Dali Eext Society - Forgotten Books

[Da l i Eext S ociety

J O U R N A L

OF THE

PA L I TEX T SOCIETY

1904—1905

EDITED BY

T. W. RHYS D AV ID S , PHD L L .D .

OF THE M ID D L E TEMPL E , BARRISTER-AT-L AW

PROFESSOR OF COMPARATIV E REL IGION AT THE UN IV ERSITY OF MAN CHESTER

iLunh un

PUBL ISHED FOR THE PAL I TEX T

HEN RY FROV V D E

OX FORD UN IVERSITY PRESS WAREHOU SE, AMEN CORN ER, E .C .

C O N T EN T S

Jmi cu u u , BY W. H . D . Rows:

TE: Amnmu mu m wax or ru n Su vxsm xmxs. In

Com mon orru n Pru u'rrnv,

’8?

Hu m:

N IRVAN A, BY D R. On o 80mm )“

Isstms or rm: Pm s 'r Soon “

Ji n a cari ta

EDITED AN D TRAN SL ATED BY D R . W . H . D . ROUSE,HEADMASTER

OF THE PERSE SCHOOL , CAMBRIDGE

N OTE .—Th is recen sion is based on th e followin g ma teria ls,

forall which I have to than k th e gen erosity of Mr . D on a ld

Ferguson , la te of Colombo .

(1 ) A Sin gha lese MS den oted by Ca

, con ta in in g text

an d commen tary . I t common ly con fuses cerebra ls with

den ta ls, an d gen era l ly writes th e n asa l with (an u swara)before a ll con son an ts a l ike .

(2) An edit ion in Sin gha lese chara cters (Ct) , published

in Colombo in 1886, which h as en abled me to correct

n early all th e m istakes of th e MS.

(3) A rough tran script in Roman characters, an d a draft

of tran sla tion , both which I have foun d useful in doubtful

poin ts.

W. H . D . ROUSE.

CAMBRIDGE ,May 16 , 1905 .

N OTE ON MED HANKARA

There are at least four Medhagkaras famous in th e

li terary h istory of Ceylon . Th e first flourished about 1200

A. D ., an d was th e author of th e V inayarthasamu ccaya in

Sinha lese . Th e secon d was th e Arafifiaka Medhagkara ,wh o presided over th e Coun c il held by Parfikrama Bahu III .

about 125 0 a n . The third was th e scholar to whose ca re

Parfikrama Bfih u th e IVth en trusted h is tran slation of the

Jataka book in to Sinhalese‘ tha t it might be preserved in

th e line of th e succession of h is pupi ls’

(‘ Mahévagsafi

chap. xl . , ver. Th e fourth was our author, V an aratan a

Medhagkara (who was a lso th e author of th e‘Payoyasiddh i ,

’

a lso in Pa l i) , and who flourished un der Bh u van eka Bahu

th e l et (1277 - 1288

Saggh araja Medh ankara , author of th e‘ L okappadipaka

sara ’

(Jou rnal of the 1882, p . 126 ; 1896 , p .

was differen t from all th e above , an d wrote in Burma

(‘ Gan dha V a IJsa ,

’

p . He is ca l led N ava Medh agkara

( ibid . , p .

Medh ankara is men tion ed as th e author of th e‘ Jin a

Carita ’

in th e‘

Saddhamma -saggah a ,’ ix 22 (Journa l of

the P .T .S .,1890 , p. and in the

‘ Gan dha V agsa,’

pp . (32,

72 (Joiu‘

na l of the

T . W. Rh . D .

J IN A CARITA

N AMO TASSA BHAGAVATO ARABATO SAMMASAMBUD D HASSA.

1 Uttamag u ttamangen a n amassitva mah esin on ibban amadh u dag padapanka jag saj jan alin ag ,

2 mah amoh atamag loke dh agsen tag dh ammabhakaragpatu bhfitag mah atejag dh ammarajodayacale ,

3 jan tu cittasare jatan pz'

i sadakum u dag1sada,

bodh en tag sangh acan dan ca si loru kira n u jja lag ,

4 tahir) tahig su vitth in nag j in assa caritan h itag

pavakkh ami samasen a sadan u ssaran atth iko .

5 pani tan tag saran tan ag du llabh am pi Sivan padan ;adu llabh am bhave bh ogapatilabh amh i ka ka tha.

6 tasma tar] bh afifiaman ag me cittavu ttapadakkamagsu n darag madh u rag su ddh ag sotu sotarasayan ag .

7 sotah atth apu ta samma gah etvan a n iran taranajaramaram icch an ta sadh avo paribh u fijath a .

8 kappasatasah assassa catu n n ag capi matth ake

asankh eyyan am avasag sabbada pufifiakamin ag9 n an aratan asampan n ag n anajan asamak u lagvicittapanasagk innan toranaggh ikabhusitag

yu ttag dasah i saddeh i devin dapu rasan n ibh ag

purag am arasankhatag ah osi ru cirag varan.

1 Ca dd .

[Ca =MS. ; C

°=pr in ted text . Mistakes of th e MS. whichare corrected in th e Commen tary I have n ot n oted .

N asa ls, often written with th e symbol equiva len t toa nu svdm

, I have assim ila ted to fol lowin g con son an ts,where this was don e in th e prin ted text ; on th e same

a u thority,I have corrected con fusion s of n an d n, which

are very common .]

tahig brahman vaye jato sabbalokabh ipuj itomahadayo mahapafino abh irfipo man oramo

Sumedh o n ama namen a vedasagaraparagu

kumaro ’

si : gurfin aglso avasans j in anku ro

rasivaddh akamaccen a dassitag amitag dh an agan ekasatagabbh esu n icitag tag u dikkh iya

2

dh an asan n icayag katva :‘aho mayhan pitadayo

gata masakag ekag pi n evadaya divag iti .samvegam u payato va cin tesi ti gu nakaro‘ dhan asarag iman gayha gan tan yu ttan ti me pan a .

’

rah oga to n isiditva su ndare n ijaman diredehe dose u dikkh an to ovadan to i attanobh edan ag tan u no du kkh an du ho tassodayo pi ca

jatidhammo jaradh arnmo vyadh idhammo ahag’ iti

evam {Idih i deh asmig diava dose an ekadha

pure bharin carapetva arooetvan a raj in obh erinadasu gan dh en a yacakal isamégate

dan akinjakkh a oghena sa ttah am pi nayi : ta todan aggah imabindunag n ipatenapi dh agsan agayatan tan viloketva rata n ambu jakan an ag,ru dato fiatisagghassa jalitan a lakan ana

gaj indo viya gahamba n ikkhamitva man oramamaban tag so mahaviro u pagafici Himalayan,h arican dan akappfiragaru gan dhsh i vi sitag,su ph u llacampakasokapata litilakeh i ca

pfigapu n naganagad ipada hi ca manditan,sih avyaggh ataracch eh i i h ad ipikapi h i ca

turangamad inekeh i m igeh i ca samiik u la i] ,salikaravih agseh i h agsakofica suveh i ca

kapotakaravikadisaku n teh i ca kfij itag ,

yakkh arakkh asagandhabbadevadanavakeh i ca

siddh avijjadh aradih i bhfiteh i ca nisevitag,man osi lindan i loru caru pabbatapan tih isa jjh u h emad in ekeh i bhudhareh i ca bhasurag ,su va nnamanisopanan ekatitthasareh i ca

sobh itag ta ttha ki lan tan ekadevanganah ii’ca ,

si tasikarasan j an n an ij jh aran ag satshi cakinnaroragarangeh i rammeh i ca viraj itag ,sikh andisandan acceh i latan am mandapeh i casetavalu kasafijan n amalakeh i ca ma nditag,su van n amanimu ttadi an ekaratanakaragicch an tz

’

mag janalin ag pu fifiakifijakkh am‘ alayan.

1 C‘

guran ag .

2 C‘-

yan .

3 C‘ -ki lan ta C'

pu fiiian.

32 tam aJJhogayh a so dhi ro sah assakkh en a mapitedisva isiparikkhare pannasalfi,

1 vare tahin33 isivesag gah etvan a vih aran to samah ito

sattah abbh an tare pancaabh ififiatth avidh api2ca .

34 u ppadetva samapattisu kh en eva tapodh an o

n abh asa diva sekasm ig gacch an to jan atag isi

35 sodh en tam afijasag disy a otaritva n abha tahigiti tar] jan itag pu cch i :

‘

kasma sodh eta afijasag36 Sumedh a , tvag n a jan asi , dipagkaratathagato

sambodh im u ttaman patva, dh ammacakkam an u ttarag37

‘

pavattetvan a , lokassa karon to dh ammasangah anramman rammapu rar) patva vasatih a su dassan e

38 bh ikkh u satasah asseh i catfih i 3 vimaleh i tagn iman tayimh a dan en a mayan lokekan ayakag

39‘ tassa agaman atth aya maggan sodh ema cakkh uma .

’

iti so tassa sotassa su kh ag den to j an o’bravi .

4 0‘ Buddho ’ ti vacan an su tva pi tiyodaggaman aso

sakabhaven a santhatu g n’

eva 4 sakkh i gu nakaro

4 1 ten’

araddh afijasa dhi ro yacitvan a padesakaglabh itva visamag thanar] saman katun samarabh i .

4 2 n alagkate yeva tahig padeselokekanath o san aramareh i

sampfij ito lokah ito mabosi 5

vasi h i saddh ig patipajj i maggaIJ.

4 3 ch abban n aragsijaleh i paj jalan tar] Tath agatagagacch an tag tahig disva modaman o vicin tayi

4 4‘Yan nfin

’

imassa dh irassa setu g katvan a kaddame

sakattan ag n ipaj jeyag sasangh assa mah esin o

4 5 di gh arattam a lag tam me h itaya ca su khaya ca .

’

Icc ’ evar] cin tayitvan a n ipan n o so j in anku ro4 6 pabodh etvan a disvan a caru locan apankaje

pu n a p’

eva IJ vicin tesi n ipan n o dh itima tahig :

4 7 Icch eyyan ce’

h am aj j’

eva h an tvan an tara n e 6 bhavesangh assa n avako h u tva paviseyyag purag varan

48 kim afifiatakavesen a klesan ibbapan en a me

ayag Buddho’

v’

ah ag Bu ddho h u tva loke an u ttaro

4 9 jan atag dhamman avaya taretvan a bh avann ava

n ibban apu ram an etva seyyam me7parin ibbu tag .

5 0 Icc ’ evag cin tayitvan a n ipan n o kaddame tahigsu vannakadalikkh an dh asan n ibh o so

’

tisobh ati .

5 1 ch abbannaragsih i V irajamanamdisva man annan Su ga t

’

attabhavag

1 Ct -sala 2.

C“-abh ififia 3 C"L -h i . 4 Can

’

evag .

5 Ct mabosi . 6 0“-no .

7 Ca seyyamema .

1—2

safij atapitih i u daggacitto

sambodh iya chan dam akasi dhi ro .

52 agan tva n a tahig than an isim pagke n ipan n akaglokassa setu bhu to pi setu bhu tan tam attan o

5 3 disy a u ssi sake ta ssa th atva lokekasetu n olokeka locan o dhi ro D ipankaratath agato .

5 4 Cotamo nama n amen a sambu ddh o’

yag an agate

bh avissati’ ti vyakasi savake ca pu radike

5 5 idan vatvan a katvan a sasangh o tam padakkh in ag

pu jesi atth amu tth ih i ku sumeh i gu napp iyo,5 6 i ti ka tu n a payasi sasafigh o lokan ayako

Rammakan n ama n agaran1 rammaramalayalayag .

5 7 Jin assa vacan ag su tva u tth ah itvan a pankato

mu dito 2 devasangh eh i ku sumadi h i puj ito3

58 pallankam abh u j itvan a“n isi di ku sumasan o

mahatapo mah apafifio Sumedh o dam itin driyo .

5 9 deva dasasah assesu cakkavalesu modita

abh itth avigsu tag dh irag n isin n ag ku sumasan e .

60 N isin n o u padharesi dhamme B u ddh akare tadakim u ddh ag Va adho vs pi disasu vid isasu ca .

61 Icc ’ evan vicin an to so saka lan dh ammadhatu kagaddakkh i sakasan tai n e path amag danaparami ,

62 evam evag gavesan to u ttarig parami vid i i

sabba param iyo d isva attan o fia n acakkh u na

63 sagsare sagsaran to so bah u IJ d u kkh ag titikkh iya

gavesan to’

ma ta 13 san to paretva dan aparami .64 sattan ag kapparu kkh o vs cin tamani va kamadoicch iticch itam an n adim dadan to dada tan varo ,

65 tarakah i bab u g katva n abh e caru vilocan e

u ppatetva dadag dh i ro yacakan am pamodito ,66 mah iyft pagsu to capi sam u ddodaka to

’

dh ikarJdadap sariramagsafi ca loh itam pi ca a ttan o ,

67 molin alagka te si se’dhihan katva Sin eru to ,

kampay itva mah ig den to su te capi sakangan a,68 si lan ekkh amm apafifiad ig pu retva sabbaparami

V essan tarattabh ave’

vam patva tamba cu to pan a ,69 u ppajj itva su ravase su n dare Tu site pu re

va san to su cirag ka lag bh u tvan an an tasampadag .

70 katafijalih i deveh i yacito dipadu ttamo

Sambodh aya m ahavira ka lo tu yh an’ t i adin a

7 1 viloketvan a ka ladig n atva‘ ka lan ’ ti bodh iya ,

patifin ag devasangh assa datva , N an dan aka n an an

1 Ca n angaran.

2 Ca mudito .

3Ca pu j ito

4 Cu -bh u fij

gan tvan a devasangh eh i Su gatiIJ gacch ato1 cu to

abh itth u to mah apan n o : cavitvan a ta to idhasu s

o

aj j itaggoru tu rangam aku leV i ci ttan an apanapanyasampade

man oram u ttungagaj in daraj iteV ibhusite toran aketu rasih i

,

a lankatattalavisalasalayesu gopure su n darisu n daralaye

su dassan iyye Kapilavh aye purePu rin dadassa pi pu rassa basake ,bhupalamoliratan alin isevitangh i

2

pankeru h ag vimalan ekagu n adh ivasagOkkakarajaku laketum an ath an ath agSu ddh odan ag n arapatig pavarag paticosso sajjh u damadh ava lama ladassan iya

-3

son daya sangah itasetavararavin dagcan davadfitavaravaran arajavan n amsan dassayitva su pin en a V isalapafifi o

bimbadh araya vikacu ppalalocan aya

devin dacaparatiyaddh an abhfilataya

sampu n n asommavima lin du varan an aya

sovan n ah agsayu gacaru payodh araya

padaravin dakarapallavasu n daraya

sova n n avannatan u vann aviraj itayasi ladin ekagu n abh u san abh u sitaya

m ayaya rajavan itay’

u pagan ch i ku cch iIJ.

Patisan dh ikkh ane tassa jata n ekavidh abbh u ta

ath ayag gah itarakkh o n areh i amareh i ca

man u fifiarattambu jakan n ikaya -m

asi n asingipatima va rammasu van n avan no dipadan am in dopallankam abh u fij iya matu gabbh e .

man imh i vippasan n amh i rattasu ttam iv’

avu tagmatu cittambu jag dhi ro bodh ayan to padissati .dasamasavasan amh i devi ranno ka thes’ idar]mayhan fiatigh arag deva gan tam icch am

’

aham’

rafifiath a saman u fifiata gacch an ti ku lam attan o

mahata parivarena dibbafijasasamafijase .

surabh iku sumasandalankatassalasa n damsamadabh amaramalagiyaman aggan adagn ayan avih agasangh e avh ayan tag va disva

vipu laratin ivasan lumbin i karan an tan,

1 Ca

gacch at’ ito M S . an d comm .

2 Ca bhupali3 Ca -dassin iya .

85 vipu latararatig sa tamb i katun a ramme

amarayu vatili lacaru li labh irama

vikasitavarasalassopagan tvan a mulagsayamatin am it

’

skag salasakan agan h i .

86 tasm in khane kammajamalu t’

assa

caligsu : san ih i parikkh ipitva

devir‘)1 jan o tag abh ipalayan to

tamha patikkamma su santh ito,

’

th a

87 sa caru h emavalayadivibh usiten a

accan tatamban akh aragsisamu j jalen atulatikomalasurattakaren a szi kh agOlamba tatth a -m - ajan esi th ita va dh ira i ) ,

88 sovann avannatan u vannavirajaman agn ettabh iramam atu lag atu laya gabbha

samma pasaritakaraggh iyu gabh irama

pankeru ha kan akah agsam iv’

otaran tag,89 brahma-m -an aggh arativaddh an ah emaj51am

adaya ten a u pagamma patiggah etva,sammoda devi ayam aggataro suto tejato ’ ’ti , taya purato kath ayinsu th atvz

'

i .

90 jayan ti sesaman u ja ma lamakkh itanga,jato pan

’

esi pavaro dipadan am in doaccan tasanh amalakasikavatth akamh i

n ikkhittan aggh an aracarumaniva su ddh o .

9 1 svam pi san te 2 n abh ato’

pagan tva

dve varidhara su bh agassa dehejan etti deh e pi utum man u finaggahapayum manga lakiccataya .

92 tesag kara ratikara aj in appaven imadaya ten a u pagamma patiggah esundeva du kii lamayacumbataken a vi ragtesag kara n aravara n arasih arajag

93 tesar) kara ratikaro vimalo va ca ndocakkankitoru caraneh i mah i talasmigsamma patitth iya pu ratth imakag disan so

olokayitth a kamalayatalocen eh i .94 ekangan a n ekasatan i cakkavalan ’

ah esu g san aramara’

th adh irag su gan dh appabh u tih i tesusampujayan ta idh am abravigsu

9 5‘n atth

’ 3etth a tumh eh i samo su bh i sa

eko puma p’

aggataro ku to’ ’ti

1 Ca devi .

2 Ca san to .

3 Ca n a tt ’ .

evag dis’

alokiya lokanath on a pekkh aman o sadisam pi eka IJ,

9 6 u ttarabh imu kho sattapadag gan tva ka thes’ idan

‘aggo

’

h am asm i lokassa jetth o setth o’ ti1 adikan

97 an afifiasadharananadam u ttamaIJsu rasurabrahman arin dapfij itag

2

n arin dam adaya gato mahajan osu saj j ita IJ tar) kapilavh ayam pu rag

98 bh aratibharan agapadapamerurajansabbam pi sagara jalag vah itu g samattha

jatatth akkh ane pi gu nabharam asayh aman a

sagkampayi’

va path avi pavarassa tassa ,

99 ramigsu sona h arineh i saddh igkaka u lukeh im u daggu dagga

su pannarajuh i mah oraga ca

maj jarasaggha pi ca u n dureh i ,10 0 m iga m igin deh i samagamigsu

pu tteh i matapitaro yath’

eva ,

n ava videsam pi ga ta videsag3

ga ta va kan darj“Sarabh angasatth u .

10 1 n an aviragu jjalapa lgkajeh ivibhusito san tatarangamalo,mah ann avo asi tahig ja lam pi

accan tasatattam u pagamasi ,1 0 2 su ph u llaolambakapagkajeh i

samaku lattam gagan ar) agan ch i ,jah igsu pakkhi gaman an n abh amh i ,

th ita’

va sin dhu pi asan daman a,10 3 akalamegh appiyasaggamen a

mah ivadhu sommatama ah osi ,ma rub i vassapit

’

an ekapu pph a

vibhu siten ativibhusita’

V a ,

10 4 su ph u llamalabh aran a’

bh irama

latangan alingitapadapin da

su gan dh ak ifijakkh avarambareh idisangan ayo atisobh ayigsu ,

10 5 su gan dh adhfipeh i n abh ag asesan

pavasitaIJ rammatarar) ah osi ,surasurin da ch an avesadhari 5

sangi tiyu tta vicarigsu sabh e ,

1Ca si .

2 Ca - surabbr -j i3 Ca Ct sadesan : videsag , comm .

4 Cal kan dh ag .

5 Sicfor chan a

10 6 piyam vada sabbajan a ah esu IJ,disa asasa pi ca vippasan n a,

gaja’

tigaj j igsu , n adigsu , siha,h esaravo casi 1 tu rangamaiga ig,

1072savén u vi n a su radu n du bh i n abbesakan sakan caru saram pamocayu g ,

sapabbatin dappu th u lokadh atu ya

u laraobhasacayo3 man oramo ,

108 man u n n agan dh o m u du sitalftn ilo

su kh appadag vay i asesajan tu n o ,an ekarogad u papi litangin o

ta to pam u tta su kh itosiyu g jan zi10 9 vijambh aman amitavalavi jan i

ppabhabh iramag bh u van ag ah osi

mabi bi bh etva c" u dakan i san dayu g

gamigsu kh u j ja u ju ga tta tag jana1 10 an dha pangu lan accan i li lopetzi n i pekkh ayu g ,

su n igsu hadhira mugagitiyo pi man orama,1 1 1 sita lattam u pagafici avi caggi pi tavade ,

modinan j a la ja ta sm ig jan tavo pabh asigsu ca ,

1 12 kh u ppipasabh ibhfitan am patan ag asi bh ojan ag ,

lokan tara pi aloko an dh akaran iran tare,1 18 atirekatara tarava li can dad ivakara

virocigsu n abh e bhfim igatan i ratan an i ca ,1 14 mah i ta lfidayo bh etva n ikkh amma

5u parfipari

vicittapa ii cava nnesu g su ph u lla vipu lambu ja,1 1 5 du n du bh

’

adi c ’ a lagkarzi avadita agh attita

accan tamadh urag n adag pamu ficigsu mah i tale ,1 1 6 baddha sankh alikadih i m u ficigsu man u ja ta to

bh u van e bh avan advarakavata vivata sayan,

1 1 7 celu kkh epadayo capi pavatten ta pamoditaki l igan devasangh zi te tavatigsalaye tada,

1 18 ‘

pu re Kapilavatth umh i jato Su ddh odan atrajon isajja bodh ima n de ti ayag buddho bh avissati .

’

1 1 9 iddh iman to mahapa iifio Kaladeva latapaso ,Su ddh odan an arin da ssa dh imato so ku lfipago ,

120 bh ojan ass’

avasan amh i Tavatigsalayag ga togan tva divavih araya n isin n o bhavan s tahig

121 ch an avesar‘)6gah etvan a ki lan te

7 te u dikkh iya

san tosakara n am pu cch i tesan te pi tam abravu g .

1 Ca vasi . 2 10 7 om itted in C‘.3 Ca sic .

, comm .-saficayo .

4 C“ -m for -c5 Ca n Ikkamma .

6 S icfor chana7 Ca ki lan to .

su tva tag tattato tamba pitiyodaggaman asotavad eV Opagan tvan a

1 Su ddh odan an ivesan agpavisitva su pafifi atte n isin n o asan e isi 2‘ jato kira m aharaja pu tto te

’

n u ttar0 su dhi ,datth um icch am

’

ahan tan ti ah a : raja a lankatagan apetva kumaran tar] van dapetum u pagam i .

kumarabhutassa pi tavad eva

gu nan u bhaven a man oraman i

padaravin da parivattiyagga

patitth ita m u ddh an i tapasassa .

ten’

attabhaven a n aru ttamassa

n a van ditabbo tibh ave pi koci :tilokan ath a ssa sace h itapassin o padata le th apeyyur] ,ph aleyya m u ddh a kha lu tapasassa .

paggayh a so afijalim u ttamassa

atth asi dh irassa gu n an n avassa

n asetum attan am ayu ttakan ti .disvan a tag acch ariyag n arin do

devatidevassa sakatra j assa

padaravin dan’

abh ivan di tu tth o

vicittacakkank itakoma lan i .

yad’

asi rah h o pu th u vappamangalagtada pu rag devapu rag va saj j itanvibhfisita ta j an a ta man orama

samagata tassa n iketam u ttamag .

vibh usitaggo jan atah i tahi so

purakkh ato bhfisan abhusitatra jag ,

tam adayitva’

tu lavappamanga lagsu rin dali laya gato n arissaro .

n an aV Iragq alacaru san i 3

parikkh it’

ekam hi ca jambumulesayapayitva bahi manga lag tar)u dikkh itu g dhatiganagam igsu .

su va n n ataradi virajaman avitan a j otu j ja lajambumuien isajja dhi ro sayan e man u n n e

jhan ag samapa j j i katavakaso .

su va nnabimbag viya tan n isin n aIJchayafi ca tassa th itam eva d isva

tam abravi dh atijan opagan tva,‘

pu ttassa te abbh u tam idisan’ ti

1 Ca evap2 C11 isi .

3 S icfor - s{mi .

1 34 visu ddh acan dan an abhasurassa

su tvan a n ag pagkaja locan assasavan dan am me du tiyan

’ ti va tva

pu ttassa pade sirasabh ivan di

1 35 tadafifian i pi lokasm ig jatan ekavidabbh u tadassita me samasen a gan th avittharabh iru na.

1 36 yasm in vicittaman ima nditamanditan agnan avitan asayan asan ama n ditan agn issen isen ipu th u bhfimikabhusitan agtinuan u tun am an u rfipam a lagkatan ag,

1 37 singesu ragsin ikara su raman diran agsingesu ragsim apahasakara va n iccag ,

adiccaragsi viya pagkaj akan anan ilokan an ambu javanan i vikasayan ti ,

1 38 nanaman ivicittah i bh ittih i van ita sadaVina pi dappan acchayam pasadh en ti sakaIJ tan ug ,

139 Kelasan agasankasag vilocan arasayan ar)su dhalankatapakarag valayag ya ttha dissate ,

1 4 0 in dan i loru va layar) nanaratan abh fisitagdissate va sada yasmin parikkhan ekapankaja,

1 4 1 patvan a vu ddh ig vipu ls man u nne

bh u tvan a kame ca tahir) vasan to ,

gacch an tilokekavilocan o so

u yyan aki laya mahapath amh i

1 4 2 kamen a j innag vyadh itam ma tan ca

disvan a rupan tibh ave viratto

man oramag pabbaj itafi ca rfipagkatva ra tin tamb i catu tth avare .

1 4 3 su ph u llananataru san damanditagsikh andisan dadidijupakuj ita l)su dassan iyag viya N an dan ag van a i)man oram u yyan am aga mahayaso .

1 4 4 surangan a su n darasu n darin agman orame vaditan accagi tesurin dal i laya tahig n arin doram itva kaman dipadan am in do .

1 4 5 abh u j itvan a pallankag n isin n o ru cirasan e 1

karapetum acin tesi deh abhfisan am attan o .

1 4 6 tassa cittag viditvan a V issakammass’ idan bravi

‘alankarohi Siddh a tth am

’ i ti devan am issat o .

1 47 ten an attopagan tvan a V issakammo yasassinodasadu ssasah asseh i sisag veth esi sobh an ag

1 Ca 0m .-sa

tan ug man u fifiam pi akasi sobh an agan afifiasadhara n a lakkh an u j jala i]vicittanan u ttamabhusan eh i so

su gan dh igan dh u ppalacan dan si dina.

1

vibhusito ten a vibhusitangina

tahin n isin n o vimale silatale

suranganasann ibh asu n darih i so

purakkh ato devapativa sobh ati .

Su ddh odan an arin den a pesitag sasan u ttamag‘

putto te pu tta jato’ t i : su tva tar] dipadu ttamo

‘mam a j ja ban dh an an jatag it i vatvan a tavadesamiddh asabbakameh i agama su n daram pura IJ.

th ita u paripasade Kisagotam i tag tadarajen tag sataragsiva rajan disva ka thes

’

idaIJ :‘ yesan sun u ayag dh iro , ya va jaya imassa tu ,

te sabbe n ibbu ta n un a sada n un a gu n assa ve .

’

it ’ idisaIJ giran su tva man u fifiag taya bh asitagsafijatapitiya pin o gacch aman o sakalayagsitala IJ vimalag h ariharan tag rativaddh an ag

pesetva san tikag tassa omu iicitvan a kan th ato,

pasadam abh irfih itva V ejayan tag va san darann ipajj i deva raja va sayan e so

~mah arah e .

sun dari tam purakkh atva su rasu n darisan n ibha

payojayinsu n accan i gi tan i vividhan i pi .

pabbaj jabh irato dhi ro paficakame n iralayo

tadise n accagite pi n a rametva man orame,

n ipan n o vissam itvan a i sakan sayan e tahinpa llankam abh u j itvan a mahaviro m ah ipati ,

2

n isin n o va’

n ekappakarag vikarag

padisvan a n iddfipagan ag vadhfin aIJ,

gamissam’

idan i ti u bbiggacitto

bhave dvaramulam pagan tvan a ramman,

th apetvan a si san su bh ummarakasmir)‘su n issami ayirassa

3saddan ’ ti tasm in

n ipan n am su dattam pasadavah an tagsah ayag amaccag mah apu fifiavan tagacch an tasavan ag Chan n an aman tetva ka thes’ idan‘an eh i iti kappetva Kan th akag n ama sin dh avag .

’

so Chan n o patigan tvan a tag giraI) ten a bh asitagtato gan tvan a kappetva sigh am an esi sin dh avag .

1 Ca-adin aI) .

2 Ca -ti .3 Sic Ca an d comm . 0 1 dh irassa . Qu ery , arIyassa ?

1 64 abh in ikkh aman ag tassa fiatvzi 1 varaturafi gamo

ten a saj j iyaman o so h esaravam u dirayi .

1 65 patth aritvan a gacch an tag saddan tag saka lan pu raIJsabbe su ragana tasm in sOtu n n zi dagsu kassaci .

1 66 a tha so saj jan an an do‘u ttaman pa ttam attan o

passitva path amag gan tva2pacca bu ddho bh avam

’

ah agfi

1 67 cin tayitvan a svam pi gan tva jayan ivesan anth apetva padadummare givan an topavesiyag .

1 68 k u sumeh i samakin n e devin da sayamupame3

n ipan n ag matuya saddh ig sayan e sakam a trajag1 69 viloketvan a cin tesi iti lokekan ayako

‘sac

’

{than déviya bah um apan etva mam’

a traja lj1 70 gan h issam

’

an tarayam pi kareyya gaman assa me

pabu jjh itva mah an ten a pemen a sa Ya sodh ara

171 bu ddho h u tva pu n agamma passissami ti atrajag .

’

n aradh ipo tada tamba pasadata lato’tari

1 72 pesa lan an akarangipankajah asaph en abh amu vicibhasura

4

n ettan i lakamala Yasodh ara

kom u diva n ayanalipatth ita1 73 samatth o 5 assa

’

ko tzi ssa‘1 jah itu g deh asampadagvin daman o Vin a dh irag th itag paramimu ddh an i .

1 74‘asso sam i maya n i to kalag jan a rath esabh a

’

it i abru vi Chan n o so bhfipalassa yasassino .

1 75 mah ipati tada sa tva Chan n en ’

odiritar) giranpasada otaritvan a gan tva

7 Kan th akasan tikag ,

1 76 tass' idan vacan ag bhasi sabbasattah ite ra to

'

Kan thak’

a jj’

ekarattir) mag tarehi san aramarag ,177 loham u ttfirayisszim i buddho b a tva an u ttaro

bh avasagarato gh orajaradi makarakarag .

‘

1 78 idan vatva tam aru yh a sin dh avag sankh asan n ibh ag

gahapetvan a Ch an n en a su da lh ag tassa valadh ig ,

1 79 patvan a so mah advarasamipag samacin tayi8

bh aveyya vivatadvzi rag yen aken aci n o sacs180 V aladh ig gah iten

’

eva saddh in Ch an n en a Kan th akagn ippi layitva satth ih i imam accu ggatar) su bh agu llangh itvan a pakarag gacch am iti

’

mah abbalo .

181 ta tha th eimaba lfipeto9 Chan n o pi tu ragu ttamo

10

visu g visu i) vicin tesum pakarasamatikkamag .

1 C“in serts so .

2 Ca gatva.

4 Sicfor -

ph en a5 Ca samatth e .

7 Ca gan tvan a .

8 Ct -

yi .1 ° C11 tu rangu ttamo .

https://www.forgottenbooks.com/join

1 99 vilocan an an dakarin dan i la

mayeh i culaman icetiyag so

patitth apesama latavatigse

u bbedh ato yojan ama ttamaggag .

20 0 u ttamatth aparikkhare dharetva brahmu na’bha ta i_)

ambare va patij jh itth a varag du ssay u gam pi ca ;20 1 tam adaya mahabrahma brahma loka man oramag

dvadasayojan u bbedh ag du ssa thfipag akarayil

202 n amenan u piyar) n ama ga n tva ambavan ag tahir)sa ttaban vitin ametva pabbaj jasu kh ato ta to

203 gan tvan’

ekadin en’

eva tigsayojan amafijasanpatva Rajagahag dhiro pindaya cari su bbato

20 4 in dan i lasi layapi ka ta pakaragopurah emacala va

2 dissan ti tass’ abh ah i tahig tada.

20 5‘ Ko

’

yaIJ Sakko n u kho Brahma Maro n ago’ ti

adinabhiyo kotfih alappatto padisva tag mahajan o

20 6 pavisitva gah etfin a bha ttan yzi pan amattakar)yu gamattarh va pekkh an to gacch an to rajavi th iyag

20 7 math itam Meruman th en a samu ddag va mahajan agtamba so aku lika tva gan tva Pandavapabbatag ,

208 tato tass’

eva chayaya bh umibhage man orame

n isin n o m issak ag bh attam paribh u ii j itum arabh i

20 9 paccavekkh an amatten a an tasappag n ivariyadeh avammikato dhi ro n ikkh aman tag mah abbalo,

210 bh u tvan a B imbisaren a n arin den a n arasabh o

n iman tito pi rajjen a u pagan tvai n a n ekadha.

21 1 patikkh ipiya tag ra j jar] a tha tenabh iy iicito‘ dhamman deseh i mayhan

’ ti Buddho h u tva an uttaro ’

212 datva patififiam m an u jadh ipassadhi ro pagan tvz

’

m a padhan abh fimigan afifiasadhara n adu kkaran i

katva tato kinCI apassaman o .

213 olarikan n apanan i bh u fij itva deh asampadagpatva

’

japalan igrodh amfilappatto suro viya .

21 4 puratthabh im u kho h u tva n isin n o’

si j u tin dh arodeh avan neh i n igrodh o h emavan n o

’

si tassa so

21 5 samiddh apatth ana ska Sujata nama sun darih emapatig sapayasag sisen

’

adaya on ata

216 tasm ig : adh iggah i tassa ru kkh adevassa tavade

baliIJ damm i’

ti gan tvan a disva tar) dipadu ttamag

1 Ct -

yi .2 Ca ca .

217

218

21 9

220

221

222

223

224

225

226

227

228

229

230

231

232

devatisan n aya u daggacitta

payasapatig pavarassa datva‘asigsan a ijjh i ya tha hi mayhantu yh am pi sa sam i sam ijjh atfi

’ t iicc ’ evag vacan ag vatva ga ta tamh a varangan a.

atha payasapatig tag gah etva mu n ipu ngavo

gan tva N erafijaratirag bh u tva tag varabh ojan agpatisotam pavissajj i tassa patig man oramag .

jan tal ipaliman an ettavilumpaman agsamph u llasalavan ara]IV IraJaman aIJdevin dan an dan avan ag v

’

abh in an dan iyamu yyan am u ttamavaram pavaro

’

pagan tva.

katva divaviharag so sayanh asamaye tahiggacch an kesara li laya bodh ipadapasan tikagbrahmasu rasu ramah oragapakkh irajasapsaj j itoru vatume dipadan am in do

payasi . sotth iyadvijo tinah arako tar)disvan a tassa adada tin am u tth iyo so .

in divararavin dadi kusuman ’

ambara tahigpatan tivu tth idhara va gacch an te dipadu ttame .

caru can dan acu n n adi dhupagan dh eh i n ekadha

an okaso’

si akaso gacch an te dipadu ttame .

ratan u jjalach atteh i caru h emaddh ajeh i caan okaso

’


celu kkh epasah asseh i ki lan teh i marub i pian okaso

’


su radu n du bvih ajjan i karon teh i marub i pian okaso

’


su rangan ah i saggi tig gayan tih i pi n ekadha

an okaso’


man orama kin n arak in n arangan a

man oramanga uragoragafigan a1

man orame tamb i ca n accagitiyo

man orama n ekavidha pavattayu g .

tada mah ogh’

eva m ah amah eh i

pavattaman e it i so mahayaso

tin e gah etva tibh avekan ayako

u pagato bodh idum in dasan tikar] .viddumasitiselaggarajatacalasan n ibh agkatvzi padakkh in ar] . bodh ipadapar] dipadu ttamo,

puratth imadisabh age a ca le ranadh ansake

mah i tale th ito dhi ro calesi tinam u tth iyo

1 Ca urang

cu ddasah atth amatto so pa llanko asi tavade .

a tha n an abbh u tag diava mahapafifio vicin tayi‘ mansa loh itam atth i ca n ah zi ru ca taco ca mekama i] su ssatu , n

’

evah ag jahami viriya i ii i ti .abh u j itva mahaviro pa lla i

‘

i kam aparaj itagpacinabh imu kh o tasmin n isidi dipadu ttamo .

devadevassa devin do sankham adaya tavadevisu ttarasatu bbedag dh amayan to tahig th ito .

du tiyam pu nnacan dag va setacch attan tiyojan agdh arayan to th ito samma, mahabrahma sah ampati

caru camaram adaya Su yamo pi su radh ipo

vi jayan to th ito tatth a man dan man dag tigavu tagbelu vag vi n am adaya su ro Paficasikh avh ayon an avidba layopetag vadayan to ta tha th ito .

th u tigitan i gayan to n atakih i purakkh a to

ta th ’

cv’

atth z'

isi so n ei garzi jfi. Kalavh ayo pi ca .

gah etva h emamafijfi sa su rapu pph eh i purita1

pfijayan to va atth agsu battimsa pi k umarika.

sa in dadevasangh eh i tehi itth am mabamabavattaman e tada Maro papima it i cin tayi‘atikkam itu kamo

’

yam kumaro visayan mama

Siddh attho ath’

asiddhatth ag karissami’ ti tavade .

mapetva bh igsan ataroru sah assabah u gsangayh a tehi ja lita

2vividhayu dhan i

aru yh a caru diradag Girimekh a lakhyagcandam diyaddh asatayojan am z

‘

tyatan tar) .nanan anfiya n alavannasiroru haya

rattoru vattabah in iggata locanaya

datthotth abh igsan amu khay’

u ragabbh u j zi yasenaya so parivu to vividhayu dhaya

tatth opagamma atibh imaravag ravan to

Siddh atth am etth a iti ganh atha ban dh ath’

emag .

anapayu g , suragan ag sah adassan en a

candan ilu ggatapicu g va pa lzipayitth a .

gambh iramegh aravasan n ibh acan(Janadagvata ii ca mapiya ta to su bh agassa tassakannam pi civaravarassa man oramassa

n o asi yeva ca l itan pabba an tako’

th a .

sagvattavu tth ijavasan n ibh abh imagh oravassam pavassiya , tatodakabin du kam pi

n asakkh i n etum atu lassa samipakam pi :

disva tam abbh u tam a tbo p i su dumm u kh o so

1 Ca puj ita.

2 ( la j alito .

24 9 accan tabh iman alaaccisamu jj a lorupasan abh asmaka la layu dh avassadhara

angarapajja litavalu kavassadharavassapayitth a : saka lan i iman i tan i

250 Maran u bhavabalato n abh ato’

pagan tva

patvan a pu iifiasikh aru ggatasan tikan tumalagu lappabh u ti bhavagatan i

’

tha pi .

lokan tare va timiran timirag su gh orag25 1 mapetva moh atim iram pih atassa tassa

deh appabhah i sataragsi satoditam va

jatam m an oramatarag atidassan iyam

alokapu fijam avalokiya papadh ammo

252 kopoparatth avadan o bh u ku tippacara

accan tabh insan avirupakavesadh ari

accan tatinh ataradharam asangam eva

cakkayu dh ag varataram api Meru rajar)253 sankh a n dayan tam iva thfilaka lirakan dag ,

vissajj iten a pi n a k ir’

i ci gu n akarassa

katum pah u ttam u paganci tato tam etag

gan tva n abha ku sum ach attatam aga sisan.

25 4 vissaj j ita pi semaya selakfitan a laku la

pagan tva n abh asa malagu lattag sam u pagata.

1

25 5 tam pi disva’

. sasoko so gan tva dh irassa san tikag‘

papu nati mam evayag pa llanko aparaj ito256 ito u tth ah a pa llanka

’ iti bhasitth a dh imato‘

katakalyanakammassa pa llank’

atthaya Mara te

257 ko sakkh i’ ti pavu tto so : ime sabbe ti sakkh in o .

’

sen ayabh imu kh ag h atth ag pasaretvan a papima

258 gh oran aden’

aham sakkh i akam sakkh i’ ti taya pi .

sakkh ibh avag vadapetva tassi’

evag sam u dh irayi :

25 9‘ ko ta Siddh atth a sakkh i

’ t i : a tha ten atu len a pi‘ mam etth a sakkh in o Mara n a san ti ti sacetana.

’

260 rattamegh o patikkh an tah emavijj u va bhasuragn ih aritva surattamh a civara dakkh inakarag

261 bhum iyabh imu kh ag katva :‘ kasma paramibhumiya

u n n aditvan’ idan ’

evar) n issaddasi’ t i bh fim iya

262 mu ficapite rave n ekasate megh arave ya thabu ddh an agaba la

2n agag jan uh i su ppatitth itag

263 disvan’

:‘ idan i ganhat

’

idaIJ ganhati’

cin tiya

sambh in n adath asappo va h atadappo su du mm u kh o

264 pabay’

ayu dh avatthan i lagkaran i an ekadha

cakkavalacala yava sasen aya palayi so .

1 Ct l to .

2 Ca buddha.

265 ta ij Marasen a ij sabh aya ij sasoka ij

pa layamana ij iti dsvasangha

disvan a Marassa parajayo’

ya ijjayo ti Siddh atth ak umarakassa

’

266 sammodaman a abh ipujayan tadh irarj su gan dh appabh u tih i tasm i lj

pu n’

aga ta n ekath u tih i samma

u ggh osamana ch an avssadh zi ri . 1

267 eva ij Maraba larj dh i ro viddh a lj sstvz‘

t mah abba lo

adiccs dh aramans va n isin n o aca lasan e .

268 yamasm ig path ame pu bben iva san n-Zmam u ttamo

visodh stvan a , yamasm i ij ma jj h ims dibba locan a lj ,269 so paticcasamu ppads a tha pacch imayamake

otarstvan a fianarj sag sammasan to an skadha .

270 lokadhatu sata ij samma u n nadstva’

ru nodays .

bu ddho ha tvan s sambu ddho sambu ddh ambu ja locan o27 1

‘

an skajatisarj sara ij san dhavissan’ ti adina

u dan edag u dan ssi pi tivsgsn a sadiso .

272 sallakkh stva gun s tassa pa llankassa an skadh a‘n a tava u tthah issami ito pallankato

’ iti .273 samapatti ij samapa j j i an ekasatakotiyo

sa ttha tatth ’

eva sattah a lj n isin n o aca lasan s .

274 a jjapi n u n a dh irassa Siddh atth assa ya sassin oatth i ka ttabbakiccam hi tasma asan am a laya ij

275 n a jahasi’ ti ekaccadsvatan ’

asi sarj saya lj .

fiatva tasarj vitakkan tag sametu rj san taman aso

276 u tthaya h emah agso va h emava n n o pabh ankaro

abbh u ggan tva n abh a ij n atho akasi patih ziriyag .

