihiras which correspond to the fou r appo.miiq.ncittas. (See B, III.U3-114]. eigh t k4mma~~hinaa. See Dh •. para 203, AUh wlinl pp. 168, 168, 187. B. h imself refel"$ to it in Vi •. VI. 56 in these ...ordS! P4!iva.,.. hi wi bhal/aaHhati.,..'4rolll ~uu Cl'orGJlO'!l bh e..-o...:lromma(W.,.. n4ma nat/hi. The lut two of the kaa io.&I ... mentioned in thia list are found in M, ii. 14.-16, P I . i. 6, and Abhk. VUI. 86&; al50 Netti p. 89. Soe MCm. ii. ~, aHhoti'!l$draIllTll(l!,CN cittoMicillO'!l kOlllllloHItdIl(l'!l oohch4. Also cf. MOm. i. 195; ii. 358.
5r~·. lOB
Il l . 100-16.
B. <:OIJIbati thia .. ie...
VIM1JTTIMAGGA
JII.120 diff.
, HI. H7 diff.
eCJUl'.
VU
(iv) Paccayato. This corresponds to B. III.120 which goes into more details than this te:tt. Nine kammaHhii.nas, the first eight kasil;las and the pancchinniikl'Ua·/(lUi1J4,1 become the paccaya of the abhiiliiih and the remaining thirty do not become. Excluding the last no. 3S, the remaiaing thirty-seven become the paccaya of 't!ipauand. N evawibMnd"a;IIia-yatana does not become. (B. does not agree with this view."] (v)
Arammal;Wto:
(a)
Pa~bh6gdrammaJ:wni-twenty-one:
excluding the remaining nine kasir;lIu, the ten asubhas, d,napdn(llati and kdyagatt1uati. (According to B. they are twenty-two, Dnd he inserts the ten kasil;las according to hiB enumeration.]
-vili11d~wkali~,
(b)
SabhdtlatMammliramma~ni-twelve:
-vinna",,-
ktui'(la, 1!.el.'ala;I;ldn6$anndyaiana, and the ten
which bring (c)
abou~
jh5.lliipaciirns.'
Pa~ibhdg4,amma~ni
lablulvdrammatkinf
ti
'ltd
no vattabbani-five: the four appamd~cittd ni nnd akil1cafitidyatana. (B. hns six addin·g dkd.Jdnancdyat<Jna.]
N.O.
There seeros to be 8 long digression here giving the sixteen kinds of iirammal].DS and the allocation of the different kaIDmat· thinaa to each of these irammaQas. [ cl. B. XIII. 105 whera twelve urammal].as are mentioned baud upon the four triads of them given in Dhs. p. 2. 1 (vi) Vile.lato (:J$ fill). Upa. tella us here the special distinctive character of some of these kammntthinaa. For instance, the appamtil.la cittaa have their special character in that they are faultleSll , or tha~ catudhdtuvavattMna is called pml,ldvi$ 6lG because it discerns the emptiness ( I1nlfl.atd) of things. 1. Apparentl,y from the two additioDal lr:ammatthlDaa. 2. Alao Cf. B. XVU. 75. 3. Th _ _ m to correspoDd to Bo'. eia:bt aD&uatill (ezcllldina: 4n4p.1na aDd kdlJ(lga/4 from the te D) aDd ahan pafikkilla-lIltlft4 aDd tat1Ulhat","'aMtfli<1na. See B. ill. 106.
eu.
KAMMA'!"fHAtiA-PARlCCHE DA
(vii) Bhu,mito. This Bubstantially agrees with B. III. UB, except that this text uses the word r1i.p3.ooka instead of bMhm.a/oka, and that it does Dot ha.ve any sentence corresponding to manUUMu Jab~' d-ni pi p.avattanti . (viii) Gaha1}ato. Agrees with B. III. 119, eJ.:cept that Upa . includes kayagaM-lat-i under JlItena. (ix) Riigacaritadito . (N. C. for the first half. 1 A raga.carita should not. practise the four appa- N.O. mal}-a cittas , because they are the Ju bhanimitta. For a
ragacarita, lu bhal Miii4 is not proper, just as fatty or oily things are not good for a man who has a preponderence of phlegm (Jemha ) in his hUlUors. A Ja Jaca1'~ta should not practise the ten Ilsubhas because they are I:.ot suitable to him, just as a hot drink is not suitable to a man who bas a preponderence of hile (p.itta) in his humors. A maltacarita whose understanding ill not developed may not allow himself to practise any Mam1naH'uina, because he does uot know the pruper means (updya 1i {J!). If he does not know the proper means, his effort! are fru itless. He would be like a man who rides an elephnnt withou.t a goad . A rag acarita should practise asubhasaniias and III. UI krlyagata lati which are, 80 to Bay, proper antidotes against rrlga. A do,acarita should practise the four appam.dlJa ciUaB which are an antidote for dGJa, or should practise the va.~Q.a...ka.si!J.aB , because they are agreeable to hie mind. [For this and the remaining part under this headi ng, see B. III. 121. 1 A , a&dhiicarita should practise the six satiHhdndni beginning with Buddha,nll,tlati, becau~e ,addl14 makes one settled or stllady r ii!.]. A bud·dh,i·carita IIhould practise oatudMtu. _ v avatth:ii.na, Mwr6 pa tikkti.lJauil.iI~, maratl-4Jati- nnd uplUamdnuuati because they are profound. A nd. further, 0. buddhicarita has no obstacle in any kammaHhd.na. A vitakkaoarita should practise dnapa n,tlsati, because it cUU! off vitillas. A mohacarita should, with faith, ask about and hear about the Dhamma·, have reverence for it and should live with hiB teacher and develop his ow:n u.ude rstanding. I 6
VlMUTJ'rMAGGA
[ClU.l'. vn
Out of these thirty-eight kammaHhiinas, one may practise, when one likes, mara1Jdsati and catudhJtuvavattho..na, which are the best. T he chapter concludes w; .h the following. paragraph to which there does not appear to he anything corresponding in B. N.C.
Ill. 121
A riig.GCan"ita. with a dull intellect (mudind.,.iya) should practise asubhanupassan5.s, while he who is endow:ed with a sharp intellect ehould practise sati~thanasJ and thus remove raga. A diosGCOirita with 8. dull intellect should practise the four appamd~ cittas, while one with a sharp intellect should develop his insight and thus remove dOla . A. mohacarita with no intellect (anindriya) should not practise any kammaghUna, while one with an average intellect should develop anJptinasati for r emoving vitakka. [cf. B. III. 121: mohacaritaua vitakka_ caritaua ca eka7]l dnii.p anasatikammaHhUnam eva .. ]
C HAPTE R VIII
[KAMMA-DVA.IU(FlI PART ONE
(1.1 0 KA SII)'A (
{ Bk. 4. 1. 4-4. 20. 10 (end of the Bk. 4) j Tak. 411b-411c. Cf. Via. IV . 21-138} 1.
PA.TBAVI·KA61 ~A.
Upa. all uBual .sou up a number of questions wbiob he a nswers one after another . H e u.plaina the meaning of tbe word pa~ha'VI-kali~la and tella us about its lokkha~, mia, padaHndna and ii.nisarp.sa.s, which last agree very slightly with those mentioned in B. V. 28. H e goea on to discuss the two kinde of pa~"'vt, natural and IV. 22 artificial (akata and kata of B. IV. 22). The former (akata) is not good for a ,!!ogiwacara because the pa~i-b'hlfDa'f1imitta will not be produced from it. The latter is of lOUT different colours I. white, bla ck~, red nnd of daW'l\-colour (allUtla-1)a~tla IJl Of these one Ihould choose that of the dawn-colour, for if he chooses other colouu, it would mean he i8 practising
e
va~'.I4ka:itl4.
A man who has already had practice in jhiDas will aoon ha.ve pa~'ibh6ganim. tta. But a new man should make a matl~la, circular, four_sided or t.hree-sided, in a quiet place, a pl ace of B. doel Dot ' !HIa" worship, a store· house or under a tree. That place ahould "fth_ neither be too dark, nor have too much light. It Ihould be away lIhapet. from non-human beinga (amanuna ;II: A). This ma~ala may either be on a pieca of cloth, or on a boar d of wood or on a partition.wall. Upa. here remarks, that although it may be 1. Prof. Nagai t rlll. !atel fj' rn.J .. Uii. seem. to be uled in the ___ me IelIM . . bow,..er, dillicu1t to see wh,. Upa. u.._ the the latter uled in the precedillg cl>ap!.er. 2. B. haa th, word p ita, ,.,Uow (IV.
' buia of .dion'. Appauntl.J komlOOHMna ( IT 1& It ia, former ChineN 8J:pr_10n for
I
24).
VllfUTI'IM.A.GGA
(CR&I'. VUl. 1
permisaible to have the different kinds of m.(J.I}Qala, oircular and on, or on a piece of cloth and so on, IItill former teachers consider a circular one, and that too on the earth, all the be~t, He also goes into some more details as to how he should lakp. a compasllllnd make a oircle and then prepare a. ma~al(l out of wet earth. It should be of the size of a winnowing.basket or a waler·bowl (l1~pp(lmatw'?1o 'Va $(lro1.'amatwl)"l v o) all B. quous in IV. 22 from some old lIource.
80
IV .~
Katha1f1o
IV. 27
pa~h.avkMam1rwl
( 1) bhdvetabbo 1
to practille upon the paehaVi-kali~lll, he mUllt fint refleot upon tbe disadvantages of wordly pleaeurea (kdmelu, Mfllava ) and the advantages of n~khamma (W __ ). To show the disadvantages of \vordly pleasurell Upa-. give! a number of similes, taken from Majjhima 22nd sutta, which B. merely indicates by saying : appauadd kdmd dc£i,ul nayena. (B. IV. 27.1. If a man wi&hes
t,
Upa. interpreta the word 7I6kkhamma in two waye: first, it meana to leave home and then to practise kUlala; or it means to be awa.y from the desires of lIense. He aillo showa in a detailed maUneI the contrut between /c;dma and 1WIkkham7na.
IV. 28
When tbe yogdvaoara haa seen lhe dieadvante.ges of worldly pleasuroa nnd the o.dvnotages of nekkham11U), he should see what he should do aud what he should not do. He should be moderate in food, remove idlen·e8II, tale a seat after washing his hands aod feet, and reflect upon the Enlightenment of the Buddha, upon the Dhamma and the Sa'lulia. He should place his seat ( "tana ~ J\ ) at a distance equal to the length of Q, yaks (Yltga ft "~ from the ~ala, sit crolls.legged with his body erect, and mindfulness alert, acd look at the ma'J4alCi with his eyes hall open. In three ways he lakes the nimitta; (i) SallUlna ummJlanena. (This corresponds to B. IV. 28 Ilud subatanlially agrees with it.] 1.
t&~.
2. Bee MY)'. 5639; at, o B. IV. 26, hllUhanfart paden .
ka,i~ma!'(klk1to
o""hdewa'
"
CUM'. Vlll. IJ
(ii) UpOll~h.~ . Upa. gives l our kinds of upayall or means N.O. to reflect properly 80 all to produce t.he nimitta.
If t.he nimitta ill dillappear ing he thinb that there i8 80met.hing wron~ with hiwself. If he 1115611 only a. swall nimitta or see8 only half of the maMalfl., he IIhould 111515 the m,(JII}Q.alo. complete and without any deficiency. When he thus se6S it, he way then remain indifferent.
(iii) Vikkh 8pappaM1IIena. By be·ping hi8 mind free from [ v. 66-72. di!. any dilltraction in lOUT woys. He should DO~ allow the balance of his mind to be disturbed by over· strenuou~ work, or by e~ce68ive elation of the ·minrl, nor should he allow. hi8 mind to sink into lethargy or depression. [Cf. U. IV. 66.12, where D. illustrates this idea with various similes. Upe.. givea none of them. ) Upa. then speaks of the two kinds of nimittaa, lIggulmIV.3().31 nimitta and patibhdga·,~imitto. . The former i, a kind of 10.11.116 that arise8 out of the ma~alo anu the latter arises out of the former. While explaining the word nimitta, Upa. says that the pa~ibhdga--nimitta is merely ao. image of thought (l(Jii~patibimba) . The yogdVOC
Kd O.PPf]61 K£-rp. tua'l!'
ndnakaraJ;W1~1
Upa. goes into far more details than B. Be givell eeveral similes to show the distinction between the two, in addition to the simile given by B. io. IV. 33 of 0. young child (daharakum61'O) to wbom the upacdraiihdna is compared . 'Vhen ODe haa attained upacom or appa!lt'i, one may develop the ka,i"a gradually, inch by inch, until it is spread over the whole earth. [This portion agrees in th ought, though not in expressions, with D.IV .126·27.J 'Vhen the .yogd1lacara; hILI! attained upacdra and is o.ot able to produce appa1J4, he should try to produce it by these two menns:
I V. 53
IV. 126-127
"
VIMU1'TIMA.GGA.
[OIlAP.
vtU.
1
IV. 42-0.5
(i) By the practice of the len waye and meane that would help him to reach the appa'J6. [These ten are the SaDle len ways mentioned and u:plained by B. in IV. 42, and IV. 43·65, respectively, with this eligbt difference tbot Upa. adds one, anauddatd after citta1!' n;9ga~lhati and puts o6amdhita-puggala.parWajianato and lamdhita.-puggala·u:vanato into one. Thus he bas the same number ten.]
N.O.
(ii) By a suong resolve { .I!:l:! J. When he bas under· stood the len dhammas mentioned just above, he enters a 50li· lary place, knowe his nimitta thoroughly, attaiDl wastery over what he has already attained. Ri8 wind feels joy, is at ease, and with a firm resolution is freed from kiles9s. It accomplishes one dhamma-rala . With this special distinction hie mind gete the means [or the appa~ and in no long lime he reaches it.
IV. 79
IV. 89·90
*
Re attains the first ihdna which is described in almost the same words as those in B. IV.79: Vivicc' 611a kdmehi 'Viouicca akulalehi d-hatmmehi ravitakka1!' ravicdra1!1 vivekaia'/?l pitilukha??l pathamr.np, ihanam uPGlam_ pajja vihar/.lti. Thi8 is the advantage oE the pathavt-ko,i';W. Ups.. comments on this whole passage and hie cowment ie much more elaborate as he goes into many more details than B. He gives the VMious kinds of vivekos, and while explaining the word kdma gives the two divisions of vatthu-kdma" and kil81a-kdma which he explains in general ogreement with B. , but he differs considerably in details. In this connection, Upa. reren to a book called:=: •. (lit. three boxes, three pitakas) from which he gives a quotation which purports to say: Alobh;tJ,_ Ja piiriptl~iyd kdmehi viveko Jampajiati. ade'oua ......amokaua pdriptl~iy4 aktllalehi dhammehi 1Ji'Veko 8ampaiiati. t While explaining the diatillction between vitakka and vied-~o, Upa. gives several similes iu addition to those of gha'J~bhi ghdta and gha~~nurava, pakkhavikkh~p'a and poribbha.mana,
1. See Pet.-kopadesa, Vllth Chapter, p. 157 (printed Burmese edition p. 191); f(.UiIo, cUobh
C'UP. vUI.- l)
given by B. in IV. 89_90. Upa. here again quotes;:: .. which purports to show that 't'itakka ie the first application or the mind to the object of ita thought, like seeing a IHl • .;;.:>n froul a N.O. dieLance but not being able to recognize whether it is a mau or woman.' Upn. also adde another interesting simile, amoog seve ral othen, in which he compares 't'itaU·u to a stron81 mao muttering a ,utta to himself, while 't'ictira is like pondering over the meaning or the ,utta. At the close of his remarks on this subject, Upa. says that 't'itakka 18 equlvalent to niruttip(l.~i,ambhi.dti, and patibMnJa.pati,ambhidd, while vicdra is equivalent to attha.-pa~i,ambhidd an d dhamma,.pa~i,ambhid~ ." While explaining the word piti, in addition to the fivefolU classification g iven by D. i n IV. 94-the explanation of which, IV. 9~ however, as given by Upa. is not the same as tbat of B.- Upa. g ives another sixfold division as follows: (i) Kdmato iaW., (ii) ,atJ;dMya iaiti, (iii) akuk'lcucr.ato idta, (iv) t>i't'ekato ;atd, (v) ,amddhito iaM, and lastly (vi) N.C. bo;;hangato idta. Similarly, while explaining the word .s-ukha, he gives five kinds of rukha: (i) Hetu.-Iuk1i4, (ii) ,ambhtira-I"kha, (iii) t>i'fleka-lUkl,o, fiv) n-irupakkik"l-Iukha, and finally (v) t>edana-I"- N.C. kha. While explaining the distinotion between pIti and suleha , Upa. goes into many more poini.a or distinctio n than those given by B. but in general purport his oxplanation agrees with that given by B. in I V. 100.
Upa. furt hijr continues the description of the lint trance: IV. 79 Paiicongavippahlna1p., pancongaramonnagata1Jlo. tilvid.haNalyti1. See Pej.akopadesa, VIIth Cbapter, p. 158, (Burmese ed ition , p. 191); TattAo. pafhamabAinip4to ..i/dko, pafi1addll!ulB "ico.l"I1!'O'1' .. ifaro; vo ll.a purilo diiTCl o puri.oa'1' po:IBli 4aaee~"tl/.J!l flO m t4tH1 jan4 li 'it/M Ii t>II purilo' li .. 4; lIadahu pafi!obho.li ' iHhi Ii t>4 pumo' !i ..d, evof1l"""Gtl!W Ii ..a, etHI'!l-w",h4no ti ..d, ' ime ..italo:1«l1/O"/ 0 ,.Uo.ri 'llJIOJIOrikkA.oRli V h): 'kilfl. kilo o.~ riku,a 'llddAu dUl.uo, wJ4ho t>4 dUl1l1o.lo' Ii '114,. ellO.'1I- .. ;cdro .. ilo.kh o.J}pdi.
2. See
Pe~kopad_,
vnth
Chapter, p .
168 ~~p.
191 of the Burm_
printed edition); Yo.thd balilo:o h'll'1l-hilo:o (I"'(\/lilo:o, &COOroina to the printed. edition) mjiMJIO.Ifl karoti em'1l- 1I1lalo:ko, 1/01/ld la", 1I(1Hl a""," JlCUIllIi e1lCl'1' "idJro. . .. NiruHipafi.ambiliddJlO.Ifl m patibAdllllpcofi. rambAid4J1O.'1' ca ", talo:lo:o, dhammapalilambliid4ya'1' ~a aU~apil,immb~i1141/"'11- ca ,,;cdro.
..
VIMU'l"TntAGGA
(OHAP, VIII. 1
~'11", d
panc(I.!!$lati.gutldbhiyuttam. IC!. B. IV. 79. where B. has nothing co rresponding to the last adjective.]
While nplaioing the word paiicaJ1.0amppahJn.a1)1 he enu_ meratea the five nlvaral:'l19 and while explaining tbo word middJI4, Up", gQe5 into a discussion which sbow8 the attitude of the 8chool of Upa. with regard to midr.tha.t, which is entirely opposed to the altitude of B. £l.ud hie school to the same nitlara1].a. Upa. gives th ree kinds of mid4h'a : Wwraja , utujo., and cittaja. of which only the lut he cousidl:!rs as nl1)or~, while the other two ars possible even in an Arha.t." To support his view, he give;', the authoritative atntement or Anuruddha, who 18 reporLed to have sa.id that fifty five yeara had elapsed aince he had deatroyed the ilaavft9 and attained a atate where thera was no middha produced from citta, but it waa only twenty-five yean aince he had deatroyed middJul produced from ahara and utu,' Upa, further S8.]S that although middha is a rll.pa.dhamma, it is still a ceta~ika upakkilua" because rll.pa is something that defiles the mind, Although middha i.s a kdYI'ka dlwmma and thina a ceta,ikn dhamma, they are conaidered as one nivara1}a because they have the same aram~ and the same lakkha:1J4 in that they are identical with fatigue and e:s:haustion.
Upa. gives four kinds of vicikiccha, H e also diaou88ea the point 38 to why the nlvaral}8e are just five. 'Vhile commenting on the e:s:preSllion pmlcanga,amannd. he givea the five angas, vitakka., vicara, piti, , ukllc. and daggaw. Just a5 we cannot have a cart without ita dill'erent parts, or an army witliout its lIub-divisiona 4 , 80 alan we cannot have a ihdlill. without thesa 8ogae, They are five becaul& the8e five include aU otliera, and becauae they are juat the oppoaite of gata'f!lo,
1. _ Sao below pp. 95, 123; also DhICm. p. 840. 2. See P ej.akopadeu VIlth Chapter, p. ISO, (Burmese printed editiou p. 201): .t.Hhi pana Arnhoto kdyakiiuamiddhal)!. CC1 oUa_ti, na co ta,?, ftitoOnltIO'I'; thfnamiddha"" niranl!l
'(lUG
CHA),. "III. 1]
KAS~A
'9
the nlvaral).a! which o.re only five . In this connection Upa, {V. 86 uotation il, which e::s:actly corres· .om gives another quotation from ponds to the quotation from Pe~aka given by B. in IV,S6. It l)e~akR. is word tor word the 8ame: Sam6dlti.' ktimacchalldaua pa~i. po.J.:kho, 'plti byiipuda.ua, vitakko tltinamiddhaua, .ukh'a1!l uddhaccah.khuccaHB, vicdro vicikicchdya.. Commenlin g on tividha.. !ralydtw, Upn. gives three kinds IV. 111-113 of kalyul].ns, tid·j.kalyufJa, mtliil~·kalyd1J.a, and pariyo,dna' kalyd~ and about them he fu rther remarks:
:=:
(i)
1
PatipadOvil1lddhi. Mi- explained no. ullambhdriko
Ill)'
CU1'o.
~:r(,;.ltW.
tbi •.
UpekkM'fI,'Ubru!tand mai;h'e-explained 88 appa1JO . (iii) Sampaha"!ulllld par.iyo,ORa1l_explained as paccavekkli(1)ti.' (ii)
In hio. comment on dlualakkha1)a-.ampanna?n, Upa. givea the IV. l11-113 !8me lakkh nQ88 as In the quotation! from Po.. i. 167-168, given in B.IV. 111-113, enept that Upa. uses vivekapatiparma1[5 in3tead or Jama.tltapatipanna1[5 in D.I V. 112. "While comment· ing on pailcavilati gll1)tibhiyutta,,!l be gives the foll owing twenty.five gUl].ao.: Vi takka, victira, piti, ,~kha, eftaggaM; ,addhti, Jat~, viTi-ga, N.C. ra7n
m
To show the nature or this trance that it is 1\ d.l.bba.1IihuTa, N.C. surpa.ssing ~he human, produced from 1Itveka aud abiding iu pHi and IIIkha. Upa. gives a quotatioll. t rom M. i.2i 6 in which the Buddha is repre3ented to have given the following eimile : Seyyat!td pi, bhikkluwa, dahkho nalia.pako
vel
nahilpakaftte.
111111 va ... vivekOJjClIO pf-tilukhena apphutaT!' hot4.
Upa. abo gives the application ot the simile to the yoguvacara N.C. and his trance. He further Bays thot this trance is of three 1. Lit. dlal/l/aM ( _ It) ) it used for .Jllmildhi. I bave not yet been able to trace thi. quotation in tbe Pej;akopadeaa. Allo.ee DbJ;Cm . 165. 2. Tb it puaage i. 'Ivy important to determine the reIatinn between the Vim. and tbe Vi. . .. ell;aetly t.hit very interpretation, word for ....ord. of these three terllU ill referred to by D. and he ucribed th e tame to eh (IV. 114). Dhamaplla in bi. com ment on tbe word ek e explain. tbat the reference is to Abhayo.l/iri1l!lrino. IBurmeta edition, p. 1611)
IIJMU1"l'IMAGGA
[OllAr. VIII. 1.
killds, paritta, majjhima Ilnd pa~ita. He who cultivates tbe first ot these is born, at the end of his life, among the goda who may be in the circle of Brahmd, I and his life-period there is limi ted to one third ot a kappa. Oue who cultivates the second of these ie born among Brahma. gods, where the life-period is limited 100116 half of a kappa. If one culti,'ales the last of these, then one is born among the Mahabrahmas, where the l ife-per iod is 2 DIUI kappa. The lldvantage or being born among the Brah ma-gode is or four kinds: N,O.
(i )
Hiillabhiigiya: like a man of dull facu lties (mud-illdriya) who is carelus. Upa.also gives other alternative eJ:.planations of this and discusses why oue fa 11e from the position once attained .
(ii)
Thitibhligiya; like a mlln of dull faculti es, who becomes careful aud contemplates upon the DhamTlUl.
(iii)
Vi'elabhiigiya: like a man of keeu facu lties (tA.kkh ifl_ driya) who is careful and can attain the second tra ncs wh en he likes.
(iv)
Nibbedhabhdgiya: like a man of keen facuities, who is careful and attains when he Jiho.'l vipo.uo.na, pursues tboughts of nibbidii aud virago..
1. Thia IIOOms to be the equivalent of Brahma-parisajju. See A.bhl. p . 22, C1up. V. ppra. 6. 2. Cf. Abhl. p. 22, Chap. V. para. 6, ....hl'fe we find an "ac:tit .imilar .t.atemeut.
CHAPTER VIII
[KAMMA.DVARA (P) I PART TWO
[D Ir.5. 1.4-5.23.S; (end of Bir. five).
'i'alr. 4 18a-42411. eLVis.
I V. 139-V.26.] The yogu,vQcora wishing to enter the second trauce thi nka of the disadvantages of the first trO-nce O-ud the advO-ntages of the second. But he hILS first to attain mO-stery over the firs t trance. For. if he has not master ed the fint trance. Dot only will he Dot he able to euter the second trance, but he wiU fal l back even from the first. To illustrate this, Upa. like B. (IV. 130), gives the famous simile of pabbateyya ga-vi, I the moun taiu _ I V. 130 COIV, and shows its application also. When the yogdvacoro has thUB attained mastery' over the first trllnce, he tries for the second, think.in g of -vitakka and -vicar-a as gross, and in no long time he attaiDs the lecond trance. Upa .• like B., follows Vibh8nga 245, in the deaoription or the second trance : Vitakkll'lllCdrdna1]1- 'IIupatamd uiiliatta1[l- JampaJlldano~ cetatQ ekodibhd'lla~ a1litakka1ft a\1lcllra1!~ lamadliija'rfl IV. 139 pW,ukha1[l. dutiyo1[l. iho.na7.n..
Upa.', comment on the words in this IlD.Ba8ge does not u\waya agree with that of B. in its detaiia, although in general spirit it agrees. 'fhe deflcriptioll of the second trance ia further continued: dU'llonga--vippahino1.lt.
dUl'unga{ 1).JamalinDgata"!!-. s t i1Jidlw... IV. 149 •. d. kalYil1}o1[l., dmolal~khatla.'Q.mpOn1ia1fl, tet:~,ati·DUf.I(;bhiyutto,!:. 1. A. iv. 418-19. 2. Up ... does not mantion the Ih·e kind. givsn by D. in rv. IS1·1S7. S. I fail to $eG why ....e have bere th n mention of two ang.. only. Vbh. 258 mentiolll four, I(1mpu~da, plti, .,.klta, and cittauo rkaal7Otd. See alao Abbk. VIII. 7-8 ...bieb gi1'81 the "me four aalu in the &eCOnd trance. Even Upa. bi~r mentions elsewhe~ (6.2.10) four .. tbe nnmber of ang ... for this trsnce. Petakopdasa VU. 165, VIl. 206 (Burmese priuted ad. pp. I9:), 21:'1) alao mentions tb e.ae lour allgu.
VIMOTTIMAGGA
N.O.
lV.I5.'l
ill.
IV. 166 I.d.
Aimile 'rom IV. 11"
nifr.
IOuAP. VIII. 2
Upa. does Dot e;t.plain the words in this pnssage. There is nothing inB. c:orrespondingto the word tevhati-g1l';ldbhiyutta'l)t. This second trance is further illustrated by tLe [ollowing eimile frotO M.i. 276-77. Selillatht1 pi, bhikkhav6, udakaraluulo 1lbbhid'Odako etc. The pannge here omits some details of eXpressions. Rere also the application of the simile followa. This trance also is of three kinds, paritta, ma;;hima, pa7;lUa, leading reSllectively to birth nUiOng the Pari.ttdbhd.. Appamd~bhd and iIbhauaf'a gods. where the life-period is limited to two, louf' nnd eight kappas respecli vely. I Later after acquiring maatery O\'er the second trance, the yogavaoora proceeds to the third trance. It is described ns follow! : Pitiy" ca virdga 1lpekHiClko ca 'Viharati, ,ato ca rampo;ano, ,ukhml ca kdyena potiro'l)tveoUti, ya7!t tam oriya iiciHhanti, upeJ.:khoko ,atima rukhovilidri ti. t..atiycrr- iMflo'l)t. In Ids com ment on this passage, Upa. gives eight kinds of u.pekkhl1 while B. gives ten kinds (IV. 156), but later (IV. 161) B. e,;pJnins that ,onHuira-1lpekkhd and tatramahhattuIJtkklul are included in some of the rest and 50 nre not quite distinct-. Upn. gives another three-fold classification alao. Upn. also discusses I-he poinh raised by B. in IV. 171,173 as to wh·y tlpekkiUJ. and rati.,ampajaniia are not mentioned in the lower trnncell although they are there. 'Ve also find here the simile of d"en~paka voccha gi"\"en by B. in IV. 174. Upa.'s comment on .'UHu.n}, ca kiiV61t11 ...... Jukha-v ihdrt i~ much different. although we ca.n trace a pasaage thnt correa.. ponds to the quotation from Vbb. U,9, given in B. IV.17G. U l)a. further continues tho description of the third trance: Ektmga'Vippahfana~, paifcanga-ramanndga!a'l)t,' tividhakal'lJ{j~I(J.'1!l,
luaa-lakkha';la-,ampallna1!l-, dv(i.vt,atigu~WlJ071lvayut.
t,,~.
N.O.
This trance is illustrated by the simile trom M. i. 277 :Seyya tlta. pi, bhikkhove, uppali1l-illa~ va pad-uminiyo1!l- va.
1. Th;' idea oorr8l!ponda to that ",xpressed in Abb.l. pp. 22-25, Chap. V. par. 6. 2. Of. Vim. 5.7. 4-5; 1M Vbh., 260 which gil'. the Ii,.e .ngu u "JI~.U-A.:I , ,..ti, ICImpo;jcIl1l1a, .".\:ho., end eitto..uo. eko.aao.tlJ; . 110 P e\-alur pad8l!a VI. 155, 206 (Burmese printed ad. pp. 190, 218).
ellA!'. VIII. 2]
K AS I~A
T ho a pplication of this simile a.lso is givell. This trance is dll scribed further M of three kinds, lJari t ta, 111(1j_ jhima ond pa"l}-ita, leading respectively to the birth am ong the Parittambha, Appama1.w sub/Ul an d Sub!taki~~/1fJ, gods, where t he life-period is rcs}Jectively limited to $i. t:teV1~, fhrty-tl co aIHI &i.dy-four kappas.' Having mastered the third trance, the yo!}uvacQra proceeds to the fourth trance which is described in the same ..... ords as given by D. in IV . 183 : Sukhaua co. pahanii d11kkhaHa ca pahill/a pubbeva somaapplmttJ7!I llO ti.
nGulJ-domallIJu {i'llG7!I atthan.gama adukkhama8llkhaf!l- u1Jekkh usatiPiiTisudhi'f!l- catutt~101!1 jhUlla1!l .
Upa.·s comment ou Ihis passage g enerally agrees with that of D. in I V. 184·190, but does !lot her e go into tho distinctio n IV . between upac(i1"(J und appall{i. ns Le has already given that ki nd 190 of distinctiou before.' 'Ve also fi nd here Ihe quotations from S.V. 213-215, oUll from Vhll. 2Gl, given by B. in I V. 18G and ill IV. I V,194 respectively. Upa. further continues the descri ption of the trance: ck(1ng a'lJippahina 'f!l-, t'i'IJanua-sama1llniigata1!I ,' ti'IJid,ha.kalyutl.a7!l, dala lal.Jk}UlfJfl-Jamp(1.iU!a~, bdvi~atigu~!a.- 8ampayutta7Jl' . lB. has
nothing
corresponding to the last adjective and instead
of
tivwlga-sama1l-llagata'f!l- he gives duval~ga.-sa71!at~7!ligatfl1.n.l
This trance is furlhtlr illuslrattld by the simile from M.L 27778: Seyyatl!a pi, bhikkhawl, pWrilo OdJtCl/G ·vattlwna &aSiSU7!1 parupito mlinno a.ssa, n.uua kifici sabbuvatQ kciyaua odutcJ!(l. 'lJauhena apphutam alia, cvameva .......•.... ... etc.
An ordinary man (puth1tjjo.naj is born among the V chapplwla gods. If his mind experiences t!ibbid-d, he is born alLollg the amiiiH gods where the life-period is limited to f i f ty kappos .· N.O. If he is a 8a1na~/a, he is boro. either n.ruoo.g the Velwpph ala
1. The life-periods p. 22-23 ;>nr. 6.
mentioned here agree with thQSe gi'·ell in Abhs.
2. See p. 45 above. 8. 800 Vbh. 261 where the fourth t rance is ClI:plaiueO. a8 upekkM, .rob and cittassa - ekaaatt4; also d. P et-akopadesa VI. 1fi,5 (Burmese printed ed. p. 190) ,,·hic.h mentions Jour angas Le., odukkhalllafl'khCt ... ~dana in addition to the three gi ..en in Vihhanga. 4. Cf. Ahhs. p. 28, Chap. V, jlarD 6, where the life-period of these gods i. given as 500 kappu.
184_
\94
VIMUTTIMAGGA
ICIIAP. VIII. 2
gods, or in one of the five planes of the Pure Abodell (Sud&hd'IIuJa-bhumi). ' Upn. raises a question as to why in this trance there are no distinct g rades of phalo and bhu11Ui, o.s we had in the third trance. He answers thnt in the third trance, a coa.rser or a finer state is attained on account of ooarser or finer angas, and eo there could be had some distinct grades of pho10. and bhum. i; but in the fourth trance, nll the augas are fine and so there cnu not be any such distinguishing grades. A KASA.N ARCA. YAT AN A-SAMADH I .•
X.12
As described in the preceding trances, the 1IogtlvacarG seel! the disadvantages of the last trance (i. e. the fourth trance in th is Clue), as well aa of ma.terial form (rupa), and seeB the advantages of the Meditation of Space (dhiJa.-lamapatti) and considers thislastaa lanto and vimokkha. Upo.. gives the disadvo.ntages of rupo in worns which corresponl] to the first half of the passage quoted in Vis. X. 1. 'fhe disadvantages of the fourth trance ate described in words which also correspond to thoss used by B. in X. 5. The yog4vacaro. first induces the fourth trance on the pat/Ulv£.kanry;., and then breaking" through the patMvJ-n1mitll! he attains the dku..Iana11ctiyatana-lamadlu:. T his a ttainment is descr ibed in the eame words from Vbh. 245 as are quoted by B, in X, 12: Sabba.lo ,.tlpaMiin4na1Jl- lamati/chama, pa~igha- lo1lfldlla1!l attn.angamd, nlinatta--laitiidna"l1l arnarnllikdrd, anant o dkd!o ti 6kmdnanctiyatana'lJl- up(lIampajj(J viharati,
The comment on this passnge generally agrees with th at of D . except in the case of the words nlpasufiiid and dktlla . I n the fo rmer CB5e, Upa, agreea with Vbh, 26 1, and in the latter , he comes closer to Dhs. para . 638, fIn the explanation of pa~igha-,a,jild a ud 71dnatta-,a1hid also, U pa. follows Vibhango. 261. The points raised by B . iu X.15, 1.
See p. 120 be.!ow.
2. Upa. immediately arter tbe nip4"II00rtl trance! proceeda to the iruppu, wbich are treated by B. in the Xtb cbapter. S. n. X. 1: k(Ui!IG'Il "ggl,d~tnto . 4. Dba. t 638: yo 414ro, dklllal/otol/', ol/Ao,?, oI/AogoloII', ,illGro willGmIJ'do'll, o«lmph"Hliorp ootiihi mohdlJhiitehi, idorp tOI]l filpatfl
dkd.wdhdt" .
Cfl~r. V III.
2]
ARUPPA
18, 19, are also referred to hy Upa . While illustrating tile undisturbed condition of what Upn. calb u8anfii 8a11!adhi, Upa, includes the name of Ud daka Ra nmputta also, along with that of [a!araJ Kalama, whom five huud red cRrts passed by and still they neither saw them, uor heard any souuu of the cart.s passing by. B. mentians this incident of onl y A!iira Kalama. We alao find, in the es:planation of the word al.asdnmlca,yotana, the illustration, as B, gives in X. 24 , of devcina1ft de t'a ya lana1?~' This lal1uidhi is fur th er desc ribed as tivattga-8a1llanllcigata1!t, daJa I a kk ha1fa.sampa7li1l<11ft, bilv£Jatig11'(labh i_ ,!/uttaT(!- to which there is no thing corresponding in B. As a ret\'ard for this trance, onc is born among t he aka,anaficayat.anupago gods where the life-period is limited to 2000 kappas.'
N .V,
t~vid luvka l"ya 1Ja.7.n,
\'1 ~lQAr:-'ARCitYATANA_SAM ADHI.
