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Buddha: His Life, his Doctrine, his Order c11.s3: Third Excursus. Appendices and Authorities Touching Some Matters of the Buddhist Dogmatic

Buddha: His Life, his Doctrine, his Order c11.s3

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Third Excursus. Appendices and Authorities Touching Some Matters of the Buddhist Dogmatic

1. The Nirvâna

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In order to clearly set forth the dogmatic terminology of the Nirvâna doctrine, we must first of all go into the categories of the Anupâdisesanibbâna and of the Saupâdisesanibbâna (Nirvâna respectively without and with a residuum of "Upâdi"). Childers has, as is known ("Dict.," pp. 267, 526), propounded the theory that by Saupâdisesanibbâna is meant the condition of the perfect saint, in whom the five Khandas are still to the fore, but the desire which chains to being is extinct; Anupâdisesanibbâna, on the other hand, is said to designate the cessation of all being, the condition or non-condition ensuing on the death of the saint.

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To the criticism, adverse to this view, which I propose to advance, I premise a collection of relevant passages from the texts.

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In connection with the notion of Nirvâna the following outwardly similarly sounding expressions occur:—Upadhi; upâdâna connected with upâda, upâdâya, and anupâdâna con. with anupâdâ, anupâdâya; lastly upâdisesa, saupâdisesa and anupâdisesa. I give a few of the most important passages for each of these termini in order.

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First for Upadhi.

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Sunakkhattasuttanta (in the "Majjh. N."):—

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So vata Sunakkhatta bhikkhu chasu phassâyatanesu samvutakârî upadhi dukkhassa mûlan ti iti viditvâ nirupadhi upadhisamkhaye vimutto upadhismim vâ kâyam upasamharissati cittam vâ anuppadassanti (mel. °dassati) : n' etam thânam vijjati.

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"Samyuttaka Nikâya," vol. i, fol. ñau' of the Phayre MS.:—

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yam kho idam anekavidham nânappakârakam dukkham loke uppajjati jarâmaranam idam kho dukkham upadhinidânam upadhisamudayam upadhijâtikam upadhipabhavam; upadhismim sati jarâmaranam hoti; . . . upadhi panâyam kimnidânâ etc.? upadhi tanhânidâno tanhâsamudayo etc.

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“Itivuttaka,” fol. kâh of the Phayre MS.:— tisso imâ bhikkhave dhâtuyo. katamâ tisso? rûpadhâtu arûpadhâtu nirodhadhâtu. ime (lege: imâ) kho bhikkhave tisso dhâtuyo ’ti. rûpadhâtupariññâya arûpesu asanthitâ nirodhe ye vimuñcanti (°ccanti?) te janâ paccuhâyino ’ti (maccuhâyino?) kâyena amatam dhâtum phusayitvâ nirûpadhi upadhipatinissaggam sacchikatvâna anâsavo desesi sammâsambuddho asokam virajam padan ti.

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“Samyuttaka N.,” vol. i, fol. ki (= Suttanipâta, Dhaniya-sutta. The first distich is put in the mouth of Mâra):— nandati puttehi puttimâ gomâ gobhi tath’ eva nandati; upadhîhi narassa nandanû na hi so nandati yo nirûpadhîti. socati puttehi puttimâ gomâ gohi tath’ eva socati; upadhîhi narassa socanâ na hi so socati yo nirûpadhîti.

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“Samyuttaka N.,” vol. i, fol. ghâ’:— yo dukkham addakkhi yatonidânam kâmesu so jantu katham nameyya? upadhim viditvâ samgo ’ti loke tass’ eva jantu vinayâya sikkhe ’ti.

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Ibid. fol. ghu’ (Buddha is speaking to Mâra): amaccudheyyam pucchanti ye janâ pâragânino tes’ âham puttho akkhâmi yam taccham tam nirûpadhin ti.

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Ibid. fol. ghu’ (Mâra’s daughters approach, tempting the Buddha): atha kho bhagavâ na manas’ âkâsi yathâ tam anuttare upadhisamkhaye vimutto.

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“Mahâniddesa,” Phayre MS., fol. ko:— katamo upadhiviveko? upadhî vuccanti kilesâ ca khandhâ ca abhisamkhârâ ca. upadhiviveko vuccati amatam nibbânam.

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Cf. also “Mahâvagga,” i, 5, 2; 22, 4. 5; 24, 3; v, 13, 10; “Cullavagga,” vi, 4, 4; “Dhammap. Atthak.,” p. 270; Burnouf, “Introd.,” p. 591 seq.; M. Müller on the “Dhammapada,” 418; Davids’s and my note to the translation of the “Mahâvagga,” i, 5, 2.

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For Upâdâna and the termini connected therewith the following passage will suffice:—

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“Majjhima Nikâya,” fol. khai’ (Turnour’s MS.):—cattâr’ imâni bhikkhave upâdânâni. katamâni cattâri. kamupâdânam ditthupâdânam silabbatupâdânam attavâdupâdânam.—Cf. “Mahânidâna Sutta,” p. 248, ed. Grimblot.

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“Samyuttaka Nikâya,” vol. ii, fol. to seq.:—It is related that “sambahulânam aññatitthiyasamanabrâhmanaparibbâjakânam kutûhalasâlânam sannisinnânam” the conversation turned on this, that each of the six other teachers (Pûrana Kassapa, etc.) “sâvakam abbhatitam kâlamkatam upapattîsu byâkaroti asu amutra upapanno asu amutra upapanno ’ti, yo pi ’ssa sâvako uttamapuriso paramapuriso paramapattipatto tam pi sâvakam abbhatitam kâlamkatam upapattîsu byâkaroti asu amutra upapanno asu amutra upapanno ’ti.” Buddha, on the contrary, does the same only with regard to the other Sâvakas, “yo ca khv assa sâvako uttamapuriso—pa—asu amutra upapanno ’ti (sic!) api ca kho nam evam byâkaroti acchejji tanham vivattayi saññojanam sammâmânâbhisamayâ (sic) antam akâsi dukkhassâ ’ti.” The Paribbâjaka Vacchagotta addresses to Buddha a request for the clearing up of this point. Buddha answers: “alañ hi Vaccha kaṅkhitum alam vicikicchitum. kaṅkhânîye ca pana te thâne vicikicchâ uppannâ. saupâdânassa khv âham Vaccha upapattim paññâpemi no anupâdânassa. seyyathâpi Vaccha aggi saupâdâno jalati no anupâdâno evam eva khv âham Vaccha saupâdânassa upapattim paññâpemi no anupâdânassâ ’ti. yasmim bho Gotama samaye acchi vâtena khittâ dûram pi gacchati imissâ pana bhavam Gotamo kim upâdânasmim paññâpetîti. yasmim kho Vaccha samaye acchi vâtena khittâ dûram pi gacchati tam aham vâtupâdânam paññâpemi, vâto hi ’ssa Vaccha tassim samaye upâdânam hotîti. yasmim bho Gotama samaye imañ ca kâyam nikkhipati satto ca aññataram kâyam anupapanno hoti, imassa pana bhavam Gotamo kim upâdânasmim paññâpetîti. yasmim kho Vaccha samaye imassa (sic) kâyam nikkhipati satto ca aññataram kâyam anupapanno hoti, tam aham tanhupâdânam vadâmi, tanhâ hi ’ssa Vaccha tassim samaye apâdânam hotîti.”