277 vitakkam svarj imin a marun am

sammfip asamma’

n im issh i bodh i ijsampu jayan to n ayan ambu j sh isattaham atthasi jayasan a ii ca .

278 su bhasurasmi ij ratan sh i ta smirjsacankaman to varacankamasmi ijman oramasm ig ratanalaye pi

visu ddh adh amma ij vicita ij visu ddh o,279 mule ’

japalataru rajavarassa ta ssaMarangan an am ama lan an apankajan isammami lapiya tato m u calin damu ls

bh ogin dacittakumu dan i pabodh ayan to .

280 mule pi rajayatan assa tassatasmirj samapatti su kh am pi vin darj

1 Sicfor chan a .

284

sagvi tin amssi man u n n avanno

skun apafifiasadin an i dhima.

an otattodaka nj dan takatth anagalatamaya ijh aritakagadam bh u tva devin dsnabh atu ttama ijvanijsb i saman i ta lj saman th amadh u pindika ijmaharajupan i tam hi pa ttamb i patiganh iya .

bhojanass’

avasan amh i’

japalatarumulaka ljgan tva

’

dh igatadh ammassa gambh irattam an u ssari :‘ mah i san dharako varikkh an dhasann ibh ako ayarj

gambh iro’

dh igato dh ammo maya san to ’ ti adina.

dh ammagambh iratarj dhammarfijassa sara to sa toas

’

svam takkana ij dh ammarj imam ms pativij jh itu g .

V zi yaman tsn a sampattayacakan arj man orama ijkan tstva u ttaman gan ca molibh fisan abhfisita lj ,su vafij itan i akkh i n i u ppatstvan a , loh ita ij

galato n ih aritvan a ,bh ariya lj lavannabhasu rag

atrajafi ca dadan ten a ku lava lj sappadipaka ij :

dan a ij nama n adin n afi ca n’

a tthi si larj arakkh itaij .

ta tha hi Sankh apaladiattabh avssu j ivita ijmaya pariccajan tsn a si labh sdabhayen a ca .

kh an tivadadiks n ekaattabhave apfirita

ch sjjadirj papu nan ten a parami n’

a tth i kaci me .

tassa ms vidh aman tassa Marasen a ij vasu n dharan a kampitth a ayam pu bben ivasarj sara to pi ca ,visodh sn tassa ms yams majjh ime d ibba locan a ljn a kampitth a , pakampitth a pacch ims pan a yamake

paccayakarafian am ms tavads pativij jh ito ,

sadh u karadadan tiva mu n camana maharava tjsampu n na lapu viya kafij ikah itakksh i pu n narj viya eatika va

sammakkh ito v ’

afijan akeh i h atth ovasah i sampi tapilotika V 8.

kilesapu fijabbh arito kilitthoragen a ra tto apidosadu tth o

moh sn a muibo ti mah abbalsn a

loko avijjan ikarakaro’

ya ij .

kin n ama dh amma ij pativijjh at’

eta lj ,

atth o h i ko tass’ iti desanaya :

evan n iru ssaham agan cI n atho

pa jaya dh ammamatapan adfme .

n iccharstvft mahanada ij ta to Brahma Sah ampati

n assati va ta bho loko i ti‘ loko vin assati .

’

Brahmasangh asamadaya devasangh afi ca tavads

lokadhatu sats sa t thu sami pa ij samu pagatogantva mah i tale jan u ij n ih acca sira s

’

afij a lnj

paggayh a‘Bh agava dh amma ij deseta

’ iti adin a.

300 yaci to ten a Sambu ddh aravin davadan o j in olokadh atu sata ij bu ddh acakkh u n alokayan tada

30 1 tasm i ij appara jakkhadi ma cca disva ti ettaka

V ibh an jitva’

th a ts sa tte bh abbabh abbavassn a so

30 2 abh abbs parivajjstva bh abbs v’

adaya bu ddh iya :‘u pan stu j an o dan i saddh abh ajan am attan o ,

30 3 pu rsssam i’ti ta lj tassa saddh ammamatada n ato .

V i ssaj j i brahmasan gh assa vacan amatara ij siyo

30 4 ta to ’

japalodayapabba toditomah appabh o bu ddhadivakaro n abh e ,man ippabha bhasu rasan n ibh appabh o

1

pamocayarj bh asu rabu ddh ara ij siyo .

30 5 pamocayan to Upakadayo tadakamen a attharasai an an j asa ijatikkam itvan a su ph u llapadape

vijambh aman a ligan abh iku j ita ij306 n iran tararj n ekadij u paku j ita ij

su ph u llapanksru h agan dh avasitarj

ga to yasassi m igadz’

tyam u ttama ijtah i ij tapassi , a tha pa n cavaggiya

307 devatidsva ij tibh avskanath a ljlokan tada ssirj an ga tan su gattagd isvan a dh ira ij m u n isi h arajaI)k uman tan arj ts iti man tayi ij su .

308 bh u tvan a Olarikaan n apan a ijsu vannava n n o paripu nn akayo

st’

avu so’yarj saman o : imassa

ka roma n ambe abh ivadanadi ij ,

30 9 aya ij visalan vayato pasuto

sambh avan iyo bha vi kstu bhuto

patiggah etu ij’

raha t ' éisan an tu 2

tasma ’

san arj ysv’ iti pafifiapsma .

’

3 10 fi atva’

th a Bh agava tesa vitakka ij tikkh abu ddh iya

mettan ilakadambeh i man aketurj padh arj sayi .3

3 1 1 samatth a n ah i sa n thatu ij sakaya katikaya tsaka ij su

4 lokan ath assa van dan adin i dh imato

312 bu ddh abhava ij ajan an ta m u n ayo m u n iraj in oavu so

’

vada to tassa ksva laI) sam u diray u ij .

3 1 3 a tha lokavid in lokan ath o tsaam u dira tb a

avuSO vadato n sva Satth u n o’

samu dirayi

1 Ca -

pabh e , Ctsan n ibh abhasu rappabh o .

2 C11 tu ij .

3 Ca -

yi .4 Ca saka su .

332 n isin n o B imbisara ij tag saddh ammaamatambu na

devin dagiyaman aggavanno vannabh iraj ito333 devadan avabh ogin dapfij ito so m ah zi yaso ,

ramma ij Rajagah a lj gan tva devin dapu rasan n ibh a ij334 n arindagsh am an i to n arin den a n arasabh o ,

bh ojan ass’

avasan amh i calayan to mahamah i ij335 1 patiganh iya samph u llataru rajaviraj ita ij

rammarj V slu van aramarj vilocan arasayan a lj336 sitapu lin asam fnh acch an tabhfilankatasmiI]

2

su rabh iku sumagan dhak in n aman dan ilasmi ijvividh akama lamalalankatambasayasm iI)vipu lavimalatasm i lj valliyaman dapasm irj

337 su ran aramah an iyo caru padfi ravin do

vima lakam alan etto ku n dadan tabh iramo

gu naratan asamu ddo’

n ath an ath o mun in dokan akakin arasobh o somasomman an o so

338 vima lapavarasi lakkh an dh avarafi ca katvit

ru ciravarasamadh iku n tam u ssapay itvzi

tikh in atarasu bh agga ij Bu ddh aniinoru kanda ijvih arati bh amayan to kamam aggavihara.

339 tada Su ddh odan o raja : ‘

pu tto sambodh im u ttama ij

patva pavattasaddh ammacakko lokah itzi ya me

340 Rdjagah a lj va missays ramme V slu van e’dhu n {1

vasa ti ’ ti su n itvan a , B u ddh abhuta lj sakatraj arj34 1 datth u kfimo ,

n avakkh attu ij n avamaccst mah esin o

n avayodh assh asssh i saddh i pesssi san tika ij .

34 2 gan tva ts dh ammarfijassa su tvanopamadssan a iju ttamatth a ij labh itvan a sasan am pi n a pesayu ij .

343 tssv ekam pi apassan to Kalu day i ij su bharatirjaman tstva mahamaccmj pabbajjabh irata ij sada

344 Su taggaratan ag n etva mama n ettarasayan a ljyen a ken a u paysn a karOh i

’ t i tam abravi .

34 5 a tha yodh a sah assen a tam pi pesssi , so pi ca

gan tva sapariso sa tthu sa tva su n daradesan a lj3 46 arah a ttafijasa lj patva pabba j i tva n arasabh a lj

n amassan to sasambu ddh arj paggayh a sirasafija li ij34 7 vasan takala jjan itatiratta

van nabh iramankurapa llavan i

su n i lavan n ojjalapattayu ttasakh asah assan i man oraman i

1 Wa n ti ng in M S . supp lied from prin ted tex t. The MS .

has the commen tary .

2 Ca-bha

visitth agan dh aku laph a liph u lla -1

n an avici ttan i mah iru h an i ,su cittan an am igapakkh isangh asangiyaman u ttamakan an an i ,su n i lasatodakapuritan i

su nadikadambakadambakan i ,su gan dh a in divarakallahara

ravin darattambu jabh u sitan i ,tiran tare j atadumssu pu pph akin jakkh arasih i

2viraj itan i

m u ttatisstama lasskatan i

ramman i n ekan i jalasayan iman u fifiavslu riyakaficu kan i

va gu n th itan iva su sadda lsh i

su n i labhutan i mah ita lan i

n abhan i man dan ilasanku lan i

an an tabh ogeh i jan sh i pitarjsu rajadhan i ij kapilabh idh an i ij ,gan tu ij bh adan ts samayo

’ t i adisa lj va n n i van n a ij gaman an jasassa .

su van n an an tarj suga to su n i tva

van nssi vann a lj gaman ass’

Udayi3

kin n u ti bh asitth a ’ ta to Udayikathes’

ida tassa Sivankarassa :

‘

bh an te pita dassan am icch ate te

Su ddh odan o rajavaro yasassiTathagato lokah itskan ath okarotu sa ij fiatakasangah an

’ ti .su n itva madh u rarj tassa girarj lokah itsratosadhu ’dayi karissami n atakan an ti san gahan.

’

jangamo h emamsru va rattakamba la lankato

vimalo pu n n acan do va tarakaparivarito

saddh irj V isasah asssh i san tacin tsh i tadib i

gacch an to Sirisampan n o an jass satth iyojan sdin e din e vasi tvan a yoj an s yoj an s j i n odvih i masehi sampatto Bu ddho j atapurarj vara ij .

Buddha visu ddh akama lan an asobh aman a ijbala sumalisatabh an u saman abh an u ijcakkankitoru caran a ij cara n adh ivasarjlokattayekasaran a ij ara n aggikaya ijsampu nnah emagh a ta tora n adhupagan dh a

maishi ven u pan avadih idu n d u bh ih i

1 So Ct comm. Ca V icitta 2 Ct -rajih i .3 Ca

gaman assa’

day1 .

cittsh i ch attadh ajacamaravijan ih iSu ddh odan adivan ipa abh ipu j ayirj su .

361 su saj j i tarj pu ram pa tva m u n in do tag man oramarjsu gan dh ipu pph ak irj jakkh alankatoru ka lak u la ij

362 su ph u llajalajaki n n aacch odakaja lalayarjmayuramandalaraddh arangsh i ca viraj ita ij

363 caru cankamapa sada latamandapamanditarjpavekkh i pavaro ramma lj n igrodharamam u ttamarj .

364‘amh akam ssa Siddh atth o pa tto n a tta ’ 1 ti adinacin tayitvan a safijataman asa tth addh asakiya

365 dah ars daba re rajakumars idam abru vq :

‘

tumh s van dath a Siddh atth a ij n a y an dama mayanti tarj .

’

366 idarj vatva n isidi ij su katva ts pa ra to . ta toadan tadamako dan to tilokekavilocan o

367 tssarj ajjh asaya ij n atva‘n a mam van dan ti fiatayo ,

han da van dapayissam i dan i n esan ti . tavads

368 abh ififiapadakaj jh an arj samapaj j itva , jh an atovu tthaya h emah a ij so va h em avann o pabh ankaro

369 abbh u ggan tva n abh arj sabbasattan sttarasayan arj

gand ambaru kkb amfilasm i ij patih ariyasan n ibh a ij370 asadh ara n am an iissarj patih ariyam u ttama lj

raman iyatars tasm i ij akasi m u n i pu ngavo .

371 disva tam abbh u tarj raj a Su ddh odan an a l asabh osafijatapitipamoj ja Sakyava lj sskan ayako

372 sa tthu padaravin dsh i sake caru siroru h s

bhusits kasits, sabbe sak iya sharu n tatha373 dhi ro pokkh aravassassa avasan s man orama ij

dh ammavassa ij pavassstva sattacittavan u ggata374 mah amoh araja ij ba tva, sasangh o du tiys d in e

pavskkh i sapadan en a pindaya puram u ttamarj .

375 tassa padaravin dan i’

ravin dan i a n skadha

u ggan tva patiga nh i ij su akkan takkan tathan ato .

376 dsh ajotikadambsh i gopu rattalaman dira2

pifijarattarj ga ta tasmin pakarappabh u ti tada377 caran tam pavisitvan a pindaya pu ravith iyarj

lokalokakararj virarj san tarj dan tan pabh ankara ij378 pasadajan aks ramme pasada sé Yasodhara

sihapafijarato disva th ita psmaparayana

379 bh usan s man irarj sih i bh asura ij Rah u la ij vara ijaman tstva padassstva

‘tu yh am sso pita

’

ti tag .

380 n iketam u pasankamma Su ddhodan ayasassin ovan ditva tam an ekah i itth ih i parivarita

1 Ca C1 n atto . Ca- ira .

‘ dsva dsvinda li laya putto ts’

dh a pu re pure

caritva carats dan i pin daya ti ghare ghare’

pavedssi : pavsdetva gama man diram a ttano

an an dajalasan doh ap iuritoru vilocanata to sssan arin dan a lj in do in do v

’

a laI'

IkatO

kampaman o’

pagan tvan a vsgsn a j In asan tika ijSakyapu ngava ts n

’

ssa va so , ma cara ma cara ,va ss putt

’

skaraja pi n a pindaya cari purei t i vu tte n arin dsn a mu nin do gu n asskh arotu yh am sso maharaja va ij so, mayh am pan

’

an vayo

Bu ddh ava lj so’ t i Sambu ddh ava ij sa lj tassa pakasayi

a tha tasmi th ito ysva dessn to dh ammam u ttarirju ttitth e n a -

ppamajjsyya dh ammam icc’ adimu ttamarj

gath a ij1 -man orama ij vatva sotfin a ij sivam avah a ij .

dassan aggarasarj datva san tappetva tam u ttamo

tenabh iyacito tassa n iketa ij samu pagato .

saddh irj visasah asssti tadi b i dipadu ttama ijmadh u rodan apan sn a san tappstva, mah ipati

cu lamanimaricih i pifijarafijalikeh i tamrajuh i saha van ditva n isidi j in asan tike .

ta pi n ekasata gan tva sun dara rajasu n darin arin dsn a an u fifiata n isidigsu tah irj tada.

dssetva madh u rarj dh ammarj tilokatilako j i n o‘aham p

’

a j ja n a gacch eyyarj sacs Bimbaya man

dirarjdayaya badayan tassa ph aleyya

’ t i dayalayosavakaggayu gag gayh a man dira ij pitara gato.

n isidi pavisitvan a Bu ddho bu ddh asan s tah irjch abban n ara lj sijaleh i bh asuran to va bhan uma.

man osilacu n n asaman adsh a

mari cijaleh i virajaman a

pakampita h ema lata va Bimbabimbadhara sa tthu samipam fi gs .

0

sa tthu padesu samph assa sita lu ttamavari na

n ibbapssi mahasokapavaka ij h adayin dh an s .

raja sa tthu pavedssi Bimbayatibah u ij gu n a ijmun in do pi pakasssi Can dakin n arajataka ij .

tada N an dakumarassa sampatts manga lattays ,

vivah o abh issko ca iti gsh appavssan a ij ,mangalan arj pu re ysva pabbajssi pabh aI

'

Ikaro

an icch an tarj va n stva ta ij aramarammam u ttamalj

1 Cal gatha.

4 00 attan am an u gacch an taI] daya jjatth a ij sakatrajaI)kumara ij Rah u larj capi k umarabharan u jjala

4 0 1 su kha val chaya ts ms

’ ti u ggiran ta ij girappiya ijdayajjam ms dadah i

’ ‘ dayaj jam ms dadah i’

4 0 2 aramam eva n stvan a pabbajssi n iru ttaragsaddh ammaratan a ij datva dayajjamtassa dh imato .

4 0 3 n ikkh amma tamba su gata lj sumali

tah irj tah irj jan tu saroru han isaddh ammararj sih i vikasayan to

u pagato Rajaga barj z puna pi40 4 ku sum zi ku lasu n darataru pavan s

padumu ppa labh asurasaran ikars

pu th u cankamama nditasitasikatssu bh asi tavan s vih arati Su ga to .

4 0 5 tada Su dattavh ayasstIh i sstth obabuh i bh an darj sakatsh i gayh a

Savatth ito Rajagahs man u nne

sahayasstth issa gh arupagan tva.

4 0 6 tsn’

eva vu tto su bh agen a‘ Bu ddho

jato ti loks dipadan am in do ’

safijatapi ti h i u daggacittorattim pabhata I)

’ iti mafiii arn zi n o

4 0 7 n ikkh amma tamba vigatandh akars

devan u bh avsn a mah apath amh i

gan tvan a tag Si ta an a ij surammarj ,sampu IHIIIacan da va virii j ama n arj

4 08 tarj diparu kkhmj viya pajja lan ta I)vilocan an an dakara lj ma hesidisvan a tass’

u ttamapai daragag

patiggah etva sirasa, su dh ima

4 0 9 gambh irarj n ipu na ij dhamma su n itva vima la vara ijsotapattiph a lam pa tva sah assan ayaman ditarj .

4 10 n iman tstvan a sambu ddh arj sasarj gh arj lokanayakarjvannagan dh ara supeta ij datva dan a ij su khavah an

4 1 1 sa tthu agaman atthaya w atth in agara ij vararj

patiiifiarj so gah etvan a , gacch an to an tarapaths

4 12 yojan s yoj a ns caru cittakammasamu jjalsvihare pavars da ty a karapstva bah u rj dh an a ij ,

4 1 3 Savatth irj2

pu n ar agan tva pasadasataman ditarjtoran aggh ikapakaragopu radiviraj itaI)

4 14 puraI) avah asan tag va devin dassapi sabbada

sabba sampattisampan n ag n accagi tadisobh ita ij

1 C40 711 . V 3 .

2 C11 d atth i .

4 1 5‘ kasmi ij so viharsyya ti Bh agava lokan ayako .

saman tan u viloksn to vihararah abhumikarj .

4 16 Jetarajakumarassa u yyan arj N an dan opama ijch ayudakadisampatta ij bhumibhaga I] u dikkh iya ,

4 17 h irafifiakoti sattharavasen’

eva mahayasokinitva, pavars tamb i n aramaramanoh ars

4 18 n iccaI) kinkin ijalanadaru ciran siI'

IgivasiIIgaku larammarj n ekaman i h i ch attach adan a ij amu ttam u ttava II]

nanaragavitan abh asuratara ij pu pphadinalankan arjcitra lj gan dh aku tirj vara ij su vipu lag karssi bhusekhara ij .

4 1 9 j In atrajan am pi visalam alaya ijvitan an an asayan asamu jjalaI]suman dita ij ma n dapacankamadin avilampamana ij man a locan a ij sada

4 20 a tha pi sa nhaman asetth avalu ka ijsavedikacaru visalam alaka ij

j a lasayarj satatisi talodaka ijsu gan dh isogan dh ikapankajaku la ij .

4 21 su ph u l]asalasan asokanaga

pu n n agapugadivirajaman a ljman oramarj Jetavan abh idh an a ijkarapayi setthi viharasstth a ij .

4 22 V isalakelasadh aradh aru ttama

bh iramapakaraph an in dagOpito

jan assa saddh abh imatatth asadh ako 1

viharacin taman i so V irajate .

423 ta to agaman atthaya m u n in daI] n ath apin dikodutam pah esi : so sa t tha su tva dutassa sasana

4 24 maha ta bh ikkh u sangh en a tada tamh a pu rakkh aton ikkh am itvan u pu bben a pa tto Savatth im u ttama lj .

425 samu jjalan i n ekan i dh ajan’

adaya su n darakumara pa ra to satth u n ikkh am i su su ra ya tha,

4 26 n ikkh ami ij su ta to tssa pacch ato taru n aI'

Igan a

caru pu nnagh ata’daya devakafifia ya tha ta tha

4 27 pu n n apatirj gah stvan a setth in o bh ariy zi tathasaddh im n ekasatitth ih i n ekalankara lankata

4 28 mahasetth i mahasstth isatsh i saha n ayaka ijabbh u ggafich i mah avira ij puj ito tehi n ekadha :

4 29 ch abba n n ara lj si h i man oramsh i

pura vardij p ir'

Ij aravan n abhavaI] .

1 Ct sabba

n etto mu n in do Su ga to suga ttou pavisi Jstavan a ij viharan.

4 30 catu ddisassa sangh assa Sambu ddh apamu kh ass’

ah agimarj damm i vih ara ij

’ ti satth u caru karambu js4 31 su gan dh avasitarj varnj

1 h emabh inkarato varaak iritva ada ramma ij vih ararj caru dassana .

4 32 su rammarj vihara lj pa tiggayh a setth arjan aggh s vicittasan asm iI) n isi n n o ,

jan in dan am in do tilokekan sttotilokappasadavah an tam man u n n ag

4 33 u daran isarj sa ij vih arappadan s

an ath appadan sn a n ath assa tassaSu dattabh idhan assa sstth issa sa ttha

yasassi h itssi mah ssi adesi .4 34 u daran isa lj sa lj viharappadan s

kath stu I) samatth o 2 Vina t’

Iripafi iIatilokekanath a ij n aro ko ’

si y u tto

m u kh an arj sah asseh i n eheb i capi .4 35 iti vapu layato so tassa dh amma ij kath stva

api saka lajanan arj man ase tosayan toparamamadh u ran ada lj dhammabh sriij mah an ta ljvih arati pah aran to tatth a tatth dpagan tva.

4 36 evan ti lokah itadsn a mahadaysn a

loku ttamsn a paribh u ttapadssapan tirjn icca surasu ramah oragarakkh asadi

sampujita aham idan i n idassay issa ij .

4 37 saddh ammara ij sin ikarsh i j in arj sumaliven eyyapankajavanan i vikdsayan tovasa lj akasi pavaro path amamh i vasssBaran asimh i n agars Migakan an amh i .

4 38 n an appakararatan {Ipan avi th ipan ti-3

ramme pu rs pavararajagahabh idhan svasa ij akasi du tiys ta tiye catu tths

vasss pi Kan tatara -V slu van s pi n atho .

4 39 1 bh upalamolimanira ij sivirajaman arjV esalin amaviditarj n agara ij su rammarjn issaya Sakyamu n ikssari paficamamh i

vassamh i vasam akaritth a mah avan asm i lj4 4 0 ph u llatin i lavimalu ppalacaru n stto

sin gi saman atan u jotih i jotaman o

1 Ca vari 2 Casamatto .

3 Ct pan tivith i4 Ca

omits tex t of 4 39 a nd 4 4 0 , bu t con ta ins the comm.

vasarj aka’

n adh ivaro dasasatth amamh i

va ssamh i patth atayaso bh u van attayasm i ij .

4 52 dh ammosadh en a madh u rsn a su khavah sn a

lokassa gh oratararagarajag vih an tvz'

t

vassamh i vasam akari dasaa tth amasmi ijangiraso pavars -Caliya -

pabbata smi ij .

4 5 3 vsn syyaban dh u jan amoh aripu ij u larah an tvan a dh ammaasina varadh ammarz

'

Ij I‘

I

ekfin avi satimaks pu n a tatth a va sssvasa lj aka madh u rabhara ti lokan atho

su ddhasayo pavars -Rfijagah s vicitts

vasaI) ah -ZIsi samavisatimamh i vassslokassa atth acaran s su bh akapparu kkh a

- 1

cin taman ippavarabh addagh ato m u n in do4 5 5 sva ti lokamah ito atibaddh avasa ij .

katva carampath amabodh iy’

u darapafino

ch abba n nararj sisamu pstavicittadsh s

lokskaban dh u Bh agava avasssakals

4 56 Savatth iya ij pavara-jstavan s ca ramme

dib’

Ilays va sama lanka tapu bbarams

vasa ij akasi mu n i vi satipa ii cavassslokabh ivu ddh in irato su kh asan n ivaso .

4 5 7 i ti am itadayo yo pa iica tzi li savasseman u jaman avan asmi jataragaggirasirjparamamadh uradh ammambuh i n ibbapayan to

svasi sam u n i megho lokasa n ti karotu .

4 58 pan n avarangana mayh a tj safij I'

Ita man amandirs

tosayan ti2sabbajan a tj vu ddh i ij gacch atu sabbada.

citarj ya lj racaya ntsn a Jin assa carita ij maya

pu I‘

II‘

Ia tassan u bhavsn a sampatto Tu sitalaya ij ,4 60 Mstteya lokanath assa sun an to dh ammadssan arj

tsn a saddh irj cira tj kala ij vidan to mah atiij siri .

4 6 1 B u ddhs jats mahasatts ramme ketumatipursrajavarj ss jan itvan a tih stu patisan dh iko ,

4 62 civara ij pin dapatafi ca an aggh a ij vipu la lj varasanasan afi ca bhesaj ja ij datva tassa mah esino,

4 63 sasan e pabbaj itvan a joten to tam an u ttara ijiddh ima satima samma dharsn to Pitakattaya

4 64 vy zi ka to tsn a‘ Bu ddo

’

ya h sssati’ ti smagate

u ppan n u ppan n abu ddhan a ij dan a lj datva su khavaha .

4 65 sa sars sagsaran to h i11 kapparu kkho va pan itaI)

icch iticch itam ann ad irj dadan to madh u rarj varaxj .

1 Ct ru kkh o .

2 C1 tosoyan ti .3 C ‘ ti .

4 66 magsaloh itan ettadig dada cittasamah ito

si lan ekh ammapafinadiij puren to sabbaparami ,

4 67 param isikh ararj patva B u ddho h u tva an u ttaro

dssetva madh ura ij dhamma jan tfin arj sivam avah a ij4 68 sabh a ij sadsvakan lokaI] brab zi sa lj saraban dh ana

mocayitva vara kh sma ij papu n eyya ij siva ij pu ra ij .

4 69 1 L ankalankarabh u ten a bh u palan vayaketu n aV ijayabah u n a ranna sakan amsn a k ari te .

4 70 satoyasayapakaragopu radiviraj its

pariven avare ramme vasata sattavu ttin a

4 7 1 Medh ankarabh idh an en a dayavasen a dh imata

th srsn a racita ij ph an a ij sabbh i sa ssvita sada4 72 bhave bhave dh a gath an a lj tesattati catu ssatarj

gan th ato pan capan n asadh ikarj pan casata ij i t i .

1 The tex t of 4 69 -4 72 i s n ot in the MS . , bu t on ly the

Comm. I have supp lied i tfrom the prin ted tex t.

GL ORY TO THE BL ESSED, THE HOL Y

, THE

AL L -WISE BUD DHA .

1 Worshippin g with Obe isan ce o f th e head , th e su preme

lotus on th e foot of th e Grea t Bein g, which providesN irvan a forth e good a s hon ey forbees,

2 th e Su n of th e L aw, dispel l in g th e great darkn ess of

ign oran ce in th e world , the grea t l ight shown forthon th e mou n ta in of th e K in g of th e L aw,

3 th e lotu s of brightn ess ever growin g in th e lake of th e

hear t of man ,an d th e moon Of th e Order, em ittin g

th e great shin in g ray of Precept ,4 I will recite in brief th e Life of th e Con qu eror, a

blessin g distribu ted far an d wide , desirin g ever tokeep it in memory .

5 Sweet to those who remember , but hard is th e pa th of

bliss ; yet what sayin g is hard in th e ga in ing of

wea lth ?6 Therefore is this my discourse set ou t in fa ir verse ,

good , hon ey -sweet , pu re , delightfu l to th e l isten in gear.

Listen wel l , as on e drawin g wa ter in a pitcher , an d

for ever en j oy , 0 ye righteou s, wh o desire n ever towax Old ord ie .

8 A hun dred thousan d aeon s an d four ago, there was a

city th e abode of in n umerable bein gs, who a lwaysdid good deeds,

9 provided with all man n erOf treasu res, full o f a ll man n erof people , crowded with gay shops, adorn ed witharches an d festoon s,

echoin g to th e ten sou n ds, l ike th e city of th e lu ng of

th e gods, ca l led Amara , th e Immorta l , fa ir a n d gran d .

There on ce wa s born of a Brahm in stock , respectedthrou gh a ll th e world , most mercifu l , most wise ,han dsome , beloved ,

a prin ce ca lled by n am e Sumedh a ,wh o h ad traversed

th e ocean of th e Veda . This n a scen t Bu ddha , on

th e dea th of h is pa ren ts,Havin g beheld th e grea t wea l th piled u p in hu n dreds

of chambers by th e treasu rer ,pi led u p th e trea su res, an d cried : See , my fa ther

an d th e rest of my k in have gon e to th e world of

gods withou t takin g on e sma l l coin with themTh e Min e Of Mercy grew sad at this, an d thou ght

Al thou gh I have rece ived a ll this store of wea lth ,I

too m u st go .

’

He sat down in so l itu de , in h is own bea u tifu l hou se ,exam in in g th e b lem ishes in h is body

, an d thusadmon ish in g himse l f :Pa in fu l is th e breakin g- u p of th e body, pa in fu l a lso isits begin n in g ; I am su bject to birth , to old age , tod isease .

’

Wi th these an d like reflection s, havin g seen in manyways th e blem ishes in h is body

,h e sen t th e drum

bea tin g abou t th e city an d sen t word to th e K ing .

At th e sou n d of th e drum s th e begga rs flocked together ,a s bees to a swee t scen t , an d for seven days h egra tified them with th e flood of th e fi lamen ts of a lms.

0 When h e saw tha t a l thou gh th e preciou s gifts fe l l like a

shower of sn owflakes, th e lotu s-

plan ta tion of treasu reswas n ot exhau sted ,

am idst th e tea rs of h is kin sfolk , as a roya l e lephan tflees from a forest b la zin g with fire , th e grea t herodeparted from h is de l ightfu l hou se ,

an d came to th e m ighty Hima laya , perfum ed withscen ts of ye l low san da l , camphor , an d a loes,

adorn ed with b lossom in g champak an d a soka , trumpetflower an d ti lak, a reca -n u t an d pan n aga , ironwood ,an d other trees,

fil led with lion s,tigers, hyaen as, with e lephan ts,

cheetahs, an d apes, with horses an d other beasts,fu l l of th e n otes of mayn ah s an d su n swan s, of swan s,heron s, an d parrots, of pigeon s an d cu ckoos an d

vu ltu res,hau n ted by gob l in s, demon s, heaven ly m u sician s, gods

an d fa iries, bein gs fu l l of a ccomp l ishmen t an d kn owledge ,

sh in ing with grea t ran ges of beautifu l mou n ta in s a ll

verm i l ion an d sapphire , moun ta in s of si lver an d gold ,bri l l ian t with man y a tan k , provided with steps an d

stages of j ewels an d gold , with many a nymph divin eda l lyin g there ,

29 irradia ted with th e spray from h u n dreds of secret coolcascades, delightfu l n ooks fu l l of fays an d N agas,

30 with flocks of dan cing peacocks an d festoon s of creepers,an d garlan ds of white san d

,

31 a treasu re -m in e of gold , j ewe ls, an d pear ls, an abodeof merit for those who desire it , a s bees desire pollen .

32 En tered there , th e brave on e beheld in it th e requ isitesfor th e ascetic , produced by Him of th e Thou san dEyes, fin e leaf-hu ts ;

33 h e adopted th e ascetic garb , an d h e abode there for th espace of seven days, stedfast in th e Five Tran scen den tFa cu l ties an d th e Eight Precepts.

34 In th e j oy of Atta inmen t thu s produced , th e holyascetic on e day , passin g throu gh th e a ir, saw somepeople

35 sweepin g th e road . Descen din g then from th e a ir,h e

a sked th e people Wh y do ye sweep th e road36 O Sumedh a , kn owest thou n ot ? Th e Ta thaga ta

D ipa'

ka ra h a s a tta in ed to Su preme Might , an d h asset ro in g th e Su preme Whee l of th e L aw

37‘ h e makes th e Can on of th e L aw for th e wor ld

, an d

h as reached th e fa ir city Bea u tifu l , an d here dwe l lsin Su dassan a .

We have in vited h im with ou r a lms, th e ru ler of th eworld

, an d h is fou r hu n dred thou san d Brethrenpure .

39‘ For h is com in g , 0 thou of su pern a tura l m ight , wesweep th e path .

’ Thu s spoke these peop le , givin gj oy to h is ear.

4 0 On hearin g th e word Bu ddha , th e m in i of virtu es,highly de l ighted in m in d, could n ot keep in h is u su a lsta te ,

4 1 an d th e hero , askin g a portion of th e road which th eother h ad begu n , was given a rou gh p lace and beganto make it smooth .

4 2 Before tha t spot h ad been made ready by h im , th e on e

Lord of th e world , worsh ipt by men an d immorta lsa l ike , ben efactor of th e world , th e grea t sage, en teredupon th e road with th e piou s on es.

4 3 Then as h e saw there approaching th e Ta thagata ,blazin g with six- colou red rays, happy in heart, h ethou ght

4 4 ‘Wha t if I make a bridge in th e mu d, an d prostra te3—2

myself before this hero , th e grea t sage, with h is

company ?4 5 For a lon g time it wil l su ffice for my blessin g an d

happin ess.

’ With this thou ght , th e n ascen t Con

qu erorfe l l down ,

4 6 an d ra isin g h is love ly lotu s- eyes, h e looked an d aga in ,

as h e lay there , thu s th e cou rageou s on e thou ght4 7 Shou ld I wish ,

I cou ld destroy th e en dless tu rmoil ofexisten ce , an d become a n ovice of th e Order , an d

en ter th e n oble city .

48‘Wh a t u se in disgu ise ? By th e extin ction of sin , Ihavin g become a Bu ddha l ike th is Bu ddha , supremein th e world ,

4 9 wil l ferry th e people in th e ship of th e L aw across th eocean of existen ce , an d brin g them to th e City of

N irvan a , my own happin ess bein g extin guished .

’

50 Thu s thin kin g , prostra te there in th e mu d, h e gleamed

like a go lden p lan ta in stem ,

5 1 beholdin g th e bea u tifu l form of th e B u ddha , shin in gwith th e six- colou red rays, th e hero , j u bilan t withth e j oys tha t arose in h im , longed forB u ddhahood .

5 2 When h e came to th e place , an d saw th e sage prostra tein th e d irt , h e who h ad been th e Bridge of th eWorld ,see in g th e other made a bridge forh im ,

5 3 th e hero , th e Ta thagata D ipavij

l

i

i

l

ara , th e on e Bridge of

th e World , th e World’

s on e ye , stood at h is head ,an d spake

5 4 In time to come , th is man sha l l be a su preme Bu ddha ,Gotama by n ame ,

’

an d revea led h is disciples, h isn a tive city , an d so forth .

5 5 This sa id an d don e, with h is Order th e pious on e didObe isan ce to h im ,

moving about h im righ twise, an doffered to h im eight han dfu ls of flowers.

5 6 Havin g don e this, th e ru ler of th e world with h is

compan y wen t to th e city n amed Rammaka , a placebeau tifu l with mon asteries an d hou ses.

5 7 Th e other, hearin g th e Con qu eror’

s speech , a rose fromth e du st , de lighted , an d reveren ced by th e hosts of .

th e gods with offerin gs of flowers an d other thin gs,58 an d crossing h is legs, sat down on th e cou ch of flowers,

th e most austere , th e most wise , Sumedh a , con qu erorof sen se .

5 9 Th e gods in ten thou sa n d spheres, del ighted , praisedth e hero sea ted on th e flowery cou ch .

60 As h e sat, h e pon dered on th e qu a l ities which make

th e abode of many pure virtues, a lotu s haun ted bybees like jewe ls on Kin gs

’ heads,76 th e Most Wise showed in a dream a gold - coloured

e lephan t like th e pu re moon , with a tru n k like a purewh ite si lverwrea th ,

a n oble festoon of white lotus77 -8 h e en tered th e wom b of th e Kin g

’

s wife Mags ; lips

l ike bimba - fru it sh e h ad , eyes l ike th e flower Ig bluelotu s, h ereyebrows l ike th e ra in bow an ever - in creasin gde l ight , h er mou th like a beau tiful pure fu l l moon ,

h erbreasts like a pair of golden geese', h er feet l ikefa ir lotu s shoots, th e colour of h erbody shin in g l iketh e co lou r of gold

:

adorn ed was sh e with th e orn amen ts of many a Vi rtu e an d good custom .

79 At th e in stan t of h is con ception , be in gs man ifold wereborn , an d thereu pon protection was assumed bymen an d immorta ls.

80 Like an image of gold sea ted in th e pericarp of a lovelyred lotus, all golden - coloured th e chief of men sat

cross- legged in h ismother’

s womb .

81 Like a red thread stru ng throu gh a clear jewel , th eWise On e is seen cau sin g h is mother ’s m in d toblossom .

82 At th e en d of ten,mon ths, thus spake th e Queen to th e

Kin g : I desire, 0 Kin g, to go to th e home of myfam i ly .

’

83 With th e King’

s con sen t, sh e goes to h er fam ily witha large ret in ue , by a road which seemed to be divin e .

84 Seein g a grove of sal- trees adorn ed with a m u ltitude offragran t flowers, echoin g with th e soun d of clu stersof murmurin g in toxica ted bees, with a flock of

bright- eyed birds , which seemed to in vite h er, th eLumbin i Wood , a spacious place of de light ,

85 sh e fel t a very grea t desire for tha t fa ir spot . So witha charmin g step, l ike a divin e ma iden , sh e approachedth e root of a blossom in g sal- tres, an d grasped a

bran ch , which of itself ben t low .

86 At tha t momen t, th e pan gs of labou r se ized h er; thenh er people ran u p an d su rrou n ded th e lady withscreen s this don e, they retired apart . Then

87 sh e stood firm , an d clin gin g to th e bran ch by h erredhan d , soft as cotton , with its row of shin in g red n a ils,adorn ed with fin e bracelets an d orn amen ts of gold ,brou ght forth th e Wise On e

88 who , h is body shin in g with a golden h u e , fa ir to th eeye , in compa rable , h is beautifu l han ds an d feet fully

exten ded , came forth from th e womb of th e in com

parable mother , l ike a go lden goose emerging from a

otu s.

89 Th e Brahmas brought a beautifu l priceless n et of gold ,

an d approa chin g, received h im , an d stan din g beforeh er, sa id Rej oice , 0 Queen of thee is born a mostexce l len t son .

’

90 Other men are born with their limbs smeared in fi lth ;bu t th e excellen t lord of men was born pu re , l ike a

j ewe l lovely an d priceless la id in a piece of fin e

Ben a res cloth .

9 1 This don e, down from th e sky came two streams of

water u pon th e body of th e Beloved an d on h is

mother ’s body , washin g away th e pollu tion to makea ll a u spicious.

92 From their han d th e de lightful gods brin gin g a skinru g received th e hero on a cu shion of fin e cloth , fromtheir han d th e best of men received tha t lion -kin gamon g men ;

9 3 From the ir han d , a beau tiful an d pu re moon ,h e stood

firm upon th e earth ,h is great feet marked with

circles, an d gazed with lotu s-eyes at th e easternquarter .

9 4 Th e hu n dreds of spheres became as on e courtyard ; menan d immorta ls together worshippin g th e Wise On ewith perfumes an d l ike offerin gs, an d thus theyspake

9 5‘ There is n o man l ike un to thee, O wise on e : h ow

then can there be on e superior Thu s th e Lord ofth eWorld , seein g in th is qu ar ter n ot on e like himself,

9 6 took seven pa ces towards th e n ook , an d sa id : ‘ I am

th e chief of th e world , choicest an d best.’

97 At th e words of this voice , in comparable an d supreme ,

all did worship to th e Kin g of men—de ities, Titan s,an d Brahm in s, an d th e grea t compan y wen t to th efa ir - decora ted city ca l led Kapila .

98 At th e in stan t of th e birth of this n oble on e , th e earth ,

a l though able to bear th e exceedin g grea t burden of

trees, hi l ls, an d Mou n t Meru , an d a ll th e wa ter of th eocean ,

cou ld n ot bear th e weight of h is merits, anddid qu ake

0

9 9 dogs sported with deer, crows with owls, in high delIgh t,

grea t serpen ts with m ighty garula birds, an d hostsof ca ts with ra ts,

10 0 deer con sorted with lion s as paren ts with children , an d

ships sped to the ir goa l in a ll qu arters of th e worldlike th e arrow of Sarabh afigasattha.

10 1 Th e m ighty ocean , an d its l in es of qu ie t waves,became adorn ed with '

shin in g lotus flowers of everyh u e , an d its wa ters became qu ite sweet

10 2 th e heaven s were fil led with festoon s of fu l l- blossominglotu ses, th e birds le ft their flying in th e sky , th e

river stood stil l an d flowed n ot

1 0 3 by loving u n ion with a sudden breeze , th e earth -bridewaxed most lovely , adorn ed witha l by th e orn amen tof many flowers sca ttered u pon her

'

by th e gods ;10 4 grea t trees were laden with festoon s of blossoming

garlan ds, an d th e fou r qu arters, like fa ir women ,

shon e bright ly , c lad in swee t -scen ted fi lamen ts ;Th e whole heaven was pervaded with swee t in cen se mostde l ightfully , gods an d Titan s, in festa l garb , wa lkedabou t singin g together ;

10 6 all spoke kin dly , an d a ll th e qu arters of th e earth wereseren e : elephan ts trumpeted , l ion s roared , th e

n e ighin g of horses was hea rd ;10 7 F l u tes, an d lu tes, an d celestia l drums made each its

own delightfu l soun d in th e sky ; th e grea t worldwi th its lofty mou n ta in s was pervaded by a full an dlove ly light

108 a cool breeze , soft an d fragran t , wa fted pleasure to a ll

people , and those who were a ffl ic ted by a ll man n erof pa in s were set free an d at ease

10 9 th e wor ld was made plea san t by th e bright waving of

vast p l umy fa n s ; wa ter burst forth from th e earthan d flowed a lon g th e humpbacked were upright asthey wa lked

1 10 Th e blin d saw h ow th e lame sported an d dan ced th e

dea f en raptured hea rd th e sin gin g of th e dumb1 1 1 th e very flames of hel l became cool , stra ightway, th e

th in gs born in water rej oiced , an d became visibletherein to sight ;

1 12 th e ghosts, fa in t with hun ger an d thirst, fou n d food ,an d in th e den se darkn ess of l imbo there was light ;

1 1 3 n umberless clu sters of stars, of su n s an d moon s, shon ebright in th e sky , an d j ewe ls u pon th e earth ;

1 14 grea t lotu s flowers of all hu es burst in fu l l bloom fromth e earth on e above an other ;

1 15 orn amen ted drums, withou t bea t or stroke , gave fortha sou n d exceeding sweet ou

'

th e earth

1 16 everywhere doors an d win dows open ed of th eir'

owna ccord , an d men bound with fetters an d cha in s wereset free ;

1 1 7 th en in th e Heaven of th e Thirty -Three , th e companyof th e gods made merry in much joy

,wavin g their

scarves un ceasin gly an d cryin g,1 18 N ews ! in th e city of Kapilavamgis born a son to

Su ddh odan a ; h e is sea ted upon _th e _circle of th e

Bo - tree , an d h e wi l l become Bu ddha .

