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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c12.s2: Chapter III

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c12.s2

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English

Chapter III

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1 *Da. Bhū.*, 11. 2 *Bo. Bhū.*, fol. 4a ff. *M. S. Al.*, 10 ff. 3 *Bo. Bhū.*, fol. 120a ff. 4 *M. Vy.*, section 61. 5 *B.C. Ava.*, Canto ii. *Çikṣā.*, 58, 290. 6 *Dh. S.*, section 14. 7 *Aṅguttara*, iv, 373, ll. 7 ff.; v, 23, ll. 7 ff. 8 *Majjhima*, iii, 256, ll. 7 ff. 9 *Puggala*, 12, ll. 30 ff. 10 G. K. Sastri, "A Treatise on Hindu Law," p. 88 (Calcutta, 1927). H. S. Gour, "The Hindu Code," p. 281 (Calcutta, 1923). 11 *Majjhima*, i, 12 (*dhamma-dāyādā*). *Dīgha*, iii, 84 (*putto oraso mukhato jāto*). *Itivuttaka*, 101 (*puttā orasā mukhato jātā*). 12 "Le Muséon," 1905, p. 4. P. Oltramare, "Bouddhique," p. 392. 13 *Da. Bhū.*, 71.19. 14 The details in this sentence are given on the authority of L. de la Vallée Poussin, "Le Muséon," 1905, p. 4. 15 *Bo. Bhū.*, fol. 4a.1.1. (*dharma-Samādāna-gurukaḥ samparāya-gurukaḥ*). 16 *Bo. Bhū.*, fol. 4a.1.2 (*aṇumātreṣv-avadyeṣu bhaya-darçī*). 17 *Bo. Bhū.*, fol. 4a.2.1 (*kalaha-bhaṇḍana-vigraha-vivādeṣu*). 18 *Bo. Bhū.*, fol. 4a.2.1 (*akṛtyāt*). 19 *Bo. Bhū.*, fol. 4a.3.2 (*ārdra-cittaḥ, bhadratā, satya-gurukaḥ*) 20 *Bo. Bhū.*, fol. 4a.4.1 (*guṇa-priyaḥ*). 21 *Bo. Bhū.*, fol. 4a.5.1.2 (*pareṣām antikād apakāraṃ labdhvā nāghāta-cittatāṃ prāviṣkaroti*). 22 *Bo. Bhū.*, fol. 4a.7.2 (*prakṛtyā utthānavān bhavati . . . abhibhūy-ākartukāmatām ālasyam pratisaṅkhyāya prayujyate*). 23 *Bo. Bhū.*, fol. 4a.8.2-3 (*dṛḍha-niccayo; bhogānām arjane rakṣaṇe*). 24 *Bo. Bhū.*, fol. 4b.1.2 (*nāpy-ātmānaṃ paribhavati; nātyartham khedam āpadyate*). 25 *Bo. Bhū.*, fol. 4b.3.2 (*sukhaṃ vata naiṣkramyam; araṇya-vana-prasthānāni*). 26 *Bo. Bhū.*, fol. 4b.4.1 (*prakṛtya manda-kleço manda-nīvaraṇo manda-dauṣṭhulyaḥ*). 27 *Bo. Bhū.*, fol. 4b.4.2 (*pāpakā asad-vitarkāḥ*).

