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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c12: Notes and References: Chapter I

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c12

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Notes and References: Chapter I

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1 For the conditions and attributes of arahatta in the Pāli canon, cf. *Brahmajāla-sutta* (Dīgha, i, 1–46); *Sāmañña-phala-sutta* (Dīgha, i, 47–86); Dīgha, i, 177 (*Kassapa-sīhanāda-sutta*); Majjhima, i, 6–12 (*Sabbāsava-sutta*); Saṃyutta, iii, 28, section 13 (*Khandha-saṃyutta*); Majjhima, ii, 1–22, (*Mahā-sakuludāyi-sutta*); Majjhima, iii, 124–8 (*Bakkula-sutta*); *Sutta-nipāta*, pp. 115–23 (*Vāseṭṭha-sutta*); Saṃyutta, iv, 252 (*Jambukhādaka-saṃyutta*); Saṃyutta, iv, 151 (*Saḷāyatana-saṃyutta*); Aṅguttara, iii, 34 (*Sumana-vagga*); iii, 421, section lxvi (*Devatā-vagga*); *Puggala-paññatti*, 73 (*Nava-pukgalā*); Majjhima, i, 101 ff. (*Ceto-khila-sutta*); Dīgha, iii, 133 (*Pāsādika-sutta*); Majjhima, iii, 29 ff. (*Chabbisodhana-sutta*); Dīgha, iii, 207 ff. (*Saṅgīti-suttanta*).

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2 *Vinaya*, i, 21: “*Caratha bhikkhave cārikaṃ bahu-jana-hitāya bahu-jana-sukhāya lokānukampāya atthāya hitāya sukhāya deva manussānam.*” *Dhammapada*, 77, 158: “*Ovadeyy’ anusāseyya asabbhā ca nivāraye*”; “*attānam eva pathamam patirūpe nivesaye, ath’ aññam anusāseyya na kilisseyya pandito’ ti.*”

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3 Cf. *Dhammapada*, 28: “*Pabbataṭṭho va bhummaṭṭhe dhīro bāle avekkhati’ti.*”

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*Sutta-nipata* (*Khagga-visāṇa-sutta*), pp. 6–7: “*eko care khagga-visāṇa-kappo.*” “*Mitte suhajje anukampamāno hāpeti attham paṭibaddha-citto, etam bhayam santhave pekkhamāno eko care,*” etc.

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*Milinda-pañha*, 31: “*Kin-ti mahārāja idam dukkham nirujjheyya aññañ-ca dukkham na uppajjeyyāti etadatthā mahārāja amhākam pabbajjā anupādā parinibbānam.*”

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*Thera-gāthā*, No. 245, p. 31: “*Yathā Brahmā tathā eko, yathā devo tathā duve, yathā gāmo tathā tayo, kolāhalam tat’ uttarin ti.*”

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No. 380, p. 42: “*Yassa c’atthāya pabbajito agārasmā anagāriyam so me attho anuppatto sabba-samyojana-kkhayo’ ti*” (said by Kassapa).

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No. 224: “*tisso vijjā anuppattā katam buddhassa sāsanan ti*” (p. 29), etc.

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⁴ For the ideal of the pratyeka-buddha, cf. *Puggala*, 14, and *Da. Bhū.*, 26, ll. 1–4. The *Puggala-paññatti* describes him thus: “*Idh’ ekacco puggalo pubbe ananussutesu dhammesu sāmam saccāni abhisambujjhati na ca tattha sabbaññutam pāpuṇāti na ca phalesu vasī-bhāvam : ayam vuccati puggalo pacceka-sambuddho.*”

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5 Vinaya, i, 11, l. 23. 6 Cf. Dīgha, i, 46: “Kāyassa bhedā uddham jīvita-pariyādānā na dakkhinti deva-manussā ti.” Sutta-nipāta, No. 235, p. 41: “Khiṇam purāṇam, navam n’atthi sambhavam,” etc. Saṃyutta, iii, 109 ff. (dialogue between Sāriputta and Yamaka). It is denied that Buddha taught annihilation, but it is not affirmed that a monk continues to exist. “na hi Bhagavā evaṃ vadeyya khiṇāsavo bhikkhu kāyassa bhedā ucchijjāti vinassati na hoti paraṃ maraṇa” (p. 110). Udāna, viii, 3 (p. 80): “asti bhikkhave ajātaṃ abhūtaṃ akataṃ asaṃkhatam.” Milinda, 96: “parinibbuto Bhagavā na ca Bhagavā pūjaṃ sādiyati,” etc.

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7 Asaṃskṛta-dhātu. The word dhātu, derived from dhā, means “a primary element”, and also signifies “factor, item, principle”; “natural condition,” etc. The Buddhists divide the entire sum of things into seventy-five dhātus, of which seventy-two are “compounded, made up” (saṃskṛta) and three are “uncompounded” (asaṃskṛta). L. de la Vallée Poussin translates asaṃskṛta as “inconditionné”. The three dhātus, which are uncompounded, are: (1) ākāça (Space, Ether). (2) Apratisaṅkhyā-nirodha (Cessation, which is not due to pre-meditation or deliberate intention) (“suppression non due à la sapience”: L. de la Vallée Poussin). (3) Pratisaṅkhyā-nirodha (Cessation, which is due to pre-meditation or deliberate intention, i.e. nirvāṇa, or the cessation of the production of new thoughts (Abhidharma-koça, i, 5, pp. 6 ff.); cf. “Tables of the Elements” in Th. Stcherbatsky’s “The Central Conception of Buddhism”, p. 106. Th. Stcherbatsky renders asaṃskṛta as “immutable”, and explains pratisaṅkhyā-nirodha thus: “The suppression of the manifestations of an element through the action of understanding (prajñā), as, e.g. after having realised that the existence of a personality is an illusion, a kind of eternal blank is substituted for this wrong idea.”

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⁵ Vinaya, i, 11, l. 23.

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⁶ Cf. Dīgha, i, 46: “Kāyassa bhedā uddham jīvita-pariyādānā na dakkhinti deva-manussā ti.” Sutta-nipāta, No. 235, p. 41: “Khiṇam purāṇam, navam n’atthi sambhavam,” etc. Saṃyutta, iii, 109 ff. (dialogue between Sāriputta and Yamaka). It is denied that Buddha taught annihilation, but it is not affirmed that a monk continues to exist. “na hi Bhagavā evaṃ vadeyya khiṇāsavo bhikkhu kāyassa bhedā ucchijjāti vinassati na hoti paraṃ maraṇa” (p. 110). Udāna, viii, 3 (p. 80): “asti bhikkhave ajātaṃ abhūtaṃ akataṃ asaṃkhatam.” Milinda, 96: “parinibbuto Bhagavā na ca Bhagavā pūjaṃ sādiyati,” etc.

