Pramāṇa · Search · About · API

Aspects of Mahayana Buddhism and its Relation to Hinayana c8: Chapter IV. The Stages of Spiritual Progress

Aspects of Mahāyāna Buddhism and its Relation to Hīnayāna c8

Language
English

Contents

Chapter IV. The Stages of Spiritual Progress

c8.2

The difference between Hinayāna and Mahāyāna, as we have already seen, centres round the conception of the highest truth, which, according to the Hinayānists, is Pudgalaśūnyatā only, while, according to the Mahāyānists, it is both Pudgala- and Dharma-śūnyatā. This difference is also evident in the various stages of progress chalked out by the two schools. The Hinayānists recognize four stages called Sotāpatti, Sakadāgāmi, Anāgāmi, and Arahatta, and mention specifically the attainments of an adept as he passes from one stage to another, obtaining in the last stage complete knowledge, which, according to them, is the same as that attained by Buddhas.¹ The Mahāyānists likewise recognize ten (according to the Bodhisattvabhūmi twelve) stages of progress, through which a Bodhisattva passes in order to have complete emancipation and become a Buddha.

c8.3

¹ See ante, p. 83

c8.4

As the Mahāyānists hold that an insight into dharma-śūnyatā is the only means of attainment of the highest knowledge, and that an insight into pudgalaśūnyatā equips an adept for proceeding higher up and realising dharma-śūnyatā, they divide their stages of progress into two sections. The first, comprising the first six bhūmis, leads an adept to the realisation of Pudgalaśūnyatā, while the second, comprising the last four bhūmis, gives him the real knowledge, Dharmaśūnyatā or Dharmasamatā. Thus, the first satisfies the aspiration of the Hinayānists and hence corresponds to their four stages, while the second lies beyond their reach, as they do not admit Dharmasamatā.

c8.5

Though this is essentially the relative position of the Hinayānists and the Mahāyānists with regard to the stages of spiritual progress, one must, however, add to it the various other features, which are so often repeated by the Mahāyānists about their chief aim being not so much to attain happiness and emancipation for their own selves as to enable the suffering millions of the world to attain happiness and escape from the misery of the world, even at the cost of the adepts' lives and religious merits. So while detailing the attainments necessary for each bhūmi, the texts point out the progress made by a Bodhisattva in regard to the Āśaya, Upadeśa, Prayoga, Upastambha and Kāla,¹ as also the Ākāra, Liṅga and Nimitta.² If these additional features of the Mahāyānic account of the first six bhūmis be left out, one may reasonably say that the description of the six bhūmis is simply a Sanskritised form of the Pāli passages, which deal with the stages of sanctification. Hence, the real addition of the Mahāyānists is the last four bhūmis, viz., Dūraṅgamā, Acalā, Sādhumatī, and Dharmameghā.

c8.6

¹ For the explanation of the terms, see supra, Ch. II, pp. 76 ff.

c8.7

² Bodhisattvabhūmi, p. 2.

The Literature on the Topic

c8.s1.1

Regarding the literature on the subject, we may state that in Pāli there are no works dealing exclusively with the stages of sanctification. The accounts are found scattered in almost all the Pāli canonical works as well as in the few available Sanskrit works of the Sarvāstivādins. Buddhaghosa follows the scheme of spiritual progress in his Visuddhimagga. He divides it into three sections, of which the first deals with Sila (moral precepts), the full observance of which results in the attainment of the first two stages, sotāpatti and sakadāgāmi; the second deals with Citta or Samādhi, which results in the attainment of the third stage Anāgāmi; and the third treats of Paññā (knowledge), perfection in which leads the adept to the final stage, Arahatta or complete emancipation.³ Vasubandhu has dealt with the ‘stages’ in various places in his Abhidharmakośa,⁴ supporting mostly, as we shall see later on, the accounts in the Pāli works.

c8.s1.2

³ Vis. M., p. 6.

c8.s1.3

⁴ Kośa, VI. 34 ff.

c8.s1.4

In the Mahāyāna literature, there are a few treatises dwelling exclusively on the stages of progress while there are many which deal with them incidentally. Of the works treating mainly of the Bhūmis, the most important and at the same time comprehensive is the Daśabhūmikasūtra,¹ one of the nine recognised scriptural texts of the Nepalese Buddhists. The next in importance are the Bodhisattvabhūmi² and the Madhyamakāvatāra,³ both following the Daśabhūmikasūtra with minor variations. For works containing an incidental treatment of the Bhūmis, we may refer to the Laṅkāvatāra, Sūtrālaṅkāra and other similar works. The Prajñāpāramitās (Śatasāhasrikā and Pañcaviṃśatisāhasrikā) devote a chapter exclusively to the treatment of the Bhūmis, though they do not omit to state that from the standpoint of the highest truth, they are devoid of any reality and are mere matters of convention.⁴ The Pañcaviṃśatisāhasrikā again has a peculiar feature of its own. While speaking of the various practices followed by the Bodhisattvas in connection with their progress in the Prajñāpāramitā, it indicates many of the attainments by using expressions which are current among the Hīnayānists, e.g, Kulaṅkula, Ekavīcika, Sotāpanna.⁵ The Śatasāhasrikā⁶ also gives us a list of ten Hīnayānic bhūmis, which are not in use in the Pāli texts. They are Śuklavipaśyanā (or vidarśanā) bhūmi, Gotrabhūmi, Aṣṭamakabhūmi, Darśanabhūmi, Tanubhūmi, Vitarāgabhūmi, Kṛtāvibhūmi, Pratyekabuddhabhūmi, Bodhisattvabhūmi and Buddhabhūmi. The names clearly indicate the stages which they are intended to signify. The first two refer to the pre-sotāpanna stages, the third and the fourth to the sotāpattimagga and sotāpanna stages, i.e., so long as the adept is in the darśanamārga, the fifth to sakadāgāmi, in which stage rāga, dveṣa and moha reach their minimum (tanutva), the sixth to the anāgāmi stage when the above three are completely eradicated, the seventh to the arahatta stage, when the adept completes all that is to be done, for which reason an Arahat is often called kṛtakṛtya (having done what is to be done). The eighth, ninth and tenth are self-explanatory and need no comment. It should be noted that the treatment of the Bhūmis in the Prajñāpāramitās is much simpler than that of the Daśabhūmikasūtra, and very likely it represents a stage in the evolution of the Bhūmi conception, standing midway between the Mahāvastu¹ and the Daśabhūmikasūtra. The account of Bhūmis in the Mahāvastu appears to be the earliest. The names used are not the standard ones. From the name used in the Bodhisattvabhūmi, it seems that the writers on Bhūmis considered it a piece of literary skill to devise names indicative of the qualities attained by a Bodhisattva in a particular stage.² The description of the bhūmis in the *Mahāvastu* is very scanty and does not contain the details which are important and even essential from the Mahāyānic standpoint. On the other hand, it mentions some disciplinary (vinaya) rules which, a Bodhisattva is expected to observe, and the non-observance of which not only impeded his progress but brought about his fall to the next lower stage. In the accounts of the first three bhūmis, some traces of the description contained in the *Daśabhūmikasūtra* are found, but in the next seven, and specially in the last four, there is hardly anything more than a mere mention of the names of Buddhas and Bodhisattvas who attained them. It is apparent that the conception of bhūmis was very hazy to the author of the *Mahāvastu*, who tried to supply the gaps by recounting some legendary lives of Bodhisattvas and fictitious names of Buddhas.