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28 *Bo. Bhū.*, fol. 120*b*.3.1. 29 *Bo. Bhū.*, fol. 120*b*.4.1. 30 *M. S. Al.*, 11.9. 31 *M. S. Al.*, 11.14. 32 *Bo. Bhū.*, fol. 5*b*.2 (kleç-ābhyāsāt tīvra-kleçatā āyatana-kleçatā ca). 33 *Bo. Bhū.*, fol. 5*b*.2.1-2 (mūḍhasya-ākuçalasya pāpa-mitra-samçrayaḥ). 34 *Bo. Bhū.*, fol. 5*b*.2.2-3 (rājā-caura-pratyarthik-ādy-abhibhūtasy-āsvātantryam; citta-vibhramaç ca). 35 *Bo. Bhū.*, fol. 5*b*.2.3, 3.1. *M. S. Al.*, 11, 25 (upakaraṇa-vikalasy-ājīvik-āpekṣā). 36 *Bo. Bhū.*, fol. 5*b*.3.3, 4.2, 5.1 (ādita eva aviparīta-bodhi-mārga-daiçikam mitram; na çithila-prayogo kusīdo). 37 *Bo. Bhū.*, fol. 5*a*.5.2 (açu parimucyate). 38 *Bo. Bhū.*, fol. 5*a*.5.3 (na ca tathā tīvrām āpāyikīm duḥkha-vedanām vedayate). 39 *Bo. Bhū.*, fol. 5*a*.6.3 (kāruṇya-cittam pratilabhate). 40 *Bo. Bhū.*, fol. 5*a*.2.3, 3.1, 3.2 (bhadram kalyāṇam çukla-pakṣa- . . . samanvāgatam; çreṣṭhasya-ācintyasy-ācalasy-ānuttarasya tathāgatasya padasya). 41 *M. S. Al.*, 11.19. 42 *M. S. Al.*, 127.18. 43 *Bo. Bhū.*, fol. 120*b*.7.2, 6.3. 44 *Bo. Bhū.*, fol. 121*a*.1.1. 45 *Bo. Bhū.*, fol. 121*b*.3.3; 121*b*.4.1. 46 *Bo. Bhū.*, fol. 121*b*.6.1. *Çikṣā*, 7.19. *Da. Bhū.*, 11.12. 47 *Dh. S.*, section 14. *B.C. Ava.*, Canto ii. *Çikṣā*, 161, 169, 313. 48 *B.C. Ava.*, ii, 24. The word, which is translated as “atom”, is *aṇu*. This is a very small measure of length. A *yojana* is equal to about 7 miles (as much as can be travelled with one yoke of oxen), and it contains 79 × 384000 *aṇus*. (*Lal. V.*, 149; W. Kirfel, “Kosmologie,” p. 335.) 49 *B.C. Ava.*, ii, 26, 48, 49. Cf. *Dīgha*, i, 85, l. 13. *Khuddakapāṭha*, p. 1. *Aṅguttara*, i, 56, ll. 8-9. *Triratna* may also be rendered as “Triple Jewel”, but the *Dh. S.* speaks of *triṇi ratnāni*. 50 *Ava.-ça.*, i, 301.4; and passim. 51 *B.C. Ava.*, ii, 28 ff. *Paçuṇā*. This reading is supported by the *B.C. Ava. Pka.*, which adds the comment: “moha-bahulatām ātmano darçayati” (shows his own excessive folly). (p. 59.) 52 *B.C. Ava.*, ii, 33 ff. 53 *Ṛgveda*, vii, 86 (vol. iv, pp. 212 ff.) (kimāga āsa Varuṇa . . . pra tan me voco . . . etc.). *Bhagavad-gītā*, xi, 42, 44, 45 (prasīda deveça jagan-nivāsa, etc. pp. 166, 167, Ānandāçrama Series, 1908). 54 *Dīgha*, i, 85. Cf. *Saṃyutta*, iv, 317 ff. (*Gāminī-saṃyutta*, section 8). *Majjhima*, i, 440.

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55 *Kṣemendra*, ii, 697.21; i, 1077. *Çikṣā*, 58.15, 290.2, 119.4, 170.20, 156.6, 161 ff. *B.C. Ava. Pka.*, 153, ll. 16 ff.

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57 *B.C. Ava.*, iii, 4-5.

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58 *Dh. S.*, section 14.

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59 The two words “pains and sorrows” in the translation stand for only one word in the original, *duḥkha*. *B.C. Ava.*, iii, 6 ff.

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60 L. de la Vallée Poussin translates: “tant qu’il y aura des maladies” (*B.C. Ava.* tr., p. 18). The text is: “*yāvad rog-āpunar-bhavaḥ*” (iii, 7).