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⁷ Asaṃskṛta-dhātu. The word dhātu, derived from dhā, means “a primary element”, and also signifies “factor, item, principle”; “natural condition,” etc. The Buddhists divide the entire sum of things into seventy-five dhātus, of which seventy-two are “compounded, made up” (saṃskṛta) and three are “uncompounded” (asaṃskṛta). L. de la Vallée Poussin translates asaṃskṛta as “inconditionné”. The three dhātus, which are uncompounded, are: (1) ākāça (Space, Ether). (2) Apratisaṅkhyā-nirodha (Cessation, which is not due to pre-meditation or deliberate intention) (“suppression non due à la sapience”: L. de la Vallée Poussin). (3) Pratisaṅkhyā-nirodha (Cessation, which is due to pre-meditation or deliberate intention, i.e. nirvāṇa, or the cessation of the production of new thoughts (Abhidharma-koça, i, 5, pp. 6 ff.); cf. “Tables of the Elements” in Th. Stcherbatsky’s “The Central Conception of Buddhism”, p. 106. Th. Stcherbatsky renders asaṃskṛta as “immutable”, and explains pratisaṅkhyā-nirodha thus: “The suppression of the manifestations of an element through the action of understanding (prajñā), as, e.g. after having realised that the existence of a personality is an illusion, a kind of eternal blank is substituted for this wrong idea.”

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⁸ E. Burnouf, Int., p. 97, l. 10.

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⁹ Pr. Pā. Çata, 2, note 2.

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¹⁰ ERE. ii, 739a.

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¹¹ B.C. Ava. Pka., 421.

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¹² P. Oltramare, “Bouddhique,” p. 250, note.

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¹³ ERE, ii, 739a.

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¹⁴ RHR., vol. xlii, 1900, p. 360, note.

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¹⁵ “The Yoga-darçana,” translated by G. Jha, p. 88 (Bombay, 1907).

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¹⁶ H. Kern, “Manual,” p. 65, note 5; “Histoire,” i, 383, note.

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¹⁷ K. E. Neumann, Majjh. tr., vol. i, p. 620, note 5. K. E. Neumann cites other words like manosatto, mānasatto, bhavasatto, etc.

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18 P. Oltramare, “Bouddhique,” p. 250. 19 Kṣemendra, i, 3; M. Vy., p. 50; J. Rahder, “Glossary,” p. 134. 20 J. H. Woods, Yoga, pp. xvii, xx, 93. 21 T. W. Rhys Davids, “Buddhist India,” pp. 161 ff. (London, 1903); “Dialogues,” i, pp. xx, I.

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22 The word yāna is generally translated as “vehicle”, also as “boat”. Hīna is rendered as “lower”, “inferior”, “lesser”, and Mahā as “higher”, “greater”. The Tibetan equivalent is thegpa, which means “vehicle” (Tib. Dicy., Das, 585). According to E. J. Eitel, the Chinese also translate yāna as “conveyance” (p. 90). But it is doubtful if yāna originally meant “vehicle”. It denotes “way, path” in the Vedas and the Upaniṣads, e.g. Chāndogya Upd., v, 3.2 (“pathor deva-yānasya pitṛ-yānasya ca vyāvartanā”). In Buddhism, there are more than two yānas, and the contrast between hīna and mahā is not the fundamental point. There is the yāna of the pratyeka-buddhas, and they surely do not need a “vehicle” for their solitary career. It may be suggested that yāna in Buddhism originally denoted “Way, Career”, and that the connotation was changed after the publication of the Sad. Pu., with its famous parable of the three yānas (chap. iii). That play on words led to the substitution of the idea of “vehicle” for that of “way”.

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23 Saṅkāra-dhāna. H. Kern translates “heap of dirt”. But dhāna means “receptacle”, not “heap” (from the root dhā). Saṅkāra is rendered as “Kehricht” by Böhtlingk and Roth.

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24 Divasa-mudrā. Mudrā means “seal”, hence a coin with the superscription on it. Literally, divasa-mudrā means “day’s coin”.

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25 Tathāgata. This puzzling word may be construed as tathā-gata (“gone thus, in that way”), or tathā-āgata (“come thus, in that way”). It has been variously translated as follows: “The Truth-finder” (Chalmers, Majjh. tr., i, 46, etc.); “the Accomplished One” (Sīlācāra, Majjh. tr., p. 67); “He who has won through to the Truth” (Dhammasaṅgaṇi tr., 1099); “The Saint who has attained Truth” (J. E. Carpenter, “Buddhism,” p. 259); “Der Vollendete” (H. Oldenberg, “Buddha,” p. 145, note; Nyāṇatiloka, Aṅguttara tr., vol. v, p. 283). The Jainas employ the term tattha-gaya (= tatra-gata), which is explained as meaning “he who has attained that world, i.e. emancipation” (SBE., vol. xiii, p. 82). R. O. Franke thinks that Tathāgata means “one, who has himself gone on the Way, that he teaches others” (“der so Gegangene,” . . . “derjenige, der diesen Weg, den er lehrt, zuerst zurückgelegt hat”; Dīgha, p. 287). He also points out that Tathāgata simply means “arhat, monk, individual” in several passages (Dīgha, p. 294). C. A. F. Rhys Davids is of opinion that the word means “thus come”, and that Gautama Buddha’s disciples gave him that name, because he “was believed to have come as a teacher in an order, according to which others had come” (“Gotama,” p. 45.)