The 'Y09ii ~a.ca·ra. sees the disadvantages of the ahisa71011cayatarl'a-samadhi. and sees the advalltages of the vi1iiia~11ciiyatana-ga,miidhi, and in no long tilDe goes frolll tba lower to the higher lanuld'hi, which is described in the saille word s frolll Vibhanga as are quoted in Vis . X. 27; Sabbalo a"alil1ulT1cayatano,,!~ ~a7I1atik~'amma omrnto7[l vi?ifiar:!a1l. ti viilflaT}a11 cdyatamo7[l u pa sa7ltpajja vihMati. 'rho comment on this passage ag rees in gener al with that of B. eJ.:copt iu the caae oE akaliinaiicilyatan01ft $O'1Il(ltikkaml1!a which is disposed off by Upa . in one selltence . Here also tlle illustration of devan-a,,!~ devuyatanam iva as giveu by B. in X. 31 is found. As a reward for this concentration , one is born amon g the ,viiifia,.w11cayatanupaga god~, where the life-period is li wi ted to 4000 kappas."
X.27
Simile
from X.31
N,C.
A K I~CA ~ ~ ,\y ,\ T AN A-SA?tLlD HI.
Seeillg" the disndvalltages of vi11iia1J-llficciyatan(Hamadhi , thl! yogavocara pr()ceeds lo the next higher Uki1ico111iayota'lld8amiidhi, which is described as in the pnssage from Vbh. 245, quoted by B. in X. 36; Sflbba ~o vi1h1ii~ai1ciiyatana1!l- &ama tikkammo nattlli ki71c$ X .3(1 ti dki1icafi11ayatana'TI- up(uampa;;a vvharati. I. 2.
Abhs. p. 23 gins 20,000 kappas as the life-period of t hese goda. p. 23, gii-e& 40,00.:1 kappu.
Abb~,
VIMUITIMAOOA
N.C.
ICnAl'. VIII. 2
I n his esplanation of dkrncII71,1tiyatana, Ups. gives n pU8!lage correspon ding to the quotation troUl Vbh. 262, given by B. in X.38. This lamMhi (llso is fu rthe r described as: t i'IJon.goI01llomulgata~ ,
tit"Jl'(I.kalyu,.w~ . dOI(llal.:l.:ho~fl·m'llpan"a~ ,
b4l1f 1(1 tjgu (' db f,iy u tI 0"l!l-. A8 n I'ewllrd tor its attainment, oue i8 born among the d ki,;cof;-
,iflya/fl11lJ. gods, whe re lhe life- period is liluited to 0000 kappa!.'
NEV ASANJI
N.C.
'fhe yogu1.·o..cura proceeds t'o the next Ilig lLer '1I)'val(H1i1dlld IQ7jiidyatana-Iamddhi , which i8 described iu words that corres , va nd 10 the quotation f rom M. ii. 231 g iven by D. ill X. 40: Soii1i(j raga la.ij1ici galJ.qo... . .. elc. Li ke D., Upa. com menU on the p3ssage quoted frOlu Vibhanga, in Vis. X. 42. This l amddhi also ia fur the r described IlS: ti"Vong().'_,am~"'mi_ gota~, ti'IJiJha_kalyd~I(l1!1. , dlHalokklU1.(la.-lampalllla'!', bdvJ,ot~
gt.!1).cibhiyutta"'!"
As a reward lor ih attainmeut. one is born among the nella· loii.11(lnuloihlayotl'lno god5, where the life-pe riod is limited to
84,000 kappas.' PAKltl ~ AKAKATHA.
x .....
q.d.
Ge neral remarks on thie topic are mllde under the fol1o wing heads: (i) Sodd./l1~iTOdho. A man who enters the fird trance cuts oli speech , enters the four t h t ra.nce a.nd then gra dually cula off brealhing in, and bre3tilillg out, soun d and s mell. Here Wi! meet with II. Aenlellce : ihullo7J~ ~om<'ipannu ua ,odllo ll(1).tako, whic h cl08ely corresponds to B.'s pa~ham01!' ilu'imJ.7JI,a1nul,ullfioua , oddo ka7]ta/r.o ei \lute~ Bhngavata in X. 19. Iii)
VipaltuJ(wlIi-1ia .· He kno ws the pa~hav£.,a,j1i.1 and kuoWll its characteristics dnd so has no 'Uipa U(,holo,Hld.
1. Cf. Abha. p. 23, which give. 00,000 ka pplll all the lif.period here. 2. Here Abhs. p. 23 egr~. 8. Upatiun .bere di.poses off the qllelltion 'that may be rai.Md all to why there q no 1:t;parlto ICIftll4 wben the yo"lhorora form. palho1:ti-ICIII:1I4 about things for which theTe cannot inberently be any palhovl_lCIlI:lI4. W... I,'IQII.-k,uil'O'1' $(lm4p..mno- a-f'6lhQ1l i-,oIl MtIQ pa!ho"I-IOi!l\al/\ ka ro ti. E"a'1' lilt; katha'1' 1l;parfta-laMlii nn hot; r). Hi.! argllluent, bowerer, i. not quite clear.
CHAP. VIII. 2]
KASI~A.
(i ii) Vu!t//(inaJ?"l. Fh'e causes are mentioned for emergi ng out of ,amudhi. But i f he bM entered upon (In llr1ipu. -vacara Ill1n'::!hi, he does not emerge from it fo r o.llY reason ot tile nlUltiplicity of objods , fo r Ihis ~amudhi is uncli.ja·"!;ihiira. If he hils entered UpOll niTodha · samupatti, or u}Jon phala,aluupa tti, he emerges oilly ns he had previously determined. No oth er cause can affect·him. (i v) Samatikkama ISee B. III. 1081': (n) anga.,amatikkama, aft when one paRSes tram H I. 108. one rllput:acara trance to aaother . (bl urammal.la·samati kklUnC£, I1S wIlen olle Pll S8CS fr om Tupd1.lacara un/wdlti to ar1ipii~fl cara , amudhi, or from ono aMlp6:vacara ,amuuhi to another. (v) Upaciira. The '-1pacura or all kinds of samiid his hili five angaa. (vi) Vitakka. Dutiyajjhiintidi-gotTabh-a.anantara'J?"l avita/I'
kamaviccirolJl. (vIi) Vcdand. Cotutthhhiin citbi.gotrabh1l -ananta·ra1Jl upck. khaya uppddo . (viii) VicikiccM. If he has not cut off hindrances, ktimac . chanda and tb e rest, he is lih one who is afraid of a snake on a tree. (l:i) A bho.bbd JllmddJtiulb uppudandyCi. Four" kinds of people can tlo t attain any 'Clmlidh~. IDoell th is corres· V.4Q-4,1 pond very roughly to Vis. V. 40·4l?J. f .a. Pa~ha1Ji-ka,i~w.17!l- fliHilitrnp.,
2-4.
APO-KASQ<.4.,
1£JO-KAS~A,
V.\YO.KASI1:
Upa. gives the lakkha~, TIUIl., etc. in three different soc· tio ns, one for each of these three ko.eil,lns. Upa. agrees generally V.l·11 with D's. rsroarks on the preparation of the krui~w,. ICf.D. V. 3, 5, a.1 H e also agrees with B. in saying that a begi nner should not practise on natural sheets of water luch as ponds, lakes, rh'ers, ocean , but I~ould practise on water in a bowl or balin, placed lU a. quiet, lolitary place, neither too dark nor having too v. , much light. U pa's. remarks about the two-Cold nimjtt.agaha~la 1. 8ef, p . 39 IlOOl's. 2. Upa. does not enumerate 'I'hch these fou r lire.
VI:'10'M'UlAGGA
'"
[COAl'. VlH. 2
Iditt~t:.u ena
va phughat:aJelll/. va l of viiyo-kcui1)4 gellernUy agree with B's. remarks in V.9-1O. Upa. also mentions in the section on vuyc.!.atiJ;14 a sugar-cane, n bamboo-grove, or a place where rank, wild grass grows, which comes closer to tlcc1wgga , vcilo.gga quoted from tlle AH1Hlkatbiis by B. in V. 9.
6·8.
NILA.KASI~A, PITA·KASI~A ,
LOHrTA·KASI~A,
OD.UA·KASI!:'o'A. V. 12·20
Upa. here also gives the lak'klUl'Ja, ra8a, etc. The treatment or ell these kasil;lu is the same excep t that the 6.owen, or pieces or clot-h , or the colour used are those that correspond to these names. Here also we find tbe mention of a ,n,a1J4ala that is circuJar, quadrilateral or t-riangular. 1 A heginner should not try to take nimitta from natural things, hut he should contemplate upon kuil;1as that a re artificially mflde from Bowen of th., colour suitable to each ot t hese kasi!].u. The advantages of these kasil;llu as given by Upa. su bstantially correspond to those mentioned by B. in V.32·35. A loka--kcu l:lJO-.
[It is ra ther strange to find here, the treatment of the iilokaas well a8 that of the nut (9b), 'dkdl4 not without f'lipo/ although Upa. does not include them in the list of the thirtyeight kammaHhiinu. It is probably these that he had in hia mind when he referred to the two extra ones.' 1 ka t iTJ.a
V. 21·23
V. 22 dili.
The trentmeLt of this hui~a also is the same as given in the luet rour. except thllt the artificial kQ..l:i~a. mentioned here is dilIerent from that given in Vis. V. 22. Here Upn. saYd that the yog{ivacara 8hould lIit by the wall of the ea9tern or western (lirectioc , should fill a bowl of water an'd keep it in a ph,ce where the aun shinell. From this water where the eun is ahin _ ing, light will be re8ect.ed on the wall. On this (reSected light! he ehould meditate.
1. See pp. 43-44. 2. See p. 88; Cf. B. V. 2l·2{I.
CHAPTER VIII
fKA~DlA·DVARA (P)]
PAnT THREE.
(13k. 6.1.4.-G.21.6 «(lUU of Uk. 6); l 'a k. 424a--429c. Vis. Chaps. VI & VII.] 9.
v.
24-2G,
Akdsa..k<Mi1!a. U pa. gives here also lakk"a~!a , rasa., etc.
He gives th is N" ~It"h kalit!a as of two kinds: di,.ision. (a) iikiisa which is without r'!ipa. [It is this that is no. 9 of the kasiJ;las according to Upa.] (b) dkdsa not without Tltpa , as the space in the hollow or a well.' [Apparently corresponding to p.aricchinma. kusa-kalittu of B. V. 24-26. J The treatment of the natural or urlificialliasi~a s roughly agrees with that given by B. in V. 24-25. 10.
VINNAJ:'A-KASr:r:;A.
This is Vi1iiiu(uikusa. [No details are given of Ibis
kasi~!a .J
l'AKn;tti A!(AKATRA..
[The pa.kit~7}(J.kakathd as give n by Upa. has notbiug in com- V.28-42 mOll with that given by B. in V. 28-42.] 'I.d. "When the yo g avacc.ra has attained mastery over on e nimitta, he pllrSI!CS the remaining if he lihs. He may attain the four trances in succession . The fou r vlHJ.l).akasil).lls are the best because they accomplish the vimokkhas and because tbey enable one to reach abhibhAyatanas (~ J., ). Of these, the Qdatak<Mi1]-a is the hest, because it creates light. (With this compare B. XUI. _ 95 where he says: i11!cSU ca pana tisu aloka-kaJi1)47T1. eva u:HhatarCl'l!l-l · 1. Til isho 00.
:11'.
VUIUTl'UIAGGA
[CIIAP. VW. 3
Whell ~ile mind has attaiued lUastery OVtlr the eight kasiJ.las an d eight ~a.lUiidhis, gradually, lhe appana appears. Upa. gives in thia passage several details of acrobatic fcata, as it were, in the use of kasiJ.l!ls a nd various t rances attained with their help, such ns going up from the first tra nce to the nevasaiiiiiilla~ailiiayatana, back from the same to the first, or from the first to the third, then back to the second, and again forwar d 10 the fourth, and so OU, up to the ntroosarlJian«salinayatww.. 'l'here are several such details. [Witlt this should be compared . ll. XIII. I-i. There also we fiud such acro batic feals some of which agree wilh those given by Upa.] {1l-20 ASUBHANI.I 11.
UDDHUMATAKA.
U pa. gives as usual the lakkha,!a, rasa, etc. Rnisal"!lSas of the 1l.ddhumataka-sanna: (i ) aji'w.tta-kayagatasatiya pa~ildbho. (ii) an~casaitnayQl pa~ilabho . (iii) mara~a-3aiinaya patilablto . (iv) nibbida-bah,do. (v ) kama.vikkhambh-ana1!l' (vi) rilpm/1.lldappahaM~. (vii) arooamadappa.hii.1WITJl.. (-viii) luoati-paraya1J.atii. (i,1;) amata-paTaya~latd.
A ... bole quotation in 1 \'. 11).22
He gives nine
Kath Gl1"[l tana 'M'mitta~ {JaJ).hiiti 1 A beginner s.hould go alone, without ally one else as hia companion, as described in detail in the quotation from SOIne older source, given in B.VI.19-22. lIt is remarkable to find Ine whole of this long passage ascri bed by B. to the AHhakathas (AHho.kat.hdsu vutteTla. vidhi7la, VLI8) given here by Upa . One should be surprised to find Buch close similarity in thought and wor ds and OD'3 cannot attribute it to a mere accident.] Upa. also commenia on this passage and his comment generally agrees with that of B., except in t.bat on the words Ii/loato, sama7~tato and except that he says dasavidhena ,~imittaugii1!Q in stead vf eki.id~avidhen.a. ni:mitea.gOilho of B.VI. 58.
CnAI'. VIII. 3J
ASUBHANI
61
In his COWlllent on the word lill!}oto, UI);\. sayll that the yogdv(U;ara may note whether the bloated body is tha.t of a man or WO lUnll, or of one who ie c!;l or young, or whether it is 10 ll g or short, and so on , although late r he says 16.Sa. l 01 that (\ beginner with many kilesILS should not take a. nill~iua fro m a ll object that is disagreeable (vi-Iabhdga), which he explo.ius a8 ' a woman's body to a WUIl ·. (er. D.VI .42=pLtruaua itthi.tlrfra1!,.j
The cowment on lamanta-io di ffel1l entirely from that of D. in VI. 49. Upa. has only ten ways becausD ILD takcBnillna to and thalato together a nd not separately as D. doee {VI. 47-4S. ) Desides, Upa . C
VIPUBDAKA
14. VICCHID DKA H5.
VIKKH,\YITAK A
10.
VIKKB ITTAKA
17. HATAVlh.'KHITTAKA
18. LOBITA KA 10.
P U~U V AKA
20.
A'IT BlKA
1
The t reatment of these asubhae is bl"ief VI. 70-80 and almost lIimilar. U pa . givea DS usual the lakkha1)a, Ta.lOl , etc, The lini!l\tpsa.8 of all are t he !ame as those of the uddhumdt(l.ka. E ven the modo or laking f1.im i ~l a. is the same except in 1}icchiddaka. a nd vikkhittaka, \vhere it roughly agrees with what B. saYII in VI.72,74. The explanation of these names of the asubhas is much different from that of D. iu VI. 1-10 and VI, 70-74. The quotation from D.ii .296 alluded to by D. in VI. 78 is given here in detail. About t he Inst all,bha, aHlii ka, Upa. l ike B. (VI. 801 saYB tbat the ka.11Io11laHhdna. is successful even If there is one bone, as when tharf! IS a skeleton of bones, for a~ ohject of medItation .
I
VI;\IUTTIMAGGA
"
[Ou.or. vw. 3
PAKW~AKAKATaA
A beginner with many kiles8s should not take nimitta from an object that is disagreeable (lIi.,abhdga) . "'!lich is explained as 'a woman's body to a mao'. Upa. raises the question as to why the asubhas are just ten, neither mcre no r less. In his answer, awong other things, he says: Because \vhen the body is dead, it can be only of ten kinds and because in a5 much as there are [only) ten kinds or men (which are given in detail by B. in VI. 851. there are ten kinds of ,aiiiliin.imitta. U pa. closes this section, se.ying, wiih rea5ons, the.t the a~ub"a should not be developed. He gives a quotation from the AbhidhawmB, and a grithd fr om Td.tNhi-kyu · phu
(*-.
rJl
Bhad{J:n.ta Siglilapitd" which exactly corresponda to stanza 18 from Theragithi from which only the second line is quoted by Buddhaghoae. in III. 111. ~J ~) ,
(21-30 ANUSSATIYO( 21.
va.
1·67
BUDDHA.NUSSATI.
Upn., while explnining the woru Buddhii1!uuati, COIJlments on the word Buddha. Ria comment is almost word for wora the sa.me !UI gi"en in Pa.i.74, para . 28, (first sub· para.), begin. ning with the words: Y o ,0 B"agot:d ,ayambhu anocariyako .... etc. B. refers in VII. 52 to th e next 51lb-para. on ly of Ps. beginning with the words: IJuiihitd ~accdni ti 'BudrJ,/to, and so on. Upa. as Ilaual g ives the lakkha~a, Ta~a, etc. and gives eighteen ac.vantages, many of which are the lIe.me 85 given by B . in VIJ.61. I n the same connection . he refers to a sen lence from Shiu.to-Io-nieh·ti-li ·chu (. ~ • n!. ~ !I! -fU) NetrI-padasutra (?)' which says, 'If a man desires to reflect upon the Buddha, be is worthy to be revered like a place with the image of the Bud clha'. [6. 10.6 ; Tak. 426c.7.1 IWil.h thia compare B. VII.61: BudJ,hagu~dn1IUati]Jd ajjhdvu tf·ha"!l v'aulli rnriram 1. Of. D. lil. 111 ... hich q\lotel the lIeCOud liue from the followiug .tan... ueribed to Thera Sillgila ·~:~l: . All" Bv.d4ha,," d4!/4do Il'hik.l:h" Il'hewkalal>(lIu; knolo", IIHhUoMdlKl ophori polo\avim ;rna'll moIUlt'ho,!' kdmar4l1O,!, ~o khippa!J1. nl:l pah l l/lolU t: (Thera-gitb! 1. 18) 2. Bea also p. 72. Of. Netripad.·Si.tra of Up~g\l pt. [Abhk. ii. 205J
CD .. \'. VIII. 3J
ANUSSATIYO
63
IIi cetiya.glwram tva. 1Jujriraha7[' hot., which comes quite close
to the seutence referred to aoo\·e. j The yogflvacara should reflect upon
the DUlldhn ill this
way: Bhagava araha~ lammii&amlruddlw viijdcara1}a-IOmpa1Uw I1lgato lokallid{I- antlttaro plt'ri,adam1l!aldratM ,altha della 1nant.wuna'l!l. It will be noticed Ihut thia is substantially Ihe same as the passage given by B. in VII.2 and on which he hase .•
vnl . 2
his own exposition. Upa. comment.. on this ~'hole paMage. Bis comllleot some_ Expl. or~n times agrees with that of D. nnd sometimes it does oot, It is diff. very simple aou there is nothing co rresponding to tb e artifieial and scholastic interpretation of the word Bhagavii as given by D. in Vn .M-G4. While commenting on the word vijjiicarm:w. lampan,no, Upa. gives in lull the explanation of vijja. and VII. 39, 39 cara~, as given in the Bhayabhernva' nud the Ambattha" auttaa, diff. while D. merely refers to it. ' Vh ile commenting on the word w"amdil, Upa. apeak/l of only two lokaa, ,attaloka aod lankharaloka, and even their explanation is Altogether different froUi D.'s interpretation of these words . (VII.3S,39j (Now follows a sectio n to which B. has nothing corresponding in t.he chapter on 'C ha An-uuatinid.:l,w]". Bu t Inter in IX.2b-35, he hus somsthing which. corresponds only in a genenl epirit to this section of Upa. The detaila a re quite different. ] The yogdvacara should reflect upon the Tatll(lgata in four waya: (i)
By reflecting upon the preparation made by the IX. 26-3S Buddha in his past lives, before he became the Buddha diff. (i. fl. while he was a Bodhisntta). During the long period of twenty_four (J-.ank'heyya kappas, lind ODe hundred ayutaa", i.e. siucethe time \'I'hell the Bodhisatta e:rpressed his IUIpiration (pa1;lidlu:lna) to become the Buddha until hislnst life, the Buddha, not being satisfied with special religious distinctions he had attained,
1. Majjhima, 4th Sutta. 2. Diltha, Srd Sutta. S. Cf. Vi •. IX. 26, SaLlIul pubbel/6. IIImIJodh4 analJAil!lmbuddho bodhi.,tto pi IamdM wWiri "","l:henodni l:apJ)a.fallUaha..u:alL ea pcl'TIJm,yo PllTIJ~lIIo1I10. Also Jl. \'01. i. 3, Bu(Mbal'&l]'Ila, p. 6, whicb botb rea.d: Koppt eo lato.rahlllU ea co/uro co olallkhiyt. /h
VIMUTTIMAGGA
[ClUJ'. VIII. 3
was alway! working for others, trying to lave them. He practised the paramit.iis' of dana, Jila, nekkham. ma, khmlti, IaOCtl', adln"Hhc'hllJ., mettd, upekklui, 1!iriya Ilud pUfifia.. Upo. . reten to vo.rioUIJ stories which illustrate the piiramitaa practised by the Buddha, while he was n Bodhisalta. Among these atories, the following ca n be traced: The stories of Sasajcitaka (Curiycipi~aka I. 10, p. 52; Jii. iii. 51.50), of Mahci-Govillda (D. ii. 220_252, Butta 00. xix) SaccaJavliaya (? Cariya.pi~aka III. 7, p. 97), MtigapaH·hn (Cariycipi!aka III.G, p.96-97), Lo7llaha"!lra.-;citaka (Jii. i . 389.91), Seuhi._;dfaka', of Dfghdvu (Vin. i. 342-349, Chap. x.), Cliaddan!a ;ci!aka (Ji,. v.36.57), Va[illi(lua (Ji. ii. 127-130), Nigrodllamiga (Jii. i. 145·153), Mahlikapi (Jii . iii. 3691'£., no. 407) . The slory of Maluika pi referred to by B. in IX.31 is the story' from Jii. v_ 07·74 nod is also referred to by Upa. In thi3 way the yogciV(lC(lTa should reBect upoo the virtues practised by the Buddha. in his post lives. (ii) By reBecting as to how the Blessed one pulled himself out {of the mire of this world.)
N.o.
The yoga1.·acara reBecUl how the Buddha (while he was still Bodhisllttll) left his wife Ilod child, father, mother a.nd other relatives, aod in search of the peaceful lIibban6-, wen t 10 Magadha country, cro8l!ed the Neranjarii river, went to the Dodhi tree, deleated Mdra. and his army. In the fint part of the night, he recalled his pest life, in the middle he attained tbe Diviue Eye, and in the last he destxoyed lamudaya (ta~lId) , reached the im'mortal etate (amatadhtuu), cultivated the eight angae of the Right Path and experienced the destruction of the II.
USIlV& S .
1. Of. Mvy. 914-923 .... bere ten pir.mit.. . ro mantioaed, but tha list dOOl not Iltroo with this in IU ;14 eon.tituonta. Also seo B.D. p . 167_168. Also Of. the list in Chin. Dha. (V.) pp. 24, 121 which agreet with tbe list in M1'J'. 2. For the Chin_ chllracten for thia "ll"ord _ Mry. 8708. See J atahmlli, .tories nOi. 4, 20; also no. S for A... ~hy. SrOf~hi·jit.lh. See J it:!.h~lIl in the Ohin_ "o",'on, N.njio, 1312. 3. P.T.S. edition of the Vis. i. p. 303 refen! inlldvertontly to J l. iii.
369ft.
. . ""i·.
viil. "j
By reflecting UpOll tho dbawmaviseso.s' lkalyu(la.dham'1llil of B. IX. 1241 atto.ined by the Duddba. (a) Dasa Tathagatabalimi: the Bame as given in M. i . K.C. 69-7l. (b) Catudda~a Bu,drJ,11.(I,11dl.UJ.pafil1i1: tho last fonrteen K.C. iiiiQ.as of the seventy.three Uiil.lall given in F a. at the end of the iIliitih~ [Pa. i. 3. 1 :\.C. (c) AHhilrasa Budi1hadham7lla' : 1. AtftM!US Buddhaua BJUlgatJato app(!tihat(liial.~M!t. 2. All-iigata7"{"8S
(iii)
3. P llccuppaw· 1I
4. Sabba7TI
kayakamma~ l1a(~ap1
l1a~lih~lt]Ja.,iva tt a7/1. 5. Sabba7TI vacikammu1l\ G. SabbfM9 l1wnoko.mmll'l!l 7. Natthi ehanWasla halfi. 8. N atthi viriyal$a hlilli . 9 . Natthi satiyd hiini. 10. lI'atthi samijdl';$.fa hani. 11. Natthi p{l1iiiaya hdni. 12. Natthi vim.uttiyd hiini. 13. Natth'i dvedhayitaCta.1]t.. 14. Natthi 1'at!ci. ~bese last 15. Natthi {kille-il appJl'Uta7!~ [lla/!-SlUl .] . eu: are ex16. Natthi Mvd . plained by 17. NaUhi bydvatamano . Upa .. J 18. Nattlti (lppatisankhdnupskkhd. (d) Caltari veMiraiiii'lli, catta·r i , atipaHltana ni, ea/tar~ ,a7lLmappadhdnall i, ca.ttal'Q iddhipiida, paiica indriyani, pariea balani, clUl abhi7ind, latta. !amvojih.a1lgani, atlhangikQ magg.o, aHha aMi·
1
r
1. Cf. Vis. lX. 124: Eval!l paromiva pU.,.d,,1i !I
VnlU'ITlMAGGA
bll(iyatall<:ini, aHha vimokkhti, nava anupubbalamll.pfJttiyo, dala arlyavd.ta, dal4o.Iavakkliayabald-ni, avo.,/?J/l; co. anda ku,aladha?n7na. N.O.
(iv) Dy rellecting thal the Blessed One did a g reat good to the world, that be, having compasaion u pon the people, turned the 'Vbeel of the Law, opened t he gatea of deathlessness (ama!advdra), tbat he made in numerable goda and men reach the Illln()ii1iaphala, that by the three' kinds of miracles (pati1,driy() he made the people entertain faith, opened the 8ugatis, preached thc Pitimokkha and so on. Dy reflecting in these four waya, the mind of the yogalJo,cara aUains faith, becomes free from distraction, and the j hii.oangas arise. Upn. ngrecs with B. VII. 6il. iu saying that by this reflection upon the Buddha, the mind does not reach appana. but on ly upaclira. Upa. concludes this section with a remark, "Fur ther it is said Iby someJ that by reflecting upoa the Buddha eve n the fourth trance is reached."
VII. 68-88
22.
N.O.
B. does not give aoy commcnton the wor d Dha-m'ma. Upa's. comment 00 the same '~ord is worth noting,. Here it is: Dhammo ti nibban&l1l, nibbii-nag4minJ patipadd ca.
N.O.
DRAM MANUSSATI.
Kd nibbdnogdminJ patapad samma maggan9d11li. aya1.n 'Vticcati nibbdnagdminf pafjpadd..' Kit!' ntbbdnaJ!lo' Sa bbMaltkhdrammatho, Jabbupadhi-p.ati-niuaggo, taJ.lhakMIhYo, virdgo, nirl)dh:o, nibbtilla1,ll.' Upa. II! usual giTeS the lakkhal]4, ra,a, etc . . H e mentionB dhammavicaya as its rata. The anisal"flsa! are the Bame a8 those of Bud4han.ullati. 1. See D. i. 212 (lIth lutU, para. 3), Mvy. 231-34. 2. Thie COrT_PODda to IDUotilf1.1D l1odhipo.kkhiyodlLamm4 of B. XXII. 33-39. 3. Th is i. identical with the passage 011 nibh4na1l\ in S . i . 136, A. ii. 118.
CUAP. VIO. 3)
ANUSSA 'flYO
07
Upa. like B. takes the following text for the expositio n of the subj ect: Svdkkhdto nhagava/d dliammo la1ldiUhiko akdliko elli1j(J.,· vu. 68. ,jkfl paccatta1Jl> 1!edita-bbo 1!i1iii.uhi. The comment on the words of this passnge is in mauy plnces different. For instance, the comment on the word mndiHhiko Ex]>!. is: magganaiiJ ca pllaldlllm ca a1Iupubbddhigomatta., nibb611GUa often dill. ca Tllaggaphalanaii. ca lacchiki:riyd-ya ,an
'Vhen the yogiu;acara thus reHects in this way, hi s minu d6\'elops faith, becomes free from distraction, destroys hindrances, and the factors of trance gradually arise in him and tile upacara-IamMhi is reacbed. The rest is as has already been said ill the Bud-d ltd1Ull!ati. 23.
SANGHA.NUSSATI.
Upa. , as usual, explains the woni ,a.."Jgha and gives the VII. 89-100 lakkh a~w., ra la, etc. As a text lor his es:position, Upa. takes a. pnunge which is almost the same as is quoted in VII. 89 by B. from A. iii. 286: Supa~ipa1mo Bh aoavato 4iit'aka'(UlfJ"o, lIjupatipanllo ..••.. . an-uttrQ.ra1,n pu;h'iakkhstta?!' lokalla.
The comment geoerally agrees with that of B. although, here and there, it differs. Upa,'s interprotations of the word 'upa~ipanlla. are many more than that of B. Th e COlDment on dhu1J.syyo, pdhu1}8yYU is very concise. 24·26.
SILANUSSATI, CA.GA.NUSSATI, DEVATANUSSATI.
Upa. explains these terms and givC9 their lakkha~, 1'(Wa, VII. IOI.118 etc. The texts taken lor their exposition are the same pa5lages lrom A. iii. 286-87 aa are quoted by B. io VII. 101, 107, 116, respect.ively. Upa. givos no comment on the last two passages and even in his comment on the first, UPIl.. differs considerably from D. Tb e latter is more prolix and scholastic. //
VIMUTTIMAGGA
N.C.
At the end of the sectiou on Devattinlluati a point is raised as to why we s hould r"flect upon the merits of gods and not upon the merits of meu . Upa.'s answer is, "because the merits of gods are superior, lead 10 s uperior heavens and excellent states. By dwelling upon excellent eta-tes, one's w ind becomes excellent. So we should reflect upon t he meri.t .. of gods and uot upon those of men." 'f he rest is as is sa.id before .
CHAPTER VIII
[ KA MMA-DVAUA (1)J
PART FOU lt
[Bk_ 1.1.4-1.19a,9; Tak . 429c--4353. Cr. ViII. VIILH5-244. ] 27. ANAP.\NASATI.
corr~::!:~:~~lep;;~:~~n 0~a:h~a;rs.l:a:5aa!:~yCl~:i~. 8il~~~;~4~ t;= Vl~~2U the firllt placl) it is to be nolel! that. Upa. lakell this section before the lIectio1l5 HO ma ra1;!aJat ~ and ko.yogoMsati, which even according to the order in which they are mentioned in the chapter on kammaHMna,1 precede andpdll(Uoti. Another thing to be noted ill that in this section Upa. uses throughout the words dn-phan. ~ 1B. the Chinese tran!literntion 01 the word dndpdna although he hall used It A above, in the list given in the chapter on kammatthanaa (p. 38, Vim. 3.6a.6.)] As usual, Upa. e.:s:plains the word anci1}(ina nud giv('s the lakklUJ.ryt., TaJa , etc. 'While giving the iini 8nl~ sa ll , he mentions several, which are gi. en in B. in VIIL 2-38-244., particularly the passage from M. ii i.B2 quoted in VIIL239. Tho worde catMri , atil)aH/uin8 pariplireti ... . . I ~ijja] ··vim.1I tti1?l poripltTcti are fOlmd word ft.lr word. The cuUi.alion of thill reflection is described substantially in the sarno words from S. \'.322 quoted by B. in VIII. 145 : ldha, bhikkhalJ8, bhikkhu armhlogato va rukkhamilfagato V(i.. patiniuaggarrmpauJ pomuiwimi i i ,iJ.·khati. ' Vh.ile commenting on the first. part of the passage, Upa, like D. goes into many details of the practice or breathing, as to how one IIhould direct one's sttcntion to the tip of the DOlle or t.he (upper] part or the lip, and that ooe should note the breath· ings only as they to1lch the body and not before or arter. The 1. See p. 38. 2. Th ll 1I""Ord though dropped here {1.1I .JJ i, given I ..ter in tbe tad (1.7.8.].
VIU. 238-44 VIII . 239
VW . Jol5
VIM UTTUIA GG A
70
[ CIlAP, Vill. 4
quotation from Ps.i. 165 given by B. in VIIL197 is given by Upn. in au abridged fCJnD. in 7.2.8-9. So also, the simile of a saw (kako:ca) gil'en by B. in VIIL20l·202 is given by Upa. In 7.2.5-6 in au abridged form. VIn.214-16 'Vhen the yoga1!(J.C(lr(l has purified his mind from niue' upakkiles8a the l)o.#b lul!)a-nimiUa appears. Regarding t-he sppearanoc of this nimitta., we find a very interesting passage, which corresponds to B,'s statement [VIII.214J: ttllapicu viva, viitadlulra 1)iya co. upaHhiiti ti ekaccc" dhu. Upn. al80 further refers to the appearance of the 1~imitta as dMi71li1sikhii, l1aliihakaratala, and as what corresponds to pamanga-JUeta and daruJiir{/.J!lci of B.VIII.215. Gradually, by practising this breathing, one's miud becomes f,'ee from nivaraJ;las, and the trance is attained . All tIle rest has been a!ready described in detail. And again, former teachers have mentioned four' ways of cultivating anapana~ati : VIII. 190
(i) Ga~and: to count numbers from one to.ten and not beyond ten; or to count from one to five and not beyond five. [ef. B.VrII.190.]
VIII. 100
(ii) A nubandhand : explained in exactly the same words as are used by B. in VII!.196: anubandha~a nama gQ.1;w:na~ pati8G1!Iharit1Ja 3atiya niTanl4ra~ a.'sa~ana1Jl- anugamana1J1-. (iii) '[hapana: to direct the attention to t he point where the wind of the breath touches the t ip of the nose 01" the lip. (iv) Sallakkhat}<"i : to reflect upon the nimitw and produce from this piti, 8ukha and other dharomns.
VIII. 1,3
Ups . also gives another alternative interpretation o£ all these four words. While commenting on the wonl $ikkhati, Upa. re£er& to the three sikklllh, aJhi~ilasikkhd, adhie£tlA:uikkhii, adhipa11f!dJikkhd and gives a passage which is identical with B.'s passage [VIII.173J: yo t'd tathabhtit.aJJa 3011l1Jaro, . ..... bahulikaroti. In his comment on ptJ.$8a1nbhaya11l kay~onkhara~ ~J~iumi ...... eoo., Upa. following Patisambhida. explai ns kdya.sankMra as 1. Upa. doel not tell UI which theSl) nine are. 2. Dua willapaia CQwmeuting on the word ekacce sim ply BaYS: [Bllrm6l!e edition p. 305).] 3. Of. B. Vlll. 189 whe re eight are mentio lled.
4.:aTi]14
~k~
CHAP. VIU. 4]
ANt:SSATfi'Q
audJapauilsa. ,Ve can also trace in Ulla. a pallS3ge \.hat corresponds to tIle synonymous worlIs UIIa7Ualla, villa11lami ... etc. given by B". in VIII.lSl aa quoted trom P s.i. 184·8G. In his comment on pitipatisa1!Wedi., Upa. uses words which correspond to B.'s d",ihi akarehi. pIti IJl1tisal.nvidiW ltoti.; dra11lma~IllW ca lurunmohato ca. (lVIII.22G.J Upa.'s comment on citttuankhurapatisa1]'l1:edi, tusa.JiU1?lmi ti ... paua7llbhaya1Jl cittala7lkhiira1Jl roughly agrees with thal given by B. in VIII.229-30. But that on cittapa#laJ!lvem, abhippamodaya7!l- titta7!l-, lamudahQ:,!~ citl6l1t hIlS nothi ng corresponding to B., while that on vimocaya1?l citta7!l- differs considerably CromB.'s comment. Upa., while commenting on mmocaya1?l- citta1?l saya thnt it the yogdvacara while practising the inhaling or exhaling finds his mind dull, he frees it Crom dulness; if he finds it distracted, he frees it from distraction; if he find s it elated, he Crees it from raga: if he finds it low in spirits, he frees it rrom hatred (dola); if he finds it impure, he frees it from upakkilesns. Further if be finds that his mind does not take delight in the arammat!a., he makes it take delight in it. (When we compare this comment with that given by D. in VlII.233, we find thnt B.'s comment is more artificial and scholastic, while that of Upa.. is much simpler and more natura1.] The comment on anicconupasrl ............ .patiniuQggilrw.pau! tultuiuomi also differs considerably from that of B. (VIII.
234-36.)
"Ill. 181
"HI.
226
V11 1. 229-00 I · .• •
VIlL 233 q.d.
VlU.
"...., dilf.