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“Mahâpunnamâya Suttanta” (“Majjhima Nikâya”):—

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ime pana bhante pañcupâdânakkhandhâ kimmûlakâ 'ti. ime kho bhikkhu pañcupâdânakkhandhâ candamûlakâ 'ti. tam yeva nu kho bhante upâdânam te pañcupâdânakkhandhâ udâhu aññatra pañcupâdânakkhandhehi upâdânam ti. na kho bhikkhu tam yeva upâdânam pañcupâdânam pañcupâdânakkhandhassa* na pi aññatra pañcupâdânakkhandhei [upâdânam]. upâdânam kho bhikkhu pañcupâdânakkhandhesu chandarâgo, tamtattha upâdânan ti.

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We may mention in this connection also the place which the category of Upâdâna occupies in the causality formula: tanhâpacayâ upâdânam.

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"Samy. N." vol. ii, fol. ghe : samyojaniye ca bhikkhave dhamme desissâmi samyojanañ ca, tam sunâtha. katame ca bhikkhave samyojaniyâ dhammâ katamañ ca samyojanam. cakkhum bhikkhave samyojaniyo dhammo; yo tattha chandarâgo tam tattha samyojanam.—So on the other organs of sense to the mano. Then the Text goes on: upâdâniye ca bhikkhave dhamme desissâmi upâdânañ ca, tam sunâtha. There follows exactly the same detail.†

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"Samy. N." vol. ii, fol. ña. It is related that Sakka Devânaminda puts the question : ko nu kho khante hetu ko paccayo yenam idh' ekacce sattâ dittheva dhamme no parinibbâyanti, ko pana bhante hetu ko paccayo yenam idhekacce sattâ dittheva dhamme parinibbâyantîti.—The answer runs: santi kho Devânaminda cakkhuviññeyyâ rûpâ itthâ kantâ manâpâ piyarûpâ kâmopasamhitâ rajaniyâ. tañ ce bhikkhu abhinandati abhivadati ajjhosâya titthati tassa tam abhinandato abhivadato ajjhosâya titthato tamnissitam viññânam hoti tadupâdânam : saupâdâno Devânaminda bhikkhu no parinibbâyati — la — santi kho Devânaminda jivhâviññeyyâ rasâ (etc., down to manoviññeyyâ dhammâ). ayam kho Devânaminda hetu ayam paccayo yenam idh' ekacce sattâ dittheva dhamme no parinibbâyanti. santi kho Devânaminda cakkhuviññeyyâ rûpâ etc.; tañ ce bhikkhu nâbhinandati nâbhivadati na ajjhosâya titthati tassa tam anabhinandato anabhivadato no ajjhosâya titthato na tamnissitam viññânam hoti na tadupâdânam; anupâdâno Devânaminda bhikkhu parinibbâyati.

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∗ So the Turnour MS. † Consequently the two words Upâdâna and Samyojana are synonymous. With this it is consistent, when the one hand beings whirled along in the cycle of existence are designated as tanhâsamyojana, on the other hand tanhâ is termed an Upâdâna (in the quoted dialogue with Vaccha). Also the four Upâdânas, so named κατ' ἐξοχήν (kâma, ditthi, sílabbata, attavâda), recur with tolerable exactness in the series of the ten Samyojana, where we meet the ideas, kâmarâga, avijjâ, sílabbataparâmâsa, and sakkâyaditthi. The last is considered to be identical with attavâda (Childers s. v. sakkâya) and as a fact virtually comes to the same thing.

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“Ânañjasappâya Suttanta” (“Majjh. Nikâya”):

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. . . evam vutte âyasmâ Ânando bhagavantam etad avoca: idha bhante bhikkhu evam patipanno hoti: no c' assa no ca me siyo na bhavissati na me bhavissati yad atthi, yam bhûtam tam pajahâmîti upekham patiabhati. parinibbâyi)* nu kho so bhante bhikkhû 'ti? app etth' ekacco Ânanda bhikkhu parinibbâyeyya app etth' ekacco bhikkhu na parinibbâyeyya 'ti. ko nu kho khante hetu ko paccayo yena app etth' ekacco bhikkhu parinibbâyeyya app etth' ekacco bhikkhu na parinibbâyeyyâ 'ti. idhânanda bhikkhu evam patipanno hoti: no c' assa . . . tam pajahâmîti upekham patilabhati. so tam upekham abhinandati abhivadati ajjhosâya titthati, tassa tam upekham abhinandato . . .†) na parinibbâyatîti. kaham pana so bhante bhikkhu upâdiyatîti. nevasaññânâsaññâyatanam Ânandâ 'ti. upâdânasettham kira so bhante bhikkhu upâdiyamâno upâdiyatîti. upâdânasettham so Ânanda bhikkhu upâdiyamâno upâdiyati; upâdânasettham h'etam Ânandâ yad idam nevasaññânâsaññâyatanam.‡

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† As above, p. 430.

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‡ Now follows in exactly corresponding fashion the opposite case, where a Bhikkhu “tam upekham nâbhinandati;” anupâdâno Ânanda bhikkhu parinibbâyati.

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“Pañcattaya Suttanta” (“Majjh. N.”). Of a “ekacco samano vâ brâhmano vâ” it is said: “santo 'ham asmi nibbuto 'ham asmi anupâdâno 'ham asmîti samanupassati.” Of this the Tathâgata says: addhâ ayam âyasmâ nibbânam sappâyañ ñeva patipadam abhivadati, atha ca paññam bhavam samaño vâ brâhmano vâ pubbantânuditthim vâ upâdiyamâno upâdiyati aparantânuditthim vâ up.

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∗ Probably the Adj. parinibbâyî should be placed here, which we have in antarâparinibbâyî, etc.

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up. kâmasaññojanam* vâ up. up. pavivekam vâ pîtim up. up. nirâmisam vâ sukham up. up. adukkhamasukham vâ vedanam up. up.; yañ ca kho ayam âyasmâ santo 'ham asmi nibbâno (sic) 'ham asmi anupâdâno 'ham asmîti samanupassati tad ap' imassa bhoto samanabrâhmanassa upâdânam akkhâyati.

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From the "Rathavinîta Sutta" ("Majjh. Nik."): kimatthañ carah' âvuso bhagavati brahmacariyam vussatîti. anupâdâparinibbânattham kho bhagavati brahmacariyam vussatîti. kim nu kho âvuso sîlavisuddhi anupâdâparinibbânan ti. no h' idam âvuso. kim panâvuso cittavisuddhi — ditthisuddhi — kaṅkhâvitaranavisuddhi — maggâmaggañânadassanavisuddhi—patipadâñânadassanavisuddhi anupâdâparinibbânan ti. no h' idam âvuso. kin nu kho âvuso ñânadassanavisuddhi anupâdâparinibbânan ti. no h' idam âvuso. kim panâvuso aññatra imehi dhammehi anupâdâparinibbânan ti. no h' idam âvuso. . . . yathâkatham panâvuso imassa bhâsitassa attho datthabbo 'ti. sîlavisuddhim ce âvuso bhagavâ anupâdâparinibbânam paññâpessa saupâdânam yeva samânam anupâdâparinibbânam paññâpessa. ditthisuddhim . . . ñânadassanavisuddhim ce âvuso bhagavâ anupâdâparinibbânam paññâpessa saupâdânam yeva samânam anupâdâparinibbânam paññâpessa. aññatrañ ca* âvuso imehi dhammehi anupâdâparinibbânam abhavissa, puthujjano parinibbâyeyya, puthujjano âvuso aññatra imehi dhammehi.—Then follows the comparison of the journey of the king Pasenadi from Sâvatthi to Sâketa; he has relays (rathavinîta) lying between the two towns and arrives "sattamena rathavinîtena" at this palace in Sâketa. Evam eva kho âvuso sîlavisuddhi yâvad eva cittavisuddhattham . . . ñânadassanavisuddhi yâvad eva anupâdâparinibbânattham. anupâdâparinibbânattham kho âvuso bhagavati brahmacariyam vussatîti.