’

1 1 9 Th e m ighty an d most wise ascetic Kaladeva la , th etru sted adviser of th e wise K ing Su ddh odan a ,

1 20 after h is mea l h ad gon e to th e dwel l in g of th e ThirtyThree , an d there sat h im down for th e rest of th eday .

121 He beheld them there sportin g in festive costume , an d

asked them th e reason of their j oy, an d they to ldh im .

1 22 Th e sage , hearin g this as i t tru ly was, enraptu redwith j oy , at on ce wen t to th e dwel lin g of Su ddh o

dan a ,

1 23 an d en terin g, sat down u pon a good ly sea t , an d sa id‘ They te l l me , O grea t Kin g, tha t a son is born tothee , in comparable , wise :

124 ‘ I wish to see h im .

’

Th e Kin g cau sed th e boy to besen t for in h is fin e array , to sa lu te th e sage ;

125 Bu t child thou gh h e was, by th e power of h is virtu eh is fa ir lotu s- feet uprose an d placed themselvesu pon th e a scetic ’s head .

126 In tha t position of th e chief of men , n o on e in the

three worlds m u st be worsh ipt : if th e head of th e

lord of th e three worlds h ad been pla ced u n der th eascetic ’s feet,

127 th e ascetic ’s head wou ld assuredly have bu rst asun derHe therefore stood with h is han ds claspt in su pp l ication to th e wise Ocean of Virt u es, beca u se h e h adn ot thou ght fit to destroy h im .

1 28 Th e lord of men see in g th is marve l , don e by h is ownson th e god of gods, g lad ly adored h is soft lotu sfeet , marked with variou s devices.

129 When th e K in g’

s grea t sowin g festiva l came on , th e

city was adorn ed like a city Of th e gods ; an d a ll

th e people in fa ir a ttire ga thered a t h is n obledwel lin g-

p la ce .

1 30 Then th e King, at th e head of h is people , thus fairadorn ed , took h is son adorn ed with beau ty, an d W i th

a hero ’

s grace wen t ou t to th e in comparable sowin gfestiva l .

1 3 1 All th e n u rses wen t away to look on at th e festiva l ,leavin g th e chi ld a lon e at th e foot of a rose -app letree , covered by a can opy pa in ted in m an y co lou rs .

1 32 Sea ted ben ea th th e can opy , bright with gold , an d

Shin in g with go lden stars, at th e root of th e roseapple- tree , th e wise on e took th e Opportu n ity an d

fell in to ecsta tic medita tion .

1 33 Th e n u rses return in g, beheld h im sea ted like an imageof gold , an d h is splen dou r ; an d they sa id to th eKin g, Su ch an d su ch a marve l h as been don e bythy son .

’

When h e heard this of th e lotus- eyed on e , whosemOu this l ike th e bright moon , h e sa id ,

‘ A secon d time

I m u st worship h im ,

’

and set h is head at h is son ’

s

feet .1 35 Beside these , other m arvels took place a lso in th e

world , shown forth by me in d u e cou rse in th e

compass of th e book , re luctan t thou gh I am1 36 where were qu an tities of hou ses, g loriou s with a ll

man n er of gem s, gloriou s with can opies an d cou chesin plen ty , fa ir with lon g fl ights of sta irs an d

wide storeys, made ready to su it th e three season s,1 37 mu ltitu des of fin e hou ses with rows of pin n ac les, on e

row as it were a lways defyin g an other , forests of

lotu s l ike rays of su n l ight , i l l um in a tin g th e lotu sfaces of th e fo lk ;

138 by those wa l ls in set with gems women adorn theirbodies withou t even th e reflexion of a m irror

1 39 where is seen a circu it pa in ted with whitewash , fa irto th e eye l ike Moun t Kelasa ,

14 0 where is a lways seen a moa t covered with lotu s, witha grea t circu it of sapphire , set with man y gem s ;

1 4 1 there h e dwe lt , th e on e a ll-seeing, u n ti l h e came toma tu rity en j oying a ll del ights. In goin g to th e

park forsport , u pon th e high -road1 4 2 h e saw su ccessively th e three sta tes of existen ce—old

age , disease , an d dea th , an d was disgusted ; on a

fourth occasion h e saw with plea su re in th e same

place th e we lcome form of an ascetic .

1 4 3 Th e i llustriou s on e wen t to th e bea u tifu l grove , love lyas th e forest of N an dan a , thick with mu ltitu des of

flowerin g trees, an d echoin g with th e n otes of flocksof peacocks an d other birds .

1 44 There th e roya l ch ief of men , with a hero ’

s grace ,en j oyed th e delightfu l playin g, singin g, an d dan cin gof fa ir wom en l ike goddesses.

1 4 5 Sea tin g himse lf cross- legged on a fa ir sea t, h e though ttha t h e would cause h is person to be adorn ed .

1 4 6 Th e Kin g of th e Gods, perce ivin g h is thou ght , sa id toV issakamma , Do thou adorn Siddh a tth a .

’

1 4 7 At his comman d , V issakamma approached , an d wraptth e shin in g hea d of th e glorious on e with ten

thou san d shawls,1 48 an d h is shin in g body , gloriou s with its un equa l led

marks, h e made beau tiful with variegated robes an dorn amen ts, an d with th e sweet perfume of fragran tblue lotus, san da l , an d other su ch .

1 4 9 Adorn ed by h im , himself a lso adorn ed , h e sat on a

spotless slab of ston e , a tten ded by fa ir women l ike

goddesses, an d shin in g l ike th e Kin g of th e gods.

1 50 A glad message was sen t by Kin g Su ddh odan a :‘ A

son is born to thee , my son !’

Hearin g this, th echief of m en 7

1 5 1 repl ied , To m e th is day a fetter is born ,

’

an d forthwith am id a ll th e j oys of success h e return ed to th ebeautifu l city .

1 52 Then Kisagotam i , in th e upper story of th e pa lace ,saw th e K in g shin in g l ike th e su n , an d thus sh e

spake1 5 3

‘Whoever are th e paren ts of this steadfast on e , whosoever is th e wife of th e n oble on e , happy are theya ll , yea , a lways happy .

’

1 5 4 When h e heard this p leasan t speech uttered by h er,gladden ed within with j oy , h e wen t to h is house,

1 5 5 h e loosed from h is n eck th e grea t n eckla ce, cool , pure ,exquisite ly bea u tiful, an d sen t it to h er

1 56 then mou n tin g to th e terra ce , lovely as V ejayanta , h ereclin ed upon h is preciou s sea t l ike th e K ing of th eode .

1 57 A gompany of fa ir women , l ike goddesses, a tten ding onh im

, performed a ll man n er of dan ces an d son gs1 58 but th e wise on e , lon gin g forth e a scetic life , free from

th e fin e desires, cared n ought even for dan cesan d son gs so love ly as these,

1 5 9 but after lyin g there on th e cou ch awhile to rest, th ehero , th e m ighty K in g, sat u p cross

- legged ,1 60 an d sittin g there , h e beheld th e chan ges tha t h ad come

over th e sleepin g girls. Frighten ed at th e thought

of morta l l ife , h e sa id , I will go n ow an d passedthrou gh th e fa irdoorway.

Chan n a lay with h is head 0 11 th e fa ir threshold , forh e

thou ght , I sha l l hea r my master’s ca l l ’ ; an d as h e

lay there , tha t most righteou s frien d an d cou n sel lor,giver of j oy , brin gerof good ,

th e prin ce ca l led h im an d sa id , Make ready th e

thorou ghbred horse Kan th atlka , an d brin g h im

hither .

’

Chan n a listen ed to th e order given to h im , an d wen tqu ickly an d caparison ed th e thorou ghbred , an d

brou ght h im .

Th e n oble steed , thu s made ready by h im , kn owin gtha t h is m aster was to leave th e world , u ttered a

n eightha t sou n d fi lled th e whole city , bu t th e gods on e an da ll kept it from th e hearin g of any .

Then th e de l ight of th e virtu ou s thou ght , First I willgo an d see my own preciou s son , then I wi l l become

a Bu ddha .

’

With this thou ght , h e proceeded to h is wife’

s apartmen ts, an d stan din g u pon th e threshold , thru st h ishead within .

He behe ld h is own son ,lyin g l ike h is mother u pon

a bed strewn with flowers, with th e bed of th e Kin gof heaven

seein g which th e su preme ru ler thou ght to h imselfIf I take my son from th e Qu een

’

s a rm s,

1 70‘Yasodh ara m ight awaken from h er grea t love , an d

cau se de lay in my leavin g th e wor ld .

When I have becom e a Bu ddha , I wi l l retu rn an d see

my son .

’ Then th e lord of men came down fromth e u pper storey .

Yasodh ara h ad lovely lotu s- like fa ce , han ds, an d feet ,la u ghter like th e foam ,

brows l ike shin in g wave lets,eyes l ike th e blu e lotu s ; sh e was l ike th e moon a ll

eyes were a ttra cted to h er like so many beesWh o that en j oyed possession of h er body wou ldren ou n ce it , save th is steadfast on e , stan din g at th e

summ it of perfection‘

2

I have brou ght th e horse , sire : observe th e time , lordof chariots so spake Chan n a to th e g loriou s rulerof th e ea rth .

Th e lord of th e earth heard wha t Chan n a h ad spoken ;

1 9 1 Behin d h im an d before an d on e ither side there wen tin reveren ce grea t serpen ts an d garu la birds

1 92 here grea t host of gods, showerin g from th e sky likera in showers of love ly blossoms, com in g from th e

ten thousan d worlds, exult exceedin gly over th e

ten der - bodied on e ;

1 93 on th e bright an d beau tifu l road , a ll sweet -scen ted

good ly flowers, an d a roma tic powder , golden flags,where th e n oble roya l steed a s h e wen t, en tan gled inflowers, cou ld n ot go at speed ,

1 9 4 thu s h e proceeded u pon tha t lovely pa th of thirtyleagu es, am idst a ll this festivity , for th e rema in derof th e n ight .

1 9 5 Reaching th e ban k Of th e river An oma,h e dismoun ted

from h is horse , u pOn a pu re cool expan se of sa n d,

1 9 6 an d having rested , thu s h e spoke :‘ GO , Chan n a , to

you r own city, an d take with you my orn amen ts an dth e horse .

’

197 Stan din g there , th e all-wise on e with h is sword exceedin g sha rp cu t off h is fragran t ha ir , an d ca st it u p toth e sky .

1 98 He of th e thou san d eyes received th e ha ir- rel ic a s itrose in to th e sky , in a fa ir golden casket , bowin g h ishead in reveren ce ,

1 9 9 an d in th e Thirty -Three h e set u p a crest -gem shrin e,

del ightfu l to th e eye , made of sapphire , a leagu e inheight .

200 Th e n oble Eight Requ isites were brou ght by Brahma ,

an d cast down a s i t were from th e a ir, an d th e

goodly pa ir of robestakin g these , grea t Brahma made in Brahma

’

s world abea u tifu l robe-stupa twe lve leagu es in height .

‘102 Th e hero wen t to th e man go -grove n amed An u piya ,

an d there spen t seven days, in th e bliss of retiremen t from th e world .

20 3 On e day h e proceeded a lon g th e thirty - leagu e roa d asfarasRajagah a , where h e wen t abou t piously seekin ga lms.

20 4 Then th e wa l ls an d ga tes, by h is radian ce, appeared asif made of gold and set with sapphires.

20 5 Th e crowds of peop le , full of excitemen t , when theysawh im , asked aga in an d aga in Wh o is this? Is

i t Sakka , or Brahma , Mara or a Serpen t ?’

20 6 Havin g en tered an d obta in ed food en ough for h is

l ivin g, h e wen t a lon g th e high - road , lookin g beforeh im n o fu rther than a yoke ’

s len gth ;207 an d leavin g th e people there perplext, as th e sea is

chu rn ed with th e churn in g-stick of Mou n t Meru ,h e wen t to th e Pandava mou n ta in ,

208 where , sea ted u n der its shadow on a lovely spot , h eb egan to eat th e m in gled food .

20 9 By con templation , th e wise an d m ighty on e restra in edth e sn ake of h is bowe ls from leavin g th e an thil l ofh is body .

2 10 After ea t in g, havin g been many times offered th ekin gdom by th e grea t Kin g Bimbisara , th e chief ofmen visited h im .

2 11 He decl in ed th e kin gdom ; bu t when th e Kin g prayed ,‘When you have become su preme Bu ddha ,

declareth e Lord to me ,

’

2 12 h e gave h is prom ise to th e lord of man kin d . Th e

wise on e then retired to th e cloister , an d there performed exceedin g grea t marvels an d won ders. Thencon siderin g a l itt le ,

after partakin g of plen tifu l meat an d drin k , an d

growin g stou t of body , l ike a god h e came to th efoot of th e Ajapala ban yan tree .

21 4 There h e sat, th e giver of light , facin g th e east ; an dby th e colour of h is body , that ban yan took on th e

colou r of gold .

21 5 Then a fa ir woman n amed Su jata, h erprayer fu lfil led ,came to h im ,

bearin g upon h er head a golden bow lfu l l Of rice an d m i lk , an d bowin g before h im , sa id

216 ‘ I presen t an obla tion to th e spirit which dwe l ls inthis tree .

’ Then , seein g this in comparab le man ,

2 17 an d con ce ivin g tha t h e was a god , j oyfu l at hea rt, sh e

gave th e bowl of food to th e n oble on e , sayin g , As

my prayer was fu lfil led , so may thin e be , my lord .

’

218 With these words, th e beau tifu l woman departedthen ce . An d th e sage takin g th e bowl of food ,

2 19 wen t to th e ban k of th e river N era iijara, an d whenh e h ad eaten th e choice food , cast h er fa ir bowlaga in st th e cu rren t .

220 Th e n oble be in g then proceeded to th e in comparable

grove , de l ightfu l as Sakka ’

s grove of N an dan a ,

adorn ed with clusters of fu ll -flowerin g trees, which ,

l ike clu sters of bees, captivated th e on looker’

s m in dan d eye .

221 There h e abode for a day ’

s rest ; in th e even ing hourwith th e grace of a lion h e wen t to th e bo - tree .

222 Alon g th e great road , beset with Brahmas, gods, an dT itan s, with serpen ts an d roe -birdsJUen t th e rulerof man . A highborn Brahmin , laden with grass,beho ldin g h im , gave h im a han dfu l of grass .

223 There th e skies were flowerin g with lovely blu e lotusan d wa ter lilies, birds thron gin g l ike ra in -drops, asth e chief of men passed by .

224 Th e skies were fu l l of all man n er of sweet scen ts, an dth e odou r of san da l wood an d fragran t powders, asth e chief of men passed by .

225 Th e skies were fu l l of fa ir jewel led su n shades an d

gloriou s golden ban n ers as th e ch ief of men passed by .

226 Th e skies were fi l led with gods a lso , sportin g an d

wavin g thou san ds of shawls as th e chief of menpassed by .

227 Th e skies were fil led with gods a lso , playing u ponthou san ds of divin e drum s an d in strumen ts of

m u sick , as th e chief of men passed by .

228 Th e skies were fi l led with fa ir goddesses, sin gin g a ll

man n er of son gs, a s th e chief of men passed by .

229 Lovely fays an d fa iry ma iden s, love ly serpen ts an d

the ir mates, kept u p thei r love ly dan ces an d

songs.

230 Th u s, am idst a ll these festivities, like a flood, th e

g loriou s sole ru ler of th e three worlds, grass inhan d , approa ched th e bo - tree.

23 1 Th e chief of men made a circu i t righ twise abou t th ebo - tree , which was l ike a lofty h ill of si lver set on a

black cora l rock ,232 an d stood facing th e east , th e wise on e , on th e firm

plot Of earth where sin wa s to be destroyed , an d

sca ttered th e han dfu ls of grass.

233 Th en this sea t became fou rteen cu bits long . Then ,

seein g th iswon der, th e supreme ly wise on e thou ght234

‘ L et my flesh , blood , an d bon es, sin ews an d skin ,

in deed be dried u p, yet sha l l I n ot lose my power .’

235 Th e grea t hero an d ch ief of men then seated himselfin th e in vin cible sea t , an d there rema in ed fa cing th eeast .

236 Then Sakka brought to th e God of gods a grea t con ch ,

more than twen ty cu bits lon g, an d stood thereblowin g in to it .

237 N ext th e grea t Brahma Sah ampati stood there in

come ly wise, upholdin g a white su n shade of threeleagu es in exten t , l ike an other fu l l moon .

Su yama , chief of gods, with a fa ir yak ’

s- ta i l whiskthree leagu es lon g , stood there fan n in g h im gen t ly .

Th e god n amed Pancasikh a stood there p layin g u pona l ute of vi lva wood , capable of man y melodies.

Kala a lso , K in g of Serpen ts, stood there singin g son gsof pra ise , a tten ded by dan cers.

Two -an d - thirty n ymphs, with a go lden shrin e fil ledwith flowers, stood in attitudes of devotion .

Whilst In dra an d th e compan ies of gods thus keptfestivity , Mara th e Sin n er though t thu s to h imself

‘ This prin ce desires to escape from my dom in ion :

we l l, I wil l m ake Siddh atth a n o Siddh atth a .

’

He then crea ted a thou san d grea t an d horrible arms,

an d with them seized all man n er of gleamin gweapon s ; h e moun ted u pon h is magn ificen t an d

fierce e lephan t , a hu n dred an d fifty leagu es high ,

n am ed Girimekh ala .

He then , a tten ded by an army provided with a ll

man n er of weapon s ; havin g man y m ouths, withflame - coloured ha ir , an d grea t rou n d protru din g redeyes, their mou ths awfu l , sn akes issuin g from theirbreasts,

thither h e came ,roarin g with a fearful soun d Seize

you Siddh atth a , an d bin d h im !’ Su ch was the ircomman d . At th e sight , th e assemb ly of gods wasscattered , l ike flecks of cotton blown by a violen t win d .

Then Death crea ted a harsh soun d like deep thu n der ,an d a win d ; bu t h e cou ld n ot so m u ch as move a

corn er of th e fa ir robe of tha t blessed on e .

Then h e caused to descen d a horrible an d terrific ra in ,

swift as tha t which fa l ls at th e destru ction of an

age ; but could n ot make on e drop come n ear to th ein comparable on e . Seein g that won der , th e fou lmouthed on e ,

with a grea t an d blazin g con flagration of fire , showereddown rocks, ashes an d mu d , weapon s, an d fierycoa ls, an d san d ; bu t a ll these thin gs,

by Mara ’

s power precipitated from th e sky , whenthey came n igh to h im of tran scen den t meri t ,became l ike garlan ds of flowers. He then created ahorrible black darkn ess, like that

of l imbo ; but by th e sp len dou r of h is beau tifu l body ,th e darkn ess of de lusion was turn ed in to lovely an d

glorious light , like th e su n in h is radian ce . Seein gthis, th e Evi l On e ,

h is fa ce in flamed with an ger , h is eyebrows twitchin g ,h is dress in hideou s disorder , bearing th e disc -weapon ,

exceedin g sharp, l ike a kn ife , which would cu t througheven th e n ob le K in g Meru l ike a thick sprou t . Thish e cast at th e m in e of virtu e , bu t it could do h im n o

harm ; b u t in a momen t , as it passed through th ea ir, became a can opy over h is head .

Rocky peaks, blazing with fire , thrown by th e host ,pa ssin g throu gh th e a irbecame , as it were , a mass of

garlan ds.

Seeing th is a lso , th e m iserable creature approachedth e hero , and sa id : ‘ This in vin cible sea t is m in e ;

rise u p from this sea t .’ Thu s an swered th e wise on e

Wh o iswitn ess, Mara , that th e sea t is thin e by reason of gooddeeds don e Th e Sin ful On e repl ied , All these arewi tn esses,

’

stretchin g out h is han d towards th e host .An d th e host , with horrid voice , excla imed : ‘ I am

witn ess ! I am witn ess Havin g thus ca u sed themto declare tha t they were witn esses, h e wen t onWh o is thy witn ess, Siddh atth a Then th e in comparable repl ied My witn esses, Mara , are n ot

sen tien t bein gs.

’

Thrusting ou t from h is brill ian t red robe h is righthan d , sh in in g like golden l ightn in g,

h e poin ted to th e ea rth an d sa id : Why didst thou cryout at th e place o f perfection , an d art n owsi len t ?’

Then from th e earthcame forth hun dreds of soun ds like th e sou n d of

thun der . Claspin g h is clever an d strong e lephan tclose with h is kn ees,

on seein g th is, h e thought ,‘N ow h e will ca tch u s !

n ow h e will ca tch u s an d l ike a serpen t withbroken fangs, crestfa l len an d subdued ,

away h e fled , with h is host, even to th e CakkavalaRock, leaving weapon s, clothes, orn amen ts, an d

everything, a ll sca ttered about .Then th e compan y of th e gods, seein g Mara

’

s host infear an d m isery fleein g away , excla imed : Beholdth e defea t of Mara Victory to Prin ce Siddh atth a

Rej oicin g , they worsh ipt th e hero with obla tion s of

sweet perfumes an d scen ts, an d retu rn in g , san gtogether in hymn s of pra ise, clad in festa l a rray .

267 Thus did th e m ighty hero , sittin g u pon th e immovable

1

8

1ascatter th e host of Mara while th e su n was stil l

Ig268 In th e first wa tch ,

th e supreme on e Obta in ed kn owledge oi former existen ces, in th e m iddle watchdivin e in sight ,

269 an d then in th e last watch h e wen t throu gh th e Cha inof Causa tion , un ti l h e grasped that kn owledgethorou ghly .

270 At dawn , a ll th e hun dred systems of worlds shoutedtogether . Becom in g Buddha a ll-wise , h e of th elotu s- eyes, a ll wise ,

27 1 h e u ttered this hymn of pra ise , moved with j oy(sadiso

‘ I have traversed a succession of manybirths an d so forth .

272 Then , perce ivin g th e man y virtues of tha t sea t , h e sa idI sha l l n ot yet a rise from th is sea t . ’

273 Th e Teacher a chieved th e Atta inmen t in m il lion s of

phases, sittin g there for seven days on th e un shakensea t .

274 - 5 There arose a doubt in th e m i n ds of certa in gods,who thou ght : Th e glorious Siddh atth a m u st havesome other duty to perform , that is why h e doesn ot leave th is seat . ’ Perceivin g the ir thou ght, an ddesirin g to set the ir m in ds at rest ,

276 th e Ru ler u prose l ike a golden pheasan t , gold - colou red ,

light- giving , an d ascen din g in to th e a ir, h e workeda won der .

277 When by this m ean s h e h ad ful ly reassu red th e m in dsof th e gods, forseven days h e stood with u nwin kin glotus- eyes ven eratin g th e bo - tree an d th e sea t of

victory .

278 Then ,wa lkin g u p an d down in th e n oble arcade,

bright with gems, l ike a storehou se of preciousth in gs, th e pu re on e in vestiga ted th e pu re doctrin e .

279 Then ben ea th th e nob le ajapala - tree h e cau sed th e

pure .

lotu s ~ faces of Mara ’

s women to fade, an d

ben ea th th e mu calin da-tree h e ca u sed th e serpen tK in g

’

s thou ghts to expan d like lotus- b lossoms,280 an d ben ea th th e rajayatan a - tree , th e wise on e , so

fa ir in h u e , gave himself u p to th e u n in terrupteden j oymen t of Atta inmen t forn in e -an d-forty days.

281 He then used th e wa ter of An otatta , a tooth - c lean erof betel -vin e , an d th e goodly myrobolan drugbrought by th e K in g of th e gods.

282 He rece ived from th e merchan ts a cake of stron ghon ey, presen ted by th e Kin gs in a lea f.

283 At th e en d of th e repast , h e wen t ben ea th th e ajapalatree , an d pon dered on th e profu n dity of th e truthto which h e h ad a ttain ed ,

284 sayin g , This tru th which I have a tta in ed to is

profou n d an d ca lm as th e mass of wa ter supportingth e earth ,

’

an d so forth .

285‘ This profu n dity of tru th h as been comprehen ded byme , th e Kin g of truth , throu gh reason in g an d exerciseof memory .

286‘ In th e en deavou r , I gave to a beggar

’

s petition evenmy n ob le head adorn ed with a crown , which Icu t off

287‘ my an o i n ted eyes, which I plu ckt ou t ; blood whichI drew from my n eck my beau tifu l wife

288‘ my chi ldren , who are l ike a lamp to th e fam ily : n o

gift tha t I gave n ot, n o observan ce tha t I did n ot

fu lfi l .289 Thu s in former births, as th e Sarikh apala , I sacrificed

my very life for fear of some breach of observan ce .

In th e Kh an tivada birth an d others, n o sin g le perfection but h as been a tta in ed by me in cu ttin g off wha twas to be cut off.

29 1‘ When I sca ttered th e host of Mara th e earth didn ot qu ake , n or when I remembered my formerexisten ce ,

292‘n or in th e middle wa tch , when I obta in ed divin ein sight bu t qu ake it did in th e last wa tch ,

29 3 when I obta in ed comprehen sion of th e causes of

existen ce ; an d it uttered a lou d n oise as it weregivin g approva l .

29 4 As a gourd fu l l of rice gru e l , a s a cha tty fu l l of butterm ilk , as a han d smeared overwith sa lve , as a clothwashed in grea se

29 5 so this world is a m in e of ign oran ce , fi l led with a mass

of sin , po l lu ted , in flamed with l u st , m iserable with

pa in ,in fa tu a te with m ighty de lu sion .

296 What comprehen ds this doctrin e wha t u se is thereto teach it ?’ Thus th e Lord became despon den ta bou t givin g th e immorta l drink of doctrin e to man

kin d .

297 Thereu pon Brahma Sah ampati uttered a grea t cry ,sayin g :

‘ Alas ! th e wor ld is perishin g, truly th ewor ld is lost !’

was Buddha , addrest h im simply by th e n ame of

Frien d .

’

31 3 Then th e Ru ler of th e World , who kn ows th e world ,sa id un to them ,

Ca l l n ot th e Teacher simply by th en ame of Frien d ;

3 14 For,Brethren , th e Ta thaga ta is th e Sa in t , th e Bu ddha

All-kn owin g .

’ When th e Supreme On e h ad madekn own to them tha t h e was Buddha ,

3 1 5 sitt in g u pon th e most n oble sea t which they h ad pre

pared , h e adorn ed those Elders with th e orn amen toi virtue with a voice l ike Brahma

’

s voice ,3 16 an d , a tten ded by m il lion s of Brahmas, set th eWhee l of

th e L aw in motion , an d by th e rays of h is discourse3 1 7 h e a lso dispersed th e pa l l of dark ign oran ce in th e

world , an d by h is lotus- like wisdom showed forth th elove ly ligh t of tru th to those who could be con verted

3 18 thus l ike a Kin g of grea t might , th e Kin g of Tru thmost wise , in th e fie ld of victory ca l led th e Deerforest ,

3 19 graspin g th e goodly sword of preachin g with th e han dof wisdom , caused con tin ued loss to th e kin dred of

those ripe for con version .

320 He destroyed sin s , h e bea t th e drums of victory , truere ligion , th e flag of victory , true re ligion ,

hard towm ;

h e upl ifted , h e plan ted th e au spicious pil lar of victory ,true re ligion , an d became sole Kin g of th e world , th esource of bliss

h e delivered th e people from th e mighty bon d of tran sm igra tion , desirin g to lead them to th e city of

N irvan a , longing to do good to th e world .

323 Rea ching th e road leadin g to Uru vela , like a roaddivin e , fa ir to behold as a movin g mou n tain of gold ,

324 h e gave to some thirty Bh addavaggiya prin ces th eexce l len t , immorta l draught of th e Three Paths ;

then , su preme in wisdom , having con ferred th e excellen t

gift of ordin a tion , h e sen t them forth Brethren forth e world ’

s good , sayin g, Go on you r pilgrimage .

’

326 He proceeded to Uru vela , cu ttin g off th e ma tted ha irof th e ascetics without an d within . Then ,

reachin gth e highroad , h e , pre-em in en t , as th e moon is

a tten ded by stars,327 so atten ded by these person s, free from sin , shin ing

with six- colou red rays of light , b e shed splen dour

u pon those fa ir women th e poin ts of th e compass,an d de l ighted th e eyes of birds.

328 Then h e remembered th e prom ise given to th e gloriou sKin g Bimbisara , l ike a ban n er to a n oble roya ll in eage , abode of virtu es ; an d desirin g to fu lfil i t,

329 at th e time of th e peacocks’ dan ce h e wen t to th e park

ca l led L atth ivan a , adorn ed with plan ta tion s of a ll

man n er of trees.

330 Bimbisara , ruler of men , hearing of th e com in g of th e

gfeat sage , adorn ed with th e orn amen ts of j oy an d

Iss,

331 en tered tha t park , a tten ded by h is grea t cou n cillors,made glorious with h is ha ir th e lotu s-feet of th e

Teacher .

332-3 Th e other , sittin g, bright with beauty , of exce llen tbeau ty , to whom th e Kin g of th e gods did sin g,

worsh ipt by gods, Titan s, an d serpen t Kin gs, glorious,(presen ted) Bimbisara with th e immorta l dra u ghtof th e tru e doctrin e . Then to love ly Rajagah a h ewen t , a city like tha t of th e K in g of th e gods,

334 an d th e m ighty man wa s led by th e K in g to th e K in g’

s

hou se . At th e en d of h is repast , shakin g th e grea tearth ,

335 h e took th e fa ir road to th e love ly V elu van a Park ,bea u tifu l with lordly trees in fu l l b loom ,

336 an d on a p lot of earth beau tified by be in g hidden u n dera qu an tity of white san d , fil led with gen tle waftin gsof fragran t flowers, adorn ed with tan ks covered witha ll kin ds of twin in g lotu s, a wide clear p lace , a

bower of creepers,337 h e wh om

_gods an d men ou ght to worship , h e of th e

love ly lotu s-feet an d pu re lotu s- eyes, de lightfu lj asm in e teeth ,

ocean of preciou s virtu es, protector ofth e destitu te , kin g of sages, bri llian t with goldenrays, h is fa ce l ike a mi ld moon ,

338 after perform in g a mu l titude of pu re Observan ces, u pl iftin g th e bri l lian t sceptre of tran qu i l l ity , bran dishin gth e exce l len t sharp a rrow of a Bu ddha ’

s kn owledge ,h e dwe l t at e ase in th e su preme herm itage .

339 Then K in g Su ddh odan a , havin g hea rd tha t h is own son

h ad a tta in ed to su preme kn owledge , an d h ad set

ro l l in g th e wheel of th e L aw forth e world’

s good ,3 40 an d n ear Rajagah a was then dwel l in g in love ly

V elu van a ,desirous to see h is son who h ad become

Bu ddha ,

34 1 n in e times despatch t n in e ambassadors to th e greatsage with n in e thou san d men .

These came an d heard th e in comparable preachin g of

th e K in g of Tru th , an d obta in in g th e su preme good ,did n ot sen d back so much as a message .

34 3 Th e K ing, n ot seein g a sin gle on e of them , sen t fora grea t m in ister , th e ora tor Kalu dayi , wh o everde lighted in ascetic ism .

To h im h e sa id : Brin g me my son ,my precio u s j ewel ,by any mean s, an d make a sa lve formy sore eyes.

’

Then with a thou san d so ldiers h e sen t h im a lso, an dh e came with h is company an d heard th e Master ’sbeau tiful preaching,

3 46 an d en tering upon th e pa th to sa in thood , h e ren ou n cedth e world , hon ouring th e m ighty man , th e omn iscien t , by layin g h is folded han ds on h is head .

3 4 7 an d 35 2 Then h e sa id :‘ Lord

,it is time to go to th e

fin e roya l city n amed Kapi la , fi lled with men of

boun d less wea l th ’

; an d h e described th e j ou rn ey .

‘ Red shoots an d creepers most beautiful grow in

th e Springtime , trees with love ly bran ches and

bright green lea ves u pon them ,

3 48 with a llman n er of exce l len t flowers burstin g in to bloomand exha l ing sweet odou rs there are good ly forestsfil led with th e voices of hosts of birds an d beasts,

34 9 - 5 0 many de lightful lakes of blu e wa ter for pleasu re ,with plen teou s flocks of sweet -voiced Kadamba geese ,adorn ed with fragran t blu e lotu s, an d wa ter- li lieswhite an d red , bright with trees tha t grow on th e

ban ks, with festoon in g filamen ts an d flowers, withwhite san d spread abou t pure as pearls

spaces of earth bespread with green grasses, as it werecovered with bea u tifu l lapis - la zu l i, formed con

tin u a lly by breezes gen tle an d cool . ’

35 3 Th e Happy On e , on hearing th is fin e description ,

approved of th e j ourn ey, an d sa id : Wha t say you ,

Udayi ?’ Then Udayi repl ied to th e Giver of

Happin ess :35 4 Sir, you r fa ther desires to see you , Su ddh adan a th e

n ob le an d g loriou s King : let th e Ta thaga ta , th e

supreme protector who lon gs to do good to th e

world , do this favou r to h is kith an d k in .

’

35 5 When h e who lon gs to do good to th e world heard th esweet words of this man ,

h e repl ied : Good , UdayiI will do this favou r to my kith an d kin .

’

35 6 Clad in a cloak of red , th e Bu ddha , l ike a movin gMou n t Mer u of gold , l ike a pu re fu l l moonsurrou n ded by stars,

35 7 h e moved twen ty thou san d sou ls, all peace at heartlike himself, fu l l of bliss, an d a lon g h is j ourn ey of

sixty leagu es358 day by day h e ha lted , th e con qu eror , league by league ,

a n d

h

in two mon ths reached th e n ob le city of h is

birt359 Th e Bu ddha , with bright an d pure lotus-face , shin in g

l ike th e rays of th e n ew- risen su n , h is wide feetmarked with discs, th e abode of good doin g , solerefuge of th e three worlds, with body su preme an d

u n con qu ered ,360 was worsh ipt by Su ddhfl dan a an d other roya l person

ages with golden vesse ls fil led with wrea ths of sweetperfume , with drum s, lu tes, an d tabors, with goodlycan opies, Whisks, an d fan s.

361 -3 Reachin g th e fa ir-adorn ed city ,th e chief of sages

en tered th e n oble , pre - em in en t N igrodh a mon astery,provided with beau tiful cloisters, terraces, an d

bowers of creepers, resplen den t with lak es of wholesome wa ter covered with b lossom in g lotu s, en l iven edby th e sportin g of flocks of pea cocks, th e earth on e

mass of fragran t flowers.

364 Th e Sakiya , with m in ds full of stu bborn n ess, thought ,This Siddh atth a is ou r son ,

our gran dson ,

’

365 an d thu s they spake to th e you n ger prin ces on e byon e :

‘ Do you greet Siddh atth a ; n o greetin g givewe .

’

366 This sa id , they sat down , puttin g th e you n ger on esforward . Then th e on e eye of th e three worlds, th etran quil subduer of th e u n tran qu i l ,

367 kn owin g the ir thought , sa id My kin sfolk give me n o

greetin g : very we l l , I sha l l make them greet me .

’

Immediate ly368 en terin g u pon th e tran scen den t medita tion of su per

n a tu ra l kn owledge , an d arisin g from h is tran ce l ikea golden goose , th e Illum in a tor

369 - 70 rose in to th e a ir an d there th e su preme sage per

formed a gloriou s u n para l le led m iracle , u n riva l led byothers, l ike th e m iracle don e ben eath th e gandambatree .

37 1 When th e Kin g saw this m iracle , Su ddhodan a th e

m ighty , sole ru ler of th e Sakiya ra ce , fi l led with j oy

and bliss, h e made a ll h is bright ha ir beau tifu l by

placin g upon it th e Teacher’

s lotus- feet an d a ll th e'

Sdk iyas did likewise .

372- 4 Th e wise on e , a fter a shower of ra in , showered downth e ra in of th e Truth , washin g away th e greatign oran ce from men

’

s hearts ; then on th e followingday , with h is compan y , h e en tered th e excel len t c ityto beg from hou se to hou se .

Wherever h e stept , lotu s flowers spran g u p, an d

rece ived h is lotu s- feet pace by pace .

376 an d 378 Then Yasodh ara, stan ding on a fin e terrace ofth e del ightfu l pa lace , fu l l of love , saw from a win dowga tes an d pin n a cles , hou ses an d wa tch - towers, a ll

ye l low by th e rays from h is body , an d

377 behe ld th e hero wa lkin g for a lms in th e stree t , wise ,

ca lm , giving light , en lighten er of th e world ;379 an d addressin g th e n oble Rah u la , adorn ed an d gl itter

ing with jewe l led rays, sa id to h im : Tha t is th jfa ther ,

’

poin ting h im out .380 Sh e wen t to th e hou se of th e n oble Su ddhodan a ,

a tten ded by many wa iting-women , an d sa id , withrespectfu l greetin g ;

381 Sire , thy son , who formerly wa lked this city with th egrace of a K in g o f gods, n owwa lks from hou se tohouse seeking a lms .

’

382 This sa id , sh e wen t to h er own hou se , h er large eyesfi lled with abun dan ce of th e wa ter of j oy .

Then th e K ing of a ll other Kings, adorn ed like In dra ,

trembling, wen t in haste to mee t th e Con queror ,sayin g :

O chief of th e Sdkyas, this is n ot th e custom of thyfam i ly wa lk n ot, wa lk n ot ; O my son , n ever beforeh as a K in g of our fami ly tru dged fora lms.

’

When th e lord o f men h ad thu s sa id , th e grea t sage

replied , th e chaplet of virtu es This is thy fam i ly ,0 grea t Kin g ; m in e is th e fam ily of th e Buddha .

’

386 Thus h e dec lared th e B u ddha ’

s fam i ly , an d stan din gin th e same spot, declared th e gospe l ,

387 utterin g th is supreme an d beau tifu l verse, whichbrou ght happin ess to th e hearers On e should n otn eglect th e law etc.

388 Then th e su preme on e , after sa tisfyin g h im by th e

gift of th e cho ice flower of doctrin e , at h is requ estwen t on to h is house .

389 Th e Lord of th e Earth an d twen ty thou san d like-m in ded

with h im , havin g sa tisfied th e chief of men with th ewe l l of sweetn ess,

greeted h im with other roya l person ages with rays of

crested gems an d folded yel low han ds, sat down byth e Con queror .

Hun dreds of fa ir roya l women a lso , by perm ission of

th e lord of man , sat down there a lso .

Th e Con queror , th e tilaka -spot of th e three worlds,a fter preachin g th e sweet doctrin e , thou ght : If thisday I do n ot go to th e house of Bimba

h erhea rt wil l break with sorrow .

’ Thu s thin kin g, th eabode of compassion wen t with h is fa ther to th e house ,takin g a cou ple of th e chief discip les .

En terin g, th e Buddha sat down upon th e Bu ddha’

s sea t ,shin in g like th e su n with th e glory of th e six- co lou redrays.

Bimba approa ched th e Tea cher , bright with rays whichshon e from h er body like verm ilion powder , with lipsl ike bimba fru it , tremblin g l ike a golden creeper .

Th e Tea cher , by th e touch of h is foot , extin gu ish t th egrea t grief in h erheart , as extin gu ishin g a fire on th ehearth by exce llen t cool wa ter .

Th e Kin g told th e Teacher th e grea t exce l len ce of

B imba, an d th e chief of sages rela ted th e Can dakisn ara Birth .

Then th e three festiva ls of Prin ce N an da havin g come ,marriage , ceremon ia l sprin klin g, an d en terin g on th ehou se ,

th e Il lum in a tor orda in ed h im even before th e festiva ls,havin g brou ght h im ,

thou gh un willin g, to the beautifu l mon astery ;

an d when h is own son ,Prin ce Raha la , fol lowed h im for

th e sake of an in heritan ce , shin in g with prin ce lysplen dour ,

an d cryin g in a p leasan t voice , Gratefu l is thy shadowto save ,

’

an d‘ Give me an in heritan ce , give m e an

in heritan ce ,’

h im a lso h e orda in ed , an d brought h im to th e in com

parable mon astery . Thus th e Wise On e gave h im an

inheritan ce , by givin g h im th e treasure of pu re

religion .

Then ce departin g, Sagata , th e Su n ,W i th th e rays of pu rerel igion ,

cau sin gmen in this p lace an d tha t to blossoml ike th e lotu s, a rrived at Rajagah a . Moreover ,

Sargata dwel ls in fa ir Si tavan a , havin g spaciou s

cloisters adorn ed with white san d , an d parks of beau tifu l trees laden with flowers, an d multitu des of lakesshin in g with blu e lotu s.

Then th e fam ou s merchan t n amed Su datta ,takin g

carts laden with m u ch goods, came from Savatth i tobeau tifu l Rajagah a , to th e house of th e rich merchan tSabaya .

4 0 6 This kin dly person told h im tha t th e Bu ddha was bornin th e wor ld , lord of men ; an d in th e del ight an d j oyof h is heart h e thou ght , Th e n ight h as become l ight .

’

4 0 7 Depart in g then ce , th e darkn ess bein g dispe l led on

th e highroad by th e power of th e gods, h e proceededto lovely Si tavan a .

408 When h e behe ld th e Grea t Sage , shin in g l ike th e fullmoon , givin g out light like a blazin g tree , rej oicin gth e eyes, b e tou ched with h is head th e fa ir colour ofth e Bu ddha ’

s foot .4 0 9 Then , wise with hearin g th e doctrin e, profou n d , ab

stru se , gloriou s, pu re , h e a tta in ed th e fru it of th e

First Pa th , bea u tifu l a thou san d fold .

4 10 Having in vited th e Su preme Bu ddha an d h is compan y ,r u ler of th e world , h e offered a gift fu l l of happin ess,en dowed wi th colou r , scen t , an d taste .

4 1 1 He obta in ed th e Tea cher ’s promise to come to th en ob le city of Sai vatth i an d departin g , on th e way ,

league by leagu e , h e bestowed grea t wea lth , an d ca u sedto be made goodly mon asteries resplen den t with

pa in tin gs .

4 13 Reachin g Savatth i aga in , with its h u n dreds of pa laces,fa ir with garlan ded a rches, wa lls , an d ga tes,

4 14 which seemed even to riva l th e very city of th e Kingof gods, full of a ll prosperity , merry with dan cin gan d son g,

4 1 5 h e looked abou t h im on all sides fora site worthy of a

mon astery , wherein shou ld dwel l th e Blessed On e ,lord of th e earth .

4 16 He espied a spot of grou n d where was shade , an d

wa ter , an d a ll e lse desirable , a park of Prin ce Jetal ike to N an dan a .

4 17 Th e g loriou s on e bought this fora crore of gold pieces,for th e Tea cher ’s sake a lon e . There in tha t n oble

place , charm in g th e m in ds of men an d gods,4 18 b e ca u sed to be made a large an d n oble perfumed

chamber , pa in ted , l ike a crown of th e earth , fa irwith a ll flowers, beauteou s with variegated can opies,

ben efit,de lightful , brin gin g j oy to th e three worlds,

in th e givin g of mon asteries, an d of gifts to th ehe lpless.