Of these sixteen ways of cultivating the alUipdlltuat~ (as ex- "m.w preMed in the quotation which forms the basis for the whole exposition of this subject), Upa. agrees with B. (VIlI.237j in saying that the first twelve constitute 6amatha and vipauand, while the last only l.ltpasland. Ups. again gives the passage from M.iii.82, quoted by B. "Ill. 239 in VIII.239, showing how the cultivation or olldpilnasa.t4 fulfills the four IIstipaHhinas ......... the culti"\"'ation of the &even factors of enlightenment (,amboiihangilllf) ful fllls v,:jjavimu.tti. Upa. makes another important remark that by cultivating the seven ractora of enlightenment, l.lijjd is perrected at the moruent of reaching the Path, while the -vtmutti is perfected at the moment of the attainment of the Fruit. A point is raised as to why this dndpJncuati is ualled 'lJitakka - VIII. 238 uPQCcheda.. The answer roughly corresponds to B.'a VIII.238. r .•. There is, however, in addition a~ interesting simile or 0.
VIMU'M'nL~GGA
[CHAr. VII1. 4
oandhabba who bearing ony souud r uns after it. l'iwkka, like a oandhabba, runs after objects and therefore ought to be banished.' V i!al,,""-u.paccheda is also illustrated by the attentive state of the mind of a man who is walking on 0. Cnarrowl embankment. YlfI. 1-41
VIII. 41
N.O.
N.O.
N.O.
28.
MARA~ASATI.
[Bk. 7. 8.6-1. 11a.9; Tak. 431c-432c. Cf. Vis. VIII.1-41.j Upa. defines the word maTlltlll a~ dYlUankltdr(JJ$a upaccheJo' and gives as usual the lakkhfJI.l{J., Tala, etc. He gives iinisa!p.sas many of which are the same in sense-though different in e~preS8ions-a8 those given by B. in VIII.41. 'Vllile speaking of the way of cultivati ng the practice of mara~laJati, Upa. says that a man should always think of the death of other beings and reflect that, like others, he also is subject to dea th, and has not gone beyond it. In this connection Upa. refers to Nieh-ti-1i-po-tho-shiu-to-lo ~ bl: AI ~ lIB. ~ •• which so.ys: " If a man wants to reflect upon death, he shoulcl reflect upon n dead person and see the cauae of hia death." This reflection upon death is of four kinds: (i) With sorrow, a& ,"{'hen one's beloved child dies. (ii) With surprise, as when a child all of a sudden dies. (iii) With indiffereuce as "«"hen a corpse-burner (chavai/aholco.) looks at II lifeless body. (iv) W ith insight (t1d~ ~ )-To consider all things ns impermanent and to produce disgust for worldly things (nibbida). Out of these, thl;! 1/ogch:a.cara should cultivate tho last. Dt-ath is of three kinlls: (i) Sodharatl(lrllUlMl.IO (;'$ it 1, to which all living beinga are subject. (ii) Samuccheda-mara.1Ja., as that of the kilesas destroyed by an A.rhat. (iii) Khll~ika-moTafJ.O, that of the dankhii.rns wh ich ceaee to exist cvery moment. Also, it is of two kinds: (i) Akdlika : If a man diee hefore he reaches t.he middle age, either becauae of his own effort, or bec8we of others, because of disease or without any cause.
1. That i. loow I interpret it JI is, h""'ever liable t'l • dill"erent h:~retation ~ith dill"e rent punctuation. ' 2. Or. Vii. VI Il. 1: ,kabhntrnpriydpann.aUIl j'vi!indriVOUIl upacch tdo . 3. 7.8&.4-; Tak . .fS1c.22-23. See p. 62 above.
AKUSSA'ri \:0
ell"L'. VILl. 4]
(ii) K iilika : IC a m;l.U dies, because lile has come to an end, or because of old age. 011 both of these the yogiiuawra 6hould reOect. Moreover, former teachers have prcscribed eight ways of VJ.II. B reflecting upon death: [B. also gives eight, which are mostly the stUlle except nos. ii & vii below]. (i) Vadllakapa ccupa Hhiiflalo. Que should think that VIIL 9.13 one is being pursued by death just as a man who is being led to tbe post of e:s:ecution always sees thnt he is being {ollowed by the executio ner. (With this COmpal'i! n. VIlI.9.13, where 13. is more elaborate auti gives lUauy morc illustral iOlla.} (ii) .4. hira7.lato. 'Without any cause or lucaos that would N.C. prevent death from comiug; jU3t as wheu thc sun aud the moon arise there is uothing to prevent them from setting.
-n,
by referring to persons of the past time. \'lH. 16-2-& corresponds to D.' ~ "Upasa1flhara~ato VIII.16.24.] The great peuonages mcntioned here below have all died:
(iii) v.J.;$: [Thia
(a) Great kings like Mahli.sudassana and lJi g! I IiB·VIII.17) . (b) Oreal personages with DliraculoU8 powers Jike Ve88ii.mitta nnd Yama!nggi (00 lSI j l ~ )' who could emit fire lind water from their body. (c) Grent disciples like Sitripultn nud MoggalUiull. )B.VIII.21). (d) Paccekabuddhss. (e) Tathignlas. 1.
lhy. 8557 gival l{urdbatal;l (Murdbailta~P) rorrespoudi"g
w Tibetan
Spyl·bo-Skyes ~ •.tf§~ wbich i! explained by S. O. Du in hi8 Tibeta n Dictionary p. 807 &I 'an epithet of King Mindbitl, '" legendary anccetor of Oautama Buddha.' Apttl'. Dictionary gil'eII the following information about MindhUr-Name of a king of the Solar race, 50n of YuvaniJ,.. (being born from hi.. own belly). All. aoon a. h, came out of bi.l own belly, the "gel l\Ilid: ko"," t ill d~i14I/(di, whereupon Indra came down a!ld r.:: id: m"", ::!hd.:OtOti. The boy Will therefore called Mindhit r. 2. For these names _ D. i. 101, 23S-43; A. b'. 61. 10
VllI. 17
dil:f.
VllI. 21 VHI. 22
K(j!labahtjJii.dhi1ra~lato .
[,ef . B.VIII.25-26.] That the possession of the body is c~nsidered to be shared with others like vdla, semlia, worms, food and drInk not properly digested, poisonnus serpents. centipedes, liona, tigers, leopards, dragons, oxen ; because when attacked by thClm the body succumbs. (A part of the quotation from A.iii.36 given by B. in VIII.26 is clearly traced in this passage.] (iv)
[I. 21-28
[1. Z7
:I. 84-38
]. 2(-83
I. "
(v) A Ylldubbalato . (Slightly different from B.VIII. 27-28.1 The life of beings is weak tor two reasons : (a) Because the place or the abode (referring thereby to the body) is too weak, unreal, unsubstantial, like n. bubble, or fon.m of water. (b) Because the nW3aya ( .fli ) on which it depends is weak. We find in almost Bimilar words, though in a different order, the words in the passage given by B. in VIIL27, begin · ning with the words aJsii..sapaJSiiJiipanibaddho.7F'-. (vi) AddlulnaparicchedaJ:4. [Cf. B.VIlL 34-38.] It is interesting to note that Upa. also says here that from times ancient, people ha,·e come into exiatence rand gonel. Now no one lives past hundre<.J years. (B. in the same connection limits thB periud of time to present days by adding the word etarahi.] [The long passage from A.iii.305-06, quoted by B. in VIII 36-37 appears here in a slie-htly abridged fo rm. ) (vii) Ani1llittal.o. Because it hS2 no nimitta thl;!re is no fixed time. {? Not quite clear.] (viii) K1UJ."!ato. Upe. refers to a passage from the Abhidhamma, which corresponds to that quotE'd by D. in VIlI.39.' Escepting the second VE.'rse of the three verses and the last quarter of the third , the whole passage is the same. In this way nibbidli is produced, mind becomes free from distraction, and the trance is reached. A small paragraph is added about the distinction hetween anicc(J..JQ.li77a and mara"!usati. 1. Thill pnsage
is
traced to Nd.l.42.
" .... r • • " •.
~J
l\"l""~"111U
."
Allicc(I~aii'i.d
has, tor its object, the coming into and IHIMing N.O. out of e..:isteoce of the khandhas, while ."wra~uuat~ concerns it.self with the disintegration of the indriyu. Dy the cultivation of the anicca.lQltrid and anatuuarUiii, one removes prido and egoisln, while, by tile cultivation of the 7naTal.l(l.I"ati, aniccaS(lJhld and Jul.:k1l(Uaij,l14 become firmly establiehcd. Dy the cessation of life mind ceases (to exist.! Mara~w4(lh niHhitd.
29.
KAYAO.&TASATI .
Upa. as usual gives the explanation of the word !.:dyagatdlati as reflecting on the nature of the body and also Jrives the lakkh(i.~la, TaJa, etc. He gives Ihe linillal]lSIIS mau.y of which C
(j) BijalQ.
VUI. H4 p ••.
VIII. 44 id. VIU. 48
N.O.
N.C.
XVI. 37
:X l . 22-23
p.ll..
VI MUTTIMAGGA
N.C.
N.C.
XI. 56
"III. 101 a.d.
VI. 90 r.n.
[CHAr. VIII. 4,
[With this compare B.XI.22-23. especially the last quarter of the stanza in para. 23, navadvarehi sundati.] (v) t). 3I'c 10 *,. The form in succcssive times. Upa.. refers to the first four stagea of the growth of the foetus by the names of kalala, abbuda, pe$i, ghana, Bnd further traces the growth of the foetus from week to wcek up to forty. two weeks' when the child i8 bort~. In the twenty· nintb week the body is equipped with ull the limbs. Upa. . also ugrees with B. 'e navantlutiyu lamakti.~ahaHehi [B.VI.89.[ (vi) Kimiku/aUJ. Upa. refers to eighty thousand" kimi· kulas, while B. mentiOllS only eighty. [VIII.25.J It is interesting to note tha~ Upa. gives II. long list of the names of different worms residing in different parts of the body.' They seem to be all transliterations of Indian names. For instance, a name like mu~!alamukkha can be traced here. (vii) J.!;1 ~. How one bone is placed in relation to the other. This agrees with B.XI.55. (viii) Kaldpata. This is in substantial ngreement with B.VIII.IOI except t·hat according to n. there are· throe hundred bones in the human body excluding the thirty·two teeth, while according to Upa. tbere are three hundred including the thirty·two teeth. (Il:) hf}tlcchcmaw 11Both these paragraphs roughly cow's· pond to B VI 90 J Rov; ever one may try to decorate the body "WIth goou clot/llng or by smeanng It wlth scents, 1t never gives up it-8 character or OOlOg (x) d $ubhato uupure. 1. Fo r dlltaill! 600 my artic\II 'UnidentifieJ Sourc«s of thll Vimutti. magga' published in thll Annals of thll Bhandarkar Oriental R lI60arch lnetitute, Poona, vol. XV, paru III·IV (1934) P. 211. Aiao _ Appendi .. A. 2. See Sik. p. 81: (lfTtim- krimikula.roh(l&rol" ¢n ; tiltha ..t, " ..tare; p. 129: $anti (l&min kdye alft;/). krimikula.salia&r4!,i. Thll namN in thi$ list of .... orme do Dot agree with the list found in the Atharva....eda, Bk. II. hymm 31-32, Bk. V. hymn 33, nor with the li8t found in Indian meoiical 1'I'()riis lik" A~t1i.nga·hrd:o.ya, Sutnta, Caraka, etc. 8. See Appendix A .. here I am r e-producing, .... ith the n_ary cor rections, a substantial part of the article referred to above in Dote 1.
LilAI'. VIII. 4J
ANUSSAT lYO
(:s:i) N idh411aw. It is the &eat of many dilieases and there are innumerable "'lingers (mw ftla-adinavd) in the body. (3ii) Akatali fiuw. It is like an ungrateful relative. HoW'- N.C. soever one may take care of the body by feeding it l\·ith the most delicious food, it is 6ur6 to leave one and go towarde old age nnd deatb. (3iii) Sa-pariyan!ato. It ie sure to come to an end either by being cremated or buried, eaten up, dest.royed, or disintegrated. 'Vhen the yo{Jii1!acara hiM! thus refl ected on the nature of the body, his mind becomes free from distraction, the nivaraI;las vanish and the factors of trance arise. (The whole of this section on KliyaOatihati. differs widely trom that in Vis. Upa. docs not go into the detailed e:rplanation or the thirty-two parts or the body. But he gives a detailed list of the names of different worms inhabiting the diD'erent parh of the body.,
30.
UPASAMA.NUSSATI.
Upa. explains the word upa.sama 08 lulya<;ittdm!.1/~ iiljana- Dill. vipphalldalla-nirodha. He also gives as usual tIle lakkha~Ifl., raJa, etc. When he comes to tbe aJ~iSa'!lSal, he gives enctly the ssme YIn. 251 08 are given by B. in Vis. VIU.2Sl. The method of cultivating this reflection is to think UPOIl the anisslpsa8. We do not here find the paSoiage taken by B. 9S R te1:t ror his exposition. It ia n great fortune to aee, or hear the Law from, a monk who i&described 8S dUuampa:nllo, .samadhilampa:nno, prui.iiU..lampa:nno, N.C. virnutti.!aFl1lpalHW, tlill~uttinti~ua1IG..
VIMUTIIMAGGA
"
[011.1.1'. nl!. 4
In this way he produces faith, has hia mind free froll\ distraction, destroys nivarnJ,l.1l8 and {·he trance-factors appear . He attain! the upac;ar
Upo.. adds pakilJ.~I(lkoJw.thd in which he gives a. summa ry in a sentence each of the mode of cultivating the fint six aDUMatia. PART F IVE
131-34 APPAMAlI'lI'AI
IX. 37
IX. I
N.O.
(lBk. 8.1.5-8.23 .5; Tali:. 4350.-4390.. cr. Vie. Chaps. I X & XII 31. METU. (Bk. 8.1.5-8.8a.1O; Tak. 4350..-1431. Cf. B.I Xth Chapter.} Up3. el:plains the word mee!d in this way. J ust an father and mother hal'e affection for their only child, have always friend ly feelinge for it. and have the good of the chil d at their heart, &0 one should love all beings and desire their weHRre. This ia muM.' He 0.180 gives the lakkha1J.(J" r
ltaUt.a1
149-150.
Gnu. Vill. 6)
APPAlI.A~~A
79
person but with oneself. Then gradually he should proceed to ODe who i~ dear, Ol1e who is neIJ.i.ral and lnatl y an enemy. It is illteresting to Dote that while Upn. gives a list of good thi ngs which one may wish everyone to posseh, he mentions the eleven advantages referred to above' and, slilong other thinge, adds birth in the Middle-Country (mo;;1Iimade'lIpa.opatti), weeting good people (lappurisa), freedom from (Jjscase, long lite and 1Iicca-Juklulvi1wra. These additional thing!! we do not find in B. H e w ay also wish to destroy akusaladha mn~a8 it they hal"e already N.O. arisen in him, and not to allow them to arise if they have not yet arisen. Similarly, it the kusaladhaID mas have al rendy not arisen in him, he should endeavour to make them o.rise and should culti" ate them it they have already arisen in h im . ~ If be can n~t have the feelings of mettd lor n maHhatta, then for IIOrne time he should wait and try to fi nd out defects in him~Ir. He IIhouId be uhamed of himselt. H e should ssy that the Buddha practised mettij even upon his lme1ny, while he himself can not practise even upon a neutral person . He should think or his good qualities only, 8S when one takes water, one remove9 dirt lrom it and then takes it. Then he goes into seversl netaile of the waYlI and meanl! to remove ill-will, among which we find the mention of kammauakata referred to by Bo in I X.23,24, and d4nasa1!lvibhdga referred to by B. in IX .39. Upa. also refers to the Jimas(J.1Pbheda mentioned by B. in I XAO. Gradually he extends the feelings of fricudline3s to all people in one direction, then to those in the second, third, nnd 80 on, to the whole world . He gives tbe Borne passnge from Vi bhanga p. 2j 2 as is quoted by B. in I X.44. Similarl y Upa., like B. (IX.b) 6nys that it should not be practilled upo n a deRd person bec&.use there the tlTam11Ul~ i tselC is lost Rnd 80 metta can not be produced. Upa. next deala with the following questionl!: l;fKTTAYA
(i) ki"'1fl mi;w17l-'
(ii) ki11' pacC"UPa.t~Jlilna1[l'
(ii i) kd Jam.-
patti' (iv) ka mpatti' (l") ki-I!l dTam.motla1Jl-' In answer to the first question be gives fiv e things: alobha ,
NO.
adola, amlJlw. , f'Jga and lam.md-mona,ikiiTa . Although B. relers ~Ii. 93 to the next three questions in IX .93, his n:planations are quite 1.
2.
See paea 7B. See Vbb. S5-3B; l'i•. XIV.IB. Vim . 9-&. 1.
VBIUTTBIAG OA
N.C.
[Cu.,P. VIII. (;
different from those of Upa. In answer to the last,. Upa . says that a satta is the ara1llmu~a hut he is careful to add that in the strictest sense, there is no satta (paramattlwto sat/;{) 1I(ima fla vijjati no labbhati) but only that wldch is conventionally called by the world satta. IHera 1IOW follows n digression to which n. has nothing corresponding in the V is. 1 In order to cultivate ?Mttu fo r nIl Leings, the lluddha. while he was n 130dhisatta practised the ten parami tas ot aana., lila , 'iekkha1a111a, pal,tia, 'li iriya, klw.nti, sacca, ad~1 1 Hl/(lna, mettd and 1lpeHhU.
He refers to the four adl.litthiinns' which are accolllplised by the fulfilment of the ten paramitas. By the fulfilment of the fou r adhi~~hii.nas, he fulfilled samat/,a lind vipaualla . By the fu lfilment of Jmna.tha he fulfilled ali jhiinas, viruokkhllS, samii.dhia, samapattis, YamaJ.·aput;haTiya-u~mudhi· and Maluj_ karu"l}ii. saTl.aJhi.2 By the fulfilment ot vipassalw he fulfilled all abhiiiii.Us-, patisal!lbhidas, balaa and veBiirajjaa. As a perfection of the pakatil;u~la he fulfill ed sabbanfitltafid"l}a. Upa. concludes this section with 'et>ulll B odll1'l attamal!(i!atto ,nella?)"1 bhavcitL'u allukka.71Icna bodhiTfl
paTip'-ir~i.'
l'l'his whole section contains much that is not fouud in B. So abo there is much in D . that is not found here. As, for instance, Upn. g ives no details such as odhiJO phara~"i, Q.lIodhiJQ phaw1)'i I:tc., given by B. ill IX.4!)-52.j 82.
IX. 103
KARU~,\.
[ilk. 8.9.1-8.10.2; Tak. 431a .--437b. Cf. Vis. IX.71-S3. J Rere also IlS well as ill the following two sections, the simile 01 the father !lnd mother looking at their only child with feelings of compassion, delight and c.quanimity is used IO£. n .IX.108] to explain the words M.ru~Ii)" 7i7.udita and uptJkkhd. U.pa. gives as ubual the lakkM1Ja, raJa, etc., and Also in addition sampatti and vipatti. Upa. agrees with B. in his statement about the paccupatthdna only, which according to both is vihi7[!Jd . The o.nisalJlsas are the same as in metta. The order of the persons on whom it is to be cultivnted in 8uccessi("l~ is the same, although Upa. does not mention piyapuogaia. 1. Sacca, calla, upalllma .tnd pal\M; SCI; M~y. 1581-84. 2. Boo p. 29 anti note 2 On the same; IIlso StlC N~tti, pp. 1)9·100.
..... UJ
33. lIUDlT..l.
The ato.tement ?1.
i~
al1l.l.0at the same
0.8
in B.
UPEKKH..l.
Upo.. gives the
wkkJIa~t{I,
Tasa,ele. , which agree with what
B. gives in I X.96. 'rhea tllere is also a passage which gives the 8ubstance of B. IX.88: mettudistl rxlti1u(ldlwti/wcat1Ikkajihallcna paUu~latatiyaiihd1!d
I X. 96
'VutPulya ... purimdJu ddrllaVa?l~ diJ'IId . ..upek. IX. 88
khiiya cl' dniJa'lllJa'lll diJvd...
Similarly we can trace the e:xpre.s· sions from Vibho.nga 275 ekurr- 'PU99a1iJ1{l 'leva ?Illl1lapa1?l, nl' amondlM1[l din:d quoted by D. in I X.88. The order of persons, on whom it is to be cultivated in succession is different in Upa. After 71wiillOtta, he takes veri and then piyapu90u1a, while B. puts 'Vert 1118t (IX .89 .) A fino IX. 89 silllilt' is given for the 11pekklld which comea alter the first three, difL metM, ka/"'U~I(' and mudiM. Just as a man. when he aees hi~ relaii"a coming back lrom afar after a long sepa ration, rejoices and pays attention to him, but later, when he has been in his company lor $Orne time, he fails to pay the Slqne attention , and gradually becomes indifferent; so the yoguvacara leaves the first throo bhu.vanas and proceeds to the fo urth. PAKI~~AK.AKATHA.
(The whole discussion under thie heading ia very important and very much corresponds to D.'a IX.l OS-tll the end 01 the IXth chapter.} One shouhl start with the cultivatiou or these appamaiiiih with only one living heiag as the d1"all~11W~ul.. He may practise them upon tiTacchdno,yoni, duniw, rlla1!on.ta, kd1tt~1U nibbi7)I](I., Idllaka, paccekabuddJw, and lamma.sa'TflbuddJUI. A point is raised: why is it that the firal three bhiivania have only the first three trances and not. the fOI'rth P The an.wer is thnt the sufferings of ~illgS produce byclpiida, ahi7!lId, aud arati aud they have aa their approp riate remedy a mind with l011U1I1(1..1IO and. so he practises mettd, kar1l1,ld IIUd. 1JW.ditd, and therefore only the three trances are produced and not the lourth . H e also gives the argument referred to by B. in IX. UI, that upekkhdbhlimi is the fourth ihana. It is very interesting to Dote that here we find, as an alter· native view cr some, the B~me.pa93age Crom AUb akani pii;ta. (A. I V. 300) quoted by D. in I X.I12, to prove IIc~rding to them 11
IX. 103·124
LX. 711
lX. 112 quotatioD id.
VDIU'l'TIMAGGA
lUIIAP.
vm.
5
the view that all the appamafiiiiis can have the fourth trance. UI)a. Ilimply quotes the passage introducing it with the rem ark 'moreover it is said' and makes no comment at all . I X. 108 Also another point is raised: why is it that these appamnniill are just {our, neither three nor five? The answer is 'because they are the pa/ipakkha of by(lpiidO-, viheJii, ara,ti and patuhii. nU7Ul'ya', which are only four. With this compare B. IX .lOS. The appa maiiihi.s have one lakkha7J.O- in so far as they are the opposite of the iidlllllV(lS, hav!'! living bbings as thei r drammal;la , and have the thought of ldtaw,klm; but they have distinct lakklta~lal in tllat the patipakkha, iirall~ma1!a, and hitasuklia of each nre distinct from those of the others. In this connection I X. 1I9·}23 Upa . also refers to the Yelloll'·Garment· Sutta ('Pi ~ {I$ g; Ha!idda'l.·aJumuutla) from which he giye~ the same passage (S. v . 119·121) that is quoted b.y H. in IX. 119. Upa . concludes thia 6ection with the remarks all this passage which closely agree with B. IX . 120-123.
a
35.
X l. 117 •. d .
XI. 81 dill.
X I. 86 ~.d.
CATUDHXTUV,4.VATTHANA.
Ink. 8, 13a. 9-8. 20a. 4; Tak. 438b. 25-440b. 13. Cf . B. XI. 27-to the end of Chap. XI ]. lIt is to be noted here that Upa. gives this section befo re the section on tihii're pap·l.:l.:lllasofuia, just the reve rse of the order of B. III the list of the kammatthiinas mentioned by Upa. earlier' (4.68..2·9) they are mentioned in this !"sme order D8 is followed by Upa. here .] As usual, here also Upa. g ives lokkhru.w, Ta.!a , etc. He enumerates eight iinisalp.sas which lire almost the same as are given by D. in XI. 117, with the p..xception th!lt instead of 1)af.afTni9ayakkharakk~ {jJi1)jkappa1.n mlfJpajjQ!l!/,o of B. , Upa. gives itthipuri~a'\,'jl.:appa1!l- iahati. Like B ., Upa. also treats this subject in two ways, sal'l k he. palo, 1,ittMrato. (Of. B. XI. 28·44 ann XI. 45ft'. 1. I n hie detailed cliscussio~, Upa . followa the pas2agcs from ll. i. 1S5, 187, 188, quoted by B. in XI. 31. Upa. does not COlUlnellt, as B". a oes, on t he diffi cult words of the passages, nor does he give a de. ta iled explnnatioll of the thirty· two parts of the body, Upa . refers to the following ten·fold classificat.ion of the fo rmer teachers, while B. gives a thirteen-fold classifica tion but does not refer to any teachers of the past. IE. XI. 86}. 1.
See p. 38.
..... '"
"'" ..... uu ..... v ."' ...... , ...,,"'"
Dna should reflect upon the four dbiitus ill the [ollo\~iug way,: (i) Vacalwttflalo. T'II'o kinde of altha: ,(illullilia Ilnd XL 81 -vi,e,a nre given Rll in D. X L 8L This is furth er cla3sifieu into (a) JIloiwntapd tub M:mlQ . 'l'hi3 corresponds to D. XI. 97 and XI. 97 and, in addition, we find in the verses :I:~~~~;:I]. giyen b.y Ups. first line~ of the first two veraes and the third verse in Vis. VII . 41 on(l the firat verse in XI. 102. In these verses there is also a reference to the scyenlh s un. (Cf. XI. EO, 100 Sattasuriyssulta, A. iv . 100-103.) (b) Although these mahiibhiL tas a re not real, tlley appear to be real. These mnilfl bh\itRll appear Xl. " as man, or 'II'oman, 10llg or short, or as a tree or a mountain. (ef . Vis. XI. 100 and the last two lines of XI. 89). (c) Just as a man po8Ile8lled by spirib becomes either stiff or strong , light or movillg, so thin body becomes. (d) Upa. gil'es the interp reta tions of the words XI. 87 paehavt, apo, tejo, 'lJdyo an d ahatu, which are the same sa are given by B . in XI. 87. Ups. goes into more details. (ii) Kiccato ( v.L $ )_ This mentions the fu nctions of each XI. 93 of the dhiitu5, corresponding to what U. 68YS in XI.93 under the rasa of each of thest'. (iii) Kaliipato . This corresponds to 13. XI. 88 , ali hough XI. 88 lJ pa. goes into many more detai ls. (iv) CU~I'lJato. This corre6ponds to D. XI. 89. T here is Xl. 89 a pauage which corre&ponds to i1ll~mi1[l hi farlr(l p ,li. ma.jjhi7rUJIIG pamd'Jena... , though it does not agree with it in all the details. (v) .4vinibbhogato. This partly corresponds to B. XI. XI. 1M, 105 . The
parim6 dve garukatta l.abh6go., tathii pacchimd lahukattd.
,
'"
"l11 CTTUUGGA
(i.)l.:) Nrinattekattato. This correapond& to B. XL 95-96 and also includes B.'s classification of sangahatc (XI. 108) Upa. adds much more to what is said in Vi,. (x) v.J, til f,. #. Like a wooden doll, like a puppet that is painted, dressed up and worked by strings within, i~ our body. It is made of these four great elements and stirred up by the wind-element walks or slands, .goes or comes, stretches itself or contracts itself, or speaks . The yogfl1:acara realises that there is no lar.ta, no jtva, but merely 'Dawe and form', ' Vhen he has delimited 'name nod form ' he knows the 'name aod form' to be suiYer ing, kool\"s craving (ta':thd) to be the cause of suffering , its cessation t o be the cessation of suffering and the Eightfold Path to be the Path leading to the cessation of suffering. Thus, he sees into the Truths and sees danger in euffering. He hae thoughts of aI~icca, dukkha and anattii. He sees advantages into the cessation of suffering. Upa. concludes this section thus: indriyuu, OOl6$1.!, bojjhan!JC3U 11.!I(l(lthito hoti. Sa'lkliarani1nittrl taua citta1!J. fJ14thaha ti, amatadhdtu7!l lat>cl~ikaf'oti.
36. AIIARE
PA'J'IKKOLASA~NA .
IBk. 8.20.5--8.22.9: Tak. 4.40b .14---44la.lOj Cf. B.XL1.26. ! As usual Upa . gives the lal.k flalJa, f'a.fa, etc. He giVe! the eight aniuQls88 which are givell in almost the same worda a8 Bre ueed in n. XI. 26. H e must cultivate the reflection on the uisgueting nature of tl!e food that he eab, the food ror which he has to go abollt. selirching. H e must rE'flect upon this paf,ikkillatJ. ill tbtl following five ways: [Compare H. X L 5, where D. mentions te,:, waye. } (i) 3
W. iI -if (?bydprlf'at o). This seems to correspond to gamanai6 and pariyesanato of B. XL 6-13. For the sake of food and drink, a man has to do many evil things. H e has to leave sacred places and go for food throug!! dirty roads to towns or villages.
Cu..,..
VIII .
61
NEV ASAN ,s:,\:..;'A.sA~NA YA T ANA
(ii) Parib/!o!Jaw. 'l'his cOl'respouds to Vis. XL '4·J6. (iii) NidMlllato. Thi~ cOl'fesponds to Vi ~. XI. 18.
Xl. 1(..16 Xl. 18
(iv) Nl~l8ald{/IQ. This corresp"olld ~ to "\: :~. XI. 22-23. XI. ZZ-23 though Upa. introduces lUuch that. is new. He p.• . compares the human body that is constantly oozing out to 'a brokt'li jar in which wine is placed.' H e aho speaks olniuetY--lline IllousRud pores of hair. Que part of tbis niuQllda ioi eaten lip b.y worms, another is destroyed by fire, a third sustains the body, a fou rth is tu rned iuto urine and a firth into the trunk of the body. (v) ~ ~ (? accumulation). Th is seems to corres- XI. 21 pond to phalato of 13. XI. 21. Many eJ.:preasions are substantially Hie same. In this way when the yogin;acara has pract ised upo n the patikklilatd of "'Hjra, he is disgusted with food and gradually his mind becomes free from distraction, ui\'a ra~a s vanish, trancefactors appear and the upacdrojjhd7llJ is accomplished. 37 . .£KIRCANJVAYATANII.
}
Thes~ ha\'~
des(mbed 38.
NEVASARRA,v.£SANR'£l'ATANA.
III
been already the P6tIiavt-.
ka.,i~UJ.1
Upa. concludes with some verses which arc not quite clear. There is a mention or the name 0111 country culled Po-li-phu-to: ~ ;f!~ !#II ~ pataiiputta . Here end tbe Thirty-eight. R'ammaHhanas.
1.
See pp. 56, .56.
CHAPTER IX PM\CA
ABBI~N1i .
IIBk. 9.1.5- 9.13a.3; Tak. 441a·444c. Cf. Vis. Chaptel"s XII & XUL] 'The YOf}uvacara having mastered sa7JUjdhi CRn prodllce in the fourth trance fi\"e miraculous powetft (abhi1hi4): (1) That of the body (co~l"e/lponciing to lhe iddhividha of B. XII. 2. (2) That of tlle divine ear (dibba4ota) . (3) '],hat of knowing the minds of others(paracittavijt'illalul). (4). That of remembering past li\'es (zJubbe-nivdlt'i1umah). (5) That of diviue eye (dibbacakkhu). 1.
IDDBIVlDBA.
The miraculoWi power of the body means the power of effecting cllange or transformation. Upa. gives the interpreta· tion of other miraculous powers also. 'fhen he seU! up the following questions:
(A)
XII. 23·2;5
XU.~.4,
How many kinds of the power of trans£ormation or iddhi are there?
(B)
Who practises them?
(0)
H ow can tlley be produced?
In answer to the questioll (A) Upa. mentions adhiHhil1!(l idclhi , vikubbOlIG iddhi, and manomayJ tddhi which. alone are meant in this context, according to B. alllO (XII. 45). TIpa. al60 later mention, the remaining seven iddhis as outlined by B. (XII . 26-44) from copious ilIu5irative estracU! from Ps. ii. 205-214 (iddhikathd). The explanation of thue closely follows thal of Ps, which is generall.v followed by B. also. The explanation of apiyJ iddhi is gil'Eln by Upa. in (ull following P s. ii. 212-13.' It is al60 worth noting that though Ups. gives geueralI.v all the names mentioned 85 illustratioDs of t,hose perIODs who had attained iddhis, we do not find in his work the Dame of Mel).qaka in the list of names of persons given a~ illustrations of pU1iifovat ... iddhi. lis it because his name is included under the mention of the pailca. Mah6pu1hld and 80 redundant? 1. AllO giveR in Pef. 218-233 (Dur. Printed Text 119-20).
CUAP. I X ]
PASCA ADHIfI'f;I }i.
87
(B) Taking i.i ka sa. k a sl:~ a as the ninth or the fifth (kasi1).aJ, 1 one masters the iourth trance, or one attains the iourth TupavacaTa trance with 80me distinction, or one masters the four th a second time and then one p l·actises these iddhis. (0) In answer to the question as to how the iddhis call be produced, Upa. gives the same passage irom P8. ii. 205 as is x u . GO given by B. in XII. 50 : ldlla bhil~kku chandUrsamadhi- id. p(J;(lhinla.sankMra.samul1Inagata1/l iddhiplidM[l- bh:aveti .. . . Upa. comments on this passage also. 'Vhils commenting upon the word viTiya he gives the fourfold iormula of right exertion as given in Vibbanga 325-20, which is not given in this con text either in F a. or in Vis. '£h8 comment gelldrally agrees with that of B. Upa. gi,·es three amall separate sectio ns to illustrate adhi-tfhiina iddhi, manomayd idJhi and v ikubba71ii iddhi. . H e does this by giving the relevent passages fro m Fa. ii . 207-211; paragraphs 7.9. Upa . is as profuse as P s. in the detailed descrip tion of adh.iHluina iddhi. To illustrate the distinction between adhiHhaf1.ii idJki. and vikubbana iddhi, Upa. says: adhiHhiinllya iddhiyd pakati'Va~L7.W'I?t appahaya adhi HlIll ti, vikubba1l.iiya idd·/iiya pllkati'ValJ~a1?l- vijah"ati. PAKn.'1:-'AKAKATBA.
Upa. add~ a oman paragraph of paki1J7.IQ,kakatlul in which he tens us that forms created by this miraculous pOl'I'e~ disappear at the end of the period of time Bet up previously by the i dd/limii. If no such pe riod i3 first delimited , then they lJlay disappe!l.r a! SOOll us he thinks so. He also says that a man created by this id·dhi· is without itvit.'ndriya.. As the aramma. I).as of the irldhivi<Jha-fiat1o, he mentions n ille: parieta, aUta , njjhatfa,
mahaggata. amiigata. bahidd.hll,
na vat/abba; paccuppanna; ajilwttabal:iddhii.
B. in XIII. 105 mentions twel ve kinds of iirammanas, of which he gives seven as applicable to tbis iddhivi&haiiiina (XIII. 106). They are the aama 8S those given by Upa. with the exception that B. does not mention flib '1!attabba and :!~J. 105 aijhattabahiddlui . 1.
See p . 90 belo,\".
2.
XliI. 109 •. d.
DIBIJASOTA
The lame questions as in the fi rst abhifhiU are set up. The yogdvacara having attained mastery in the four iddhipadas enters the fourth tmnce , graduully eme rg~9 from it uud with lli8 natu ral ear pays attention to sounds far aud u.ear , gross ot' fine, in one or the other direction. By practising in tbis way his mi nd gradually becomes pure nnd his ,otadJuitu. also b~coJUes pure and thus is trnnsformed into heavenly ell.r with which he can hear sound~ h.umnn aud superhumo.n, far an d nenr. Former teachers have said that this yoguvacara fir st hears the sounds of worms residing ,~ithin his body. (Of. sa..dehanilliMpiir)4kaJooda or D. XIII. 3). Then gradually he e:s:tends his sphere. U pa. 1I1so pointe out another "iew according to which this adikammika yog(ivacara cannot first hear the Bounds or worms resilling with in his body. He cannot hear t he fi ne BOunds which cannot become tbe objects of his natural enr. Upa .'s treatment is generally tbe Bame a6 D's, with BOrne slight variations, as when be gives three iirammal,llls only, paritta, paccuppal!1I.Q li nd bahiddha, while B. gives four addiug aiihatea to t he tbree given here. (See D. XII I. 109.1 Upa. adds tbat if the natural ear is lost, the divine ear also is 101it. One enn henr the souni! i n a thousand world-systems (lokad,lwell.), the paecekabuddhas in still more, and the Tathagatas in couolll!8S ones. 3. PARAOlTTAVIJA NANA..
xn L 9 q.d.
With mastery in the fourth trance with alokakolif.l(l, and with the divine eye product'd, one knows the mind or olhe-n. The yog(iMCara haying practised the fou r iddhipadlla aUains mastery over bis mind and puri fies it, With tJlokaka.:i1}a. he altainll the fourth trance and g radually eUlCrgea rrom it. HII pervades his body 'I"ith li ght, and, with the divine eye, seea the colour of his mind or henrt, and knows its nature from the colaoI'. If t here is ,omo.1lallindriya, the colour is like that or dadhi or navullfta.
If there is c1.tnnanallindriyC!, the colour is purple. If there is upekkhindriya, the colour is like that 01 hOl'ey. If there is lobha, the colour i8 yelloW'.