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61 L. de la Vallée Poussin renders *vyathā* as “le feu”. But it is preferable to translate literally.

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62 *utprāsaka* (iii, 16). A rare word. The *B.C. Ava. Pka.* explains: “*upahāsakā viḍamba-kāriṇo va*” (p. 83, l. 11). Monier Williams translates *utprāsa* as “violent burst of laughter, ridicule” (*Dicy.* 152a). Böhtlingk and Roth cite only one passage from the *Sāhitya-darpaṇa*.

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63 *Saṅkrama*. Böhtlingk and Roth cite several passages from the *Rāmāyaṇa*, in which it means “Brücke, Steg über ein Wasser”. The *B.C. Ava. Pka.* gives no explanation.

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*bhadr-ghaṭa*. The *B.C. Ava. Pka.* explains: “*yad yad vastv-abhilaṣitam abhisandhāya-āsmin hastam prakṣipet tat sarvam sampadyate.*” Böhtlingk and Roth give no explanation. L. de la Vallée Poussin translates: “une cruche miraculeuse.” But Monier Williams gives the technical sense (also A. A. Macdonnell).

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*Siddha-vidyā*. L. de la Vallée Poussin translates: “une formule souveraine.” The *B.C. Ava. Pka.* explains: “*siddha-mantraḥ yad-yat karma tayā kriyate tat sarvam sidhyati.*” Böhtlingk and Roth cite a passage, in which it means “Die Lehre der Glückseligen”. L. D. Barnett translates: “a spell of power”. *Kāma-dhenu*: “cow of plenty” (L. D. Barnett, “Path,” p. 45).

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⁶⁴ D. T. Suzuki, “Outlines,” pp. 311, 303.

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⁶⁵ M. Anesaki, ERE. v, 450. Cf. L. de la Vallée Poussin’s critical remarks in *JRAS.* 1908, p. 891.

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⁶⁶ *Lka.*, p. 46, verse 106; p. 158, verse 38.

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⁶⁷ *Saund. Kā.*, xv, 26; xviii, 27. *Lal. V.*, 412.13. *Çikṣā*, 2.4. *B.C. Ava.*, ix, 163; iv, 15, 16, 20. *Ava.-ça.*, ii, 181.13. *Çiṣya-lekha*, verses 61-3. *Su. Vy.*, 73.9, 75.9.

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⁶⁸ *M. Vy.*, section 120. *Çiṣya-lekha* adds “*mlecchas*” (verse 62). These are called the eight *akṣaṇas*. Cf. S. Yamakami, “Systems,” p. 92.

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⁶⁹ *Sad. Pu.*, 319.11. *Çikṣā*, 2.5. *Ava.-ça.*, i, 230.5.

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⁷⁰ *Sad. Pu.*, 463.4. *Saund. Kā.*, xviii, 27. *B.C. Ava.*, iv, 20. The passage translated is taken from the *Majjhima-Nikāya* (iii, 169). Cf. H. De’s note in *JPTS.* 1906-7, p. 174.

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71 *Lal. V.*, 173.1 ff. 72 *Jā. Mā.*, 226.23. *Kṣemendra*, i, 615.34. 73 *Jā. Mā.*, 227.1. 74 *Ibid.*, 227.3. 75 *Ibid.*, 227.5. 76 *Ibid.*, 227.8. 77 *Divy.*, 27, 100, 486. 78 *Jā. Mā.*, 228.10. 79 *Ibid.*, 228.14 ff., 231.1. 80 *Ibid.*, 226.17, 226.24, 231.3. 81 *Çikṣā*, 287.14. 82 *Ibid.*, 228.1-5. 83 *Ibid.*, 8.12, 288.6. 84 *Ibid.*, 288.8. 85 *Ibid.*, 288.11, 289.1. 86 *Bo. Bhū.*, 98b.1.2. 87 *Ibid.*, 98b.2.2, 3.3. 88 *Ibid.*, 7a.5.2. 89 *Ibid.*, 7a.3.3, 98b.3.1.