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H. Beckh explains : “ Ein So-gegangener, d.h. einer der den Buddhaweg auch wirklich gegangen ist,” “ der gleichen Pfad wie alle Buddhas gewandelt ” (“ Buddhismus,” vol. i, pp. 61, 62). Buddhaghosa offers no fewer than eight different explanations, which have been discussed by R. Chalmers in JRAS. 1898, pp. 105 ff. : (a) “ He who has arrived in such fashion,” i.e. who has worked his way upwards to perfection for the world’s good in the same fashion as all previous Buddhas. (b) “ He who walked in such fashion,” i.e. (1) he who at birth took the seven steps in the same fashion as all previous Buddhas; or (2) he who in the same way as all previous Buddhas went his way to Buddhahood through the four *Jhānas* and the Paths. (c) (*Tatha* and *āgato*), he who by the path of knowledge has come at the real essentials of things. (d) (*Tatha* and *āgato*), he who has won Truth. (e) He who has discerned Truth. (f) (*āgato* = *āgado*), he who declares Truth. (g) (*Gato* = *pavatto*), he whose words and deeds accord. (h) (*Tatha* and *agata*) (*agata* = *agada*, “ medicine, physic ”), the great physician, whose physic is all-potent. R. Chalmers derives the word from *tatha* and *āgata* and interprets it as meaning “ One who has come at the real truth ”. Böhtlingk and Roth interpret the word as *tathā-gata* (sich in solcher Lage, in solchem Zustande, befindend; derartig, so beschaffen). *Tathāgata* occurs in several passages of the *Mahābhārata*, e.g. (“ *ājagmuh sahitās tatra yatra rājā tathāgataḥ*,” i, 4879; vol. i, p. 179, Calcutta Edition). It is not probable that the doctrine of a succession of Buddhas would be embodied in a term, which belongs to early Pāli literature. This consideration weakens the argument for the derivation *tathā-āgata*. It seems rather pedantic to discover *tatha* (= Truth) in this word. The simple and natural sense seems to be *tathā-gata*. On the analogy of the Jaina term and the phrases in the *Mahābhārata*, we may explain it as “ gone there, i.e. to Liberation, *nirvāṇa*, or whatever the *summun bonum* may be ”. It would thus mean “ The Liberated One ”, “ One who has reached the goal ”.

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26 *Upadhi* (Pāli: *Upādi*). The word *upadhi* seems to be a wrongly Sanskritized form of Pāli *upādi*, which is derived from the root *dā*. It is closely related to *upādāna*, meaning “ fuel ”, “ stuff of life ”, “ substratum of the aggregates ” (*khandhas*). *Nirvāṇa* with *upadhi* is attained during life on the extinction of the *āsravas* : *Nirvāṇa* without *upadhi* simply means “ the death of such a saint ”. The Tibetan equivalent is *dños* (thing) or *phuṅ-po* (= Skt. *skandha*; Tib. Dicy., Das, 824; *M. S. Al.* tr., p. 27, note 4.) L. de la Vallée Poussin translates “ residue ” (*JRAS.* 1906, p. 964). “ Daseinsgrundlage ” (M. Winternitz in “ Lesebuch ”, p. 279).

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27 *Santāna*. H. Kern translates “ intelligence ”. The word denotes the series of mental states, which constitute the individual.

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*Kuçala-mūlāni* : “ roots or bases of goodness or merit ” (Pāli Dicy.).

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28 *Divy.*, 50.9; *Lka.*, 65, verse 130; *Ava.-ça.*, i, 65.1; *Pr. Pā. Çata.*, pp. 85, 296; *Kā. Vy.*, 46; *Kṣemendra*, i, 623.50; *Da. Bhū.*, 65.2, etc.

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29 *Auddhatya*. This term occurs in the lists of the *nīvaraṇas* and *saṃyojanas*. As a *nīvaraṇa*, it is coupled with *kaukṛtya* (Pāli: *uddhacca-kukkuccam*). It has been explained as "recklessness", "pride", "la présomption", "vanity", "excitement". In the *M. S. Al.*, it is mentioned with *laya* (142.9). It seems to denote a mood of exaltation and self-satisfaction as opposed to self-reproach and dejection.

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*Çila-vrata-parāmarça* (Pāli: *sīlabbata-parāmāsa*). Cf. *Dhamma-saṅgaṇi*, sections 1005, 1174. *Parāmarça*, derived from *mṛç* (with *parā*), means "touching, contact, being under the influence of; contagion". Hence the meaning, "perversion," "infatuation," "inverted judgment."

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*Sat-kāya-dṛṣṭi* (Pāli: *sakkāya-diṭṭhi*). (*Dhamma-saṅgaṇi*, section 1003.) This Pāli term is explained in two ways: (1) *sva-kāya-dṛṣṭi*; and (2) *sat-kāya-dṛṣṭi*. The latter Sanskritized form is generally accepted as correct. It has been translated as "Heresy of Individuality", "Delusion of Self", "The Personality View", etc. L. Feer's rendering is perhaps inadmissible: "la persuasion que le corps est une chose bonne" (*Ava.-ça. tr.*, p. 14). Literally, *sat-kāya* means "the body in being, the existing body".

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30 *Kleça*. In Buddhist Sanskrit, this term is derived from *kliç* (= "to soil, to stain"). Bad butter is called *saṅkiliṭṭha* in Pāli (cf. *Dhamma-saṅgaṇi*, section 1229). The word has been rendered as "passion", "sin", "lust", "les corruptions de mal", etc. (Pāli: *kilesa, klesa, saṅkilissati*).

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31 *traidhātuka*. L. Feer translates, "sous les trois formes." But the word refers to the three worlds.

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32 *vāsī-candana*. L. Feer translates, "froid comme le sandal"; but perhaps the word *vāsī* corresponds to Pāli *vāsita*, and the idea of "fragrance" seems more appropriate than that of "coldness", or both ideas may be combined; "cold like fragrant sandal-wood". E. Burnouf's interpretation is probably correct: "the sandal-tree and the axe that cuts it down" (*asi*). An arhat sees no difference between them. This is a third simile.

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33 *Upendra*. L. Feer translates "Indra, premier et second." But I have followed Monier Williams's Sanskrit Dictionary.

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34 *Sad. Pu.*, 80, ll. 6, 9; 81.1.

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35 *Pr. Pā. Çata.*, 122.10; 130.3 ff.

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36 *anupadhi-çeṣa-nirvāṇa*. See note 26 above (Chap. I).

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³⁷ *M. S. Al.*, 115.7 ff.

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³⁸ *M. S. Al.*, 53.4.

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³⁹ *M. S. Al.*, 53.3.