Wha t man , save th e all -wise on e , th e sole protectorof th e three worlds, even thou gh h e have thou san dsof mou th s, is able to declare th e grea t ben efit whichthere is in th e givin g of mon asteries

Thu s th e far- famed on e , havin g discou rsed to h im ,

gladden in g at th e same time th e hearts of a ll men ,

spen t h is days goin g here an d there , bea tin g th e

grea t drum of th e L aw with an exceedin g sweetsou n d .

I sha l l n ow recite th e list of pla ces frequ en ted by h ewho gives happin ess to th e three worlds, th e a ll

compassion a te , su preme in th e worlds, worsh ipt by

gods, Titan s, grea t Serpen ts, dem on s, an d othercrea tu res.

In th e first season , th e n oble Con queror , like a su n ,

causin g be lievers to u n fold l ike lotu s flowers u n derth e shin in g rays of religion , dwe l t in th e Deer Parkin Ben ares City .

III th e secon d , third , an d fourth season th e Protectordwel t in most love ly V elu van a , in th e fa ir, n oble cityca lled Rajagah a , with its rows of streets con ta in in gmany a prec i ou s sh Op .

In th e fifth season th e Lion Sakyamun i made h isabode in th e grea t wood n ear th e love ly city , wel lkn own under th e n ame of V esali , bril lian t with th ejewel led a igrettes of kings .

In th e sixth season , th e Buddha , store of infin itevirtu es, dwel t on th e grea t mou n ta in of Man ikala ,il l um in a ting i t with delica te golden l ight , h is lovelyeyes l ike b l u e lotus flowers burstin g in to bloom .

In th e seven th season , th e in comparable sage , l ivin gan a u spiciou s l ife , made h is abode in th e cool an dSpaciou s rocky sea t of th e Kin g of th e gods, preachin g to th e gods h is doctrin e , sweet , profoun d , an d

difficu l t to comprehen d .

In th e eighth season , th e su preme Con queror of Mara ,

th e abode of good con du ct , whose feet were as th e

fu l l - blown lotu s, made h is abode in th e de lightfulwood of Bh esaka la, on th e mou n ta in n amed Hi l lSumsumara .

In th e n in th season , th e roya l Con qu eror of garulabirds, th e ti laka -mark of th e three worlds, havin g

destroyed man y a heresy , an d th e pride o f hereticsan d serpen ts, made h is abode in th e Kosambi silkcotton wood , most bea u tifu l an d fa ir to see .

4 44 III th e ten th season , th e n oble sage , to pa cify th e

bitter qu arre l of th e priests by mean s of th e n oblee lephan t , made h is abode in good ly Para leyya , th e

spa ciou s pin e -

grove fil led with flowers.

4 4 5 In th e eleven th season , th e chief of sages, th e in fin itelywise , whose pure tee th captiva ted th e eyes, who leadspeop le to freedom from decay an d death with th e

ambrosia of th e gospel , made h is abode in th e n obleBrahm in vil lage

-ca l led N ala .

4 4 6 In th e twelfth season , Sakyam u n i th e a ll-wise made h isabode in a m on astery , de lightfu l with fragran t flowersan d fruits, u n der a n oble n imb - tree n earth e Brahm invil lage of V eraiija .

4 4 7 In th e thirteen th season , th e wise Teacher of th e threeworlds, whose mou th was l ike a lotu s fu l l- blown , th e

goodly su n shin in g forth e right con du ct of th e peopleof this world , th e abode of mercy , m ade h is abode onth e beau t ifu l Cabiya Mou n ta in .

4 48 In th e fou rteen th season , th e steadfast an d majestic sage ,devoted to th e good of all be in gs, th e lord of th e gospe l ,whose han ds an d feet were l ike beau tifu l ban dh ukaflowers, made h is abode in fa ir an d love ly Jetavan a .

4 4 9 In th e fifteen th year , th e sage , th e l ion -Kin g, havin gdestroyed lu st in th e kin dred of those fit forsa lva tion ,

l ike an e lephan t in a forest, made h is abode in th e

pictu resqu e j ewel led cave of th e grea t N igrodh amon astery on Mou n t Kapilavath a .

4 50 In th e sixteen th season , th e leader of m u ltitu des inth e paths of bl iss, having redu ced a most cruel gobl into a state of su bmission ,

made h is abode in th e ex

ceed in g fa ir city ca l led Alavaka .

4 5 1 In th e seven teen th season ,th e grea t sage , th e in com

parable , whose fame is spread abroad throu ghout a llth e three worlds, m ade h is abode in n ob le Rajagah a ,

fa ir to th e eye , with its wa l ls, ga tes, towers, an d a rches .

4 52 In th e eighteen th season , Arj girasa , havin g destroyedth e dirt of horrible l u st in th e world with th e sweet ,wholesome medicin e of rel igion , made h is abode onth e grea t Mou n t Caliya .

4 53 In th e n in eteen th season ,h e made h is abode there

aga in , th e excellen t Kin g of th e L aw, th e sweetspeaker , lord of th e world, havin g with th e sword

of th e L aw destroyed ign oran ce , th e grea t fee of th e

kin sfo lk of those fit forsa lvation .

In th e twen tieth season ,th e chief of sages, th e abode

of pu rity , th e tree of fortu n e , th e magic j ewel , th en ob le an d au spiciou s vesse l , good for th e right condu ct of all people , abode in n ob le an d beauteousRajagah a .

6 Thu s th e Blessed On e . blood -kin to a ll th e world ,revered by th e three worlds, plea sed with th e world

’

s

prosperity , fu l l of good fortu n e, th e sags a ll-wise ,havin g from th e time h e became B u ddha made n o

fixed abode , bu t makin g pi lgrimage , h is body shin in gwith six - co lou red rays, for th e rest of th e time , five

an d-twen ty years, made h is abode in Savatth i an d

Jetavan a , n ob le an d bea u tifu l , in comparably fa ir ,an d adorn ed like an abode of th e gods.

Th u s this sage abode for forty -an d -five years, in h isimmeasurab le compassion quen chin g l ike a clou d ,with waters most sweet , th e l u st which arose in men

’

s

m in ds l ik e a body of fire in a forest . May h e brin gbliss to th e wor ld

May tha t fa ir ma iden Wisdom , in th e ho u se of mym in d , in crease day by day , de l ightin g a ll men .

By th e merit of my compil in g this meritorious Life ofth e Con qu eror, may I a tta in to th e Tu sita heaven ,

hea rin g th e discou rse of Me tteyya , ru ler of th e world ,en j oyin g with h im great bliss fora lon g time .

When th e Grea t Being is born , as Bu ddha in th e lovelycity , th e ban n er of th e earth , may I be born of th e

roya l stock , obta in in g th e threefold fortu n e,an d give to tha t n ob le sage la rge , preciou s, an d goodlyrobes, a lms food , a

. dwe l lin g p lace , an d medicin e .

Becom in g an a scetic i n th e re l igion , may I be possest ofsupern a tu ra l power , a great bein g, glorifyin g thatin comparable on e , keepin g we l l in m in d th e threePitakas.

May h e predict, This man will become Bu ddha ,’

an d

m ay I in th e fu ture aga in an d aga in give to th eB u ddhas a lms which brin g happin ess.

As I go throu gh my tran sm igra tion s, may I , like a treeof fortu n e , gi ve exce l len t , sweet , an d n ob le water , an da ll that cou ld be wished ;

givin g my flesh , b lood , an d eyes, with a ca lm m in d,

fu lfil l in g a ll th e Perfection s an d Virtu es, all se lfabn ega tion an d wisdom ;

4 67 a tta in in g to th e highest perfection ,may I become

Bu ddha in comparable , an d havin g preached sweetdoctrin e , brin gin g happin ess to man ,

4 68 an d freed a ll th e world an d th e gods from th e grea tbon d of tran sm igra tion ,

m ay I reach th e n oble cityof pea ce an d bliss.

4 69 -72 By Kin g V i j ayabah u , of Bh u pala’

s roya l l in e , th eorn amen t of Ceylon , don e in h is own n ame .

Th e book was compiled by an E lder , wise, th e abodeof compassion , n amed Medha kara ,

wel l - behaved ,l ivin g in in a fa ir and goodly cel l , good ly withcistern s, wa l ls, and ga tes. May i t a lways be poredover by th e good ! Here there are 4 73 stan zas, an daccordin g to th e text 5 5 5 .

CON TEN TS.

In trodu ctory Remarks

2 . TheN ame Sarvastivadin as

3 . The Se ven Abh idh arma Works pecu l iarto th is Sch oo l

An An a lysis of th e Seven Abh idh arma Works

1 . Jfian aprasthana . by Katyayan i pu tra

II . Sangitiparyaya , by Mah'

a Kau sth il a

I II . Prak aran dpada , by V asumitra

IV . V ij han akaya , by D evas’

arma

V . D hatu k dya , by Pfirn a

V I . D h armaskandh a, by Arya Saripu tra

V II . Praj fiaptisastra , by Arya Mau dgalyayan a

Some Importan t Ph i losoph ica l Works con n ected with th eSarvastivada Sch oo l

I . Abh idh arma -vibhasa an d Abh idh arma -mahavibhasa

II. Abh idh armak os’

a and the Karika

I II . Abh idh arma -n yayan u sara and Samayapradipika

Some oth erBooks of Importan ce be lon ging to th e Sm it

stivi din Schoo l

I . Abh idh armamrta

II. Abh idh armahrdaya

II I . L ok apraj fiapti

IV . In trodu ction to the Abh idh arma

v . Saripu trabh idh arma

V I . L aksanan u sara

7 . Con c l u sion

THE SARVASTIVAD IN ABHIDHARMA BOOKS.

(b) Paramiirtha 4 9 9 - 5 69 ) represen ts ASV aghosa and

V asu bandhu as being we l l versed in th e doctrin es of th e

e ighteen schools.

1

(0 ) Th e treatise Astadaéan ikaya (eighteen schools) , whichis a lso cal led the “Samayabh edoParacan aoakra

”

(tran sl .A .D . 5 57 and and th e correspon ding Tibetan work byD harnIz

'

Ikara,

11en umerate th e schools as defin i te ly e ighteen ,

an d give an accou n t of the ir separation . One of th e Chin ese

texts, thou gh i t is ca l led th e Astadasan ikdya ,”

gives twen tyschoo ls, recogn iz ing as separate from th e eighteen the two

origina l schoo ls,Theravdda an d Mahdsamgh ika (which ,

however, appear u n der other n ames) .4

(d ) Hin en - tsang 629—645 ) often men tion s the

Bu ddhist schoo ls in existen ce as‘eighteen ,

’

bu t th e schoo ls,the tex ts o f which were actu a lly obta in ed by h im, are on lyseven in n umbers"

(e) I- tsing (A . D . 671- 695 ) grou ps the e ighteen schoolsu n der the fou r heads, Mahdsamgh ikas, Sthaviras, Sarvdstivadin s, and Sammitiyas, givin g a geographica l extensionof each .

°

Of these e ighte en schools, th e Sarvdstivddin s are of

particu lar in terest, as th e qu estion from which the ir n ame

is derived had arisen, accord in g to ou r tradi tion s, a lready

in the time of the B u ddha himse lf .

7 They were closely al liedwi th the Theravada schoo l

,from which they separa ted ,

probably, before the B u ddhist Cou n cil he ld du ring King

1 See my translation of Paramartha’

s Life of V asu bandhu (Tony -

pao, Ju ly,pp . 278, 290 .

2 N anj io’

s N os . 1284 , 1286 ; of . N o . 1286 .

1,Tanjur, B . Su .

,15 7 see Wassilief, Buddhismus

,

”Beitrage II.

Wassilief, l . o. ; Ju lien , list in the Jo urna l A siatiqu e, Oct. - N ov. , 185 9 ,pp . 327—36 1 Bea]

,translation of the text in the India n A n tiquary , D ec.

,1880 .

5 See Wattsrs, Notes on Yu an -Chwang,5p

. 21,162 . Th e seven schools

are z—Sthavira , Mahasaxiighika, Mah isasaka , ammitiya, Kaéyapiya , D harmagu pta , and Sarvdstivadin .

‘1 See my I -tsing’

s Record of Indian Re ligion ,pp . xxi ii—xxv .

See , forinstance , the passages qu oted in Mrs. Rhys D avids’ Index to theSaxh jn tta ,

” p . 10 7, u nderSabbarj atthi .

THE sv Ks'ri i D IN s. 69

Asoka’

s reign .

1 The school is otherwise ca l led th e Hetu vdda

(Cau sation alist) , a v ery appropria te n ame, in con tradistin ctionto th e orthodox Theravddin s

,who, a ccordin g to the Tibetan

an d Chin ese au thori ties,were kn own as th e Haimavan tas.

2

The prin cipa l sea t of th e Sarvdstivddin s was KaSmira ,

where the irdoctrin e was tau ght in its pu rity an d developedin to an e labora te system kn own as th e V aibhdsika . Th e

great commen tary on Kdtydyan ipu tra’

s Jfidn aprasthdn a ,compiled a .

, or probably after,th e B u ddhist Cou n ci l u n der

King Kan iska , was ca l led th e“Mahdvibhdsd

,

”from which

the n ame V a ibha'

sika as tha t of a body of philosophers wasderived .

3 KaSmira was to them what Ceylon was to th eTheravddin s. Th e grea t Kaémirian commen tary, V ibhdsz

'

i

1 According to the Tibetan and Ch inese translations of the Samayabhedo

paracanacakra (supra , c) th e Sarvastivadins separated th emselves from the Th era

vadi ns in the third century afterthe Bu ddh a ’s death . In th e D ipavamsa , v . 4 7,the Mah imsasakas (not th e Sabbatthivadi ns) se ersted th emselves first from th eTheravadi n s

,and from th e Mah ir

’

nsasakas,th e Se batthivadins

,and th e D hamma

g u ttas. In any case th e separation seems to h ave taken p lace before King.Asoka’s cou nci l , becau se some three qu estions in th e Kathavatth u compi led byMoggallipu tta Tissa at the close of th e cou nci l (circa 25 0) are directed (if wemay tru st th e commentator) against the Sabbatth ivadins Parihayati Arah a

Arah ata ti (Can an Arah at fall from Arahatsh ip (2) Sabbam atth iti (D o all

th ings exist ?) (3) Citta -santati Samadh iti (Is con tinu ation of th ough tSamadhi f) . To th ese the Sabbatthivadins wou ld answer affirmatively again stth e doctrines of the orth odox Theras. These three poin ts, ortwo at least , are ,I think

,clearly indi cated as opini ons of the Sarvastivadin s in th e Samayabh edo

paracanacakra above referred to, in its Chi n ese translations E] E jg ;[lfij ig ii ) . It is

,however

,difficu lt to di scu ss th ese poin ts withou t

h aving an accu rate translation of the Tibetan , and a lso of th e Chinese versions,of this importan t text . Cf . Rhys D avids, 1892 , p . 8 et seq. Kathavatthu , i , 2 , 6 ; xi, 6 , in Taylor’s edition ; also my I-tsing

’s Record, p . xxi .

2 ‘ Hetu vada ’is ‘ In -sh u o

’

(I Bit,‘ cause - speaking ’

) in Chin ese .

A similarmeani ng in Tibetan ; Wassilief,Bu ddhismu s,” Beitrage II, p . 230

gives ‘ Hetu vada .

’ ‘ Haimavanta’ is in Chinese the ‘

snow-mou ntainschool ’ (2 u] 515)

3 Yaéomitra , V ibhasaya divyanti vaibh asika iti cf. Professor de la

Val lée Pou ssin , D ogmati qu e Bou ddh iqu e, i, p . 65

.(p. note . Hiu en

;tsang

’

s statemen t that this commentary was drawn u p in the.

Bu ddh ist Cou nci lu nder Kan iska i s very dou btful , because the book relates a m uscle wh i ch i t saysoccurred f ormerly in the reign of th at king. SeeWattsrs, On Yu an -Chwang,

”

I, p . 277 . SfitropadeSas and V inayavibhasas are sai d to h ave been comp i led atthe cou ncil ju st n amed . There is. however, no evidence th at any u padeéa wascompiled before AsaI’Iga orV asu bandh u . One of the V i nayawbhasas (N o . 1 125 )turned ou t to be a translation of Bu ddhaghosa

’s Samantapasadika. Seemy Pall

E lements in Ch inese Bu ddhism ” Jul y,

70 THE SARVASTIVAD IN ABHID HARMA BOOKS.

by n ame, thou gh lost in its orig in a l form an d on ly recoveredin part, seems, so far aswe are able to j u dge from wha t wehave n ow of i t, to have been by n o mean s in ferior in itscompass and merit to its cou n te rpart in Ceylon , the

Atthakatha (circa A . D . The Sarvastivadin s appear,from this work, to have been , after the ir first deviationfrom the origina l schoo l, the u pholders of a we l l-organ ized

philosophica l system . This is fu lly born e ou t by su bsequ en twri ters, especial ly V asu ban dhu (circa 420 who often

refers to and cri ticizes the Opin ion s of the Kasmira

vaibhfisikas’

as a body of thin kers.

‘ According to

Parama'

rtha 49 9- 5 69) the V ibha'

si'

i was a prin cipa lsu bj ect of philosophical discu ssion du rin g th e fifth cen tu ry ,

when there was a lso a grave con troversy between Bu ddhis t

and Salmkhya philosophers.

“

Further, the Sarvastitvavz'

idin s are referred to by Samkarfica rya (eighth cen tu ry) ,

3 while th e V aibhasika system is

reviewed as one of th e fou r B u ddh ist schools by Madhava'

i

earya (fou rteen th Thu s the existen ce of th e

Sarvfistivz'

idins, known later as th e V aibhasikas, can be

tra ced du ring at least fifteen centu ries of the history of

In dian Bu ddhism .

The geographical ex tension of our schoo l seems, at on e

time , to have been mu ch greater than any of th e schools

of which we have any record . Fa -hien (A . D . 399 - 4 14 ) says

V asubu ndli u'

s Abhidhan n akosa (N o . Smughabhadra’

s N yf’

i yz‘

i u u sara

(N o . and Same u pradipika (N o . 1266) often qu ote the Kasmira - va ibhasika

teachers (Ka -shi -mi a-

pi-

p‘o -sha -ah i) . There is an instance o f Yaéomitra

’

s

exp lanation of this name in the Abh idharmakoéa -vyakhya, ch . iii (MS. Burnoui ,4 69 a , Kimssa eva Si stz abh idh armo Jfianaprasthanadilaksano desito

’ta

idem u cyate ; Kasmiravaibhésikani tisiddha iti V i starah Kaémire bhave];Ki smirah V ibhasaya divyanti vaibhasika iti vyakh stain etat : santi Kaémirana vaibhasik i h santi vaibhasika na Kasmirih tesz

'

u ii n itya yabsiddho

’bhidh armah sa prayeneha maya desitah . Arthad u ktatii bhavati anyan iti

siddho’

pi desita iti . Yad durgrhitar’

n Kfismiravaihhasikanayen a anyanayena

v5. (qu ote d in Professorde laVal lée Poussin , D ogmatiqu e Bou ddhi qu e,”i , p .

2 See my translation of Paramartha’

s Life of V asu bandh u (Tong -

p ew, Ju ly ,pp . 279 , 287, 289 ; 281 ; and my

“ D ate of V asubandhu”

Jam ,p . 4 7 (p .

See below, p . 73 , note 2 .

See’

San '

adaréanasamgraha, ch . 2 .

THE SARVASTIVAD IN S. 7 1

that this school was followed in Patalipu tra as wel l as inChin a at h is time .

1 According to Hiu en - tsang (A .D . 629

64 5 ) th e Sarvastivadin s were fou n d chiefly in Kasgar,Udyana , an d severa l other p laces on th e n orthern fron tier ;in Matipu ra , Kanoj , and a place n ear Rajagrha i n N . In dia ;a n d a lso in Persia in th e west .2

I- tsing (A .D . 67 1—69 5 ) further gives a fa irly m in u tedescription of this school

, h e himse lf bein g on e of its

adheren ts, and th e places en umera ted by h im as belongingto i t are the fol lowing —Magadha (where it chieflyflou rished) , Lata (Gu j ara t), Sindhu , S. In dia (where i th ad a few fo l lowers), E. In dia (where i t existed side byside with other schools) , Sumatra, Java (where i t largelyprevai led) , Champs? (L in -

yi) in Cochin -China (where it h ada few fol lowers) , sou th

,west, an d east provin ces of Chin a

a n d Cen tra l Asia (where th e .min or sects of the school chieflyflou rish ed) .

3

Th is widespread school was, accordin g to th e same au thor,i n possession of a Tripitaka amou n tin g to slokas.

Whe ther this sta temen t be tru stworthy or n ot, an examin a

tion of th e vast Bu ddhist litera tu re which h as come down to.u s in Chin ese shows su fficien tly clearly that this school h ad

a separate Vin aya -

p itaka4

an d a separate Abh idh arma

p itaka . An an a lysis of th e la tter is th e obj ect of the

presen t paper.

Before we proceed, i t wil l be n ecessary for u s to clear u p

a dou bt tha t han gs over th e n ame of th e school, as the

a u then ticity of th e San skri t form is somewhat open to

qu estion .

1 Fa-hien ,“Record of the Bu ddh ist Kingdom,

”ch . 39 ; Legge, i) . 9 9 .

2 H iu en - tsang men tions some thirteen p laces as belonging to thi s school , bu tth e n umberof i ts adh eren ts in Indi a properwas not so great as i n the cases of

th e oth ersch ools. See Rhys D avids, 189 1 , p . 4 20

3 See my I-tsing’s Record,” pp . xxi i - xxiv .

4 The list of 1 9 works in 189 Ch inese volumes of the V inaya pf the Servastivadins is given in my I -tsing

’s Record,” p . xxxvii . The Tibetan Vin aya 18

said to belong exclu sively to thi s sch oo l (Wassrli ef,“Bu ddh i smu s, p .

A separate Vin aya or a portion of it, in one case , belongi ng to each of.

thesu bdi visions of the Sarvastivada sch ool , n amely, the D h armaguptas , the Mad nes

sakas,and th e Kasyapiyas, is also extent in Ch inese (cf. N os. 1 1 17, 1 122,

THE SARV ASTIVAD IN ABHID HARMA BOOKS.

2 . THE N AME ‘ SARVKSTIV KD IN AS.

’

The earlier Chin ese n ame u sed for this schoo l is in variably‘ Sa-p

‘o- to ’

(Jap .

‘ Sat-ba as seen,for example , in

th e books of the Three Chin dyn asty (A . D . 35 0 an d

of th e earl ier Su ng dyn asty This n ame was

adopted by Fa -hien (Ad ) . 39 9 Paramarth a (A .D . 4 9 9

occasiona l ly by Hiu en - tsan g (A. D . 629 an d a lsoby I- tsing (AJ ) . 67 1 ‘ Sfi -p

‘o- to

’is su pposed to

represen t an origin a l so u n d , n ot n ecessari ly San skrit. Th e

origin a l may have been some thing l ike ‘ Serva ta ,"

as

Mr. Wa tters conj ectu res, who so u ses it in h is n ew

work on Hi u en - tsang . Bu t sin ce we have n o eviden ce a t

all for the existen ce of su ch a word, we prefer th e more

probable con j ectu re tha t it represen ts the Pal i Sabbatth i

-v5da ) ora sim ilarword in some other In dian dia lect. I tis most u n like ly

,j u dging from the phon etic va lu e of th e

Chin ese characters, tha t‘ Sa-

p‘o- to ’

is in tended for th e

San skrit ‘ Servasti ( As a represen ta tion of the

San skrit i t wou ld be in accu ra te , and a lthou gh Hiu en - tsangand I- tsing , who u su a lly refer to every n ame in its San skri tform , occa sion a l ly adopt this n ame, they do so as a con cession.

to th e preceding tran sla tors, who represen ted an earlieran d

differen t period of B u ddhist li tera tu re .

The n ame which these two travel lers have u sed the most

in the ir transla tion s is ‘ S/mo-yi-chie/z-y u -

p u ,’

the ‘school

(which) asserts (tha t) all thin gs exist. " 5 On e of them,

I- tsin g, however, gives th e n ame in a pompou s form whichclearly poin ts to Sanskrit—‘ A -l i-ya Mu -la Sa-p

‘o-a -ssi

’

i - ti

p‘o t ‘o N i Chia ya Arya-Mfila -Sarvasti - V i da -n ik aya

l

g k 53 Nanj i e , N os. 1 135

,1 136 .

3 N o . 1 132 .

Mr. Thomas suggests that it may stand for Sarvavada .

’ We do not,

however,find any instance of the u se of this word by Buddh i sts.

”

32

THE NAME SARs Ti vKD i N . 73

tran sla ting it himse lf,as I have g iven it in my En gl ish

version of h is “Record,

”th e ‘ N oble fu ndamen ta l school

(which) aflirms th e existen ce of a ll

We have n o reason wha tever to dou bt th e accu racy o f th e

n ame g iven by I- tsing , for the ex isten ce of three B u ddh istschoo ls i s spoken of by Samk aracarya i n h is commen tary on

Badarayana’

s Vedan ta Siitras,th e first of th e three bein g

the ‘ Sarvai sti -tva V i caspatim is'

ra’

s BhEma ti also

g ives u s the form ‘SarvEsti-tva These are practica l lythe same a s o ur

‘ Sarvfistivz’

rdin as’

or Th e

Mah fi vyu tpatti, § 275 , aga in , g ives two forms of the n ame ,

Aryasarvei stiviida and Mfilasarvz’

i stivfida, in con formi ty wi ththe n ames g iven by Io tsing, n ame ly

,Arya -m i

'

i la -sarviistivada

as th e ch ief schoo l an d M i‘

i la - sarvastivada as on e of its

su bdivision s. We are thu s perfectly j u stified in u sin g th e

Sanskri t form Of the n ame of th e school .

3 . THE SEVEN ABH ID HARMA WORKS PECULIAR

TO TH IS SCHOOL .

Th e Sarvastivédin s h ad seven Abh idh arma books, j u st as

th e Th eravédin s h ad . Th e n ames of th e books, moreover,of th e two schools bear, curiou sly en ou gh, a strikin gresemblan ce in most cases. This was a pu z z le to u s for

a con siderable time, bu t in my n ote on th e Abh idharma

l itera tu re‘

in th e J I have shown that th e two sets

1 My I Cli. paj fifims g fi fi g pfij ffi fi

fi ffi fé ifl fifi Traml fi ifi flg ER “ a fi fil2 Bibl . Indic .

,Ca lcu tta

,1863, . 5 46 . The three schoo ls given are Servasti

tva- vadinas,’V ij n anasti tva

-va in as,’and ‘ Sarvasu nya

-tva -vadinas .

’These

are otherwise known as the V aibh aSikas, Yogacaras,’and Madhyami kas.

3 Bibl . 1ndic. ,Benares

,1880 , p . 4 13 :

“Tatra ye h inamatayas te servastitvavaden a tadasayanurodh at éi

'

i nyatayam avataryante | ye

:tu madhyam-as, te

j n anamatrastitvena su nyatayam avataryan te is tu pra stamatayas, tebhyah

saksad eva si‘

i nyatatattvam pratipadyate T ese points have been discussedby ProfessorWalleser, Ph i l . Gru ndl . , 190 4 , pp . 5 , 6 .

4 Janu ary, 19 0 5 , pp . 160—162.

74 THE SARVXSTIVKD IN ABHIDHARMA BOOKS.

have no real conn ection . Th e mu tu a l re lations Of the sevenbooks of the on e set seem to have differed from those Of th e

other set, for in the case of the Servastivi‘

i din s they recogn iz eone as th e prin cipal book and the rest as its su pplemen ts,while in the case of th e Theravadin s there seems to havebeen n o su ch su bordin ation .

The prin cipa l work Of the Sarvastivi'

idin Hinaya'

na school 1

is Ka'

tyfiyan ipu tra’

s Jr’

i tin aprasth iina, to which there are six

su pplemen ts ca lled piida’

(foot), th e la tte r stan ding to theformer in some such re lation as tha t Of the six V eda

'

i’

i gas tothe Veda .

2

The seven Abhidharma works are as follows (see aecom

panying list)

I have given in fu ll the severa l lists Of the sevenAbhidharma books in order to show, on the on e han d, tha tthe tradition of the existen ce of seven books was u n iversa lamong the Hinayfin ists, an d, on the other hand, to do j u sti ceto the Chinese and Tibetan authorities, who have reprodu cedthe Sanskri t n ames fai rly correctly, forI thou ght tha t manyscholars wou ld su spect the accu racy of the Sanskrit titles

given by them. Here an explana tion will be n ecessa ry as

regards the sources from which I have derived the aboveinforma tion .

I . Fi rst as to the San skrit . Th e earliest in forma tion ever

given about the existen ce Of th e seven Abh idharmas and

the names of the ir a u thors was by Burnou f, who fu rn isheda Fren ch transla tion of on e passage from Yaéomitra

’

s

Abh idharmakosa-vyakhyii in his In trod u ction a I’Histoired u Bou ddhisme indien .

“l As the V yr’

ikhyfi j u st named is

1 The Sarvastivadins are , of course, Hinayanists . The books belonging to theschoo l are classed in the H inayana section of the Chinese Cata logu e.

N anj io’s Catal .

,pp . 277- 286 .

Com the ci tation ven below, p note 1 , where the Jfianaprasthi nais said to the ‘ Body

’an the rest ‘ Feet . ’

1st cd .,p . 4 48 ; 2nd ed . ,

p . 339 ; Sli t. MS. , Soc. Asiat . , tols . 9b and 10 4 .

Jfiana -

prasthana ,

YArya Katyayanipu tra .

Prakarana -pada,b

SthaviraTasumitra .

V ijfi ne-hays,

Sthavira

Sengi ti ‘W yfiya'

Y -see‘(5)[Jr

'

i a ifa pragfha na] ,Ki ty

b

ayana .

(6) Rab tu hyed-pa[Prukarana] ,

byV asumitra .

(4 ) Rnam-ses-tsho

[V ij asna -kayafi:D evaksema .

( l ) Choc-kyi hu n-po

[ D harma andha] ,bv

Si n pu uu .

( 7) YetiSda

ghgro bahi grati s

[Sangn ti-perya ya] ,by

Muh z’

i -kausthila .

(5 )

Ih -ma-chien

Ta-tu -ch ia-y

Sh

30 0 years a

(3) A-‘

p i -ta lo m:[Abhidha

The Chinese sou nds printed in ita l ics show that they are trans lat ions and

not transliterations .

fi lifi fifi ifi o

Chia-chan -

yen'

here stands for Katyayana’or Kacchéyana .

9 Paramarthagives Chia-chan -

yen-tm

‘

i’

Gmfig fig see Tong-

p a t) , Ju l y, 1 90 4

p . 276 , note and Hi u en -tsang transcri bes the name as Chia -to -

yen-ni-tsfi

(5mg fly E see be low the ana lysis of the work) , both poin ting toBkt . Katyayan ipu tra .

’

Wit fl fl fi ¥ ufi tfl ~

stands for V asumitra .

’

‘

E E fi g fl fi‘

éflfi ‘lfl fi fi fi fi ifi .

here stands for V ijr’

iana .

’She-mo is sam a

,

’not ksema ,

’ in Chinese .

Shi -yu ,’ world- friend ]

‘Wei-ti-ya-na

Cdag's-puhi-bsta n-bcos

[Fra jnaptilv

Maudgalyayana .

Khams-kyi -tshogs[ D hatu -kaya] ,

by

Puma .

‘ L AO D “ A I‘ D U A I A U L‘ O

- tu - lo 2 Fa -ch i - lem "

[The Treatise on the Open ing of Knowledge] ,or

Pa - ch ien -tu 10

[Atth a -

gantho ; Asta -

grantha] ,bY

The venerable Chi a-ta -

yen- u i - tszi [Arya Katyayan ipu tr

P ‘m - la i - tm - Zim

[The Treatise (cal led) the Foot on Classification] ,or

Ch u ng. sh ah -f em t-W lu n ‘3

n irvan a . [The Treatise (called) th e ‘ Foot ’on the l lSl OIl of various mattby

Sh ift -yet [V asumi tra] .

Sh ih - slién - tsu - lu n ‘3

[Th e Treatise (ca lled) the Foot ’ on the Knowledge -bod

byDevasarma] , O - lo - han Ti-p

‘O - shé-mo [Arhat D evasarma] .

i ddha’

s n irvana .

- kan -ta - fa - ta 5 Fa -

ymz- tsu - Zmz 1 4

ui dha -pada] , [The7Treatise (ca lled) th e Foot ’ on the coll ection of th e L

byi -mau dgalyayana] . Ta -mu - ch ien - li en [Mah a-mau dgalyayana] .

a sh a-h si - tu - lo 6

[The Treatise on Arrangemen t (or(A u th or

’s n ame as n ot g i ven . )

aya- pada] , Cli z

'

eh - ske‘

n tau - lam‘6

[Th e Treatise (ca lled) the Foot on the Elemen t-bodyby

Sh ift -ya [ Vasumi tra] .

CIn - i -mén - tsu - ltm ‘7

[The Treatise (cal led) the Foot ’on th e collection of

topics] ,by,

Sh a- li - tsfi [saripu tra] .

s

l‘fil fiflt ié lfi lfit fii i li lfl ffi tfi . k a t’

é fifiMu -ch ien - lien ,

’Jap . Mok - ken - len ,

’ probably from Pali Moggallana .

’

Mark th e di fference of th e au thorsh ip of th is book between Sanskrit and Ch inese .

The ti tle 15 here Abh idh arma - skandh a instead of D ha ima - skandha .

e

fi ufi lfi g fi ifi flfi fflwfi fi fi gi i a fi

ii fifi iflfl fi uifi 'lfl fl fi ie.

W fifi é fi fifi fi fi ffl nfi ’fl fls g nfi ffl $ 50]

‘

s 5 fi i ta.

TIBETAN REFERENCES. 75

mow bein g care fu l ly stu died by M . Syl va in Levi, I referred'

to h im at on ce to sa tisfy myse lf as to the actu a l text . He

has kindly furn ished me the who le text Of Yosemitra , andi t is from this origin a l tha t I have reprodu ced here the

San skrit ti tles of th e seven Abh idharmas.

1 Th e ex isten ceof th e “Jfii

’

in aprasth z'

i n a an d th e rest”is spoken of aga in

in anotherpart of th e same work .

2

I I . Tu rn ing to Tibe tan a u thori ties,we fin d in Taran zi tha

’

s

History of Bu ddhism ”a re feren ce to th e seven Abhi

dharmas o f th e Sarvastivfidin s.

3 W assilief adds in h is

n ote the ir San skrit n ames on the a u thority of Eu -ston ,

a grea t Tibetan writer wh o flo urished a t th e begin n in g Of

th e fou rteen th cen tury .

4 D r. Fedor H . Steh erbatskoi, Of

St. Pe tersbu rg,wh o is at presen t engaged in an edition

of Eu - ston ’

e work , was kin d en ou gh to fu rn ish me th e

actu a l passages of B u - ston ,in an Eng lish tran sla tion . This

is practical ly th e sole a u thority formy T ibetan l ist, becau se

1 In h i s Commen tary on th e Abhidharmakosa , Karika ii i,Yoéoni itra says :

Kath ai'

u nama dharmapi avicayah syad ity abhidliarma u padistah sagas

Buddhena ata eva na h i vinabli idh armopadesen a sisyah sakto dh arman pravicayitum iti l u dita iti vade ni sthayam krtasamprasaranasyai tad rupam na tu

ina u tpfirvasy'ait hayogad u dita i ty ukta

-h u padi sta i ty eko’rthah

kilasabdah parabhipfayai

'

n gh zi tayati’“ Abh idharmi kanam etan mata iii na tu

asmak am sau ti‘

anti spam i ti bhavah sri'

i yante hy abh idli armasastranamkartarah tadyatha Jfi anaprasthau asya Arya -Katyayan ipu trah karta Prakaranapadasya Sthavira-V asumitrah V ij i

'

i anakayasya _Sthavira-D evaéarma

D harmaskandhasya Arya -Sii ripu trah Praj fi a tisastrasya Arya -‘

Vl au dga lyayanahD hatukayasya Pfirnah [ Sarii gitiparyayasya h

lfahakau sthilah iiMr. Wogihara suggests that ghatayati here ought to e dyotayati .

’

2 Bibl . Nation , MSS. Bu rnou f,1 14 , fol . 8a :

“ Sthavira-Katyayan ipu tra

prabhrtibh ir Juanaprasthanadisu pindikrtya sth z‘

i pita ity t'

ibur,vaibhasikah

qu oted in Wal leser, Ph il . Gru ndl .

,p . 13 note 1 . For the expression

“ Sastrabh idh armo Jfianaprasthanadi laksano, see p . 70 , note 1 , above .

3 Taranath a , 56 (4 5 Ru ss.) Nach der ansicht derV aibhfisikas werden diesieben A bh idharma -ba cker fu r Buddh a-wort gehalten u nd als an fang der

erklaru ng’

s si’

i tra die V ibhasa angenommen ; nach der ansich t derSantrantikassind die s wim; A blz idkargna -szi tras

,welche die V aibhasikas als frgi hcrentstanden

ansehen , von einfachen Stavekas verfasst un d falschli ch als von Si'

iripu tra u .s.w.

gesamme ltes Bu ddh a -wort au sgegeben u nd als an fang der erklarung’s sash es

gelten die szebm sd tras.

” Further,see next .

4 Taranatha , p . 296 Wassili ef,“ Bu ddh ismu s, p . 1 16 (Germ )

Bu t th e Tibetans seem to regard . the D harmaskandh a as the most importan t at

all . Cf . Walleser, Ph il . Gru ndl . , pp . 18- 1 9 . One of the Chinese writers also

considers the D h armaskandha as ch ief ; see the colophon at the end of the

analysis of thi swork given below.

THE SARV ASTIVKD IN ABHIDHARMA BOOKS.

n eitherTaran zi tha n orh is tran sla tors g ive th e Tibetan n ames

Of th e seven Abh idharmas.

l

Bu -aton , folio'

21 We must distingu ish between the sastras dealing wi ththe mean ing of the Bu ddha ’

s words i n genera l , and th ose which dea l wi th themeaning of some specia l teaching Of the Bu ddha .

1 . Grammar, which e lu cidates the verba l side of the scripture in general ,and logic, which e lu cidates the meaning of i t

,are said to be the two éfistras

appertaining to the whole of the scripture in genera l , wi thou t difference of schoo lor teaching . Bu t I in se lf ho ld a differen t opinion on this topic (name ly, thatthese sastras are altoge ernot Buddhistic, bu t profane scien ces) .

II. Among those sastras which dea l with s cial teachings of the Bu ddha ,we must distingu ish three categories correspon ing to the three D harmacakrapravartanas . We are going to make known the first category . There

,

amou the sastras dea ling Wi th the meaning of the Buddha ’s teach ing in

peri we must distingu ish between those which e lucidate his theoretica l views.

and those wh ich e lu cida te the practica l side of his rel igion . The first are theseven Abh idharmas, n ame ly

1 . D harmaskandha (g in a.

3 ; by Saripu tra .

2 . Praj i’

i apti sastra (nfis‘xj HR0 qgfi

i ii-

Q by Maudgalyayau a .

a s

3 . D hatuk u ya (ru m g a?s a ), by Pu ma .

4 . V ij fi anakaya ( i n El“ a ), by D evaksema .

6 . Jn anaprasthana (m "Fl“0 a5 1]

o ), by Katyayana .

6 . Prakarana (L n 5 3K. 2: by V asumitra .

7 . Sariigatiparyaya (a) ; gs] QRgar vjqq by Maha-kau sthila

(was n o a ts -se ).

To this I conform . Bu t the Va ibhasikas of Kashmirmaintain that these sevenare the word of the Bu ddha .

What the Masterhas fragmentarily taught at difi'erent places and times todifierent men has been collecwd by the Arhats of the Stavekas, j ust as the

fl ow s

Udanavarga (335 5 BER m; 5 3 m Ched -da -brjod -pahi -tsoms) has

been . Were it not so, then the numberof three pitakas in the scri tures wou ldbe in comp lete , because the Abh idharma is, generally speaking, inc nded in thesii tra and the vinaya , since it is occasionally ta ugh t in them. The compendiumof the meaning of these seven Abhidharmas is styled the Mahavibhasa. An

abridged summa tion of its tea ching is con tain ed in the Abhidharmakosa and

simi larworks .

(V asu bandhu says himse lf in the Abh idharmakoéa that this koéa is an

exposi tion of the views of the Kashmiri an vaibhasikas . )

TIBETAN REFERENCES. 77

I I I and IV . N ext as to the Chin ese a u thori ties who giveth e tradition con cern ing th e existen ce of the seven books.

Eu - ston,folio 173 1 . L okaprajfiapti in 7 chapters.

2 a } o 0 Z] 0

(a a a”) are sa w-sew)

(Hj ig-rten -

gdags-

pa bam-

po-bdu n .)

2 . Karanapraj fi apti in 7 chapters.

(a wwww W ' s -saw)(n u -

gdags-

pa bam-

po-bdu n . )

8. Karmaprajr'

i apti in 5 chapters.

(W axes-w aw

a )(L as-gdags-pa bam-

po-lna . )

These three works are tran slated by Prayfiasena . The V aibhasikas mai ntainthat the belong to th e scriptures.

“An althou gh they appear to be men ti oned as su ch in the Great Index0 55211$355

o f ” D kar-chag-ch en -

po) , stil l th ere is no dou bt that they,

conformabl to the meaning of the Sau trantikas and th e remaining sch ools, mu st.be reckon e as sastras.

”

D r. Stcherbatskoi writes to Mr. Thomas, of th e India Office , through wh omI obtai ned th e above in formation

,to th e fol lowing effect — “Th e three

prajr'

i apti s translated by Pra'

fiasena mu st be parts of the second Abhidh arma ,i . s . Prajfiapti sastra . If it e so , th en it wil l resul t that a part of the sevenAbh idh armas was known to th e Tibetan s, as these three are to be fou nd in th eTan

'

urMdo,lx ii

,1—1 0 7 ; 10 7—1 9 1 ; 19 1

i th the kind he lp of Mr. Thomas I h ave compared the Chinese Lokaprajr

'

iapti (N an j io’s,129 7 ; below appendix) with th e Tibetan . Both treat of

similar su bjects,th ough they seem to differmu ch in details from each other.

In the Ch inese Pra i apti sastra itself (N o . 1 31 7 ) the title L okapra i apti is

given , bu t its con ten ts are missing,while the Karan apra

'

r’

i apti practicall y formsthe Whole text . The Tibetan version of th e latter as been examined byMr. Thomas

,wh o furnish ed me an an alysis of i t. It gives, like the Ch i nese

text , the laksari as and ratnas of a Mah asattva , and raises all sorts of qu esti onsas to a Cakravartin

,a Bodhi sattva

,and their surrou ndings . Th us the two

versions, Chi nese and Tibetan,treat of one and the same subject, though th e

latteris mu ch more minu te th an th e former.

The Ka imapraj fi apti does n ot exist in Chinese . From the above compari sons ,though imperfect owing to the fragmentary condition of the Ch i nese text , wemay assume that D r. Stcherbatskoi i s ricrht 1 11 taking the three pra i aptis abovereferred to

,to be parts of th e second A

b

bh idh arma (i e . PraJi'

i apti s'

astra) . Th e

qu otations from the Prajfiapti sasti a fou nd in the Mahavibh asa (e .g . fascicu l i1 36 , 176 ) also seem to be of simi larnature .