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Buddhavamsa: nibbâyi anupâdâno yath' agg' upâdânasamkhayâ. Cf. also "Dhammap." v. 89; "Mahâvagga," v, 1, 24 seq. Burnouf, "Intr." p. 495 seq., and so on.

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Before we proceed to give evidences bearing on the expressions Saupâdisesa and Anupâdisesa, we shall attempt to briefly point out the dogmatic signification of Upâdâna and Upadhi. These ideas are almost synonymous. The attainment or non-attainment of Nirvâna, victory or defeat in the struggle against suffering is made dependent upon the presence or non-presence of Upâdâna and quite as much so of Upadhi. In one of the above cited passages of the Samyuttaka Nikâya there is given a series of members which are joined together by causal nexus: From Tanhâ comes Upadhi, from Upadhi comes old age, death, suffering. In exactly the same way the well-known formula of the twelve Nidânas makes Upâdâna come from Tanhâ, and from Upâdâna (through a few middle links) old age, death, suffering. The difference between Upadhi and Upâdâna is further diminished, when we remember that beside the Upadhi of the Buddhist texts there occurs in the philosophic Sanscrit texts an Upadhi ("Colebroke Misc. Ess." I², 308 etc.) and also the participle Upahita.* Upa-dhâ signifies "to lay one thing on another, to give it a support," thus, of anything which would so to speak float in the air or fly about, to chain it to reality by a substratum, which is given to it to localize it. This substratum is exactly Upadhi. Upa-dâ or Upâ-dâ (middle), on the other hand, is "to lay hold of anything, to cling to anything," as the flame catches the fuel; this fuel, or that laid hold of by a being, to which it clings, as well as the act of this catching, is Upâdâna. It is clear, that in this way Upadhi and Upâdâna, although the ideas underlying them differ, must still acquire significations for Buddhist terminology, which cover each other or at least very nearly touch.

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∗ Kâmasaññojanâm the Turnour MS., which I follow in quoting this passage.

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† So the Turnour MS.

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We shall now treat the third of these closely connected ideas, that of Upâdi, which is known only in the compounds Sopâdisesa and Anupâdisesa.

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"Itivuttaka," fol. kau of the Phayre MS.: vuttam h' etam bhagavatâ vuttam arahatâ 'ti me sutam. dve 'mâ bhikkhave nibbânadhâtuyo. katamâ dve. saupâdisesâ ca nibbânadhâtu anupâdisesâ ca nibbânadhâtu. katamâ ca bhikkhave saupâdisesâ nibbânadhâtu? idha bhikkhave bhikkhu araham hoti khînâsavo vusitavâ katakaranîyo ohitabhâro anuppattasadttho* parikkhînabhavasamyojano sammadaññâvimutto. tassa titthant' exa pañc' indriyâni yesam avighâtattâ manâpam paccanubhoti sukhadukkham patisamvediyati. tassa kho râgakkhayo dosakkhayo mohakkhayo. ayam vuccati bhikkhave saupâdisesâ nibbânadhâtu. katamâ ca bhikkhave anupâdisesâ nibbânadhâtu? idha bhikkhave bhikkhu araham hoti . . . . sammadaññâvimutto. tassa idh' eva bhikkhave vedayitâni† anabhinanditâni sîtibhavissanti. ayam vuccati bhikkhave anupâdisesâ nibbânadhâtu. imâ kho bhikkhave dve nibbânadhâtuyo 'ti. etam attham bhagavâ avoca. tatth' etam itivuccati:--

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∗ It is characteristic in this connection, that in Sanscrit upadhi and upâdhi are exactly equivalent in the sense of "deceit."

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† devayitâni the MS.

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dve imâ cakkhumatâ pakâsitâ nibbânadhâtu‡ anissitena tâdinâ :
ekâ hi dhâtu idha ditthadhammikâ saupâdisesâ bhavanettisamkhayâ,
anupâdisesâ pana samparâyikâ yamhi nirujjhanti bhavâni sabbaso. |
ye etad aññaya param§ asamkhatam vimutticittâ|| bhavanetisamkhayâ
te dhammâ sârâdhikammakkhare¶ yathâ pahamsu te sabbabhavânitâdino 'ti. |

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‡ So the MS.

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§ saram the MS.

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|| Perhaps vimuttacittâ as an emendation.

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¶ I cannot venture an emendation without further MS. materials. Apparently, considering the interchange of r and y so frequent in Burmese MSS., we should read kammakkhaye.

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ayam pi attho vutto bhagavatâ iti me sutan ti.

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It is clear, that the chapter of the Itivuttaka here given supports throughout the already referred to theory of Childers. He who attains holiness, attains the Nirvâna; this is, as long as his earthly life still continues, saupâdisesa; the body, the sense-perceptions, and so on, are still present. When these also vanish, in the death of the saint, that is, his being thereby enters on the anupâdisesa nibbânadhâtu.*

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∗ anuppattapadatto the MS.

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∗ So also the commentary on the "Dhammapada," p. 278 (cf. p. 196).

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It must be in the highest degree astonishing that the limit between saupâdisesa and anupâdisesa is here removed to a wholly different place from the limit between saupâdâna and anupâdâna, or between the state of the nirupadhi and the burdened with upadhi. In the two last named cases we had to do with the ethical opposition of the internally bound and the internally free; in the case now before us, on the other hand, we could only have, according to the view of Childers and the passage quoted from the Itivuttaka, to do with the physical opposition of the internally free, whose external life still continues, and the internally free, whose external life has ceased. It is really very hard to believe that, of the three pairs of ideas which all belong to the Nirvâna doctrine, and which at first sight present an appearance of so close a parallelism, the third should actually have in view a point so thoroughly different from the first two, that “anupâdisesâ nibbânadhâtu” should imply something wholly different from “anupâdâya cittam vimucci” or “anupadhisamkhaye vimutto.”

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Notwithstanding, I should not venture to build only on considerations of this kind the supposition, that the meaning clearly and expressly given in the Itivuttaka to sa- and anupâdisesa does not express the true or the original doctrine of Buddhism: yet the canonical texts themselves give us further points, which strengthen the scruples we entertain against the testimony of the Itivuttaka.

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In the “Satipatthânasutta” (“Majjh. N.”) we read: yo hi koci bhikkhave bhikkhu ime cattâro satipatthâne evam bhâveyya satta vassâni* tassa dvinnam phalânam aññataram phalam pâtikaṅkhâ: dittheva dhamme aññâ sati vâ upâdisese anâgâmitâ.