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⁴⁰ B.C. *Ava.*, vii, 29; iv, 7; ix, 49; viii, 145. *Bo. Bhū.*,

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fol. 9b.2 ff. Pr. Pā. Çata., 122, 282, 485. M. S. Al., 40, 98, 168, 171. Çikṣā, 61.6, 66.11, 50.13. Sad. Pu., 276.8, 129.9, 47.3, etc. 41 Lka., 66.6. 42 Su. Vy., 15.10 ff. 43 Pr. Pā. Aṣṭa., 375.14 ff. 44 Çikṣā, 14.8. 45 Sad. Pu., 116.2, 203.11, 131.12, 378.3. M. S. Al., 6. 46 B.C. Ava., vii, 18. 47 D. T. Suzuki, “Outlines,” p. 294. Silācāra : Majjh. tr., p. 66. 48 Mtu., i, 239.18; Pr. Pā. Çata., 91; Da. Bhū., 25, etc. 49 Mtu., i, 63.2; ii, 394.12. 50 “Outlines,” p. 295. 51 Mtu., ii, 341.2, ii, 397.2. Sam. Rā., fol. 1a.1. Lka., 299, verse 261, etc. 52 Pr. Pā. Çata., 64, 174, 682. Divy., 143. Sad. Pu., 41.5. Saund. Kā., xvii, 34. Lka., 256. Pr. Pā. Aṣṭa., 397. Da. Bhū., 97, etc. 53 Pr. Pā. Çata., 1326, 1373, 499. Pr. Pā. Aṣṭa., 281.19. Da. Bhū., 95.25. M. Vy., section 1 (p. 2a). Kar. Pu., 9.11. M. S. Al., 33. 54 Divy., 127.13; 205.120. 55 Sad. Pu., 308.9. 56 Bo. Bhū., fol. 39b.6 (sarva-tarka-mārga-samatikrāntavad). 57 Bo. Bhū., 37a.6, and 37b.3 (nirmalam, apratihatam, sarvajñānam, asaṅga-jñānam). M. S. Al., 33.14. 58 Bo. Bhū., fol. 37b.3.3. 59 M. S. Al., 34.3, 35.14. 60 M. S. Al., 36.19. Bo. Bhū., fol. 39b.6 (“agrā çreṣṭhā varā praṇitā”). 61 Ava. ça., i, 7.5, etc. Bo. Bhū., fol. 148b.6; 37b.5.1. M. Vy., section II.

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These three Fields of Mindfulness are defined as follows: Impartiality or same mental attitude (sama-cittatā) towards those who wish to hear or learn, those who do not wish to hear or learn, and those who partake of both characteristics (çuçrūṣamāṇeṣu-, etc.). Cf. Sutta-nipāta, 383, p. 67. The words may mean “obedient”, “disobedient”. 62 Mtu., i, 38.14 ff. Lal. V., 5.2, 403.1. Sad. Pu., 81.3. 63 M. Vy., section 7. Dh. S., section 76. Lal. V., 275.10. Ava.-ça., i, 7.5. M. S. Al., 186. Csoma, p. 5. Cf. Aṅguttara., v, 33.7 ff. Majjhima, i, 69 ff. 64 Sthān-asthāna (Pāli : ṭhaṇāṭṭhāna). This term has been interpreted in several ways. Csoma de Kőrös (p. 5) and Nyāṇatiloka (Aṅguttara tr., vol. v, 282) translate: “what is possible or impossible”. D. T. Suzuki renders it as “right and wrong”. T. W. Rhys Davids, C. A. F. Rhys Davids and Lord Chalmers are of opinion that it refers to the knowledge of specific causal relations. (“Dialogues,” iii, 205; *Dhamma-saṅgaṇi* tr., p. 323; *Majjh.* tr., i, 46.) P. Oltramare translates: “*Il sait ce qui est comme étant, ce qui n’est pas comme n’étant pas*” (“La Théosophie Bouddhique,” p. 241). S. Hardy explains the term as meaning “the wisdom that understands what knowledge is necessary for the right fulfilment of any particular duty, in whatsoever situation” (“Manual,” p. 394). F. Max Müller translates: “Knowledge of admissible and inadmissible propositions” (*Dh. S.*, p. 51). Silācāra translates: “understands according to truth and fact the true and the false” (*Majjh.* tr., p. 67).

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65 *Adhimukti* (*Tibetan: mos-pa-sna-tshogs*). Csoma de Körös and D. T. Suzuki read *vimukti* (“liberation”). But the Tibetan equivalent shows that this is a wrong reading.

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66 *Dhātu*. See note 7 (Chap. I).

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67 The *M. Vy.* has *indriya-varāvara*. But the *Dh. S.* and the *Pr. Pā. Ḉata.* read *indriya-parāpara*, which is confirmed by the Pāli text, “*indriya paropariyattam*” (*Aṅguttara*, v, 34). The Tibetan equivalent is *mchog-daṅ-mchog-ma*, but *mchog* corresponds to both Skt. *parama* and *vara* (Tib. Dicy., Das, p. 436). Csoma de Körös translates: “the power of knowing what is and what is not the chief organ.” Lord Chalmers renders *indriya* as “hearts”.

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68 *Sarvatra-gāminī pratipad*. The Pāli text has *sabbattha-gāminīpaṭipadam* (which perhaps points to a possible Sanskrit reading *sarvārtha* instead of *sarvatra*). Csoma de Körös translates: “the power of knowing all the ways of transmigration.” F. Max Müller also accepts the alternative reading *sarvārtha* (“leads to all the highest objects”). Nyāṇatiloka translates: “*Jedweden Ausgang*” (= *sarvatra*). Lord Chalmers thinks that it means “the future to which every course leads” (*Majjh.* tr., i, 47). Silācāra renders it as “the way that leads to all states” (*Majjh.* tr., 67). The Tibetan text has *thams-cad-du-hgro-ba* (= “going everywhere”, Tib. Dicy., Das, p. 300). This shows that *sarv-ārtha-gāminī* was not accepted by the Tibetan translators.

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69 The Pāli text makes it clear that the compound should be divided in this way: *sarva-dhyāna-vimokṣa-samādhi-samāpattīnāṃ saṅkleça-vyavadāna-vyutthāna*. Lord Chalmers translates *vyavadāna* as “specific stage” and renders *samāpattīnāṃ* as “achievements of Ecstasy, etc.” (*Majjh.* tr., i, 47). But *vyavadāna* (Pāli: *vodāna*) means “purification”. Silācāra translates *vyutthāna* (Pāli: *vuṭṭhāna*) as “manly endeavour” (without citing any authority), and renders *samāpattīnāṃ* as “those aiming at ecstasy”, etc. But *samāpatti* always denotes the four Attainments leading to the formless, non-material worlds (*ārūpya-samāpattayaḥ*). Csoma de Körös translates: “Liberation from the miseries of vice and all sorts of theories" (which is really very wide of the mark).