c8.s1.5

¹ Edited by Dr. J. Rahder, 1926.

c8.s1.6

² A portion of the Bodhisattvabhūmi [Cambridge ms.—Vihāra-Paṭala] has been published by Dr. Rahder as an Appendix to his Daśa. Dr. Rahder has very recently published an article ‘La Carrière du Saint Bouddhique’ in the Bulletin de la Maison Franco-Japonaise, Tome II, no. 1—Tokyo 1929. In it he has presented us with some new materials from the Chinese sources.

c8.s1.7

³ The Tibetan version of this work has been edited by Prof. Poussin in the Bibl. Bud. Series, and a French translation of the first six chapters of the same has also been published by him in Le Muséon, vols. VIII, XI, and XII. A reconstruction of its Sanskrit text is now being published in the Journal of Oriental Research, 1929, 1930, Madras.

c8.s1.8

⁴ Śata., ch. X; Pañca., Paris ms. fol. 122-8.

c8.s1.9

⁵ This is the peculiar feature of the Pañca., the Sanskrit original of which is available at present. It is a recast of the original Pañca. of which the Sanskrit original is lost. See Appendix and my Intro. to Pañca. for details.

c8.s1.10

⁶ Śata., pp. 1476, 1520=Mvyut. 50=Das's Tib. Dict., p. 475.

c8.s1.11

¹ The names in the Mtu. are: (i) Durārohā, (ii) Baddhamānā, (iii) Puṣpamaṇḍitā, (iv) Rucirā, (v) Cittavistara, (vi) Rūpavatī, (vii) Durjayā, (viii) Janmanideśa, (ix) Yauvarājya and (x) Abhiṣeka.

c8.s1.12

² Dr. Rahder says in his paper on La Carrière du Saint Bouddhique that the Chinese Avataṃsaka-sūtra devotes a large section to the discussion of the career of a bodhisattva. He says that it speaks of 52 stages (or degrees), viz., "10 especes de Foi + 10 Résidences (adhimukti) + 10 Conduites (ācāra) + 10 Déflexions + 10 Terres (Bhūmi) + Eveil égal + Eveil merveilleux." These, it seems from their details, are only a form of classification of the bodhisattvas according to their qualities and do not indicate the gradual stages of spiritual progress. It is in the fifth item that we find mention of the Bhūmis (stages of progress). They are as given by Dr. Rahder in French, (i) Joyeuse; (ii) Immaculée; (iii) Clarifiante; (iv) Radieuse; (v) Dure-à-gagner; (vi) Droit-en-face; (vii) Va-loin; (viii) Immobile; (ix) Bon-Esprit; (x) Nuage d'Essence. These are exactly the same bhūmis as mentioned in the Daśa. and other works.

c8.s1.13

For our present purpose of comparison between the Hīnayānic and Mahāyānic stages, we shall follow the account of the *Daśabhūmikasūtra*, indicating at places its agreements and disagreements with the *Bodhisattvabhūmi* and the *Madhyamakāvatāra*, and referring in the footnotes to the accounts of the *Mahāvastu* and the *Prajñāpāramitās*; while for the Hīnayānic stages, we shall depend mainly on the Pāli works, supplementing them where necessary by the information supplied by the *Kośa*.

Pre-Bhūmi Stages

Pre-Bodhisattva or Pre-Sotāpanna Stage, (i.e. Pṛthagjanahood to Āryahood)

c8.s2.t1.1

The most difficult task of an adept both in Hīnayāna and Mahāyāna is the fulfilment of the conditions laid down for passing from the state of a pṛthagjana (ordinary man of the world) to that of an Ārya (a man capable of attaining the highest knowledge). The Mahāyānists demand that one must develop Bodhicitta before he can be entitled to commence the practices of bhūmis,¹ while the Hīnayānists hold that one must understand the Four Truths and have faith in the teachings of Buddha, or in other words, he must complete the fifteen kṣaṇas of the Darśanamārga to be able to drift himself along the stream (sota) of sanctification—the eightfold path.¹

c8.s2.t1.2

¹ *Bodhic.*, pp. 86 f.

c8.s2.t1.3

¹ Saṃyutta, V, 347: soto soto ti ha Sāriputta vuccati; katamo nu kho Sāriputta soto ti? Ayam eva hi bhante ariyo aṭṭhaṅgiko maggo soto seyyathīdam sammādiṭṭhi pe. sammāsamādhī ti.

c8.s2.t1.4

About the pre-Bodhisattva stage we come across very often in the Prajñāpāramitās and other Mahāyāna works a general remark that a being who has performed meritorious acts (avaropitakuśalamūla), served many previous Buddhas (pūrvajinakṛtādhikāra), and has had many kalyāṇamitras (spiritual guides) is destined to attain Bodhi.² In a slightly different manner the Sūtrālaṅkāra³ says that a being who has developed Adhimukti⁴ (aspiration) through innumerable æons, filled himself with merits as the sea is by water, gone through the preliminary purification by the observance of the Bodhisattva discipline, becomes wise by learning śāstras, and makes his mind soft and pliable,⁵ is entitled to exert himself in bhāvanā (i.e. repeated darśana) and benefit by the teachings of Buddha.

c8.s2.t1.5

² Pañca. (A.S.B. ms.), leaves 204b, 223b, 232a. Cf. Mtu., I, p. 57.

c8.s2.t1.6

³ Sūtrā., xiv. 1-3, p. 90. The Sūtrā. is mainly a treatise on the Bodhisattvacaryā. Its treatment is general and comprehensive. As we are here concerned mainly with the Bhūmis, we shall pass over the minor details.

c8.s2.t1.7

⁴ For a note on Adhimukti, see Lévi, Translation of the Sūtrā., p. 13 fn.

c8.s2.t1.8

⁵ For kalpacitta read kalyacitta, see Lévi, Transl. of the Sūtrā., p. 16 n.