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As is known, he who is born again as Anâgâmî, has still a small residue of sinful nature in him, from which to purify himself in the celestial existence, upon which he enters, is allotted to him. In the passage we have quoted, then, the Saupâdisesa is not, as in the Itivuttaka, he who is pure from sins, who remains still in the earthly state, but he who is burdened with a residuum of sin, who is re-born into a deified state. And the fully pure, still lingering on earth “dittheva dhamme” is in one passage exactly the person in whom an Upâdisesa is no longer present. Thus Upâdisesa here has not the physical meaning of a residuum of earthly existence, but the ethical meaning of a residuum of impurity, the same signification which we have found in Upâdâna and Upadhi.

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∗ It is afterwards stated that a still shorter time suffices.

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To the passage already quoted we add a proof, which we take from the “Vaṅgîsa Sutta” (Nigrodhakappa Sutta), a text* included in the “Sutta Nipâta.” This Sutta begins: *Evam me sutaṃ. ekam samayam bhagavâ Âlaviyam viharati Aggâlave cetiye. tena kho pana samayena âyasmato Vaṅgîsassa upajjhâyo Nigrodhakappo nâma thero Aggâlave cetiye aciraparinibbuto hoti. atha kho âyasmato Vaṅgîsassa rahogatassa patisallînassa evam cetaso parivitakko udapâdi: parinibbuto nu kho me upajjhâyo udâhu no parinibbuto 'ti.*†—Buddha is asked: Has the Brahmacariyam, in which he has lived, brought him any advantage? “Nibbâyi so âdu saupâdiseso; yathâ vimutto ahu tam sunoma.” And Buddha replies:

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† I.e., as also the further detail clearly shows: the fact that Nigrodhakappa died, is known to him, but he does not know whether he is still liable to re-birth or not.

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Acchecchi tanham idha nâmarûpe 'ti bhagavâ, taṇhâya‡ sotam dîgharattânusayitam
atâri jâtimaraṇam asesam icc abravî bhagavâ pañcasettho.

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‡ So clearly the MS. of the Phayre collection consulted by me. Fausböll “Kanha’s (i.e., Mâra’s) stream.”

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Here also the alternative is put in a way which does not harmonize with Childers’s conception. “Has he entered into Nirvâna or is he Saupâdisesa?” Buddha is asked concerning a monk whose death had been announced. Saupâdisesa must consequently be he, who, on account of a not yet complete freedom from sinful nature, cannot yet become partaker of the Nirvâna.

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Finally decisive are the data, which the Sunakkhatta Suttanta (“Majjhima Nikâya”) supplies. It uses the expression, in the elucidation of which we are engaged, in reference to conditions of material life. A man, it is said in a parable, is wounded with a poisoned arrow. A physician treats his wound, "apaneyya visadosam saupâdisesam* anupâdiseso ti maññamâno." He therefore treats the poison as having been overcome, while really a remnant of the poisonous stuff is still present in the patient. In opposition to this is placed a second case, where the danger has been fully overcome: "apaneyya visadosam anupâdisesam anupâdiseso ti jânamâno." The first patient thinks himself cured, lives carelessly, and so falls a victim to his wound. The second patient lives carefully and makes a complete recovery. While then the spiritual meaning of this parable is being unfolded, the expression nirupadhi occurs in place of the expression anupâdiseso. Of the monk who perseveres successfully, to whom the second of the two patients is compared, it is said: so vata Sunakkhatta bhikkhu chasu phassâyatanesu samvutakârî upadhi dukkhassa mûlan ti iti viditvâ nirupadhi upadhisamkhaye vimutto upadhismim vâ kâyam upasamharissati cittam vâ anuppadassatit†: n'etam thânam vijjati. — Thus it is apparent that here also saupâdisesa and anupâdisesa point to the presence or absence of a last remnant of deadly peril in a spiritual sense, and the passage establishes at the same time the identity of the upâdi contained in this word with the word upadhi. Now, as is well known, the anupâdisesa of the Pâli in the northern Buddhist texts corresponds with anupadhiçesha or nirupadhiçesha (Burnouf, "Intr." 590). In the same way reads a Sanscritified Singhalese inscription of the twelfth cent. A.D. ("Ind. Antiquary," 1877, p. 326): nirupadhiçeshanirvvânadhâtuwen. We shall from these considerations have no scruple in declaring the problematic upâdi to be only a spelling of the word upadhi peculiar to the Pâli—probably we should rather say, peculiar to our modern Pâli manuscripts. The origin of this orthography, if we consider the significant fact that this upâdi occurs only in connection with sesa, is not hard to account for. As the Pâli manuscripts write the name of the god Skanda Khandha obviously under the influence of Khandha = Sansk. skandha, or as the Sansk. smriti is written sammuti in the Pâli, under the influence of the word sammuti “nomination,” so, it appears to me, the manuscript tradition of the Pâli has caused the word anupadhisesa to resemble the word samghâdisesa so very familiar to all copyists of sacred texts, probably by the co-operation of the influence of anupâdâya, and thus has arisen the orthography anupâdisesa.

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∗ See Fausböll’s Translation of the “Sutta Nipâta,” p. 57 seq. Cf. also the “Kalahavivâdasutta,” v, 15 (ibidem, p. 167).

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∗ Visadosa upâdisese the MS. † Anuppadassanti the MS.

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That, if this supposition be correct, then also the signification of sa- and anupâdisesa, corresponding to that of upadhi, must be: “one with whom there is, or is not, respectively, still present a remnant of earthly, sinful nature,” is self-apparent. How it has come to pass that a so thoroughly different meaning has been given to both terms in the Itivuttaka, can naturally not be explained otherwise than by conjecture. It appears to me, that the expression anupâdisesâ nibbânadhâtu, which contains in fact a tautology—for the nibbânadhâtu implies the absence of upadhi—might by its form easily suggest to a misinformed mind the opposition of a saupâdisesâ nibbânadhâtu, while the word saupâdisesa, rightly comprehended, as we have pointed out from the Satipatthâna Sutta and the Vaṅgîsa Sutta, excludes the idea of Nirvâna. But if once this adjective had been employed regarding the nibbânadhâtu by an error like that we have supposed, if once the opposition of an anupâdisesâ and a saupâdisesâ nibbânadhâtu had been set up, then it was scarcely possible to attach a more passable meaning to these words, than that given to them in the Itivuttaka.