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⁷⁰ *Lal. V.*, 344. *Mtu.*, ii, 283.

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⁷¹ Cf. *Majjhima*, i, 71. *Aṅguttara*, ii, 9.

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⁷² Csoma, p. 249. U. Wogihara, *Bo. Bhū.*, p. 42. M. Walleser, *Pr. Pā.* tr., p. 72. S. Lévi, *M. S. Al.*, tr., pp. 13, 303. D. T. Suzuki, "Outlines," p. 327. Nyāṇatiloka, *Aṅguttara* tr., ii, 14. L. Feer, *Ava.-ça.* tr., p. 12, etc. For *viçārada* and *vaiçāradya*, cf. *Sam. Rā.*, fol. 112a.6. *Mtu.*, i, 39.13; iii, 386.14. *Lal. V.*, 403.1, 160.14. *Dh. S.*, section 77. *M. Vy.*, section 8. *Kar. Pu.*, 106.12. *Ava.-ça.*, i, 7.5. *Su. Vy.*, 40.1. *Çikṣā*, 351.7. The *Dh. S.* omits the third *vaiçāradya*

c12.59

⁷³ *M. Vy.*, p. 10. *M. S. Al.*, tr., p. 27.

c12.60

⁷⁴ *M. S. Al.*, tr., p. 27.

c12.61

⁷⁵ *dharmāḥ*. Lord Chalmers translates, "mental states" (*Majjh.* tr., i, 48). But this rendering does not suit the context. Silācāra translates more correctly, "things" (*Majjh.* tr., p. 68).

c12.62

⁷⁶ Csoma de Körös interprets the third *vaiçāradya* thus: "Boldness to teach or prophesy with certainty the immutability of the immanent virtues" (p. 249). But the Pāli text does not support this rendering.

c12.63

⁷⁷ E. Burnouf, Int., p. 150, note. Nyāṇatiloka says: "Das Wort ist wahrscheinlich auf *ven* (gehen) zurückzuführen" (*Aṅguttara* tr., vol. v, p. 530).

c12.64

⁷⁸ H. Kern, SBE., vol. xxi, p. 31, note. S. Hardy, "Manual," p. 395. Csoma, p. 250. L. Feer, *Ava.-ça.* tr., p. 12. S. Lévi, *M. S. Al.* tr., p. 304. C. F. Koeppen, "Buddha," i, 436. J. Speyer, *Ava.-ça.*, ii, 223.

c12.65

⁷⁹ Pāli Dicy., s.v.

c12.66

⁸⁰ E. Burnouf, Int., p. 150, note.

c12.67

⁸¹ For the *āveṇika-dharmas*, see *M. Vy.*, section 9. *Divy.*, 148. *M. S. Al.*, 187. *Pr. Pā. Çata.*, 1450. *Lal. V.*, 275.11. *Da. Bhū.*, 13.26; 17.17. *Dh. S.*, section 79. *Mtu.*, i, 160.

c12.68

⁸² *nāsti ravitam*. The *Pr. Pā. Çata.* has the incorrect reading, *caritam*. The Tibetan equivalent is *ca-co-med-pa*, and S. C. Das translates: "free from noise or chatter, without fuss". D. T. Suzuki renders the phrase as "faultless in his speeches" ("Outlines," p. 327); but this is a different idea altogether. H. Jäschke gives the rendering: "not loquacious or talkative" (Tib. Dicy., 138).

c12.69

⁸³ D. T. Suzuki translates: "He knows everything, yet he is calmly resigned." The Pāli word *appaṭisaṅkhā* means "want of judgment" (*Dhamma-saṅgaṇi*, section 1346, p. 231, "*idhekacco appaṭisaṅkhā ayoniso āhāram āhāreti*"). (Pāli Dicy., s.v.) Csoma de Körös translates: "no indifference for any undiscussed things." But it is best to follow the Pāli text.

c12.70

⁸⁴ The *M. Vy.* omits *vimukti-jñāna-darçana*, and the *Dh. S.* omits *anāgate 'dhvani* ("knowledge of the future"). The *Pr. Pā. Çata.* includes both these items in its list, and gives nineteen *dharmas* instead of eighteen! D. T. Suzuki arbitrarily omits *samādhi* and includes *vimukti-jñāna-darçana* ("Outlines," p. 327). The *M. Vy.* has *hāniḥ*, but the *Dh. S.*, the *M. S. Al.*, and the *Pr. Pā. Çata.* give the reading *parihāniḥ*, which seems to be more correct.

c12.71

⁸⁵ *Asaṅgam apratihatam jñāna-darçanam*. P. Oltramare translates: "la connaissance intuitive et sans limitation" ("Bouddhique," p. 241). Csoma de Kőrös renders the Tibetan text thus: "occupied with the contemplation of the wisdom which has been neither attracted nor hindered by the time that has hitherto elapsed." But this cannot be the correct interpretation according to the Sanskrit text.

c12.72

⁸⁶ *Cāra*. Literally, "motion, walking, doing, behaviour, action, process" (from *car*, *carati*). (*Pāli Dicy.*)

c12.73

⁸⁷ *M. S. Al.*, 184.3, 187.12. *Pr. Pā. Çata.*, 1472. *Divy.*, 124.11, 126.13. *Lka.*, 12.3. *Kar. Pu.*, 17.2. Kṣemendra, i, 907.73; ii, 933.12. *Ava.-ça.*, i, 7.5, etc.

c12.74

⁸⁸ *Sad. Pu.*, 136.4, 108.17, 89.12, 90.2. *M. Vy.*, section 19.

c12.75

⁸⁹ *M. Vy.*, section 10.

c12.76

⁹⁰ *Kathā-vatthu*, xviii, 3, p. 561 (*n'atthi Buddhassa Bhagavato karuṇāti*).

c12.77

⁹¹ Cf. Diogenes Laertius, vol. ii, p. 217, ll. 21 ff. E. Zeller, "Stoics," p. 238, l. 4.

c12.78

⁹² *M. Vy.*, section 12. Cf. Aṅguttara, iv, 82 ff. Dīgha, iii, 217.