Adhimukticaryābhūmi

c8.s2.t2.1

It is in the Madhyamakāvatāra that we find mention of a pre-Bodhisattva stage called the Adhimukticaryābhūmi. The Madhyamakāvatāra,⁶ quoting the Ratnamegha-sūtra, says that the bhūmi of the Bhaviṣyad (future) Bodhisattva is placed just before the first bhūmi and consists essentially of excessive (adhimātra-adhimātra) practices of the adhimukti (aspiration). He is a future Bodhisattva because he has not yet developed Bodhicitta. He is therefore said to be in the Adhimukticaryābhūmi, *i.e.*, he has been aspiring to become a Buddha by following the doctrines of Mahāyāna. After hearing a religious discourse, or praises and accounts of the powers of a Buddha, he has only passing thoughts that he would become a Buddha, but unless and until this thought stays permanently in his mind, he cannot be said to possess Bodhicitta and become an Ārya, a Bodhisattva.¹

c8.s2.t2.2

⁶ Le Muséon, VIII, p. 262.

c8.s2.t2.3

¹ Cf. *E.R.E.*, II, p. 745.

c8.s2.t2.4

The *Bodhisattvabhūmi* is more explicit with regard to the pre-bodhisattva stage; the technical name given by it is Prakṛticaryā.² It divides this stage into two, Gotravihāra³ and Adhimukticaryāvihāra.⁴ These two preparatory stages cannot be strictly called bhūmis. The *Daśabhūmikasūtra* and other treatises dealing with bhūmis do not therefore mention them in their list of bhūmis. They deal with or refer to the qualities needed in the pre-bodhisattva stage but do not reckon them as additional bhūmis as the *Bodhisattvabhūmi* does.

c8.s2.t2.5

² This is mentioned also in the *Mtu.* as the first of the four caryās.

c8.s2.t2.6

³ Vihāra-bhūmi. The corresponding Hinayāna term is Gotrabhū, which is reckoned as a pre-sotāpanna stage. See *Aṅguttara*, IV, p. 373. The first two bhūmis, Śuklavipaśyanā and Gotra, mentioned in the *S'ata.* (see *ante*, p. 240), also correspond to this.

c8.s2.t2.7

⁴ It is the same as the Adhimukticaryābhūmi of the *M. Ava.* The *Laṅkā.* (p. 65) speaks of the preparatory stage as Parikarmabhūmi. See *E.R.E.*, II, p. 744 for Parikarma and Upacāra bhūmis. In the *S'ata.* (ch. x), Parikarma refers to the duties to be performed by a bodhisattva in a bhūmi.

c8.s2.t2.8

The Gotravihāra is thus described in the *Bodhisattvabhūmi*: A person who is gotrastha, *i.e.*, belongs by nature to a noble class of beings, is endowed with the qualities, high aims, and good dharmas of a Bodhisattva. They are apparent

c8.s2.t2.9

The *Mtu.* (I, 46 f.) calls the corresponding bhūmis Prakṛticaryā and Praṇidhānacaryā. The former refers to the worldly virtues of being respectful to parents, śramaṇas and brāhmaṇas, performance of the ten kuśalakarmapathas, worship of Buddhas, etc. The latter (praṇidhānacaryā) refers to the aspiration felt by a bodhisattva to become Buddha and to achieve the same at any cost. The *Mtu.* gives also the legends about the present Buddha as to when and in what circumstances, he made the resolution (praṇidhāna).

c8.s2.t2.10

in his natural demeanour. He sets himself to perform good deeds naturally, and does not require persuasion; he does the same with a certain amount of wisdom and feeling of charity. He possesses the seeds of Buddhadharmas and is incapable of committing evil deeds, not to speak of the deadly (ānantarya) sins.¹ The gotravihāra forms the root-cause (hetumātra) of the other eleven vihāras. It only makes it possible for one to exert himself for the attainment of the other bhūmis but does not carry him further.

c8.s2.t2.11

¹ For ānantarya sins, see Kośa, IV. 96; Vibhaṅga, p. 378.

c8.s2.t2.12

The Adhimukticaryāvihāra is the name given to the first attempts made by a Bodhisattva to develop Bodhicitta, the noble aspiration. In this bhūmi the Bodhisattva actually starts on his march to the Tathāgatavihāra, while in the Gotravihāra he gives only an indication of same.² When he completes the duties of the adhimukticaryā, he can be said to have done the work preliminary to the first bhūmi, the Pramuditā. In the Adhimukticaryāvihāra, a bodhisattva practises bhāvanās in a limited degree, and is incapable of retaining what is acquired. He makes only an attempt fo- nirnimitta-bhāvanā (i.e., meditation of the Absolute devoid of all signs).³ He is possessed of pratisamkhyānabala (power of discriminating knowledge) and applies himself to the duties of a bodhisattva with pratisamkhyāna-prajñā and not by natural tanmayatā (absorption). He cannot yet have the Bodhisattva-bhāvanās, which make one steadfast and non-receding. He is not above the five fears, viz., of livelihood, dispraise, death, evil destiny (durgati) and censure by the assembly.⁴ With pratisamkhyā he exerts himself for the good of beings and not out of natural love and compassion. Sometimes, he explains things wrongly and sometimes he interests himself in improper spheres or in the material requisites of life. He may have reverential faith (śraddhā) but no innate knowledge of truth. He possesses only limited śrutamayi and cintāmayi prajñā (knowledge derived from hearing and reflection),¹ which again sometimes gets bewildered. He follows the bodhisattva-path with great difficulty and sluggish knowledge (dhandha-abhijñā) and does not develop a very strong desire for bodhi. Now and then he forgets the right means in which beings should be trained and even the Buddhavacana. Occasionally he imparts teaching incautiously and fails to produce the desired result. At times he takes away his mind from bodhi and loses energy for the observance of Bodhisattva-saṃvaras (disciplines) or for rendering service to beings. Sometimes he also seeks his own happiness, though after reflection he seeks the happiness of others as well. Not unoften he notices his own failings but lacks sufficient energy to correct them. He likes instruction in the Bodhisattva-dharmas but sometimes he gets frightened by the magnitude of the task. He is not endowed with all the bodhipakṣika-dharmas. These are the chief indications by which it can be ascertained whether or not a person is in the Adhimukticaryābhūmi.

c8.s2.t2.13

² These two vihāras have a parallel in the two kinds of Bodhicitta, mentioned in the Bodhic., viz., Bodhipraṇidhi and Bodhiprasthāna. The Bodhic. puts these two after the development of Bodhicitta, see infra, p. 247.

c8.s2.t2.14

³ B. Bh., p. 3.

c8.s2.t2.15

⁴ Cf. Aṅguttara, IV, p. 364.

c8.s2.t2.16

¹ See Netti, pp. 8, 60; Kośa, VI. 5c. Cf. Rahder, La Carrière du Saint Bouddhique, p. 5.

c8.s2.t2.17

The idea underlying the preparatory stage is that there are beings who possess to their credit such kuśalamūlas that they are destined to become Buddhas. These beings are called gotrasthas.² Just as a king's sons are different from those of a commoner by their inherent nature, demeanour, and aspiration, so also those beings who possess the germs of Buddhahood are known by their inherent superior qualities.

c8.s2.t2.18

² See Sūtrā., p. 11 for gotrāgratva. The B. Bh. devotes about six leaves to the details of the gotra; see Camb. Ms., leaves 1-6. For gotra, see also ante, pp. 84 ff.