Ir lhore is do~(J" lhe colour is black. If thore is mohfJ!, the colour is mu(lIly or turbid. Ir there is saddha and iia~I(:t , the colour is ISJlotlessl pure (Iuddha). IVis. XIII. 9 mentions only the first tllfee cases of these and his remarka are: rattaJ~ nigrodhapaHaladi$(l7fl. kii~(lk(l7'!' ia.mbupakk(uadi$a,fIo and pasannatilateiaJadisa7{l-. ) Having thus uuderstood the chauges of colour iu his owu xm.11 seH, he should pervade the bodies 01. others with light aud uotice the colour of the mind or beal't of others. Gradually he should leave the colours nnd know the heart il.gell. Then by this practice h e comes to know whether a mind is la-raga. or vitaraga.ltvdola. or vitadosa, and 80 on. ICf. B. XllI. 11], XUl. 11 This c6top'aTiy(lJld~ta. has eight iiralllmal,11l9 which are the snme II . id. as nre given by B. in XIII. 110. The mind which is freo from iisavas cauuot be kllown by an ordinary man (puthuiia1la). The mind of a beiug. in the aTliap.iiVQCara ~phere can be known ollly by the Buddhas. As in the last section, here nlso Upa. adds thnt oue can kuow the minds in a thousand world.systems (lokadhiitu), the pacceka. buddhaa ia still mOl'e, and the Talhigatas in innumerable oue8. 4.
P UBBEN I V,{SANUSSAT I .
Upa. gives three kind. of pubbenilliiJiilluuati, by the first 01 Xlil. 27 which he call at the roost recall only seven lives, Ilud hy the dilf . • econd ouly lourteen, and by the third he call only practise the iddhipiidas. (With this compare n. XIII. 27 where we find B. mentioning p"ril:ammasam dd.Jli'1d~ta or as acme would call it atita'l!Ua-1id~, which properly BIJ!;aking is not pll bbe. lIivalalllluati.. j The method of producing this kind of miraculoue power i. xnr. 22·25 the saUIe 9.S is given by B. in XIII. 22-25. If he is not able to produce tbis power he should lIot give up efforts. He should ngaiu attain the trance . Vpa. gi\'e9 the .imile of a mirror whicb we often find used in Buddhist books. If you cannot 8ee your race in a mirror you do not throwaway t:"e mirror bUl rub it again and again until yo u are able to see your face in it. B. has used tbis 8imile in another place [XV I i'&: . 16"j, though here he uses quite different aimiles. Upa. refe rs to Ayasruii. Sobh ita who 'Vas considered a.s the chief among those who rememb.1red the past lins. (See A. i. 25. B. does not refe r to him.]
STll.I5-18
VDIUTTBIAGO A
"
[CSAP, U;:
We h"\'8 a pMsnge which co~respond~ to B.'s XIII. 15-1B. Upa. alBo speaks of the Tilthiyas who can remember only forty
kappas. Upa. very concisely states the CD.S C of Sammii.sam. buddhas who caD recall the P:lSt lives and actions of others o.s well as their own; they can also recall places. Othen can
N.C.
recall tllei .. own actions Dilly and little of others. T he Sammii. s:l.nlbudd has can recall everything as they please. while others e:;aD do &0 only in 8uccession (patip{i~i). The Samm5.samhuddhas mayor may Dot enter upon larn6dhi for recalling the past lives, Even it they {Io not enter they can recnll , while others can do 80 only by entering upon samddlii. 6.
XIII. 13 •.d.
XUI. 78-71
n In BACAKKB(l.
This miraculous power is obtained by one who has attained mMtery in the fou r th trance with alokuka.i'QlJ as the ni nth or the fifth {kalitw l' , and hy one who hu a na tural eye (i. e. un· impaired). It is of two kinds: (i) kammaphalauipi!Jkanibbatw'T/I, and (ii) bl,;tJvanO:lI/i bbatta~. (Compare I'Iu:aritakammanibbatta'T/l Dud lIil'iyabltli1:anubalanibbatta1!l- of B. XIII. 131. Dy the firat, one can setl whether a treasure. box does contain any trea.a ure or not. Having attai ned mastery over the fo ur iddhipii.das. he a ttains the fourth trance in the lilokaku.i1}OJ, has alokiuuliiiii, makes no distinction between dny and night o.nd finds no obstacle tor his mind. His mind know8 no da rkness. He is above daY·light. Grad14llily , by this practice he attai ns dibbacakkhu. Here we hava also the passage which is commen· ted upon by D. in XIII. 13-T1: Sodibb01l6 cakkhuni!Juwu ddhl:na utikkantamdnusuktl7la satte pauati cavamdne 1lpapajjamllne, hiDI: pa'Qlte, .u-vatl,}e J..ubbatl tl6, n~gate duggate, yathd· kammll· page .abbasatte .... Upa. does not cOlUment upon t his passage. W he n a yogllvac(lra is thus nble to produce the dibbacakkhu, he must ho.ve the kileaas destroyed . If he does not destl'oy the kile!JIUI and i[ he hns the c£ibbaoo.kkhu. he !alLs from lamudhi. If he falls from .amtldlii, his dioka vanishes, and the fo r ms leen by him n.lso disappear . [Cf. D. XIII . 90: tato atoka antal'odha· yati, ta,mi7JI. antarahite '1'vpag.atOfTJ' pi na dt·uatil . Among the kilesa8 mentioned, we find tlicikicchd, mi.cchiinllllati, thinamiddho., mana, pdpik6 vdca, la1]l.phappalo.pCl, flU1lattu.. wn;;.Ci, and 80 on. After the kileus nre destroyed, if he cannot obtain mnatery over the trance, his dibba~alckhu ia low, the dl:oka illow, and the forms lee n by him are also !ow. 1. Soe p. 87 Ilbol'e.
IJUAP. 11J
l · ... . ............ JJ ........ " .
UPA-. mention! five iiramw:u.HIS: 7Jaritta, P!1CCU1'pa1J1!(1', ailh.atta., bahiddM, and ajjhattabahiddh(j, wh ile D. mentiolls ollly four omitting the lo.st from the above list. Be fnrther Xlil. 103 says that frolll tbis dibbacakkhu are produced the four ki.nds of di£f. knowledge : (il an-
Upa. also adds paki1)1J(Jkakat/u"i., in which he says that if the yogdvaca:ra practises tamadhi with tile intent ion of seeing or hearing, he Bees or hears. If he has both the intentions, lie both Bees lind hears. And if he practises with the intention of seeing and hearing, a.!I well o.B, kno wing the minds of others, he can do all the three. Lokiya abhinnas are 'osavd, rUIJapatibaddh4 and pothujja- N.C. ,lIikd . If they are ku~a.l6, t!:i ey are Ickhiy4 and pothujjanika. Those of Arhak are abyiikat4. These abhiui'ias are not produced in the arupfh;acara loka.
CHAPTER X PAN~.1PA&ICcaEDA
[Bk. 9. 13a. 0-9.11.5. Tak. 444c·445e. Cf. B. XIV. 1·311
N.C.
XIV.9-10 .gree in IMIn&e only
XIV.14
XIV.I6-18
N.O.
As usual, Upa. gives the lakklVlIJ,(J., T(Ua, etc. Upn.. agrees with D. in his statement regarding lakkha7}O., and paceu.· paHlul1/,(J only. The anisal.Jlsas are innumerabl e but they should be known in briel. Be gives them in several githas in addition to the eleven iinisaqlsas which he mentions later. Regarding lakkhor].a, Tala, etc., he also gives another alternative Q8 rollo~'s: Vijjdlakkha."a , .a&dham:mappaVe&arala, avijjandll6.' kdra.viddh"a7i\,ana· paccupaHhdna, ca.tupatila"'?l-bh,idd·pada~ tha· fld. To explain panna, Upa. gives a. passage which is 5ubst.a.n· tially the same as is given in Dhs. para. 16 [also cf. paragraphs 20, 555.1: PanM, pajdnand, vieayo, pavicayo, d·ham1?Wvi. cayo ....... etc. 'Vhen Upa. comes to the answe r or the question 'katividhG panna' he starUi with (A) Du.vidhd: The explanations generally imply lAkiyd the same idell, though they differ Lvkuttard in expressions, as in B. XIV. 9-10. (B) Tividhd: (i) CinMma-yd' These correspond to B. X I V. 14, Sutamay6 which gives quotations from Bh4vandmaYG \ Vibhnnga 324-25. (ii) .Ayako,CjUo"l11These correspond to pas!ages from Ap4yako,alla?!'; )1 Vbh.325·26 quoted in Vis. X I V. Upaynlw,alla~ 16-18.
J
(iii)
..
See Pet. III. 78, VTI . 261 (Bl,lrmes-J ed. 240). 2. Ap parently there is some incorrect reading here. It Ihol,lld be of 1f E. See.1Io 9.16...6-7 which ..lso read. in tb" tallle "'., but e1llul, we mOlt h.....e.. readiog which would mll.. n abyllkafo, at ia cle .. r trom Vbh. 1.
• 12 inltead
l'ANNAPARlCCHEI)A
(e) Catubbidha:
(i)
(The same as in Vibhanga I). 328: N.C. in Vis.] Kam1Jw.ual.:ata1!~ 7Tiitta"1!~: ~hi.
N.C.
dasa slt thdl!6S1' 3all~1IIJdi~
(Explained in Vhh . ]
S(lcciinulomikaM1J.a~: klw..tw,ll{j, a,~iccii'tiJ d!lkkhtfti, anattJ 'ti, evamiida·{j, k ltant i .
MaO!JaJama1J.f} iua Ila~a1!l-: catllm 1IIa.f}!J6su paiiiiJ.
PhalcLSamallgiua 7iu1J.a~ : (ii)
[(rimavacara.. paiiiici
RUl)Jvacara-pmiliii
1 If
ATll'lJ~VaCaTa- pafilid
Apan-yapannJ palifiii
1 (iii)
DluJ1nm6 fidl}D.~
cat.li.t1t plw/6ru paihia.
Kamavacara-kusalabydkate ' pai'ii"ia, etc. [The e:s:plnnatio ll is Ihe same os is given of this classificat ion in Vibhanga 329. 'fbe firs t th ree of these are gi ven in the th reefold classification in Vis. XI V. 15.1 .
It tI , ru~vaye 11dI.W1Jl.' of Vbh. Paracitta.vijdnanalp- (p aricc6 iiut!M~ of Vihhanga) ~ (? sam mati- or sanmmti11d!la1)"~ of Vbh .)
1
r
.w,
[cr. Vbh . 329 . N.C. N .C . in Vis.' The explanatioD8 are the same ns in Vhh.329.J
1
(iv) Atthi poniEd ticayiiya flO apacayaya Atthi pa/ilia apacy{jy(~ no acayJya Atehi paii1ia iiaayfiya Cetl Cl apacyi;.ya C.'1 Atthi paiifi.d fWtlCl iicayiiya 11-0 I
f
apo
(v)
N.C.
[The same as in Vbh. 330. N. C. in Vis. I
)
Atthi paiina ",ibbidaya 1tO patiV6(lhaY(l )1 IThe same N.C. Atthi pafilid pafitl6dhJ!,'a 11'0 l~ibb idd!la . Vhb A tthi paiiiid flibbidiiya ca pa~i:ued'hdya. CG )- ;;O~" Atthi paJI:fia noua nibbiclAjia. fl O pati Y' vedhdya . J In 18 .
!.
Ni C:
1 . Here 1'1110 '!:3 re").diog in thi$ tut il ;ff Be, but it must bo For, tho inten ded ,vord i8 o.bl/dkfa. ~. Fo r this expres&ion, cf. Abhk. V. 35; vi. 184; Madhy. p. 480 ; also d. A.·M.B. p. 2$4. 3. Cf. Mvy. 1234-37 ""here t ho cha racters used for the BeCOnd and t·be third of tbese are different.
tit 00.
XIV. 15 givcs only the first three.
VlAlUTfI.:uAGGA. XIV. 21
XlV. 22
f
(ClIAI'. x. (0), (w i), (a)
(vi) (a) Attha-pati,a7JIbhidd [The same as iu Vis Dhamma-pafi3a1?1-bhidd XIV. 21 and Vbh. 331, Niru;Ui-pattlaT[l-bhidd as well as 293. ) Pat-ibhiina-patisa-rrbhidd J (b) A ttha_pa~isaTJI-bhida; hetuphale 7id~aTJI-. 1 DII4·" .ma-pafi,a-rrbhi d·a. : hetumhi [Vbh. 293 · . . hd N lTllttl.-p.atua1!1-b ~ d : tldbhllfipe iidtw"T!1.
,,,}~a."II1'..
d lamman~ru-
cr. Vis. XIV. 22.)
Pati bhdluI-pa~i!a7!1-bh i da: iiU.I.IC3U nfi1J.a-rr.
XlV. 2·1
XIV. 24
(c)
(d)
Atthapa·ti,ambhidd: dukkho eo. niTodhe ea iid~1!l-. nham-rrr.atpa ~i,ambhidd ! ,amud4Y8 ell magg6 ell iiaJ;l~. d·hammamiNiTuttipaf,iJambhidd: f\uUfibhi14pe 7idJ;la1!l. Patibhiinapa#3ambhidd : 71d~UUU na~a.1Jlo '
[The same as in Vbh.294, refe rred to iu Vis. XIV.241 The knowledge of the Buddhisl literature !1.8 contained in the old niue-rold division such os w.tta,
geyya, Nir ulti-pa ti,a1Jlbhid·d
N.O.
N.C.
[Vbb. 293 Vis . XIV 24 which quoles from Vbh.J
cr.
veyydkaTa~,
gdtha, udtinla. ittivuttaka, ;dtGka, abblw.tacllta7WT1KJ, and vedraUa. (All these l\'ords are given in their translitera tioDS.]
(e) There is one more interpretation or the patislltpbhidi5 giyen by Upa. . which begins with cakkhumhi ftt'i':K'1lletc., some details or which are not quite clear. IN. C. in Vbh. or Vis. in the corresponding porEona. ] (vii) Dukkhe fld7;lQ.m· d:ukkll(vsampa'Yutta~ nd7;la1.1t. Dukkhasamudaye fldnam: dukkhO.famu -
1
da,y(uampayuU~ nd~(1)1-.
Du.kkhaniTodhe iid~a7!l-: bhdllaniilam?llyuttal7' Iid,,01) •.
Magga3amangiu(J fid1J.Q.J7lo: MQa1!l- .
pat~pa.dd
IN C Vl~]
.
In
CHAPTER X l PANe A UPAY,{ PART ONE
{Rk.IO-1. 5.1O, 22a. 4; Tak . 445c·45 1c. Of. Vis. Chapters
XIV, XV, XVI!. ] The yogJ vaca1'~ wishing to be tree from old nge a ud death , wishing to g et rid of the cause of birth and death and the darkness of ignorauce, wishing to cut alI the strings of cravin g and to attain the a1'iyJ panna, should find the means (lIp,iya) in five things: Khandhas, iiyatanas, dhiituB, hetupaccayna (or uidiinas) and ariyasaccas. 1. KHANDHif. The khandho.s a re fi ve : 1'upa, vedallu, Jariiiii, JallkhuTa and virind?;la.• nUPA
What is 1'upakkha.n.dha? cuttdro ca maMbhutii, catunnali ca' 'mahiibhutiino7!, upiidJya TUpa1f'. Upa. explains the four mah5.bhutas as explained already by him in Catudhatuvav(Jt tl!.dna~ (p.83). Under the upiiMrll.pa, he gives a list of twenty_six things whioh are the sume as are given by B. in XIV. 36, except that there is an addition of two: jati1'ilpa and middll.a1'lipa. Thus Upa. Hays that the riipas arB thirty in all. [B. in XIV 71 emphn tically rejects' any addition t~ his number, twenly-eight. He does refer among other riipas, to these two riipns, but he says that jutirupa is included under rupaua upacaya and r1lpaua &antati {also see XIV. GUL and middha.-rUPli" which is advocated by soms (ekacoana.?[1 matrna) is rejected by the AHbakathiis on the authority of the following quotation from Sn. 541: addhJ muni"Ji tambll dd,JlQ, na.tthi nivCl'Ta~a tava. Dhammapala in bis comment on tbe word ekacciina7!lo sa.ys Abhayagi1'ivaJill·a7!lo. Buddhaghosa. is very emphatic when he states: middharupa7!lo w-VQ. natthi yetla ti pati kkhitta~ and iti attha'l)iJati'l)ia.ha~ rUpa~ hoti anuna7!lo
X I V. 36 diQ'.
XIV. 71 comhats this view.
a'1lllldhi ka~.I
See also Abhm. p. 72, AbhmV. p. 30 which lupjXIrt B. 2. 8ee pp. 48~ 123.
l.
fa
'" In
XIV . 42
XIV. 48 1I1m().!lt i
N.C.
N.C,
Vlll Ul'TDrAGGA
[CUAI'. 1:1.
1
the upiidiiriipas, Upa. givcg the words cakkhJyatana, sotayatana, gha1Jiiyatafta etc. iustead of B:s cakkh'U, sota, gM.>J-a, etc. While explaining these organs of sense, Upa. refers to the various views about the same, among which he refers to one expressed by B. in XIV. 42 : apare tejii.dhikdna'1ll'; pa$ti.do cakkhu, 'Vi'VaTa _'Vdy,~ .apa_path1)aa.hikana7Jt sO fa-ghan a;ivh.a-kdyiJ ti llad:anti . In the description of the ca.kkhdyato1}:a, U pa . speaks of the three circles of the eye and the five lnyers of 111.(U,nm, lohita, Viiy1~, scmha, and khela within which it lie8. The description of the cakkhuppasii.da· is given by B . lXI V. 481 in these words:
Yena cakklw,PPaliUie1w- Tupani manupanti paritta1.n Jukhumam eto1,n 1ikasir(uamilpama'1!i"l . Upa. also like B. ascribes tbis quotation to Sii.ripuu-a an d his quotation is the same ucept that instead of llko.&ira of B. he uses the word ,lkii. Upa. gives a very clear distinction between the mah1i.bhutas and the upadd rupas. T he former depend upon one another and a re produced aU together; the latter are produced relying upon the former. The latter are not depended upon by the tormer, nor do the latter depend npon one another 3.monB' themselves. This is beauti f ully illustrated by 0. simile. The mahiibhutns a re like three. sticks' reclining upon one another. The upada rupas are like the !hadows of the three sticks .. [10.3.6-7, Tak. 44Gb. 3-41. The yoga'VQcara should understand these . thirty riipas in tbe following five ways: (i) SallwH,.anto. As they arise from kam7l1a. 'Il tlt, citta, 6lliJ,ra. taken singly or in combination with one another. Upa. gives all details. (Cf. with this Abha. VIth chapter, para . 6, pp.28.29.) (ii) Kalapato. Upa.. refer~ to the various groups, auch as cakkkuda&o.ka, JfJtada&aka, itthindriyadwaka. vatthudaJaku. . jivitindriyanavaka. and 80 on. He knows how many of these are kammalamutt .. n.d. citta&amutthiina and 80 on. [Cf. Abba. VI. 8, p. 29]. To describe the cakkhusantati, Upa. gives tbe simile of the flow of a strealll orlhe flame of a lamp. (Ct. Abbs. VI. 10: L Sec Abhm . p. 00. 2. Cf. Vis. XVII. 78, 196,
Cu.lI'.
XI.
"
1',\l·mj ~AKAKA'fUA.
11
nipakalapasolltati kti maloke dipaiiilii ",iya, 11adifQto v iya. ca obbocchi1~110 l}a vattc ! i .1 UIJn. hero also goes into miultlo
detaila. (iii) YO/u·to. With reSl)ect. to Hie birth in the k611luvacara realm or the realm of opapClti/"a, dugO'itika or llTahmakiJyih, beinga and ao on. ler. Abhs. VI. 10, II. 301. (iv) Nilnattato . (a) Du.vidhaT[l-: old1'ika., ",klltlma; ajjhatta, bahiJdluI: jivitindriya, a-ihitilldriya. UplI.. gives the CUltIneration of the rupas cllUlsifietI untIer these headillgs. (L) l'ividl,a7!~: 1tp6di1Ina, ' anvp6di,ma, and vik6ra Xl\'. 74 (or pabheda)-rilpa ( U!t
glta,
& );
anida$lalla.rappa~iglHl,
ICl1IidaJ8aI1Qr,apl/a~i
and aliiduua1Ia-aPl/Qr
~igfla.· [See B. XIV.14 J. (c) CalMbbidhfJ.1!'>: rabhava, cikura (~ seews to be used for fiko.Ta-'lJikura) , lak kha~lO, alitI paricched'O..
(v)
EkaUalo. Sabba7/l rtip(l1!l fl,fl Itetu ahehl/.:a7fl- hetv'lJippayu.ttll1.n ... XIV. 12 [The Burne passage from Dhs. p.124.25, parngl'lll,h 584, quoted
by B. in XIV. 12 is given here, with a slight variation ill. the order of t.he words.} VEOANX
Although one· fold io its charadcristir: of sensation, it is Thunato dvvidhd: Sabhih'aw Uvidhil: Dha1nmato catubbi dlui.:
l nd-riyato paiicavidhd :
/{m.dl(uulclw. to c}wbbidha :
J.:dyiko. , cetafikd. ,ukM, du.kkhd, aWllkkha7U(Uukhd. 1,'tI,alci, akwaw., vipiJka, l.:iriyci. Jukhindri yfi, dvkk"ifldriyci , IOMa · naui7llLroiyd, d017la-l1a"indriyd,
'Upekkhind-riya . ench member of the threefold clllS!lificatiou above i! modified by tha words fara'IJ') nud o.nlha11o..
1Uppatt':- Jd'IJllTato tattavid.hd: co/.·Mwra'lllplwuaill, lota,alllvlifl-Jloiu, ghii~I-(J.·,ampilarraid, jw7l0.. lampluw&ajd , J.:uya.rfl'lnphaJJaju,
1nanodhdtu.-,amphauaid, mana· 'lJit111 ci1.W.J II a tu·ratnp]ilmajd. Upa. _1113 to e:s:piain it al meaning the aaDle as .i:ammc",ipakaja
1.
OQ.6·?'}. ~.
For the explauation of
13
th~
hU'D\s, also
Bee
Dhs(,'m. 46, Sph. 60-62.
N.C.
Upa. also furl her says that when tal,en in detail the y are one hundred and eight.' He also shows how we get that number. SARRA.
Although onefoltl object, perception is N.O,
in ih characteristic of perceiv in g the
KlJ'T,lluu'II.Havasena. duvjdha: vipariyasasaruid, avipariydsasaii1'ia.
Almsalato tiviilluj ; rdga safi,iiJ, dosasaii11ii, viheslisalbld . [Lu lalato tividlui : nekklu1J7nma-saii-lia, adosa-sa1111d, all,hi1?ua Mihid.
Catubbidhd : (a)
In so far ns one does not know the real nature of things: a.Jubhe l'II.bha.Janiiii, du.kkkc wkluuaii71a, a nicce niccosoii11d, ollattani attalaii:1ld.
(b) In
80
far as one kuows
the real nature of things :
alubhasaih1d, du.kkhasaii:iw, ani'CCa3a1111li, anatta.-
satltiCi . Vi7laye pa7ica-saitiid : asubhe $tlobhasaiiiid, aJubhe alu blULmii1iei, s11bhe awbhasa11i'iii. sltbh'e su.bhala7i11a,vicikiccMsafiiid. Arammatlato ella sanna: T1l.pasa11ii.d , mddasaihia, gondhaIQlhld, ra..ta_sm111ii, plwHohalJ.basaniid, dha=ma--satlild. (Uppatti-) d'lldrato sattavidha : cak"klw.-Ia=ph(l.s,aj,i, Iotalampha,u ajd, gl.CI1!ndtla-eUi.dtll.$amphaualfi.
Kusalato tividha ; n ekkh(¥mma-sanfid, adosa-$a111iU, avihi'll-' rii-laliiia. Eva'~ 1lo
XIV.l3!J... 184 much dilL
Upn. gives a long list ot thirt::;-tf()O snnkharas aud adds at thl.! end: ve.doJIChaihi.dvivajjitii sabbe cetasikli dh(lff(l.mfj lankloaradhammo. In this list \'\'o;l filCJ citt(J~ and Ii L Cf. Via. X VII. 22S where we have 89 kinds of sensa tion. 2. Thi, word !;OOm3 tQ be used fo r 5addh.l as it is explaineG as ci Uaull pas4dana1]l.
v .. ~r ......
lJ
1" \1\1..- <\ V l ''\ lA
nIvarnl.lilloS. On the other llnnd, t.here arc &Ollie fronl n.'s list ill the XIV. 13-3. 184, which we do not find in UP3.'S1isl. Each of ~h i s list is explained by Upn . by simi les runny of wl! :: !! are very npilfopriate. For instance, vhaua. is likened to thc light of the sun striking the wnll, adhi7llokklia. to waler Bowing on to a lower level, viriya to Il strong bull ahle to cany a hurdell, di Hh~ to n blind man touching a nd feelin g au elephant, anoltappa to a wicked ki ng who fean nobody. Anolher IIi mile ill also 10 be uoted. Ahir ika is likeued to a Ca~l~ldla aud along N.O. with a1l,OUappa is said to Le agdraVa l)QJaHh dna . Upn. give~ only seven kinds of viiHi.ii.l,lall cakkhu1!i '117ii~Hl, XIV. salota-viiilMIJ4. gIUiI!a' viiifid!la, jiv lwt.v i'i'id~WI, kdya .v i'i'Id~la, 124 mano-viniid~o. and maIWdliatu.vifinlilJ.a. One should unde r- Illt.ogclber dill. stand t.hess viihid!J.(u in th r ee waye : (i)
(ii)
Vatthd rIJlIvmatyJ.to : the five
viiiiHi.l,las have separate vatthuB and separate arawmaQa8, while ma110dhatu and manovi,UidJ.IUdJtdw have t he lIame vatthu, though t.he rormer bOil five aramm8Q.nll while the latter has aix. Upn. goes into mnny more minute detaile such as the internal or exlernal tJaUhu. or Uramma'.'a, etc.
Aramma{lato : several details arc given which are not. qu ito clear.
(iii) Dhammato : the association with diffe rent viiiiliil}as of olle or mor~ of the following : vitakkOl, vicara, pHi, 8u.kho, dukkha, dom allaJla, upckkhfJ, etc. The Section cl08ell with a passage which ill the lIame as is given at the end of the section on rtipa ( Dbs. para. 534 . See ahove p. 97 ] . As a general concluding Ul.mmnry or the treatment of all the five khnndha!, Upn. lIeys that we muet. undersle.cd thew frow the rollowing Cour points of view: (i) Vacantth.a!.o. 'i'he wordll for each of the five khand ball and the word khandll4 it-sell are int-erpreteil. Tpe interpretation of these words appears to he the IInme a9 ie given by B. except in the case of the word rupa. (ii) La.kkha.l.lato. Thecbaracterillticsof each of the khandha.e are given. Riipa, veda na, eto. are r espectivcly COmlJareti to a
VIMliTf!MAGGA
100
(eaAI'. n. 1
thorn that pricka, the disease of leprosy, II maker of illlllgeB, the turning of II- wheel and kuowing the tns te. XIV. 214, 219 I)·a.
(iii) Paric;cheJato. Patica khandha $abbe dham:TlKi. Paljc;1l 1I1Jaddnakkhandhii ; Jabbe Jdla'l1d dh4 mmd. P01'ica d.hammakkha1!dhd: $Uakkhan dlLO, JarMulhikkhandho,
1
IICf. B XIV,
214
'
panrtakhandho,
2 19 .'1
'Virnutti kklwndho', 1!imuttind~akkhandli o. Sallgahato. All the khandhas are classified under tho headings of uyata'M, dhcltu and JMC;a with IIdetailed enumeration.
J
(iv)
2 . ..IYATANAN I
XV. 1
XV. 3 q.d .
(Bk. 10. 12a. 4-10. 16. 5 i Tak. 448c.-449c. cr. Vis. XV. l · l G.1 Upa. gives the saw o twolve iiyatattas as are given by B. ill XV. 10nd givos the interpretation and explanation of each of thew. His interpretation is more simple and more natural than that of B . He does not give the artificial interpretation as 8 . gives of the words cakkltu, ladda, iivha or kaya. H e interprei.s the word cakkMyatana as the dMtuPaJdda by which ODO sees forms. iivM as the lhotupa:ddo by which one knoW/I the taste, kdya as that by ,vhich one touche!. He e:s:ploins the word mandyatana, as laLtavinndrJ-adhdtuyo, and the dha11l7114yatana as tayo tNti.pino hhandhA, aHltarasa wkkum(Jo.rtlpdni, ,~ibbd~I/l11 ca. These ayatanas should be unde r5tood in five ways:
XV. 3-7 q.d.
XIV. 46
(i) Va caliotthato. Upa . interpretee the worda cllkkh1l, ,ota, ele. l\S well as the word dyatClJIIl. H e interprets the word doom/rna. as wit-hout life (niiiivan.n ), and dyatana as aTtil-'adham71IG-d.vdra ·vaUhu·adhiHM1M.. Nc artificial interpretation of that word as given by B. is found here.
(ii) ViJayato. The eye aun the ear do not come into contact with l~ .. illl)bjeele, while the nose, 10ngue and the body do. [Cr. B. XIV. 46.1 Upa. alao refers to on alternative view of some people who believe that the eye and the earl d<J coUle into 1.
Dh llmmllplla in his comment on thi. (p. 5(9) "'y.:
.sampa Ua- "iIa~aallhl
ti ke ci.
Soea m pi
'"
\';UM'. XI. 1J
contact with their .. argument is tlnlt n magic N.C. incaot.."ltioll will be there is sollie obstacle, which N.C. i. very close to the ear. Similarl y, ILe eye JllUS~ be renching the object. For, beyolld the \\"aU one calJuol.ce. [1'hnt i3 to say it ca.uuot reMh the object and so it can uol sce .] (iii)
Pa(;cayato.
['£hid correSJlont.la 10 B. X v. 35·30. J
H ero we find a JlIl5Sage correspoll dillg to what ill ascribed by 11.10 {urmer leachen (pubbcicariya). From tiLis D. quotes in brief in -XV. 39. 'rhe passage given by ·UIJa.. is fuller ond trent8 o{ the same subject. 'rherein it i3 showlJ that cakkhu1Jinlldl.1a ariSe3 because of cakkllll, T1tpa, aloka and mand.tikdr(J.1 This \JUS8nge agrees with that ill D. except ill the last two CMes of k6yalliii iici(!.(l and ma1~oviMi6..a. III tha forlller case, UPD.. d rops the wnrd patlwl1i from D.'II list, while, in the latler CIlBO, he gi,'es mana, dlwmma., adhimokldta , 'OOfUlJikdr(J. instead of D.'II bhat:angamalla, dhamma., manall:klir(J.. Upa. goos then into the detailed el:planation of these terms. (iv)
VUhibhedaw.
XIV. 35·39
Quoi.a· tion in
XV. 39 in {\ fuller form.
•. d.
[This corresJlondll to B.'II XIV. 115- X IV. liS-
"
123. 1
q.d.
Upn. speaks of the three kinds or vuhi which corrcsponds paritta, aeip.aritta, and mentionll the seven kinds of ciUns in the mahanta1Jiehi. He further gives 0. very beautiful Bimile to illustrate the diffe.rent stages io till" process or cogni_ tion by the eye. A king is sleeping in his palace' and the N.C. queen and a dumb maid-serv3.ot arc t here in attendance, Ihe maid-servant eh3.wpooing the feet of the king. Tile gales of the pa latial structure (lown, as Upa. puts it) a re closed und Me gU!1I"ded by a. deaf man. The gardene r of tile king comes to the gate with a mango-fruit (tf ~ m) in hill hand with the inteotio:! or prusentiog it to the k ing. He find e the door closed and koocks at it. The king hears the BO und and wakes up. He orders the dumb worunn in attendance to have the door opencd. Sha instructs the tieal doo r- keeper, by menns of sigus, 10 open t.he door. The door is opened and the kiog sees t.he fruit, tnke~ 10
7nt)'Io(J.I~ta,
1 Of. D h!A..S9; allo
Sph. 84-85 (Comment on i.42): EMtflo IIi "ijll4na-
kdm!l4'!1- MlI.yat_akfllrindrillOm QlUlJXIlltlta'!l- bllal'ati, "',o!lO db0\4IUl/ato bllattati, wjjaka manad;dm./l pm trllp.uthi lo bllattl;1ti; Sik. 22.5,
... he..., dkdSa i.s added U ODe more (:(Int riblltory factor : Oakfwca cdloko", laiial\. ca man04ikdmll ea pratuytllpadl'Qle
protu.,a. ripa", eul.fUt1liilldllW!I-.
2 For a clOHly allied .imile see Compendium of Pbilo.ophy p. SO.
A~~bad.tiDI,
pp. 279, 280; abo d.
VI.1lU1"l'I.}IAGGA
102
[Cu.."
11.
1
knife in his hand, while the dumb woman holds the fruit in her haud. In cOUie the courtiers . The courtier! take the fruit to the queen who washes it, and leeing whether it is rive or unripe, gives a piece to each of the courtiers and then finally gives it to the king. The king tastes the fruit and praises or culldellloa it, a~ the case IUllY be, aHer he bas colen it nut! then goes back to deep. '1'he simile is Further esplaiued I\'jlh il.8 apillication . Bhava/~9a-citta is.like the kiDg who is asleep. Cakkh1ldV/Jra rUpdram. is like the gardener who bikes the ·rI'WI,l(J-!}alw.I}G mango-fruit aud knocks at the 8
N.C.
door.
J;tIll
C(J,kkhu-vijbiii~a
Sal1lpa~icchalUlcitta
SantJra~citta
VoHhabbanaciUa
J (Jvallacitta Tacldramm.atw-phal1''Vipd/(Q.-citta BM'Vangapcltacit!a
(?) is like the king's
heari ng the soun d and instrucling the attendant to have the door opened. is like the dumb woma n in structing the man by means of signs to open the door. is like the king's seeing tho fruit u£tor the deaf mnn bas opened tho door. is like tho king's taking the kuife, the womnn's holding tho fruit, and the coming in of the courtiou. is like the courtiers' taiing tho fruit and giving it to the queen, is like the queen's 1\'88hing the fruit, !seeing ) whether it is ripo or unripe aod giving a piece to each of the courtiers(?)" IIOri then giving ono to tho king, is like the king's ealing the fruit . is like the king 's praising or condemning the fruit aftc.· ho has eaten it. is liko the king's going back to
aleep. 1. The meanina; of this t!ltpreaion ;1 not clear. Evidently this stage cx.rre.ponci8 to bhoWfI{Ia-eolo.n.ca :.nd ftllaoonga-upac~lmfa. !:lee Vill. XIV.1l5 and Abhs. IV.S, pp. 16-17. 2. Thi, also is not quite clear.
ellU'.
XI.
IJ
103
PANCA UPAY,\
Upa. also furlher speaks of tile olher yHhis M well flS that in the'lllcnodvJm. ('Ill Sangahat<J. Upa. tells us how these ii.yalll.nas cau be distribu ted under the c1assifiction of the khandhas, dhii.tus and saccaa. 3. D H II T US [Bk IO.1 G.G-IO.17.2 : 'l'nk. 449c.4501I.. cr. Vis . XV. 17 to the end of XVth Chap.]
Upa. givea the same eighteen kinds of dhatus' given by B. in XV. 17. He explains those terms. 'i'here is 80 much matter in this sectioD that is found in the last sectioa as well. 'fhese dhamlll.as are called kha.ndhas because they are grouped together, ii.yatanas becawe they are dvur.alakkha1J-li, nnd dhatu9 because they are In.bhdval·akkha1.ul . (CI. Vis. XV. 21 : atta1~o labh.dva~ dhdrentt ti dhaeuyo. ] Upa. gives a quotation ascribed to the Biessed One which purports to 53y that a man of keen intellect speaks of the Truth of Suffering with the help of khandM.lI, a man of medium intellect spooks with the help of ayntanas, and a man of dull in_ tellect with the help of dhilus . 4.
HETUPACCAYA(I!III/U
(Bk.IO.17 .3-1O.23a"'; (end of Bk. 10); 'i'ok . 450c; XVIIth Ch np.]
cr. n.
(It is difficult to say what the original exprl!asion for ~ if< might have be~n. For, the samecbnracters are used for nid.ana , paticcIlsam11ppiida and hetu -paccaya. (See My. 229, 92 10, 224J, 2267). So these characten may as well have been used for nidauas. It may be noted that Upa. gives the section on Helupaecnyas whic11 {'orresponds t.o B. '8 on Pa~iccasamuppad.tJ, before the section on SReCll9, an order ,vb.ich is jUllt the opposite of no'll.] We find here the same passage from S. ii. 1. all is quoted by XVII. 2 B, in Vis. XVII. 2: Avijidpaccaya sankhdra, .rankhiirapaccaya Vi11tld~l, etc. 'Ve also meet with anot ber paunge which gives the negative side of the same formula. AviiiiJn4rodhd .r4nkhar4N.O. Mrodho, I(1nkMranirodM viflf«1~laniro(lho, ste. [ef. s. ii. 4. ) B. docs not give tbis pll9!age. 1 ,With th is com pare Spb. 5S-59, (comment on , tanVoa 27).
VIMU1"1.'IAIAOQA
101
N.C.