c12.79

⁹³ *Sad. Pu.*, 228.4, 229.1, 294.6. *M. Vy.*, section 1. *Divy.*, 391, 126. *Lal. V.*, 131.3. *Mtu.*, i, 200.10. Kṣemendra, i, 673.39. *Lal. V.*, 423 ff. *M. S. Al.*, 184 ff.

c12.80

⁹⁴ *Lal. V.*, 5, 260. *M. Vy.*, section 2.

c12.81

⁹⁵ *Lal. V.*, 402.10. *Sad. Pu.*, 385.4. *Su. Pr.*, fol. 14a.5. *Su. Vy.*, 10. *M. S. Al.*, 48. *Pr. Pā. Çata.*, 73.17. *Mtu.*, i, 57, etc.

c12.82

⁹⁶ *Kar. Pu.*, 122.10, 119. *Pr. Pā. Çata.*, 111.

c12.83

⁹⁷ *Mtu.*, i, 61.10 ff.

c12.84

⁹⁸ *Lal. V.*, 376.5, 402. *Sad. Pu.*, 238.4. *Lka.*, 234.

c12.85

⁹⁹ *Sad. Pu.*, 144 ff.

c12.86

¹⁰⁰ *Dīgha*, i, 46.

c12.87

¹⁰¹ *Milinda*, 95 ff., "tisso sampattiyo paṭilabhanti."

c12.88

¹⁰² *Mtu.*, iii, 226.

c12.89

¹⁰³ *Sad. Pu.*, 326.2, 319.1, 323.7.

c12.90

¹⁰⁴ *Sad. Pu.*, 249.

c12.91

¹⁰⁵ *Su. Pr.*, fol. 5a.1 ff. (*na tu çākya-muner āyuḥ çakyam gaṇayitum*).

c12.92

¹⁰⁶ *Mtu.*, i, 158.11.

c12.93

¹⁰⁷ For Buddha's miracles, cf. *Ava.-ça.*, i, 109, 331. *Divy.*, 48 ff., 128, 203, etc.

c12.94

109 L. de la Vallée Poussin (JRAS. 1906, p. 960) has compared the Buddha's bodies to Kṛṣṇa's ordinary and glorified bodies (*Bhagavad-gītā*). But it is not proper to mix up the Buddhist notions of *upāya-kauśalya* and *nirmāṇa* with the entirely different Hindu doctrine of *avatāra* (Incarnation).

c12.95

110 *Su. Pr.*, fol. 6a ff., "*anasthi-rudhira-kāye kuto dhātur bhaviṣyati . . . dharma-kāya hi sambuddhā dharma-dhātus tathāgataḥ*" (fol. 7a.4). *Sam. Rā.*, fol. 95b.4, "*na rūpa-kāyatas tathāgataḥ prajñātavyaḥ . . . dharma-kāya-prabhāvitāś ca buddhā bhagavanto*," etc.

c12.96

111 *Pr. Pā. Ṣata.*, 1211.4.

c12.97

112 *Sad. Pu.*, 319.1. *M. S. Al.*, 46.1.

c12.98

113 *Vajrā.*, 43. *Sad. Pu.*, 143.3. *Da. Bhū.*, 3.27.

c12.99

114 *Divy.*, 396.28; 158.23. *Cikṣā*, 159.7.

c12.100

115 *Sam. Rā.*, fol. 95b.4.

c12.101

116 *Pr. Pā. Ṣata.*, 1470.3, 380.6. *M. S. Al.*, 45.3, 189.1, 36.17.

c12.102

117 *M. S. Al.*, 77.13 ff.

c12.103

118 *Cikṣā*, 230. *M. S. Al.*, 40.14.

c12.104

119 *Pr. Pā. Aṣṭa.*, 512; 307.18.

c12.105

120 *Pr. Pā. Aṣṭa.*, 307.12.

c12.106

121 *M. S. Al.*, 48.11, 83.2.

c12.107

122 *M. S. Al.*, 49.14.

c12.108

123 *Pr. Pā. Ṣata.*, 1263.

c12.109

124 *M. S. Al.*, 83.1.

c12.110

125 *M. S. Al.*, 45.1, 188.6.

c12.111

126 *Da. Bhū.*, 83.

c12.112

¹²⁷ *Kar. Pu.*, 122. *M. S. Al.*, 189.1.

c12.113

¹²⁸ *Samyutta*, iii, 120 (*Yo kho Vakkali dhammam passati so mam passati*). *Itivuttaka*, p. 91 (*dhammam passanto mam passati*).

c12.114

¹²⁹ *Vinaya*, i, 14 (*cha loke arahanto honti*).

c12.115

¹³⁰ *Majjh.*, i, 482 (*na me te vutta-vādino*, etc.).

c12.116

¹³¹ *Vinaya*, i, 16 (*yathā seṭṭhi . . . yasam kulaputtam na passeyyā*).

c12.117

¹³² *Vinaya*, i, 24 ff. (*yena Uruvelā tad avasari*, etc.).

c12.118

¹³³ *Aṅguttara*, ii, 38-39 (*na kho aham brāhmaṇa manusso bhavissāmi; Buddho ti mam brāhmaṇa dhārehīti*).

c12.119

¹³⁴ *Majjh.*, iii, 15 (*anuppannassa maggassa uppādetā*).

c12.120

¹³⁵ *Majjh.*, i, 142, ll. 7-8.

c12.121

¹³⁶ *Dīgha*, ii, 133 (*chavi-vaṇṇo pariyodāto*).

c12.122

¹³⁷ *Mahāpadāna-sutta* (*Dīgha*, ii, 15). *Majjhima*, ii, 222 ff.

c12.123

¹³⁸ *Mahāparinibbāna-sutta* (*Dīgha*, ii, 103) (*kappam vā tiṭṭheyya*, etc.).

c12.124

¹³⁹ *Majjh.*, ii, 143 (*Brahmāyu-sutta*, ll. 20-1).

c12.125

¹⁴⁰ *Kathā-vatthu*, xviii, 1-2 (pp. 559, 561); ii, 10 (pp. 221 ff.) (*vohāra-kathā*).

c12.126

¹⁴¹ J. M. Robertson, “A Short History of Christianity,” p. 142 (London, 1913). E. Gibbon, “Decline and Fall of the Roman Empire,” vol. iii, 147; iv, 197; v, 36 (ed. J. B. Bury, London, 1896–1900, 7 volumes).

c12.127

¹⁴² *Samyutta*, iii, 119 ff. (p. 124).

c12.128

¹⁴³ Cf. P. Sabatier, “Life of St. Francis,” p. xx (London, 1920).

c12.129

¹⁴⁴ R. H. Thouless, “An Introduction to the Psychology of Religion,” pp. 136 ff. (Cambridge, 1923). A. G. Tansley, “The New Psychology,” p. 88 (London, 1921). “Extroversion is the thrusting out of the mind on to life, the use of the mind in practical life, the pouring out of the libido on external objects. Introversion, on the other hand, is the turning in of the mind upon itself, involving a withdrawal from the external world and the cultivation of an internal mental life.”