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The preceding explanation regarding the expressions, in which the main difficulty of the Nirvâna terminology lies, has already given us occasion to quote a series of the passages of the canonical texts relevant to this doctrine. We shall now proceed to set forth in the Pâli text the more essential of the materials upon which our previously expounded (antea, pp. 267 seq.) view of the Nirvâna doctrine rests, and therewith also some passages which we have given above in translation.*

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In the “Samyuttaka Nikâya” there comes after the above quoted (p. 429) passage on the conversation of Buddha with Vacchagotta paribbâjaka, the following (cf. antea, p. 272 seq.): Atha kho Vacchagotto paribbâjako yena bhagavâ ten’ upasamkami, upasamkamitvâ bhagavatâ saddhim sammodi, sammodanîyam katham sâranîyam vîtisâretvâ ekamantam nisîdi, ekamantam nisinno Vacchagotto paribbâjako bhagavantam etad avoca: kim nu kho bho Gotama atth’ attâ ’ti. evam vutte bhagavâ tunhî ahosi. kim pana bho Gotama n’ atth’ attâ ’ti. dutiyam pi kho bhagavâ tunhî ahosi. atha kho Vacchagotto paribbâjako utthâyâsanâ pakkâmi. atha kho âyasmâ Ânando acirapakkante Vacchagotte paribbâjake bhagavantam etad avoca: kim nu kho bhante bhagavâ Vacchagottassa paribbâjakassa pañham puttho na byâkâsîti. ahañ c’ Ânanda Vacchagottassa paribbâjakassa atth’ attâ ’ti puttho samâno atth’ attâ ’ti byâkareyyam, ye te Ânanda samanabrâhmanâ sassatavâdâ tesam etam saddham abhavissati*. ahañ c’ Ânanda Vacchagottassa paribbâjakassa n’ atth’ attâ ’ti puttho samâno n’ atth’ attâ ’ti byâkareyyam, ye te Ânanda samanabrâhmanâ ucchedavâdâ tesam etam† abhavissa. ahañ c’ Ânanda Vacchagottassa . . . atth’ attâ ’ti byâkareyyam, api nu me tam Ânanda anulomam abhavissa ñânassa upâdâya‡ sabbe dhammmâ anattâ ’ti. no h’ etam bhante. ahañ c’ Ânanda . . . n’atth’ attâ ’ti byâkareyyam, sammûlhassa Ananda Vacchagottassa paribbâjakassa bhiyyosammohâya abhavissa ahuvâ me nanu pubbe attâ so etarahi n’atthîti.

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∗ Reference may here also be made to the communication of Dr. O. Frankfurter, in the “Journ. R. Asiatic Soc.,” Oct. 1880.

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† Here undoubtedly saddham is to be inserted.

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‡ Lege uppâdâya.

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“Samyuttaka Nikâya,” vol. ii, fol. no. seq. (cf. antea, p. 278 seq.):

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Ekam samayam bhagavâ Sâvatthiyam viharati Jetavane Anâtha pindikassa ârâme. tena kho pana samayena Khemâ bhikkhunî Kosalesu cârikam caramânâ antarâ ca Sâvatthim antarâ ca Sâketam Toranavatthusmim vâsam upagatâ hoti. atha kho râjâ Pasenadi Kosalo Sâketâ Sâvatthim gacchanto antarâ ca Sâketam antarâ ca Sâvatthim Toranavatthusmim ekarattivâsam upagacchi. atha kho râjâ Pasenadi Kosalo aññataram purisam âmantesi: ehi tvam ambho purisa Toranavatthusmim tathârûpam samanam vâ brâhmanam vâ jâna yam aham ajja payirupâseyyan ti. evam devâ ’ti kho so puriso rañño Pasenadissa Kosalassa patisutvâ kevalakappam Toranavatthum ahindanto nâddasa tathârûpam samanam vâ brâhmanam vâ yam râjâ Pasenadi Kosalo payirupâseyya. addasa kho [so] puriso Khemam bhikkhunim Toranavatthusmim vâsam upagatam, disvâna yena râjâ Pasenadi Kosalo ten' upasamkami, upasamkamitvâ râjânam Pasenadikosalam etad avoca: n' atthi kho deva Toranavatthusmim tathârûpo samano vâ brâhmano vâ yam devo pairupâseyya, atthi ca kho deva Khemâ nâma bhikkhunî tassa bhagavato sâvikâ arahato sammâsambuddhassa, tassâ kho pana ayyâya evam kalyâno kittisaddo abbhuggato panditâ viyattâ medhâvî bahusuttâ cittakathî kalyânapatibhânâ 'ti, tam devo payirupâsatû 'ti. atha kho râjâ Pasenadi Kosalo yena Khemâ bhikkhunî ten' upasamkami, upasamkamitvâ Khemam bhikkhunim abhivâdetvâ ekamantam nisîdi. ekamantam nisinno kho râjâ Pasenadi Kosalo Khemam bhikkhunim etad avoca: kim nu kho ayye hoti tathâgato param maranâ 'ti. abyâkatam kho etam mahârâja bhagavatâ hoti tathâgato param maranâ 'ti. kim pan' ayye na hoti tathâgato param maranâ 'ti. etam pi kho mahârâja abyâkatam bhagavatâ na hoti tathâgato param maranâ ti. kim nu kho ayye hoti ca na ca hoti tathâgato param maranâ 'ti. abyâkatam kho etam mahârâja bhagavatâ . . . kim pan' ayye n' eva hoti na na hoti tathâgato param maranâ 'ti. etam pi kho mahârâja abyâkatam bhagavatâ . . . The king now asks why she has given no other answer to all his questions, and goes on: ko nu kho ayye hetu ko paccayo yena tam abyâkatam bhagavatâ 'ti. tena hi mahârâja tañ ñev' ettha patipucchissâmi, yathâ te khameyya tathâ nam byâkareyyâsi. tam kim maññasi mahârâja, atthe te koci ganako vâ muddiko vâ samkhâyako vâ yo pahoti Gaṅgâya vâlukam ganetum ettakâ vâlukâ iti vâ ettakâni vâlukasatâni ita vâ ettakâni vâlukasahassâni iti vâ ettakâni valukasatasahassâni iti vâ 'ti. no h' etam ayye. atthi pana te koci ganako vâ muddiko vâ samkhâyako vâ yo pahoti mahâsamudde udakam ganetum ettakâni udakalhakâni iti vâ . . . ettakâni udakalhakasatasahassâni iti vâ 'ti. no h' etam ayye. tam kissa hetu. mahâsamuddo gambhîro appameyyo duppariyogâho 'ti. evam eva kho mahârâja yena rûpena tathâgatam paññâpayamâno paññâpeyya tam rûpam tathâgatassa pahînam ucchinnamûlam tâlavatthukatam anabhâvam katam* âyatim anuppâdadhammam. rûpasamkhâya vimutto kho mahârâja tathâgato gambhîro appameyyyo duppariyogâho seyyathâpi mahâsamuddo. hoti tathâgato param maranâ ’ti pi na upeti, na hoti t. p. m. ’ti pi na upeti, hoti ca na ca hoti t. p. m. ’ti pi na upeti, n’eva hoti na na hoti t. p. m. ’ti pi na upeti. yâya vedanâya . . . yâya saññâya . . . yehi samkhârehi . . . yena viññânena tathâgatam paññâpayamâno paññâpeyya . . . ti pi na upetîti. atho kho râjâ Pasenadi Kosalo Khemâya bhikkhuniyâ bhâsitam abhinanditvâ anumoditvâ utthâyâsanâ Khemam bhikkhunim abhivâdetvâ padakkhinam katvâ pakkâmi. The text then further relates how the king later on put the same questions to Buddha himself, and obtained from him the same answers word for word as the nun Khemâ had given him.

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∗ So the MS.; lege abhavissa. On saddham cf. Abhidhân. 1147.