c8.s2.t2.19

The Daśabhūmikasūtra³ furnishes us with the details of the pre-bodhisattva stage which are on many points different from the account of the Bodhisattvabhūmi. Some of these details are as follows: They develop bodhicitta after having accumulated enough merits, followed the prescribed practices, worshipped many Buddhas, possessed pure and sublime intention and aspiration, and held compassion always in the front of his mind. They are desirous of attaining the Buddha knowledge, the ten powers, the four great Vaiśaradyas, realising the sameness of all dharmas (things), rescuing all beings from misery, acquiring every form of knowledge, and purifying all Buddha-kṣetras.

c8.s2.t2.20

³ Daśa., p. 11.

c8.s2.t2.21

These accounts depict the wavering mind of a person who is endeavouring to develop Bodhicitta. It is by the actual development of Bodhicitta¹ that a person gets rid of his pṛthagjanahood and becomes an Ārya or the Elect to proceed along the stream of sanctification.² Bodhicitta, in short, means the vow or aspiration of a being to become a Buddha and obtain all the qualities and powers of a Buddha. The Bodhicaryāvatāra divides it into two parts, Bodhipraṇidhicitta and Bodhiprasthānacitta. The former is simply an aspiration to become a Buddha for saving worldly beings from misery without seriously thinking of the duties of making the highest gifts, and such other virtues. The latter refers to the resolution to observe the Bodhisattva-saṃvaras (disciplines) and to strive for the acquisition of merits. The former is compared to a traveller who is thinking of going to another country, while the latter to one who has actually set out on his journey in order to reach the destination.³ As soon as one develops bodhicitta, he is entitled to perform the duties connected with the first Bhūmi.⁴

c8.s2.t2.22

¹ The topic of Bodhicitta is of all-absorbing interest in most of the Mahāyāna works. The Bodhic. devotes to it its first three chapters, and its commentary quotes many sūtras throwing light on the same.

c8.s2.t2.23

² See E.R.E., II, p. 744; M. Ava. in the Le Muséon, VIII, p. 11: yena cittotpādena sahotpannena bodhisattvo 'tikrānto bhavati pṛthagjanabhūmim avakrānto bhavati bodhisattva-niyāmam, etc.

c8.s2.t2.24

³ Bodhic., pp. 23-5.

c8.s2.t2.25

⁴ According to the Mtu. (I, 78) a bodhisattva in the first bhūmi is still a pṛthagjana but he is prāptaphala and dakṣiṇeya.

Hīnayānic Treatment of the Pre-Sotāpanna Stage

c8.s2.t3.1

We have in the Hinayānic works also an elaborate description of the qualities necessary for a person to pass from the puthujjana stage to the Ariya. Like the general stateśrutamayi and cintāmayī prajñā (knowledge derived from hearing and reflection),¹ which again sometimes gets bewildered. He follows the bodhisattva-path with great difficulty and sluggish knowledge (dhandha-abhijñā) and does not develop a very strong desire for bodhi. Now and then he forgets the right means in which beings should be trained and even the Buddhavacana. Occasionally he imparts teaching incautiously and fails to produce the desired result. At times he takes away his mind from bodhi and loses energy for the observance of Bodhisattva-saṃvaras (disciplines) or for rendering service to beings. Sometimes he also seeks his own happiness, though after reflection he seeks the happiness of others as well. Not unoften he notices his own failings but lacks sufficient energy to correct them. He likes instruction in the Bodhisattva-dharmas but sometimes he gets frightened by the magnitude of the task. He is not endowed with all the bodhipakṣika-dharmas. These are the chief indications by which it can be ascertained whether or not a person is in the Adhimukticaryābhūmi.

c8.s2.t3.2

¹ See Netti, pp. 8, 60; Kośa, VI. 5c. Cf. Rahder, La Carrière du Saint Bouddhique, p. 5.

c8.s2.t3.3

The idea underlying the preparatory stage is that there are beings who possess to their credit such kuśalamūlas that they are destined to become Buddhas. These beings are called gotrasthas.² Just as a king's sons are different from those of a commoner by their inherent nature, demeanour, and aspiration, so also those beings who possess the germs of Buddhahood are known by their inherent superior qualities.

c8.s2.t3.4

² See Sūtrā., p. 11 for gotrāgratva. The B. Bh. devotes about six leaves to the details of the gotra; see Camb. Ms., leaves 1-6. For gotra, see ante, pp. 84 ff.

c8.s2.t3.5

The Daśabhūmikasūtra³ furnishes us with the details of the pre-bodhisattva stage which are on many points different from the account of the Bodhisattvabhūmi. Some of these details are as follows: They develop bodhicitta after having accumulated enough merits, followed the prescribed practices, worshipped many Buddhas, possessed pure and sublime intention and aspiration, and held compassion always in the front of his mind. They are desirous of attaining the Buddha knowledge, the ten powers, the four great Vaiśāradyas, realising the sameness of all dharmas (things), rescuing all beings from misery, acquiring every form of knowledge, and purifying all Buddha-kṣetras.

c8.s2.t3.6

³ Daśa., p. 11.

c8.s2.t3.7

These accounts depict the wavering mind of a person who is endeavouring to develop Bodhicitta. It is by the actual development of Bodhicitta¹ that a person gets rid of his pṛthagjanahood and becomes an Ārya or the Elect to proceed along the stream of sanctification.² Bodhicitta, in short, means the vow or aspiration of a being to become a Buddha and obtain all the qualities and powers of a Buddha. The Bodhicaryāvatāra divides it into two parts, Bodhipraṇidhicitta and Bodhiprasthānacitta. The former is simply an aspiration to become a Buddha for saving worldly beings from misery without seriously thinking of the duties of making the highest gifts, and such other virtues. The latter refers to the resolution to observe the Bodhisattva-saṃvaras (disciplines) and to strive for the acquisition of merits. The former is compared to a traveller who is thinking of going to another country, while the latter to one who has actually set out on his journey in order to reach the destination.³ As soon as one develops bodhicitta, he is entitled to perform the duties connected with the first Bhūmi.⁴

c8.s2.t3.8

¹ The topic of Bodhicitta is of all-absorbing interest in most of the Mahāyāna works. The Bodhic. devotes to it its first three chapters, and its commentary quotes many sūtras throwing light on the same.

c8.s2.t3.9

² See E.R.E., II, p. 744; M. Ava. in the Le Muséon, VIII, p. 11: yena cittotpādena sahotpannena bodhisattvo 'tikrānto bhavati pṛthagjanabhūmim avakrānto bhavati bodhisattva-niyāmam, etc.

c8.s2.t3.10

³ Bodhic., pp. 23-5.

c8.s2.t3.11

⁴ According to the Mtu. (I, 78) a bodhisattva in the first bhūmi is still a pṛthagjana but he is prāptaphala and dakṣineya.