Chapter II

c12.s1.1

NOTES

c12.s1.2

1 S. Kimura, “Study,” pp. 59, 60. “Historically, it must be said that Buddha preached his phenomenological doctrines in an exoteric form to the people and his ontological doctrines in the esoteric form were reserved only for advanced or brilliant men.”

c12.s1.3

2 Dīgha, ii, 100.3. Saṃyutta, v, 153.18 (Sati-paṭṭhāna Saṃyutta, “na tatth’ Ānanda Tathāgatassa dhammesu ācariya-muṭṭhi.”).

c12.s1.4

3 M. Winternitz, “Problems,” p. 63.

c12.s1.5

4 H. Kern, “Manual,” p. 122.

c12.s1.6

5 E. Senart, “Origines,” p. 24.

c12.s1.7

6 Ibid., p. 31.

c12.s1.8

7 K. J. Saunders, “The Gospel for Asia,” p. 59 (London, 1928).

c12.s1.9

8 L. de la Vallée Poussin, “Opinions,” pp. 21, 22.

c12.s1.10

9 Thera-gāthā tr., p. xxi. C. A. F. Rhys Davids, “Psalms of the Brethren” (London, 1913).

c12.s1.11

10 On saddhā, cf. Majjhima, i, 142.8. Dhammapada, 333, “sukhā saddhā patiṭṭhitā.” Majjhima, i, 356.2 (Sekha-sutta). Majjhima, i, 478.29 (saddhā-vimutta) (Kiṭāgiri-sutta). Majjhima, ii, 176.21 (Caṅkī-sutta; “saddhā-bahukārā”). Aṅguttara, iii, 4, ll. 3, 11; iii, 352.20 (Dhammika-vagga). Dīgha, iii, 239.15; iii, 227.7; iii, 237.5 ff.; iii, 238.2; iii, 113.16 (Sampasādaniya-suttanta). Sutta-nipāta, 182, 184 (pp. 32, 33), “Sadd’ idha vittaṃ purisassa seṭṭham”; “Saddhāya tarati ogham.” Dīgha, ii, 217.19 (Jana-vasabha-suttanta: “Buddhe avecca-ppasādena samannāgatā”). Dhammasaṅgaṇi, section 12, “saddhā okappanā abhippasādo.”

c12.s1.12

11 O. C. J. Rosenberg, “Probleme,” i, 36. L. de la Vallée Poussin, “Opinions,” p. 215.

c12.s1.13

12 JRAS. 1906, p. 493.

c12.s1.14

13 On the devas, cf. Majjhima, i, 251 ff. (Cūḷa-taṇhā-saṅkhaya-sutta: Sakka receives instruction). Majjhima, ii, 130.18 (Kaṇṇakat-thala-sutta: Some devas must be reborn on earth). Majjhima, i, 73 (Mahā-sīha-nāda-sutta: the devas need nirvāṇa). Dīgha, iii, 218 (Saṅgīti-suttanta: The devas are not free from sense-desires). Dīgha, iii, 28 (Pāṭika-suttanta: Brahmā is not the creator of the universe). Dīgha, ii, 263 ff. (Sakka-pañha-suttanta: Sakka does homage at Buddha’s feet, p. 269; the devas desire happiness). Dīgha, ii, 208 (Jana-vasabha-suttanta: The devas honour Buddha). Aṅguttara, i, 144 (Sakka is subject to death and rebirth, and is not free from desire, hatred and delusion). *Samyutta*, i, 219 (*Sakka* is not free from anxiety; *Sakka-samyutta*).

c12.s1.15

14 *Digha*, ii, 259 (*Mahāsamaya-sutta*).

c12.s1.16

15 Cf. K. J. Saunders, “Gospel,” p. 171. H. Kern, “Manual,” p. 122. H. Raychaudhuri, “Materials,” p. 74.

c12.s1.17

16 *Sad. Pu.*, 89.11, 90.2, 229.11.

c12.s1.18

17 *Su. Vy.*, 18, 19.

c12.s1.19

18 The five *ānantaryāṇi* are sins, which are immediately followed by retribution and punishment. These are: (1) parricide, (2) matricide, (3) murder of an *arhat*, (4) causing a schism in the Confraternity, and (5) maliciously wounding a Buddha. (*Dh. S.*, section 13. *M. Vy.*, section 122. *Mtu.*, i, 244. SBE., vol. xlix, pt. ii, p. 197.

c12.s1.20

19 ERE., xi, 546. P. Dörfler, “Anfänge,” pp. 111, 112, “So begegnen uns seit dem 4. Jahrhundert die Formeln,” etc.

c12.s1.21

20 R. A. Nicholson, “Mysticism,” pp. 38, 78.

c12.s1.22

21 ERE. xi, pp. 63, 68.

c12.s1.23

22 M. Horten, “Islam,” vol. i, p. 157.

c12.s1.24

23 *Dh. S.*, section 12. *M. Vy.*, section 23. *Ava.-ça.*, i, 3.7. *Lal. V.*, 438.6. *Çikṣā*, 297.

c12.s1.25

24 *Su. Vy.*, 76.8. *Lal. V.*, 366.19. *Mtu.*, ii, 323.14. *Kar. Pu.*, 2.1.

c12.s1.26

25 *M. Vy.*, section 23. *Sad. Pu.*, 472.

c12.s1.27

26 On the Bhāgavatas and Kṛṣṇa, cf. *Chāndogya Upaniṣad*, iii, 17.6 (p. 185, “*Kṛṣṇāya devakī-putrāya*”). A. Barth, “Religions.” p. 166. A. B. Keith in JRAS. 1915, pp. 548, 841. H. Raychaudhuri, “Materials,” pp. 19 ff. ERE. ii, 540 ff.