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“Samyuttaka Nikâya,” vol. i, fol. de (cf. antea, p. 281 seq.): tena kho pana samayena Yamakassa nâma bhikkhuno evarûpam pâpakam ditthigatam uppannam hoti: tathâham bhagavatâ dhammam desitam ânânâmi yathâ khinâsavo bhikkhu kâyassa bhedâ ucchijjati vinassati na hoti param maranâ ’ti. (Sâriputta resolves to put the misbeliever on the right track and says to him :) tam kim maññasi âvuso Yamaka rûpam niccam vâ aniccam vâ ’ti. aniccam âvuso† . . . tam kim maññasi âvuso Yamaka rûpam tathâgato ’ti samanupassasîti. no h’etam âvuso. vedanam tathâgato ’ti samanupassasîti . . . tam kim maññasi âvuso Yamaka rûpasmim tathâgato ’ti samanupassasîti. no h’ etam âvuso. aññatra rûpâ tathâgato ’ti samanupassasîti. no h’ etam âvuso.‡ tam kim maññasi âvuso Yamaka rûpam vedanam saññam samkhâre viññânam tathâgato ’ri samanupassasîti. no h’ etam âvuso. tam kim maññasi âvuso Yamaku ayam so arûpî avedano asaññî asamkhâro aviññâno tathâgato ’ti samanupassasîti. no h’ etam âvuso. ettha ca te âvuso Yamaka dittheva dhamme saccato te tato tathâgato anupalabbhiyamâno. kallam nu te tam veyyâkaranam tathâham bhagavatâ dhammam desitam ânânâmi . . . na hoti param maranâ 'ti. ahu kho me tam âvuso Sâriputta pubbe aviddasuno pâpakam ditthigatam, idam ca panâyasmato Sâriputtassa dhammadesanam sutvâ tam c' eva pâpakam ditthigatam pahînam dhammo ca me abhisamito. sace tam âvuso Yamaka enam puccheyyum, yo so âvuso Yamaka bhikkhu araham khînâsavo so kâyassa bhedâ param maranâ kim hotîti: evam puttho tvam âvuso Yamaka kinti byâkareyyâsîti. sace mam âvuso evam puccheyyum, yo so . . . kim hotîti, evam puttho aham âvuso evam byâkareyyam: rûpam kho âvuso aniccam, yad annicam tam dukkham, yam dukkham tam niruddham tad atthamga tam. vedanâ, saññâ, samkhârâ, viññânam aniccam . . . atthamgatan ti. evam puttho aham âvuso evam byâkareyyan ti sâdhu sâdhu âvuso Yamaka.

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∗ Lege gatam.

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† The same then regarding the other Khandas, and the usual conclusions drawn therefrom as in the “Mahâvagga,” i, 6, 42-46.

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‡ Then similarly: vedanâya, aññatra vedanâya, &c.

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"Udâna," fol. ghau (Phayre MS., cf. antea, p. 283): . . . imam udânam udânesi: atthi bhikkhave tad âyatanam yattha n'eva pathavî na âpo na tejo na vâyo na âkâsânañcâyatanam na viññânânañcâyatanam na âkiñcaññâyatanam na nevasaññânâsaññâyatanam nâyam loko no paraloko ubdo candimasuriyâ, tam aham bhikkhave n'eva âyatim vadâmi na gatim na thitim na upapattim : appatittham apavattam anârammanam eva tam, es' ev' anto dukkhassâ 'ti.*

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Ibid. fol. ghau' (="Itivuttaka," fol. kau; antea, p. 283): atthi bhikkhave ajâtam abhûtam akatam asamk hatam. no ce tam bhikkhave abhavissa ajâtam . . . asamkhatam na yidha jâtassa bhûtassa katassa samkhatassa nissaranam paññâyetha. yasmâ ca kho bhikkhave atthi ajâtam . . . tasmâ jâtassa . . . nissaranam paññâyatîti.

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Ibid. fol. ghau'—gham: nissitassa ca calitam, anissitassa calitam n' atthi, calite asati passadhi, passadhiyâ sati rati na hoti, ratiyâ asati âgatigati na hoti, âgatigatiyâ asati cutûpapâto na hoti, cutûpapâte asati n' ev' idha na huram na ubhayamantare. es' ev' anto dukkhassâ 'ti.

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"Aṅguttara Nikâya" (Phayre MS.), vol. i, fol. nu: cattâro 'me bhikkhave puggalâ santo samvijjamânâ lokasmim. katame cattâro? idha bhikkhave ekacco puggalo dittheva dhamme sasamkhâraparinibbâyî hoti, idha pana bhikkhave ekacco puggalo kâyassa bhedâ sasamkhâraparinibbâyî hoti, idha pana bhikkhave ekacco puggalo dittheva dhamme asamkhâraparinibbâyî hoti, idha pana bhikkhave ekacco puggalo kâyassa bhedâ asamkhâraparinibbâyî hoti. kathañ ca bhikkhave ekacco puggalo dittheva dhamme sasamkhâraparinibbâyî hotî? idha bhikkhave bhikkhu asubhânupassî kâye viharati âhâre patikûlassaññî sabbaloke anabhiratisaññî sabbasam khâresu aniccânupassî, maranasaññâ kho pan' assa ajjhattam supatitthitâ hoti. so imâni pañca sekhabalâni upanissâya viharati saddhâbalam hiribalam ottappabalam viriyabalam, paññâbalam, tass' imâni pañc' indriyâni adhimattâni pâtubhavanti saddhindriyam viriyin driyam satindriyam samâdhindriyam paññindriyam. so imesam pañcannam indriyânam adhimattattâ sasamkhâraparinibbâyî hoti. evam kho khikkhave puggalo dittheva dhamme sasamkhâraparinibbâyî hoti. kathañ ca bhikkhave ekacco puggalo kâyassa bhedâ sasamkhâraparinibbâyî hoti? idha bhikkhave bhikkhu asubhânupassî (&c. as above, for adhimattâni, adhimattattâ read mudûni, muduttâ). kathañ ca bhikkhave ekacco puggalo dittheva dhamme asamkhâraparinibbâyî hoti? idha bhikkhave bhikkhu vivicc' eva kâmehi -pa- pathamajjhânam . . . . cattutham jhânam upasampajja viharati. so imâni pañca sekhabalâni (&c. as above, then corresponding to the fourth case, but instead of adhimattâni read mudûni). ime kho bhikkhave cattâro puggalâ santo samvijjamânâ lokasmin ti.

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∗ It is well here to bear in mind the quite similar mode of expression of the Jainas. "Jinacaritra," 16: sivam ayalam aruyam anamtam akkhayam avvâbâham apunarâvatti-siddhi-gai-nâmadheyam thânam.

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“Aṅguttara Nikâya,” Navanipâta, vol. iii, fol. ñû: ekam samayam âyasmâ Sâriputto Râjagahe viharati Veluvane Kalandakanivâpe. tatra kho âyasmâ Sâriputto bhikkhû âmantesi: sukham idam âvuso nibbânan ti. evam vutte âyasmâ Udâyi âyasmantam Sâriputtam etad avoca: kim pan' ettha âvuso Sâriputta sukham yad ettha n' atthi vedayitan ti? etad eva khv etthâvuso sukham yad ettha n' atthi vedayitam. pañc' ime âvuso kâmagunâ. katame pañca? cakkhuviññeyâ rûpâ itthâ kantâ manâpâ piyrûpâ sâtarûpâ kâmu-pasañhitâ rajaniyâ, sotavineyyâ saddâ, . . . ime kho âvuso pañca kâmagunâ. yam kho âvuso ime pañca kâmagune paticca uppajjati sukham somanassam idam vuccat' āvuso kāmasukham. idhāvuso bhikkhu vivicc' eva kāmehi -pa- pathamam jhānaṃ upasampajja viharati, tassa ce āvuso bhikkhuno iminā vihārena viharato kāmasahagatā saññā manasikārā samudācaranti sv āssa hoti ābādho. seyyathāpi āvuso sukhino dukkham uppajjeyya yāvad eva ābādhāya, evam ev' assa te kāmasahagatā saññā manasikārā samudācaranti, sv āssa hoti ābādho. yo kho panāvuso ābādho dukkham idam vuttam bhagavatā. imināpi kho etam āvuso pariyāyena veditabbam yathā sukham nibbānam. puna ca param āvuso bhikkhu vitakkavicārānam . . . dutiyam jhānaṃ upasampajja viharati. tassa ce āvuso bhikkhuno iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti (see as above). In the third Jhāna, the disturbing element is described as pītisahagatā saññā, in the fourth upekhāsukhasahagatā saññā. The exposition then proceeds in the analogous way also through the highest stages of abstraction.