U)l(l..'8 e.:qJianation of these words is quite simple and 1I00vours of no Bcolasticism of D. He also giv"iI II. protracted simile to uptain lhe inter_relation of the tlvelve factors of the L ow of Causation-the siluile of the aeed growing into a tree :\od then into n Beed ngaiu. Here ate given below the twelve factors with their ex plnn ntion and illustration.:Illustration Fnctors Explnnntioll is compa rod to fl paddy (villi). are cOlllpnretl to a $aJlkhiira.: kti.ya-l.'acfcittakam1milli: seed (bfjo.). Vi1i1ldlJ01!l: putisondhikklio1}e pa1.1attita"?1 is compared to n sprout (oukura). citto7!+ j is compared 10 a NiinwrIi7,a1!': cittacetal ;kd dlwmmd, leaf (patto).' kalalarapait co; is compared 10 a SuiciyataJIGTfl: elia ajjhatika-iiyata1ldni; branch (,ohM) . Phallo: cha phal)ol,uyii j is compared to l\ 1re6 ('Mtkkha). is compared to a Ved.ana: cha 1Ieda1lCikdy(i: Bower (puPVho1!I). is compared to juice (rollll). ia compared to (the ear 011 rice (Idl; or ta'.l1'!lla). BhalJo: kiimo..Tlipa-a1'upabhavais compared to a JomuH!tlipaka'T!!- kamma1Jl- ; seed (bfia) ngaiu. Jii~i: bhauc kholldM,bhinibbati j is compared to a sprout (ank,.r/l). Jllrd: klw.lldhdna~ pllripdko i tor thia no simile i8 used. khandlulna1.n "iddha1!Uana. paribhedo i for this no limile is used. Upa. ehows by this nimile that this is a round of which the beginning or the end is not known. B. gives no such one simile for the whole. In XVII. 303, whero n. gives di~erent eimiles
Aviiiei:
XVrI. 003
[011.01'. n. 1
catUJU
1 Sao Mvy. 433,4942.
Jacccsu
aiHi(i~kl'l)'t-;
CIIA-P. :U. IJ
PAf;CA U P'\YA
for the differeul factors, lle uses the simi le of:l. Vijo. and (/,nkIlTUJ for bhavo. au!! jali. Upa. also raises lhe question: ki1!~p(ICCo.ya a'Vijjll? In auswer he says: (i) (I'Vijja ye'Va. avijjii..paccayo. L
Aut! [ urU.e)" he 8ays t hat
(ii) all kilesas also are the paccayas of avijja Il ud to support his statement he gives the quo tation: asa.va8omudo.yii.. avijja8ar,luda-yo. i0r. n. XVII. 36, quoting from M, i. 54.] Upa. then raises SODlS ten questious \~hich he briefly answers. Of these twelve faclors, o.vijjlj, ta~ ha aud 'lpadulIO> are the thrlle kilesas, &allJ.:lujrll aud bhava. are the two brnmas aud the relUainiog seven are vipiikas. A'Vi jjJ and tMll',hara are in t he past, jilti and jarll.marw.w are in the future, while the rest are XVII. 284, in the present. IWith this compare n. XVl[. 234, 281 which is 28' exactly the same. I This successioll of old-age alld death should be known to be witlJout a begi uu ing. 'I'hese twelve d llftllllllaS, because they are the causes of one a.noth"'r ill succession, are the lIetllpaccaya· samuPPlida or paticctuam111Jpllda. 'fhe difference between the twelve hetupaccaya-anglini and : amTtp pannadhamma is that th.e hetupaccayas are the different kinds of san.khal'l\s about whicb., when they have not yet COlDe into e"i"tence, we cannot Bay that they are sankhata or a$a)~khataj whi le they come into e:s:istence, they become the het upacco.ya_ d-harnm(i or lJaticca-:am-uppadadhaml.7nii (? ).J.:tl: f.!iI ¥II ij; fi);" when they have already cOloe into existeuce they a re Janklw,· ta." Upa. also epeaks of the h",tupaccayas as gambkira&(lbhll. 'Va . [O f. n. XVII" 11, 304-314 .1 Fu rthe r these
hetupaccayn~
should be known in Be\'(lJl ways :
(i) Salld-ltito. 'I'here is one sandhi between snnkharus and XVII . 28S89 'ViT'hili~Ul, another between 'Ve dana aud ta~ha and t he third between vhc'V(l. und jriti. [Of. Vis. XVII. 288-89. 1 n. speaks of hetuphalasandhi, phalahettuandhi, and hetul}hala~andhi . Upa. call, the first alld the thi rd sandhis hetuphalasa7lidhi a.nd bhavatandhi, while the second is phalahetula1ldhi and not bho.'Valana,hi. Upa. goes into a long discussion of the XVII. 136- ' bha'Vamndki aud describes how one indiv idual passes froln one 45 e:s:istence to aoother. In that cOlloection he speaks of kam7M, diff. Ne~ti, 'i9 , lti avijj,;: 2. This is oot clear. 3. Of. S. ii. 26.
i. Cf.
a~ii;ii.ya het'll, ayon;fo manafikdro paccallo.
VIMU'l'TIMAGGA
106
XVII. 15S-SG p ....
[CU"P. XI. 1
kammanimitta, Ua6i (l.ud gatinimitta, while D. speak~ of only three with the omission of gati. JC£. D. XVII. 136-45. 1 W e also meet with here [Vim. 10.21.4! t.he famous simile ill Duddi st ii terature,-the simile of one lamp kindling a nother lamp. There is also a description ns 10 how tue material fornl Jor an individunlJ is produced. [Cf. Vis. XVII. 155-561
XVII. 290 dilf.
(ii) CatJv.sankhepato . 'fh is conesponds to B.'s XVII. 290 although we do not fiod there the terms used by Upa., namelyatitako:rlVmal..-ilcsa, paccuppannaphalavipaka, paccuppannakamma-kilesa, and o.niiuatapIUJlavipa.J~a .
XV I I. 29l. 91
(iii) Vi.ratiya dkdTehi. 'I'his is in substantial agreement with B.'s XVII. 291.97, although Upa. is very brief. W e find in this connection the quotations from Ps . i. 52, given by D. in XVII. 292, 296, 297 . There see ms to be something wrong with the Chinese Text, for instead of the closi ng line in the quotation in the para. 292, we have the closing line of the quotation in the pnrtl. 294, but the whole passage corresponding to the quotation in para. 294 is missing. Similarly, there is some variation in the last quotation.
6.11.
XVli. 298 Q.d.
(iv) CaM.:ato . Avifjupaccaya $am.kh.ii.rii ... jiiLipaccaya iariimara.IJa1?1. E va.m etaua. keva.laua d"U'~khakkllA>ndJUIssa lamudayo hoti. It is ignorance of t11is he-ap of suffering that is avifju. And fro ro aviiia there arise su.nkha ras nnd so on. lef. D. XVII. 293, which ill qui1e different.]
*
(v) ~). (P). Avijjd leadi ng for ward to the fu tu re 3nd jCl'ram.a.ratla in the other directiou to the past. N.O.
(vi)
Paricchedato.
(N . C.]
(a) DuvidlUJ:
Lokiya: Lokv.ttara :
that (lvijia is at the begin u ing; that d,.kk/la d"'pe ndll upon d-uld.:ha·, saddhu upon $(lddhd, and so on . (Does this correspond to the quota_ tiOIl from Ptn. g iven by D. in - XV II. 84 ?]
(b) Catv..bbidha:
!.:ammo..kilesato hetu : as avijja is at the beginning,
bf.jatQ Iwtu.:
us in the relati on of a seed und sproul.
b!l(l va-nihlll ti{i! tt): 1I.n {t @. likfl OllOl!ritikaTtilla {Pl . 3~
~ ~
mI
(? 8ahaj(Lta-kam1na- lwtu)
As in Lhings born together, ns the earth and snow, mountain and ocean, the SUllll.ll d nloon .'
(vii) LakHa~w.,all!Ja1tato : the 1weh'e factors are distri- N.C. bulert over Lhe classification of being ch~rncteri8ed us klHllldhas, fl.yatanas, dhfl.tU8 and 5aCC8S i 8S, for instance, 50 man y of tIle t"'elve factors are included ill the JQllkhiimkkhamUt(J. and so OIl. I II the same way ~'ith the rest.
1.
The idea. is not clea.r.
CHAPTER XI l'A f"CA U P AYA
PAnT TWO
(8k. 1l.1.5.-11.Ga. 8: '!ak. 452a-452b: Cf. Vis. XVI . 13-end of the Chap. ] 5. SACCIINI
XVI. 31-«1 g.a.
GaUdTi ariya..!accdl!i ; cJ,ukkha1!~, dllkklta·&all~lId'O.yo, dllkkha 1drrodJho, dukhha-niTorlhu.-maugo. 'fhe se fou r truths !lore desc ribed in the same ,~or d s from Vibbanga. !Io5 a re quottld by B. i ll XVI. 31. The co mment. Oil the text 01 the Fint '! 'ruth : Jati. Vi. duHkii.. iaTa pi. tLukklld • .. .... !ankhitterus. panca updddllakkluwdhd dukkh4, generally agrees- although it is very brief-with that of B. XVII. 31·GO. except iu a few cases, as on the word jaTa. Upa' s comment on that word, if re ndered in Pali, would be as follows: Dhdtti.1W-1!l paripdkabhaIJd bala-rupa-indTi!J(J,-$uti·lJa.tl,tana1!l hdni. Afte r giving the comment 00 this textual paslltlge, U plio. Ilroceeds to tlle clauiffication of dukkha. It is (a.) Dllvidha: -vatthudukkha: jdtidvkklta1!l, mara1)"1dt~kkh(l,,!l, 01'I)i ydna'Tfl&umpayogo, piydn-a"1Jlo vil,payogo, yam pi iccha1!l na labhati tam pi dukkha1!l. lankhittena pafl.;a updddllak. khandM dukkhii . labhdIJodwkkhaT[l- : ~okadukkho1!l , varideva.dukkha'/!l, J.omana.ua·dukkha"TJl. tlvd yd~a·dtukkl!a1[t.
XVI. 3Ij
(b) 1'i'IJidha:
dukkl!(Zukkha1!l;
kdyika1.n., ceta~ i ka1!l.
VipaTil)dmadukkha1?~: Jasavd ndhd V(ldOIiG
f1
'Ilipori~dma'IJatthtfl.
,ankhara4ukkha7!l-: XVI .
~1
panca: upadanakkhandhd. J
19f. Vis. );.VI.35 ; see aho Abhle . VII.lSI
The wwment 00. thp. tl".J"t of the Seccoo.d Truth geo.erally agrees ,,"ith t.hat of B. XVI. 61. With reference to the Third Truth,· Upa. is "ery concise , H e merely gi,·es the text and
CllAP. XI. 2]
''''
PA !'\CA UPAYA
gives no co mment on it. H e give~ no discussion on NibbOna as B. gives in XVI. 61-10. He, however, like B. XVI. G-3, states that the Blessed One preached about thll Cessation of Suffering by way of the Cessntion or the Origin of Suffering. 'Vheu Upa. COiUes to the Fourth Truth he explains the Eightfold Path with two alternative iute rpretations of each of XVI. 75-83 these factors of the Path. His interpretation often differs from I'·.. · that of B. IXVI. 75-83]. He re it follows: Catusacce8u iiu~Ul7P.; tividha-ktuala-$awkappo: kappo; catubbidhci papacwSanuna-vOca; Tita virati; tividha pupaca:ri>ta man-to: "Virat.i j S(}IT~mii..riiivo; micc!tdjivd virati ; Sall~mii.-vdyOmo: cattari s(lfIIl.mappa_ dlHin
Sammci-J;iHhi: Samma-S"an-
Nibl}(l~H) Nibbu~IC
Ildt!«das8alw7p.. sallkalJpo.
7,~icchii.
viicuya. paluin(}.1!!>. micchii. kamllla.&,a l)(}hal!aT!l. 7IticcllrijivGs.$(l-lJal«inaT!l. 7niccka viriyaua IJa1ui1!(}'1p..
Nibba(IC sati.
ndni;
Sammd-samadhi: cattd,·i jhlhUini j
Nibbii~~"
cittekaf}f}atd.
Then l1e goes on to show how the Noble Eightfold Path covers all the thirty-seven bodhidhammas. Icr. Vis. XVII. 8G and XXII. 33·38.] Upa. raises the same question M is raised by B. in XVI. 27, XV!. 21-28 as to why thesfI Truths are just four, neither t.hree nOl" five . p .lI. The answer of U pa. agrees in gener al with that of D. in the .first half of XVI. 28. B. gives several other reasons in addition to the two of Upa. These Truths should be understood ill eleven ways: VacanaUhato. Ups.. gives the in terpretations of the XV I. 22 a:riya-tacca, dukkha, Jamua.aya, nirodha. and 7II009a. His interpretations are, as usual, more simple an d more natural. [This corresponds to B. XVI. 16-22). (i)
word~
(ii) Lakkhat;lato. This corresponds to B. XV I. 23, whers XVI. 23 B. also gives ra8a, and pacclIapaHha1/(). Upa. agrees with B. p.a. only in part. (ii i) Kam.ato . Icompare B. XVI. 29, 30.] Upa. gives two XVI.:..'9-30 reasons of which only the first oliirikaHhe1UlJ is common with thnt of Bo's o/arikatta. The second reason given by Upa. is
VmU'ITIfu:AGGA
110
[CUAP. XI. 2
,clcch,'kdtabbounena. Upa.. gives a. very Due simile to illustrate the approp ria te ne58 of the order of these 'fruthM. Just 11.1 a skilful physician first sees the symptoms of a diliease, then hear~ the caulie of it, and then seeint !.he nece88ity of lhe cure or tho disease prescribes a s\litnble medicine; so the four Truths lllay he known 11.1 com ing iu the same order . XV I. 85 p ....
XVI. 81
(iv) Sallkhepoto. There d06s not o.ppear to be any pllragraph in Vis. except a part or XVI. sa, which expresses an idea similar to that expressed in the hUit of the three cases under this heading. Upa. expla.ins in the tiut tlvo cases the denotation of these Tru t hs o.nd in the last case he tells wh at these Truths can accomplish. Concerning the lMt he says: Dl,kkllA'I[l lakkdyadiHhidvcira'pidahalla!amatthll'l[l, lamudayo ucchedad~Hhiavdra-pidahanalamattho, nirodho lauatadiH'~i dVdra-pidapaflcuamattho, '1tla.guo miccMdiHhidtvdra-pidahana· ,amUno. (Of.B. XVI, 85 where instead of miccltddiHhi B. hilS akiriya-diHhi. (v) Upamdto. We lind here the similes or vilarukkna. orimatira and of bllara as given in B. XVI. 87, where B. gives several others in addition. (vi)
•.
XVI.56
Paricchedato. CaUdri ,accdni: Sammuti"acca"'!1, pocceka-Iat'caf!l (? ~ ~ • ) p(lramattlw-IO(;ca~, ariya· , lUcu'I[l. Here it is the last that. is meant.
Ga!londto. This corresponds, in part only, to D. XVI. n. gives the various dhammas that ate included under tne Four Trut.hs. U-pa. gives the various a\\.t.rnati'·es ot the dilIerent dhammas that ate covered by the £.rat t.wo Truihs. while tbe last two are in\'ariably the cena.tion of wha\ is included under the second, and t·h e way to tbe ceuatioa of the same, respectively. (vii)
86. There
(viii)
(ilt)
Ek4etato. This is given to btl of four kinds: laccotthato, avitathatthato (Cf. XVI. dhammattitato, lun11ta ttnato (Cl. Vie. XVI. Ndnattatc.
(A) Dl¥Vi&ha: (a) [okiya1!l: ,d$o.v0.1"fI. ,a1llyo;aniyo.1]l ... (Dha. paragraph 584) . .Iankilelikaf!l . and4/l.va1!~ . .. (just the opposite lokuttaraf!l: above) ... asankil",ika'l[l.
PA~CA
Cn4r. XI. 2]
III
UP,\'i,\
ti~i
(b)
la nkhata: alCmkhata:
(e)
arupa: ti1}i lacclini. IllNipa: tLukkha_ Iacc(l1[l..
(B)
lacculli. NiTodlta-'llCCa7!l.
Catubbidha: (:l)
(b)
(lkulala: ,aml/.daya-,acco?!). klila la: Magga-~acca?!l. . abYdkata : Nirodha-taCC07!l . k,uala -akulalallbydknta: dukkho-,acca~. parbiiieyya~
: pal.dtabba1!t : lacchiJ.:dtobbaJ11. : bha v8tabba??t :
XVI . 28, 102
1
duHha" acc(n!' lomud(lya_Iocco'1!l- 1 [or.n.XVI. NiNJdha-,aCC01/i. 128, 102.1 Magga-IaccIH[I. J
(X) Koma-vittharato . The following will represent the c1assificalion of the four Truths unde r this heading.:
EkaviiMa:
dl/kklut la-vi'liid!;lako_kdya
lam11da ya abhimdna
Nirodha Mugga paM/la. of kayagata what is men,ati.
tioned under lamudoya . Duvidha:
ndmtl1"1ipa
(lviiia,
I01Tl6 tha, vipauan6.
bhavata~,M
Tividha:
rMtHth. dukkha.
tividJJa;-al.'tIlolamiUiJm:
Gatllbbidha: l(1Jkkdya-blu"i.- cattdro viVlZ-vat th"u. pallilld(P !t II; :It) Pal1cavidka: palicn. gatiyo panCQl-nivll.raQdni Chabbidha: Sat/(J1\Iid/t.a :
phalla,""yatand-ni
latta viliiid-
'r]aHhitiyo Af.thavidha:
I.I-Uha lokadhamma
eha
tar;lhti-
k4yd.
"
rila, lamd· dhi, ~ihM. cattdro IUti· pattlu'lnd. pafica ifldriViilli.
cha par-in-il" laggadJiammd.
latt", alIU sayd
satta. bojihangdlli
aHlia. micolla alltd·
aHll.lmgiko 'maggo
.4
[CHAI'. :1:1. 2
VU,W'fTlllfAGOA
II~
NaL'/uidhu: mUla 'CLtt d- 7ltUla La'f}luimu. 'Vlil d l~I ~'d dILemma
pallana na."Va. 'I1immu.of what is manasikaramentioned m!lia./{,iunder clhaln1ll{1' lamv.tfaya
Da8(J!t)iflha:
(xi)
daJadi~dcariy(j,
( + jj
IT )
dwa sa7!lYOjuniini
Sangahato:'
(a) !(halwJ/I.(l.,angaha i dukkha is included under all the five kh nndhas, lamudayUJ and M agg a under la nkharakklumdlw and Nirodha uuder no kIIa7w].ha . (b) ifyata.n.a-,all galia: d!,kkll.(l is included under all t1.e twelve iiyatanas, nnd the remaining three under dll(l1l1mayll!tana.
(c) DMtu-,a.n.flO'W.: dukkl/,d is in cluded under all the eighteen dhilu9, while the remaining u nder dhamma·dlultu. In lltia way one understands the noble Tru ths. These ore called the ariya.·,acca..llprJyd.
1 Cf. S. V. ilL Cf. Vis. XVlI. 107 Bvon.i.()om,,:;..;,ikera..mulaku. 2 For this threefold sang-allo, _ Dhiitukathl 1, 2 JJ. and itt commen_ tary, p. l1:i; at.o compare Pe~. VI. 124 ' (Bur. ed. 176), Bvdd"(hw~ Rha,,01lC,,la RQ;'!' ~IMlI!' lividheRQ; lO"I7'IM=1'- g-on~o l i-kllon.d"etu, dl.,Jt~ ... , allOtane"", eo; abo _ Sph . 3; (comment on I tanu 14): l//ia/lava/() Vin e,,"v()£1UiIT() ddllnd(\: IkandIl41/1l10fladMtuddonlI(\.
C H APTE~
XII
SACCAPA IUCC UEllO PAR1' ONE
[Uk. 11.Ga..9-1 1.19n.B (end of m.ll) ; Tak. 453b-45Gc; Cr. Vis. Clmplers XVIII, XIX, XX in "art aud XX I . 1-281. DIITBIVISUDDHI
'l'he yogul)/lCaro,. when he has undenlood the khnudhas, dh1itus, ilyatllnn.s, hetUjlaccnyos aud anccas, should know that there exist illese things only and that there is no latta, uo iha, that there ate only ,I.(ima and ,.upa, tilnt one does 1I0t consist of the other , and yet one is uot iudependent or the other. (Compare Vis. XVIII. 33, 32: NU'11Ia'T[l- rupe'l la ItL1Hia7!~, rujpa'l!~ '!amella 'U1I1Iam, a1tnamO'l'mo.'!l 7Iiuuyevo. puvutta.ti. 'io ill ustl'ate this uature ot fldma and r1ipa, Upa. has given here the simile of a clrum and Bouud, as well all that of a blind man and a lame mnn. (These similes are giveli ill Cull iu Vis. XVIII. 33,35.) Upa. dilates much upvn the distioctiou hetween ndma. and rupa. The lormer has no budy, is Bighty and very easy to move, while the laUer has body. and slow to move~ The former can think, know aud understand, while the la.tter cannot do so. The former cau know '1 walk, sit, stand 01' lie down.' aIlhough it canuot do 80 itself. 'i'he r'l'ipa. alone call do these movements. Similarly "lim a cannot do the actious of eatin g, drinkiug, tasting, etc. which CRn he done by the 1'v1)a 1110DI:, but it can know ' I eat, drink, taste, etc.' Thw he knows that it is on ly the sallkh1irus that exist, !tnd they are nothing but Buffering. When he hilS this insight into aufferiug (dukkhe fia~!Il'Ifl), there is ya:.hubh1Ha.-ilii1!ad'f)4'(l11tJ-1J1',udelM, or "iima,.lipa-t·a.va.tt/uinfY1!lo. [Cr. B. XV III . 37, XX 130\.
XVill. 32, 33
Simil. in
XVU I.33,
" N.O.
KANKBAV IT ARA~ A-VISUD DBI Even atter this if the yogdva.cara. hns stilt llUY thought nbout XIX ,a.tta, he should further reBect upon the cause! (flidu7Ia) of xrVtb clI. diff.
lulIering. He should reflect upon the Law of Causation, or of Dependent Originatio-n, both in the regular order as well as iu the reverse order. He may reflect upon this L aw of Dependcut Originatiou in fuli, or, even in brier, beginning with 'Uedanapaccy,j t(l1}lieJ [Cr. ViB. XVII. 28,30,32,37, 411 . ThUll 10
N.C.
XX. diff .
htl has an insight illto the origin of sufferin g (d11kl.: IIO~u!;mudltye ;iuJ;l-a??l), which is the Bame as (l1Hl1Tnmarthiti7ia))a?!~ or llCtlllJaccatyapar.i.ggahe li(intl??l, 01" l·41'],;huvita.raJ;l-avi~llddhi . All these 6xpressions ffiM.n Ule same thiog though they arc different ill words. [Cf. Vis. XIX. 25-26.1 When the yoga1!(N;(bra has thus understood tile O~igin of Suffering, he further reflects upon the Cessation of Suffering. By reflecting upon the Law of Dependen t Originat ion in Hie negat ive way, tbat is to aay, that the cessation of suft'erillg is IJOssible by the cessation of birth, and 80 on, up to tbat the cessation of snnkhiiras is possible by the cessation of ignorance (avijja), he sees that Nirodha also is hetllpaccGYlV-patibaddha, nnd that by the cessation of craving (ta.7;l-ha), it cnn be attained. When he has thus realized the Tru th of the Cessation of Suffering. be tries to find out the P ath for the cessation of craving. He kt;lows that seeing danger in the fi ve upidano.kkhaudhas is lhe Way, the P atb. He the n reflects upon tIle upiidanakkhanrlhas in one hundred and eighty ways. Upo n nlpa tor instance he reflects in this way : Atthi rupa1p. atUa1[l-, anayata",,!", pa.ccuppOJ/1;Ua??l-, ajjnatta7!l-, bahiddhli, mahanta~, paritta'f!/>, o/driko.??l, Jukhuma.'1[I-, dure, Jantike, sabbM]t nlpa??l alliccan ti pa,uati. IThis is the same quotation from Po . i.53.4 as is given iu B. XX. 6.1 In the same way he refleots upon the other four khandbas. Thus there would be 12 multiplied by 5 i.e. 60 kinds of reSections. Add to theso, 60 in each of tlle other two r eflections by way of dukkha and anattli. 'l'hus we get one hundred and eighty in all. There is also another way. He reflects D.8 anicca, dukldlO, nnd an.atta on the following groups; [Cf. the list in Vis. XX.91 6 aj;h(bttika-uyat(), ,..ti1~i , G biihiTG-liytamini-, 6 Vi7illU~kaya, G phauakdyd, 6 'Vcdanai.:ayJ., 6 safi ffdkdya , 6 cetamukJya, G tal1).hd.ka.yd , 6 vitn.kl;a, 6 vicard.. ThuB we get one hundred and eighty (3x 6x 10). He consi(ters 0.11 sankllii.rns os changing frOI!l year to year, month to month, day to day, nay, even from mOIDent to moment. In fa ct th ey appear to be new every moment [B. XX. 104; niccanavdi, like the continuous flame of a lamp [the constituent particles of which are new every momentl. He also considers them as dukkhd,a1tattd. Byanicclinupaua.nli his mi nd is inclined to animitta dlidiu, by dukkha"l1'Upa SJana to apprn.~ihita dhatu, Gnd by onotiuntlpauana to JlIfiiIatli
dhdtu. H e understands by hiB discrimi nating knowledge that every kind or u:istence 6uch as tayo bhatld, pallea g(ltiyo, MUa ,;i'h1d~!at,thitiyo, Ila1,;a ~attd'llti$a, is feadul und uuren!. Parieehoda-,iQ1Ja 1!l1liHhita.",.. UOA YA UBA YAN,'l':iA~l
The yogd'llaeara, huving discriminated Ihe upidiiuokkhandbo9 these three lllkkhn~os, wislH!S 10 cut them oft . BIl tukes the flimitta ond peuetrates to the tldaya and tlaya. Upa . gives three kinds or nifnitta.-gaha~: wi ~h
ei ) R ile&a-nimitta-ga}w./}a. l 'lIi8 is the perverse view N,O. (llipallti50Ja;lna) of an ordinary man, that things are llermanent when they ore not. H e i9 ottnched to the kilesas. l 'h;s is like the falling at a moth into a In.mp. (ii) Samddhi-njm.tta- gaha~\.a. On one of the thirty-eight nimittas (Le, kammatthuuas l ) he conceutraies his mind aud thus binde it with the object. 'fbie is like the goad applied to an elephant. (iii) l'ipa$la.ntl~ ntimitta-gaha1]h. If a man, who entertains a beliel that thinga are permanent, sees with insight into eoch of the fiv e khandhas wi th their characteristics, he would wish to give them up, like a man who has seized a Jloisonous serpent. [For t.his simile compare Vis . XXI . 49-50.1 Upa. goes iulo details of the way of taking the ni mitlas and penetro.ting to thE' lakkhaQss. or the former he giveR 1"«"0 ways : aramTlUl"!lalo and 71tan a!ihirato , and of t.he latter three : hetute, paocayato, and ,a.-ra$ato , in each or the two case~ of lIdoya ond vayc.. He Ilenetrate! to the "d"4ya and vaya of nnkhiiraa. Wh ~n he hAA seen udaya and 'IIoya, he understands four things: [From the el..pianahon given XVli. 309'13 (I) dalakkhcmadhamm(Jl of thcee terms, tney appear XX. 102 (ti) "t'Ino.1tta-dhamma 10 correspond to ekaUallaya, nanatta1!olla, abyti.parandya (ill) aku-iya-dhamma and ella1?l-dhammatdnaya of
I 1
n XVII. 309-313 , also they appear In XX .r02 J These terms are explnined at g reat length. H e perfects hill knowledge a! the sankhurllS and kco w8 thf't all the sank-llama (IV)
,amma_dhamma
1. See Chap. VII, abo"e, p.
sa
ff.
are limited, at the beginning by udo.ya, and at tile end by vaJjo. Thus Ildaya.bbaye 11dl!o.1]1- lankhdra-pariccheJa-tiaf).u"!' hoLi. I)HA NG'\NU PA. SS A N A -R Ar::A~1
XX. 76 p .lI.
X:'i:. 7S
p.a. XX. 79
..•.
(i) Kaidpo.to. (The second nplanation of Upa. agrees wilh the second explanation DC B. given in Vis. XX. T8.1 (ii) Yamokato . This rougbly agrees with Via. XX. 19 . (iii) Po.ricchedato.
;VTII. 32, 33, 36
.•.
[CI. Vj •• XXI. 10-28)
The yogavaCltra , having See!l the Iido.y(!bbo.ya·lakkha~l(I, and having tlloroughly u nde ratood tbe aank b arD8, paya no Rtlention to tile uJaya, but t hi nka only of'l!a.yo. of the mind . Here in this con nection, we find the )lassage, though in au nbbreviRted form, from P a. i. 57.58, quoted by D. in XXI. 11. Upn. t hen proceeds to give the three WQ.ys in which he sees the vo.ya or bhangc. IWi th t his, comptl.Te Vis. XX.T6, where we have seven divisiolls, of which the first two are worded in the lame way (UI the fi rst two here. but the e:'1>lanations agree only in part.] Tbe three waya are:
ITe Bees the vo.ya of many minds.
Thus the yogdvacora sees with hia inaight all wordly thin gs, eve n to tbe smallest speck , as changing, g rowing, aging and passing out or existence. Further, he sees them ns described in the go.thas given by Upa. (Here we havo a. number or githie, quite n few or which aTe the same 8IJ given by B. at the end of the XVIIIth chRpler, in paragraphe 32, 33 anti aG. All the stanzas in para 33 are lound in substantially th e sallie Corm-though not ill the same order-w ith only a rew variations i aa for instance, instead of phouapa:tlca.ma, Upa. hi'll T"pagar.dhiidi-pancadllammd. SimilA.rly, the gdtM in paragraph 32 is the same except I.hat the laBt quarter shows a little variation in words but the meaning appears to be the Bame. In these stnnzas, we meet with the similes of a. fl ash of ligh tning and 1\ go.ndhabbo.-nagara. . ISee Via. X X. 104, XXI. 34. J The firet atanza of paragraph 36 is also the I l\me except that ill8tead of "ukena balena. Upa. has ,akena kdyena . In the aecond sLanza of the same paragraph, instead of parapaccayato ea i';1/ar6 and para-dra7llmalJ;ato, Upn. has resp;)ctively na attat... jdyare and flO a.tWramma~ato .
D. haa ascribed these stanzns in paragraphs 32,33 to tb o PoraQ.ila, nnd though it is not 80 definitely slated nboullhe stanzas ill paragraph 36, still pre8umably they nre from the same aource.] 'i'he yogavacara. sees the vaya in this way . When he has xx. 105 not yet completely mastered the lamdd-hi, there appear to him .... the following ten things Iwhich D. calls upaHilcld l : obM,O, '1a~I(&111., piti, pallddlii, lukha,,!,-, aJ"imokkllO, paUUol1o, tllluHhoIlCl1!l,!lpekkJuj, aod ttl M. 'I'his is the same list as in given i n Vis. XX. 105, except that the Inst ·na given by B. is nikanti' while thia Chinese text gives what would mean 71.ekklUll1n.mfJ, or niuaral.!a or patil~i$8o·uua. An unintelligent lUan ia distracted by these thioga but an inlell igoot mall is not distur bed by tLem. He know~ lokiyadhO'1I~ma-lanklwrdrammCl~ as well as lokuttara-doltamma.-Ni.cM'lol"alllmat'a. He removes diatraction, i£ there be Il.ny, aeen only 1Ja.yo anel skilfully and abundantly develops it. B Ita fl.gdn.-UpOIIClllci·tlrll.la"l"/l n iHhtG1Jl.
1. II thi. misunderstood by t·he CbiueI!o Tn.lI6lat"r as lI ikkAonti or n,kkhamma'
CHAPTER. XII SACCAPAIUCCBE DO PART TWO
I Bk.12. l.4-1 2.20.2(end)j Tnk. 4500.·461<:. XXI. 29 onwards, X XII al1d XXIII.] nBAYATUP'M'I:lANANA~A:!\(
XXI. 29
cr.
B.
[Cf. Vi•. XXI. 2:-:!4]
T he yog{ivocara. , reflecting \l ll0n tIle vaya or bhanga, becomes nfraid of the kh nndhns nnd of nil kinds of e:s:isteuce. such as the three bhavas, five gatis, seven viiHHi.!.! ntthitia nod n ine aaltiiviisll!l, become9 afrn id , as of a frightful man carry ing a sword in his hand , or as of n poisonouB serpent , 01' tIS of a heap ot fire. [The last two of these similes occur in Vis. XXI. 29, and, lor ' the first , we have only the word 'g}w ra' which may st.a.nd for this Bi mile of a frighHul man.] He is afraid of all nimittas and all ki nds of upplJda a nd thinks of animitta and a1wppalM. l\lU!i
[Cf. Vb. XXI. 44-46. ]
lIt should be noted th nt Upn. does not give any treatment of adin.avdnupa.slaIl4·M~ or n.ibbidallupasland·iia~, perha})s becauMe, as B. says, these two are the sam(o as bhayatupaUhdlw. tiatul. See Vis. XX I. 44, where B. quotes as his authori ty passages from the P orii.l).as and Piili (Ps . ii. 63) .] W hen the yogdvacara sees all aankh iirna liS feartul, he naturally wishes to be free from them, l ike a bird that is lIu rrouuded by fire, or like a penon that is Burrounded by robben.
ANULOM A- NA~A1!l
[It should be noted that Upn-o nt once proceeds to lUmloma· ndl,lG, wi thout giving the other intervening i'ia-:tll8, pa.ti~ankhd . and lankhdraup"kkhd·na~la" mentioned by n. in the liet of eight ilii.l).as preceding the $accanulomika'ld~a. See Vis. XXI. 1.1 The yogdvacara, by the cultivation of mul1citukamyatd. nti~, wishes to be free fro m all eankbiiras and is inclined towards nibbana. H e coneiders all kh~ndhaa as anicca, dukkha nupa ualld·iid~t.a
o.o.d illlattD nnd considers their ces!ntion as flicca, J1~k1la and ptuamattha. What is
lilt'!
meaning or
{.Ifl;uloma-'iii~?
Up::.. :lnS\\,e r8: DiIT.
catMro ratipa,nhlinli, etc . [All the thirty-seven bodhi -dham1l13s
given in Vis. XXII. 33 are mentioned here.] AflIdomaiili'(,la~ niHhila?Jl. OOTRAnBO·!i:AI:IA~
Upn. exple.ins the word gotT'abhu nnd his explanation XXII. Ii generally ngrees with that of D. XXII. 5. He at!lO g ins a quotation from Pa. i. GO, though in an abbrevi nted form, which corresponds to that given by B. in XXII. 5. Gotrabhll-7ia'.w"Jl fliHhita1!l.
I mmediately alter this gotTblui-fl12tta, he lItis nn insight iuto Suffering, cuts off 'the Origin of Suffering , experiences its Cessation, nnd cnltivates the P ath for tIle Cessntion of Suffering, o.ud the ,otdpatti-tnagga-fiu'.Ia as well as all the Bodhidli'ammii are produced. At one an d the same moment, Dot borore or 8imillllin after, he makes .acca-pariccheda. To illustrate this simui_ XXII. 92, 91i, !Xl taneous nature of Jacca-paTiccheda, Upn. gives th ree simiiesthat or a boat crossing the floods,o! the lamp that is burn ing, and or the Bun that is shining. (These aimiies are given by B. in exactly the snme words in XXII. 96, 92 and 95 rl'8pectively . He nscribes the ~imile of thlllamp definitely to the PoraE.las,' while in the cnse of others though he does not say so, they are clearly rrom the saCle source.] U pa. give3 a very fine simile to illustrate the difference The former is between gotrabhu-iiu'f}G and maoga--11u~a . ' compared to 0. man who has put only one foot outside the threa· hold of the gate of :l city which is burning, while the laUer is compared to another man who has put both of hia feet ouhide the gate. Just u.s the fo rmer man cannot La said to iUl'Ve properly escnped the burning city so the yOga1JaOllT(J has not properly escaped the bu.rning city or kilesu, it he has only the go trabh.,j-fidJ;lQo. But when he has the "!l40ga.fiaf.!3, he has properly escaped the kilesas, like the second mlLn in the o.bove 1 For th_ similiea .1.10 see Pe~. VIth Chllp. p. lSC (Bur. ed. 181), Abdhm. ISZ-33. 2 D.o••imile ;9 IIltoiether different; lee XXII. 12·13.
VIMUTTIMAGGA
120
!(II.
15-29
(Cuu. :r;u. 2
simile. It is this m(l!}ga'fUi.1]4< which makes the l Ucca-paritX/l£da. The yogu1Jaca1'a then destroys the three slllllyojallRs; lakkdyadiHhi, 1Jicikicclid, and lilabbata.-1JaramclJa nod nttains t he lottipatLi-p]wla.' 'Vhen he has destroyed the ,akkiiyatl,itthi. he has destroyed all the sixty-two diHhis. For, lakkliyadi Hhi i9 the chiof of nU the heresies. Upa . then goes on describing how he gradually proceeds on his path towards Al'hnt.5hip . H is description generally correspond8 to that of D. XXn. 15-29. Although Upa . is \'ery brief, we often find the same nrresSiODS as those or D. For iustance, the pnitS3ge about the fiv e paccavekkhnQ lls of the 8otdpa1!·na is uactly the ~nme as in B.