c8.s2.t3.13

We have in the Hinayānic works also an elaborate description of the qualities necessary for a person to pass from the puthujjana stage to the Ariya. Like the general stateśrutamayī and cintāmayī prajñā (knowledge derived from hearing and reflection),¹ which again sometimes gets bewildered. He follows the bodhisattva-path with great difficulty and sluggish knowledge (dhandha-abhijñā) and does not develop a very strong desire for bodhi. Now and then he forgets the right means in which beings should be trained and even the Buddhavacana. Occasionally he imparts teaching incautiously and fails to produce the desired result. At times he takes away his mind from bodhi and loses energy for the observance of Bodhisattva-saṃvaras (disciplines) or for rendering service to beings. Sometimes he also seeks his own happiness, though after reflection he seeks the happiness of others as well. Not unoften he notices his own failings but lacks sufficient energy to correct them. He likes instruction in the Bodhisattva-dharmas but sometimes he gets frightened by the magnitude of the task. He is not endowed with all the bodhipakṣika-dharmas. These are the chief indications by which it can be ascertained whether or not a person is in the Adhimukticaryābhūmi.

c8.s2.t3.14

¹ See Netti, pp. 8, 60; Kośa, VI. 5c. Cf. Rahder, La Carrière du Saint Bouddhique, p. 5.

c8.s2.t3.15

The idea underlying the preparatory stage is that there are beings who possess to their credit such kuśalamūlas that they are destined to become Buddhas. These beings are called gotrasthas.² Just as a king's sons are different from those of a commoner by their inherent nature, demeanour, and aspiration, so also those beings who possess the germs of Buddhahood are known by their inherent superior qualities.

c8.s2.t3.16

² See Sūtra., p. 11 for gotrāgratva. The B. Bh. devotes about six leaves to the details of the gotra; see Camb. Ms., leaves 1-6. For gotra, see ante, pp. 84 ff.

c8.s2.t3.17

The Daśabhūmikasūtra³ furnishes us with the details of the pre-bodhisattva stage which are on many points different from the account of the Bodhisattvabhūmi. Some of these details are as follows: They develop bodhicitta after having accumulated enough merits, followed the prescribed practices, worshipped many Buddhas, possessed pure and sublime intention and aspiration, and held compassion always in the front of his mind. They are desirous of attaining the Buddha knowledge, the ten powers, the four great Vaiśaradyas, realising the sameness of all dharmas (things), rescuing all beings from misery, acquiring every form of knowledge, and purifying all Buddha-kṣetras.

c8.s2.t3.18

³ Daśa., p. 11.

c8.s2.t3.19

These accounts depict the wavering mind of a person who is endeavouring to develop Bodhicitta. It is by the actual development of Bodhicitta¹ that a person gets rid of his pṛthagjanahood and becomes an Ārya or the Elect to proceed along the stream of sanctification.² Bodhicitta, in short, means the vow or aspiration of a being to become a Buddha and obtain all the qualities and powers of a Buddha. The *Bodhicaryāvatāra* divides it into two parts, Bodhipraṇidhicitta and Bodhiprasthānacitta. The former is simply an aspiration to become a Buddha for saving worldly beings from misery without seriously thinking of the duties of making the highest gifts, and such other virtues. The latter refers to the resolution to observe the Bodhisattva-saṃvaras (disciplines) and to strive for the acquisition of merits. The former is compared to a traveller who is thinking of going to another country, while the latter to one who has actually set out on his journey in order to reach the destination.³ As soon as one develops bodhicitta, he is entitled to perform the duties connected with the first Bhūmi.⁴

c8.s2.t3.20

¹ The topic of Bodhicitta is of all-absorbing interest in most of the Mahāyāna works. The *Bodhic.* devotes to it its first three chapters, and its commentary quotes many sūtras throwing light on the same.

c8.s2.t3.21

² See *E.R.E.*, II, p. 744; *M. Ava.* in the *Le Muséon*, VIII, p. 11: yena cittotpādena sahotpannena bodhisattvo 'tikrānto bhavati pṛthagjanabhūmim avakrānto bhavati bodhisattva-niyāmam, etc.

c8.s2.t3.22

³ *Bodhic.*, pp. 23-5.

c8.s2.t3.23

⁴ According to the *Mtu.* (I, 78) a bodhisattva in the first bhūmi is still a pṛthagjana but he is prāptaphala and dakṣiṇeya.

c8.s2.t3.25

We have in the Hīnayānic works also an elaborate description of the qualities necessary for a person to pass from the puthujjana stage to the Ariya. Like the general stateśrutamayī and cintāmayī prajñā (knowledge derived from hearing and reflection),¹ which again sometimes gets bewildered. He follows the bodhisattva-path with great difficulty and sluggish knowledge (dhandha-abhijñā) and does not develop a very strong desire for bodhi. Now and then he forgets the right means in which beings should be trained and even the Buddhavacana. Occasionally he imparts teaching incautiously and fails to produce the desired result. At times he takes away his mind from bodhi and loses energy for the observance of Bodhisattva-saṃvaras (disciplines) or for rendering service to beings. Sometimes he also seeks his own happiness, though after reflection he seeks the happiness of others as well. Not unoften he notices his own failings but lacks sufficient energy to correct them. He likes instruction in the Bodhisattva-dharmas but sometimes he gets frightened by the magnitude of the task. He is not endowed with all the bodhipakṣika-dharmas. These are the chief indications by which it can be ascertained whether or not a person is in the Adhimukticaryābhūmi.

c8.s2.t3.26

¹ See Netti, pp. 8, 60; Kośa, VI. 5c. Cf. Rahder, La Carrière du Saint Bouddhique, p. 5.

c8.s2.t3.27

The idea underlying the preparatory stage is that there are beings who possess to their credit such kuśalamūlas that they are destined to become Buddhas. These beings are called gotrasthas.² Just as a king's sons are different from those of a commoner by their inherent nature, demeanour, and aspiration, so also those beings who possess the germs of Buddhahood are known by their inherent superior qualities.

c8.s2.t3.28

² See Sūtrā., p. 11 for gotrāgratva. The B. Bh. devotes about six leaves to the details of the gotra; see Camb. Ms., leaves 1-6. For gotra, see also ante, pp. 84 ff.

c8.s2.t3.29

The Daśabhūmikasūtra³ furnishes us with the details of the pre-bodhisattva stage which are on many points different from the account of the Bodhisattvabhūmi. Some of these details are as follows: They develop bodhicitta after having accumulated enough merits, followed the prescribed practices, worshipped many Buddhas, possessed pure and sublime intention and aspiration, and held compassion always in the front of his mind. They are desirous of attaining the Buddha knowledge, the ten powers, the four great Vaiśaradyas, realising the sameness of all dharmas (things), rescuing all beings from misery, acquiring every form of knowledge, and purifying all Buddha-kṣetras.

c8.s2.t3.30

³ Daśa., p. 11.