Mr. Thomas took great trou ble i n looking through th e list of the Ti betanworks, bu t fai led to find any oth erof th e seven Abh idharmas ; we can

o

now safelystate W i th VVassilief that the Sarvastivadin Abh idh arm as do not exi st i n Tibetan ,

except the Prajfiapti sastra .0The Tibetan D harmaskandha (Mdo , xx, 3 ;

Wu . 39 to wh ich ProfessorWalleserrefers (Phi l . Gru ndl . , p. proved ,on comparison , to be an entirely di fferent text from the Ch i nese one , and

consequ ently not one of the seven Abh idharmas i n qu est ion .

78 THE SARVXSTIVKD IN ABHIDHARMA BOOKS.

Th e earliest of all is an in teresting n ote a t the en d of vol . xxiii

( book vi ) of th e Chin ese tran slation of th e Jnan aprasthana

i tse lf (A .D . In this i t is sa id that th e Asta-

gran tha’

is th e ‘ body ’

(kaya) , and there are

besides six ‘ fee t ’

(piida ), amou n tin g to syllablesi n all . 1 The n ext earliest n oti ce of th e seven books is fou n din N agdrj u n a

’

s comme n tary on th e Mahapraj naparamitfi

si'

i tra (tran slated M ) . 4 02 This work men tion s theAsta -

gran tha -Abh idharma an d th e six -d ivision ed Abhidharma .

” 2 There is n o do u bt wha te ver tha t this ‘ Asta

gran tha’

of N iig i'

u j u n a refers to Katyayan ipu tra’

s Jeane

prasth z‘

ma , a s is proved by eviden ce from severa l sou rces.

3

The ‘six -d ivisioned Abh idharma

,

’ however, is n ot qu ite clear,th e six n ot being men tion ed by n ame . B u t as i t occu rswith th e men tion of th e chief work , J i

’

i iinaprasthan a, i t isvery like ly tha t i t refers to the six supplemen tary worksca l led ‘ fee t ’

(pi—ids) . For accu ra te in forma tion con cern in g

them it is n ecessary , as in o ther cases, to have recou rse toHiu e n - tsang (A . D . 629 who has tran slated most of

the seven works. His Record of the I’Vestern Kingdom,

”

however,does n ot men tion these seven as one body of

Abh idh arma li tera tu re . His sta temen ts tha t this or tha ton e of the seven h ad been composed in some particu larloca li ty or hermi tage shows tha t some of them ,

if n ot all,

See , forthe original , below the ana lysis A,the end of bk . vi .

2 N an j i o’s, 1 169 ; small Jap . ed .

, {é 1 75 : A fifi g M Silt g ;

5} Pill 311: fit3 Paramarth a

’

s Life of V asu bandh u (Tany -p aw, Ju ly, 19 04 , p . 276 )

Katyay an ipu tra collected the Abh idharma of the Sarvastivadins and arrangedit in eight Ka -lan -ta (Gran tha ) , and that this work was cal led the D i scourse on

the Openi ng of Knowledge (J Cf . Wassil i ef,Bu ddh ismus ,”

p . 2 17 et seq). \V alleser, Ph il . Gru ndl . , p . 1 4 6 . (That the Patthana wh ich iscited as Ma apakaran a by Buddhagh osa Atthasalin i , pp. 7, 9 , 87, 212, 4 09 )refers to our book wants an e lu cidation ,

becau se th e iden ti ty of the Patthanawith ourJr

’

i anaprasthana cann ot be proved . ) The iden tity of the Asta -granthawith the Jnanaprasthana is open to no dou bt at all ; for the earlier Ch inesetranslation of th i s work (No . 1273) bears the mme Pa -chien -tu (Attha -Gantho ;N an io , Asta -Khanda) , wh ile the later one (N o . 1275) with simi lar conten tsis called the Fa -cli i - Icm (Jfianaprasthana), both in 4 4 vargas ; see analysis givenbe low.

80 THE SARVKSTIVXD IN ABHIDHARMA Booxs.

e xposition of the prin cipa l Abh idharma text . l Thu s th e

seven books mu st have existed prior to th e compi lation of

th e Mahavibhasasa by 5 0 0 Arha ts, at a time, 4 00 years

accordi ng to on e accou n t, or 5 0 0 years according to th e

o ther, afterth e B u ddha’

s dea th .

2

The n ames of th e seven books qu oted in these works are ,wi thou t exception , g iven in th e Chin ese form (see the l ist IVabove) .Th e Chinese tran slitera tion s (the list II I above) have been

taken from th e Cata log u e of th e Tripitaka of th e Yu endyn asty ca l led the “ Ch i-yu en -f a -

p ao-clzz

'

en - t‘zmg- tsu ng

- lu” 3

(or gen era lly Clei -y u en -Iu”

simply) , i .e .

“A Gen era lCa ta logu e o f the Sacred Tex ts in th e ‘ Cli tl yu en

’

period”

(A. D . 1264 Th e Chi-y u en - lu is based on a com

parison o f th e Chin ese Bu ddhist books wi th the TibetanKan j u r, an d was compi led by comman d of Ku bila i Khan .

Preparatory to th e tran sla tion of th e Tripitaka in toMongolian th e EmperorKu b ila i con ven ed h is priestly an d

lay su bord in ates an d con sti tu ted them a committee to

e xam in e the con ten ts of th e Bu ddhist works in

n umber) then extan t in Chin a an d Tibet. This committeecon sisted of some twen ty-e ight scholars of severa l cou n tries,Chin a , Tibe t, India , Tu rfan , W u igur, an d Mon golia .

The Chin ese texts were compared on e by on e with their

cou n terparts in Tibe tan , where su ch existed,an d in cases

where n on e su ch existed the fact was carefu l ly n oted .

E.g .,N anj io

’s N o . 1263 , the Mahavibhr

’

i sa, 17 (Jap. 11 l,fol . 74 b) ,

qu otes the Prakaranapada (nu fi ) , V ij i'

i r'

i nakaya (Efi a ) , and Prajr'

i aptipada

(fi g the same, 23 (a l,fol . cites the Sangitiparyaya ( .fi fl )

and D harmaskandha a ) . The D hatu kaya (fi 5 ) may be fou ndqu oted somewhere . For th is information and for note 2

, p . 78, I am indebtedto Mr. U . Wogihara .

2 V asumitra is said to be one of th e 5 00 Arhats who took part i n compilingthe Mahavibhasa (4 0 0 years or5 0 0 years A . B . Two of the seven Abhi dh armasare attri bu ted to V asumitra , who is said to have lived at a time 30 0 years A .B .

V asumitra of 4 00 years A . a . and that of 30 0 years A .R . must be different . This

is certain from the fact that the V ibhasa itse lf qu otes his books, and men tionshim as one of the fourgreat Sastn’

ns of the Sarvastivada school . Cf. Watters,i,p . 274 .

3

it fi fi Q [a fi fi ,vol . ix

,N an j io, N o . 1612 .

THE CHI-YUEN -L U . 81

As to the con ten ts of each work,they were satisfied to

state simply whether th e two, Chin ese and Tibe tan , agreedwith each other or n ot. Almost al l th e Chin ese titles wererestored by them to the irSan skrit forms

, which , thou gh n ot

a lways correctly g iven , were arrived at by a fa irly accu ra tesystem of tran sli tera tion , th e Chin ese sou n ds then cu rren tbein g u sed for th e pu rpose .

Th e work of this comm ission resu l ted,as I have said

above , in th e cata logu e u n der n otice , which h as been u sedby Stan islas Ju l ien an d B u nyiu N anJi o as their prin cipa l

gu ide for th e restora tion of San skri t n ames.

l This cata logu eI design a te e lsewhere in this paper as th e “T ibeto- Chin eseCa ta log u e .

”

As for the n ames of th e seven Abh idharmas, grea t credit

is d u e to th e compi lers of th e Ca ta logu e, in asmu ch as theyhave preserved th e correct San skri t form s of the n ames, thu s

affordin g u s a clu e to the iden tifica tion of th e San skrit workswith th e Chin ese . The list I I I is made en tire ly from this

sou rce .

In this Ca ta logu e i t is stated th a t th e seven Abhidharmas,on e an d all

,agree with th e correspon din g Tibetan works,

thou gh in rea l ity they do n ot seem to exist in the Kan j u r

orTan j u rwith th e exception of on e .

2

Th e eviden ce we have addu ced from San skri t, Tibetan ,

and Chin ese sou rces n ot be in g con flicting, we are fairlyj u stified in assu m in g tha t at an early period of their

separate history th e Sarvastivad ins were in possession of

an Abh idh arma l itera tu re con sistin g of seven books, on e

prin cipa l an d six su pplemen tary, as we have seen above ;an d tha t these works h ad been wide ly stu died in Kasmira

,

th e sea t of this school ; and we can say fu rther tha t the

tradition con cern in g them'

is comparatively tru stworthy ,

1 M . P . Habacu c of Ru ssia sent th is catalogu e to S . Ju lica in 1848. Aftera carefu l stu dy th e latter pu blish ed a Concordance Sinico-ZSanscrite (Journa lA sia tiqu e, N ov .

—D ec. ,184 9 , pp . 35 1 Bu nyiu N anJio, whi le compi l i n

his Cata logu e forth e India Office in 1883, made u se of th e Concordance as we

as the origin al Chi -yu en - ln .

2 See above, n ote, p . 77 .

82 THE SARvKSTIvKD IN ABHID HARMA BOOKS.

sin ce it h as been preserved in practica l ly the same form in ,

In dia, Tibe t, Chin a, an d Japan .

Hitherto we have mere ly dwe l t on the traditions con

ce rn in g th e Abh idharma works ; let u s n ow proceed to

exam in e th e actu a l tex ts prese rved in Chin a an d Japan .

4 . AN ANALYSIS or THE SEVEN ABHID HARMAWorms or THE SARv ri vKn i N s.

I. JNAN APRAsTHAN A ,

Br Ann KXTYZ YAN i PUTRA .

(Skt. 1 ; Tib. 6 ; Tib .-Ch in . 1 ; Chin .

There exist in Chin ese two differen t tran slation s of this.

text, made in the fou rth and in th e seven th cen tu ry . Th e

two bear differen t n ames, th e on e“Asta-gran tha

”

(or

Attha -

gan tho ), the o ther “J thu s confirmingthe sta temen t by Paramz

'

irtha (A . D . 4 99 who, in h is

Life of V asu ban dh u , a l lu des to this work as having two

n ames.

‘

A .

A-

p‘i -t‘an -

p a-ch ien -tu - lam .

2

Abhidh armastagran th a( -sastra )(general ly ca l led th e Asta

gran tha

N an j i o’s Cat ,

N o .

See my translation of Paramartha’s Life of V asu bandhu (Tong -pao ,

Ju ly, pp . 276—277, and compare my stu dy of this life Jan .,

19 0 5 , p .

3

Fill Elf: Q A fifi g gm. The eigh t ‘ Ch ien - tu ’ is in Paramartha ,

l .o.,Kan -tu

’

g ), wh ich he himse lf says is equ ivalent to Skt. Ka - lan -la

(Grantha) . M . Sylvain L évi suggests that Kan -tu or Chicn -tu’represen ts

more likely the Prakrit form Gantho .

’

3

551 “lit fi E‘ Fa ° 0hi

’may mean

‘ production of

knowledge.

’

B .

A-

p‘i -ta-mo-flz- chi- lu n .

’

Th e Abh idharma sastra“Open in g of Kn owledge

(genera lly cal led the Jfifin a

prasthan a

N anp o’s Cat N o . 1275 .

THE JfiKN APRAsTHAN A. 83

Amou n t 1 Amou n t,8 ch ien - tu (gan th o ) ; 4 4 po-ch

‘u 8 grou ps (yu

‘

n ; skandha ) ; 4 4

sect-ions (na-hsz’

; varga) . 230 cfiu an (fascicu l i) ; 5 5 4 pages 20 ch ilan (fascicu l i) ; 382 pages

(ye ) (ye )Au th or Au thor

Chia - chan -

yen- tsu 3 Th e ven erab le Ch ia-to-

yen-u i

[Katyayan ipu tra] .tad 4 [Arya Katyayan ipu tra] .

Tran slators Tran slatorCh u - t

‘an San g- ch ie- ti-po

° Hiu en - tsan g, A. D . 65 7—660 .

[Gotama Sar'

nghadeva] ,from Ka -

pin (Kasmira ) ,A . D . 383 ; and

Ch u Fo -n ien (a Ch in ese ),A . D . 35 0—4 17 .

A vaggo by T‘an -mo-

pi [D h ammapiya] from Ka -

pin (Kasmira) .

These two are tran slation s from on e and the sam e text .Thou gh th e origin a ls seem to have had varian t readingshere an d there

,the tran slation s do n ot presen t any materia l

differen ce in gen era l scope . At th e begin n in g of every

1 Po-ch ‘u (Efi gig) is likely

‘vaggo .

’

A does not seem to h ave been inSanskrit .N .B .

—Genera l ly speaking,

‘sections ’

or chapters ’are the divisions of the

original text, wh ereas ‘ fascicul u s (ch u an ) is that made according to the con

veni ence of th e Ch in ese edi tors. In almost all instances these two methods of

di vision , original and edi torial, are adopted . One fascicu lu s (chuan ) contains

as a ru le 18—2 1 Chi nese pages (ye ) . In calcu lating we can take on e Chi nesepage (it is really a folio in large print) as abou t equ i valen t to one page octave .

2

A a pg —f» pg {fig E,

‘ Yun’ is ‘

aggregate ’

(skandha) in

Chinese . Hiu en -tsang’s origi na l seems to h ave had ‘ Skandha

’

.

instead b f

Grantha .

’ ‘ N a-hsi is the translation of ‘Varga,

’and mean s ‘mterception

of breath , ’ th e sense of which is not qu ite clear to me . Perhaps as a class ot

consonan ts,wh ich are genera ll y pron ou nced by stopping breath , is ca l led varga ,’

Hiu en - tsang may h ave u sed thi s translation , orone secti on may be u nderstood byhim to mean th e resting of one’s breath in reciting a text .

3 D

5119 35 5g 33 .

4

21g g fff 5 Katyayanipu tra is said to have lived 30 0 years A .H.

see Watters, Yu an -Chwang,

”i , p . 29 4 .

5

é f? fill] 13% 25 ,59: w(3: (N anp o ’

s Catal . , p . 39 9 , § 39 ,and pp . 4 0 5

,

84 THE saa srrv N ABHID HARMA BOOKS.

chapter Katyayan ipu tra raises a series of qu estion s whichare su bsequ en tly to be an swered by h im , an d then deals wi ththem on e by on e . The list of qu estion s (th e matika

'

) is

gen era l ly left ou t by Hiu en - tsang , thu s makin g h is versionmu ch shorter than tha t of h is predecessors. Un less th e

discovery of a Tibetan cou n terpart may be h oped for, theChin ese version in two recen sion s stan ds as th e solerepresen ta tive of the text .Katyiiyan ipu tra

’

s Jfizi n aprasthan a is, be i t stated aga in ,

th e fu ndamen ta l and all- importan t work of the Sarvastivada

school , and i t seems to have occu pied a prom in en t posi tionin its li te ra tu re , for i t is to this, as we have seen above

,that

the six so- ca l led ‘ fee t (pads) stan d in th e re la tion of

su pplemen ts, and i t is on this aga in tha t th e great commen tary, Mahavibha

’

sa, has been drawn u p. The origin a lIndian text is sa id , in th e earl ier tran sla tion (A) , to haveconsisted of slokas, or rather a correspon ding n umberof syllables in prose , n amely, syllables.

‘ In whatlan guage , howeve r, th e orig in a l text was composed we haven o means of ascerta in ing . All we can say is tha t th e textbrou ght by Samgh adeva and D hammapiya from Kasmira

seems to have been in a dia lect akin to Pali , whereas th ete xt u sed by Hiu en - tsang, as in o ther cases

,seems to have

been in San skrit . Bu t this su pposi tion rests sole ly on th e

phon e tic va lu e of Chinese ideographs employed in thesetran slations, and is n ot corroborated by any othereviden ce .

A preface to the book wri tten by Tao -an (died A . D . a contemporary ofthe translators , gives the numberof slokas or syllables as follows : 21;

fl

£1 2 :“

g a fij'

P‘} g m. (The characters in brackets

seem to be misprin ts of (Z ) and (3 ) respectively . )“The Fan (Brahmi )

text consiste d of slokas,or syl lables . In th e Chi n (Chinese)

ton e, words . This man (i .s . Samghadeva, the translator) for at

(an cou ld not recite ) a chapter on Causes (Bk. vi , 7 be low) , bu t said that e

number of its syllables was equa l to that of the ‘ Teu Gate s .

’The ‘ Ten

Gates is Bk . ii,4,which is said to have been in slokas , twelve letters

(syllables) extra .

THE JfiKN APRASTHKN A . 85

That this book be lon gs exclu sively to th e Sarvastivadin smay be taken as certain from th e fact that at the end of

'

e ach of e ight fascicu l i in Hiu en - tsan g’

s tran slation i t isdistin ctly stated , as seen from the an alysis g iven be low,

that it be longs to this school .Hiu en - tsan g himse lf visited th e mon astery Tamasavan a in

C h in apati in N . In dia h in which there were three hu n dredbrethren of th e Sarva

‘

istivada school,who were thorou gh

stu den ts of the Hin ayan a . He records tha t this was th emon astery in which, three hu n dred years after th e Bu ddha

’

s

n iry a'

n a,Ka - to-yen -n a (Katyayan a) composed h is

“Fa - chi-lu n

(Jr'

ian aprasthan a) .1 This statemen t of Hiu en - tsan g a lso

c on n ects th e book wi th this school,an d again we have an

in dication to the same effect in th e Tibeto-Chin ese Ca ta logu eabo ve referred to, vol . ix . Un der th e headin g of the

Abh idh arm a l itera tu re, th e followin g statemen t occu rsTh e Abhi dharma -

pitaka of the Sravakas (of th e Hin ayan a)con sists of 38 texts (pu ) , 708 fascicu l i (chu an ) , a nd 73 cases

(chih) . Th e Abh idharma -

pitaka is n ot on e an d the same in

all schoo ls. N ow a ccording to (th e method of) the Sarvasti

vada schoo l we p lace the origin a l work , body (kaya ), first,an d th e su pplemen tary works,

‘ fee t ’

(pada) , n ext . Th e

bran ches thereof,th e V ibhasa an d th e l ike, are placed last.

Those of th e otherschools come n ext in order.

” 2

Sin ce this work is th e k ey to all the su bsequ en t philo

sophica l l iteratu re of th e Bu ddhists, I give here a somewhat

d eta i led accou n t of its,con ten ts.

fi hfi fl fii ifi i d‘

fl fifi B E /‘

k g b —l‘—fll% a s a aa ss a ms e s ra s a a a

a s a ra n a ss z

86 THE SARVASTIVAD IN ABHID HARMA BOOKS.

CON TEN TS OF THE JNAN APRASTHAN A .

BOOK I .

Ga m e I : MISCELLANEOUS. Gxour I : MISCELLANEOUS.

(fi tfi fi fi -fi (fi fi fi -fi

l . L oku ttara-dhamma-vaggo .

l L okottara-dh arma-varga .

(fl ffi fi -‘ ié Efi ZE- d (fi fi—ii ti’sfi flWhat is th e L oku ttara-dhamma —to wh at category does itbelongP

—why is it th e high est in the world?—its defini tion—its bearings—its re lation to 22 sakkaya -ditth is

s—th etranscenden ta l condition s compared with the oth er con

di tions, etc.

It is stated at the end of th e

first vaggo :“Th e origin a l

text of th e vaggo consistedof 5 28 slokas.

"

Knowledge (fiana )-vaggo . Kn ow ledge-section .

a Q 2 ) fie E. Z )The cau se of knowledge—memory—dou bt—six cau ses of

stu pidity reproved by the Bu ddha cessation of th e

cau ses, etc .

At th e end : “The ori gina lsecond vaggo con sisted of 230slokas 20 letters (sy l lab les)e xtra .

1 I have throughou t attempwd to restore the Indian words probably represen tedby th e Chinese translations . In doing so I have not though t it ei ther necessaryoreven desirable to confine myself to the Sanskri t terms. It seems to me more

than probable that the Jnanaprasthana at least was wri tten in some dialect : onethinks naturall of the dialect of Kasmira, bu t we rea l ly have no certain ty thatthe Jflanaprast fine was n ot composed in Kosa la . I use the nominative form in

the cases of Gantho and V aggo because I th ink th at the ph onetic valu e of the

Chin ese requ ires it .

2 See Childers, s .v. ; compare D harmasamgraha, 23,L okottarapafica

skandha ; a lso Mahavyu tp., § 4 .

3 Compare Childers,s .v. visativatth uka sakkayadi tth i attavédu padanam.

88 THE SARvKSTrv N ABHIDHARMA BOOKS.

Objectlessn ess (anatth a)-vaggo. Se ction on obj ect lessn ess.

All th e practi ces of au sterity are vain—th in gs desired cannotbe secu red, etc.

At th e end Th e origina l text,9 7 slokas.

8. Th ou gh t (cetanfi) -vaggo . Section on th ou gh t

(fi fi fi fl ) (e ra s /1 )

Thinking reflectin g awaken in g (vitakka) observing

(vicara)—u nsett led mind (u ddhacca)l—ign oran ce (avijja)

arrogance (m5 na ) - hardness of heart, etc.

At the end The origin a ltext, 326 slokas, 18 letters

(sy l lab les) extra .

”

BOOK II .

GAN TIIO II : GROUP II :

THE BOND orHUMAN PAssroxs THE BOND or HUMAN PassmN s

(SASH OJAN A) .

(s a te s : (fi fi Z )

l . V aggo on demerits (aku sala Section on 10 demerits (dasakumil ls ) . salamiila) .

(I fi fi ig -d wa s te s -43 sariryoj an a s—5 views—9 sarhyojan as—QB an u éayas

th eirdetails, scopes, resu l ts, etc.

At the end “Th e origin a ltext, 6 0 3 slokas, 14 letters

(syllab les) extra .

”

See D harmas.,p . 69 Skt. auddhatya .

CONTENTS OF THE JNZ N APEASTHAN A . 89

2 . V aggo on th ose wh o come bu t Section on th ose who come bu ton ce (sak adagamin ) .

lon ce (sakrdagamin ) .

Th e germs of passion s etc., sti l l left in th e sak adagamins

9 forms of pahan a-

par1 u n a ,2etc .

At the en d Th e origin a l text,slokas.

”

3 . V aggo on man . Section on sen tien t bein g (sattva ) .

(A ffi fi fi ) (78 18 2-8 18 2 )Mora l defilements arising from views—th ose arisin g frompractices—4 fru its of samafifia—death an d rebirth—regionsh avin g n o rebirth

, etc .

At th e en d : Th e origina l text,

4 6 7 slokas.

V aggo on 1 0 gates. Section on 10 gates.

l"? Si 22 IE) F? if! E.

Cau ses of mora l defilements ( 1 )—sing le cau se (2 )—dou b lecau se (3 )— Order of variou s th ou gh ts (4 )— awakenin gth ou gh t (5 ) —thou gh t conn ected with in driyas ( 6) —completion (7) - incomp letion (8)—kn ow ledge th at can destroyth e cau ses (prahan a -

parij ii'

a) (9 )—rea li z ation of th e

destru ction (n irodh a - sak satkara)At th e end :

“Th e origi na ltext, slokas, 12 letters

(syl lab les) extra .

”

BOOK III .

A .

GAN THO III GROUP III

KNOWLEDGE (NANA) . KN OWLEDGE (JNZ N A) .

(E 18 3 3 )

1 Mr.Wogihara thinks that the ‘ I hsin ,

’ mean ing ‘one-going,’ is qu i te diii erent

from the ‘ I- lai,

’i .e . one-coming, ’ wh io is the translation of sakadagamin .

’

He s

uggests th at it may be ‘

ekatra-ga,’ ju dging from an analogy of sarvatra -ga

’

(pien srng)2 See Ch i lders

,s.v. parifu

'

ia ; Skt. prahana-parijfia.

3 I pu t here Sanskrit on the au thority of Mr. Wogihara.

90 THE SARVASTIVAD IN ABHIDHARMA BOOKS.

1 . Vegge on 8 stages (sekh a and Section on th e branches ofasekh a) . learnin g (siksanga) .

(A fi fi fi' fi (Q i tfl E -r )

Kn owledge attained by the lower grades of san ctification

the state of an Arhat—views (ditthi )—knowledge (Bans)wisdom (pan n a)—views of those free from passion (anasava

etc .

At th e end Th e origin a l tex t,4 30 slokas.

2 . Vegge on the 5 kinds (of Section on th e 5 kinds.

views, righ t and wrong) .

(fi fi fl éfi tflWrong views—righ t views—wrong knowledge—righ tkn owledge—views of an asekh a, etc.

At th e end The ori ginal text,20 0 slokas, 14 letters extra .

Vegge on the kn owledge of Section on th e knowledge ofanoth er’smind anoth er’s mind.

(a s s e s s es) (a s s ays ?)What is the kn owledge that discern s anether

’s thou gh t

the knowledge of th e past l ife etc.

At the end Th e origina l text,132 élokas.

Vegge on the cu ltivation of Section on th e cul tivation ofknowledge . knowledge .

(fi g fi ig l ) (fi g fll fl flfl)Cu l tivation of the eigh tfold knowledge—dharmaj iianaanvayaj iiana—sarirvrtij —d u hkh aj—samudayaj—n irodhaj—margaj—ksayaj—an u tpadaj —itsre lation wi th thesecu lar knowledge , etc.

At th e end : “The original text,9 30 slokas.

Skt . anasrava csamyagdrsti (Wogihara) .2 Compare Mah i vyu tp. , § 5 7, 2 .

3 See Chi lders, s.v. pu bbo, vij ja ; D harmas. , § 76 .

Mahavyu tp. , § 5 7 ; D harmas. , cf . Childers, s.v. fianar'

n .

92 THE SARVASTIVAD IN ABHID HARMA BOOKS .

V aggo on actions bearing th e Secti on on action s bearing theselfsame resul ts. selfsame resu l ts.

(a s s es s ) (a ss e s s )Action s bearing th e like frui ts, etc . Here a curiou s a l l u sionto speech is given . Speech is said to be in ten forms,i .e . , Bu ddh a -vak

,-j a lpa, -vyahara, -gira

,-bhasya,

-n iru kti ,-vak -svara , fl ak -

path s , action by mou th -vak -karman ) ,demon stration by mou th -vag

-vij iiapti ) .l

At th e end : “The origin a l,185 At th e end : “Thi s be lon gs to

slokas . th e Sarvastivada school .”

BOOK VA . B .

GAN‘

I’

IIO V : THE FOUR GREAT GROUP V

(CA'

i UR-HAHXRHHTA) . THE GREAT SEED s.

(ma ma s ) (fi ifi fi fi )

Vegge on pure organs ( indriya ) . Section on the produ cts of th eGreat (mahabh fita) .

(fi ifi flfi ZE -J (k ifi m fi -fiThe foure lemen ts—produ ct of a combination of th e four

complete and in complete pro du cts—theircau ses, etc .

At th e end Th e origina l , 39 2slokas.

Vegge on conditions (of the Section on conditions.

combin ation of e lemen ts) .

WHA LE S )Condi tion s (pratyaya)—e lemen ts of the past

—those of

fu ture , etc.

At th e end : “The origin al , 5 4 7slokas .

3 . Vegge on the v isib le tru th . Section on th e v isib le .

(E ifi fifi fi z ) (a s se s s )Th ings be lon ging to th e rfipa-dhatu are summari ly explained .

At the end : Th e origi na l , 169 At th e end : “Th is be longs toslokas. th e Sarvastivada schoo l .

1 I fol lowmostly Mr. Wogfiiara’s restoration of these words .

CON TENTS OF THE JNKN APRASTHAN A . 9 3

4 . V aggo on in tern a l produ cts. Section on th e perceptione lemen ts.

(fit fi tfit fi lfll )Sen sation s, fee lin gs, ideas, etc are discu ssed .

At th e en d : “The origin a l, 2 10

s’ lokas.

”

BOOK V I .

A . B .

GAN THO V I : ORGANS (IN D BIYA) . GROUP V I : ORGANS (IN D RIYA) .

(fi lfi fi fi

1 . Organ (indriya )- vaggo . Section on organ s.

22 in driyas—eye (cakkh u ) , ear (sota ), n ose (ghana ) , ton gu e

(j ivha) , body (kaya ) , mi nd (man e ) , th e fema le (itth in driya) ,the ma le l ife (j i va ), h appiness (su kh a) , su fferin g

(du kkh a ) , rej oi cin g (soman assa) , sorrow (doin an assa ),gu ardin g, i . e . indifferen t (u pekkha), be l ie v in g (saddha),stri v in g (viriya ) , reco l lection (sati), con temp lation (samadhi ) ,wisdom (pafifia) , th e u nknown ,

th e kn own , th e yet to be

kn own (an a ii ii atam fi assami t’

indriyam, afifiin driyam,a irfra

tavin driyam) , 1 etc .

At th e end :“Th e origin a l

,3 14 At th e end : “Th is be lon gs to

Slekas. th e Sarvastivada sch oo l . ”

2 . Bein g (bh a va ) -vaggo . Section on bein g .

(75 EREE 2 ) ( 75 819 E. Z )Kama - bh a va—all forms of existen ce—rfipa - bh ava—arupya

bh ava,etc.

At th e en d The origin a l , 328Slokas.

3 . V aggo on tou ch . Section on tou ch .

(E g’é fi fi f (88 28 5 35)1 6 kinds of tou ch , etc .

At th e en d : Th e origin a l , 14 1Slokas.

n .

1 Chi lders, s.v . indriyan'

i ; see Mahavyu tp.,108 ; the last three are : ana j n a

tamajnasyamindriyam ajfiendriyarh ajnatavindriyam

9 4 THE SARVASTIV AD IN ABHIDHARMA BOOKS.

4 . Vegge on prima l mind. Section on equ a l mind .

(i é oh flfi ig l )Does mind con tin u e as it commen ced ?

At th e end : The origin a l , 269slokas.

”

Vegge on mind that is primari ly Section on on e-mind .

produ ced .

(fié fi ofiv ffi ié ffi)D e th in gs th ou gh t come into existen ce at th e commen cemen tof th e activity of mind

At the end : The original , 24 2 At th e end : “Th is be lon gs tosilokas . th e Sarvii stivada school .

6 . Fish vegge .

1 Fish - section .

(Q T W m f xWhy are some complete in regard of 22 organs and othersin comp let e ?

At th e end : “The origin a l , 173Slekas .

Vegge on cau ses. Section on attainmen t (prapti ) .

(fl W 25 8 ) E.

Are all the facu l ties of organ s condition ed by the past ?At th e end of th is vaggo thereis n o nu mberof slokas gi ven ,bu t a n ote is added to th e

fol lowing effect : “This veggeon cau ses was forgotten by

the tran slator, Sarhghadeva ,

of Ka -

pin (Kaémira ), and

th erefore omitted . L ate lyan other pri est of Ka -

pin

(Kaémira) named T‘an -mO-pi

(Dhamma -

piya) , wh o kn ewthis vegge by h eart , arri ved ,

v isited Samghadeva in Mi

eh ‘u an , and translated. th is

1 Fish ’is strange

,and there is no allusion to fish 1n the chapter. Probably

it is a misinterpretatien of ‘ matsarya'

(macchariya ), envy or avarice,’ oneof the twenty- fourminorevi l p

l

assiens (u pakleSa) ; D harmasamgrah a , N 69 , 78.

However, the Mahavibhasa e lained this word : It 1s called ‘ fish’becau se its

variou s phases constan tly inx

liange cannot be grasped .

” We are stil l in thedark as to i ts original meaning.

9 6 THE SARV ASTIVAD IN ABHID HARMA BOOKS.

2 . V aggo on cau ses. Section on cau ses (pratyaya) .

(s a g a (ma s mMedi tation s on cau ses and condi tion s in the dhy '

an a h eaven s

( 1 etc.

At th e end : “The origina l , 184 At th e end : Th is be lon gs toSlokas. the Sarvastivada schoo l .

3 . Vegge on l ibera tion (vimu tti ) . Section on comprehension .

(fl fit ffi ig i )1 0 forms ofmedi tation (k asin iiyatan a )

1—8kinds of kn owl edge3 forms o f sam

'

adh i .At the end : The origina l , 5 73 At th e end “Th is be lon gs toSlokas . th e Sarvastiv

'

ada sch ool .”

4 . Anagami -vaggo. .Section on th ose who do not

come back (an agamin ) .

(35 315 59 3 011)5 states of th e anagamin s.

At th e end Th e ori gina l , 1 5 7Slokas.

5 . Vegge on th ose wh o come back Section on those wh o come backonce on ce .

Sta tes of th e sak adagamins—attainmen ts of th e di vine eye,

etc.

At th e end : The origina l , 5 0 1Slokas.

”

BOOK VIII .

A B

C AETHO VIII : V i Ews (BITTII I) . GROUP VIII : V IEws (DESTI ) .

(R 158 fi A )1 . Vegge on firm medi tation Section on firm memory

(satipatthan a) . (smrtyu pasthan a) .

(fi lh fi ig—d (fi t ti fii .6.

( 1 ) Medi ta tion on th e impurity of the body (kayanu passana)

1 Childers, s.v. kasino ; Mahavyu tp., § 72 my Pali Chrestomathy, p . xvn

,1 0 .

2 Th e Chinese words, however, mean th e ‘one-going

,

’ forwhich see above,Bk . ii

, 2, note (p .

CONTENTS OF THE JNAN APRASTHAN A . 97

(2) meditation on the evi ls of sen sation s (vedananupassena) meditation on th e e van escence of thou gh t

(cittanu passana) (4 ) meditation on th e conditions of

ex isten ce (dh ammanu passana) ,1etc .

At th e end : Th e origin a l,3 15

Slokas.

”

2 . V aggoi

en desire (kama) . Se ction on three forms of being

(tribh ava ) .

(fit fi fi ifl (2 75 511 5 if. )Condition s of th e 3 states of bein g .

At th e end : Th e origin a l, 186

Slokas.

3 . V aggo on con sciou sn ess Section on consciou sn ess

(sa ii fia) . (samjfia) .

(fig as E‘ E)7

O O

1 0 stages of con sc1ou sn ess2as to Imperman en ce, sorrow,

anatman,impu rity , death , destru ction , etc.

At th e end : “The origin a l , 1 0 4 At th e en d : “Th is be lon gs toSlokas.

”th e Sarvastivada sch oo l .

4 . V aggo on th e time of knowledge . Section on kn owledge (jfiana ) .

(E‘e ra s er)

Kn owledge that produ ces an abh orren ce of th is lif e—th ere lation of th e knowledgewith th e aggregates (sk andha ) , etc .

At th e end Th e origin a l , 1 78Slokas .

5 . Vegge on views. Section on views.

(E fifi'

fi fi ) (fi tErron eou s v iews (micchaditth i )—ignerant views—views

th at th ere is n o cau se—aba la , aviriya, etc.

At th e end : Th e origin al , 276

Slokas .

1 Mahavyu tp . , § 38, 1 - 4 ; see Ch ilders, s.v. satipatthanan'

i .

2 The ten safifias are : asu bha marana ahare patikkula sabbaloke anabhi

rati ani cca anicce dukkha dukkhe anatta pahana virage n1rodha

See Childers, s.v. sau n a .

98 THE SARvKSTIvKD IN ABHIDHARMA BOOKS.

6 . Gatha-vaggo .

(‘lfi flfi ié‘

f c

Gatha-section .

(tin 112 S! E. 7k)Un be li evi ng mind—36 wi cked views—passion s—Br

'

ahmans,

etc.—severa l parab les.

The 12th Gath‘

aru n s as fol lowsMa -sh a tu -sh a san g-sh i -ma

sa-

pita -la-pi

-

pi-l i-ta th is is

th e end of sorrow.

” Here

it is added that th ese are the

words of the T‘an -mi - la

(Dami la, i .e .Tami l ) langu age ,and th ey are explain ed‘Ma -sha ,

’ do n ot care orh ope

for evi ls tu -sh a,

’

adapt to the law ; san g-shima ,

’ch eck or con tro l en c ’s

g lad ly

2 1 verses in al l .

Th e Gatha in this text is

differen t,and goes as fo l lows

Ei -n i mi -u i kin -

p11 ta-

ye

pu z do n ot care for (evi ls),(bu t) be satisfied, be su bdu ed,escape ful ly from the bordersof sorrow.

”Ei -n i ,

’ ‘ mi-u i ,’

‘ k iu -

pu ,

’ ‘ ta -

ye-

pu’

are said

to be the words of the mu -li

sh a (mleccha), and mean respectively du hkh a ,

’samu

daya ,’ ‘n irodh a

,

’and marge ,

se lf sa -

pi-ta -la -

pi-

pi- li -ta,

’

escape complete ly from or

abandon th e sta te of b ein g .

1

At th e end Th e origina l text ,1 10 Slokas .

—th e fou r arya-satyas bein gexpressed by th e Bu ddh a inth e barbarian dia lect . 2

At th e end : “Th is be longs toth e Sarvastivada sch oo l .”

a s

wss a fi flt tfim

Iii:

f?

i t (Q“5 178. e ra . a s s ee s a s a s .

33 g m GE a m fig) . Mark that ‘ ma-sha tu -sha sangshi -ma se -pi

-ta - la-

pi-

pi- li ~ ta ’

are said to be D amila words, whereas ei-u i mi -n i

kiu ”

pu ts ye ‘ pu ’

are Mleccha expressions . My friend the Rev. Monk Jones kindlytook mu ch trou ble in trying to iden tify some of these words, wh ich , however,are not to be recogniz ed i n modern Tami l . Mr. Wegihara in emeu sly identifiedthe formerwith Sanskri t

,wh ile h e considers the latterto be a smi le orMleccha

version . His restoration into Sanskrit is as fo l lows : M ’aéaya . tu sya ,

saniéamya , sarvatra vivingdh i ( 4 vi a) . Th is 1s partly confirmed by the V ibh asahm (N o . in which these words are re resen ted as fol lows : Ma sha ,tu -sha, sang o sha ma

,se -

pa pi-li la .

’ A cu lty lies sti ll 1n the last word1 pi

- li ta’or ‘

pi-li la

,

’ bet h aving ‘ li ’

(or riri’

) in the medi al syllable .

We may therefore suggest, for this origina l , ‘vi vrngdhi

’

( 1/my) instead of

vi vmg dhi .’

Foran example of Hiu en -tsang’s translating V arj by Ch .

see next page , note on vaj j ian .

’

The otherGath a i n N o . 1279 is somewh at differen t, and is as follows : Yin

ning (duhkha) , mi -n ing (samu daya) , ta-pa (niredha) , ta la -pa (marge) . These

words are there said to be D ami la .

fita52

fi‘

100 m i : saa srri nm ABHID HARMA nocxs.

This story is repea ted in a sh ort form at the beginn ing of

everv chapter ; an d at the end of the whole work the Buddha

pra i sesSé'

ripu tra wi th the word Sri dhu l and is represen ted

to have sa id tha t the Ekottara-dharmaparyayas (Angu ttara

dhammapariya'

yas)‘ thu s rehearsed and collected at the con

voca tion of Bh iksu s shou ld be preached often by h im

(saripu tra ) before the public . The Bu ddha fu rther tu rns

to the Samgha and advises the Bh iksu s to lea rn and recitethe Sengi ti-paryfiya

’propou nded by Sfiripu tra.

The work was probably compi led by a Maha-kau sthila at

a time after the cou ncil of V a isai li ’ which was he ld chieflyfor su ppressing the ten theses of the V aj j ian Bhiksu s, andlate r on i t might have come to be ascribed to Si ripu trabecause he is the hero of the n arrative throughout the work .

A-

p‘i - ta ~mo Cki—i -mé‘n-tm - Zun .

‘

(Abhidharma CoUecting-variou s-su bj ects-foot-trea tise . )

Abhidharma Sengl ti-peryaya-pedd -sastra ) .

N anj io’s Catalogu e, N o . 1276

Amou n t 12 sections (verge ) 20 fascicu li (ch u an ) ; 326 pages

Au th or: Sha -li -tcfl (Saripu tra ) .

Transla tor: Hiu cn -tsang, 660- 663 .

conrsprs or THE SANGITIPARYAYA.

1 . Section on the Origin (mdiina) E (if,In trodu ctory remarks abou t the circu mstan ces which led

th e au thor to a co l lection of the laws—dissen sion of th e

Bhiksu s of Pave, etc. Saripntra says, at the beginn ing

a i; H the D harmaparyi yas-increasing-by-one (Ekotta1’

fi 5 i; P] . This is the title of the work ; sea below,

It may be soon afterthe cou ncil orma be cen turi es after it. At any rate ,it is certain that it mu st be afterthe cou n t] just referred to , i .e . 100 yearsbecau se it refers to the dimension of the V ajyian Bhiksus, and moreover it mustbe laterthan the Sahgiti -su tta of the D igha -niki ya or the Angnttara-nikaon which the book seems to have been mode l led, orit may belong to the peri inwh ich the Angn ttara form of compilation was prevalen t.

‘

fi fit ifi fi fi fi fi fl fi fi fl ? ifi ~

THE saire irl -PARYZ YA . 101

of every section , to th e fo l lowin g effect : “L et u s n ow

u n ite ou rse l ves an d co l lect th e Dh arma - vin aya, wh i leou r Master is sti l l in th e world, in order th at th ere may

be n o dissen sion as to th e teach in g after th e Bu ddh a ’s

death,an d th at th e Brethren may l i ve strict ly in accordan ce

wi th th e Brahmacarya , and th e D h arma - vin aya th emse l vesmaybe h anded down to a remote fu ture

,to th e ben efit of

th e people .

”

2.Section on Eka-dh armas —0 113All bein gs li vin g on food,1 etc .

3 . Section on D vi -dh armas ( Z: 153 [El

Mind an d matter (name -rape ) ; mean s for en terin g medi

tation and comin g ou t of meditation , etc.

At th e end of ch u an 2 it is stated This be lon gs to th eSarvéstivada sch oo l .”

4 . Section on Tri -dh armas (E if; [5] EH) .

3 ak u éalamfilas (lobh a , dvesa, moh a) ; 3 ku salamfilas ;

3 good an d bad vitark as ; 3 du s’

caritas (kaya , vak , man as) ;3 dhatu s ; 3 pu dgalas ; 3 sth aviras (e lders in age , in th e

world,in th e law) ; 3 rasis ; 3 apattivyu tthan as (ways of

findin g fau l twith oth ers, by seein g, h earin g , orsu spectin g)3 vedanas ; 3 vidyas, and 25 more threes.

Th e D h arma - sk andh a (Fa -

yu n- lu n ) is qu oted in ch u an 3

at th e en d of ch ij an 3 , 4 , 5 it is stated :“Th is be lon gs to

th e Sarvastivada sch oo l .

5 . Section on Catur-dh armas (E9 123

4 aryasatyas ; 4 éram an yaph alas ; 4 pu dgalas 4 speech es ;

4 samyakprah'

an as ; 4 apramz’

i n as ; 4 smrtyu pasthan as, an d

1 4 more fours.