XXII. 19.
un. 65 an. 66 f.
J.
:11. 103
Upo. next goes on to tell U8 about the three kinds or sotiipan nas: mudidriyo &attakkllllttuparamo, majjhimind'r iyo kolaT[1-/,:ol,!, aDd tikkhi1HM-iyo elwbiji' [ef. Vis. XXIII. 55]. H e hWl nlso the snme five kinds 01 auiigiimh as giveu by B. in XXII f . 56, but he adds that these five kinds of anagli mh are seen i n ench ot the first four classes.of Suddlwva!(I goos, nawely, Avihas, Ato.p pas, Sudasu.s, and Suda~sis , while in t116 last clllJls, namely that of AkaniHha gods, there are only four, because there is no Uddhmruota, as the highest stage baa beeD already reached. From the state of a u AlIdgami he goes to Arbatllllip . H e has destroyed all the kil eaDs compl etely. cut 01I all saukhiirns aud made an end of all suffering. To show the unknown nature of the destiny of nn Arhat, Upa . gives a very approprinte simile. Just as when iron is beatell. (red-hot) and dipped into. water lind conled, we do. not know where the sparks nf fire go, /In we do. not know ll.IIythiug abo ut the destiny of au Arhat whe n he has reached the U 0.8h aknble H appy State! U pa. ue:r.t refers to the vieW's of SOlDe teacbers who believe iu the flandb/!i,amaya referred to by D. in XXI.I. l 03. D. simply ralers to the Kath41·atthv. for the refutation of their 1 Cf. Pe~. 145, (Bur. 00. 186): Tatt ha ,otl!panno kalham hoti P 2 Of. Pe~ . lInd Chapter, p. 33-34 (Bur. ed. p. 135). . 3 cr. Sa. 1074: A,,,i tI'lth4 w4tavtg(1\(1 khi/to atthal!' paldi na "peli Ian}"",!"
nQop. muni n4mahiycJ 'IIimutto at/hll,!, p:tldi tla t.!ptli ,flwkhlll)'l.
L;l'[AP. XII.
SACCAP ARlCCREDA
2)
'"
argumen ts, but Upa. proceeds to show the fl a ws ill t.heir argument, lie points out seven flaws, at least two of which can he identified with some of the relutations of this theory given in the Kathavntthu, i. 213, para. 5 If., 216, pa.ra. 10. There i8 one more passage containing the objection raised by nn opponent, 'd ukkluuacca1]l caftari artYfl-lflcciiniti , ' \Kv. i.218. para. 141 that can be traced in Upa. Another pa ssage given in answer to the above objection, 'Rtlpakkhandh" aniccato dirHh e, pafi.cakkhandlui aniccato diHh6 hontf t i" can also be traced. And in the sa.me way, says Upa., the iiyntanal and dhiitus, The Kathayatthu giv es them in detail. PAKI!j'~AKADHAMMA
Upa. continues: Ettha llakitu~h,-dlul'1rvm6 'V editabbd., He gives the following: 'Vipau and, vita kka, pHi, 'Vedanu, bhumi , in.d.,.iylilli, 'Vimokkllo, kilel u, dln'-la1nddhi-IG1n.ilpajjana1]l-. Upo.. tokes them one after another a llli goes into the detailed treatment of them showing what part they play in the progress or the yogdvacara towards his id eal of Arhol.ship. VI PA..5SANA
Upa, gives two kinda of 'IIipammd: jhcina--vipau and and lukkha--1!ipaJl(111-4. If the yogtl·uac'lr.a. destroys the nlvaraQM by the power of lam adhi, then he cultivates lamatha-pubballlIama--l1lpa..uaml, If, on the contrary, he destroys nivaral}U by t.he power of his insight, he cuhivales 'Vipauan.1-p ubba.n9311lO--Iamatha. VITAKKA
'flil is explained as tukkha-vipauand , U po.. Ihows in wha.t on the onward path of ~he yog61JacarUJ, it is found a.nd in what stages it is lIot found. atagGII
PIn VEDANA
16
The treatment of lhese together with that of the XXI. lIZlut corresponds to Vis, XXI. 112-114, but the explanationa do not agree ill all respeots, Upo., p.l. o.\so gives here the different aapecu of the Path snoh a~ la-vitakicablnzmi, Gvitakka--bhumi, ,app£tika--bhu~i, n ippitt'ka-bhumi,
11
'1'
aBUMI Dauana.bhumi' in the Sotiipatti .magga ; or in aniccadilt"i. Sankapprt.bhumi in the remaining three Paths aud ill the four Fruits; or in the reflection and practice of a1Uicca.J,iuhi. IThe first interpretations correspon,: to XIV. 13.1 Or e1se, Sekh4-bMi:mi in the four mng-gas and three phalaa. dlekha-bh1lmi in the Fruit of Arhatship. I NDRIYiiNI XVI . 1-10 p.a.
Three kinds of lokuttara-indriyas,> anmifldta1iii/lwlmitindJri;ya, aii1iind,.iya, and alil1iitd1:indTiya, which respectively nppear in the sotapabtimaggo.iiii"Ia, in the iid~a of the ne,;t three Paths as "I'o"ell as of the Fruits of the first, second and third Paths, aod in the lMtio. of the Fruit of Arhatsh ip. ICf. Vis. XVI. 1, 10 where these indriyas are given.) VIMOKKBii
dnimittG, appa7}ihita , and mfhiato. These are the three kinds of vimokkhas. Long passages are given to describe these. Only the introductory words of these passages are found in the quotation from Ps. ii. 58, given in Vis , XXI. 70. In the pa.!sage from that quotation about the I ltiino.to.vimokklla, we have an expression 'Vedabah1llo fo r which Upa. has a \vord which is the equivalent of nibbiddbahul'o. K ILESii
X-TIII. 49-76 much diff.
Upa. gives a long list of 134 kilesas, together with the details II.!! to which of them are enfeebled and destroyed by which of the Four Paths. [Cf. Vis. XXII. 49.76.} (i) Tf~.i akusalamulani: lobho, doso, 'moho . (ii) Tiuo pariye$ana: "ama-pa.,.iy~um(J, bhava", bTall1TulCanya" ~
1. See Netti 50: Da.!1a1l<1·bll..l.mi nivamo."o.kkanti1{ll pada HM1I<11/1-; bh
(iii) Cattaro dJav4: (iv) Catt£iTo gantha: (v)
CaUdro oghfl
("1)
CatMro yogd
kdmo, bhavo, diHhi, avijjd. abhiiihii, bydpddo, Jllabbatapa1"iimdJo, ida111-laCciibhinivclo.
J
kamo, bhatlo, diHh';, avi.jja.
kdmo, diHhi, li.labbata1Jl., attavfldo. CataJ,o aga£iyo: chando, dOlo. bhaya7!l-. moho. Pmica macchariyfllli: a1:a,a-maccliariya7!l-. kula· , liibha·, 'Va~~a (e.)*/ dhamma·.
(vii) Cattari uptiddniini: (v iii) (ix) (x)
Pafica nh:ara'.lfl7Ii: kamaochanda, bytlpdda, thhlamiddha1fl, uddhacca-kukk1Icoa1.n, vicikiccM. [It is to be noted here that according to B. XXII . 71, thinamiddha and llddhacca are aba.ndoned at the time of Arhahhip.' But accordi ng to Upa., it i~ oaly !luna and lIddhacco that are given up at the time of Arbauhip a nd not micldha. Because be &ays that 1nitIdha is rllpd1ltWatti. For U pa.'s position r egard ing '1I~iddha, see above pp. 4.8, 90.J
Cha vivadamul4ni: kodho , m akkho, 'iud, $a~heyya1J1, piipicchat4, ,anditphiparam4Iatd. (xii) Satta anuJayd ( ~ ): Kiimw,rago , pa~i9ho , m dno, diHhi, vicikicohd, bhavardgo, avijjd. (xiii) A Hha loka·dhammd: labllo, aldbho, ~ya,o , yalo, palallucl, niMa, dukkhClfT!l1, $-ukha'!!.. (xi v) Navama7Ul : Seyyaua',eyyo 'hamalmt'ti '1Il aIlO, and the remaining eight as given in Vibhnnga. 389-90.
(xi)
(xv)
Dala killf,a-vatth,ll.ni: lobho . dOlQ, moho, 1Ikino, diHhi, vicikicch4, thina'!?'-, tddhcu;(!a1!l-. ahirt"/:a,!?,-, anot-
1. Tbe Chinese w:.:t interprcu tbe word 11a(l.!IQ. /II! nipa ( ~ ("rrn) Ind ibis is in keeping .. ith tbe alter nat iu in terp retation gj,.·cn in t be Commentari es. See DCm. iii. p. 1027: Va rt(lO ti c'dthe wrfTa~a!llW Vi I1u.paOOtitlO pi ~ editabbo; DhCm. 375 comment.. on "a!l~macchariJ,V " follo... : wrfra"atl!l
eo.
lUnAP. Xlt. 11
tappa1!l. There i~ also another alU!rnative to these. 'That man has done a great harm to me, or il
doing. or will do.' The same three cases with a man whom one likes or dislikes. These nine with the addition of the ten lh, the thought of doing ha: ':Il, make up the number teo. (xvi) Dala aku,ala· /':amma.patha: [kdmel'ul micehdcdro,
pd~tipdto,
mU$d'llado,
adinllilddllaJIl-, pisu~a vdea
[the Chinese Text has a word which means 'double wnguea·l. pha?'usd 'Vdcd [the Chinese text would strictly mean papikd 'Vdea] , ,amphappaldpo, abhijihd, byapMo, miechd diHhi.
(:uii)
<+
-i!!)1 : These are the same lUI seven o.Dusayas mentioned above (in the xiith category) with the addition of dlabbataplmi. mlfla, iud and macchariya. [This list differs from the usual list of the teo SD1]lyojaoas, which gives ?'!tpa-raga, (J;rupa·rdga and tuldlract;() in the ploce or bhava-rdga, illd, and 1IIacchariya of this list. [See Abha. p. 32, Chap. VII. para 2.] (xviii) Dasa micchantd: the same It! micchaUa of B. XXII. 50.66. (xix) DvddMa vipalldJG: the same as mentioned in D. XXII. 53, 68. (:xx) Dvd&a4a akulala.cittuppad6: the same as mentioned in D. XXII. 63, 76. 'rhus we have a list of 134 kilesas. Upa., unlike D., describes in several cales at which DC the Paths these kilesaa a re enfeebled beCore they ere finally destroyed. Even It! regards the etage or their complete destruction, Upa. often diffel'8 from D.
Da8a ,a7[lyoiandni
1. For the lint time wb(!re tbe enumeration of tho categoriea of tbe kilesa& is given (12.13.3) , tbe ehancter used i, iti although bere where the detailed oo"*t itu6lIta are given the: character used i.a ~. It .ppean, therefore, that both the charadera .. re inditcriminat.e1.r used, ..lthough 1I'e h....e IIeeD above that the latter character is· nsed for In Pnyluski 'I.e Conceile do Rijagrha (first part), p. 48, we lind ~ u.sed for aRU.$(Il/CI, wbile fIi ill! is ueed for GI)\lI"iana. For the very dight distinOo tion betWe6ll th_ 1.11'0 "Words, lee MCm. iii. l~: '0 1I~~ kiluo bo:nd/ul-. na"Atna "'",yo;allal)\. apJlQAfnaHhcfla MUlaI/O.
a...,.,a"".
........ ', ......... J
DVE SAMAPATTIYO:
fA)
Aputlmjiallasevitrl p.':ala-~amdpatti .
(D)
SaihMlledollita.nirodha·,amapatti.
With reference to the firs~ (A), UIJa. raises the followiug questions and answers them: (i) What is phala-8umapatti.? It is a fdmalhiapl/ala with the mind (citta) placed on Nibbcina: [cf. B. XXIII. G: ariyaphalaua nirod-he appall.a . ] This is called phalaJamapatti. (ii) Why is it called phala,amapatti? H is neither kUJala, aku.ala, nor kiriyd. I It is a chie~ed as the lokuttara-magfJa· phala-vipdko anll 80 it is thus called.
(iii) Who attain it? The Arhats and the Anagamte, because the ,amddJhi reaches perfection in their CMe (.&t JIb }i! f1':: tAt). Also there are some' who say on the authority of the Abll1:' dhamma that all the Ariyas attain it. Upa. here quotes, as their authority, a passage which agrees with the passage from Ps. i. 6S: Sotdpattimagga-patildbltaUhtiya 1Ippad.a~ abhi· bhullyatl tv gotrabhti , Sotapattipltala.·6omdpottattMlIll 1lppddo~ abhibh1,yyaH ti gotTabh-rl_ Eva'l!l- Jabbate/w.. lD, gives the sOlne passage, in a fuller form, in Vis. XXIII. 7J.
The &arne view" thll.tof D. in XXIII. 1, i. referred to by Upa.
[D, refers exactly to tbis view that is held by Upa. wheu be keci. Po.lIQ'Iotdpanna-,ok4ddg!Jmino na .omdpajjanti., IIpar-nnd dve yeva ~a.m.dpajjan.tt' ti vadanti. lda:it ca t8,a1?l' kdr()~'ITI-: Eto hi ~().mddhi~mi'J1l paTipuTakiirino ti , D. refutes this vie~' by saying that even a putkuiiollCi can attain that state [of perfection] in a lokiya--samadhi attoined by him, and by further adducing the pas!age froLD 1's. i. 6S [given above in brief] in support of his position. It is evident from t-his that Upa. was aware of this vie'v and the nrgument on which it was based,J S8YM:
p'
U pa. ned refers to another view ucco rding to which all Ariyas may have it but only t·boso in whom ,amdd.hi has reached perfection call attain it. Tt;l support this view, U pa.
1. Cf. II. sim ila r . tatement about tbe dbutu or dbutang.. on pp. Zl, U .boge. The Taisbo edition gi ..es a different pUDctuation and 110 it gi.,.ea a Iliahtly differl!llt interpretation. 2. Upa.bere refera to the ..iew beld by tbe ~~hool of Buddbagbon.
~.o.
·.
XXIII. 8
1~6
VrMUT'flMAGGA
[CIu.l>. :lll. 2
quotes one Ayasma Narada' INa-la-tho 1m Ii 1fB) who saye to mendicants "Just as in a. mountain-forest there may be a well but no rope with the help of which water may be taken out. If at that time there comes a mall overcome by the heat of the Bun and fatigued by thirst, and if he sees the well and knowil that there is water in it, but still can Dot actually reach it,' then merely by his knowledge about the existence of water in the well and by seeing it, he caunot satisfy his thirst; so in the same way, if I know nirodha as 1l!ibballQ and even if I have a perfect yathdbh1ita-ii.d~wdaua~la, I do not thereby become a khi7}{uava AruM." (iv) 'Yhy is it attained? The answer is the same 8S B.'s: dlitthadh1l'l-masukhavihdrattha1?l [B . XXIII. 81 . Upa. gives a quotation in which the Blessed One is described as aaying to Kuanda I-hat he finds his body in a pMwl)iMra when he attains
aliimitta-cetosam
(vi) In what way does he reflect (katha7[l- ca mana..si karoti?) dlanklUJta77l- a'1llatawhatu7[l- mntato manasikaroti. (vii) In what way does he attain it, stay in it, and emerge from it? The answer is the same in substance-although the words used are different-of what is said in quotations from M. i. 296-97, given by . B . in XXIII. 9,12,13. (viii) Is this samddhi lokiya or lokuttara? is lokuttara and not lokiya .
This samapatti
Upa. then goes into a brief di5cu8sion of a technical point. When the Anagami reflects upon the phalaM,mdpatti, why is it that the gottrabhu does not produce, without any inte rve ni ng obstruction, the Arahattamagga-? '1'he answer is: because it does not produce lIipculana·da,wJ.na, as it is not the tbing aimed at; and because it is not strong enough. 1. Who is this "Narada.f m"y. 3470 mentiolU! aile Na ra.da·bhikkhu uuder 'Mohor,014m4ni'. A.iii.67-62 mentiou$ one Nii-ratb.·bhikkhu, wbo is sho .... n w be <XID5oling K ing MUl}o;la on the death of bis wife Bhadda. Petavattbu refers to one in pp. 1,2,44. Also see Petavattbu· Commeutary 2,15,208,210,211, etc; Viminavatthu·Commentary 165·109, . 203; DbpCm. I.42,84,344. 2. Of. Pe~. 190 (Bur. ed. 206): 1J(Ith4 gambkire tdap4ne -udaka~ eakkhun4 panati, 1\(> ca k4ye1lltti, e"amauo ariyd nijjh4nakkhantiUt\ di~~hi bhalNlti, tIa ca &acchikot4.
(This is the answer of Upa. to the objection raiseJ by D. in XXIII. 11, to tbe view or some: Y c' pana 'Vadanh: lo /apanno pha/atamdpatti1]1o Mmdpajjillu'lii ti 'Vip4Uana1!~ paHhapetva u"kadiigami hoti-, fakadagami ca anugam f ti, Ie vattabba: In'a~ fati alldgdmi art1 ka bhaviuat1, af'DM paccekabuddho, paccekabuddlw ca bud&ho. Upa. seems to have anticipated Ihis objection raised, perhaps a long will ' olhen,
by the school
B.l
Then he speaks of dmvidha phaw...vi,efa, which seems to he dilf. quite different from B. '8 dv£hi dkdre hi ra,dnubha1'ana1]l holi
[D. XXIII. 3[. U p!L. next proceeds to the treatment of (B) 8a1hid-1Iedayila- XX III. n1'7od,hOrlo:rmipatlJi, which very closely resembles timt given 11-lil I.a. by B. in XXIII. 17-51. (i) What is la,hid -vedayitt.-nirodha-Ianrii patti? Cittaceta.ikana"/?1 appavatti.. (See B. XXIII 181. (ii) Wbo attain it? The AniigamIs and the Arhats. I n them, the la'11lddhr: reaches perrection. Upn. says thai the SotiipanDas, Sakndiigiimls and those beillgs who are in the G1"12pa'tlacara.lo ka can not attain tllis ,amapat.ti. V Ila. also gives reasonB. (iii) Being endowed with what powers can one attain it? The powers of ,amatha and vipauand . The treatment of them iB the Bame as in ViB. XXIII. 19-23. (iv) By th e ce!sation of what sankhiitl\s is it attained? Tho answer is the same as is contained in t hat part of the quotatioll from Ps. i. 97.100, which is giveu by B. i n XXIII. 24. (v) What are the preliminaries (pubba--kiccani)? They are the same four a s given by B. in XXIII. 34, except that for SatMupakkoraM7[l we havo ;f .. which means twi kkliepa. (vi) Why is it at tained? DiHhadhamma,-ukhaviJUJratthaT{J. For, it is added: aya1]l aroiydnll1P ,a.bbapacchimd d ll~11ja~ ,amilrl.hi. And further to produce abhiii.ni'.s one enters upon vipphdra.· fa17U'id·hi, 9.s 4yo&'11I4 Sa njIva did to protect his body. Aa alao Siiriputta' and (3 • T ~ ~ (Mogga li·putta.tissa( P»·
1. DhlUllmapila (ii. p. 896) here again ~u. UI that B. mikes tbil .tatement with referllDCiI to Abhayagiri .. idin •. 2. See P • .ii.212. The storiea given in M.i.S33 Ind Ud. 89-40 are hrieBy narrated in B.Xll .32 and 31 f8llpeclil"oiy. 3. TiMa, the son of • white bird (Mogge!.).
VrMUTTLMAGGA
)28
[CHU. XII. 2
uid. (Cf. B. XXUI. 37, where only the firs t two of these Dames are given but in a different con tex t . The last IHuna is lIot there. J (vii) . How is it attained? The answer is the same as is given in Vi~. XXIII. 31 -34, 43_47, eJ:cept that according to D. there Ilfe not mo re than two nevasaiii'iii.-nii.siliiiHi-cittas, while accord. illg to Upn. there may be two or thr ee.
(viii) How does he emerge Crom it? He does not think 'I ahilll emerge from the 8afmadhiJ but when the time-limit thnt is previously determined is reached, he emerges from it ,' (i:l:) Wit.h ,vhat kind of citta does he emerge from it? An A7I.cigamf with allcigdmi-citta nud an Arhat with arahatta-citta .
[Or. B. XXIII. 49 .) (x)
How many contacts hlUl he?
Three contacts, contact
with 1'\t7111Gta, animitta, aud appu1.'ihita. (xi ) What Sankhiira.s first arise? First kiiyasankbiirl\8 and then vacI-sankhiirall. (xii) What is the difference between a dead person and one who hns attained this tam4([,1ti? The answer is the lIame as given by D. in Vis. XXIII. 51, in the quotation from M. i . 296. (xiii) Ie Ihis samad/ti sankhata or asankhata? It cannot he said of this la'madlii thnt it is lankhata or asankhata . There is no lallkliatadhamma in this .amadhi. and one cannot know when asankhata&hamma comes and goes. (Cf. Vis. XXIII. 52. 1 Nirodhajihuna-Iaml!.patti niHhit6.
At the end of this chapter ill given the udddna of the lwelve chapters in the book. Then there is a concluding gatka, which purports to say: 'Who can know this Dhamma. which is profound, un-nam_ able, unthinkable? Only that yogrluo.car(J. who resolves upon cultivating the excellent Path, who has no doubt in t he instruct iO DS and who has no ignorance.' (VlMU'1TI MAGGO NlffHITO .)
1. Thi, and t he following four questionl are ditcu..oo ill M.i.S02 (Sutta No. 44).
APPENDIX A' [ 1. My article ill t.he AUDah of the lJbandarlto.r Orielltnl Itesearch l uatitute Vol. XV parts IU-IV pp. 208-11 ia reproduced her o with 60W" altuatioD! an~ necessary corrcctiou$.)
'I'he development of il child ill tLll wowb from week to \I-eek. a~
given ill the Vimuttiruaggu (Chap. VIII, 4; p. 16,)
ht week 2nd 31'd 4th 5th 6th
" "
" "
KalaJa Abbuda
Pesi Ghana Five joints
Foul' joi uts (possibly ill addition although it is not 80 expressly said 88 ill the following case)
7th Four more joints 8th 28 additional joiuts 9th week and 10th wee.k Spille and bones 11th wee.k 300 hones 12th 800 joints 13th 900 sinews 100 flesh· balls 14th " 151·h blood 16th .. pleura , (kilomaka) 11th Skill 18th Colour of the skin 19th /(ammaja vdta. all over the body 24th .. Navad
VlllUTTL\.lAGGA
13<)
,
List of worms in a human body as given in the Yimuttimagga (Chin ese version Chap. VIII. 4 ; p. 76.) 'f he Vimuttimagga refe rs to 80,000 families of wo rm8 in all , H also gives the llames of some worms as follows : !'o"nme Location Fr~· tbiell (hair. iron) Hail' of the hend Er-tsung (ear. ki nd) Skull Tie.Quul.l-hsien (ma ddened Brain (watthalulll:j\I) subdivided iulo foul' cat egories . (i) Yu-cu-ling-po (ii ) 8a-l)0·10 (iii) Tho-Io-a. (iv) 'l'bo-a-S8.lo 'i' hie-yen (licker of thtl eye) Lye En 'l' hie-er (" ear) Thie-pi (" ., ,, nose) Nose subdi"ided into three kinds: (i) La u.kheu-mo-ii.("hil) (i i) A-Ieu-khe n (iii) Mo_na. la.mu_kUo (Yr~alUlukha?) 'f ougue Fu-kie (or Fu-cie) R oot of the tongue Mu-Ian-Io Teeth K yu-po Root of the teeth Yu-po-kyu-po
Throat
il. po.lo.li. ( · b1\ )
Neck subdivided into two kin ds : ( i ) La-a.Io ( ii ) phi.lo-i-lo Ru ir of the body ( lorna ) Thie-mLio (hcker of hair of tIte body) Thic-ha.-o (licker of nails) Nuils subdi'i'ided into two kinds S kin (i ) 'h-na ( ii ) Tu-uan-to subdivided in to two kinds : Pleura (Kilo makalJl) ( ii ) Y o-o-phi_lLin_po (Maha· ) ( i) Phi-liln-po Two kinds : Flesh ( ii ) Lo-sa_po ( i) ..~...Io - po Blood Two ki nds : ( ii ) P o-to_lo (i ) P o-Io Sinews (nhi ru ) Fonr kinds : ( i) Lay-to-Io ( ii ) Si_to _si ( iii) Po-Io. po-to-Io ( iv ) La-na-po-Io-na PlIls", Ki-li-tli-ni R oot of the pulse Two kinds : ( i) Sa-po-Io ( ii) Yu-po-sa-po·lo
Location
Name
Four kinds: (iii) it-niin-phi-phu ( iii) Tiiy-liu-tbo-phi-tbo ( iv) Ay-thi-ye-kho-lo Marrow of the bones (a~thimii'ija) Two kinds: ( i) Mt-se ( ii ) MI-se-sa-Io Two kinds: Spleen (pihaka) (i ) Nt_Io (ii) Pi-to Heart Two kinds: . (i) Sa-pi--to (ii) lu-phi-to-sn-phi_to Root of the heart Two kiodll : ( i) Man_kho ( ii ) Sa-Io Liquid fact (vasa) Two kinds: ( ii ) Ko_lo_sa __ lo ( i) Ko-Io Bladder Two kinds: (i ) Mt-ko.lo (ii) Mo-hii.-ko_lo, !faMe) Root of the bladdf'r Two kinds: ( i ) Ko-Io ( ii ) Ko-lo-sa-Io Two kinds: Cells of the membrane ( i ) Sa-po-Io (ii ) Mo.hti-sti-Ilo-Io (MoM") Roots of the cells of the membra ne Two kinds: (i) Lay_to (ii) MO-ho-liiy-Io (Mnha") 1'wo kinds: Mesentry ( Antagu\}a ) ( i) Cau.lay-to ( ii ) Mo-ho.Jiiy-io (llahil) Roots or the int68l,ino.~ Two ki nds ; ( i) Po ( ii) Mo-ho-!a-po Root of the large intestine Two kinds: ( i ) A.. nao-po-arha) ( ii ) po-ko-po-a. Stomaoh or rather ita cootenls (udar iya) Four kinds : (i) Yu-sau-ko (ii ) Yu .ae-po ( iv) Sie-sa-po ( iii) Taa-se-po Abdomen Four kio(ls: ( i) Po_tiona ( ii) Mo-ho.po -a.nii. ( iii ) Tho-ua-phii.n ( tV ) Phang-na_mu_kho Bile Pi_to_li_han Sie_an Saliva (khela) Sweat U.n.-sui-to-li-M (a) Fat (Medo) Mi_tho-li_ii. (hil) Strength Two kinde: ( i) So_po_a_mo ( ii ) Se-mo-chi_to Bones
(i) A.-thi-phi-phu
.82
'-DruTTDf,I.GGA
Locution
Name
Root of the ,trenglh Three kinds; ( i) Chieu-a-mu-kho \ ii ) X-Io-ji-mu-kho ( iii) Pho-na.mu.kbo Five kinds of worms in The food in front of the body " the ba.ck side of the body
left .. " " right" nnd worms na.med Clin.tho-sa-Io Chang-a-so-Io
Pu-Io-Io and so
Lower two openings 'rbree k:nda: ( i) Kieu.lau_kieu_lo_wei·YIl ( i ) Chii-io-Yll ( iii 1 Hiin-thi u-po-tho
OD .
.-\PPENDrx A
,
I propose to indicate here some of the llarollel )ll\ullges found in the Vimuttimngga [ual Pelakopadesa.· (1) In the yery Introductory chapter2 of the Vimultilllngga, Upatissa gi"es his reasons as io why l\e should tcll the prople the Path ot Deli"erance. There are, he snys, sonic people who profit by listening to others and he giyes a quotation (sec M., i, 294) in which the Blessed One declares that there :Ire 1\\'0 ways in which one call ha"l""e the right Yie~' (,am71uidiH'u)-either by learning it from otller.~ 0 1' by self-reflection. This corresponds to 'Dre helli '/1.'e poccaYti nivakallo mmmiidi(!hiyti flptJiilltiya, por(lto ('0 gJtOIO laCMmu(l7IC1M, ojj"(ltt~iL ca yonilo manlUihiro'
founel at the \"Cry bE'ginning of the Petakopodesa. (2) In tIle thinl chapter of (III.i4) of the Visuddhim ogg:l, Dnddhaghos8 refers to the view of tIle fourteen cariJas which he is not prepared to accept. Upalina does refer to these fourteenS nnd names them one nfter RnotJler. Among these there are two types which are called by the IIRme of ,amabhii>oacoriyt.l. Now exactly this very type is fonnd in P e\akopac1esa, VIItli Chapter, pp. 151, 102 (pp. 19Q, 102 of tILe printed edition). (3) I II the Twelfth book of the Vimuttimagga, in the twelfth chapter (Saccapariccheda), part two,' ~'e ha"e only three lokuttara-indriyas given as playing an important part of the progl'eSll of the Yogiivl\Cara towards. the ideal 01" Arhahhip.' These same three indriY3s, oltJUitoii1"illJIOmftindriyo1?', (llhiindriyo1?t, ana fllidMviltdTiyol!~ Rre :lIsa found ill Ille second (l,n(1 the 1llird chapters of the Pejakopaclesa, pp . 56, 71-72 (pp. 146, 152 of the printed edition). (4) So also in the same cllapter we COllle across Ihree~ kinds of searches, tillo t!alui or pariyuo1to. The same three we meet with in the eighth chapter of the. Petakopadesa, p. 284 (p. 251 of the printed edition). Also see Vibhanga, p. 300. (5) In the second part of the XIth chapter' we have threefold classification of things; Iduuulha-Jongalw, li!Jatana~Jo"lloaljQ, dhlJtUJQllgoho. E::uctly the same c1as8ification we Illeet witll in the sixth chapter of the Petakopadesa, j). 124 (p . 176 of the printed edition). (6) I n Book fom, Chapter eight, part one,' of the Vimutti1. My article on thi. subject in Indian Culture "01. lII, no. of, pp. 74.-46, is r'lproduced bere ",jlh a (elf altt'l'Iltion5.
2. p. 2. ~
HI?
....
S. p . 34.
.. -
4. p. 122 .
1'"
VIMUTTD[AGGA
maggn, Upatissa mentions three kinds of middha, iihiiraja, utu.ja tmd cittaja, of which only the last he considers as nivara'.lu, while the other two are J:ossible even in an Arhat. Upat.issn speaks of it in the twelfth chapter' also. There he saYII that mllong things given up by one at the time of the Arhatship, there afe thifla and uddlwcca and not ehina--middha and flddhacc(I. as is nsserted by Buddhaghosa in the XXII Chapter 71 para of the Vi.~tI(Mhilllagga . This view of Upatissa is supported in the Petakopadesa, VIIth Chapter, p. 180 (p. 201 of the prilltect edition), wltel'e it is said '.4. tthi pana, Arahato kiiyokilesamiddhaji, ca okka.mati, no, co, w1?l nit'ara~! a1?l-; faun
ti 1za eka1!uena.'. This view is also supported by the author of the Miliudupaiiha (see p. 253 of Trenckner's edition) who mentions m.1·ddha among ten tllinllS oyer which an Arhat has no control. (1) Upatissa quotes from what he calls Sau Tsiin three passagt's ' of which I have be~u so far able to identify two passages. only in the P etakopauesa, VIIth Chapter, pp. 15'!. 158 (p . 191 of the printed edition). One of these passages (p. -in) corresponds to 'Tattha alobhaua piiripTlriya 't'i"lliUo hati kameh i, latthn. ado~aJ$a piirip'11riyO-, a.m.ahana piiripllriyd .ea vi't'itlo hati 1"ipakehi akulalehi. ahammehi'. (8) The other passage' contains II simile which illustroles the distinction between vitaHo. and viciira . The simile in the Vimullimagga. corresponds to tile following passagt from the Petakoradesa 'Tattha pathamiibhini.plito 1;iwkko. patiladdluma 't'icara~Ul1J~ vicdro . Y atha purilo dlirato p1.t~ilat!~ pauati a9aechan tm!~, lla ca !/iva jdlliiti itthi t·i va plt,.iJO ti vii, yad~i tu patilabhati itthi ti wi PUNIO ti t:a evam -va~"(I-O ti 'l.'c"i-cvarp. vic~ro vitakke appeti.' (9) There are other similes also from the Vimuttimagga which can be traced to tbe Petakopadesa, VIIth Chapter, p. 158 (p. 191 of the printed edition). Here is one .' 'YaJ.hti baJ.illo 111t1Jlhiko' $ajjhli.!Jo.JfI' lwroti e'l:a1!t 'vitaH'o, yatlul taJ?t y&va aJI-Upauati e-va1?l- viciiro ... ..Niruttipa~isam.bhida.ymp. ca paJibhiinapa#lambhidiiya7!l- ea vitakko, dham-mapatisa1nbhiddya1fl' co. attlUlpa tisambhidiiya11\ co.. viciiro .' (fO) While ..i~:cribng the sinmltaneous nature of the penetration into Trut.hs (saccapa,.iccheda) Upatissa gives three similes,' th at of a boat cro s~i n g the floods. that. of a lamp that is thlllami(ldha7Jl 11i1:aJ'a~lalll
1. p.123. 2. p.47. 4. The printed edition reads 'tu~hiko'.
. 3. p.47.
6. p. 119.
APPENDIX A
'"
lJUl"uiug" and that of th", snu that is shining. Petukopadesa. gives almost ideutical similes (p. 150; 181 of the priuted edition) . Budtlhaghosa refers one of tbe~e similes to Porfll,las and although h", (loes 1l0t meution that name with regan\ to olhers, it is vel'.\" cleal" thn t the olher sim iles also he borrows from the same SGllrce . (11) 'fhere is one othel" important simile which I have been abl", 10 lI'ace to the PetakOlladesn, p. 190 (}). 20G of the printed ",dition). Upa\.issa gives a quotation ' from one Niirada. which purpo,·t" to say 'Just as in a moulltllill-forest there lllay b", a "'ell bllt no rope with which water could be taken out. If at thn! time there cOllles a mall overcome by the heat of the suu and fatigued by thirst, who seeft tho well and knows that there is water in it, but still cannot actually reach it, then merely by his knowledge about the existence of water in the well and merely by seeing it, he cannot satisfy his thirst; so in the sallie way, if I know ni1'odlia as 11ibbu11a and even if I haye a perfect lIathiiblnUatiill.wtla..uallo, I do not thereby become a khil.liisa-ca araha.' The passage in the Petakopadesa says 'YaOtfl. gambhir& lIdapuue udaka,,!~ cakldumii. pauati na ca M!}ella abhi~ambhu1.1iiti, evama.!.fa ariya 1J.ijjllli.l!akhalltiyii. aighi bhavuti no, ca sacchikat(i' . (l Z) Besides the passages given above there are some mi nor pas5ages ~'here we find some of t·he jhiinas expla.ined as having particular aligns. For instance, the thin\ trance' is e:i:plnined as having five nngas in the VimuttiUlagga. T hese same angasare mentioned in the Petakopadesa, p. 155 (p. 190 of the printed edition). 'Tatllii. pQ1ica1l0a-samanl!(i.gata1J~ tatiya.l!~ ihiilla'/!Isaliva, sampajaiiiieno., sul.:!u.l1I tJ" cietelwUoaUiya, upekldllJ.ya'. Do the instances given above justiiy us in concluding that the Author of the Vimutt.illlagga had the advantage of consulting the P4akopad e sa~?
I.
p. 126.
2. p. 52.
3. I'or other references, soo pp. 86, 120, 122. /n/
APPENDIX Il
F" facilitating reference to tho P.T.S. edition or tho Visuddhimngga, tho following table is gil-en. lt sho,,"s the ullIubel' of pages of the Visuudhimagga p\tblish.e(l by the l'nli Text Society. corresponding to the chapters nud paragraphs of the same led to be published in the Harvard Oriental Series. 'fhe Homan figure shows the number of the chapler. 1'.'1".S. l'ages
11.0.5. l'an.-
11.0.5.
1'.T,f;, l'a;Bl>
I'UI"II.·
IOrll!!Il-~
I·' M
30 <0
3
0·'
""" "<6
•
7.10 10-13
,
13-11' ii·IS 19·22
5 6
1
9 10 11
'~23
I'
21-31
13 H
16 10 11 18 19
""" 23 21 " 2G ",. " 31 "3S 30
>I." 2~27
"-34 ,,-3, ".., 42-43
. . " ..""
109-114
lU.llS U8-121
47
50
122-126
79
BO
IZ9-130 130-132 132-185 135-137
""
141~144
144·14.9 14.9-153 153-165 155-157 ])57-158 156-159 159-161 IT
1-3 ,~
61
8-1'
'" ,,2-86, ""
12-16
......
69-" 72-76 76 ·78
89·93
05
"01
68
9~"
..... " 9H6
98-100
37
100-103
70 'lI
72 13
16-19
,..,. .,.,. 19·23
' 8-31 31-34
394' 4a.48
.,.."
60·73 14-78 7a.8'2
,,...
"" 8G
..