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90 These are the five kaṣāyas, which are signs of degeneracy. A Buddha is born to counteract them. Cf. *Kar. Pu.*, 16; *Su. Vy.*, 99; *Sad. Pu.*, 43; *Lal. V.*, 248.13; *Çikṣā*, 60; *M. Vy.*, section 124; *Dh. S.*, section 91, etc. The Pāli word may literally mean "an astringent decoction of a plant"; it means "astringent" when applied to taste, and "pungent" when applied to smell (*Vinaya*, i, 277, ll. 4-5: "nipacci kasāva-vaṇṇaṃ kasāva-gandhaṃ kasāva-rasaṃ"). The old Pāli form is kasāva (Pāli Dicy., s.v.). Böhtlingk and Roth cite several passages from Suçruta, in which it means "a decoction". But it is difficult to understand the transition from this meaning to the figurative sense, "evils, fundamental faults, calamities". The Tibetan equivalent is sñigs-ma, which means "sediment, impurity or defilement in food; impurity" (Tib. Dicy., 501). The Chinese equivalent means "mud" (M. S. Al. tr., p. 78). Böhtlingk and Roth also cite several passages, in which kaṣāya signifies "sediment, impurity" (e.g. Chāndogya Upaniṣad, vii, 26.2, p. 435: "tasmai mṛdita-kaṣāyāya tamasas paraṃ darçayati bhagavān"). It is probable that the Buddhist technical term is related to kaṣāya in this sense (and not to the meaning "decoction"). It has been rendered as "calamities," "les cinq fanges," "les dégénérescences," "attachments," "depravities," etc. (ERE. i, 189b, etc.). The five kaṣāyas are enumerated as āyuḥ-kaṣāya, dṛṣṭi-, kleça-, sattva-, kalpa-. These five show signs of degeneracy. The Jainas employ this term in the sense of "sin," "passion," and reckon four kaṣāyas: krodha "anger", māna "pride", māyā "deception or illusion", and lobha "avarice": (J. Jaini, "Outlines," p. 94). Cf. Uttarādhyayana-sūtra, 31.6 "vigahā kasāya saṇṇāṇaṃ" (p. 216).

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91 *Su. Vy.*, 15. *Lal. V.*, 124.22, 181.5. *Jā. Mā.*, 36.19. *Da. Bhū.*, 11.13, etc.