c8.s2.t3.31

These accounts depict the wavering mind of a person who is endeavouring to develop Bodhicitta. It is by the actual development of Bodhicitta¹ that a person gets rid of his pṛthagjanahood and becomes an Ārya or the Elect to proceed along the stream of sanctification.² Bodhicitta, in short, means the vow or aspiration of a being to become a Buddha and obtain all the qualities and powers of a Buddha. The Bodhicaryāvatāra divides it into two parts, Bodhipraṇidhicitta and Bodhiprasthānacitta. The former is simply an aspiration to become a Buddha for saving worldly beings from misery without seriously thinking of the duties of making the highest gifts, and such other virtues. The latter refers to the resolution to observe the Bodhisattva-samvaras (disciplines) and to strive for the acquisition of merits. The former is compared to a traveller who is thinking of going to another country, while the latter to one who has actually set out on his journey in order to reach the destination.³ As soon as one develops bodhicitta, he is entitled to perform the duties connected with the first Bhūmi.⁴

c8.s2.t3.32

¹ The topic of Bodhicitta is of all-absorbing interest in most of the Mahāyāna works. The Bodhic. devotes to it its first three chapters, and its commentary quotes many sūtras throwing light on the same.

c8.s2.t3.33

² See E.R.E., II, p. 744; M. Ava. in the Le Muséon, VIII, p. 11: yena cittotpādena sahotpannena bodhisattvo 'tikrānto bhavati pṛthagjanabhūmim avakrānto bhavati bodhisattva-niyāmam, etc.

c8.s2.t3.34

³ Bodhic., pp. 23-5.

c8.s2.t3.35

⁴ According to the Mtu. (I, 78) a bodhisattva in the first bhūmi is still a pṛthagjana but he is prāptaphala and dakṣineya.

c8.s2.t3.37

We have in the Hinayānic works also an elaborate description of the qualities necessary for a person to pass from the puthujjana stage to the Ariya. Like the general statements in the *Prajñāpāramitās* about the previous *kuśalamūlas* of the bodhisattvas, we have also in the Pāli texts references to the previous merits (*upanissaya*) of a person seeking ordination or spiritual progress. It is often said in connection with the conversions made by Buddha that he delivered discourses after ascertaining the *kuśalamūlas* (merit-roots or previous merits) of persons whose conversion he had in view. The usual passage is “*satthā paccusakāle lokam volokento imassa kulaputtassa upanissayam addasa*”¹ [the teacher at dawn looked round the world and saw the previous merits (lit. bases) of the man]. This implies that the real benefits of discourses cannot be derived by every body. It is only those, whose previous actions have raised them to a certain height, that derive benefits from the discourses. There are many instances in the Pāli works showing that a person had to have to his credit sufficient merits entitling him to become a *sotāpanna* after hearing only one discourse; there are also cases of persons becoming *sakadāgāmi*, *anāgāmi*, *arahat* or *paccekabuddha* by virtue of their stores of previous merits. The implication in such cases is that the persons in their previous lives had died after attaining the stage of sanctification, or its corresponding qualities, just preceding the one obtained by them in this life. The Hinayānists hold that a *pṛthagjana* must have some *kuśalamūlas* before he can expect to be an *ārya*, *i.e.*, a *sotāpanna*.²

c8.s2.t3.38

¹ *Jāt.*, VI, p. 70; *Petavatthu Cy.*, p. 38. For references, see Childers’ *Pāli Dictionary*, sv. *upanissaya*., also *P.T.S. Dictionary*.

c8.s2.t3.39

² These *kuśalamūlas* are called *mokṣabhāgiyas* in the *Kośa*. They must be acquired in an existence prior to the attempt to acquire the *nirvedhabhāgiyas* (Pāli: *nibbedhabhāgiya dhammas*). See *Kośa*, IV, 125 fn.; VI, 24 fn.; *Dīgha*, III, p. 251 for Cha *nibbedhabhāgiya saññā*, or *Saṃyutta*, V, p. 345 for Cha *vijjābhāgiya saññā*, which are enumerated as follows: *anicca saññā*, *anicce dukkhasaññā*, *dukkhe anattasaññā*, *pahāṇasaññā*, *virāgasaññā*, *nirodhasaññā*. See *infra*, pp. 253-4.

c8.s2.t3.40

A *puthujjana* is defined in the *Majjhima Nikāya* as one who labours under the delusion of “I-ness” and “Mine-ness” and thinks that he has *rūpa*, *vedanā*, etc. Not knowing the true law, he develops attachment to things which he should avoid, and thereby produces and increases the āsavas (inflowing impurities) of kāma (desire), bhava (desire for existence) and avijjā (ignorance).¹ The Puggala Paññatti² simply says that a puthujjana is one who has neither got rid of the three samyojanas nor applied himself to get rid of them. The Paṭisambhidāmagga³ tells us that the puthujjanas, who are striving to be ariyas, try to be indifferent to the saṅkhārās by looking upon them as anicca, dukkha and anattā but this indifference of theirs does not stay permanently in their minds and sometimes even appears distasteful to them.

c8.s2.t3.41

¹ Majjhima, I, pp. 7, 239. It will be observed that the fourth āsava is not mentioned here. An arahat in contrast to puthujjana is called a khiṇāsava. See also Paṭis. M., pp. 117-8. ² Pug. P., p.

c8.s2.t3.42

The stage next to Puthujjana is Gotrabhū, corresponding in some respects to the Gotravihāra of the Bodhisattvabhūmi.⁴ The Gotrabhū represents the last state of a puthujjana, for a person becomes gotrabhū when he is just fit to commence the works which make a person an ariya. The Paṭisambhidāmagga⁵ takes gotrabhū not only as a stage prior to sotāpanna but also as indicating a class of persons who are on the way to arhathood and may be in possession of one of the eight maggas and phalas. Likewise the Abhidhammatthasaṅgaha⁶ places the Gotrabhū stage after Paṭipadā-ñāṇadassana-visuddhi (the purity of insight with regard to the path)⁷ and Vuṭṭhānagāminivipassanā-ñāṇam (discernment leading to uplift) and makes the Gotrabhū an ariya, i.e. a sotāpattimaggattha. In the two works mentioned last, Gotrabhū denotes those persons, who are on the path and are entitled to become Arhats, and hence persons in any one of the three stages, sotāpatti, sakadāgāmi, and anāgāmi.¹ The Aṅguttara Nikāya² and the Puggala Paññatti,³ however, do not consider the Gotrabhū an ariya and hence they distinguish Gotrabhū as a stage preceding the Sotāpattimagga.

c8.s2.t3.43

¹² See Comp. of Phil., pp. 49-50 for the four classes of Puthujjanas. ³ Paṭis. M., I, pp. 63, 64, 94. ⁴ See ante, pp. 244-5. ⁵ Paṭis. M., I, pp. 66-8. ⁶ Comp. of Phil., pp. 67-71, 129, 215 (treated in detail by Mrs. Rhys Davids in the Introduction). ⁷ Buddhaghosa also supports this. See Vis. M., p. 672: Ito (Paṭipadāñāṇadassanavisuddhi) paraṃ gotrabhūñāṇaṃ hoti.

c8.s2.t3.44

¹ Comp. of Phil., p. 68.

c8.s2.t3.45

² Aṅguttara, IV, p. 378.

c8.s2.t3.46

³ Pug. P., p. 14: Aṭṭha ariyapuggalā ariyā, avasesā puggalā anariyā. Cf. Infra, p. 255.