33-31
92
87·../;1'
93
41-4.4 44-4.9 41Hil 51-54 5<·58
95
91 98 99
100 161 102 100 105 100
...., 6. .,
67·71
n ·N
........"'", 14-80
ea-92
95-97
91·99 99·102
102-105 100-110 UlO-W. 114-118
113 11 •
1I9·I'2Z
Hi;
1:12-126
116
12G-129 129-133
Hi
IV liS
119
123
2!J.33
" "
110 III 112
8·15 15-20
.,." 24-Z9
"
II:rapll~
\21)
90 91
H.O.s. l'ara -
J'agOli
1-3
"
88
P.T.S.
87-91 91·93
m
"" ...., 198"" 52.., 100 35-38
"~I
Gl.a3
83
137·140
14o.1U
52
56
"
H.O."'. l'ura graphs 56-59
75 76 if 76
126-1~
51
".., 4547 41-611 ,,.., ........., 58" ,.... ""'" "00 ...,
" SO 85
103-1OG 100-109
38
, I
1'.1'.::0. l'agu
grllplh
121
'"
1>1
125
'" 128
1-2 2·; , ·13 13-1e.
1&2. 21-24 ZI-27 27-31Sl-:J~
127
s.=
129
"'"
ISO lSI 132
las
1" 135 136 187 135 139 140 141 142 143 14<
145
43-4, 7
....,..,.... 4;-...51 51-52
"-66 06-10 i()'14 74·i8
....".., 78-82
....1 91.00
96-9IJ t OO-Ul3
1:17
APl'ENDIX 1J P.T.S. Pagell
149
'" 148 149 150 151
152
'" '""7 I"
156
'58
159 160 161 102 163 164 165 166
16'
168 169
H.O.S. Paragraph, If\3..101 107-111 112-115 115-119 119-122 122-124 124-127 121-130 13().135 135-139 140.144 144.141 141-152 152-1 5.5 155-101 161·1'68 168-173 1'i"3-177 177-181 181·186 186-190 190-194 194_108 1 ~202
P.T.S. Pages
191 19' 193
R.O.S. Para· graphl 13-78
,....,
.....
8Q.85
'" 19"
....1 91-94
19'
V
...." 14
172
173 174 175
12-17 17·22
VD
I 29 0-18 I"" 22·26 27·31 31'-96
191
198 199 200
201
"" '" "" '" "" 216 261
""7 S7~1
..
...."'"
176
'" '" '"
177
30-4'
YI 1i8
I~
179
ISO
217
'"
.
13-19
181
23-2,
IS'
...
183 184 185 "6 187 188 189 199
....
"~7
67-72
18
230 233
'" 236
246
21S
..,.......,, "" -"" '" ...
.,.02 6200 69-74 14-76 ' . .I
249
81...
"" '50
8<).91
251
R.O.S. Pal·n· graphs ZZi-230 230·233
91·9;1 94·98
289 200 291
236-211
241_24.4 244-2H 247-251
'"
20.
IX
295
I~
"" '" '"
'·9 9-13 13-15 1&-19 19-22
299
300 301
'22' 24·29
,,-64 "" ,,-5, '" .,.., '"'59 200
309
47.$2
261
128-130
SlO
""
130-133 133-135 135-138 138-142 l4.2-145 148-163 153-156 150-158 159-164 164_168
312 '" 313
'''''' 55-61
1~172
321
172-117 177·180 181-184 184-187 187·191 191-195 195-109 199-202
'"
8"" 88-90
218
'",.,'" 5-13 '" m '" "." ,... ,..... '"231 oo.u '" "H
"" '" 247
P.T.S. Pagel
"" "" ""
61-70 70.73 73-76 77-82
' 16
"I
24'
253
'" 255
59-62
212
'19
211
H .O.S. Pnra_ ifapbt 34-36 37-40 40.42
98-101 101-105 105-109 l()9.US 113-117 117.121 121·124 124-127
41-4.3 44-47 41-61
207
2'"
237
'" '" 210 213
213
170 171
P.T.S. Paget!
00-95
,5-" 99-102 102-tOO 107_111 111_114 115-117 118-123 123-127
lr.·I28
vm I~ ~1O
10·13 18-16 16-21 21-24
'63
264 205
'''' 268 269 270
271
'"
27. '" ,to 276 277
278 '79
"" ,., ""
,.. '5-" ,..., ""28' 283
286
"..,.,
205-210 210-213 2!3-217 218-223 Z23-Z21
29~'
303
32-34
35'"
37'"
300
."
.0-43 '3-<7
S08
'><7 1<8-73 74·79 79-83
314
'" :no
"""
317
...92
'IS SI'
9298 93-101 101·100 107·110 1l0.114 114·118 118-122 122-121
320
3'l3 324
'" 326 32'/
"" 32' 330
331
'" '"
X
.., 14
9·13 14-17 17-21 21-2.')
,..1 31-35
U,
VIMUTTUIAGGA
H.O.S.
P.T.S. P'gea
Para-
.....
P.T.S. P.gea
graphs
'"
335
"-<3 .,-<, 41-52
33
,.. '"0
62-66
XI
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INDEX OF PALl WORDS
o
a_kata, 43, a .kntai'iiluto, 11. i\.knniHbn, 120. a-kiiral)\l.to, 73. Il. kilika, 67; 'wnral,1R, 12. akiriya °ditthi, 110. °dhllmma, 115 aku511la °kaDimapatha, 124. 'cittuppada (twelve). l24. °dhammii, 79 . °muliini (three), 122. °slla, 6, 10. Rnkura:(sim.), 104, 105. &-gnti ([our), 123. a_garava._padaHhiinR,99. acci,1200.
ajjhatta, 87. °bahiddbi,87. °babiddhii.-iirawma.l,a, 81. ail.iHiI,lR,upekkbii, 65 . ani5.5.tii.vindriya, 122. aiiiiiod.r i yR, 122.
alliie,5. AHhakalha, 1>8, 60, 95. Atthnka-nipiita, 81. atthana,32. ntthi.saiii5.ii., 62. ntthiku, 38, 6l. Atap pii.,12O. atltal]18R, 65. °i'lii.J;l1l,89. atIta-kammakilesR, lOG.
attha, 110. nvita.thn·, 110 dhammao, 110. 'VacaDE~ ' to, 83.
SRcca' , 110. suiiiialiO, 110.
(two kinds): samailiia, visesll , 83. Atharva.veda, 1611.. a.dukkhnmaaukhn. 53. rI·dosa, 28, 46, 80. nddhann.paricchedoto, 74. adhicitia-8ikkha, 2, 70. adbitthr~nll ('a) (four), 80 n. iddhi, 8G. °pal'aroita, 64, SO. adhipaiiiia-aikkha, 2, 10. udhipateyya, 8. adhimokkha, 99. (upakldleaa) 117. adhi81iasikkhii., 2, 70. anaiiiiiiailnassamHindriya, 122. unatta (Oa) 84, 114,119. ° anupnB9nna, 114. ° laniili, 75. 8Dllnvaya-ii.a'.'Il , G. anagalall\Sa, 65. °iiaI;la. 91. nniigCLtn·phaia-vipiika, lOG. Aniigaml, 3, U~5-128. five killda of, 120. allacariyaka, 62. Ilualluva, 1, 110. anicca., 84. ll4 , 118 . °auupassauo., 114 . °anupassi,71. °diUhi.121. o,anno., 74, 75. a·aidassanp. °appatigha , 97. °aappa\igha.97. !l.aiudriyn, 42.
VmUTTlMAQGA
a.nimittn (a), 118,128. · caw.samiidJJi,126. °to, 14. "dbiitu, 114. ·v imokkha, 122. aniyata, l1n. anntf'pa, Gn. anuttara, 1, 63. "vimutta,3. auulluya, 49. 82. patigh a", 82. annpa.dinnn, 97. "ru pn, 97 . a nupubba.suwa.patti (uiue), 66. auuppiida, 118. uuubnndhana.,7.D. Anuruddha, 48. anuloma, 28n. °il1·u,l.a, 118.119, 119. anusaya. (satta), 111 , 123, 124u. auuBsati, 38, 62-78. upaaama", 41. Chao niddesa, 63. dasa", 38,62.78. Buddha", 41, 62-66. anottappa, 99, 123. anta, 49, kalya.Q,a", 2. f\ui.al'ayakaril.,27. anturayikil. (dhamma) (samadhissa), 21. sllassa (34), 6. antarii.viisaka,17. an vnya iiii~a.ll1, 93. apacaya., 92, 93. apariyii-paona, 29. °paiilia, 93. apara, 95. apaya-kosalla., 92. a-puthujjana., 125. nppa.l)ii., 45, 46, 49, 53, 60, 66. nirodhao, 125.
°sawii-dhi, 28. appal,lihita ("a), 128. °dhatu, 114. "vimokkha, 122. appamaiiiia. 38, 39, 18.82. (four), 38. appsmii.l,la-cittii.oi, 38, 39, 40,41,42, Appamii\la·subhii.,53 . 'Appamal)abha, 52. apparajakkha, 2. apphutaT!l nal.lenn, 65. abbudn, 76, abbocchiunn, 97. Abbhutn ·dhammu, 94. abbhokiisika, 16, 21, 23, 24. abya.kata, 91, 930 . "kiriyii., 92. °dhutanga,24. · panna, 92, 93 . "sila, 6. a-byapara·naya., 115. nbhabba ssmiidhissa uppadsnaya, 57. Abhaya.giri,24. "vii-dino, 1270. "viisika, 24, 24n. ' vasioo , 490. 95 . abhiiiila, SO, 86-91. (five), 27, 86, (six), 65 . lokiyii.",91. lokuttara",91. "s(jcchikiriyii.,27 . Abhidhamma. 1,4,23,26, 32,33, 62, 74, 125 . abhibhayataoa, 60. (eight), 65-66. ubhimaoa, 111. amnta. "dvara, 66. "dhatu, 64, 84, 126.
I NDEX OJ.' PALl WOlWS
a-manussa, 43. a-middhaHi,28. n-moha, 40, 79. Am bnHha,03. a-yoniso "manasika ra , 105n, ll2n, "manasikira_miilakii dhamllla, ll2. nyuta , 63 . arati, 81, 82. arahatla "upapaUi , 10. ·magga, 120. ·sHa, 8, 9. Araha (ar a.harp.) 3, 24, 48, 03, 120, 127, 128. khIQasava· , 120. aritta,-OL a ri ya · ,'asii,60 . ·ilacca , 108, 109 . · sac(la-u paya, 112. ariyii-iddhi, 80. ariipavacara , 89. (aphere), 89. (sRmadhi),54-6fl. arul.la-vaQ I.ltl, 43. n.lobha, 46, 79. a.vikkhepa 28,127. avijjii., 104-100, Ill. n-vinibbhogato,83. n_vi ppatisnrn, 5, 9. Avi,ahya-Srefthi·jataka, 04. Aviha, 120 n.-,'ibiIPsii- ~tlliiiii, 97, 98. nVItikkama.sIlo. ,4. n_sarpvaro., 4.5 n-sankhala, 105, 120, 128. ·dhamma, 128. IlStlnkhiya, 63n. 89ankbeYY3,63. AsaiHii (devii), 30, 53.
'"
·samadbl, 30,55, a-samprajanya, On. asubhn, 38, 00-02, "to 70. (dnaa) 38, 41. ·sanna, 7b. a_aekha_bhumi, 122 . assiisa_pnuiilla-upanibaddha, 74. A,\~ nga-hrd ay a, 7Cn. a-h i l llsi'l,81. a-hirikn, 99, 123_ ikiirn, 97. "rrlpa, 97. "vi kiira' nipa, 97. iiklilln, 54, 04n. "anai'iciiyntana, 04,00. . upaga,55. "ii.yalann, 38. " kasi~la , 59, 87 _ 'not witllOut rupa' 58, 69. paricchinna "kas iJ?Q, 38, 40,59. "samipntti,54 _ 'without riipa, ' 59. flkincQiHiiiyalana, 38, 55-50. & _ "upngn (gous), bC. iicayn, 92, 93. iicariyn, 23, 34, 30, 70n. "mata, 37. iidira, 6,10, 11, 15_ iiunna,4. iidikam mi ka, 32, 88. iid i -kalyfll~a , 12,49. iidl nava "nnupaaaa nii-iliiQa, 118. "saiHl.ii, 75. Ananda, 120. iinamani\, 71. iiniipano. "aati, 38, 39, 40, 41 , 42, 69.72. aDiurpsll., 5, 17-22, 27, sa, 72, 75, 77,78, 79, SO. 84, 92.
V!MU'l'TIMAGGA
IH
imeujn "dhQmwa, 11. ",·ihiirn, 57 . °Sll.miidhi, 127. ['patti, lIn. r'llO, S3 . iillo.kasil.w., 3S, 57. Xbhasaaril, 52. llmautana, I S. ltya_kosalla, 92_ iiyatana, 95, 100. 113, 114. (twelve), I 00-103. ajjhattika°, 114. bilhira" 114. uyn °dubbalato,74. "sll.nkhiira., 72. ilraiinika, 16, 20, 23, 24. iiramma':la, 31,36,40, 79, SO, 81, 82,88,89, 91,117. (nine}: paritta, ruahnggatll., etc.
87. Nibbiina", 117. pll.~ibhiig8 °, 40_ bherava 0, 39. aabh5.vadhamrua· , 40. u.rawmaJ).ato , 35, 40, 99, 115. iiruppa, 39, Mn, 04-56. °kasiQ8 (two), 39. iiloka.90, 101. "kalliI}Q, 38, 68, 59, 88, 90. "phllrnt:latii, 30. °saiiil.ii., 90. avajjana-citta, 102. [,viisa, 32. ullaua, 44. usa·l'll,48. (lour), 123. °kbaya-balani (tea), 66. "samudll.ya, 105. ilhiirn, 96.
rthare IlntikHtla-sailiHi., 38, 40n, 41. 82, 84-85. iihul).eyya, 67. Al5.rn Kalama, 55. itthi.snrlrafll purisallsn, 61. itthindriya-dasakn, 96. idamatthitii , 26 . idnlpsacd.bhinil"esa, 123. idelhi, 86-87. adhiHhina", 86, 87. ariyu,' , 86. °kathii, 86. pufounvnlo' , 86. manomayiiO, 86, 87. vikubbll.na.°, 86, 87. iddhi_pida, 65, 66. 88, 89, 90, chaada-samidhi_pll.dhina_Inn_ khbn-samanniigata",87 iddhimii,87 . iddbividha, 86. "iUi.I.la, 87, Jndra . 73n. indriya, 84. 121. (five), 65, 66, Ill. (th ree), 12~. °dhnmma,5. "anrpvntll., 12, 14. aukha", dukkha", domannssa·, somannssao, upekkhii.°, 97. iriyiipatha, 36. iasa, 6, 124. uggaha-nimitta, 45. ucchagga, 58. ucchedn-diHhi, uo. uju-pati paana,67. utu, 96. uttarasanga, Ii. udaka-rahada (sim.), 52. udapiin8, 120n. udaya, 115, 116.
JNUr,X
U~ '
udayabbr.ya, 115. "nar)a, 115-11G. ·lo.kkhnQa, UG. U(ldnka Ra maputtn, 55. UddhalllBotu, 120. uddhac.c.a-kukkuc.cn, 27, 49, 123. nddhumfltnkn, 33, CO.C I. 'saiiita-anisalpsa, upakkilesn, 7, 71, 117. (niue),70, (len), 117 . Ullll.guptn, 62n. upll.c1i.rn, 28n, 45, 53, 51, CG, ' jhiiuo, 45, 85. ' samiidhi, 28. G1, 78: sa-sambharika· ,4!J. upajjhiiya, 23. upaHhaua, 117.
no.
(upakkilesa),l17. Upntissll., 1,2,4,5,1,23, 24, 3S (very i mportant), 74, 83, 84, ete. (too numerous references).
upadh i eabbao pa~i Dissaggn, GC. upao.issnya SLl ' w., 21. upo.mato, 110. npasaqlbarnl,\ato, 73. upasama, 77. '(adhiUbii o.a), 80 · o.nussnti 38, 41, 77-78. uppntti-dviirnt
upiidiinn, 104, (four), 123. 'k uao.dha, 100, 108, 114, 115. (180 ways of reflection upon), 114. upadii-rlipa, 95, DC. (twe uty-si'!:), 95.
upiidin na-rtipa, 97.
t'ALI WVI(U S
I'"
upflya, 41, 45. ' kosalla, 92. (pai'icn), 95-112 . UJlayusn-dukklla, lOS. upekkhnkn, 52. lI]lOkklifl, 52, 53, 53n, 80,8 1. (of eight or teu kiu!ls ), 52.
(th reefold,) 52. ' nuubrl1hanii, 49. "indriya ,88. ' (upakkilesa) , 117. ' IJiirnmitU, C4, SO . ' bht1rui, 81. uppnlinI (8im .), 52.
uwmtlalla, 44. ilku,9C. ·,ira., U6. eka_bhojnnn, 19. eknggatii,4S, 49, 4911 , 5ln , 52n,
53u. ekacce, 35, 70. ekntta_llaya, 115. ekattnto, 97, 110. Duuatta",84. ekabIjI, 120. li kkhindriya' ,120. eka-lllkkh:l.l.ll\-dhaW1ll3, 115. ckii.sallika, 19, 23. I'ke, 4911. ekolli-bha.v3, 31, 51. etarahi, 74 . evalp-dhnmOlatii_naya , 115. e h i-pnll~n,
67.
ehi-p:l.saika, G1. e!:l.muga, 1230.. oghU ({our), 123. otiappa, 33. ollii.ta-kasiQ.a, 53, 59. odiilenn vn.tthena piirupitc\ (,illl.).
53. odata-vasaua-sila . 10.
146
VIMU'I'Tlll[AOGA
odhiso ' pliarlLl)ii, SO. lluopilnral.!ii.,80, o papntika.,89. °r il pa, l OT. obhilsa, 117. orimll_Urll (sim.), 110. o!ii.rika
"aHhena, 110.
"mitlo., 32. "mil la-pariyesanii,32-33. knsi l.ln, 33, 38-53, 45, 57_59. 6S, 87. (artificial),58. dua", 38. "maQQala, 43 , 44, 45, 58. val.B),n", 4l , 59 .
kiima, 44. kilesa., 46.
· kii.maraga-p ll~ighfl, n . "cbanda., 27, 49. °r ii pn , 114. vatthu", 46_ kilo khii..v itaraQa-visuddhi, 113·115. kiiya, 100. kakaca (aim.), 70, TR. Ogata anti, 38, 40,41,76-77 , EI . kal)tako., &G. ""iiiilii ~a, 101. ka l,di8-8Ukkll, 97, 98; °to, 97. "snnkhara, 70, 128_ sa_viiiii.ii.I.Hlka", Ill. kala, 43. Kathii.vaUhu, 120, 121. kiiya-bahu-sadhii ral)9.lo,74. kappa, 50, 52, 53, 00, 56, Gao. kiiya phassa", vedauii", salinii", cetakamalo, 110. nii· , tal}.hii ", 114. kammB, 32. 96, 105, kiiliko.-ma r al}.a, 73_ -kile8a, lOG. °dviira, 43, 51, 59, 69, kileaa , 90, 105, 121, 122. "kii.ma, 46. -!limi tta , 100. "to, 36. ' vipiikaja, 970. Olfib.·, 35 _ · vipiikaphala.iiflI)R,91. "va.tthii ni (ten), 123 . °salin\ii,79, (attached to), 11 5. °sokat/i.·iiii.!,J.[l, 91, 93, (e nd of), 120. 124. "RamuHhiina, 90. °so.hajiitaOb etu, 107. (one hunllred nnd thirty-four), kammaHhiioa, 31, 34, 41, 43, flI, 122-124_ 82, 115. kiki (ai m,), 15n. (Illirty-eigh!), 33.39, 115. kiccato, 36, 83. kimi-kula, 76, Appendix A 1. ' pariccheda, 38-42.
karul)ii, 38. 50, 81. kala1a, 76. kalapalo, 76, 83, 96, tW, kalyii.~\11
adi", 2. ti vidha.° 47, 49, 51.53, 55, 56, pariyosiina",2. majjhe", 2.
kiriya. °jhii.na. 30n. "sam5.dhi , 29, 30. kukkura-slb, 9 . kumiira, dahara (aim.), 45. kula, 32. loU!!l,75.
kusaln-dhamtn5., 136, 79.
kuhuna, 12. kc\'ulll,lO(j. kolalllkola, 120. majjhimiuuriyaO, 12U. kosaUa iyuO, 8IJil)'a\ upayaO, 92. khal)ato, 74. khul)ikamaral.la, 72. khanti, 78,93. °pii.ramiHi, 64, 80. khundhii., (five), 95-100, 113, 118, 120. riipa, vedanfl, eauiia, saukh1i.ru, viiiiial.H1, 95. upadiiuu", 100,114,115. dhamma",lOO. khalu-pacchabhattika, 16, 20,
gUI}li.bhiyuUal\1 levisati ", 51, 52. dVavisatiO, 52. pauclJ,visat.i", 48. havlsatiO, 53, 55, 56. guUa_dviiralii in(lt-iyesu" 28, go-aila,9. go_ctll"a., 10, 11, 3G. Gotama, 1 golrabhii ,28,
23. kh ippa-patipada, 35. khela, 96. gal).a, 32. gal.lana , 70. gaQ.ana\o, llU. gaQ.Q.a, sanna' , 56. Gal,lthi, Visuddhimugga.., 6511. gati, lOG. (fi\'e), 111, 115, 118. gati-nimitta, lOG. gaatha, 32. gandhabha (aim.), 71, 72. "nagara (sim. ), 116. galllanato, 36, 84. gambhira "kalha, 32. "eahh5.-va, 105. gahaQ.a "to, 4l. nimitta.", 57, 115 . garu, 32. gayi, pabbateyyaO(aim.) 5l. gUI,li'i., paiioavIsulio, 49.
ghorn, 118, ghosa, 2. cukkato, lOG. cukkhu, 96, 101, "ayatu IHl, 96, 100, °dasaka, 96. °IJasiida., 96. °Vinna~la, 99, 101, 102. catu_sunkhepato, 106. c:u.ldr..la, 15, 23, 1)9. catudh1i.tu-vu,·atthiiqll., 38, 40, 40n, 41,42, 62·&4, 95. candana, 75. camal"i, 15. Caraka, 7611. carRQa, (l3. " jjji:,63. cariyfl, 34, 35, 38. (fourteen), 34. °pariccheda, 34-37. Cariya.·pitaka, 64. caga O(aohiHhiina) 80. °auussaiI, 38, 67.
ghDI.lta, ' anurava (aim}, 46. "abJlighiita (aim.). 46.
_~"'''J,, · u'''\J.Ka,
ciri Ua (511a), 1. citla , 84, 96, 98,102. "ekaggati, 109. " pa~isaillvedi, 71. para. "vijananii, 86. "sankhira, 71. "samuHhiina, 96. (in the dthi), 102. ci nUimsyii-paiii'iii.. 92. ch'ara · pipursl;lato, 36. "samadiina, 36. cUl;ll;lato, 83. catani.-kiyi, 114. ceinnil-sria,4. catiys "ghara.63. "rukkha, 21.
cato "pariya-i'iil,,'La, 89.
· pharal;latii,30. Chaddanta-.jitaka, 64. chanda, 123. kima', 27, 49. "eamidhi_padhinaannkhii.ra.samanuagala, 87. chava..qii.haka, 72. jsmbu-pakka-sndisa.89. jsri., 104, 108. "maral;la, 105. javilna-citta, 102. jigariyiinuyoga, 28. Jii.t.alr.a-mili. 64.n. jiiti, 104,105. "rupa, 95. jigucchanato, 76. jivhi., 100. jlvll. 84, 113. jlvita "indriya 72, 87, 91.
:f;).
jbii.na, 26, 48, SO. "ii.cariyn, 33. npacara' , 4il. caluttha' ,53-54.81. tatiya', 52-53. "to, 39 . dutiya.",51-52. paiicangika",48. pathama" , 4S.5O. i'iil,,'La, 89.
(upakki lesa), 117. cakkhumb i",94. i'ial).esu·.94. (four kinds), 91, 94. (various kinds) 93.!l4, 115. 119. iiati,32. thapsna, 10. tbil).ato, 75. thiti-bbagisa., 10, 50. tal).duia (sim .), 104. tal).hii, 7, 8, 34,84, 104 . "kiiyi. (cba) , Ill, 114. "kbaya, 66. "miilaki dhammi, 111. tagarD, 75. tatra _majjhatlu_upekkbii,52. Talhagata, 63, 73, 88, 89. "balini (dasa), 65. tadiraUlmsl}ll·citta, 102. tipana, SII. tikkhindriys, SO. Titthiy i,90.
lila, pa.sann&. "tela, 89. tiraccbii.na-yoni,81. tiila.picu (aim.), 70. tecIvarika, 16, 17. tejidbikiioarfl. 96. tejo, 33. tejo-kaail).a, 38, 57. thalato, 61.
thlua, 123, 1230 . ' widdha, 19, 21, 21, 47, 90, 12-3. thullaccaya, lln, Thera-gilha.,62. i 'hera Si(u) gulapitii., GI:' dadhi (colour of), 88, dandhi- lJn~ipadi,
35.
clava, 12, davi , 65. dabara·kumara (!jim.), 45 dana, 12. ' paramiti, 64, 83. "slllJ1vibhaga, 79.
daru-sara-siici, 70. di(.thi, 7,8,34,99. akiriya" 110. uccheda' , 110. wiccha... UO. ' visuddhi, 113. so.kkiya" 110. sassata., 110.
diHha-dhamwa ·sukhavih1i.ra, 126, 127. ·sukbavihiritii., 27. dibba 'cakkllU, 86, 90-91. (two kinds), 90, 'sota 86, 88. dis3.., dlUla ' cariyi, 111. DIghiivu, 64. dipa·sikM (sim.), 97. 'du kka j..a , 11n.
dukkhll, 84, 106, 108, 114, 113. ' Illlupasslinii., 114. "kha ndha , 106. dukkha", 138, 111. vattbu' , lOS. viparil,lnma., 108. stlokhii.ra·, 108. aabhiiva' , l OS, 'sila, 9,
dugga ti, 97.
dulJbhiisita, llo, dussna. 7.
dfi re, ' rfipa, 114. uevatii,.(l.nllssali, 38, 67·68.
deva-manuss:l, 63 . devayatanlllll (deVD.nlllll), (aim.) , 55. deha ·sa'nissitii., 88. dOlllanassa, 53.
' illdriya, 88. dosn, 71, 78, 89. 'carita, 24, 34·37, 75. "car iya, 34 . "oidiina, 35. dvi-samadhi_
samipa jjana , 121. dvedhii.yitattalll, 65. dhommR, 41, 44, 50, 00, 100. 128. ' alll;ssati, 66-67. ' iiyatana, 100. kalyiil,la' , 65. ' t hitin:i.l,la, 114.
' l1ir llitabhili}la, 04. ' rasa, 46. 'vicaya, 66, 92. 'visesa, (is, d h am mll!.i·sIla , 10. dha mmato, 99. Dh&lUlIlaplLla , 5, 35, 49 n , 70 , 95 , lOOn. 12711 .
Dhammasangal,li , 97, 99, 110. dhammii.
54, 540, 92,
a.kl1sala·, 79: kusal a', 79. d hamme i'ia~arp, 93.
Dhllfma·sang"fllha, 16.u, 640, 61)0.
dhiHu, 83, 95, 103, 113, 114. (eighteen), 103. (four), 83. "nidiinll, .'35. cain °vnvatthana, 83-84. · pas5.da, 100. °sallgaha, 112. Dhiihl-katha, 11211. dhuta, 5, 10-26, 125n. dhulangn, 19, 23, 24, 24o,
1250. akuaala, ° 23. abyii.kataO, 2, 23-24. kusalao, 23, 24. kusalaUikavinimnlutia, 24. rlhuta-vada, 24 ,, 25. dhllma-sikha, 10. gheoupaka-vaccha, 52. nadiaota (aim.), 91. oamataka, 160. Ilaya ekattaO,oiinatta," abyaparaO , ~va lJl -dhawwati ° , 115. na l"attabhiirammaJ;la, 81. navanUa, (colour of), 88. nahii.paka (sim.), 49. °anteva&i (sim.), 49. nanatta °ekattato. 84. °10, 91, 11 0. "nays, 115. "sanna, 54, 90. niiniiblliaamays, 120-121. nawatika (or nawaotika), 160. nama, 113. "kaya, 12On. niillla-r~pa,
104, 11 1.
°vavntlhana, 113.
Nii.z-ada. 126, 12611. nikanti, 111. bhavao.107. uikkhanti. 111n . Niga~\ha, 21, 2711. ·(practices), 27. ~igrodba
° miga, 64. °pakkn'6ndisa, 89. .uicca, 119. nicca-oava. 114. oijigifllsanatii, 12. nijjhioakk haoti, 12130. lIijjh'a, 100. Nidina, 1-3, 103. oidhiillato, 17, 85. lIinnato, 61. nippesikat.a., 12. oibbatta kammapbala-vipiiks· , 90. bhivanii.° , 90. "iriya-bhiiv8nii-balao, 90. sucarita-kawmao, 90. Nibbiina, 1, 64, 66, i1, laO, l aD , 118, 125, 126. aouplidisesao, 1. °iiramwo.l).a, 111. °giimini-patipadii, G8. nibbidii, 50, 53. 12, 14, 93. °lloupassana-uiiJ;la, 118. °bahula, 122. nibbiJ;lI,la, k1i.mesu, 81. nibbedha °bhiigiya, 10, 50. nimantanii, 18. lIimitta, 31. 39, 44-45. 4G. 57, 58, 59, 60, 61. 62, 70. 74, 75, u s. uggahao. 45.
· gii..ha, 60. patibhAga", 43, 45, 70. ° Vllq.q.hana, 39. pathavi· , 64 .
fNDEX 05' P ALl WORD S
nimitta-gahnl.la, 57. U 5. kilcsl'l". snmadhi" . vipassnllil", 115 . lliriimisa-s:1miidhi , 31. N irodllll, 66, 125 , 12G. "jhiina-samiipalti. 128, "Raccn, 111. sa Ii lla·,vecl !lyi ta -• sama patti, 125, 127-128 , "samiipatti, 57. ( hetupaccnyn-pa~ibaddha), 114. Nissaggiya-piicittiya, lIn . n i~snndato,
75, 85.
n issa:ya, 49, 74. nissita, 7, 8. loka ", atta", dhnmma ", 8. nil n·kuil.la, 58. nivaraQa, 1, 48, 49, 05. (five), 48, 49, Ul , 12:3. Nelti. 390, SOn. 1220. nekkb:l1llma, 4, 44, 64, 1I7n. "paralllitii, 64, 80. "sanM, 91, 98. Netripada-Siisira, 620. NCil'ipndn-sillra , 62 . ne milti kota, 12. N eroiijarli., 04. N e,'osilfta-nasn iiiiiiyatana, 38. 40, 66, 60, 85. ·upagn, 56. nessjj ikn, W, 22, 23. 4811. pnkati "fiiiJ;lll, 80. "vaJ;l.l.la. 87. ' stia, 10. Pllipsukillo., 17. pnf!lsu ko.lika , 16, 23. pnggaba, 117 . ('Ipakkilesa), 117. pakil1-l.laka-kalhU . 37. 56, 59, 62, 18. 81-82, 87, 91. pakil.ll.laka-dhammii, 121-28.
pakkha-vikkhepa, 46. IlaccaUalp veditabbo viiiiiiihi, 67. paccaya, 12, 13, 103-107. catu ", 12. ' .Jhamma, ii. "paccavekkhlll.lii, I :). helu ' , 103-107. pllccavekkbal.la, 13, 49 . (five), 120.
30. pnccaya' , 13. "sailllii, 30. paccupat\hiilla, 5, 25. 26, 79, 80. paccuppllnnal]lSn, G5. I)Rce'lppanon ' kamma-kilesn, 106. 'pbala.vipiika, 106. 1)nccekabllddha, 7, 73, 81, 88, 89, 121. pacceka-saccfl, 110. Fllnca ' nngn'samiipatti , 29. ' ihir.li ka-slllllma-sAllIfldh i, 30. ' dhallu-satika , 20. ' nil ',lll,
poiiiii~,
1, 2, 3, 49, 92. (f1dhillhii.oa), SOn . (anekavidhii.), 92-94. ariyii,". 95. ' irhandha, 2, 14, 100. "carita . 75. ' pariccheda., 92:,94_ ' piirll miiii., 63, 80. ""iselin. 40.
pa~ ikk(llalii ,
84, 85.
Qatighn, 82. ' nnunaya, 82. ' sanilii, 54. Paticca-S8muppiida. 103, 105. pati niasagga, 111. ' onupassanii, 4. "A lillpOSS;, 69, 71.
1[;2
VnfUTTI;\IAOOA
"dhammii., Ill. sabbllJJlulhi ", 136. patipakkha. 49, 82. patipadii. khippii.", 35. "i'tUJ.!n, 94. "dandbii., 35. dukkhii. ". 29. "visuddhi, 49. "stUnpaYlltta, 94 . 8ukho..", 29. J)lItipanna uju", 67. IIU" , 67. pa~ipiti, 90. patippassaddha-sll ll, S. pa~ibimba, 45. ' sanna.". 45. pntibhliga-nimitta, 43. 45 , 70. pativedba, 93. patisllnkhii, 12. pa~iIMkMnupaasani-.iiiil]a, 118. patiaambhid5., 70. 80. catu ". 92, 94. attha" , 47. 94. dhamma". 47, 94. nirutti" . 47, 94 . patihhiina· , 47, 94. Pa~iaambhidiimngga, 4, 7, 30, 39, 49, 62, 70, 86, etc. (almost througbout) pat havi, 83. a· aaiii'iii, 56n.
Ilatta-piJ;lq.ika, 16, 19. padaHhiina, 5, 26, 43. podumint (sim.), 52. padhina-sankbira, 87. pabbajjii, 27. pabheda-riipa, 97. para-citta-vijii.nllna. 86, 88·89, 93. pflramatlha, 119. · visuddhll-yogllsiddhi-vihiira, 49.
"&acca. 110. paramllttlillto, 80. paramnttha, 8. parikammll, 28, 28n. · slImidhi-iiiil,la, 89. pnricce iia.l,lfli::p., 93. paricchinna-ikisa-kasiJ;lll, 38, 40, 59. pariccheda "iial].a, 115. "to, 100. 106, no. 116. "rupa, 97. paritta, 50, 52~ 53 . "rlipa. 114. Paritta-subhii., 53. P aritU.bbii, 52. paripaka, (dhiituntllp), 108. paripurakiirino (&amiidhismilp), 125. paribbhnrnana , 46. paribhoga, 13. "to, 85. pllriyatti-dhanunll "mllcchllriya, 123 u. pariyauta, 19. pariyesanato, 84. pariyesanii. (three), 122. paHisa, 6. passaddhi, 7. (upakkilesa), 117. citta," L
,6:1
I:\ DEX 01' j'ALl WO II OS
vnvicnya, 92. pll"iwkll"dhftra , 28. plls5.dn. 96. cakkhu* «JeseriuerJ), 96. pusftdanll.• cittassa, 9an. pallO-na, 27. ·nnga, 77, (nharal}.analll), 28. llll}ibodha, 32. Piicittiya, 11n. rr1taiiputta, S3. r[~tirJesaniya, llu. pajihuriyn, (three), G6. pal)aka·sadda, 88. Piitimokkha, 10, 11, G6.
*dhamma. 5. °Sllrpvara, 10, 14. pi"uuanga-suUa, 70. pUl"llmitfl (or piirallll), 63n, G5u . (ten), 64, 80. l)ilriljika(l'I.), 11n., 14. piihulIeyya, 67. pil.H.lapatika, 18. pitta, 35, 41. p iya-puggala, SO, 81. lliyo, 32. lliro garu bhiivalilyo etc., 32. llfta, 43n.,
· kuil].a, 58. piti, 2, 47, 48, 49, 51u., 52. 121.
(six·lold), 47. (upakkilesa). 117. " pa~i8alp.vedi, 71. "sukho.·virahitata, 27. "phaffll.lat5 , 30. llui'ifin.khetta, G7. puthujjana, 53, 89, 125. puppha (sim.), 104. pubbn "iicariyii, 101. *kiccUlli, 127.
JlUbhe ·lIivusfluussali, I:)(j , 89-9{l. (three kinds), S9. Jlllubiicil.!'·Il, 35.
*Il idiiua, 35. lIUl"isa:-dalllllln·sfll"nthI, U;J. jJu111"nka. 3B, 61. l 'elnka , 49. Petakopadesa, 2. 32n, ;)411 , 4Gu-49u, 51u, S3n. S6n, 112u, 12011. 122u, Appeudi:x A 3.
ped, 76. polhujjllllikn, 91. Porfll.lii .. 1l7, lIS, 119. Illinral.lii. anodhiso" SO. odhiso· 80. Illillfal.latii. 30. rliokn ", 30. lIIli *. sukha *, etc." 30. phnla, 54. " 10
85.
"visesa, 127.
*salllai'igissa ii.iil).al!l, 93. *"alUiipatti, 27, 125·1:27. ]lhnla-hetu-saudhi. 105. phassll, 99, 104. °a.Ylltauiini, 711. °kuYii, 114. *pniicam5, llG. phiis\I-\"ihiira, 12. 19, 12G. bala, 49, SO, 84. (five). G5, G6. iisnvakkhaya" (tcn), GG. Tatbiigala," G5. bija (ailll.). 104. 105. bIjato, 75, *hetu, 107. Buddha, 7, 33, 44. 62. 63, G4, GG, 127. "tlIlU8SUti,
"glll.li(, G3.