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93 *Bo. Bhū.*, fol. 6a, 2.2 to 3.1. 94 *Bo. Bhū.*, fol. 6a, 4.1. 95 *B.C. Ava.*, i, 35. 96 *Dh. S.*, section 15. 97 *Çikṣā.*, 356.1. *B.C. Ava.*, i, 19. *Bo. Bhū.*, 9a.5.1. 98 *Pr. Pā. Aṣṭa.*, 437. 99 *Çikṣā.*, 9.7, 10.5. 100 *Mtu.*, i, 104, 2. 101 *Bo. Bhū.*, fol. 6a, 5.2. 102 *Mtu.*, ii, 368.5 ff. 103 *Mtu.*, i, 40, 97. 104 *Mtu.*, i, 83. 105 *Bo. Bhū.*, fol. 9b, 2.3, 3.1. 106 *Da. Bhū.*, 12.1. 107 *Bo. Bhū.*, fol. 9b, 3.1, 4.1, 5.1. *Yakṣa*: "name of certain mythical beings or demi-gods, who are attendants on Kuvera, the god of wealth, and employed in the care of his garden and treasures . . . they correspond to the genii or fairies of the fairy-tales . . . Historically, they are remnants of an ancient demonology" (Pāli Dicy.). 108 *Bo. Bhū.*, fol. 10a, 1.2. 109 *Bo. Bhū.*, fol. 8a, 6.2 to 8b, 2.3. 110 *Bo. Bhū.*, fol. 6a, 4.2 (*parama-bhadra parama-kalyāṇa*). 111 *B.C. Ava.*, i, 10; iii, 27 ff. *M. S. Al.*, 16. 112 *Bo. Bhū.*, fol. 6b, 4.2. 113 *Bo. Bhū.*, fol. 6b, 5.1. 114 *Çikṣā.*, 8.15. *B.C. Ava.*, i, 15. 115 *Bo. Bhū.*, fol. 6b, 6; 7a, 2. 116 *Bo. Bhū.*, fol. 7a, 2.1. 117 *Çikṣā.*, 6, 8. 118 *M. S. Al.*, 15.2. *Bo. Bhū.*, fol. 7b, 2.3. *Ava.-ça.*, i, 211.5. *Pr. Pā. Aṣṭa.*, 396.3. 119 *Bo. Bhū.*, fol. 7b, 4.2, 5.1, 5.3. 120 *Sam. Rā.*, fol. 112b, l. 1. 121 *Pr. Pā. Çata.*, 937 ff. 122 *Pr. Pā. Çata.*, 1185 ff. *Bo. Bhū.*, fol. 8b, 4.2. 123 *Da. Bhū.*, 13.21. 124 *B.C. Ava.*, v, 102 ff. 125 *Bo. Bhū.*, fol. 8a, l. 4, section 3. 126 *Ibid.*, fol. 8a, 5.1. 127 *Ibid.*, fol. 8a, 5.2. 128 *Ibid.*, fol. 8a, 5.3. 129 *Pr. Pā. Çata.*, 1263.19. *Bo. Bhū.*, fol. 8b, 5.3.

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130 *Bo. Bhū.*, fol. 8*b*, 6.1. 131 *Bo. Bhū.*, fol. 9*a*, ll. 1, 2, 3. 132 *B.C. Ava.*, iv, 4. 133 *B.C. Ava.*, iii, 25 ff. 134 *B.C. Ava.*, iv, 12. 135 *Pr. Pā. Aṣṭa.*, 328.1, ff. 136 *Cikṣā.*, 67.15. 137 *Pr. Pā. Aṣṭa.*, 435.2. 138 D. T. Suzuki, "Outlines," p. 307. 139 JA. 1881, p. 476, ll. 5-7. 140 *M. S. Al.*, 147.25. 141 *Dh. S.*, section 112. 142 *Pr. Pā. Aṣṭa.*, 435.7 ff. 143 *Ava.-ṣa.*, i, 4.1; i, 10.1, etc. 144 *Lal. V.*, 161.19, 163.16, 175.13, 361.3 ff., 167.14, 399.17, 414.1. 145 *Su. Vy.*, 11 ff. 146 *Samyaktva* (Pāli : *sammatta*). It is one of the three *rāsis* of Pāli literature. In the Abhidhamma literature, three *rāsis* ("accumulations") are spoken of, viz.: *micchatta-niyato rāsi*, *sammatta-niyato rāsi*, and *aniyato rāsi* ("wrong-doing entailing immutable evil results"; "well-doing entailing immutable good results"; and "everything not so determined"). (Pāli Dicy.) (Cf. *Bo. Bhū.*, 8*b*, 4.) *Kathāvatthu*, xxi, 8, p. 611 ("*sabbe kammā niyatā ti*," etc.). 147 *Su. Vy.*, 11.21. 148 *Da. Bhū.*, 14.10 ff. *Cikṣā.*, 291.11 ff. For a literal translation of this long passage, see *Cikṣā.* tr., pp. 265 ff. 149 W. H. D. Rouse translates "place" (*Cikṣā.* tr., p. 266.11), but *bhūmi* in Buddhist Sanskrit means "stage" (of a *bodhisattva's* career). 150 W. H. D. Rouse translates "animal world"; but *sattva* means "living being". 151 Kṣemendra, ii, 667.93, 159.26, 107.52, etc. 152 *M. Vy.*, sections 34, 26, 27. 153 *Sad. Pu.*, 65.3, ff. 154 *vidy-ācaraṇa-sampannaḥ*. This phrase may also be translated "endowed with knowledge and good conduct". Lord Chalmers translates rather freely: "walking by knowledge" (*Majjh.* tr., i, 45). *anuttaraḥ*. This word should be construed with the following phrase. The *M. Vy.* puts them together (section 1, p. 2*a*). Some scholars take *anuttaraḥ* as a separate epithet. 155 *Ava.-ṣa.*, i, 7.2 ff.; i, 12.16 ff., etc. 156 *M. S. Al.*, 166.3. 157 *Divy.*, 150.18. 158 *Pr. Pā. Aṣṭa.*, 212.