c12.s1.28

27 Between 305 and 297 B.C. (“Camb. Ind.,” i, 472).

c12.s1.29

28 J. W. McCrindle, “India,” p. 201, ll. 1-3.

c12.s1.30

29 Cf. S. Sörensen, “An Index to the Names in the *Mahābhārata*,” p. 203 (London, 1904).

c12.s1.31

30 R. G. Bhandarkar, “Sects.,” pp. 116, 117.

c12.s1.32

31 J. M. McCrindle, “India,” p. 200, ll. 5 ff.

c12.s1.33

32 “Camb. Ind.,” i, 225.

c12.s1.34

33 Ibid., p. 518.

c12.s1.35

34 Ibid., p. 335. P. V. N. Myers, “General History,” p. 61 (Boston, 1919).

c12.s1.36

35 JRAS. 1915, pp. 63 ff.; 1916, pp. 138 ff.; 1916, pp. 362 ff.

c12.s1.37

36 V. A. Smith, “Asoka,” pp. 140 ff.

c12.s1.38

37 J. H. Moulton, “Zoroastrianism,” pp. 96 ff. A. J. Carnoy, “Iranian Mythology,” pp. 260, 261 (Boston, 1917). *Zend-avesta*, SBE., vol. xxiii, pp. 4, 203.

c12.s1.39

38 R. G. Bhandarkar, “Sects.,” pp. 153, 157.

c12.s1.40

39 It has been suggested that this epithet only refers to the descent of the Çākya family from the sun. Even if this were so, it would show that the solar myth had already influenced genealogy. *Māra* is called Kṛṣṇa-bandhu. So it is probable that āditya-bandhu did not refer only to Gautama Buddha’s ancestry. (Cf. E. J. Thomas, “Buddha,” p. 217.)

c12.s1.41

⁴⁰ R. G. Bhandarkar, “Sects,” p. 153.

c12.s1.42

⁴¹ On Gandhāra art and Buddhism, cf. A. Foucher, “Art,” vol. ii, pp. 278-336, 407-21. “Le Gandhāra, sitôt converti, allait rester jusqu’à l’invasion des Musulmans l’une des terres d’élection du Bouddhisme” (p. 411). “La fusion des deux éléments . . . le grec et le bouddhique” (p. 443).

c12.s1.43

⁴² H. G. Rawlinson, “Intercourse,” p. 163.

c12.s1.44

⁴³ A. J. Edmunds, “Gospels,” p. 41.

c12.s1.45

⁴⁴ H. G. Rawlinson, “Intercourse,” p.

c12.s1.46

¹⁷⁴ E. W. Hopkins, “India,” p. 124.

c12.s1.47

⁴⁵ H. G. Rawlinson, “Intercourse,” p.

c12.s1.48

¹⁴² E. J. Thomas, “Buddha,” p. 237.

c12.s1.49

⁴⁶ H. G. Rawlinson, “Intercourse,” p.

c12.s1.50

¹⁷⁷ A. Lillie, “Buddhism,” p. 233.

c12.s1.51

⁴⁷ R. Garbe, “Christentum,” pp. 128 ff. E. W. Hopkins, “India,” p.

c12.s1.52

¹⁴¹ A. E. Medlycott, “Thomas,” p. 16.

c12.s1.53

⁴⁸ Eusebius, “History,” p. 178, ll. 5 ff. (“he advanced even as far as India”).

c12.s1.54

⁴⁹ R. Garbe, “Christentum,” p.

c12.s1.55

¹⁵⁰ A. J. Edmunds, “Gospels,” p. 42.

c12.s1.56

⁵⁰ JRAS. 1911, p. 800.

c12.s1.57

⁵¹ V. A. Smith, “Asoka,” p. 43.

c12.s1.58

⁵² Cf. H. G. Rawlinson, “Intercourse,” p.

c12.s1.59

¹⁷⁸ A. J. Edmunds, “Gospels,” pp. 53 ff. R. Garbe, “Christentum,” pp. 179 ff. E. J. Thomas, “Buddha,” pp. 237 ff. R. Seydel, “Legende,” pp. 11-15, 22-33. G. A. v.d. Bergh v. Eysinga, “Einflüsse,” pp. 21-64: (“Indische Überlieferung höchst wahrscheinlich bereits die altchristliche Evangeliendarstellung beeinflusst hat”), p. 102.

c12.s1.60

⁵³ ERE. vii, 568b. “Barlaam and Ioasaph,” p. v.

c12.s1.61

⁵⁴ E. W. Hopkins, “India,” pp. 152-62. “The parallels here given are almost too close in thought as in diction to have sprung from two independent sources” (p. 157). “Buddhism borrowed from Hinduism, Hinduism in turn from Buddhism, and both probably from Christianity” (p. 161). F. Lorinser, Gītā, pp. 267 ff. “Die Lehren der Bhagavad-gītā . . . mit aus dem Christenthum herübergenommenen Ideen und Sentenzen zum mindesten stark versetzt sind.” “Der Verfasser der Bhagavad-gītā auch Einsicht in die Schriften des Neuen Testamentes genommen.”

c12.s1.62

⁵⁵ Cf. note No. 52 above.

c12.s1.63

⁵⁶ J. E. Carpenter, “Theism,” p. 47.

c12.s1.64

⁵⁷ Majjhima, i, 17.6; i, 114.24; i, 163.9.

c12.s1.65

⁵⁸ Kathā-vatthu, xxiii, 3, p. 623; iv, 7, 8, pp. 283-90.

c12.s1.66

59 M. Walleser, *Pr. Pā.* tr., p. 4. W. McGovern, “Outlines,” p. 20. K. J. Saunders, “Epochs,” p. xiv. *Tāranātha*, p. 58.

c12.s1.67

60 *M. Vy.*, sections 26, 28, 29.

c12.s1.68

61 *Bo. Bhū.*, fol. 100b.2. *Çikṣā*, 7.17. *Da. Bhū.*, 21.15.

c12.s1.69

62 *Çikṣā*, 286.

c12.s1.70

63 *Çikṣā*, 194 ff. *Sad. Pu.*, 11.13. *Çiṣya-lekha*, 68 ff. *Kar. Pu.*, 104.19.

c12.s1.71

64 *Kar. Pu.*, 101 ff. Kṣemendra, i, 903.61. *Pr. Pā. Çata.*, 1531 ff., 1415 ff.

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