02-6G.
VDlUTTUU(;O.\
°gul}iiuussati, li2. "iiiil.la-paniiii, G5. o(lhamml' (atthfi l·n ..a). 05. DuddhagllOsa, 4, 5, 62, 70, 103 , 118, 125, etc. (almost throughout). lluddhfillussali, 38, 41. 62-6G , 61. llUddhi "carita, 41. \:ariya, 34 . hojjballga, 84, (<>e\'(:Il), 11l. Dodbi (tree), 64, SO. bodhi "dhallllllli (thirlJ'· sevel.l). 109,
ll9. · pakkhiya·.dh::lUuufi. G6o. Bouhisatta,64. , 80. byapada, 21,-49, 81. 82. byapado'lIlooo, 65. Brahllla(ii), 50.
'gods, 60. "parisajjotii., 27. °parisajjii, 50. 50n. lhhfl,' 50. Drahwa-kiiyikt., 91. Drahwa-loka, 41. Brahma.vihiira, 38. bhanga, ll6. 118. "anupassana-iiiilola, llG· ll7. Dhagavu , 66, 62, G-3. G7. Dhadollta, 62. llhaddii, wife liillS- MUI.I~a, 1260. bhaya.stla, 9. BhayabheraYD.-sut{a , G3. bhayatupaHhiilla-i'ial).(l, 118. bbava , 104, 105. (three), 115, 118. "' al).hii., Ill. °nikllllti,107. " isesll, 27. °Sllwpatti, 21.
or
bhavanga "upoccheda , 10211. · calona . 10211 . "citta, 102. °piila-citta, 102 . °mano, 102. bha\'a-betll-Sall(lhi, l O,j, bhih·alla. 49. 81. • maya. paIiiHi., OZ.
bhfi\'auiya, 32. bhikkhiiciira "gama, 36. "magga, 36. bnura (sim.), llO. bhikkhu, 11. ' dhawma, 14. blnimi, 54, 120, 121 . 1:!2. avitakka°, sa-vilakka ". 12l. "to, 41. dassoua 0, sankappa · . 122. llippitiko", sappitiko". 121. bhivanii. 0, 1220. sekha0, a-sekba· . 122, bhel'a,'al'ammnl).a, 39. Bhesa-kahivana, 62.
bhojaoa °ahiira, 36. °10, 36. °ruatlaiiiiutii, 16. 19. 23. wakkha, 6. Magadha, 1l4. magga °angani , 66. ° a~1hangika" IlL °iiiil).a, 119, 120. "pa1ipadi, 1. 'sacca, lll. °5awangissa filil.lalll, 93.
ruacchariya, (five), 123.
lUajjhe, 40, °kalyUI.lo., 2.
majjllottn, 79, 81majjhima, 50. 52. 53. majjhimndesa.upapatti. 79. mal:lq.aln, 43, 44, 45. 58. mattaiii!.n, bhojnne "tii, 16, 19, 23, 28. mnnasikiira, 10l. oyoni80 " lOon., 1120. ' 10, 11b. ' mlilnku dhnmmfi, 11 2. sammu· , 79, manuyalallu, 100, lllano 10l. · dh:itn. 97-99. "viiiiifil)u, 101. · vinniil,la.dhiil u, 97-99. mono-maya iddhi, 8(;. mara!],a, 72, 104, (of tWI) kinds), i2-7~. (of three kinds), 72, "8ali, 38, 40, 72-75. (dislinguishell from nni('ca· Banilll), 74-75. mahanta-patubha"lIto. s."1, mnhii.
'Hrahmii. 60. °bhflta, 83, 95 . 96. Mahtikapi, 64. mahiikaru!lii-s&Uladbi. 29, SO. Mahii·govinda, 64. mahiipuiliiii. (paneaO), 87. Mahii-vyutpatti, loot-notes on G, IG, 29, G4, 65, 93, 104.. Mahii-satta, SO. lIah:i.·sndassana, 73. Miigandiyn·suttn, 36. mana, 7, 34; (uine). 123. Miindhati\('tr), 73n. Miira, 64. .lliga (aim,), 2l. miccha, 11-12. 14. 'antii, 111, 124.
°iijiva. 11-12, 14. " di~\hi,
'"
110.
micchatta, 124 middha, 48. flhiirajn ", ntnja ' , ('illa ju' , 48. (kiiyika dhnmma), 48. 'rflpa, 95, 123. (nlpndbanlUla), 48. (rnp5.nuvatti), 123. muiicitukamyatii·il.iil.lll, 118. 1ll11l.liiitHnukha, 76. J r \ll.l(~a. king, 12611. Il\uuilii, 38, 80, 81. Illlldn-indri,Ya, 42, 50. mnni, 95 , 120u. Mfigupakkhu, 64. ~~Iirdhatai.l (MfJt(lhujiitnl.l), 73n. IIl111n, (mettiiya). 79. llllila-kilesa, 35. ' M(l l.l(~aka, 86. meUii., 3, 78-83 1 81. "piiramitti., 64, 80. llloggala, 127n. MoggaliputtatissR, ~7. Mos-gallana, 73. lllohf!, 89. 'carita, 24, 34-37. 'cariya. 34 .
'sila.9. Yatha-kammupaga, 90. "fiiil.la . 91. yatb5bhfita. 'fi~lldassann, 126 . 'Ml).adnss&.na-yisuddhi , 1l3. yamakato, 116. yam nka-piltihiiriya, 29, SO.
Yomataggi, 73. ynthiisanthohka, 10, 22. yuga, 44 . Yuvanas-vR,73n. yoga. (four), 123.
yogavacara, 16, 20, 43, 44,45,49.
51. 52, 53, 54, 55, 50, 58, 59. 01, 63, 64, 67, 70, 71, 72, 73, 71,81, 84, 86, 88. 95, 113, 110, etc.; too numerous r eferences. yonito, 97. yoniso palisllnkhii,', 12. ' pntisevnti, 12, 13. ' manasikiro, 2. raja, 20. r:'1 "U, 65.
5. 2.). 20, 43, 5i-a9, GI, 62 , 09, 72, i5, 77 , 80-82·. 83, 84,92. ' allubha"ana, 127. dholllllla", 4f'l. rasa (aim .), 104. Raga, 71, i9 . ' carila, 24 , 3·1, 37. 75. 'cari:ra, 34. rr'gn-caritildito, 41. rukklla (&im .), 104. rukk ha-mI11ika. Hl, 21. 23. 24. rukkhii. Sf"'ilabbfl, un Re"ilrlbb:i, 21. rlipn, 101, 113. (th irty), 95, 90. (twenty. eight), 95, (reflection upon), 114. upildi\' . 95. 'khanuhn, 95,97, jati'. 95'. middha', 48, 95, 123. ' Iokn, 41. l':lSll,
duo. sampnnn:'Illl, 48, 49, 51, 52, 53, 55, 56. (lnira ' , 103. ' rilpn, 97. snbbii\'a ' , 103. lakkhal.la-sa ngahato, 107. ltlpana, 12. lfibhena labha, 12. lingolo, GO, 61. loka
' dhnmma (cight), 111, 123. ' dh:i.lu. 88, 89. ' l'idu, 63. snnkhiirn ' , 63. saltn ' , Ga. lokiyn ' panna, 92. 'snmiidhi, 28. 'sila, 7. lokntlarn ' paililii . 92. ' samiidhi, 28. 'sila. 7. lobha. 88, 122. loma-kupa nnyannnlti ' saIIMs:!, 9Q. (1I15O see 85) . Loma·Jul.lllsa·jiitaka, 64.. lohita, 38. · kasil).a, 58. lohitaka, 38, 61. l'ncana 'ntthato, 83, 99, 100, 109. ' khamo, 32.
rilpa-kaHill:l-santati, 97.
",acche. (dhellupr,ka '), 52.
ri'lpiivacara ' (trance) , 47-54. 87.
",a94hana niwittaO, 39. ' to, 39.
roga-sa niiii '. 66. lakk hal,la, 4. 25 , 43, 57·69 . 61, 62, 69, 72. 75, 71 , 78. 81H2. 84 . ' 10, 83, 99, 109.
va\ll,la-kasil}a, 41, 59. (reSection upon), 75. l'OQ.I}J-macchariya, 123 , 123n.
'" ' iinaiicayaIIlOn-\lpogn, ;j;j. vattharummal).ato. 99. · [.yalana, 38 . ,'adhaka-llaccnpa!\hiiJll\to. 13. · knsil.ln, 40, 59. vatta, 32. "kiiyii., 114. valthn "thi li (seven), Ill. 115, 118. ' kama, 46. "dasah, 96. "iiiiiiU.lo-(lhlitu, 100. voya, 115, 110, 117, 118. (seven), 100. vitnkk:l, 4'2, 4G-41. 4f1, 49. 51, 57. " allihakl'l-pl\ta1a, i'D, ValiihaS/lI\,64. ii , 72, 77, 121. Vasubou(lhu, On. (six), 114 . ,·uta., 35, 74. ""aritn, 41. v[lta-dharii, (sim.), 70. "coriya, 34. va.yama, 10, vitthiirnlo, 82. Tiiyo, 83. "i nalilllnii, 71. viiyo-kasil,la, 38, 57, 5B. Vinllya, 1, 32, 33, 98 . viiriHa (sIlo), 7. (rules), 11. "u.!agga, 58. "sIU]n-nra, 14. ,·ikappa, 82, "inilaka. 38, 61. ihhi-purisiidi ', 82. villallligo-yakkllll-l·akkllas:\di·,82. ,'iparita-sl\fl.iHi., 5(1. vipaiHian, 111. vikUra-rupn, 97. vilrubbonii-iddhi, 86. ,'ikkhambhana "vimutti, 1, 2. ' vimutti-lllllgga, 2. vikkhl1yitako, 3S. 61. vikkhiHakJI.. 38, 61vikkhepa-pahiina, 45. vicaya, 92. dhammo·, 92. viclira. 40-47, 48, 40, 51, ii. (siJ.:), 114, vicikicchii, 48, 49, 51, 123. (of four kinds), 48. -ricchiddaka, 3S, 01. vijja, 28. · !'!aral.la-sampanllll, 03. "viwutti, 69. 71. viiiiiii'.la, 99-100, 104. (seven kinds), 99. 'unniiciiyaialla, 55.
(four), 111. (t"l"\""elve), 124 . "sniliHi, 56, 11u, "ipatti, 79 , SO. "ipassallil, 27, 49, JjO, 71. flO, l11. 121, 121,
"(1098I1.ll9., 126. ·pubbougamn-samnthu, 121. snmatha-pubbangnml\ " , 121. 8ukklta". 121. "\""ipubb9.ka, 3B . 61. vippa jiafira, 9. "ipphlira-samadhi, 127. Vibhanga, 11 , 31, 1)4. 19. 81. vimutti. 1, 9, 49. (five kinds), 1. an\lt!ar1i." . 1. "klianclha, 100. "i1111.1akkhnndha, 100. "aambhiirll, 1.
ViUluttimaggn, 2, 24n, 31, 35 (very important), 76n. "imokkhn, 26, 54, 59 , 80, 121 122. (eight), 66. vimocayal1i cittalp, 71, "I"iragl\, 50, 66. viriya, 49, 87, 99, "paramitii., 64, SO. "h'ura , 96. vjvaua-ml1la (six) , 123. viveka , 46. 49. "ja, 46. "patipannll, 49. visa·rukkhn (aim.), 11 0. vi.s:lbhiiga, 61. Ill? visaya "to, 100. sampatta "gilhi, lOOn. "iauddhi, 49. kankbii~vitaral).!l" I1!l, 114. dtto.", 2. dittbi ". 2, 113. sI]a' , Z. Visuddhimaggn, l. 4, 5, etc. (almost throughout). "isesa
' to, 40. bhal·Il.", 27. "bhiigiya, 10, 50. vihilJl83. SO. 'uparati, 12. viheaa, 82. 'snnna, 98. vHh i, 101 , 102. 103. (thre& kinds), 101. "bhedato, 101·103. mano-dvlira', 103. vIsat.iyii akilrebi, 106. vlhi (aim.), ]04. vuHhina, 67.
"edana, 57, 97-98. 104, ·l 21. (oDe hundred and eight), 98 . ' kiyii, 114. veda-bahula, 122. Vcdalla. 94. vematika, 9. Veyyiikaral,lu, 94 •. verI, 81. "esiirajja, SO. (four), G5.
Vessiimitta, 13. VehllppllalR, 53. voHlmbbnnn·citta, 102. gik~ii -samucco.ya, 76n, lOIn. slIqlyojana, 111; (three) , 120. (teu), Ill. 124. snq'lV81'8, 4, 10, 11. indriya" (of nine wlly.\), 12. catu·,I1. snttappnbhedn ". 11. "sna, 4. Sakadiigami, 3, 125, 127. sangaha, 49, 112. ' to, 84, 100, 103, 112. khandha", iiyat;mll", dhfitu ' . 11 2. slInkhepa.· , 49. MnldlaIIl, 72.98-39, 104, 105 , l 07, 114, 128. (thirty. two), 98. ' iirammana, 117. ' upekkhii, 52 . ' \IpekkhiiAl..fu)a, 118. kii.yu" 70, 128. 'khanclhn, 107. citta' , 71, 128. 'nimiitn, 84. ·pariccheda·nii.l).a, 116. sabba " samathll, GG. sakHya "ditthi, 110, (chief or beresies), 120.
l);DEX 01' P.I.L1 WORDS
lllaraJ.lu,·, 41, 4.2.
6ankhata, 105, 12S .
"ma, 52.
SBnkhitta, l OS. suu1.hepa
sat ipnt~halla,
65. (four), 65, G6, G9, 71 , 10''>, Ill ,
"to, 82, 110. "sangaha, 49. Sangha, 44.
119. sllt i-s.Illllpajnnna, 2R, 52.
· auussa ti, 3S, 67. "1.nmmn, 14. 6ii.... n1.a · . 67 . 6Ullghil!i, 17.
sn tta, SO, 84, 113.
8tlccn, 108-125. "Cad hi Uhilua), SOn. · anulomika-ii5I.lo. , 9:3, lI S. ariya". 95. catu·, lOS. "pariccheda, 3, 113-128. · p'iiramit5, 64, SO.
Saughadisesn, lIn ., 14. Saccasavhayn, 64. sacchi-kiitnbbnWleua, 110. aai."icicca, 9. Sailj[va, 127. Sanna, 45. · kiiyii, 114. l1anattll.·, 54. uimittn, 62. IJn(igha", 54.
vipariyasn',9S. ,·ihesii!. 98.
kii.yagatu", 75-77. · !hiinani, 41.
sndda "kaJ.ltllka, 56. · nirodhu, 56. piil.laks" . 58. snddhii, 49, 89, l OG. "cllriin, 41"cnriyii., 34 .
sR.nidnS81lI1R-SnpPlltigha , 97. anutn., 54 . ,nntipn, 6, corrections & sanlirnJ.ls-citta, 102.
· patibilllbn, 45. pathnvj· , 5G, 56u. viparita ·, 56. "Vipallftsn.". 56.
sati, 49. 53. iiniipilnn ·, 38-42.
"i"w[isn (uille), 111, l1(i, lIS. sattakkhatu-p31"1l111a , 120. (lI\\l(liutiriya), 120 Sa tta-sllriya'sutta, 83. SattM, 63. SaUhu-pakkosao3 , 127.
additious.
(ten), 111.
aaiiila-vedayitn-uirodha, "samapatti, 121.
100
· parisuddhi, 53 .
"bhii ... a-ditthi, 110.
n.
santutlhitii, 28. 5ll u(Jitthikn, 67. sI\IH1it·!hi-paramlisatii., 1 ~3. sa u(lhi, 105 . "to, 105. phnla-hetu ·, 105. bha"ao, 105. he~u-phala ·, 105. 6spadanaciirikl\. 16, 17 , 18, 23. sll-pnriysntato, 77. sapp.u risa, 79. sahhaniiuta-niil.la, 80. sabhiiga, 83. ·vi-sabhii.gato, 83 . sabhiiva-rUpa, 97. ~ abhi\.vn-IakkhaJ;la, 103.
100
VDllil"fDI . \GGA
~alll alikkpm a,
39, 51. 39, 57. iinllllmllua", 39, 57. illlga O,
O!o, 39. nipao, 39.
51n.
snlUplillPllllliijl:.l, 90. 51l111phassa
Im iii'iil.\'et\(l,Yitn°,
39.
6;)mnl ilo, 71, SO, 111. 127. °jlUUbllugamn-vipnsstln;I, 121. "ipauflua-pubhllugnuHl o. 121 . °patipanna, 49, Sl\U1antato,
~a wpo. s;.ld ll ,
sll lllpnlialjlSana, 4V .
cakkhu ' ja, etc., 07, 98. Mltubojjhanga
(se"ell), OJ, GG, 71. ~n lllbodlli.
3.
,
' ;lllgillli (se"en),' U,}. ~n lllbodhi . ii:U).a,
GO, 61.
~allla bhli.ga
' carita, 34. ' cariya, 34. 5umiidhi, 1, 2, 3, 2G-3 1, ·19, SO,
86. °antnl'iiyo.kal'a , 27.
L bammati (or &ammuti) ' 11iil.la, 93. ' sacca, 110. snmbhiira (samiHlhissn' ) , 28. nmmnppadhana, 10: · Ili, 65',
cattiil'o ' , 10, 06, 109.
3saiiiW, 30. "finisIIQ1Sa , 27.
kiriy,,', 30. °khaudha. 2. 14 , 100. °ja, 61. (nan6.vidha), 28-31, llibbedha-bhiigiyu", L 'pariccheda , 26-31. llahfikal'uQ.iio. 29, 80. yamaka-patihfu';ya, 29, SO. 'sambhiira, 28. "smil!l p::ori)lUrakiirino, 125.
°helu (eight), 27-28. suwiipntti. 26-, 79.
samma. ii.jivll, 2, 1. 109. sammii.-kamman'ta, 2. 1, 109. samm[l.ditthi, 2, 109 . sawmii-dhalluna, 115_ so mmii. mnggangiini. 66, sammii-manasikiira. 19, 109. samwii"'iicii, 2, 109. sammii-yiiyiilllo, 2, 1, 109. ~allllllii·sank::tJlPa, 2. 109. sammii-sllti, 2, 109. snruwiisamadhi, 2, 109.
pai'ica-utlJ:l,ikn· , 30. Sallllllii-salllbuddha , 8 1. 9U. Sayawbho., 62.
anupubbao ( Dille) , GG. (d,'c), 121 , 12&-128.
2-9.
sa~aeoto ,
115.
Sal'rWIl, 44 .
s311luccheda-mara l.nt, 72. salllu~thiinato, 96.
sn jiiyatana, 104. Saccn-jiitaka, 64 , sa-sambhlirika-upaciira., 49.
s:lIuudnya (=talJ.hii), 04.
sRssata..diHhi, 110,
Illliicnnga O,
s5.dhiiralJ.a-marIlJ.lR, 12_
slIUlpajaillia, 52. salllp a ~icchana-citta,
101.
811mpa lta-vi5llyaggiihi, lOOn. 5lllUpalti, 79, 80.
sallakkhaJ:l,ii, 10, siikM (sim.), 104 , siimaiiiia-phaia, 66. Siirilmtta, 13. 90. 127_
ll'wJ.::X OL" 1'.\),) \rOllo::;
"iili (aim. ). 104. ~;ivaka - sIlll, 7. ~ik kiLDli, 70. tiikkhapmla, 10, 11. Sig~.i n.pilii., 62. ("I. Siugrua.piUi), 02u. sil'attlw, 5. sHaiattiLn, 5.
s U-l'u\ill:tILIl:t, ij7. ~ \lPIHi, 44.
~r wri- salllbheda,
~u -saJ.l!hi\;J.
79.
~ila,
1, 1-15, 3_ °autal'uyikii, G.
~tt bh a
°niwitta. H. °saiiM. ·1 1. Subltakil.lha. G3 . ~ekha-\.Jlliillli, 122. Sll~rllta.
7GIl.
S·L Scnlti-jal
ISCU\IS;1IL:1,
3G.
°D.uussati, 38, 67. ' auissIl1611, 5. °kho.uuha, 2, 14. 100.
Mlllliw, 3,j, ·H , -;.1. Uti. sl')·yadito, 3G.
(nunfwiuila), 1·14. ' pariccheda, 4·15. ·piiramiHi. .. G4. 80. · lakklllu.ll\, 4. "ra sa -])occnpat ! hillla'Jlatia j.\ ha!la ,
~ulll
5. ' visuduhi, 14. "hehl, 7. silabbala-]lIll":imiis:J. , 120. 123, 124 . s\\klw. 3, 48, 49, 5111., 119. (of five kiuds), 47. "iudri y:'!, 97. nicca. ' vihiira, 79. ° phora~atii, 30.
·" illal'i. 52. sukh\lllln-rupo., (cigh h'cu), 100. 8ui5.ihtll(a), 40, 12S.
°dh1i.tu, 114. suililnlo ("imokkhn), 122. Gutll-mayr. paiiiia, 02-. sutena, 41. Sutta, 1, 32. Sutlo.uipllta, 95, 12(10. Sudo.ssii, 120. Sudasst, 120. suddha °ll"nsa (gods), 120. "iivasa.bhiimi, 54.
Hi l
~e" allii,
49. 5G . 88 , 1001l. °dasnKn, 9G.
·tlibba o. sn, 88, °tlhatu. 88. 9Otapotti "mngga·iiiqla, 119 , 122. °phala, 120. 125. "U1l1ggll, 121. 125. SotiipllllUa, 3. 120. 127. (of t111'ce Jdlld ~) , 1'20. Sobhitll, 89. SOlllllllllssa, 53. 81. · i w.li-iya, 88, 97. sosu llika, 16. 21. 23. 24. Slll!uj:il'lhiibhidhat'makos;lvyiikhl'ii, 34u. lOI n, 11'2 11. lHlta"'ikkhittakn, 3S. 61. HaFdda-\'asalla-fmtla, 5'2. hiulubhtlg iytl. 7, !), GO. ·lIila, 7. 9. hani, 65. c1lOullasso.", vi riyllssO"· . slIlil's", stllllud hissa o, paiiiHiyaO,
"imuttiyuO, 60. hita-8u'kha, 82. hiri, 33. hiri·kopiun, 13. hUI!lhika, 470,
hetu "to, 11&. · ,)hala-nill,la, 94. sUllliidhissa·, 21-28, sila ·, 7.
llefu-paccaya, 95, lOJ-I01 , 113. · patib:uhiha, 114. · pal'iggahe ulII,la, 114. hctu-phala-salldhi, 105. heturuhi fiul,lall'l, 94.
GENEHAL INDEX CUI\', mouutaiu ' (~iw.) , ol. cl'aving (ta ~d l ii), 84 . dea f door-keeller (sim.), 101, 102. death , reflection -upon" (foUl' ki nds), 72; (ei::-ht ways) 73-7-1. Arhat, 3, 24, 4S, UJ, 121.1, 125. Deliverance, 1. ullkuOWIl destiu y of, 120. l'ath of, 2. ,hhahhip, 120 . Depeudent Ol'igiuatioll (ahu ~ec Path 1.0, 12U. Law. of Cuu$aliou), 113, 114. arwy, 48. (ullg'ati"e way), 114. bag of r(lsces a nd Il L'iuc (!lim.), 75. disellse of leprosy ("iw.) , WU. bini, surrounded by fire (,iw .), 118. Diviue Eye, {j ..1. Ulessed ou8, {see Dhagn\,ii), 6-1, GU, doctor (sim.), 32 . 103, 109, 126. doll, wooden, 84. double-tongued , 124. bli nd (sim.) aud lnme, 113. dragon, 74. ·wan (eim .), 2. dum b maid-ser"\'ant (~iw,), 101.. 102 . wan to uch ing nnd feeling the ear, 100. hea.venly · 88. elepha nt, 99. boat, crossing the floods (8im.), 119. natural' 88 . eal·th (aim . ), 107 . body reHection upon· (thirteen ways), E igh tfold Path, 109 . 75-77. eleph ant wnes, three hundred. 76. goad applied to, 115. In'ide, wi thout a goo{l (sim . ), 32, 41. newly married (sim.), 33. eucution, post cr, 73 bubble (aim.) 14. elt:ecutionel' (aim.), 73 . Buddhist Literature (nine-loldr eur t ion, right", 87. 194. eye, 100 bull. able to carry a bur deu (8im.), (describIHl),90 . di vine" 88. 99. natural",90. cart (sim.), 48. cart-dr i\'cr (5im.), 32 . eye, single (sim.), 15 . carta, five hundred, 55. ru ther (8im .), 32, SO. fatty things (Bim.), 41. centipede, 74, fire (eim .. ) child, young (sim.), 45. heap of, 118. city, burning, 119. spa rks of, 120 . colour of mind 01' heal't, 88-89. foa.m of water (siw . i, 74 . courtiers (sim.), 101-102.
accumulation. tiO. acrobatic realll, GO ~Ilt, (aim.) 15. autiJote, 41, 78. UU-IJh('m , G9,
• 16<1
\'DlUT1'l~l.\GGA
tuetus, g l'OWlh ut, 71i, 'Appeudix A 1. tooll, disgustiug ualu!'c of, ::14. ganJeuer . (aim,), 101 , 102. goa-d (sinl.), 3i, 41. aPIJiied to lIU elephant, ll~. guide, without a, 2 . hehn8mau (silll.), 32. hol driuk (sim.), 32, H. image of the lluudha, li-.!. image, mal,er uf (~im.), lUU. interpretatioll artificial anJ ~cholasti .... G;J, 71 ,
possessed hy spi l'iI5, 33. a relative after a lUllg time, etc. 31. IIn.iutdligellt, 111. wishiug n bath bul enlorillg unclean water, 78. with feet ontside the threshold, 11V lLlango (huit), 101, 102. UJastcI' (SiUl.), 37. ~ecillg
Ula~tel'y
0\"01' ka~iJ.la~ ~lUJ ~alll rldhis, 1iU. " nilllitla , 69 . IOU. H l1'81lCeS, 51·63. l:Iimple and nalural, 11, 25u, 71 , miraculous powel'S, 8li -!H. IOU, 109. mirror (sim .), 89. iroll , (red.hol) bl)(l.icu and dipped moon (sim.), 73, 107. woth (sim.), 116 . into water, 120. mother (sim.), 32 , 80 . jar, broken, with wine ill it, 85. mountain, 107. king (sim.), sleepi ng , 101· 102. Na-Io·tho, 12\l. wicked,99. name and form, 84 . knife, 101 , 102. neutral pehon 73·79. lame Rnd blind, 113. iamp,the flame or (sim.),9G, 10G,11.1. Kieh-t i·Ii· po -thoburning, 119. shiu-to.lo, 72, (also see G2). Law of Causation, 104 , 113, 114. ocean , 107. (also aee Depelldent Origination) oi ly things (aim.), 41. llarts (thirty. two), of the body 76, leprosy, 100. ligh t. of the suu (sim.), 99. 82. lightning, fi R5h of, llG. Path, Eightfold 34 . lip (upper pa r!), G9, 70. perfection of samidhi, 125. person, surrou nded by robben ,llt:i. man (sim.). bitten by a. serpent out not phyiii.pa,lGIl., using antidote, 78. physioian (sil!l), 110 . eating poisoned food, 78. suffering from a disease, 73. frightful, carrying a sword, 118. poison (sim.), 37, 73; Oed Cood, 78, muttering a Butta, 47. Po-li-phu.to, 85. overcome by the heat, 12G. poor wan (Silll.), 15. pondering over the meaning of pores of bair, ni ne ty. nine thou· a autta, 47. SRllG, 8il (aha 76) . preliminaries, 127 . Iloor, I f'.
(lEl'iERAL INDEX
protracted similes, 10 1-102, 104. Przyluski, 124 n . puppet (sim.) painted, dressed up, n'orked by strings wit lliu, 84, Pure Abodes, 5·1. R ight P ath, G4. Bailor (., im. ), 15. Sau-Tsaug, 4G, 47, 49 . 8!!.n" (kakaC(l) (~im.) , 70 , 78. seed 104. 107. Heeiug a persolL h om Jistanf'e (silll .) 47. serpent man seizing a poisouous" 115, poisonous", 118 S biu-to-lo-ni eh-ti-Ii (;2, (also see 72). ~ iulUltaneous
penetration iato tru ths, 119. slave (aim.), 37. ~ o ow (~iw .), 107. son, ouly (ai lll.), 15. sou nd far and near, etc. 88 human ll.ud ~uperhum an , 88. of worms, 88. space in the hollow or a well (aim.),59. apeck, smallest, changing, 11 6. sprout, 104, 101. spyi-bo-skyes, 73u. etick, (ai Ul.), 96. IIhndow8 or, 96 .
I"
atream , the fiow of (sim .) , 96. aufferi ng , 119 . ceasll.tion of, 119. iusig ht iuto, 119. origi n of, 119. Palh lending to eessatioll of,
119 Bun (s im.), 73.107, 11 9. tallw , know·ing of, 100. 'l 'ii._le_ahi_k"yu_phu, 62. '1'eM·hera form e r,82,88, 101 . of the past, 82. teeth, thirty ·two, 7G . thoru (aim.), 100. ti p of the nose, a Uention to G9 ,
70. Trnths (rourl, 32, 84, 108-28. Uushakable B appy State, 120. vase , paiuted but full ofi wjlurity, 78. well , in a mountai n- rarest, 125. water, Rowing to n lowe r leve l (3i m .) ,99. Wheel of tIle Law, 00. n' beel, the turning of (s im.), 100. wine io Ii. leaking pot, 85 . wom an's body to II man, 61, 62. woode ll 0011 (sim.), 84. II'orms , in huwau body. 76, Appe udix A 2 . worms, sou nds of, 88. YtllOIV-g:u·ment-aulh, 82.
Correctio ns and Additions
Page
2 ::tiv
xvi xxiii
xxv
For
Line
Maddhynlllakn
Ren d M nd llyaulaka
B
Abhnyagirlvihii l'n
Abhayngirivihsfll.
3
lIle-
lite-
1
the first Chinco!e character
14
nirodha-.rolluipotthi
9
l!< 1lirodha-lomdpatti
kssinRIl
kaail.lll.6 1 from the holtoJU: Add to Dole 13: o' Cf . Via. XV ll .18: milia. 7IJQ.li 11 "lJate/wmbhal.:a7!l ti-dal.L{l tJ.·al!~ -viYQ; nbo aee XVI L19G. X VIlL32."
u vi
l!:xvii
11
x xvii
foot-nole 1 p. not quoted foot · note 8 79
49
foot-nole 4 foot_no le xuiX-l!:i
xxxix- xl
xui
VimuUilDagga~
VilDuttimagga"
not quoted A dd " 58".
l!:.u vi 16
N evasa.i'iiiUnasa iiiiy a.tanu pag ii.
d ili
13
d dd a new note on Petalm : ·':\frs. C. F . Rhys Davids also identifies P etaka with l >etnkopadesa as can be seen frOID her edition of th e Vis. (P .T.S .). i.14 1, note 3. It is alao in te r esting to nole what Gandhavalllila saya ou p . G5 : Pelakopadesassa tI ka.rp Udumbara- nimacariyo akasi . ..
xl.
II
Nevaaa iiiiiinusniluiiyatanupag5.
.AkaniHiJa
Akan it\bii
Panni
P niiiiii.
xh'i
5
).Ivi
10, R 6 from \.he hottolU S5.iii'ii contact 2
Saiiiia cont act.
4 from the bottow Vijiiil)li
Vijiiapti
xlviii Iii
6
10),
H;Z
\'1l1
160
Page
G
I,jne
en IZl1.'\GGA
Por
Read
6 from the bottom '£0 note 2, add; For rant6pa as 1\ kilu(l aod for other kilesDs correEpondiog to 8everal in this lisl, lee respect h-cly pp. 223 and 222·224 of Yamakami Sogen's 'Systoms of Buddhistic Thought' (1912).
12
the first Chinese cha ra cter
13
15
14
-paticchddantth.a.'rl
note 2
note 4
1
delailed
detai led
bottom 15
-pa~i cd ad a nat tho1'!l.
flo m the
34
8
Raga-cariya.
Raga-cariya
3' 38
10
Mohn_ca rIl'a
Moba-cariya
margin
kammattanas
ki:Ul'u lla Hbii n(ld
38
12·
po.!avaka.
pu!uvakn
40
13
kilyooatduati
hiYl.I-gaUbati
40
4 from th e bottODI In note 2, add 'XXIII. 14.'
41
8 from the bottom
45
11 frum the bottom
49
roo t-uote 1
patiHtilouritid kd OPIl':l4P
Add: "Petsko p. 17 8 (p. 200 of I.he printed edition) has, however, the followiug passage: Kdmo.t;chando.ua nd:· kho.m1Tt(J.-vilo.Ho pat ipakkho , uydpdoo.no. abyopddo.-vito.kko po.(ipak _ kh() , tif.l.~o.1!I- nlll4ra~'m"!l avihi,!uclvitakko pa~ipakkho."
50 b2
5 10 from the bottom
Brahma gods Ekal~gall ippa1IIo.u(l1!l-
BTo./imd gods Ek(J.llgavippaM71(l~
COHllECIlO:-;S AND .... DDl'llO?'S
53
'F or
Li lle
l'age 12
Ic9
U ead
sat,:parillldh iTF'
ultipaTl ~1I(/(l hi~
Gat uttlwjj/,c1l11idi.
51
20
Co/utt!,jifltillddi-
62
foot-note 2
Add: "Abhidharmakosa\'yfikuya edited by'Vogiha "II , \'o \. i.162: N6/rr l/(ld(w~
66
13
I
70
13
the bottom
Ii 8tilt,-n -IIQ 1110 S~"o'l;ir(Jpa!Jllllta,ya,"
frOID
6 from tbe bottom
MlIIl1Iti
nwgoon,golii
(u$(I~iumi
$ommti-I1WOUO II !J.dlti (l1l(!liutimi
2 £rom the bollom
82
6
81
19
92
9
94
" fr om the hoLlom
96
12 from the
96
b froro tbe bottow
Add : " Also see .Mand hfitn Jii.lakft, Hi. ii,310·14 ," po~ghti
porigha-
adhiltlwn4
odhiHlllhlti (lpac(l.yd
S(ln~IIHhdn (Jto
kommU$(l1II 1IHd llti
91
13
98
15 from the bo tto m l'hof.f.ohobbo"01i .it'i
98
14 from the bottom
tho first Chine&e character
cakkhu-ltimplwuaj6
cakkhl~,,01ll phau(l i6
in the XIV . 133-184
i ii XIV. 133-184
99
2
99
6 from the bottom
Vacall Uhato
T'acanattlld!o
99
2 from I,be bottom Lakkhat;lato
Lakkh(bl,wto
VLMU1'TUlAGGA
110
Page
Line
100
9
l' 0 100
Read
vi mutti kkh(llldllQ
11 fron' the bottom ioterpretes
interprets
1 from the boLtom
102
For
vimtltti kkhalldh o
ke ci
103 21,24
.,
.
keci
","ud C",u,", '"""I"}
12
..
..
105
24
fourth
110
15
d ,;;a.ra·lJi dapGII(I. ..
al.ldra-pidaha,.a., .
110
16
samttho
samattho
ltdhitattlwto
upiiiatatilulto
XVI.8G
XV I.86
u.
p,a .
110 110 113
7 from the bottom marginal note
15-16 Add a note on the parable of blind nod lame man: "See Braiunasiitra, 11.2.7 and $aukarn's B ha~ya on it: also Sii.nkhyakarika, 21; Macdonell 's ' I ndia's Past', p. 152 where he says that the IJRl'ab le was known in Ch ina ill the second ('.eotnry B .C,"
113
1 from the
114
12 from the bottom
1Ji1inti~kd,!ld
lib
15
kammatthiinas
kamoJat·\hana.8
117
8
pas,lddhi
pauaddhi
118
G
BRAY ATUP'ITRK-
llHAYATUPA-
hoUom
vedalla._pa-ccyd
NARA~A¥
11 S
6 from the boltom
$onkharaupekkhatlaJ.1
vooanii'l)(lccayd
vi1ind'.«l~'ii.yd
'fTH AN ARA.~A1!1
$onkhiirupekklla7WIJO
120
15
mudidriyo
mudindriyo
122
10 from the bottom
ktima-pariye$ana
hjm(L-pariye~ana
CORRECTIONS AND AUDl'l'IONS
For
'" Reali
P age
Line
122
5 from the pajd1lC'ii
pajiilldti
123
G froID t.he boltom
maccarliyella
macc/tariyella
12.
7
.kammapatlill
.kallull apatli.a
12.
4 trom the hot.lom
bottom
126
13
121
7
133
14
133
23
133
21)·26
'Le COllceile ..
'Le Couci!e ...
ditthadh1ll711al uklta 'l!ihiirat tha.1[1o
diHhadllammaluHlfJ-
along will
nlong with
'l!i.lulrattha1~
cbal)ter of (UI.74 ) of chapter (Ill .74) of part of the
part in the
nod 1IIliitdvilidriya
aud aiHlcitUviml·riya