c8.s2.t3.47

Those who are between Gotrabhū and Sotāpanna (i.e. sotāpattiphalapaṭipanna) are divided into two classes, called Saddhānusārī and Dhammānusārī.⁴ They still practise the Darśanamārga. According to the Kośa, the former are of mild (mṛdu) and the latter of sharp (tīkṣṇa) faculties. The Śraddhānusārīs are those who follow the dharma through faith in their spiritual guide, or in other words, they take to the practice of smṛtyupasthāna, etc., and work for the realisation of the Truth by being incited by others (parapratyayena), while the Dharmānusārīs are those who set themselves to practise the Bodhipakṣika dharmas through the study of the scriptures (dvādaśāṅga).⁵ The Puggala Paññatti simply says that, of the persons who are working for the realisation of sotāpattiphala, those who have saddhindriyaṃ (faculty of faith) in a great measure (adhimattam) are called Saddhānusārī, while those who have paññindriyaṃ (faculty of paññā) in a great measure are called Dhammānusārī. The persons of the former class, when established in the sotāpattiphala, are called Saddhāvimutta and those of the latter class are called Diṭṭhippatta. The only difference between these two classes is this that the former destroys some of his āsavas but not as much as the latter.⁶ For progressing along the path to Nibbāna, there are (i) two dhuras (courses)—saddhā (faith) and paññā (knowledge), (ii) two abhinivesas (adherences)—samatha (quietude)⁷ and vipassanā (introspection), and (iii) two sīsas (heads)—ubhatobhāgavimutta (one who is free in both ways) and paññāvimutta (free by reason of paññā).¹ The followers of Paññādhura and Samathābhinivesa are called Dhammānusārī in the sotāpattimagga stage, Kāyasakkhi² in the next six, and Ubhatobhāgavimutta in the arhat stage; the followers of Paññādhura but Vipassanābhinivesa are called Dhammānusārī in the sotāpattimagga stage, Diṭṭhippatta³ in the next six, and Paññāvimutta⁴ in the arhat stage. The followers of Saddhādhura and Samathābhinivesa⁵ are called Saddhānusārī in the sotāpattimagga stage, Kāyasakkhi in the next six, and Ubhatobhāgavimutta⁶ in the arhat stage; the followers of Saddhādhura but Vipassanābhinivesa are called Saddhānusārī in the sotāpattimagga stage, Saddhāvimutta⁷ in the next six, and Paññāvimutta in the arhat stage.⁸

c8.s2.t3.48

⁴ Pug. P., p. 15; Kośa, VI, 29, Dīgha, III, p. 105; Saṃyutta, V, pp. 200, 205; Vis. M., p. 659.

c8.s2.t3.49

⁵ Kośa, VI, 29. Prof. Poussin has kindly drawn my attention to the fact that the Dvādaśāṅga is mentioned only in the Vyākhyā in explanation of the term 'Dharma' of the Kośa.

c8.s2.t3.50

⁶ Pug. P., 15: paññāya c'assa disvā ekacce āsavā parikkhīṇā honti na ca kho yathā diṭṭhippattassa. See also Kośa, VI, 63.

c8.s2.t3.51

⁷ Cf. Geiger, Saṃyutta Transl., II, p. 172. See also DhP., A., I, p. 7:

c8.s2.t3.52

¹ Pug. P. Cy., p. 194; Dīgha, II, p. 71.

c8.s2.t3.53

² Kāyasakkhi is defined in the Aṅguttara (IV, pp. 451-2) as implying those who realise within their own body (kāyena phassitvā) the eight jhāna (or vimokkhas) and also destroys āsavas by paññā.

c8.s2.t3.54

³ Diṭṭhippatta is described in the Pug. P., (p. 15) as referring to those who know truly the four truths, and put an end to āsavas by comprehending the dharma of the Tathāgata by paññā.

c8.s2.t3.55

⁴ See infra.

c8.s2.t3.56

⁵ Pug. P. Cy. reads samādhi for samatha.

c8.s2.t3.57

⁶ See infra.

c8.s2.t3.58

⁷ Saddhāvimutta (Pug. P., p. 15) are similar to Diṭṭhippatta; only the paññā of the former is not as much as that of the latter.

c8.s2.t3.59

⁸ Pug. P. Cy., pp. 194-5. See also Kośa, VI, 63, 64.

c8.s2.t3.60

Those who are either Saddhānusārī or Dhammānusārī reach the second stage⁹ of the ariyamagga called sotāpattiphala, also called sattakkhattuparama (i.e., they are to have seven more births). Mention is made of specific qualities, which an adept must possess in order to become a sotāpanna. In the Saṃyutta Nikāya,¹⁰ Sāriputta asks Ānanda, “How many are the dhammas which one must give up as well as one must acquire for being a sotāpanno avinipātadhammo

c8.s2.t3.61

⁹ The first stage being sotāpattimagga comprised the two classes called Saddhānusārī and Dhammānusārī.

c8.s2.t3.62

¹⁰ There is a chapter called Sotāpatti-saṃyutta in the Saṃyutta, V, pp. 264, 362-3, 388=Dīgha, III, p. 227.

c8.s2.t3.63

granthadhura (way of study) and vipassanādhura (way of contemplation).

c8.s2.t3.64

niyato sambodhiparāyaṇo (a sotāpanna gone beyond the possibility of retrogression and destined to attain the highest knowledge).” The reply of Ānanda was that one must have firm faith (pasāda) in Buddha, Dhamma, and Saṅgha¹ and must be endowed with all the sīlas liked and praised by the wise. They are called the Sotāpattiyaṅgas.² One who has the four Sotāpattiyaṅgas is considered free of five sins, viz., killing, stealing, misconduct, lying, and drinking.³ The Saṃyutta Nikāya also tells us that when an ariyasāvaka knows the taste, the dangers and the way out of the indriyas, viz., sukha, dukkha, somanassa, domanassa and upekkhā, he is a sotāpanna.⁴ In a discourse in connection with the illness of Anāthapiṇḍika, it is said that the puthujjana was expected also to comply as far as possible with the eight conditions of the aṭṭhaṅgikamagga plus the sammāñāṇa and sammāvimutti,⁵ besides the four sotāpattiyaṅgas. The sotāpattiyaṅgas, in fact, are merely preliminaries, though essential, to the actual commencement of practices for attaining the sotāpatti stage. The duties entailed upon a candidate just after the sotāpattiyaṅgas are a further increase in pīti (pleasure), pāmojja (joy), passaddhi (calmness), samādhi (concentration), and the practice of the cha vijjā- (or nibbedha-) bhāgiya dhammas (six dharmas leading to knowledge), viz., the realisation (anupassanā) of (i) transitoriness (anicca) of constituted things, (ii) unhappiness (dukkha) due to transitoriness, (iii) essencelessness (anatta) of things; (iv) giving up (pahāna), (v) virāga (detachment), and (vi) nirodha (cessation).¹ The Nikāyas do not go into details about the attempts of a candidate in the sotāpanna stage to comprehend the anicca, anattā and dukkha or the four āryasatyas. In the Dīgha Nikāya there is only a bare mention of the four ñāṇas viz., dukkhe ñāṇam, nirodhe ñāṇam, samudaye ñāṇam, and magge ñāṇam.² An exposition of these has been given in the Paṭisambhidāmagga,³ which says that when one has “understanding, search, research, discernment, discrimination, etc. of each of the four truths, he is said to have comprehended the four truths.” This topic has received special treatment in the Kośa,⁴ which may be briefly stated. There are two mārgas, darśana and bhāvanā,⁵ the latter commencing at the last stage of darśanamārga. The darśanamārga has sixteen kṣaṇas or moments of comprehension of the truths,⁶ which are as follows:—