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161 Kṣemendra, ii, 975, 677, 717.

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162 On the five gatis, see Divy., 124.15. Saund. Kā., xi, 62. Ava.-ça., i, 16.12. Kar. Pu., 67.1. B.C. Ava. Pka., 589.15, etc. Pretas. They are not merely "ghosts of the dead" as A. B. Keith assumes ("Indian Mythology," p. 203. Boston, 1917). They are a special class of beings, born in a state of woe.

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163 On the six gatis and the asuras, see Lka., 347; Mtu., i, 30; Çikṣā., 253; Divy., 394.10; Çiṣya-lekha, 99; Kā. Vy., 16.3; Da. Bhū., 62.9; Ava.-ça., i, 215.⁵, etc.

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⁵ H. Oldenberg, "Buddha," p.

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164 Cf. Çatapatha-Brāhmaṇa, ii, 3.3.9 (iha vai punar-mṛtyum mucyate, p. 94); x, 1.4.14 (p. 510) "yajamānaḥ punar-mṛtyum apajayati" etc. (Vedic Press, Ajmer, saṃvat 1959.)

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166 Saṃyutta, ii, 178 ff. ("Anamataggāyam bhikkhave saṃsāro"). Cf. L. de la Vallée Poussin, "Nirvāṇa," pp. 34 ff.; C. A. F. Rhys Davids, "Psychology," pp. 244 ff.

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167 Skandha (Pāli: Khandha). This word is derived from the root skand "to rise", and literally means "shoulder", "upper part of the back"; hence "trunk" of a tree, "bulk or mass in general," "heap," "ingredients or parts," "constituent elements," "sensorial aggregates." It has also been translated as "les épaules", "les appuis", "les troncs", "supports", "Daseinselemente", "les Branches", etc.

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¹⁶⁹ L. de la Vallée Poussin, "Opinions," pp. 81, 168. Le Muséon, 1905, p.

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⁵¹ S. Konow, "Lehrbuch," ii, 112. E. Burnouf, "Int.," pp. 423, 449, 573. Nyāṇatiloka, Aṅguttara tr., i, 285. SBE., vol. x, pt. i, p. 56, note. Th. Stcherbatsky, "Conception," p.

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²⁰ H. Hackmann, "Buddhism," p.

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¹³ F. L. Woodward, "Sayings," p.

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²⁹ H. Beckh, "Buddhismus," ii, 81. S. Lévi, M. S. Al., tr. p.

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⁴⁷ E. Senart, RHR. 1900, tome 42, p.

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³⁵¹ C. H. Warren, "Buddhism," p.

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¹¹⁶ O. C. J. Rosenberg, "Probleme," ii, 212. K. E. Neumann, Majjh. tr., ii, 249. K. J. Saunders, "Epochs," p.

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²⁷⁴ M. Walleser, Pr. Pā. tr., p.

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⁶ T. W. Rhys Davids, "Buddhism," p.

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¹⁵⁶ Silācāra, Majjh. tr., p.

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¹²⁶ "Dialogues," ii, 196, ii, 335; iii, 211, 204. J. S. Speyer, Jā. Mā. tr., p.

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³²⁴ E. J. Thomas, "Buddha," p.

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⁸⁹ H. Kern, "Manual," pp. 47, 51. S. Dasgupta, "Yoga," p.