Th e D h arma - sk andh a (Fa -

yu na lu n ) is qu oted in ch u an 7 ;

at th e en d of ch ii an 6—10 “It be longs to th e Sarvastivada

sch oo l .”

{in a fi fig a W {i‘ All beings li ve on food ’

pu t u n der

Eka-dharma may, to some , seem strange , bu t an in stan ce of thi s is.

fou n d inth e Samanera -

panham of th e Khu ddaka-n ikaya , where un derth e qu esti on Eka

n ama kim?” th e an swer is given as Sabbe satts. aharatthitika.

” See my

Pali Chrestomathy,

" p. 24 3 , and th e au thorities cited in the note, p . xv .

1 02 THE SARVKSTIV Z D IN ABHID HARMA BOOKS.

6 . Section on Pa ii ca-dh armas (EH,

5 skandh as ; 5 npadanask andhas ; 5 sorts of attachmen t (ton ativi ty, h ome , love, lu xu ry, re l igion ) ; 5 bal as ; 5 indriyas ;5 su ddhavasadevas ; 5 gatis ; 5 n ivaran as, an d 16 morefives.

At the end of ch u an 1 1—14 “It be lon gs to th e Servastiv '

ada schoo l .

7 . Section on Sad-dharmas 113 [ff]

6 vij fian akayas ; 6 spars’

akayas ; 6 samjfifikayas ; 6 vedanakayas ; 6 dhatu s ; 6 abh ij iias ; 6 anu ttaryadharmas, and

1 3 more stim .

The D harma -skandh a (Fa -

yu n- lun ) is qu oted in ch u an 15 ;

at the end of ch uan 1 5 : “ It be lon gs to th e Sarvastivadaschoo l .”

8. Section on Sapta-dharmas (!B 115 [ff]

7 sambodh ya ii gas ; 7 pu dgalas ; 7 an u sayas ; 7 dh an as ;

7 adh ikaranasamath adh armas, an d 8 other seven s.

At th e end of ch u an 16,17 :

“Th is be longs to th eSarvastivad a schoo l .”

9 . Section on Asta - dh armas (A if; If}, it) .

8 arya -margas ; 8 pu dgalas ; 8 danas ; 8 vimu ktis ; 8 abh ibh vayatan as ; 8 lok adharmas

,and 4 more eights.

The Dh arma -skandh a (Fa -

yu n- lu n ) is qu oted in ch u an 18

at the end of ch u an 18 :“ It be longs to the Sarvastivada

schoo l .”

10 . Section of N eva-dharmas (1L 1; “t

9 abodes of bein gs (sattvavasas) ; 9 samyoj an as.

1 1 . Section on Dasa - dh armas ii xii:

10 krtsnayatan as (Pal i , k asinayatan a, obj ects of mysticmedita tion )

1

; 10 asaiksa -dh armas .

At th e end of ch u an 1 9 : Th is be lon gs to the Servastivad e sch oo l .”

1 See my Pah Chrestomathy,” p . xvu ,10 .

1 04 THE SARVASTIVAD IN ABHIDHARMA Booxs.

A .

Cbu ng -shz'

k-fén a -

p‘i -t ‘an - lu n .

‘

(Variou s- categories-divi sionAbh idh arma-treatise . )

Abh idh arma -sastra prak aran a .

’

Namp e’s Cat. , N o . 129 2 .

Amou n t8 sections 1 2 fascicu li

(ch uan ) ; 229 pages (ye) .Au thor

Th e ven erab le Ski -ya (Vasumitra ), 30 0 years afterth e

Bu ddha’s death (accord in g to theTib .

- Ch in .

Tran slators Tran slatorCh in -n a-

p‘o -tod o (Gu n abh adra ) Hiu en - tsang, A. D . 65 9 .

and Pu -ti -ye- shé (Bodh iyaéas) ,

from C . India, A . D . 4 35—4 4 3 .

CONTENTS OF THE PRAKARAN APAD A.

A. B .

1 . Distin ction of 5 dh armas. Distin ction of 5 su bjects.

Rfipa (é ) ; eitta ( 16 ) caittadh arma (ofi P)? citta

V iprayu kta-samskara bfp I 19 ff ) ; asamskrtadh arma

(fig 3 ii ) th ese are th e 5 su bj ects treated of in the

ch apter. (D harmasar'

ngrah a , p .

At the begin n in g of th e text Ath ere is a note in wh ich it is

‘

fi fi fl' l‘fl flt é fifi fi fi fl fi ififi k - ‘ fi ifi

fifi tfi fifi fi aflé fi fi flfi é ifi”

Pa flt é fi fi fi fl fis fi fi fl fi ifi g d fifi fi i Q fifi3 This title is not given in the text

,bu t this is what it ough t to be , ju dging

from th e analogy of the other titles. The ori nal was robabl somethmg likePax

‘

icadharma-nirdeéa .

g] P y

B .

A-

p‘i -ta -mo p

‘z'

n - lei -tsm- hm .

2

(Abh idh arma Classification -foottreatise . )

Abhidh arma -

prak aran a-

pada

N anp o’s Cat. , N o . 1277 .

Amou n t :8 section s 18 fascicu li

(ch uan ) ; 29 4 pages (ye) .Au th or

The ven erab le Ski -ya (Vasum itra) .

THE PRAKARAN A-PAD A. 10 5

said that th is book was tran slated by Gu n abh adra and

Bodh iyaéas from an Indiantex t , and was dedicated to

th e Sarii gh a .

l

2 . Distin ction of knowledge . Distin ction of v ariou s knowledge .

G} Ell ie’ s ) (fl fi fi’

tfix)10 kinds of kn owledge : dh armaj fian a (if g ) anvaya

jnan a (ffig ) paracittajfian a (fill if} E) samvrtij iiana(til: if; g ) ; duhkh aififin a (fi

‘E) samu daya (fl E) ;

n irodh a (iii g ) ; marga GE ksaya E) ;an u tpada (311i, i g ) . (Mahavyu tpatti , § 5 7 )

At th e end of ch u an 1 it is saidIt be lon gs to th e Sarvastivada sch oo l .

3 . Distin ction of ayatan a . Distin ction of ayatan a .

(fit fi fi tfix)12 organ s and obj ects of sen se (ayatana ) : caksns (HE)srotra (fl ) ghran a (é ) ; Ji h va (fi ) ; kaya (5 )(E) ; rfipa (é ) gandh a éabda (Wk) ;Sprastavya (fi ) dh armayatan a (if g ) . (Mah

'

avy u tpatti,

10 6 Pu ggal apaiifiatti , l . )

4 . Distin ction of 7 categories. Distinction of 7 categories.

(fi ’B g lfiJ)Th e fo l lowin g are exp lained : 18 dhatu s (Mahavyu t. ,

12 ayatan as (see last) ; 5 skandh as (Mahavyu t.,

1 0 mahabh i'

imikadh armas,10 ku salamahabh fimikas, 10 kleéa

mahabh fimikas,10 u pak les

’

abh fimi kas (Abh idh . kos’a,1

D harmasar’

ngrah a, p . beside 6 dhatu s, 5 spars'

as,

The Hu text

a ) in this case‘

may be an Indian text, or a text in the Eu langu age

of Cen tra l Asia .

10 6 THE saavasri vxnm ABHID HARMA BOOKS.

5 k leéas, 5 drstis, 5 in driyas, 5 dh armas, 6 vijfianakayas,6 sparsakfiyas, 6 vedanakayas, 6 sar

'

n j ii z'

ikayas, 6 cetana

kayas, 6 trsnakayas, and 5 u padanaskan dh as.

At the end of ch u an 2 it is

stated :“It be lon gs to th e

Sgrvastivada schoo l .

5 . Distinction of minorpassions . Distin ction of minorpassions.

(fi fi'l fi fi cfin) Gfi % flfiz é’

u )9 8 an u éavas : 36 of th e kamadhatu , 3 1 of th e rupadhatu ,

and 3 1 of th e arupyadhfitu .

At th e end of ch u an 3 : “It

be longs to th e Sarv'

astivada

schoo l .”

6 . Distin ction of the thin gs that Exposition of th e th in gs th atcan be compreh ended. can be inferred, and th e like

(fi fi'l fi cfii ) Gfi fi g rfix)Th in gs to be known (j fi eya-dh arma) (m E332 if ) ;anasrava -dh armas $5 if ) ; th in gs to be in ferred

(HI 55 if » HI id etc.

At th e end of ch u an 5 - 9 : It

be longs to the Sarvastivadaschoo l .”

7 . Discu ssion on one thou sand Distinction of one th ou sandqu estion s. qu esti ons .

(re le as e )Variou s qu est ion s abou t siksapadas, sramanyaph alas, aryavamsas

,samyakprahanas, rddh ipadas, smrtyu pasthanas,

firyasatyas, dhyan as, apraman as, bodhyangas, indriyas,ayatanas, skandhas, dhatu s, etc .

At th e end of eh u an 10 - 17 : “It

be longs to th e Sarvastivadaschoo l .”

8. Résumé. Con clu si on .

(fi fi sfix) (fl ij e fi rfiu)Remarks on severa l poin ts a lready discu ssed .

At the end of ch u an 18 : It

be lon gs to the Sarvastivada

schoo l .”

108 THE SARVASTIVAD IN ABHIDHARMA BOOKS.

Group 2 : Pu -tu - chi e-lo (Pu dgal a ) (mit {in a8 pu dgalas, 6 vij i

'

ianakayas, 4 smrtyu pasthan as, etc. ;re lation of the th eory of pu dgala to th e th eory of sunyata.

At the end of ch uan 2 It be lon gs to the Sarvastivadaschoo l .

Grou p 3 : Hetupratyayal (E fi fi

10 forms of thou gh t ; 15 forms of th ou gh t vij i'

ianakayas of

the past, etc .

At the end of ch u an 4 and 5 It belongs to th e Servastivada schoo l .

Group 4 : Alamban apratyaya’ (WIT fl Eh

12 forms of thou gh t ; 1 5 forms of thou gh t ; goodness,badness, etc. , of the past, etc.

At th e end of ch iian 7—10 : It be longs to the Sarv‘

asti

vada schoo l .

Group 5 : Misce llaneou s fi6 vi j fianakayas ; 2 forms of th ou gh t to be got rid of byadj u sting on e

’s vi ews and by ad j u sting on e

’

s practice ;18 dhatu s, etc .

Group 6 : Completion ’(samanvagama) ( 52

-

mfi 7;Saiksa

,aéaiksa ; comp letion an d incomp letion of thou gh t,

etc.

V . DHATU-KAYA.

Pt'

mru (according to Yasomitra and Bu -aton ) .

V asemrm (accordin g to the Ch in ese au th orities),30 0 years afterthe Bu ddh a

’s death (accord . to th e Tib .

- Chin .

(Skt. 6 ; Tib . 3 ; Tib .-Chin . 5 ; Chin .

This is th e fourth of th e six padaworks of the Sarvastivadin s.

The origin a l, probably Sanskrit, text seems to have e xistedin two or three versions. The larger te xt was, according toK ‘

u ei- chi,a disciple of Hiu en - tsang, of slokas in

Mahavyu tp . , 1 14 .

2 Mahavyu tp . ,1 15 .

3 Or consequ ence .

’

THE D HATU-KAYA . 109

len g th, wh ereas th e other, m iddle an d smal ler on es, were

of 9 0 0 and 5 0 0 slokas respective ly . The text which wastran sla ted by Hiu en -tsan g was of 830 slokas an d was

apparen tly th e m iddle on e .

1

I t trea ts of all men ta l facu l ties which this school assumes

as separate e lemen ts ca l led dhatu .

’

Thou gh Yasomitra g ives the ti tle in h is Abh idharmakosa

vyakhya as I thin k i t ou ght to be, as i t isin th e Tibeto -Chin ese Ca ta logu e , i . e . l ist iii above

,

“Ta -tu

chia -

ya- fa-ta (Dha

'

tu -kaya an d then i t wou ld m ean

Th e pada treatise on th e ka'

iya (body orgrou p) of D hatus.

”

Compare th e title, V ijr‘

ian akaya, g iven above .

2

Chiek-slzén -tsu - lu n .

’

(Elemen t—body-foottreatise . )

Dhatu -kaya~

pada

N an j i o’s Catal ogu e

,N o . 1282 .

Amou n t : 2 kh an das ; 16 section s ; 2 fascicu li (ch u an ) ; 4 3 pages (ye) .

Au th or: Th e ven erab le Ski -gm (V asumitra) ; 30 0 years after th eN irvan a (accordi n g to th e Tib .

- Chi n ese Cata logu e) .

Tran slator: Hiu en - tsan g,A . D . 663 . Accordi n g to a co lophon

written by K ‘u ei - ch i

,a pu pi l of Hi u en - tsan g

,th is tran slation

was fini sh ed on th e 4 th day of the 6th moon , in th e 3rd yearof th e L u n g-tee period

1 See below,p . 1 1 1 .

2 Th e sh orter Tibetan glossary gives ‘ dh atuka a’along with ‘

praj n aptisastra

,

’see Minayeif ,

“ Bu ddhi sm ,

”vol . i , app. ii , 4 3 (p .

s

fi g fi fifi ’ fi fi fl fi fil ’ 2 2 6§‘

fi Gfi fi ffi E’I s a a sa s . a ~ a s as

fi g ?“HE X—E vli’n fi fi sa g es x a s n

Bfi fi fi fi dfi fi fi éfi fi , ¢ flt fif fl fi fl fiv

+ 23 fi fi fli fi i fli fil 118 12 111 2

fi fl fi fifi flt g z

1 10 THE sxnvxs'ri vxnnv ABHIDHARMA BOOKS.

CONTENTS OF THE D HATUKAYA.

KB AN D A I : Ch ief su bje cts ( 711 ga . 1 0 mahabh fimikadh armas i t 1111 23 9 3 17 9 113115

samj fia (M) , cetana sparsa (fi ) . man ask ara (ifi E)ch anda (a ) , adh imok sa (lfi fl ), smrti (m s ) , samadh i

(3 Q fill )» mati (fi ll

b. 10 kleéa -mahabhfimikadh armas ft m lg m if )avidya (a Bfl ) , pramada (m k au sidya (fitaeraddhya (I fé

‘

mu sitasmrti (9a viksepa ( l l‘

i‘ at) ,asampraj anya 2 ; IEin) , ayon isomanaskara (313Q (Efi ),mithyadhimoksa (313 fl ) , au ddhatya (g Q )

?

o. 10 u pakleéa- bh fimikas (11. fi +55 1111 krodha (fit) .

mmk sa (a ) , matsarya (iii) . irsyfi (flit) : Pradfiéavih irh sb

'

. u panaha (m) , maya (m), sathya

mada (15 V

d . 5 mora l defilemon ts (i f, 5g n ) : kamalobh a (2K fi ),rfipalobha fi ), arfipyalobh a (56 6 fi ) , dvesa (Hfi),vicik itsa (fl )

e . 5 vi ews (drsti) (f , R) : satkaya (g Q ) , antagrah a

(ifi m). mitbyfi (flfi E) , dwtil’arfimaréa (Q Hi ) ,si lavrataparamars

'

a (fl g

f . s dharmas (14 is) vitarka (a ) vi ce- 4 a lfil), V ij-

amahrikya (fi g ) , an apatrapya (é?? fl ) .

Then fo l low 5 sparsas (fi fi ) , 5 indriyas (5 an d a series

of ideas,sen sa tion s, etc . , all resu l tin g from th e 6 organ s of

sense,i . e .

,6 vijr

'

ian ak'

ayas (grou ps of kn owledge ) (“ L

afig ) ,G sparéak ayas (7

1

; ma ) 6 vedan akayas Ea ) ,6 samj nakayas m9 1 6 cetan aka j as ow

1 SeeMah avyu tpq 1 04 ; Triglotte , 68, D harmasamgraha, p . 69 . Cf . Puggalapanne tti

,ii , 1—9 .

3 Cf . Mahavyu tp.,104 .

See last note .

See D harmasamgraha, 68.

1 12 THE SARvKSTIvXD IN ABHIDHARMA Booxs.

th e wri ters of th e other pri des—for instan ce, th e au thor ofth e Sangitiparyaya , wh o o ften qu otes i t. As to th e a u thorship of this work

,we ha ve n o m ean s of ascertain in g whe ther

e ither, and if so, which of the two, Saripu tra an d Mau dgalya

yan a , was th e actu a l writer .The Tibe tan D harmaskandha in th e Kandj ur Mdo, xx

(fo ls. 39 hither to su pposed to be a version of our text,

proved on comparison to be a qu ite differen t book .

l

A-

p‘i - ta ~ in o Fa yfln -tm - lu n .

’

(Abh idharma In W -aggregate- foot-treati se . )Abhidharma Dharma -skandh a -

pada( -sastra) .

N an j i o’s Cata logu e , N o . 129 6

Amou n t : 2 1 ch apters ( varga) ; 1 0 fascicu li (ch u an ) ; 232 pages (ye) .Au th or: The ven erab le Ta -mu - ch ‘ien -licn (Arya Maha-mau dgalya

yan a) .

Transla tor: Hiu en - tsan g,

65 9 .

CONTENTS OF THE DHARMASKAN DHA.

Section 1 : Siksapadas (Q 5Five precepts (si la) , etc.

Section 2 : Srotaapattyanga (TEH i £1Srotafipann as, th eiratta inmen t, etc .

At th e end of ch u an 1 it is stated : It be lon gs to th eSarvastivada schoo l .”

Section 3 : Atta inmen t of pu ri ty (avetyaprasada ) (Q 3 (E, E ) .

4 sorts of pu rity : As to Bu ddh a , Dharma, Samgh a, an d

éila ; stage of an arya -

pu dgal a, etc.

Section 4 Resu l t of Sraman aship (fl? F3 E9 )4 stages of Sriimanyaph ala : Srotaz

’

i patti-

ph a la , Sakrdag‘

ami

ph a la , Anagami -ph a la , Arh attva -

ph a la .

See above , p . 77, n ote, towards the end .

”Ffil fllt ii é ii

’

ifi fi w fi fi k fi fi fi fi ,

i fi fifi o

THE D HARMA-SKAN DHA. 1 13

Section 5 Men ta l experien ce (abbijfiapratipad) GE Ff [E1Regu lation of fee ling in face of su ffering and j oy, etc.

l

Section 6 : N ob le race (2 ii [55 7k) .4 arya-vamsas

,i .e . 4 classes of th e Bu ddh a’s disciples, etc.

At th e end of ch u an 2 It belongs to the Sarvastivadasch oo l .

Secti on 7 : Righ t victory (IE [iii rt ) .

4 forms of victory : su ppression of bad th at h as beenprodu ced ; preven tion of bad th at may come in the fu ture ;de ve lopmen t of good th at h as been produ ced ; cu ltivation of

good forth e fu ture .

Section 8 : Con stitu en ts of magic power (fl! E, (E, A) .4 modes of obtai n in g d h ip

'

ada : meditation (samadh i) ;en ergy (virya) memory (smrti ) ; su ppression of desire(ach anda ) .

2

At the end of ch u an 3 “It be lon gs to th e Sarvastivadaschoo l .

Section 9 : Smrtyu psthan as p?) fl ) .

4 modes of th e earn est meditation : on th e (impu rity of th e)body (kaya

'

nu pasyana) on th e (e vi ls of th e) sen sation s

(vedanan u paéyana) on th e (e van escen ce of) th ou gh t

(cittan u paéyana) ; on th e condi tion s (of existen ce) (dharmanu

paéyan a) .3

At th e end of ch u an 4 : “It be longs to th e Sarvastivadasch oo l .”

Section 10 : Arya -satyas if? [55A sh ort accou n t is gi ven of th e preachi n g of th e 4 n ob le tru thsby th e Bu ddha at Ben ares, an d th e tru th s are exp lain ed.

1 These probabl represent the fourprah pads of Mahavyu tp .,58 D u hkha.

pratipad dhandhab ijna, sukha prat1pad dh andhabhijfia, du hkha pratipat ksiprabhijfia, sukha pratipat ksiprabh ijfia.

2 Bu t see Sanskrit and Pali ; Mahavyutp., § 4 0 ; Chi lders, p . 15 7. Also

D harmas .

, § 4 6, note .

3 Cf . Pali kayanu passana etc. ; see above, analysis of the Jfianaprasthan a,Bk . viii

, vaggo 1 . Mr. Wogihara te l ls me that the form anupasyana occursin the Yogacarya bodh isattva bhumi as well .

1 14 m s SARv ri D IN ABHIDHARMA BOOKS.

Section 1 1 Medita tion (dhyana) (fi £1Forms and processes of meditati on s are given .

At th e end of ch u an 5 It be lon gs to the Sarvastivadaschoo l .

Section 12 : Th e immeasurab le (apraman a ) g [H]4 apramanas explain ed .

At the end of ch uan 6 It be lon gs to th e Sarvastivadaschoo l .

Sec tion 13 : The formless (ar1'

1pa) Eff; E) .

4 stages of the arfipya -dhfitu .

Se ction 14 : Bhavana-samadhi 2? £1 m) .Meditation for cu l ti vating the reasoning fa cu l ty (bhavan

'

al

samadh i) is de tai led .

Section 15 : Bran ch es of knowledge (Bodhyanga) (a i [H]7 bodhyangas explained.

At the end of ch u an 7 It be lon gs to th e Sarvastivadaschoo l .

Section 16 : Misce l lan eou s matters ‘ Q 31Oth ermenta l fa cu l ties, passions, etc .

At the end of ch u an 8 : It be longs to th e Sarvastivadasch oo l .

Section 17 : Indriyas (fl If}, at ) .

22 indriyas (see abo ve, p .

Section 18 Aya tanas (fl £1 A ) .

12 ayata nas (organs and objects of

Sect ion 1 9 : Skandh as (a (if: it ) .

5 skandhas .

Section 20 : Vari ou s prin ciples (N anadhatu ) (5 fi tfil

6 prin cip les ; 18 prin ciples (dhatu ) 62 prin ciples in all .

At th e end of ch u an 9 “It be longs to th e Sar'

vastivada

sch oo l .”

This is “Ksudmvastuka, and is qu ote d in Yasomitra’s Kosavyakhyé

Wogihm )3 See the ana lysis of the Prakaranapada, 8 (p .

1 16 THE saava srrvanm ABHIDHARMA BOOKS.

VII . PRAJN APTI-SASTRA .

Br Aura MAUD GAL YZ YAN A (accordi n g to Yosomitra and Bu -ston ) .

Th e au th or’s n ame lost (accordin g to Tib .- Chin . Cata logu e) .

This work is th e sixth of the six padas of th e Sarvastiva'

da

schoo l , a ccording to th e Chin ese au thori ties. Th e text

preserved amon g th e Chin ese books is of dou btfu l character .First of all , i t was n ot tran slated u n til th e e leven th cen tu ry

(A .D . 1 004 an d th e n ame of its au thor is sa id to havebeen lost . 1 In its con ten ts th e first section , ca l led th e Loka

praj fiapti, is m issin g ,thou gh th e title is given th ere as seen

from th e an a lysis be low. In a n ote i t is sta ted tha t thefirst section ,

“Loka -

pra j napti ,”

ex ists in th e commen tary,bu t th e text does n ot exist in th e origin a l (if E Efi' a 1thfi 21: in fig) . However

,n o su ch commen tary seems to

exist in th e Chin ese col lection ,so far as I am aware

,an d

n o thin g can be ascerta in ed as to th e rea l sta te of the text .2

There is n o in dica tion tha t this work be lon gs to th e Sarvastivada school

,as in th e cases o f th e other padas. N otwith

stan d in g this, we have to regard this work a t presen t as

th e a u then tic pa ds of this school

,sin ce tilere is n o other

a lterna tive tha t can be su ggested .

Shi

(Establishmen t or arran gemen t-treatise . )Praj fi apti - s

’

astra .

Nau j 1o’s Cata logu e , N o . 13 17 .

Amou n t : 1 4 se ction s (men ) ; 7 fasci cu li ( ch u an ) ; 5 5 pages (ye) .Au th or: N o au thor’s n ame is gi ven .

Tran slators : Fa -h u (D h armaraksa or D h armapala ) , priest fromMagadh a (who came to Ch in a an d others,A .D . 10 0 4—10 5 8.

D r. N anj io , in h is Catalogu e, N o . 1317, gives th e au thor’s name ‘ Mau dgalyayana .

’The Tib .

-Chin . Cata logu e does not give any, and says th at thename is lost (53 53 A fi ) The India Office copy also does not give anyname . So probably Yoéomitra is the au thority of Nanj io

’

s statemen t .2 Wassilief seems to have sometimes taken the Amrta -éastra (N o . 1278) as

the same as th e Prajfiapti-sastra , bu t there is no su fficien t grou nd for thissu pposition . An analysis of th e Amrta-éastra is given below.

u su al ly qu oted in the works pecu liar to this schoo l as wa E(Prajnapti -pada)

THE PRAJNAPTI-SASTRA. 117

CON TEN TS or THE PRAJNAPTISASTRA.

1 . Instru ction abou t th e world (L oka-

prajr'

i apti ) be lon ging to

th e Abh idh arma - mahaéastra ( i i iii; i t fli‘

flfl fifi512 P'iTh is section L oka -

praj iiapti is practi cally mi ssin g ; n o wordis gi ven th ere except a n ote to th e fol lowin g effect : “In

th e commen tary th is section exists,bu t th e text is wan tin g

in th e origin a l (is is as is asre as 21: it as .

”

We kn ow n oth in g of th e commen tary referred to .

2

2 . Instru ction abou t Cau ses (Karan a-

prajfiapti ) (I BE§Q F3Ou t of th e 7 ratn as of a Cakravarti kin g, stri , grh apati , and

parinayak a are spoken of .

3 . Th e same .

Th e oth er ratn as : cakra , h astin , asva,mani ; lon gevity of

th e k in g ; 32 sign s ; son s,etc .

4 . Th e same .

Th e Bodh isattva ’s b irth in th e Tu sita h eaven ; con ceptionan d b irth on earth ; An an da, etc.

5 . The same .

Th e Bodh isattva is th e hi gh est of all bein gs Nirvan a , etc.

6 . Th e same .

32 sign s of Bu ddh a an d Cakravarti kin g ; oth er su perior

qu a l ities of th e Bodh isattva , etc.

7 . Th e same .

Th e Bu ddh a ’s teaching of 3 moral defilements, raga , dvesa ,

moh a ; th e extremi ty of these three, etc.

8. Th e same .

Trsna ( love ), a great cau se of life ; differen ce of h uman

body in life and death , etc.

1 The n ame “Abh idharma -mahasastra is a very curiou s title to be used fora su pplementary pada .

2 The Loka-prajfiapti mu st have been a section wh ich treats of the worldsystem, positions of th e mou n tain Sumeru and the great ocean , motions of thesun and the moon , etc. ,

etc . There is a Chinese text wh ich contains thesesu bjects

,i . e . N o . 1 29 7 ,

“ L i -sk i a‘i-t‘an - lu n ,

” wh ich Nan '

io restores to“Loka-stln ti - abh idharma -sastra

,

” iiu t it is more probably Loka-prajfiaptiabhidharma -sastra

,

”and the first section of our book must have been some

like the text in qu estion . An analysis of No . 129 7 is gi ven below.

1 18 THE SARs rIvKnIN ABHID HARMA 130 0 113 .

9 . Th e same .

Drowsin ess, arrogan ce , wi ckedness, ta lkativeness, in

su fficiency in speech , in ability in meditation ; th eir cau ses,

etc.

10 . Th e same .

Samern , th e h igh est mou n tain ; di fferen t h eigh ts of

mou n tains, etc.

1 1 . Th e same .

Differen ce of men ta l facul ties betwe en th e Bu ddh a and h isdiscip les, etc.

12 . The same .

The ocean , etc .

1 3 . Th e same .

Variou s qu a lities of li vin g beings, etc .

14 . The same .

8 cau ses of rain ; cau se of a rainy season ,ctc .

‘

5 . SOME IMPORTANT PH IL OSOPHICAL WO RKS CONNECTEDW ITH THE SARV ASTIV AD A SCHOOL .

The seven Abh idharma works of the Sarvastivadin s do not

represen t on e an d the same period Of Bu ddhist philosophy,n ordo they agree with on e an other as regards th e exposi tion sof ca tegories and n omen cla tu res in which all these booksabou n d: They mu st have come in to existen ce on e afteran other in the cou rse of severa l cen tu ries before they began tobe recogn ized as a body of litera tu re . I t will

,however, be

extreme ly hazardou s, at the presen t state of ou r knowledge ,to try to fix a date for any of these works. Even an

arrangemen t according to th e order of priority wil l be verydifficu lt. Bu t so mu ch seems to be certa in , tha t n eitherth e Chin ese , n orthe Tibe tan ,

n oreven th e San skri t order ofthese books is chron ologica l .

2

1 Forsome particu lars of this text, see above,p . 77, note .

2 D harmaskandha , Sangiti aryaya, and Jfiéhaprasthana are perhaps anteriorto the rest . V asumitra

’s wor may be the latest, bu t th is V asumitra seems to

be difierent from th e one wh o is said to be th e head of the 5 0 0 Arhats wh ocompiled th e Mah avibh asa . The Tibeto-Chinese Cata logu e says that the Maha

vibhasa was compiled 4 0 0 years A . whi le it assigns 30 0 years A . B . to the

V asumitra who is the au thorof Prakarana-pada and D h atu -ka ) a

120 THE SARVKSTIVKD IN ABHID HARMA BOOKS.

Th e la tter ha lf of the fifth cen tu ry A . D . brings u s to

a period which we can we l l design a te as N eo-V ibhasan ism,

which coin cides wi th th e rise Of th e Y ogacarya system an d

the reviva l of the Brahman ic,or

, a t any ra te , Sai r’

nkhya

philosophy . V asu ban dh u , a Sarvastivadin and a free

thin ker, tried to in terpre t th e philosophy accordin g to h is

own v iews. He did n ot slavishly fol low th e V a ibh z’

isik a

ten e ts, bu t here an d there u tiliz ed th e e xce l len t poin ts of

o ther systems, e .g . the Sau tran tika , a system opposed to th e

V aibhfisika , and teaching tha t extern a l obj ects m ere ly existas men ta l images, and are in directly apprehended .

A powerfu l oppon en t, an d an orthodox Sarvastivadin ,

Samghabh adra by n ame , compi led two works, on e as a rightin terpre ta tion of the vibhasa, an d th e othera s a re fu tation of

riva l philosophers, chiefly V asu ban dh u (wh o , howe ver, h ad

n ot forma lly left th e schoo l,h is Abh idh arma - kosa bein g

gen era l ly reckon ed as on e of the Sarvg'

i stivada books) .Samghabhadra is sa id to have d ied before V asu ban dh u ,

1

an d the N eo -V ibhasan ie period seems to close practica llywi th the con version of V asuban dh u to Mahayz

'

in ism .

2

Yoéom itra,th e wri ter o f the Abhidharmak osa - vyakhya ,

seems to be a Sau trz'

i n tika .

3 I- tsin g, who was a Sarvfistivadin ,

an d bro u ght hom e some n in e teen works of Vin aya , does n ot

seem to have come across a philosophica l work of this school ,thou gh it was stil l followed in N alan da and o therplaces.

4

In the fou rteen th ce n tu ry tradition as regards th e V a i

bhasikas seems to have been sti l l a live , for Madh avacaryareviews th e system in h is Sarvadarsan a -samgraha , and says

These Bau ddhas discu ss the highest en d of man from fou r

stan dpoin ts, ce lebra ted u n der the design ation s of ( l ) the

Madhyamikas, who hold th e doctrin e of u n iversa l void

[n ihilism] ; (2) the Yoga—scares, who hold th e doctrine of an

1 See Watters, i , p . 325 .

3 See my V asu bandhu’s Life (Tong -p ew, Ju ly, p . 29 1 .

3 We do not know to wh ich schoo l th e oth er commentators, V asumitra and

Gnnamati , whom Yosomitra mentions in his V yakhya, belonged ; see Bendall’

s

Catal . of Cambridge MSS.,add. 10 4 1

,p . 26 .

See above, p . 7 1 .

PHILOSOPHICAL WORKS. 121

extern a l void [su bj ective idea lism] ; (3) the Sau tran tik as,wh o assert th e in ferribility of extern a l obj ects [represen tation al ism] ; an d (4 ) th e V a ibhasik as, who a cknowledge th e

perceptibil ity of extern al Obj ects 1

Of these th e Madhyamika is iden tica l with - the Sarvasfinyatvavadin ,

th e Yogi cara with the V ij fianastitvarnatravadin (or th e V ij fiz

’

in amatrastitvavad in ) , an d the V aibhasikawith th e Sarvastiva

'

din of Sar’

n karficz’

irya .

2 The Sau tran tika

admits n o direct perception of obj ects, bu t ho lds tha texterna l obj ects ex ist me re ly as images, an d are indirectlyapprehen ded, thu s occu pying th e mediu m stage be tween theV a ibha

'

sika,who ackn owledges th e direct perception Of

extern a l Obj ects, and th e Yogacara , who teaches the doctrin e.

of an externa l void .

V ibha'

sz'

i’

mean s orig in a l ly‘op tion . The idea seems to

be tha t n umerou s opin ion s col lected from th e compi lers

(5 00 Arhats) were compared with on e an other, and th e bestOf them was se lected as the orthodox doctrines of th e school .The Chin ese explain this word e ither a s

‘comprehen sive

exposition (fi fi ) or as‘ vario u s opin ion s (E E a )

”

Th e V a ibhasika’

s opin ion s, exce l len t as they are,reflect

on ly those Of la ter Abh idharma teachers, and are after all

a scholiastic achievemen t . Aga in st this ten den cy therearose probably th e Sau trantikas

,wh o do n ot regard th e

seven Abh idh armas as a u then tic Bu ddhavacan as,‘2and lay

more stress on th e Sfitra'

n tas of the B u ddha . In the ir

1 Sarvadarsanasafngraha , ch . 2 :“Te ca Bau ddh as caturvidhaya bhavanaya

aramapuru sarth amkathayanti [B

te ca Madh yamika -yogacara-sau tran tl ka -vai

Bhasika -sarhj fiabhih prasiddha au ddha yathakramarn sarvaéunyatva-vahya

sunyatva vahyarthanumeyatva vahyarth apratyaksatva vadan atisthanti

Professorde la Va l lée Pou ssin translates (M u se'

on , vol . ii , N o . 1 , 19 0 1 , p . 6 1)as follows : (1 ) D octrin e du vide complet (2) D octrine du vide externe(3) D octrine de l ’aperce tion in directe des choses extén eures (4 )

“ D octri nede leuraperce tion imme ate .

” Cf . Kern,Man u al , p . 126 :

“The vaIbhasIkas

acknowledge t 9 direct perception of exteriorobjects the sau tranti kas ho ld thatexteriorobj ects merely exist as images, and thu s are in directly apprehended .

2 See above , p . 73 , note 2 .

3 See Watters,

“Yu an -Chwang, i , p . 277 . His in terpretation differsa little from mine .

Cf . above,p . 75 , note 3 .

122 THE SAEVKSTIVKD IN ABHID HARMA BOOKS

philosophica l specu lation they have progressed somewhat ascompared with th e V aibhasik as.

This seems to have a ttracted V asu bandh u , wh o occasion al lyadopted th e doctrin es of th e Sau tran tik as.

l His con versionto th e V ij fian amatrika doctrin e was n o won der at all , bu t

was qu i te n a tu ra l seeing tha t the soi l h ad a lready been

prepared by th e Sau trantika doctrin e . His con version was,therefore , n ot a miracle wrou ght from wi thou t by h is brotherAsamgha , bu t was a resu l t of h is specu la tive requ iremen tsfrom within . Thu s h e represen ts th e three stages of

Bu ddhist philosophy, a nd i t is bu t reason able tha t he ishon ou red in Japan as a pa triarch o f a ll Bu ddhist sects. In

fact,h is Abh idharmak osa an d V ij fifin amatrasiddh i are stil l

stu died by a lmost every Bu ddhist ; an d two sects based on

these two trea tises, n amed respective ly Ku sha and Yu i

shiki (Kosa an d V ij flan amatra ) , sti l l exist i n Japan (thou gh

practica l ly on ly as stu dy) . Two importan t comm en tariesOn th e Ah idh armakosa , ca l led KOki and HOsh O (N otes of

Fu -kn an and Fa-

pao ) ,2 written by two of th e most dis

t ingu ish ed pu pils o f Hiu e n - tsan g (AJ ) . 64 5 h avebeen preserved in Japan . They are importan t for a stu dy

of th e doctrin es of the V aibhasikas,the n otes having been

taken from the lectures of Hin en - tsa n g .

A summary of th e above sta temen t wi l l be as follows

Sarvastivadins

Gandhara -Abh i dharmi kas Kaémira-Ah Idharmi kas

(7 Abhi dharmas)

V aibhasika -éastrins

(Mahavibhasa)I

N eo -V aibhasika -sastrins

IV asu bandhu (Sau tran tic) San

g?abh ad

lra ((orthodox)

(Abhidh armakosa and yayanusara and

Abhidharmakosa-karika) Samaya pradipika )

1 See my Life of V asu bandhu (Tong -p aw, Ju ly, p . 288.

2 See above , p . 79 , note 2 .

124 THE SARvASTIV AnIN ABHID HARMA BOOKS.

of Chin a occu rs in th e tex t as Chih-n a (Cin a)lor

l

Chén -tan

(Cina),2a n ame con sidered to have been origin ated from

th e Imperia l Chin dyn asty of Chin a 221

The n u mber of s’

lokas, moreo ver, in th e vibhasa is ‘

variou sly recorded as more than by on e,

3and as

abou t by Param i rtha .

‘ The da te of its com

pilation , aga in , is sa id to have been “ 4 0 0 years afterth e B u ddha ’

s dea th ” by Hiu e n - téan g,5 “ 5 0 0 years A .H.

”

(i .e . six th cen tu ry) by Paramarth a ,6a nd “more than 600

years AP .

” by TaO -~yen .

7

V asumi tra,whom we seem to con n ect a lways with the

Cou n cil u nder Kan iska and wi th th e compi la tion of the

vibh asfi, is a mystiflcation to u s. Watters in h is n ew workmen tion s a t least seven V asumitras, a ll of more or lessimportan ce ,

8 tho u gh of these we are con cern ed with on lytwo , i .e . th e a u thor o f the Prakaran apa

'

da an d on e of th e

compilers o f the vibh asa .

All these poin ts casu a l ly n oticed in ou r a u thorities se em

to be con flictin g an d con fu sing . They may, however, tu rnou t to fu rn ish

, aftera thorou gh in vestiga tion of the su bj ect,some importan t c lu es to th e actu a l state of history in tha t

in terestin g period of B u ddhism .

N owas to the Chin ese tran sla tion s of the texts the earl iest

is da te d in A .D . 383, which serves as the terminu s ad qu emfor the acti vity of the V aibh iisikas. A referen ce to the

Abh idharma -vibhasa orsimply the vibhasa is fou n d in other ;

works su bseq u en tly tran slated (A.D . 4 34 , 5 57,

W e have to distin gu ish th e simple vibhasa from the

Mahavibha'

sa a ccordin g to their con ten ts, n o ma tter wha t

a a .

E B.

Hiu en -tsang,see Watters

,i , p . 271 , and Tao-yen , fi dfl in h is preface

to N O . 1264 . See be low, p . 128.

Tong-

p ao , Ju ly , 19 0 4 , p . 279 .

5 Watters, Yu an -Chwang,p . 270 ; and below,

p . 129 , l . 1 5 .

Tong -

pao, July, 19 0 4 , p . 276 .

7 See above, note 3 .

9 “Yuan -Chwang,i,pp . 274- 275 .

ABHID HARMA-V IBHXSA. 125

they ca l l themse lves. W e shall n ame them, for the sake

of con ven ien ce , th e sma l ler a nd larger V ibhasas. On e of

those described be low (A) belongs to the former ca tegory,and two (B, C) to th e la tter.

A (th e sma l ler) .P ‘i -p

‘o-sh a - lu n .

l

V ibhasa(-sastra ) .N an j i o

’s Cata logu e, N O . 1 29 9 .

Amou n t : 3 ch apters ; 4 2 section s ; 1 4 fascicu l i ; 4 0 0 pages.

Au th or: Chi a - ch an -

yen- tsu (Katyayan i -pu tra ) .

2

Tran slator Sen g - ch ie -

p‘o - ten g (probab ly Sani gh a - va it in ) 3

Kipin (Kaémira) , A .D . 383 .

CON TENTS.

Th e Exposit ion of th e A-

p‘i -t ‘an -

p a- ch ‘

an -tu (Abh idh ammaatth a-

gan th o) ,4 i .e . : ( 1 ) misce l lan eou s ; (2) bond of passion s

(samyoj an a) ; (3 ) kn owledge (jfian a ) ; (4 ) actions (karman )(5 ) 4 e lemen ts (catu rmahabh uta) ; (6 ) organ s (indriya) ;(7 ) medi tation (dhyana ) ; (8) v iews (drsti) .

i . In trodu ctory (H42 [ii-

1] Elli: é ) .

Sma l l - ch apter (11\ fi )?

Section s 1—1 5 : Al l categories abou t passion s and thin gsconn ected with th em ,

from 3 samyoj an as to 9 8 anu s’

ayas.

Great- ch apter, exp lain in g th e Ten Gates.

F5 pk E) .Section s 1 6- 4 2 : Al l categories abou t matter and min d

sph ere of the acti vity of mind ; 22 indriyas ; 18 dhatu s ;

12 ayatan as ; 5 skandhas ; 6 dhatu s ; 4 aryasatyas ;

4 dhyan as ; 4 apraman as ; 4 arfipyas ; 8 vimu k tis ;

8 jnan as ; 3 samadh is ; 4 births, etc .

$5"

ES .

519 fi

fi'

fin fi ,Chin . a ,

i . e .

‘assembly -appearing .

’This was

restored to Sarhghabhuti , bu t p‘O is often for var,

’e .g . in varma.

N

8

5 This may be something like cu lla-vagga or cull s-khanda .

’

126 THE SARvASTIvAD IN ABHIDHARMA BOOKS.

The ven erable V asu mitra is Often m en tion ed, bu t this does

n ot mean tha t he is qu oted in th e text . I t seems to havebeen th e case tha t when opin io n s differed du rin g the com

pilation V asumitra , Parsva , or othere lders were re ferred to,an d theirOpin ion s were recorded , men tion i ng them by n ame .

Un der th e fou rsatyas (section 32) the B u ddha is sa id tohave tau ght them a lso in Tami l : In the lan gu age of the

T‘an -m i- lo (Damila) lan d —Yen -n ei (su ffering) m i-n ei

(the ca u se) ; ta -

pa (destru ction ) ta - la -

pa (th e way ) —thu she tau ght th e end of su fferin g .

” 1 Then h e is represen tedas having tau ght the Same in the other barbarian lan gu age :In the langu age o f the Mi- li- ch a (Mlecch a ) lan d —Ma-sha,

tu - sh a,san g

-sha -ma,sa-ba - ta

, pi- l i - la z—thu s h e tau ght th e

en d of su fferin g .

” 2

B (th e larger) .

A-

p‘i -t ‘an -

p‘i -p

‘o-sha—lu n .

Abh idharma - vibhasa(- treatise) .

N anj io’

s Cata logu e , N o . 1264 .