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As in the two last quoted passages the term nibbāna is used of the happy condition of him who has attained the Jhāna, so also this occurs in the following passage:

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"Aṅg. Nikāya," loc. cit. fol. tha:

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sanditthikam nibbānam sanditthikan nibbānan ti āvuso vuccati. kittāvatā nu kho āvuso sanditthikam nibbānam vuttam bhagavatā 'ti? idhāvuso bhikkhu vivicc' eva kāmehi -pa- pathamam jhānaṃ upasampajja vihareti. etthāpi kho āvuso sanditthikam nibbānam vuttam bhagavatā pariyāyena. (Similarly of the following Jhānas and the stages of higher ecstasy. Finally :) puna ca param āvuse bhikkhu sabbaso nevasaññānāsaññāyatanam samatikkamma saññāvedayitanirodham upasampajja viharati paññāya c'assa disvā āsavā parikkhīnā honti. ettāvatā kho āvuso sanditthikam nibbānam vuttam bhagavatā nippariyāyenā 'ti.* Then follows a series of exactly similar passages : nibbānam nibbānan ti āvuso vuccati -pa- parinibbānam parinibbānan ti, tadaṅganibbānam tadaṅganibbānan ti, ditthadhammanibbānam ditthadhammanibānan ti āvuso vuccati . . . vuttam bhagavatā nippariyāyenā 'ti.

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The fact that here the Parinibbāna is treated as exactly equal with the nibbâna and the ditthadhammanibbâna, as well as the fact that in one of the earlier quoted passages the “dittheva dhamme sasamkhâraparinibbâyâ” is spoken of, gives me occasion to here refer to the theory advanced by Dr. Rhys Davids, according to which nibbâna and parinibbâna are as a rule so used differently, that the former denotes arhatship, the latter the end of the saint, his disappearance from the world of the transitory. As a fact the usage of the canonical texts follows, on the whole, the rule laid down by Davids. Yet it seems to me, that here we have to do only with a tendency of the usage of speech, which is liable to exceptions, in the same way as usage fluctuates between Buddha and Sambuddha, Paccekabuddha and Paccekasambuddha. Thus, the word parinibbuta is used of the saint already during his earthly life, “Dhp.” v, 89, and “Samyutta Nikâya,” vol. ii, fol. ja:

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∗ Here pariyāyena (cf. "Dīpavamsa," 5, 34) means "in metaphorical sense," nippariyayena, "without metaphor, in the exact sense."

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kummo va aṅgâni sake kapâle samodaham bhikkhu manovitakke
anissito aññamaññam apothamâno parinibbuto na upavadeyya kiñci

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and vice versâ nibbuta is also occasionally used of the saint entering into the hereafter. Anuruddha says (“Theragâthâ,” fol. gu):

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Vajjînam Veluvagâme aham jîvitasamkhayâ
hetthato Velugumbasmim nibbâyissam anâsavo.

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Bakkulattherassa-Acchariyabahutasutta (“Majjh. Nikâya”): atha kho âyasmâ Bakkulo aparena samayena apâpuranam âdâya vihârena vihâram upasamkamitvâ evam âha: abhikkamathâyasmanto abhikkamathâyasmanto, ajja me nibbânam bhavissatîti . . . atha kho âyasmâ Bakkulo majjhe bhikkhusamghassa nisinnako parinibbâyi.

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Compare also the strophe of the Vimânavatthu, which is found quoted at “Dhp. Atth.” p. 350.

2. Nâmarûpa

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To the observations made in note 2, p. 23, regarding the terminus Nâmarûpa, i.e. “Name and form,” or “Name and corporeal form,” I desire to here add a few of the more important passages of the texts.

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The expression Nâmarûpa is known to have had its origin in the Brâhmana and Âranyaka period of Indian literature. In the name of beings the wisdom of those ages finds, as is natural, specially deep mysteries. Jâratkârava Ârtabhâga says :* “Yâjnavalkya! what is that which does not forsake a man when he dies?” And Yâjnavalkya answers: “The name! An infinite thing in truth is the name, infinite (innumerable) are all the Gods; infinite fulness he attains thereby.” Thus the name of beings or of things is represented as a self-existing power beside their external form. Name and form are the two “monster powers” of the Brahma, by which it has got at the worlds or into the worlds. When the universe lay in chaotic confusion, by “name and form” clearness was created; therefore they say, when they wish to make a man knowable: “he is called so-and-so; he looks so-and-so.” “In this this universe consists, in form and in name”—or, as it is said on another occasion: “A triad is this world: name, form, act.”†

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The cessation of the individual being, the attainment of the everlasting goal presents itself as well to the Brahman as to the Buddhist method of thought and speech as the cessation of “name and form.” He who has attained the highest wisdom, unites with the universal spirit, “delivered from name and form, as the streams, the flowing streams, enter into rest in the sea, leaving name‡ and form behind;” thus we read in the “Mundakopanishad.”§ And in the “Suttanipâta”|| it is said: “What thou hast asked after, Ajita, that will I tell thee; where name and form cease without a residuum: by the cessation of consciousness,** there that ceases.”

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As regards the idea of “name” in this connection, it is to be understood in its literal meaning, when in the Mahânidâna sutta††

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* “Çat. Br.” xiv, 2, 11. † “Çat. Br.” xi, 2, 3, 3 fg.; xiv, 4, 2, 15; 4, 4, 1 fg. Cf. the Nrisimha-tâpanîya Upanishad, “Ind. Studien,” ix, 134. ‡ It is clear, that here “name” is to be taken quite in the literal sense, cf. “Cullavagga,” lx, 1, 4. § P. 322 of the edition in the “Bibl. India.”

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|| Fol. ghau’ of the Phayre MS.; Fausböll, p. 191.

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∗∗ I.e., the Nirvâna, cf. supra, p. 266 seq. †† P. 253, 255, ed. “Grimblot.”