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⁹⁸ R. Franke, Dīgha, pp. 307 ff. R. Garbe, Sāṅkhya, p.

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²⁶⁹ R. Chalmers, Majjh. tr., i, 95. M. Winternitz, "Lesebuch," pp. 223, 239, 251. F. Heiler, "Versenkung," p.

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¹¹ D. T. Suzuki, "Outlines," p.

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¹⁵⁰ P. Oltramare, "Bouddhique," p.

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¹⁶¹ P. Foucaux, Lal. V. tr., p.

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³⁴⁹ SBE., vol. xiii, p.

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⁷⁶ Th. Stcherbatsky, "Nirvāṇa," pp. 184, 197. C. F. Koeppen, "Buddha," i, 603. C. A. F. Rhys Davids, "Psychology," p. 51; "Sakya," p. 378, etc.

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170 “Compendium,” pp. 94 ff. D. T. Suzuki, “Outlines,” p. 151. 171 A. B. Keith, “Philosophy,” p. 86. 172 R. O. Franke, Dīgha, p. 311. 173 P. Oltramare, “Bouddhique,” p. 161, note. 174 Saṃyutta, iii, 87, ll. 8 ff. (khandha-saṃyutta). 175 Dīgha, iii, 217. Saṃyutta, ii, 82, ll. 9 ff. 176 Dhamma-saṅgaṇi, section 62, p. 18. 177 Abhidharma-kośa, i, 15a (vol. i, p. 28). 178 M. Vy., section 104. 179 Milinda, p. 61, l. 20. 180 Th. Stcherbatsky, “Conception,” p. 20. 181 C. A. F. Rhys Davids, “Gotama,” p. 35. JRAS. 1927, p. 201. 182 Dhamma-saṅgaṇi, section 63. 183 Abhidharma-kośa, i, 16a (vol. i, pp. 30-1). 184 Mdh., 366, 341. Vajra, 25, 21. Da. Bhū., 55, 49. M. S. Al., 154. Lka., 68. Pr. Pā. Ҫata., 1509. Saund. Kā., xviii, 15, etc. 185 Lal. V., 419.5 ff. Mtu., iii, 335.12 ff., 338, 447. 186 M. Vy., section 208. Pr. Pā. Ҫata., 472, 522. 187 Mdh. 347.12, 349.9. Pr. Pā. Ҫata., 582. Ҫikṣā, 242. B.C. Ava., ix, 78. 188 Lka., 253. Ava.-ҫa., i, 85.10; i, 292.12; ii, 75.11. Da. Bhū., 39. M. S. Al., 34. Mdh., 340, 361. Kar. Pu., i. Kā. Vy., 47. B.C. Ava., ix, 78 ff. 189 Pr. Pā. Aṣṭa., 431.2. 190 Ava.-ҫa., ii, 75.11, and passim. E. Burnouf, “Int.,” p. 235. M. Vy., section 209. 191 Kṣemendra, i, 659.53. Jā. Mā., passim. 192 Da. Bhū., 35. Lal. V., 345, etc. 193 Bṛhadāraṇyaka Upd., ii, 5.1. Kaṭha Upd., i, 3.15; i, 2.22. Muṇḍaka Upd., i, 1.6, etc. 194 St. John, iv, 24. 195 Dīgha, ii, 63.2 ff. 196 Saṃyutta i, 122.10 ff.; iii, 124.9 ff. 197 M. S. Al., 185. Ҫikṣā., 13. Mtu., ii, 362, 364. 198 Mtu., i, 2; i, 46. 199 Bo. Bhū., fol. 137b, 6.2-3. M. S. Al., 183. 200 Cf. Thera-gāthā, verse 112, p. 16; verse 115, p. 16; verse 493, p. 51, etc. Dīgha, ii, 314-15. Majjh., ii, 103. 201 Ava.-ҫa., ii, 71.7; ii, 117.9. 202 Ava.-ҫa., i, 128.6; i, 133.10; i, 162.4. 203 Da. Bhū., 46, 54. Sad. Pu., 207.10, 263.10, 312.1. Lal. V., 124.18, 130.5, 151.20, 271.9, 282.4. M. S. Al., 9. 204 Mtu., i, 55.8; i, 57.5. Lal. V., 215.6. Sad. Pu., 200.12 M. S. Al., 33. Pr. Pā. Aṣṭa., 518.12. 205 Ҫikṣā., 97.12. M. Vy., section 249.