Amou n t : Original ly 8 ch‘an -tu (gan tho), 4 4 sections (vaggo), in

10 0 fascicu li , bu t lost du ring th e warbetween the NorthernL iang an d Wei , A . n . 4 39 . Th ey were co l lected afterwards

,

bu t on ly 3 ch ‘an tu (gan th o) , 16 section s (vagg0 ) were

fou nd, and made in to 82 fascicu li , 4 0 0 pages (ye ) .

Au thor: Ch ia -chan -

yen- tau (Katyayan i

Translators Fen t‘o p‘o mo (Bu ddhavarma) and Tao tai ,

°

A .n . 4 37—4 39 (or rather A .n . 4 25

‘

i ifi fi fl fia

Cf . above, p . 98.

g i fl fii fi d flz flCf . above , p . 98.

°

Pfil filt é fllt fi ifif fi4 See above

,p . 1 25 , note 2 .

6 See below,p . 128, l . 9 .

128 THE sanvxs'ri vz nm ABHID HARMA BOOKS.

In a preface by Tao-yen1 i t is sa id : “At a time more

than 600 years after th e Bu ddha ’

s death there were in

N .In dia 5 00 Arha ts wh o compiled th e vibhasa i n

o rderto su ppress variou s Opin ion s. A priest Tao-tai2 wen t

to th e west of th e On ion range, and obtained th e Sanskrit

text in verses.

“A Sramana of In dia , Feu - t‘o-

p‘o -mo

came to the territory of Liang (a ) , an d was ordered totran slate th e text in th e m iddle of th e 4 th moon , A .D . 4 25

2; wi th th e assistan ce of more than 300 men ,C hi -su ng ,

Tao -lan g ,3and o thers.

“The work , which amou n ted to 10 0 fascicu li, was all

fin ished in th e 7 th moon , A . D . 4 27 . In th e mean time Lian gwas destroyed an d all the books were lost . Again copyin gthe text the y prod u ced 60 fascicu l i .

“After th e death of the B u ddha a Bhik su n amed Fa

sheng‘(D harmottara) wrote a treatise ca l led th e ‘ Heart of

the Abhidharma5 in 4 volumes. Again , Chia - chan -

yen- tsii

(Kai tyzi yan ipu tra ) compi led the Abh idharma in 8 Gan th o,

4 4 section s in all . Afterwards 5 00 Arha ts compiled th e

V ibh z'

isa, expla in ing aga in th e 8 Gan tho . When i t wastran sla ted , i t consisted of 100 fascicu l i in a larger form .

Th e Emperor Tai-wu of Wei destroyed Su -ch ‘u (i

’

Hthe capi ta l of Liang ,

and the book was lost. However,60 fascicu l i were col lected , and were divided by a later han din to 1 10 fascicu l i . 6 The fragmen t is of 3 Gan tho, 5 other

‘

ifi iiflé2

53 i ,see N anj io

’

s Cata l . , p . 4 13,N o . 71 .

’

a a a a a z fi a a

f}; N anj io (N os . 129 4 , pu ts D harmajma ?’bu t D harmottara

,

is a priest who fou nded a schoo l called Ta -mo-yu-to -li ’

(D harmottafi ) , whichis translated if _t or if g (N o . One text (N o . 129 4 ) says

it C]: g ,the ‘ best of the laws ’

(i . e . D harmottara) .

lifij all; i "5 Efi'

,N o . 1288. There is a chapter cal led D hamma

hadaya-vibhanga in the V ibhanga, Mrs . Rhys D avids’ edi tion,p . 4 36 .

6 In fact, 82 fasciculi are en tered in the Chinese col lection .

ABHID HARMA-MAHAV IBHKSX. 129

Gan tho bein g lost a ltogether. The three Gan tho'

agree‘on th e whole wi th C .

C (th e larger) .A-

p‘i -ta-mo- ta -

p‘i -p

‘o - sh a- lu n .

l

(Abh idh arma- large -vibhasa- treatise . )Abh idh arma-mahavibhasa(-sastra) .N an j i o

’s Cata logu e , N o . 1263 .

Amou n t : 8 grou ps (sk andh a ) ; 4 3 section s (th e last Gatha sectionof th e Jfian aprasthan a bein g omitted in th e Commen tary) ;20 0 fascicu l i ( ch uan ) ; Chin ese letters ;pages.

Au th ors : 5 0 0 great Arh ats.

Tran slator: Hiu en - tsan g, A .D . 65 6—65 9 .

Th e Tib .- Ch in . Cata logu e

,vol . ix ,

m en tion s th is text asMo-h o-wei -p

‘o -sh a-sh a -h si -tu - lo

,

2 4 0 0 years after th e Bu ddh a ’sdeath .

Maha-vibhas'

a-éastra .

CON TENTS OF THE MAHAV IBHASA .

In trodu ctory remarks,in wh ich th e tradition that Katy

'

ayan i

pu tra compi led th is work is di scu ssed , and th e n ames ‘ Abhidh arma an d. ‘ Jfian aprasthan a

’are variou sly explain ed .

i . Misce l lan eou s grou p8 section s (see the an a lysis of th e Jfian aprasthana) .

i i . Samyoj ana - grou p g 22 )4 se ction s.

iii . Kn owledge- grou p fi 2 )5 section s.

iv. Action - grou p a DB) .

5 section s.

v . Great Elemen t-grou p (i t E a4 section s.

130 THE SARVASTIVAD IN ABHID HARMA BOOKS .

v i . Organ - grou p (fl g 7k ) .

7 section s.

Medi tation - grou p (E a 45 )5 section s.

View-grou p (R a A )5 section s.

Th e last,4 4 th section , bein g Gathas, is stated to be easy

, an d

is n ot explain ed in th e work .

At th e en d of every on e of th e 200 fascicu l i i t is statedtha t th e text is a commen tary on th e Fa -olzi- lu n (Jfiz

’

in a

prasthan a) be lon g in g to th e Sarvastivfida school . 1 Thisbeing a commen tary , the con ten ts are pra ctica l ly th e same

as those of th e Jnan aprasthan a , an d a deta i led an a lysis isom itted here .

This grea t commen tary was mu ch stu died by W atters,who remarked in h is “Yu an - Chwan g

”

(vol . i, p . 277 ) as

fol lows : The ex ten t of the commen ta tors’ in vestiga tion isdou btless oversta ted (by Hin en - tsan g) , bu t there is eviden ceof grea t stu dy and research in th e V ibh z

’

isa and in th e

Mah z'

i vibhfisa.

12 In th ese books we find an extraordin aryacqu a in tan ce wi th Bu ddhist learn ing of variou s kin ds, anda lso with Brahman ica l l earn in g, in clu ding th e origin a lIn dian a lphabets, th e Vedas, and the ir Angas.

The V ibhasa is, in deed , a grea t en cyc‘ lopaedia of B u ddhist

phi losophy . All the opin ion s of severa l an cien t an d con

temporary philosophers of variou s schools are carefu l lyreg istered and discu ssed . Whe therwe have in this As

’ va

ghoéa’

s share or n ot 3 i t is certa in ly a masterwork,u n iqu e

in its merit an d scepe . D u ring the period o f its compilationthere seem to have been severa l philosophers wh o are

genera lly styled the ‘ Abh idharma - mahasastrin s.

’ 4 There

1

ER tn 75 315 a E2 Watters apparently did not come across the fragmentary V ibhasa (B),

N an j io’

s N o . 1 264 .

Tong -

p ew,Ju l 19 0 4 , p . 278 :

“Wh en the meaning of the rinciples had

been settled Aévaglioéa pu t them one by one in to li terary form . t the end of

12 years the composition of the V ibhasawas fin ished .

”

Ff!) g g k Elli ,‘ A-

p‘i-ta-mo-variou s great D octors.

’

132 THE SARV XSTn'KnIN ABHIDHARMA BOOKS.

11 . ABHIDHARMA-KOSA AN D THE KARIKA .

By V ASUBAN D HU .

Th e importan ce o f the Abh idharma - kosa was fu l lyrecogn iz ed by Bu rn ou t, Kern

,an d su bseq u en t scholars

throu gh Yaéom itra’

s Abh idharma -koéa - vya'

khya- Sphu tartha .

This work h as come down to u s, in Chin ese , in two forms,

on e con ta in in g verses (602 ka’

irikas) on ly, an d th e o ther beingprose explan a tion s of th e verses. Paramartba te l ls u s tha tthe prose te xt was compiled a t th e req u est of the Kasmira

va ibh z’

isikas.

‘ C l’

cou rse th e verse tex t is in cl u ded in the

prose on e .

A.

A-

p‘i -ta -mo ch ii -shé-shik-lu n .

’

(Abh idh arma -kosa -explain in g- treatise . )N an j io

’s Cata logu e , N o . 1269 .

Amou n t : 9 section s 22 fascicu li (ch u an ) ; 6 13 pages (ye ) .Au th or: l " o-eu -

p‘an - tou (V asu bundhu )

3

(0 . 4 20—5 0 0Tran slator: Clam-ti A .D . 5 63—5 67 .

B.

A-

p‘i-ta-mo -ch u -shé- lz w.

‘

(Abh idharma -koéa - treatise . )N an j io

’s Ca ta logu e , N o . 1 267 .

Amou n t : 9 section s 30 fasci c u li ( ch u an ) ; 5 5 9 pages (ye ) .Au th or : The ven erab le Shi- ck ‘

z'

n

Tran sla tor: Hiu en - tsan g,A . D . 6 5 1—65 4 .

Th e a bo ve two are men tioned in th e Tib .-Ch in . Ca ta logu e ,

vol . ix , with the fo l lowin g n amesA -

p‘i- ta -lo -mo-k o-sh a-sha -h si - tu - lo .

’

(Abbidh armakosa - sastra . )

See my L ife of V a su bandh u (Tong -

p aw, July, Watters,

Yu an -Chwang,i,p . 2 10 .

“PEI § § fi % fi fifi

3

$ 51

fi fi é‘

fi

fi fi ffl ‘é ifi

é fi fi g fi

0

C

7

Bit

ti

fillt

3mtE

w’fifitfi

u 45? fi

ABHID HARMA-KOéA . 133

C .

A -

p‘i -ta -mo-ch u - sbé- lu n -

p ang-su ng .

‘

Abh idh arma - koéa - treatise - origin a l -verses. )Abh idh armak os

’

a -karika.

N an j io’s Ca ta logu e, N o . 1270 .

Amou n t : 6 02 verses ; 8 se ction s 2 fascicu li (ch u an ) ;5 3 pages (ye ) .

Au thor: Th e ven erab le Slai -ch ‘z’

n (V asu bandhu ) .

Tran slator: Hiu en - tsan g,

65 1 .

Th e Tib .- Ch in . Cata logu e

,vol . ix ,

gi ves th e fo l lowin g n ame

A-

p‘i -ta -lo-me -k o- sh a - ch ia-li - ch ia .

2

(Abh idh armak oéa- karika. )

CON TEN TS or THE ABHID HARMAKOSA.

1 . D istin ction of D hatu s (Q fill fi. [ff] 4 4 verses.

2 . Indriyas7 (Q 750 m 12 ) 74 verses.

3 . L okas (5) El] fl £13

9 9 verses.

Karman s (fl fill fi nu DE) . 1 30 verses.

An u éayas (Q fill FE HE [R] fi ) .4

69 verses.

Aryapu dgalas ({5} fillB

M;D

u'

f Q )?83 verses.

Jiian as (Q fill g una

f t ) 6 1 verses.

Samadh is Q} fill it

“

Dr:

39 verses.

9 . Refu tation of Atmav'

ada (m$2 $1.If] 7L )

Yaéomitra’s Abh idh arma kosa vyakhya sph u tarth a gi ves th e

tit les of th e ch apters as fo l lows’

1 . Dhatu -n irdeso n ama prath amafn Kosa -sthan am.

2 . Indriya-n irdes

’

o nama dvitiyamKosa -sthan am .

fi

fi

fi

a

a

0 A, g Efi San -mo-

p‘o -ti

,

’ which seems to(

be Sht. samapaj ti ,

attainmen t, ’ bu t may be a mistake for "samadhi . ’

7 See ProfessorBendall, Catalogu e of the Cambridge MSS. , p . 26,Add . 10 4 1 .

134 THE sxavxsn vxnm ABH ID HARMA BOOKS.

3 . TrtiyamKosa - sthan am.

4 . Caturth ar'

n

'

K .

5 . An u saya-n irdeso n ama pan camar

'

n K .

Sasth amK .

Saptamafn K .‘

AstamamK .

9 . D en t.

To the ordina ls, 3 , 4 , 6 , and 7 , we can with perfect safety add

th e ti t les, respective ly,‘ L oka -n irdeso nama

’

,Karma -n irdeéo nama

,

Aryapu dgala- n irdeso name , an d Jr

‘

iana-n irdeéo nama . Bu t th e

e igh th and n in th offersome diffi cu l ties. Accordin g to Paramarth athe e igh th appears to be someth in g l ike Samapatti ,

’

bu t th is maybe a mistake arising from a simil ar sou nd. Mr. Wogih ara h o ldsthat it ou gh t to be ‘ Samadh i -n irdesa ’ The n in th is n ot

gi ven as a spe cial ch apter in the Abh idh armakosa -vy a'

khya, bu t

a passage correspondin g to th e n in th of th e Chinese exists in th e

San skri t text, and it is, ac cording to Mr. Wogihara,‘ Atmavada

pratisedha’

At th e en d of each of the 30 fasci cu l i i t is expresslysta te d th a t this work be lon gs to th e Sarvastivada sch oo l .Th e Kaémirian va ibhfisikas are referred to or ci ted in th is

work , se ven times as‘ Chia -sh u -mi- lo-p

‘i -p‘o-sh a Masters ’

(Kiis‘

mira-va ibhasik iis) , twice as Sfistra Masters of Kasmira

(Kasmira-szi strin as) , and ten times as P ‘i-p‘o-sho Masters

(V a ibhfisikas) . Of q u ota tion s from o ther sources I haven ot n o ticed many . The Praj flapti -pai da is qu oted on ce

(ch u an vi) the Yoga carya and the vatsipu triya sch oo ls arerefe rred to a lso on ce (ch iian x xii , xxx ) . I may have missedsevera l others in my cu rsory peru sa l .

GD

‘NI

Q

1 11 . ABHIDHARMA - N YAYAN USARA AN D

ABHIDHARMA-SAMAYA -PRAD IPIKA .

By SAMGHABHAD RA.

Paramartha te l ls u s 2 tha t Sar'

n ghabh adra, an oppon en t of

V asu bandh u , compi led two sastras in Ayod hye

’

i , on e, en titled

Formerly Mr. Wogihara suggested,from an analogy

,

‘

pu dgalabh i n resa

prati sedha .

’

9 My Life of V asu handh u (Tong -p a o, Ju ly, pp . 289—29 0 .

186 THE SARV ASTIV AD IN ABHID HARMA BOOKS .

views of h is schoo l . A comparison of the two riva l philo

sophies of th e N ee -va ibhasika period wou ld be extremelyin terestin g . Bu t i t is impossible for u s to a ttempt anythin gof the sort in the presen t paper.

A .

A-

p‘i -ta -mo-shu n -chéng - lz

'

- lu n .

‘

(Abh idh arma - conforming-ri gh t-prin cip le - trea tise . )Abh idharma -nyayan u sara .

N anj io’

s Cata logu e , N o . 1265 .

Amou n t : 8 se ctions 80 fascicu l i (ch uan ) ; pages (ye ) .Au thor: The ven erable Chu ng -he ifers (Samghabh adra ) .

2

Translator: Hi u en -tsan g, 6 5 3—65 4 .

The Tib .- Ch in . Cata logu e , vol . ix , gives the fo l lowin g n ame

N i -sa-lo- sha -h si - tu - lo .

’

Nyay a -an u sara -sastra .

Paramarth a gives th e n ame of the au th orasS eng - ch ieh -

p‘o - to - lo .

‘

Samgha -bhadra .

CONTEN TS OF THE N YAYAN USARA.

1 . D iscrimin ation of gen eral su bj e cts (fl 2152

2 . parti cu larsu bj ects (fl2?Ed (if,

3 . cau ses (fl fi g m]

4 . a ction s (fl

passion s (an u éaya ) (fl HE iii:

n ob le person s (fi fi Q [if]

knowledge (fl rt )

medita tion (fit it [in

n A )

At the end of each of 80 fasc icu l i (except fasc . 9 ) i t

‘

fi flt é fi fi ifi fl sfi‘

s a a a

u s s a a s a a a a s a‘

tfi fin ifi l‘é‘

fi

ABHID HARMA-SAMAYA- PRADTPIKK. 137

The Samgi tiparya’

iya , D harmaskan dha , an d Praj flaptipz'

ida

are men tion ed in ch . 1 as Mo -ta - li- chia (Matrik z—i s) . The

Theravadin s are often qu o ted an d refu ted, at least n in e times.

Th e Kasmira -va ibhasik as an d V a ibhasik as are referred to

twice or thrice . Amon g the otherworks or schoo ls q u o tedwe fin d the Prakaran apada (o ften ) , V ij fian akayapada , Jhan a

prastha n a , an d Praj fiaptipada ; the Sa u trau tikas, V ibh aj yavadas, Yogacaryas, etc .

B .

A-

p‘i -ta -mo-hsz

’

en - tsu ng- lu n .

‘

(Abh idh arma - i ll u stratin g-doctrin e - treatise . )Abh idh arma - samaya -

pradipika.

2

N aD JIO’S Cata logu e

,N o . 1266 .

Amou n t : 9 section s 4 0 fascicu l i (ch u an ) ; 74 9 pages (ye ) .Au th or: Th e ven erab le Chu ng -Mien (Samgh abhadra ) . 3

Tran slator: Hiu en -tsan gf rm ) . 6 5 1—65 2 .

The Tib .-Ch in . Cata logu e , vol . ix ,

gi ves a qu ite d ifieren t tit lefrom ou rs

A-

p‘i -ta- lo-mo p

‘i - lo - ch ia - lo-mo -sh a -sa - n a - sh a-h si - tu -lo .

‘

Abh idh arma -

prak aran a-si san a -s

’

astra .

6

CON TENTS OF THE SAMAYAPRAD TPIKA.

1 . In trodu ctory (E1; Iii!Pre limin ary remarks abou t th e doctrine , in wh ich Samgh abh adra says

“I h a ve a lready written a treatise and cal ledit Shu n -chéng

‘ Con formity to th e Tru th ’

(Nyayan u sara ) . Those wh o are fond of ph i losoph ica l specu lationh a ve to stu dy it . With th e phrases an d sen ten ces so

1 3

Ffl Kilt 1? fi 23 a”

: a .

2 Pradipika is ourcon j ectu re ; it may be some su ch word of like mean ing.

3 See note 4 , p . 1 36 .

‘

a a a a a a a a a a cwa a e a

a e a .

5 This is,it will be noticed , the au thority for N anJlo

’

s restoration . If thiswere ‘ sasanaprakaran a

’i t wou ld be an appropria te ti tle . Bu t as Paramartlm

gives th e name ‘san - mo -

ye (samaya) expositi on ,

’ we have to rej ect therestoration ot the Tib .

-Ch in . au thori ti es .

1 38 THE SARVKSTIVKD IN ABHID HARMA BOOKS.

detai l ed and e laborate , a research in to it is a matter of

difficu l ty . On e wi l l n ot be ab le to u n derstand it u n lesson e works h ard . In order to make it easy to be u nderstoodby curtai l in g th e e laborate composition ,

I again compi ledan abridged treatise and ca l led it ‘Hsz

’

en - tsu ng ,

’ ‘ Expositionof th e D octrin e ’

(Samaya I embe l l ish ed an d

preserved h is verses (V asu bandhu’

s Karika), and regardedth em as th e so u rce of referen ce .

“ I cu t sh ort those exte n si ve con c l u ding argumen tswh ich are fou nd in the Shu n - Ii (Nyayan u sara ) , and set

forth the righ t exposition s aga in st h is proofs (V asu b an dh u’s

éiistra ) to i l l u strate the tru e exce l len t doctrin es to wh ichwe adhere .

”

Discrimination of genera l su bj ects (m2112 .

3 . particu larsu bj ects (mz fill 61

6

4 . cau ses (fl iii Iii] E}6 act1on s (fl [if] m) .6 passion s (anu saya ) m (if:7 nob le persons (mfl g (i?)

“

f i lo

knowledge (fl E (if; ! li lo

meditation (fl it (i?) A )

At the e nd of the text there is a verse which con ta ins th efo l lowin g remark : On e shou ld n ot on ly hold fast to wha tthe Teaching (itse l f) is capable (o f givin g on e ) , bu t a lsod irect on e ’

s own m in d toward the tru e prin ciples. Thereforeon e sho u ld cog/

“

arm to the sastra (tha t g i ves) the Tru th

propou n ded by the B u ddha,and fu rther conf orm to the

A-k iu -mo (agama,

‘ teachin g o f the Tru th .

” 2

E , Mfl lfi fl ‘i’ fi ifibfi fi'L

‘

2 “fi fil fi ifi‘ fi’é mfi , fit lfifig 5

: E g gfi , IE He is here para

phrasmg the name of his larrerwork, 1 e ny tya n u sara or satyanu séira .

’

14 0 THE sa avxsrrvz nm ABH IDHARMA BOOKS.

4 . Karman s £1 I .)5 . Skan dh as (Pg ii?A 61: l l ) .

6 . Samskaras (f? (E,7 . Ca u ses (E ffi fl ,t ) .

8. Pure indriyas (Q Q S, A ) .

9 . Passions (samyoj an a and an u saya) (é nfi'

] it) .

1 0 . Anasravas GB}; is A (E;1 1 . Kn owledge (g1 2 . D hyanas (m 22 [ii] ‘ 1‘ I . )13 . Misce ll an eou s medita tion s If (E, E ) .

14 . Th irty-seven stages of th e ho ly (E 4: if},1 5 . Fouraryasa tyas (E 3? (if; “f‘ f . )

16 . Misce l lan eou s [it

This work is n owhere in dica te d as belon gin g to th e

Sarvastiviid in s, e xcept tha t the en try in the ca ta logu e

(Tib .-Chin . a nd N an j ie ) is made among the Sarvastiviidin

books.

Wassilief gives this work in the place of the Praynapti

pada (on e of the six padas) witho u t sta ting his a u thority or

the reason for which he a ssumes the iden tity of the two

n ames. All I can say at presen t is that from its con ten tsthis work may we l l be long to the school .

II .

A . A -

p‘i -tan -ain - lu n .

A-

p‘ i -ta - lo ~mo h a - la - ta -

ya2

(Tib .-Ch in . )

Abh idharma -hrdaya .

N anj io’s Catalogu e, N o . 1288.

Amou n t : 10 sections ; 4 fascicu l i 9 6 pages.

Au th or Fa -shéng

Translator: Sen g- ch ie - ti-po (Samgh adeva) and Hu i -y u cn , s .v . 39 1 .

See his Bu ddhismu s, p . 1 16 (German ) .

ma a vtx a a a ss a a a a ma .

3

ii‘ L aw-su perior’

(not D harmaj ina , bu t) D harmottara ; he is the

origi nator of the D harmottari schoo l ( if _t , fi ,0 1

'

g fl .

g; 52) See p . 128

,note 4 .

OTHER SARVKSTIV‘

A'

D IN BOOKS. 14 1

B . Fa -shéng A-

p‘i -t ‘an - sz

’

n - lu n .

‘

D harmottara Abh idh arma -hrdaya ( -sastra ) .

N anp o’

s Cata logu e , N o . 1 29 4 .

Amou n t : 10 section s ; 6 fascicu l i ; 139 pages.

Au thor: Y u -

po-shen - to (Upaéanta) .

Tran slator: N a - l ien -ti - li - ye-sh e (Narendrayasas) , 5 6 3 .

This is a commen tary on A .

C. Tea - a-

p‘i - t‘an - az

’

n - lu n ?

Misce l lan eou s Abh idh arma - hrdaya( -sastra ) .

N an j l o’s Cata logu e

,No . 1 287 .

Amou n t : 1 1 section s ; 1 6 fascicu l i ; 3 62 pages.

Au thor: Fat -[cm(D h armatara orD harmatrata ),3sa id to be an u n c le

of V asumitra .

Tran slator: Sen g - ch ie -

p‘o-mo (Samghavarma), A .D . 4 34 .

This is an other commen tary on A. I g ive here its

con ten ts, which are practica l ly th e same as those of A an d B.

In trodu ctory (El

2 . D hatu ( if, g,

3 . Samskara (f? S; E) .

4 . Karman (i [iii DH)

5 . An u éaya (fi Ii ) .

Aryapu dga la (E 2 . £14c ) .

7 . Kn owledge (fi‘[if] z ij )

8. Sam'

adh i ( if; [if] A)

l

2

a

s;

Fi

fi

$

3 fé-‘é

11110

6 g,

3

fig fl ,L aw-deli verer.

’

D harmatrata (NanJ1O), bu t it may be D harma

tara . The n ame ‘ Ta -mO-to -lo’

(g m 2, is given in the intro

du ctory chapter.

142 THE SARV ASTIVKD IN ABHID HARMA BOOKS.

9 . Sh u - to -lo (sutra ) 5; fl fl, it) .

1 0 . Misce l lan eou s £1

[The Con ten tsforB and A are iden tica l up to this poin t ]

C . A .

1 1 . Con c l u sion Discu ssion s

(3 £1 (as Eu

In this book the Abhidharma -vibh asa 18 men tion ed, which ,i t says, is th e a u thori ty for the exposition g iven by th e

a u thor.The work C is expressly sa id to be long to the Sarva stivfida

school by Hu i-chi l (6 th cen tu ry) , while th e te x t B is a lso

men tion ed by Tao-

yen (5 th cen tu ry ) , side by side withthe Jflfin aprasthana and as if an terior to this work o f

Ka'

i tyayan ipu tra .

2

L i -ahc’

h -a-

p‘i -t ‘an - lu n .

(Co n stru ction -world-abh idharma - treati se . )L oka -

praj ii apti -abh idharma(N an j io

’s Ca ta logu e , N o . 129 7 .

Amou n t : 25 sections ; 10 fascicu li ; 20 0 pages.

Au thor: Au th or’s name u nknown .

Translator: C/ién -tt'

s .v . 5 5 7- 5 68.

CON TEN TS.

Motion of th e earth Q (R,

Jambu dvlpa (fi %3 i? Iii]

Six great cou n tries (71

; i t a

Yaksas (Ii R W 66

L u -j a o

gi-li (Raj agiri) e lephan t (fi

'

g $1] a I £1Fourcon tin en ts arou nd th e Sumeru (EB 36 T 53,m

g

fi

w

wfl

g fi , See his preface to the Abhidh armakoéa (N o .

2 See above,p . 128, l . 17 .

It {i wt Fifi :L i -ah ih ,

’ is Loka -prajfiapti’

(not‘ Loka

sth iti) . Sh i-she is practica l ly the same as L i ,’ both mean ing

constru cting or establishi ng .

’

14 4 T HE SARV ASTIV AD IN ABH ID HARMA BOOKS.

Amou n t : 2 fascicu li ; 34 pages.

Au th or: Se -kan -ti - la .

‘

Tran slator: Hiu en -tsang , s .v. 6 5 8.

This sta tes expressly tha t it be lon gs to the schoo l , and

i t trea ts of th e 75 e lemen ts (dharmas), in 8 ca tegories

pe cu liar to th is school . They are z—Rfipa ( l l ),c itta ( l ) , ca itta dharma citta viprayu k tadharma

an d asar'

n skrta

V .

She- li -pu -a-

p‘i -t‘an -hm .

2

Saripu tra -abh idharma -treatise .

N an j io’

s Cata logu e , N o . 1268.

Amou n t : 4 d i visions ; 83 ch apters ( varga ) ; 30 fascicu l i ; 620 pages.

Au thor: Saripu tra .

Tran sla tor: D h armngu pta and D harmayasas, A .D . 4 14—4 1 5 .

This has n o co rresponden ce wi th th e Sar’

n gi’

ti-peryaya

(one o f the six pandas) , which is a ttribu ted to Sari pu tra

(N O . bu t of cou rse treats of th e u su a l Abh idh armasu bj ects.

Amon g th e ma tters we find ( 1 ) ii y atan a , dha-

i to , skandh a,

sa tya , in driya, bodhyanga ; (2) dh z'

i tu , karman , pu dgala,

Ju an a , he tu ,smrtyu pasthan a , rddh i , dhyz

'

i n a , marga ,

k lesa ; (3) samgraha , samprayoga ; (4 ) sarvatvaga , he tu ,n amaru pa , sar

’

nyoj an a, saxh sk z'

ira, sparse , cetan a , kusa la,ak u sa la , samadhi .

V I .

Su i -siang- lu n 3

L ak sanan u sara( - sa stra) .

N anJIO’s Cata logu e, N O . 1280 .

l

g? (g ) Q mfi ,

‘ Se -kan - ti - la .

’ Ju l ien and Watters (i , p . 280 )think that th is name represents ‘ Skandhila ,

’ whi le N anj io restores it to‘ Sugandhara .

’See N O . 129 1.

“fi fl fi l‘fl flfi é ih

’

% ifi %

CONCLUSION . 4 5

Amou n t : 2 fascicu l i ; 4 1 pages.

Au thor: Gu n amati . l

Tran slator: Paramarth a,A. D . 5 5 7—5 6 9 .

This trea ts of 12 n ida n as an d 4 aryasa tyas. I t qu otes theV ibhasa-masters, an d men tion s V asu bandh u by n ame . V atsi

pa triya , Ja in a , Samm itiya, Ulfika , and other teachers are

referred to .

7 . CONCLUSION .

Th e above list practically comprises all th e importan tworks Of th e Sarvastivadin s which have come down to u s

in Chin ese . In add i tion to th ese we are, as I have n ot icede lsewhere ,2 in possession of a comple te set of th e Vinayaworks be lon gin g to this schoo l . Th u s

,ha v ing both th e

Abh idh arma an d th e vV in aya of a schoo l close ly a l lied to

th e Theravadin s, wh o have a lso preserved these bran chesof B u ddhist litera tu re

,a compara tive stu dy of

“

th e two se tswi l l, if carried ou t properly, con tribu te a grea t dea l towardsour kn owledge of th e history of deve lopmen t Of In dianBu ddhism .

Th e activity Of th is importan t philosophica l schoo l, as

i l lu stra ted in its l itera tu re,covers a t least n ot less than

ten cen tu ries of th e in tel lectu a l li fe of In dia . Before theycou ld begin the ir separa te existen ce th e Sarvastivadin s hadto fight the irway aga in st th e orig in a l B u ddhist schoo l , incon sequ en ce of which they are sa id to have retired from th e

val ley of the Gan ges to th e n ew home of Kaémira .

Toward th e closin g period of theiractivity they had to confron t th e overwhe lm in g in flu e n ce of the so-calledMahayan i sm .

However, they rema in ed a Hin ayan a throu ghou t th e stru gg le ,3

1 Th is may be Gu n amati , th e a u th or of a commentary on th e Abh idharma

kosa (see above, p . 120 , n . who is very h kely the pu p i l oi V asu bandh u Of

th at n ame .

2 See above,p . 71 , note 4 .

3 According to I- tsing,wh o is a Sarvastivad m, what constitu tes th e diiference

between Mah ayan a and H inayan a is the WOI'Sh lI) of a Bodh i sattva . The name

Bodh isattva,indeed , is not fou nd in any of th e books. HIS Record , pp . 1 4—1 5 .

14 6 THE SABvKSTIVKD IN ABHIDHARMA BOOKS.

tru e to the ir tradi tion a l doctrin e Of Sarvastitva lan d served

as a steppin g - ston e , as it were , between the orig i n a l form of

B u ddh ism an d th e la ter deve loped system of it.2 Whentheir l iteratu re , n ow presen ted in an an a lysed form

,becomes

complete ly accessible in a Eu ropean la ngu age , severa l gapsin th e h istory Of Bu ddhist In d ia w i l l , I th in k , be fi l led u p,

an d th e growth an d decay of re lig iou s ideas of th e B u ddhists

be m ade more in te l l igible to u s. W i th th is hope for thefu ture I may n ow be a l lowed to con clu de my presen t paper,u nworthy an d imperfect thou gh it is. My exam in a tion of

th e Abh idharma works is by n o mean s exhau stive , n or is i tu n iform as regards the me thod of carryin g it ou t. My

pe ru sa l cou ld on ly be cu rsory, an d con sequ en tly my tran slation s are Often ten ta t i ve . I t wo u ld have been n ext toimpossible forme to produ ce my paper, even in i ts presen tshape , h ad i t n ot been for th e va l u able help of Mr. Wogihara ,

who is we l l versed in this fie ld Of B u ddhist literatu re .

His remarks, as seen in the n otes, reflect a carefu l stu dy

of some importan t texts, the Bodh isattvabh fimi, the Abhidharmakoéa , an d the like .

I a lso express my sin cere gra ti tu de to Professor RhysDavids, to whose su gge stion an d care the presen t paperowesi ts existen ce .

1 The two schoo ls which constitu ted th e Mah aya n ists of th e seven th cen tu rywere the Su nyavfida (Madhyamika) and the V iJfianavada (Yogacarya) . MyI tsing;3 Record , pp . mi , 15 .

s hose , Asanga , V asubandhu , etc . , origin a l ly Sarvastivadins,eventu a lly

becamev ah ayanists.

148 P etava tth u

verse, recurrin g in I . 5 , 10 h , i t h as petassa) ; nataka.—At

th e en d : catu tth am .

I . 5 , 6 a , etta (as th e Ed . h as, an d aga in st b , hiranyan a kayakayam .

— l l a , P . omits kho an d reads samgha ;at th e en d :

°

pa ficama 1n .

I . 6 , 1 b , agrees with I . 7 , 1 b of th e pu blished text .2 a , petalokarn .

—9 a , sacetam paka lam ; b , kammassa

vipakam (a lso in th e repe tition of this verse I. 7 , 10 b ;of . a lso II . 3 , 3 b) , whereas, of cou1 se , kammassa a lon e, asin B ,

is wron g .

—Aga in at th e en d :°ch atth a 1u .

I . 7 , 2 a , bh addan te , which th e metre seems to be infavou r of, an d so a lso reads th e Ed . in I . 6 , 2 a (cf . II . 1 ,2 a , where th e Ed . h as bh an te, aga in st B . and R ) .6 b, atimu sissam .

— 7 a , sapattim mayh am madayi (aor.

laus. Of madda ti , but Skr. mrd is a lways used , as far

a s I kn ow , in a host ile mean in g) . - 8b , pu bbaloh itako .

9 b, akaresi, which , however , spoi ls th e metre .

—° sattamam .

I . 8, 1 h , gatasan tam .—2 b, va ( in stead of ca) ; ya tha

a fn’ifiva .

—3 a , idam (in stead of imam ) . - 4 b, tvam eva

d ummedh o’

ti —5 a ,

’

va (a s th e Ed ) , and n ot va (as Bh as) —7 b, kedam i , but eviden tly a blu n der. °

a tth amam .

1 b, sa sa bbada , but I would prefer ya sabb .

° without ca .

—2 b, P . omits ’

.va —3 a , P . pu ts mam’

esa a fterah u .

—3 b , P . adds here ca a fter and this appearsto be more correct an d in harmon y with th e metre .

4 b , bh avan tu .—°

n avamam .

I . 10 , l a , n’upan i

°

; b , omits tvan1 .—3 a , h an dvatariyarn

dadami te idem n ivasiya ; b, idam du ssam eh i .—4 a , ba tten s ha tta i n .

—5 a , adisam ; b, tath ah am .

6 a , vilimpetvan a .- 7 a ,

°taravakh an u dditth e u dapaj

ja tha ; b ,°cch adan a 1n pa n iyam .

—9 a , pabhasati (in stead of—Khallatiya stavatth u dasamam.

I . 1 1 , 2 a , tum e pan a mugga°

.

—3 a , omits’

va ; b adds’

va a fte r so ; jetth o and datva.— 5 b, Kan itth ata.

6 c, bh in n o (varyin g from —8b , pivitva an d n a ru ccar"

.

—9 a , adayaka.— 10 b , du kkh in driyan i ;

°

pha lan i , a lsoittaram (twice in this an d in th e n ext pada) , both casesd ifferin g from B .

I . 12 , 2 b, gato (as in th e Ed ., an d n ot tato , as in

3 b in serts va between ka an d parid .

°—10 b, etam in steadof svam , bu t erron eously .

II . 1 , 4 , pita os .—5 c, om .

’

va , but th e metre requirese leven syl lables, an d therefore a lso in th e n ext l in e th ereading mamedam , which B . an d P . have , is better thanmama yidam ,

which Ed . prefers—8b,° taram .

—9 a (cf . a lso

P eta va tthu 1 4 9

II . 3 , 28, b)°cchadan am pan .

°—12 a ,kim makasi, but in

th e same verse II . 3, 32 e , akasi . —13 b, om tva in .

- 18b ,omits tam before an d adds ca a fter parid

°. 20 a , ca a fter

su ppat .°h as been struck ou t in P.

—21 a , ak u tobh ayam ,

loka.—pa tth ama 1n .

II . 2 , 2 a , annasa .

—4 a , ghan am sisacch in nan a (° kan afi

,

however, is proper to B a lon e) .—9 a , u dap.

° —P. in sertsbetween v . 1 3 an d th e verse added by B . stil l fou r verses( 14 , 1 5 , 16 , 17 = II . , 2 , 2 begin n in g with Saripu tassa sa

mats, an d havin g on th e whole th e same readin gs as th eseverses ha ve th e repetition Of which they are , except 1 7 a ,where our MS. h as bh akkissam , an d 17 b, where it adds ca

a fter a len a. Here we fin d v . l 6=v. 4 qu ite in accordan cewith th e Ed .

—°du tiyar11 .

II . 3 , 1 a ,

°san dh ata (of . a lso 24 a ) .—5 b ,

°ku tth ita in

a ccordan ce with th e Ed .

, but 8b P . h as°k u nth ita, as we read

both here an d before in B .-1 0 b, (cf . a lso l 2 a 1 5 a 1 7 b )

saccam .- 1 1 a , jamaman aya .

—1 3 b - sasamin i n o ea kho,

tern —l 4 a , -2 1 a , u su°

,as th e Ed . h as, an d n ot

with B .

—22 a , ceva , in stead Of asum °

nan i ca .

—22 b , pariCaren ti.—23 a , chiti , as th e Ed .

—25 a , damb i k i vath a .

26 a , pu ggale .

—27 a ,

°vatth a .

—29 b , sapattim (an d 33 a ,sapatti ) .

rl‘h e verses repea ted here show th e same readin gs

a s their pattern h as— 33 a , ah u .

—°tatiyam .

II . 4 4 , 2 (cf . 17 a ) , N an disen a .—5 b , n eyyami .

—6 b , sukiSara—8a ,

mama—9 a , om . tato ; patisu tva ; akari (Cl ,a MS. of Min ayeff

’

s Co l lection ,h as akari) . —l 7 a , ak a .

18a , din n en a dan en a .—1 9 a , Khemam ( in stead Of than am) ;

b , datva.—20 b , an inditO .

—°catu tth am .

II . 5 , P . gives in ful l this piece , which is a lso to be fou n din th e Paramatth adipan i (Commen tary on th e Th eragatha)an d in th e V iman ava tth u 1886 , pp . 75 Its

readin gs vary sometimes much from those Of th e text ofth e la tter, edited by Goon em tn e, whose division of th e

verses I adhere to on ly for con ven ien ce’

s sake—1 a , Mat

th aku n da li ; b , ma lyadh ari .—2 c, tassa ; d , om . d u kkh en a ,

a n d reads jah ami j ivitam .

—3 b, loh amayam ; c , acikkh ame tam ; d , cakkam ya gam patipadayam i te .

—4 b , can dasuriya u bh ayatta bhataro ; c , vehayasamgamo su vannam

ayorath o mama .—5 a ,

’

si ; b,yang tam pattayasi ; (1,

n’

eva ; om . tvam°sfiriye .

—6 a , goman am pi pad13sat1 ;

b, vidh iya ; c , kalankatO .

—7 a , vadasi ; c , gu dam ; d , kalakatasi patth ayam .

—Th e following verses (8, 9 , 10 ) repea tthose Of P . V . , II . 6 , 1 6 -18, or vice versd , bu t ou rMS. h as

j ust th e same readin gs as Goon eratn e’

s edition of th e V .V

1 50 P etava tth u

th e last word of v . 1 0 bein g manava (in stead Of bhasitam

in II . 6 , 18 Of th e Ed . of th e — 1 1 , purin do .

— l 2 a ,

yafi ca rodasi yan ca kan dasi c , karitvan a .—1 3 a , dassama ;

c , om . vii —1 4 c , tin n aka 1’

1kh a 1n .—1 5 a , c , svah am .

l 6 a , va jam i ; d ,°diya ssu .

—17 c, ma ca .—18a ,

°

masitwice b , tvam asi .—1 9 a , sarana i n before bu ddhan i .II . 6 , l a , Kanha ; b cakkh u va .

—2 c, attitO .—4 a , rupi

yamayam .—5 a , afiiiap1 ; b , an ayissam i .—6 a , pu th u vissita.

7 a , vij jah issati ; b , icchami .—8a an d b , P . agrees withth e Ed .

, except in aj japi , where i t goes with B .-10 a lso

here P . h as a ll common with th e Ed .—l 2 b , ete c afine

ca jatiya (differin g from —1 3 b , pi vijj .°—1 5 a , pi ara

h an tO .

— l 7 a , h adaya ln mi .° —18a , svah am ; n a

°ch a tth aman i .

II . 7 , 1 a , san dh atO .- 4 a , D h a nnfin ani .

—6 b , yacakan addasu i n .

—9 c , ya to ( in stea d of ta to) .—1 0 a , pan avan iyam .

1 3 a ,

° tiss’

aham , n ot°seaham , as in B .

—1 5 b , ph a lu pa

passa ; aham bh d sa in .—l 7 b , pa layata In .

—18a ,°

pacarika.

—1 9 , om .—°

palasetth ipetavatth u sattama in .

II . 8, 1 h , tvam (in stead of tam ) ;°n ema .

—2 a , adh akoah u dinn o .

- 3 , sak iiicakkh ah etu .—4 b

, parivisiyan ti ;ah a 111 .

—5 a , om . tava ; P . a lso h as hi , n ot pi (reading Of—7 a , api ; b , tvam (in stead of tam) .—8a , raja ; ca

( in stead of pi ) . - 9 b , arocesi ; adds tassa ca a fter tathag°

;

h as dakkh ina In .—10 b, attisamasadisa.

—1 1 a , mahan u bh°

;

b , de tva ; d , sam i (in stead o f yami) . —Cu llasetth ipetavatth uatth ama in .

II . 9 , 1 b, n ayamase .—3 b , bh iii jeyya .

- 4 a , chachaya , but5 a an d so on i t h as th e correct reading—6 b , abbhfiyya ;tai diso .

—7 a , pi (in stead of hi) as for th e rest, it con firms

th e reading ya ttha of th e Ed .~ - l l a , om . va after deven a .

12 h (cf. a lso 13 a) Pfirindada 1n .

— l 6 a , n ives° .—18a , in i t

P . a lso h as tatth a gacchama ; bh addan te ( in stead bhaddam vo) . —1 9 a ,

bh addo vo ; b, padiyyati , and then P . con

tin u es : asayh assa n ivesan am vo n a pan i kamadado .

22 b , disita .

- ~ 23 b , Aseyh O .—25 b , om . tam .

—26 a , dassamann an ca pafia fi ca .