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the attainability of the form-world through the “contact by means of naming” is traced back to the existence of the “name-world,” and when it is there said, “that the domain of naming, the domain of expression, the domain of manifestation,” extends as far as “name and form together with consciousness.” As a rule, however, another meaning of “name” meets us in the Buddhist texts, so far as this idea appears in connection with that of form. Thus already in the “Sutta Pitaka” (“Sammâditthi Suttanta” in the “Majjhima Nikâya,” fol. khu of the Turnour MSS.), where a reply is given to the question regarding the definition of Nâmarûpa: vedanâ saññâ cetenâ phasso manasikâro idam vuccat’ âvuso nâmarûpam,* cattâri ca mahâbhûtâni catunnam ca mahâbhûtânam upâdâya rûpam idam vuccat’ âvuso rûpam.—Similarly in the Abhidhamma texts. “Vibhaṅga,” fol. ci’ (Phayre MS.): tattha katamam viññânapaccayâ nâmarûpam? atthi nâmam atthi rûpam. tattha katamam nâmam? vedanakkhandho saññâkkhandho samkhârakkhandho idam vuccati nâmam. tattha katamam rûpam? cattâro ca mahâbhûtâ catunnam ca mahâbhûtânam upâdâya rûpam idam vuccati rûpam iti’ idañ ca nâmam idam vuccati viññânapaccayâ nâmarûpam.—“Nettippakarana,” fol. kû’ (Phayre MS.): tattha ye pañc’ upâdânakkhandhâ idam nâmarûpam. tattha ye phassapañcamakâ dhamm↠idam nâmam, yâni pañcindriyâni rûpâni idam rûpam. tadubhayam nâmarûpam viññânasampayuttam.

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How this explanation of Nâma has arisen, is evident. The category of “form” or “corporeity” (rûpa), like that of consciousness, is to be met as well in the combination “name and form together with consciousness,” as in the system of the five khandhas “form, sensations, perceptions, conformations, consciousness.” Now the very natural conceit suggested itself to identify the two series of notions, which had actually arisen wholly independently of each other, having the members “form” and “consciousness” in common, and thus the three khandhas “sensations, perceptions, conformations (Samkhârâ = Cetanâ)" of the one series remained over for the category of "name" in the other series.

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∗ It appears to me we should read nâmam. † I.e., the five categories mentioned in the passage quoted from the Sammâditthi Sutta, among which phassa is named, not indeed in the last, but in the fourth place?

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Cf. further "Milinda Pañha," p. 49; Burnouf, "Intr." 501 seq.

3. The Four Stages of Holiness

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It is not my intention here to expound in all its bearings the doctrine of the Cattâro Maggâ, on the whole rather unprofitable to the comprehension of Buddhist religious thought. I shall here only attempt to show how, in the statement of the psychological attributes which were attributed to the saints of the four stages, the earlier and later texts of the sacred Kanon differ from each other, in a manner which is characteristic of the history of the development of dogmatic literature.

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As far as I know, we possess, regarding the psychological attributes of saints of the four grades, no older expressions than those which occur in the "Mahâparinibbâna Sutta," p. 16 seq., and conformably very often afterwards in the "Sutta Pitaka." The four stages are there defined in the following way:

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1. tinnam samyojanânam parikkhayâ sotâpanno avinipâtadhammo niyato sambodhiparâyano.

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2. tinnam samyojanânam parikkhayâ râgadosamohânam tanuttâ sakadâgami sakid eva imam lokam âgantvâ dukkhass' antam karissati.

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3. pañcannam orambhâgiyânam samyojanânam parikkhaya opapâtiko tatthaparinibbâyî anâvattidhammo tasmâ lokâ.

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4. âsavânam khayâ anâsavam cetovimuttim paññâvimuttim dittheva dhamme sayam abhiññâ sacchikatvâ upasamyajja vihâsi.

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These definitions show evidently that there was a conventionally arranged series of Samyojanas and this lay at the bottom of the speculations upon progressive sanctification. We can scarcely doubt that this series is the same which is uniformly given by commentators, and already occurs in the "Sutta Pitaka":* the five Orambhâgiva Samyojana are Sakkâyaditthi, Nicikicchâ, Sīlabbataparāmāsa, Kāmarāga, Patigha; the five Uddhambhāgiva Samyojana: Rūparāga, Arūparāga, Māna, Uddhacca, Avijjā.

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∗ "Samyutta Nikâya," vol. iii, fol. dhe.

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It will be seen how quite unsymmetrically couched the definitions given of the four stages are, with reference to this series. Sometimes three, sometimes five of the Samyojanas are overcome; the categories of Rāga, Dosa, Moha, are introduced, of which only the first figures in the list of the Samyojanas; in the second stage, it is said, these three vices are almost overcome; how it fares with them in the third stage is not stated; but for the definition of the third grade recourse is again had exclusively to the Samyojana categories. Thus these formulas give a veritable picture of the confusion which usually prevails in the long and abstruse series of ideas in ancient Buddhist dogmatic.

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It is interesting to observe how the later generation of dogmatists, whose systematizing and harmonizing labours lie before us in the Abhidhamma Piṭaka, endeavoured to introduce some order and arrangement into this confusion. One of the Abhidhamma texts, the Puggalapaññatti,* deals exclusively with the different grades of beings in relation to the goal of holiness. Thus the four classes (by the side of which stand the corresponding subdivisions of the “phalasacchikiriyāya paṭipannā,” already, by-the-bye, frequently mentioned in the older Piṭakas, e.g., “Cullavagga,” ix, 1, 4) are defined as follows:

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1. yassa puggalassa tīni samyojanāni pahīnāni ayam vuccati puggalo sotāpanno.

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2. yassa puggalassa kāmarāgabyāpādā tanubhūtā ayam vuccati puggalo sakadāgāmī.

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¹ * Puggala (Sansk. pudgala), the subject bound in transmigration, or correspondingly the subject delivered therefrom, is synonymous with Satta, and Puggala-Satta stands against the pair of synonyms, Dhamma-Samkhāra (vide supra, p. 250). According to the old strict teaching there are only Dhammas, and Sattas are spoken of only in accordance with ordinary modes of expression. Regarding the juxtaposition of Satta-puggala and Dhamma-Samkhāra compare “Milinda Pañha,” p. 317, where in characteristic style the topic is “atthisatta” and “atthidhamma;” the Jinālamkāra in Burnouf, “Intr.” 505 (“Buddho ’ti ko satto vā samkhāro vā”), and the northern Buddhist text, which is there quoted, p. 508 (“Sa pudgalo na dharmaḥ”).

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3. yassa puggalassa kâmarâgabyâpâdâ anavasesâ pahînâ ayam vuccati puggalo anâgâmî.

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4. yassa puggalassa rûparâgo arûparâgo mâno uddhaccam avijjâ anavasesâ pahînâ ayam vuccati puggalo arahâ.

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The system rests here exclusively on the series of the ten Samyojanas.* Whatever in the older form of the doctrine referred to the Samyojanas, is here adopted; the other categories which were there dealt with, Râga, Dosa, Moha, and the Âsavas, have vanished from the new wording, or have been replaced by notions from the Samyojana series. Thus, when we regard the Samyojanas numbered according to the order given above, the graded course of their conquest is the following: the Sotâpanna has got rid of 1—3; in the case of the Sakadâgâmî and Anâgâmî, 4 and 5 also vanished, and that in such a way that in the Sak. they were reduced to a small measure, in the Anâg. wholly annihilated; the Arahâ finally has extirpated the last vices also, 6—10.

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Thus the doctrine of the four grades gives a picture of the way in which the confused series of notions contained in the suttas have been pondered by the theologians of the Abhidhamma, and their inconsistencies eliminated by them.

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∗ That the notion which was designated in the above-quoted form of the Samyojana list as Patigha is identical with that here named Byâpâda, admits of no doubt.

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