c8.s2.t3.65

¹ There is a formula for announcing the faith, see Dīgha, III, p. 227. The faith is called Saddhindriya, Saṃyutta, V, p. 196. Paṭis. M., p. 161: Ye keci mayi aveccapasannā sabbe te sotāpannā. See Kośa, VI, 73b; 34, p. 205 fn: La pureté de la conduite (prayoga): règles de moralité (śīlani) chères aux Āryas; pureté des sentiments (āśaya): avetyaprasāda.

c8.s2.t3.66

² The other four sotāpattiyaṅgas, very rarely found, are: (i) sappurisasamsevā, (ii) saddhammasavaṇam, (iii) yoniso manasikāro, and (iv) dhammānudhammapaṭipatti, Saṃyutta, V, pp. 345, 411; Paṭis. M., II, p. 17 shows the connection between these and the indriyas.

c8.s2.t3.67

³ Saṃyutta, II, pp. 68-71.

c8.s2.t3.68

⁴ Ibid., V, p. 207; Paṭis. M., I, pp. 115-6 It says “Anaññātaññāssāmitindriyam ekam ṭhānam gacchati, sotāpattimaggam and then tells of the position of the indriyas. It adds that in the sotāpattimaggakkhaṇa, except the things already existing, all thoughts that arise are pure, transcendental, and lead to Nibbāna.

c8.s2.t3.69

⁵ Saṃyutta, V, pp. 381-4.

c8.s2.t3.70

¹ Samyutta, V, p. 345; Dīgha, III, p. 251; Kośa, Intro. to chs. V and VI, p. iv, as Prof. Poussin shows, puts the order of progress in the pre-sotāpanna stage as follows:—
(i) Acquisition of the Mokṣabhāgīya-kuśalamūlas;
(ii) Acquisition of the Ariyavamsas (Kośa, VI, 7c-d; 8a-b; Aṅguttara, II, p. 27; Dīgha, III, p. 224—rules relating to the requisites of a monk);
(iii) Aśubhabhāvanā, Ānāpānasmṛti;
(iv) Practice of Smṛtyupasthānas;
(v) Acquisition of the Nirvedhabhāgīyadharmas;
(vi) Satyābhisamaya (15 kṣaṇas)—darśanamārga. There are many details which should be mentioned in an exposition of the path of spiritual progress, but as we are concerned here mainly with the comparison of the Hīnayāna and Mahāyāna stages, the details have been passed over.

c8.s2.t3.71

² Dīgha, III, p. 227.

c8.s2.t3.72

³ Paṭis. M., I, p.

c8.s2.t3.73

¹¹⁹ See for translation of this stock passage, Mrs. Rhys Davids’ Buddhist Psychology, p. 18.

c8.s2.t3.74

⁴ Prof. Poussin has given a summary of it in the Intro. to his transl. of the Kośa, chs. V and VI; M. Vr., p. 479, n. 4.

c8.s2.t3.75

⁵ Bhāvanāmārga is seeing the Truths again and again. See Kośa Intro. to chs. V and VI, p. vi.

c8.s2.t3.76

⁶ See Kośa, VI, 261; VII, 4.

c8.s2.t3.77

1) Duḥkhe dharmajñāna-kṣānti (faith producing the knowledge that things of the Kāmadhātu are full of duḥkha, are subject to samudaya and nirodha, and that there is also the mārga to the origin and cessation of things).
5) Samudaye do.
9) Nirodhe do.
10) Mārge do.

c8.s2.t3.78

2) Duḥkhe dharmajñāna (actual realisation of the fact that things of the Kāmadhātu are full of duḥkha, are subject to samudaya and nirodha, and that there is also the mārga leading to their origin and cessation).
6) Samudaye do.
10) Nirodhe do.
14) Mārge do.

c8.s2.t3.79

3) Duḥkhe anvayajñāna-kṣānti (faith producing the knowledge that things of the Rūpa and Arūpa dhātus are full of duḥkha, are subject to samudaya and nirodha, and that there is also a mārga leading to their origin and cessation).
7) Samudaye do.
11) Nirodhe do.
15) Mārge do.

c8.s2.t3.80

4) Duḥkhe anvayajñāna (actual realisation of the fact that things of the Rūpa and Arūpa dhātus are full of duḥkha, are subject to samudaya and nirodha, and that there is also a mārga leading to their origin and cessation)¹.
8) Samudaye do.
12) Nirodhe do.
16) Mārge do.

c8.s2.t3.81

¹ The order of the kṣaṇas is to be made out from the number prefixed to each of the sixteen kṣaṇas. For a list, see Mvyut. 56; and for detailed exposition, see Kośa, VII, 8, p. 13n.

c8.s2.t3.82

The Kathāvatthu shows the stages of gradual progress of a srotāpattiphalapratipannaka while he is in the darśana-mārga thus:

c8.s2.t3.83

| By Dukkhadassana, he gives up partially and not completely sakkāyadiṭṭhi, vicikicchā and sīlabbataparāmāsa and the kilesas involved in them. | He is not yet quite Sotāpanna or Satta-khattuparama or Kolamkola or Ekabīji. |
| By Samudayadassana, he gives up sakkāyadiṭṭhi completely, and the other two partially, and so also the kilesas. | Do. |
| By Nirodhadassana, he gives up vicikicchā completely and sīlabbataparāmāsa partially, and so also the kilesas. | Do. |
| By Maggadassana, he gives up sīlabbataparāmāsa completely and the kilesas partially. | He is now a Sotāpanna¹. |

c8.s2.t3.84

¹ Kvu., I, p. 164 leaves this point doubtful, but all the passages mentioned there support the inference drawn above.

c8.s2.t3.85

The Kośa tells us that a candidate while progressing along these kṣaṇas is called Śraddhānusārī, Dharmānusārī or Srotāpattiphalapratipannaka up to the fifteenth kṣaṇa. It is in the sixteenth moment that he is considered established (sthita) in the sotāpattiphala and he may now be said to have obtained the catuḥsatyābhisamaya. This attainment, or in other words, the completion of the Darśanamārga frees him from the avastuka kleśas, viz., satkāyadṛṣṭi, etc., and makes him an Ārya, i.e., a person entitled to let himself flow along the stream of sanctification—the eightfold path. He is no more to be called Śraddhānusārī or Dharmānusārī. He is now a Srotāpanna².

First 134 of 389 passages. Read on

Linked texts (62)