—31 a , purisa ; b , tam (in stead . of

tvam ) . —37 a , paridah issati ; b , yojan tu .—38b , P . h as su

with th e Ed . (aga in st an d at th e en d Of th e l in e suda

patava .

—3 9 b , Sin du ka (cf . a lso 4oh) . —4 1 a , ca (in stead of

ce) . - 4 2 a , ca ; b . suriy’

u ggaman am .

—4 3 b , dada to ca men a ; 0 , e tam .

—4 4 a , sampavacch e ; b, abhi°

.— 4 6 a ,

bh ajeyy um ; b , n in n am ; paripur .

° —4 9 a , pasadaye ; b , yafifiassa(in stead of pu fifiassa ) .

- 5 l a , om . jan a.

— 5 2 b, palen ti .

5 5 a, kh attiyo ; b adds va after sah .

°—56 a adds ca after

1 52 P etavatthu

3 b , pah u tamalya.—4 a , of me dassan iya ; c , vaggu upan a

dan ti .—6 c , icihama tam an d om . te .

—7 b, n atafi ca h otum .

—c , vedan iyam ( in stead of modan iyan i ) .—8b, sah ived .

°

Rath akara°tatiyarn, bhan avaram cath a l n .

III . 4 , l a , eko sal i pu n aparo .—2 c, va n essI. —3 b , sab

baku °

; c, parig fih am i ; d , ito (in stead Of gehe) ; e, san tim .

4 a , kamma vip .

°—5 a , avafijan i .—°catu tth am .

III . 5 , l ed , loko (in stead of h ’

eke) . —2 b, n a podh ayayyum ;

°

pu i'

1f1arn c , h’

imassa .—5 a , viya pavedh .

b, j ivith ayavasesan i ; c , devaman u sseh i (1, ca (in stead

o f va) .—7 a , om . bh ikkh u .- 8a , om . pati before

b , ° laddh ani ; d , om . so .-°

pa fi caman 1 .

III . 6 , 1 -3 , have th e same readin gs as II . 1 , 1 -3 in ourMS. n oticed be fore . 7 a (cf . a lso 10 a , l l a ) , Hatth in ipuram .

—8a , om . ca be fore me .

—9 a , u ddisatu .

—10 a , om . tassa ;ga tvan a ; b puts tassa after avoca ; ta i n (in stead of te) .l 2 a , tava (in stead o f etth a ) , an d tava (in stead of maya) .—13 a , ta ssa : dakkh in a pad isaIu .

—l 4 a , tadasa

b , om . de tva.—° chatha 111 .

III . 7 , 3 a ,°sattesu ; b , asafi i

'

iato (cf . a lso 8, 4 b) .5 b, pacca

° virama.—6 b , cira in papa.

°—7 b , san iyadh ama.

- 8a , h an i tva ; rattahosi ; b , paricfiremi .—l oa , satath an .

°

—° sa ttama 111 .

III. 8, 1 a , ku dais ;°se tta te .

—2 a , sfiriyu ggaman am .

3 h , kammassa vip .

°—In th e verses 6 - 10 n o readin gs are

to be met with differin g from those we have poin ted outabove in III . 7 , 4 b - 10 , besides ma in stead of virama,which is left ou t here 5 b ) , panin an i 8a ) , ca

(in stead o f’

va of th e Ed . , om i tted , however , by B . an d

P . in 7 , 9 b—vi z . , th e verse with which tha t on e in con

cern is iden tica l) , an d sam tath dn u y?

l Oa ) . —m igalu ddakapetavatth u

-a th ama in .

3 a , kakambu kay u°

, but as P . does n ot om it tabefore an d other MSS. have ka in stead of ta, ourMS. seems to have combin ed th e two readin gs.

—4 d ,u kacca , an d n ot on ly in 4 a ,

where a lso B . h as u kacca ,

un less th e Ed . h as om it ted to pu t an asterisk at u k

kan tva in 4 d .~—6 a , gatva ; b , n irakatva.

—7 a ,khadati

attan am .

—8, P . in verts th e order of b an d c .

—° n avamam .

III . 1 0 , l a , P . h as vayasi, as we read in th e Ed ., an d

n ot vayati , as in B .

—2 b , okkan tan ti (in stead of u ren ac , kharen a (a lso here n ot as B .

, which h as caren a .

5 a adds ca after bhat iya.

- 6 b, u papaccatta°

.—7 a , pacc

hapi n iraye .

—8a , n e tato ; b , aran tiyo ; malabh ari .—9 a ,

yasassiyO .—10 b

, so hi n u n a .

— °dasamam .

—P. con tin ues

Petava tthu 1 5 3

as fol lows : u dan a in : abh ij jaman o kondafifio (sic !rathakari bh u sen a ca kumaro gan ako ca

dve lu ddh a (7 , pithi puja so vaggo ten apavu ccati lfilavaggo tatiyo .

IV . 1 , 2 a , seyya ; c ,°

vattu bh ogo ; (1, pi imessa .

—6 c,ten a .

— 7 d , om . raja —8a , esa .

—l 0 d , ka to ;'

u parodh o .

1 1 a , aficito ; c , mam n o ce ; d , pu cchama tam (differsfrom th e Ed . an d —l 2 a , patififiata me tam tada ah u ;b , acikkh .

°— l 3 a , passami ; c , va tam ; d , n iyassa .—1 4 d ,

asu tafi capi—1 5 a , sabbam pi .—1 6 d , gah etva.

—l 9 a , n iccam pas.

°— 22 a , va (in stead Of ca ) .—25 d ,°h ayye ca tam .

—27 a , kareyyum .—29 c, om . va ; d

, dvaya in

tarn .

—3oh , adiseyo ; d ,°racavu tti .—31 c , om . yatva ;

d . son om i .—33b, ca (in stead of capi) . —35 a , appafi fiato ;° bhuta.

— 36 c, parigg .

° —37 d , vin odayeyye me .—380 , P .

h as dh ammakath am (again st —4 0 b , va (in stead of vo) .- 4 1 a

, ti (in stead of h i) . - 4 2 b , n h atva os .—4 5 a h as

bh an te (in stead of subhan i) .—4 7 b, phaliyan ti ; c , pabba j i ta .

—48d , asa i n vu to ta vam .—5 3 a , addh ah i .— 5 4 c, ca

tan i casurn (in stead Of pa ttan i vasu) ; d , passa th a .—5 5 a ,

°saravilittam .

—5 6 b, ca ( in stead of

’

va ) .—5 7 c, deyyam .

58h agrees , with th e Ed . (aga in st c , disva’

h am

( in stead Of svah am ) ca (in stead of’

va ) . —5 9 a , va ( in steadof ca) ; b , devata me .

—65 e , P . om . this verse .

—68c,macarissam i .—69 c, pajan ati . - 7 1 b , P .

‘ with th e Ed . an d

aga in st B .—72 shows th e same readin gs as 67 cd ; 68ab,

besides d lu ddh a ° .-75 b , sakkaccam .

—78d , hoti , n ot hom i ,as B . h as—79 a , ariyarn before a th .

°

(cf . a lso 85 a ) . —81 issomewha t in disorder in our MS. After u j u bh d tesu itreads immedia te ly sada p u fifi am pavaddh ati , an d then con

tin n es bh ikkh u .- 82 a , dh amman i ; b , sakaccam ; c , om . va

before tamh a.

—87 c , adds ca a fter karakaro ; d , sakacca in .

—88a , su lavu tako ca ; adds bk ikkh u fi ca a fter u pagam i ;b , aj jh agfi .

—89 c, aph u ssayi .—°

path ama1n .

IV . 2 ,P . does n ot om i t th is va tth u ,

bu t con ta in s i t 1 11

fu l l . Therefore a lso here a comparison of P . with th e

V iman avatth u (pp . 77 842 ) will be of u se in order toapprecia te th e differen t readin gs in on e an d th e othertext . (Of cou rse, I qu ote accordin g to th e pu bl i shed text— viz .

, th e verses as they are n umbered there . )I s , san atha yakkh assa vamJJan an ea ; c , yassa ka tam ;

d,vaca (in stead of tafi ca ) ; sagge ( in stead Of sabbe) .

2 a , om . ca ; b , bhfimh anan sah abyatam gato ; c , ca

( in stead of va ) .—3 a , vange ; c , su du ggamme vannapath :a ssa ; d , sankabbh aya.

—4 b , idha bh ikkh a in ; c , valikah i

P etara tthu

an d om its ca .— 5 a ,

iva ; b , paraloko n a d , abh ittarupo .

6 a, ken u n a ; b , kim asi saman a ; hi a fter padesam ;

c , samaccam d , lobh avasan a ; sampamnttha.—7 b , aropa

yitva.

—8a , an adh ivasayan to ; b , sameccamana ; c , abama

sagge .—9 a , araddh amaggo ; c , su du kkame va n n apath assa .

—10 c, j ivitam an asaman a.

—1 1 a , samu ddafi ca ; van n am ;

b , cittacaram c,n adim yo ca pan a

—l 2 a , pak

khan ti ya pi vippadesa ; b, man a so ; pekkh an a ; c, yamte su tam vai n d

, tam te su n .

°—1 3 a , ito icch erakan taru ; d , man omavannam .

—l 4 a , voharasam ;°ranna ;

b , b (p)ah u ta 1n a lya ; c , c’ ime d , pavayati .— 1 5 b ,

sayatatamsa ; c, ma saraka lla ; om . saha ; loh itaka ; d , ima1 6 0 , tadan an tari1n (cf . a lso 18a ) ; vedam issam .

—17 c, om .

ca before d , man u so (in stead of man u fi fi o) .—18a ,

an n apani ; c , samddu tth o ; d , abh avan titO .

- 1 9 a , moda ti ;b , varo ; c ,

°

pan n a ; d , va lila.

—20 a , u da p’

asi yakkh o ;d , tuvi si yakkha .

—21 a ,serisake ; b , kandariyOr—22 b,

u cah u d, an u nnam .

—23 d , pura sah i ((f . a lso 28d) .—25 b ,raj je ; c , kad itth a .

—26 b , citrakati .—27 a , su nikatvan a ; c ,amajjapa.

—30 a ,

°

parideve .

—3 1 a , man o (in stead of jan o)b , bah u tte kalin am ka to ca ; (1, apaccayogo n u kh O .

—32 b ,om . ca a fter dibba ; surabh isi ; pavayan ti ; c , tesam

imam ; d , om . tamam ; n ih an tva.

—33 b , sipati .

34 b , viman a n ala tvan a ; d , pam u ficito’

smi . - 35 c, ca

an d n ot capi ; u ttaram u papan n ase ; d , ten a n un a .

—36 a ,an u cch arikam ; c , tumbe ca ; om . kho ;

°n u pu ttarn.

37 a , b,u dayam pattapaman fi.

— 38a , ma c’

evam

serisarn aham ; b , te (in stead Of v0 ) ; (1,°hath a 1n .

—39 0 ,su pesolo ; d, ma tima.

—40 b , pi n a ; c , veratiyam pisu nam .

—4 2 a , om . hi ; 0,kho (in stead of yo) .—4 3 a , ava 1

’

1ko .

4 4 a , kara na ; attan o ; b , om . ma i n ; vanaso (in stead of

van ija se) ; c , om . h i an d reads kasma labeth a ; e , lah u ppan n O .

—4 5 c , dajjakamamh a .—4 6 b , kocch aph a lu paj ivi ;

c , vijan ath a ; om . n am , pesiyo so ; d , om . n am .—4 7 a ,

jan ama seyya tvam ; b , n IJanamase ediso ti ; 0 , n a (in steadOf n am ) .—48a , sa tte ; b , dahara mam ban tva ; c , aru h an ti ;d , ph a lakadariya.

—4 9 l) ,°kkh etva c

, abh iruh imsu ; d , sakkasaram .

—50 b , pa tidesayisu ; c , pativirata ; e , musabha n i .—5 1 a , ayam (in stead of aham) ° c , sa tto ( in steadOf sa tthe) . —5 2 a , katvan a ;

°

su vira°

' b , u ddayarn ; d ,°

gam isu rn.

—5 3 b, sangamibhato ; c , an an dacitto ; d , u la

yam .—5 4 b ,

°

gu nan am .

IV . 3 , 3 e , aman teyi ; b , sovatth iko, as in th e Ed .

5 a, sora tth am abrevi (cf . a lso 7 b, 1 5 C , 1 7 b) .— 6 a , dis

1 5 6 P eta va tthu

of ca) ; b h as’

dh a as th e Ed ., but om its n a ; dissan ti

4 b , attan aIn Sotti katu rn parittarn.

— 5 a , yam n o rajakulacu ta ; b , vitivisayarn.

— 7 b, issayamadarn .

°

ch atth arn.

IV . 7 , 2 b , parecaritva .—4 a , bravi . ,

—7 b °

gacch itth a .

8b , pada . sattama in .

IV . 8, l a , om . si . —4 a ,issu kirn.

— 5 b , kammassa vip .

°

—6 b , pa cca .

— 7 b , parivis.

°

paricarikO .

— °

atth amarn.

IV . 9 is iden tica l with IV. 8, with th e exception s of

l a , gu th aku pako ; ka n u din a patitth asi ; b , papakamman ti ; 2 a , d u ggata Yama lokika .

—3 b, kammassa vip .

°

6 a , m ittaru pen a .

°n avama 1n .

IV . 10 , l a ,san dh ata ; b , k isika ; n a (in stead of n u ) .

6 s , ca n O .

—7 a ,°

gedh in O .—8a , sarnm u cch ita ; bh an ta.

°dasamarn.

IV . 1 1 , 2 b , mama ( in stead of me) . —3 b, V a (in stead of

vapi) .—c , addasa 1n .—°

ekadasamam .

IV . 1 2, 1 b , su titta ; c , sampu pph .

°

(cf. a lso 2 c) .—5 , P .

om . th is verse .

—° dvadasama 1n .

IV . 1 3, 1 b , puts dan am a fter tara ti an d om its dan en e .

°tarasama 1n .

IV . 1 4 ,

°cu ddasamarn.

IV. 1 5 , 3 a , yesarn n o n a dadamh ase .

—4 a , so’

h am

n u n a .—°pan n arasama in .

IV . 1 6 , 1 h ,°kamman to ; saddayase .

—4 b , n igacch asi .

6 a ,

’

ddasasi . - 7 b , n igacch issam .

—°solasama 1n . Then

follows : Tass’

u dan a in z Ambasakkh aro Serisako

Pin ga lo Reva ti Uch u bh adako dve kumara( 6 , dve gu dh abhojan z

'

t (8, Pata l i-pokkh aran i (1 1 ,akkh ah ato bh ogasata setth ipu tta salittaka

sath isah assan i vaggo ten a pu vu cca titi .

In th e precedin g n otes n o n otice is takenOf th e in n u merable cases where our MS. om its iti ,

a s it were , with a certa in regu larity , orOf those n ot less n u merou s ca ses where it prefers

a simple con son an t in stead of a dou ble on e , or vice versd ,

a den ta l in stead Of a l in gu a l , or vice versci , orof th e tran sposition of a short vowe l with a lon g

on e in th e n ext sy l lable , or vi ce veraci , orof th e care lessn ess in markin g lon g vowe ls, or in th e

u se Of th e n iggah i ta (th e e l ision of th e la tter before a con

son an t , is, however, very con stan t) .

ON THE PROBLEM OF N IRVANA.

BY F. OTTO SCHRAD ER, PH .D .

THE problem of N irvan a h as hitherto been on ly ha lf solved .

Whereas there is n o lon ger any dispu te about th e sa upcdisesan ibbd n am

, opin ion s con cern in g a n u pd disesa- u ibbd n am are

stil l as farfrom un an im ity as they were when th e qu estiona rose . Th e V iew is more an d more ga in ing groun d amon gWestern scholars that th e Bu ddha absolu te ly den ied th ea ttd , an d therefore n ecessarily un derstood by h is doctrin eof p arin ibbd u am th e absolute an n ih ila tion of be in g , whileth e a ssertion to th e con tra ry , first advan ced by ProfessorMax Mul ler, seems a lmost to be at th e poin t of becom ingextin ct . N evertheless, there are stil l a grea t m an y reason san d passages, n ot yet con sidered at a ll or n ot su fficien tlycon sidered , which decidedly favour th e la tter assertion ,

an d to expou n d some Of them th e presen t essay is

written .

1

First a fewwords on a t h i r d Opin ion . Professor Jacobian d others bel ieve tha t th e Buddha om itted th e d tma n ou t

Of h is reflection s because h e cou ld n ot a tta in to an in n ercerta in ty on it.

’2 Tha t mean s n othing e lse than tha t th e

1 A fu l l trea tmen t of th e qu estion , together with an

edition an d tran sla tion of all th e passages of th e Pitakaswhich refer , e ither directly or in directly , to Parin ibban a , Ihope soon to pu blish in a specia l work on th e Problem Of

N irvana .

2 D erUrspru n g desBuddhismus a u s dem Sankhya -Yoga’

in N achrichten von der KOn iglich en Gese l lsch a ft der

Wissen scha ften z u Go ttin gen ,1896 , Philologisch -historische

Klasse , p . 4 3 fll .

1 58 N irvana

Bu ddha h ad n ot been able to arrive at certa in ty con cern ingth e Ta thaga ta

’

s bein g or n ot bein g, or being an d n ot be in g ,or n e ither bein g n or n ot be in g

’

after death . Aga in st thisI wou ld a sk Why did th e Bu ddha comba t as a f a l s e view

(d izi higa ta igt) th e doctrin e of th e Sceptics1 which preten ded

tha t i t was im p o ss i b l e to a rrive at certa in ty on j u stth is poin t (amon g others) ? Th e an swer su re ly is tha t h i sreason of declin in g su ch a possibili ty was n on e Of th e fou r2

which , h e sa id , in du ced th e Sceptics to do so . Bu t it is

expressly stated 3 tha t there are n o other reason s than thosefour ! I can n ot bu t believe tha t th e qu estion I have herera ised is in clu ded amon g those man y which th e Tathaga tawe l l kn owin g —did n ot expla in to h is Bh ikkh u s .

4 Mystu dy of th e N ikayas h as led me to th e con viction tha tth e in comparable secu rity in which th e Bu ddha is sa id tohave met every on e Of h is man y oppon en ts is a rea lh istorica l fea tu re ; an d is on ly explicable if we gran t tha tth e master , when a you th ,

h ad in deed , as h e Often sa id ,very seriou sly stu died a ll th e systems a tta inable to h im .

Th e Bu ddha certa in ly does n ot belon g to those who are

silen t be cause of the ir n ot kn owin g en ou gh , but to those

.who do so beca u se they kn ow t o o m u c h . Th e mere statin gOf th e Avyakatas is dem on stra tive in this respect.Thu s I su ppose , as a ma tter of cou rse, tha t th e Bu ddha

h ad an swered , though n ot to h is disciples, yet to h imse lf,

1 Amard -rikkhep ikd ; see Brahmajalasu ttan ta II 23-29 .

These are th e same as th e Aj fici n ika s (Agn ostics) of th e

Ja in a texts ; see my Disserta tion Uber den Stan d derin dischen Philosophie z u r Z e it Mahavi ras u n d Buddhas,

’

Strassburg, 1 90 2 (Trubn er) , pp . 3 , 7 , 9 , 4 6 fll .2 Fea r of a fa lse declara tion , of a sin fu l cl in gin g, Of a

dispu te , an d men ta l laz in ess.

3 Brahmajalasu ttan ta II .,28.

4 Sa iny. N ik . LVI .

, 3 1 . This is a lso th e opin ion of

Professor O lden berg ; see h is‘ Buddha ,

’

fourth edition ,

p . 323 , n ote 1 , an d p . 326 : In volu n tarily we get th e

impression tha t th e Perfect On e kn ew in speakablymore than h e thought fit for te l l in g h is disciples.

’

1 60 N irvd na

din as) , bu t tha t existen ce is somethin g b e t w e e n be in gan d n ot be in g, tha t it is b e c om i n g . Hen ce we are n ot

en titled to say tha t Bu ddha den ied th e sou l , bu t on ly t h a tf or h im d u r a t i o n i n t im e wa s d u r a t i o n o f a f l u xa n d n o t imm u t a b i l i t y i n a n y s e n s e , n o t th e

s t a b i l i t y o f a su b s t a n c e .

Th e e x t e n t of th e n otion of a n a ttd is eviden t , e .g . , from

Sa ln y . N ik . XX II , 9 4 , vol . iii . : Wha t is tha t , O Bh ikkh u s,’

th e Bu ddha says, which is n ot gran ted by th e wise of th e

world, an d of which I a lso say : It does n ot exist ? A

ma teria l thin g (rfipa in) , O Bh ikkh u s, which is etern a l , firm ,

everlasting ,n ot subject to chan ge, is n ot gran ted by th e

wise of th e world , an d I a lso say : It does n ot exist .Feel in gs (veda na) , O Bh ikkh u s, which are etern a l

perception s O Bh ikkh u s, which are etern a ldisposition s O Bh ikkh u s, which are etern a l ,firm , everlastin g, n ot su bj ect to chan ge , are n ot gran ted byth e wise of th e world , an d I a lso say : They do n ot exist .Thinking O Bh ikkh u s, which is etern a l , firm ,

everlastin g, n ot su bj ect to chan ge , is n ot gran ted by th ewise of th e world , an d I a lso say : It does n ot exist . Thisis tha t , O Bh ikkh u s, which is n ot gran ted by th e wise of

th e world , an d of which I a lso say : It does n ot exist . ’

Accordin gly , th e n otion of a n a ttd embraces th e five

Khan das or con stitu en t parts of n a t u re , n o t m o r e . It

embraces ( 1) th e fou r or (in cludin g akaso) five ma teria le lemen ts an d wha tever con sists of them ; (2) every kin d of

con sciou sn ess or spiritua l existen ce : n ot on ly that of

sen sua l bein gs as we are (kdma lolro) , n ot on ly tha t of th eMah abrahman s an d other gods like them (rfipabra hma loko ) ,but even th e most etheria l, un lim ited con sciou sn ess existin gin th e very highest spheres of n a ture (arap abrahma loko) .It does, however, n o t embrace a bein g, provided there b esu ch a be in g, wh ich can n o t be ca lled either corporea l orspiritua l or both (namarap am) in any sen se, that is th eexisten ce of th e Ab s o l u t e On e .

I can n ot here expla in th e reason s why, to my way of

thin king, philosophy is f o r c e d to a ccept th e metaphysica l

N irvana

con ception of th e Absolu te On e , a l t h o u gh ,if this idea he

rea l ized in perfect sharpn ess, we are as un able to thin k as

to deny tha t th e Absolute On e is either iden tica l with,or

differen t from , th e world .

1 I on ly state t h a t th e

Ab s o l u t e On e i n i t s v e r y s e n se , as a lso , for in stance ,in th e sen se of Mandukya -Upan isad 72, i s s om e t h i n gw i t h o u t a n d b e y o n d th e t h r e e Ava

—car es

"

o f

B u d d h i sm , a n d t h e r e fo r e n o t t o u c h e d by th e

d o c t r i n e of a n a tta .

So th e doctrin e of a n a tta can n ot be cla imed as a proofag a i n s t th e positive a l tern a tive of th e problem of

N irvan a . It seems, on th e con tra ry , for th e followin greason s, to s t r e n g t h e n th is

fi position .

As in sin ua ted , th e Parabrahman , or Absolu te On e, is so

sin gular a n otion that it must be looked u pon at on ce as

iden tica l with an d differen t from th e world : th e former ,because there can n ot be any th in gs beside i t (else i t wouldn o t be th e Absolu te) ; th e la tter , because th e prin cip les of

N a tu re : Time , Causa l ity , Plura l ity , are in compa tib le withth e ekamerddritiyam.

3 N ow, as is wel l kn own , th e o lderUpan isads Show a lready this dou ble sta temen t , bu t n ot as

such , in as much as th e two sides are n ot yet looked on

together—at least , n ot with a clear con sciousn ess of their

be ing-

con tradictory . An d th e n ext deve lopmen t ou t of th isin differen ce or n on - discrim in a tion was n ot a u n itin g, but a

goin g asun der .Upan isad specula tion began to degen era te , an d th e pan

the ist ic side of th e Parabrahman came to be emphasized

1 Cp . my l ittle essay : ‘ Maya-Lehre u n d Kan tian ismus,’

Berlin , 1 90 4 (Raa tz) .2 N dn ta lz praj fiam, n a. bakili pray/1am ,

nabhaya ta lz preg nan t ,n a

‘

praj fid n a -

gha n am,

’

n a praj fiam nr’

tpmj fcam , adrsta/nc,

a vya vahmy am,agrd hyam,

a la ksd nam, a cin tyam, aryapa

d eéyam, ek’

d tmya-

pm tyaya-sa

‘

mm, prap a ficdpéaa mam, san

tam,Sivam,

a dva itam ca tu rtham ma nya n te ; 8a d tmd , 8a

vij ficya lz .3 Cp. Malayagiri

’

s refu ta tion of th e (tuna -vade 111 h i s

commen tary to N an di , p . 4 29 .

1 62 N irvan a

more an d more . First ren dered prom in en t by UddalakaAra n i (Chan d . Up . as a. kin d of sm bhdra—rd da with a

p rakrti lz p ara , later on ca l led atma n, a s highest prin cip le ,

1

th e ta t tram a si You are a part of th e a ll-pervadin gsu bstan ce ,

’ became by- an d -by th e highest formu la of

orthodox Vedan tism . As su ch it rema in ed a p a n t h e i s t i cformu la more than a thou san d years, u n til a t last

Can karacarya reformed Vedan ta in to a c lear mdyd -vdda,

2

whi le th e pan the istic Vedan ta a lso con tin u ed , an d con tin u esdown to to day as th e V iSistadva ita . This is th e o n e l in eo f deve lopmen t . Th e other bran ched out somewhat la ter ,a t abou t th e time of th e so- ca l led Middle Upan isads

(Kath aka , an d started from th e Ksatriyas, n ot th e

Brahman s. It did n ot recogn ise th e a u thority of th e Veda ,

a nd therefore was he ld h e t e r o d o x . It developed th e n eti

n eti of a Yajnava lkya in to a severe ta t tram ndsi, an d so

became directly opposed to , an d more orthodox , in th e

g o o d sen se of th e word , than th e other party . It preten ded tha t every thing , from th e lump of clay u p toBrahma (Sarnkhya -Karika

, 5 4 Majjh . N ik ., was

produ ced an d su bject to time , an d therefore an d tma n ,n ot

Self,’ tha t is : d i f fe r e n t i n e v e r y r e sp e c t f r om th e

u n k n o w a b l e Ab s o l u t e O n e . It con sequen tly comba tedas th e grea test an d worst of a l l con fu sion s ’

th e aviéesa

(ASvagh . B u ddhas. X II , 29 ) or pan the istic iden t ifica tion of

th e world with th e Absolute On e (ta t tvam a si ; so loko so

a ttd3) . The first step in this direction h ad probably been

made b e f o r e Bu ddhism a rose ; but it was th e B u ddha ,

withou t any dou bt, wh o ban ished ou t of th e world th e l a s t

1 Op . my above -men tion ed disserta tion , pp. 3 1 , 32 ;

further, p . 4 1 , m idd le .

2 Tha t Badaraya n a was n ot yet a mdyd -vddin is ProfessorThibaut ’s importan t discovery .

3 World an d Self are on e , tha t sha l l I be after dea th ,

e tern a l , firm , everlastin g, n ot su bject to chan ge , like th eeverlastin g on e thu s sha l l I stay is n ot that , OBh ikkh u s, a mere , complete doctrin e of foo ls (bala

(Maj jh . N il;

1 64 N irrd na

Bh ikkh u s, is n ot you rs ; throw it off Then your havin gleft it wi l l redoun d to you r hea lth an d welfare for a lon gtime . What do you thin k , 0 Bh ikkh u s : if a man wouldta ke away , or bu rn , or employ a ccordin g to h is n eeds, allth e grasses an d bou ghs an d bran ches an d leaves in thisJeta Wood , would you then possib ly thin k thus : U s takesth e man away , u s is h e burn in g or employin g accordin gto h is n eeds ‘

2’

Certa in ly n ot, master . ’

An d why n ot 2’

‘ Because , 0 master, i t is n ot our self (a ttd ) n or wha tbelongs to it

‘ Thu s, veri ly , O Bh ikkh u s, (I te l l you) : What is notyours, throw tha t off ! Then your having left it wil lredou n d to your hea l th an d welfare fora lon g time . An d

what , 0 Bh ikkh u s, is n ot yours? Bodily formcraving th e disposition s th in kin g is

n ot you rs ; throw it off Then your havin g left it wil lredou n d to you r hea l th a n d we lfare fora lon g time .

’

The sen se of th is declara tion can o n l y be :‘ As th e

proprie tor of th e wood is n ot h u rt when its grasses, etc . ,

are taken away , even so , 0 Bh ikkh u s, in givin g u p you rin dividua l i ty (th e Irha ndhd ) you are n o t givin g u p you rrea l en tity (sa n tam This is th e more obviou sas th e form u la which th e Buddha teaches h is fol lowersto app ly to every thing in n a tu re , viz . : N

’

etem mama ,

n’

eso’

ham asmi , n a m’

eso a tld , is appl ied by th e sainkhyadoctrin e in a lmost exactly th e same form , vi z . : N aami , 71a

me , n dham,to exa ctly th e same object , viz . , th e whole of

ma teria l an d spiritu a l thin gs, bu t w i t h th e s i n g l e a im

o f e xp r e s s i n g th e P u ru s a’

s n o t b e i n g p ra krt i o rv i k rt i . In deed , th e en d seems to be qu ite th e same in

both th e systems : T o r e d u c e t o a ca u s e (p ra ty a y a )

e v e r y t h i n g i n n a t u r e , a n d t h e r e b y t o p r o v e t h a t

o u r r e a l e n t i t y m u s t n o t b e l o o k e d f or i n , b u tb e y o n d , th e w o r l d . Th e on ly differen ce is tha t th e

Bu ddha , wel l aware tha t it would avert th e a tten tion of

N irvan a 165

h is disciples from th e pra ctica l an d shortest way to

sa lva tion , declin es to speak of th e tran scen den ta l .1

Like th e doctrin e of a na ttd, th e more direct utteran ces

of th e Buddha on Parin ibban am an d th e deceased Perfect

On e are proofs of th e con trary ra ther than“

of N ih il ism .

An in terestin g example is th e followin g on e .

It is beyon d doubt tha t in Buddha ’

s opin ion thererests of th e p arin ibbu to n ot th e sl ightest shade of an

in dividua l ity . Th e wise ,’ i t is sa id ,

‘expire l ike this

lamp’

(Sutta -N ipata ,‘ As th e

.

flame , blown downby th e vehemen ce of the win d , goes out , an d can be n amedn o more (a ttham p a lci i 1l a up cti samkham) even so th e sage ,

l ibera ted from in dividua l ity (nama kdyo) , goes out an d can

be n amed n o more ”2(ibid . , This image of th e flame

is a favourite on e , an d was doubtless u sed by th e B u ddha

himself. Wha t it mean s, is best shown by th e Aggi-Vacche

gotta -Sutta (Maj jh . N ik . , N o . V acch agotta , wishin g tokn ow wha t becomes of th e Ta thagata after

‘

death , asks if

h e will be reborn or if n ot, whether h e will both reappearand n ot reappear

‘

2 or n either reappear n or n ot reappear ?

Th e an swer bein g a lways tha t h is position does n ot fit th e

case , h e is then en l ighten ed by th e Buddha in th e followingway (p . 487 )This is, O Vacche , a deep thin g, difficult to see, difficult

to discover, tran qu il, excel len t , un imagin able , in tern a l ,

(on ly) to be foun d ou t by th e wise ; you wil l hardly un der

stan d it, you having differen t views, en du ran ce, in cl in a

tion s, effort, and teaching . Therefore, O V acch a , I sha l l

ask you con cern ing this matter ; an swer me as you like .

N ow,what do you think , V acch a : if . a fire should be

1 I can n ot discuss here th e kn otty question con cermn g

th e chron ologica l rela tion of th e two systems. I.

on ly n otetha t Bu ddhist Agn osticism may be dIrectly der i ved from

th e Older Upan isad specu la tion (n eti nett) , wh i le Sarnkh ya

P lu ra lism is eviden tly la ter .

2 Tha t is : h e is beyon d a ll ca tegor ies (rdrazp a tho) tbtd

1 0 76 .

1 66 N irvan a

bu rn in g before you , wou ld you then kn ow : This fire is

burn in g before me

I shou ld , Master Gotama .

An d if you , V acch a , shou ld be asked : This fire whichis bu rn in g before you , throu gh wha t does it b u rn Thu s

a sked , V acch a , wha t would be your an swerMy an swer , Master Gotama , wou ld be : This fire

which is bu rn in g before me , does so by se iz in g u pon h ay

an d wood .

”

An d n ow, V acch a : if this fire before you shou ld go ou t

(n ibbdycyya ) , wou ld you then kn ow :“ This fire before me

h as gon e ou tI shou ld , Master Gotama .

’

An d if you ,Vacche , shou ld be asked : This fire , gon e

ou t before you , to wha t direction h as it gon e : to th e east ,or west, or n orth , or sou th ? Asked thus, Va cche , wha twou ld be you r an swerThis does n ot fi t, Master Gotama , beca u se , Ma ster

Gotama , th e fire burn s in con sequ en ce of its se izin g u ponh ay an d wood , an d , a fter havin g complete ly con sumedthem , an d n ot seizin g u pon any other, it is ca l led

“gon e

out without food .

”

Even so , 0 V acch a : wha tever ma teria l form (m'

tp am ) a

man may declare as th e Ta thaga ta’

s, tha t form th e Ta tha

gata h as left beh in d , cu t off at th e root,m ade l ike th e

stump of a Tala tree , made a n on - existin g th in g, tha tcan n ot reappear in fu tu re . An d th e T a t h ag a t a ,

O V a c c h e , w h e n t h u s l i b e r a t e d from th e c a t e

g o r y O f m a t e r i a l i t y , i s d e e p , u n m e a s u ra b l e ,

d i f f i c u l t t o f a t h om , l i k e th e g r e a t o c e a n . Tha th e reappears, is n ot right ; tha t h e does n ot reappear, isn ot right ; tha t b e both reappea rs an d does n ot reappear,is n ot right tha t h e does n either reappear n or n ot

reappear , is n ot right .’ There fo l low sim i lar phrases with

regard to th e other Skan dhas, whereu pon Va cche pra isesth e c l e a r n e s s of Bu ddha ’

s speech an d dec lares h im

se lf h is follower .

1 I shorten th e repetition s.

1 68 N irvd na

up as’

cimya ti ta thd eri ti -ksayd c cittam sva -

yond v apa mya ti .

As fire forwan t of fue l comes to rest in its own birthplace ,

so for th e ce ssa tion of its motion s th e thin kin g prin ciplecom es to rest in its own birthplace .

’

I a lso can n ot gran t tha t th e Bra h m a j al a s u tta n taj u stifies in any way th e n ihilistic con ception of Parin ib

ban am . For th e sixty- two d itthi -ga td n i are n ot con demn edin every respect by th e Bu ddha , but on ly as far as theirimperfectn ess an d exclu siven ess is con cern ed—j u st a s

Mahavi ra declared to be ‘ heretics ’

a ll those who a l legedth e absolu ten ess (ekd n ta tra ) of on e of h is own pri n ciples

(kale , p urd krta , p urusakdra , This is quite eviden t,e .g . , from th e Bu ddha

’

s a ttitu de in regard to th e N eva safifii

‘

l ldSCl fit - Ud da . He d e c l i n e s this doctrin e of h is teacherUddaka1 on ly in so far as it cla ims to lead to fin a ldeliveran ce ,_bu t himself adopts th e n eva safifid n dsafifi

’

dya ta

n am in th e sen se of th e highest heaven a tta in able in this

world . Thu s h e a lso a dopts, bu t n ot absolu te ly , th e foursaka l

’

d des’

d s (a tth i , n’

a tthi , a tth i ca n’

a tthi ca ,n

’

ev’

a tthi n a

n’

a tth i) of th e A nmrd vikkhcp ikd , an d so on . Farther, th eAp ara n ta kapp ika, or

‘ those who specu la te on th e fu tu re

(Brahmajala -Su ttan ta II 37 as we l l as th e Sa ssa tavc‘

i

din o an d Ekaccasassa tavadino, are throu ghou t mean t2 to

be lieve in an i n d i v i d u a l a t t a which lasts i n t im e ,

without bein g a l tered (sa cca to theta to) , e ither forever or til litsan n ihi lation . Th e Bu ddha , however , an d n on e bu t th eB u ddha , teaches th e a n a ttd an d shows th e way tod e l i v e r a n c e from time .

3 All th e Safifiivdd in o can n ot berea l ly del ivered , Op in ion , becau se there is

1 Whom h e highly respected a ll h is l ife ; see, e .g . , Majjh .

N ik ., 36 .

2 Cp . Pu gga la -Panne tti , p . 38.

3 Cp . , e .g ., Udan aIn VIII 1 : Tad ambam,

bhikkhave,n

’

cva dga tim va ddmi mt ga tim n a th i t im, etc.

, an d Su ttaN ipato , 860 : Kappam n

’

eti a kapp iyo . Th e d e c e a se dT a t h ag a t a i s n o t e t e r n a l i n th e se n se o f

‘

e v e rl a s t i n g ,

’ b e c a u s e h e d o e s n o t‘ l a s t ’

a t a l l , h a v i n gb e en d e l i v ere d f r om t im e .

N irvana 169

n o absolute extin c tion of in dividua l ity un less by safifid re

day ita n i'rodho . N orcan a sa fifiivddo

, because i t is—l ike a ll

other d itthiyo—a product of iaahd , lead to any other sta tethan a very lon g un con scious l ife or dream less sleep in th eheaven of th e Asafifiasa ttas.

From th is we can a lso un derstan d why th e Buddha , whodid n ot a ckn owledge tha t th e bra hmasaharya td , ta u ght byth e Brahman ic priests, was su fficien t for sa lva tion ,

didackn owledge it as leadin g to rebirth in th e highest stagesof Rap abm hma loko, or in A It'd sctn a fic

’

aya tan am or V i i?

fid ndn afic’

dya ta n am , or , in th e best case , in {f irtn cafifi’

dya

te n a nt .

1 Th e Brahma (n euter) or A-

tma, as we l l as th e

P uru sa. of th e Sarnkhya-Yoga , was, as a rule , ta u ght to be

sacetcmo n i 'rgu n a lz , an d , con sequ en tly , in th e B u ddha’

s con

ception is n o t beyon d in dividu a lity on a ccoun t of its

con sciou sn ess or sp iri tu a lity . N ow, In fin ite aka‘

s‘

a was

taught as th e highest prin ciple by th e school of Atidh anvanSau n aka (Chan d . Up . I. , an d All-pervadin g vij fid na

(praj fia‘

na, praj fia

3) by n umerous schools (Cp . Ait. Up . III . ,

Kau s . Up . III So th e Bu ddha , who wished toembrace a ll system s in h is own ,

fel t compe l led to con

stru ct an Arfip a bm hma loko by mean s of these two viewsan d those of h is two prin cipa l Yoga teachers. His idea

seems to have been tha t those who strive to becomeiden tified , a fter dea th ,

with th e soul of th e world a s

in fin ite akaso or vififid nam respective ly , a tta in to a sta te

in which they have a correspon din g fe e l i n g of infin ite

n ess, withou t, however , havin g rea l ly lost the ir in

dividu ality .

Th e grea t stumblin g-block in our problem is, to most

people , th e s i l e n c e of Gotamo about th e sta te of a

deceased Tathagato . If h e h ad n o t regarded th e extin e

1 This resu lts by a comparison of Maj jh . N ik .,4 3 Samy .

N ik . V . , p . 1 1 5 ; an d Tevij ja -Su ttan ta i n .

2 Cp . Ta itt . Up . II ., 7 : yad esa ake

‘

r‘

ed d u a ndo 71 a syd t.

3 Very often prd na correspon ds to this n oti on , In exa ctlyth e sen se of Ed . v . Hartman n

’

s Un bewu sstes.

’

1 7O N irvd na

tion ’ or ‘ blowin g out’

as resu lting in a n n i h i l a t i o nProfessor Hopkin s e skel— why did h e hesitate to give an

explan a tion wh ich wou ld have stren gthen ed h is in flu en ceamon g those to whom an n ih ila tion was n ot a p leasin gthou ght

“? I shou ld like to an swer by some other

qu estion s Do you give a tin der-box as a toy to you r l ittleboy Is there n o dan ger at all in popularizin g a doctrin elike tha t, e.g .

, of Ka u s . Up . III 1, 1 ? Cou ld n ot th e

B u ddha have h ad th e con viction 2 that there were very fewwho wou ld n o t m isu n derstan d h is explan ation of th e mostd ifficu lt of a ll philosophica l con ception s tha t most peop lewou ld eagerly ru sh u pon h is me taphysics an d n eglect th em ore importan t th in g, viz .

,si le ? I wou ld fu rther ask

th e obj ector to con sider tha t su ch an exp lan a tion wouldhave forced th e Bu ddha to en dless dispu tes with otherteachers, an d tha t in tha t case h e wou ld have n ecessarilybecome in th e gen era l opin ion j u st tha t wha t h e so muchabhorred : a d itth iko or ‘

specu la tive philosopher.

’

Th e

Bu ddha did n ot wish to be a philosopher ; h e wan ted toteach a p r a c t i c a l way to sa lvation , an d , in doin g so ,

b e avoided in ten tion a l ly wha tever would have made h imu n su ccessfu l .

If th e word of Spen cer is tru e—tha t th e history of

religion is th e history of th e disperson ification of Godthen B u d d h i sm is th e n a tu ra l en d of this process.

3

For this is th e on ly re l igion which ackn owledges So

absolu te ly th e tota l differen ce between N a tu re an d th e

Su pern a tu ra l tha t it forbids its followers even to speakof th e la tter , withou t , however, den ying or scep tica llydou btin g its existen ce .

1 Re l ig ion s of In dia , p . 321 .

Cp . th e accou n t of h is ma hd bodhi , Maj j h . N ik .,36 .

3 Th is idea of m in e h as been emp loyed by Karl B .

Seiden stii cker in h is l itt le essay Gott u n d G'

Otter’

(‘ D er

Bu ddhist ,’

1 . Jahrgan g , N O .

Issu es of the P d li Text Society .

1894 .

Peta V atth u Cy .

Ka tha V atth u , Vol . I .

189 5 .

Angu ttara , Part III .Ka tha V atth u , Vol . II .

1896 .

Jou rn a l , 1893—1896 .

Yogavacara Man u a l.Majjh ima ,

Vol . II . , Part 1 .

189 7 .

Atth a Sal in i .Sasama V am sa .

1898.

Sa in yu tta , Vol . V.

Maj jh ima , Vol . II .

, Part 2 .

189 9 . 1 90 5 .

Angu ttara , Part IV. Patisambh ida, Vol . I .

1 . Jou rn a l , 1 90 4—1 90 5 .

Tota l , 24 years ; 44 texts ; 5 7 volumes ; pages.

For 1 90 6 to 1 908 arran gemen ts have been made to brin gout th e Di gha , Vol . III . , th e Dhammapada Commen tary ,th e Petakopadesa , th e Saman ta Pasadika, an d th e rest ofth e Patisambh ida.

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paymen t of a subscription of fou rteen shi l l in gs a volume

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