Verses on Dhamma 89-2

89-2

The elements of knowledge are the seven Sambodhvangas, on which see Burnouf, Lotus, p. 796. D'Alwis explains them as the thirty-seven Bodhipakkhiya-dhammâ. Khînâsavâ, which I have translated by 'they whose frailties have been conquered,' may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as âdâna, anupâdâya, &c. Dr. Fausböll seems inclined to take âsava in this passage, and in the other passages where it occurs, as the Pâli representative of âsraya. But âsraya, in Buddhist phraseology, means rather the five organs of sense with manas, 'the soul,' and these are kept distinct from the âsavas, 'the inclinations, the appetites, passions, or vices.' The commentary on the Abhidharma, when speaking of the Yogâkâras, says, 'En réunissant ensemble les réceptacles (âsr ya), les choses reçues (âsrita) et les supports (âlambana), qui sont chacun composés de six termes, on a dix-huit termes qu'on appelle "Dhâtus" ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de l'ouïe, de l'odorat, du goût, du toucher, et le "manas" (ou l'organe du coeur), qui est le dernier. La collection des six choses reçues, c'est la connaissance produite par la vue et par les autres sens jusqu'au "manas" inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu'au "Dharma" (la loi ou l'être) inclusivement.' See Burnouf, Introduction, p. 449.
Parinibbuta is again a technical term, the Sanskrit parinivrita meaning 'freed from all worldly fetters,' like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbâna, p. 270, and Notes on Dhammapada, p. 3; and D'Alwis, Buddhist Nirvâna, p. 75.] to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.