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206 *Mdh.*, 431.5. *M. S. Al.*, 171. *Ava.-ça.*, i, 7. *Bo. Bhū.*, fol. 138*a*, 4.1.

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207 W. Kirfel, “Kosmographie,” p. 336. S. Hardy, “Manual,” p. 6.

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208 M. Rémusat, “Mélanges posthumes d’Histoire et de Littérature Orientales,” p. 69, l. 8 (Paris, 1843).

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209 W. Kirfel, “Kosmographie,” p. 336. S. Hardy, “Manual,” p. 6.

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210 “Buddhist Birth Stories,” vol. i, p. 28 (London, 1880).

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211 L. de la Vallée Poussin, “Opinions,” p. 294; “Morale,” p. 224.

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212 J. E. Carpenter, “Theism,” p. 61.

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213 *Lal. V.*, 147. *Abhidharma-koça*, iii, 93*d*–94*a*, pp. 189–90. *M. Vy.*, section 249.

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214 *Abhidharma-koça*, iii, 89*d*–93*c*, pp. 181 ff. *Aṅguttara*, ii, 142, section 156.

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¹ *Nettipakarana*, xxxi. The adjective *bodhipakkhiya* is applied to the five *balas* in *Samyutta*, v, 227, and to the seven *bojjhangas* in *Vibhanga*, 249.

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² Ibid., p. 112.

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³ *M. Vy.*, sections 38 ff. *Dh. S.*, section 43. *Da. Bhū.*, 38 ff. *Sam. Rā.*, fol. 193b, 3 ff. *Pr. Pā. Çata.*, 1427 ff.

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⁴ *Divy.*, 207, 208.

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⁵ SBE. x, pt. i, p. 27.

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⁶ *Dīgha*, ii, 290. *Majjh.*, i, 55 ff.

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⁷ “Dialogues,” ii, 324.

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⁸ JPTS. 1915–16, p. 26.

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⁹ C. A. F. Rhys Davids, “Psychology,” p. 91.

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¹⁰ *Lal. V.*, 34.15.

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¹¹ *Lal. V.*, 239.2.

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¹² *Lal. V.*, 434.16.

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¹³ *Mtu.*, i, 160.12. *M. Vy.*, section 9.

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¹⁴ *Lal. V.*, 273.5.

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¹⁵ *Lal. V.*, 8.2.

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¹⁶ *Lal. V.*, 373.4.

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¹⁷ *Pr. Pā. Aṣṭa.*, 326.7.

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¹⁸ *M. S. Al.*, 172.22.

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¹⁹ *Jā. Mā.*, 2.24.

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²⁰ *Da. Bhū.*, 8.6; 42.15; 44.18.

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²¹ *Pr. Pā. Çata.*, 1429.

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²² *Kar. Pu.*, 104.

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²³ *Saund. Kā.*, xiv, 1.

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²⁴ Ibid., xiii, 30.

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²⁵ Ibid., xvi, 33.

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²⁶ *Çikṣā.*, 356.9.

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²⁷ *Sam. Rā.*, fol. 85a, 3.

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²⁸ *viṣameṣu caran*. E. H. Johnston suggests several explanations: “On uneven ground,” and “among the *viṣamas* (*rāga, dveṣa, moha*).” “But *viṣayeṣu* might possibly remain, as the blind man without a guide knocks against things as he walks” (*Saund. Kā.*, p. 157).

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²⁹ *B.C. Ava.*, v, 108. *Ava.-ça.*, i, 244.10. *Sam. Rā.*, fol. 76.4.

Cites (49)