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| − | 659 These two texts share the same content. The English translation of the content is as follows: “if [one] wants to extinguish his [[thoughts]] of internal and external [[causes]], which is also without the form-crossed [[thoughts]], he is not [re]born with four [[concomitants]]”.
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| − | 660 In the {{Wiki|Chinese}} version, the translator(s) seems to use a different way to express the meaning, especially the second and third [[pādas]]. Overall, these three versions are basically the same.
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| − | no [[hatred]] grows for one genuinely restrained; [[evil deeds]] are relinquished by one with [[virtue]]; with [[defilements]] exhausted, one attains [[nirvāṇa]].
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 28.2.661 Parallel verses may be found at: Uv-B 28.2;662 Ud 8.5;663 DN 16.4.43;664 T212665 (Chūyào [[jīng]] 出曜經); T213666
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| − | (Fǎjíyàosòng [[jīng]] 法集要頌經). However, one [[pāda]] is obviously different. In Uv-S, the
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| − | last [[pāda]] mentions the destruction of the [[defilements]], but the other parallels mention the destruction of [[desire]], [[hatred]] and [[ignorance]]. These parallels specify the types of [[defilements]]. The description of [[defilements]] in Uv-S is closer to the texts of the [[Mūlasarvāstivādins]], like T1455 and T1458.667
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| − | 4.1.20. The twentieth set: all [[evils]] ([[sdig pa]] kun); 4 [[pādas]] / 1 verse
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| − | 1. Three versions with their translations668
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| − | (1) {{Wiki|Chinese}} version:
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| − | 諸惡者莫作 諸善者奉行 自調伏其心 是諸佛聖教 (T1579, 30.385a28) Do not commit any [[evil]];
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| − | cultivate all [[goodness]]; personally tame your [[mind]]—
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| − | such are the {{Wiki|holy}} [[teachings of the Buddha]].
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| − | 661 dadataḥ puṇyaṃ pravardhate, vairaṃ saṃyamato na cīyate | kuśalī prajahāti pāpakaṃ, kleśānāṃ kṣayatas tu nirvṛtaḥ || (Uv-S 53.33–54.2).
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| − | 662 dadataḥ puṇyaṃ pravardhate, vairaṃ na kriyate ca samyamāt | kuśalī prajahāti pāpakaṃ, rāgadoṣamohakṣayāt tu nirvṛtiḥ || (Uv-B 354.1–4).
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| − | 663 dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati | kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā parinibbuto ti || (Ud 85.21–22).
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| − | 664 dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati | kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā parinibbuto ti || (DN II 136.22–24).
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| − | 665 惠施獲福報 不藏恚怒懷 以善滅其惡 欲怒癡無餘 (T212, 4.741c13–14).
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| − | 666 惠施獲福報 不藏恚怒懷 以善滅其惡 欲怒癡無餘 (T213, 4.792a19–21).
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| − | 667 T1455 (Gēnběnshuōyīqièyǒubù bìzōuníjiè [[jīng]] 根本說一切有部苾芻尼戒經): 若人能惠施 福增怨自息修善除眾惡 惑盡至涅槃 (T1455, 24.517a24–25); T1458 (Gēnběnsàpóduōbù lǜshè 根本薩婆多部律攝): 若人能惠施 福增怨自息 修善除眾惡 惑盡至涅槃 (T1458, 24.609b26–27).
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| − | 668 These three versions are fundamentally the same.
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| − | (2) [[Sanskrit]] version:
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| − | sarvapāpasyākaraṇaṃ, kuśalasyopasaṃpadā | svacittaparyavadamanam, etaṃ buddhānuśāsanaṃ || ([[Enomoto]] 1989: 33 [YBh 133b2])
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| − | Not doing all that is bad, the {{Wiki|undertaking}} of the good,
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| − | controlling one’s [[own mind]]—
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| − | this is the [[teaching]] of the Buddha(s).
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| − | (3) [[Tibetan]] version:
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| − | / [[sdig pa]] thams cad mi bya [[ste]] / / [[dge ba]] phun sum [[tshogs]] par bya /
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| − | / rang gi [[sems]] ni yongs su gdul / / [['di ni]] [[sangs rgyas bstan pa]] [[yin]] / ({{Wiki|Peking}} 5536.296a7; [[Derge]] 4035.254b1)
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| − | Do not commit any [[evil]]; Accomplish [[virtue]];
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| − | Thoroughly tame your [[own mind]]— This is [[the teaching of the Buddha]].
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 28.1.669 Parallel verses may be found at: Uv-B 28.1;670 Dhp 183;671 PDhp 357;672 DN II 14.3.28673; Nett III.A.7, III.A.15,
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| − | III.D;674 EĀ 1.1,675 48.2;676 T210677 (Fǎjù [[jīng]] 法句經); T212678 (Chūyào [[jīng]] 出曜經);
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| − | 669 sarvapāpasyākaraṇaṃ, kuśalasyopasaṃpadā | svacittaparyavadamanam, etaṃ buddhānuśāsanaṃ || (Uv-S 54.3–6).
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| − | 670 sarvapāpasyākaraṇaṃ, kuśalasyopasampadaḥ | svacittaparyavadanam, etad buddhasya śāsanam || (Uv-B 353.1–2).
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| − | 671 sabbapāpassa akaraṇaṃ, kusalassa [[upasampadā]] | sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ ||
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| − | 672 sabbapāpassa akaraõaṃ, kuśalassa apasaüpadā | sacittapariyodamanaṃ, etaṃ buddhāna śāsanaṃ ||
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| − | 673 sabbapāpassa akaraṇaṃ, kusalassa [[upasampadā]] | sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ || (DN II 49.25–26).
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| − | 674 sabbapāpassa akaraṇaṃ, kusalass' [[upasampadā]] | sacittapariyodapanaṃ, etaṃ buddhāna sāsanan ti ||
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| − | (Nett 43.12–13; 81.9–10; 171.22–23; 186.23–24).
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| − | 675 [[諸惡莫作]] [[諸善奉行]] 自淨其意 是諸佛教 (T125, 2.551a13–14).
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| − | 676 一切惡莫作 當奉行其善 自淨其志意 是則諸佛教 (T125, 2.787b1–2).
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| − | 677 [[諸惡莫作]] [[諸善奉行]] 自淨其意 是諸佛教 (T210, 4.567.b1–2).
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| − | 678 [[諸惡莫作]] [[諸善奉行]] 自淨其意 是諸佛教 (T212, 4.741b24– 25).
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| − | T213679 (Fǎjíyàosòng [[jīng]] 法集要頌經); T374, T375680 (Dàbōnipán [[jīng]] [[大般涅槃經]]). They all share the same content.
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| − | 4.1.21. The twenty first set: falling down ([[ltung ba]]); 4 [[pādas]] / 1 verse
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| − | 1. Three versions with their translations681
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| − | (1) {{Wiki|Chinese}} version:
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| − | 難調伏輕躁 淪墜於諸欲 善調伏其心 心調引安樂 (T1579, 30.385b14) Hardly taming fickleness [of [[mind]]],
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| − | falling down in [[desires]].
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| − | [one] excellently tames the [[mind]]. A tamed [[mind]] elicits [[happiness]].
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | durnigrahasya laghuno, yatrakāmanipātinaḥ |
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| − | cittasya dāmanaṃ [[sādhu]], cittaṃ dāntaṃ sukhāvaham || ([[Enomoto]] 1989: 33 [YBh 133b5])
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| − | Good is the taming of the [[mind]], which is hard to restrain, swift, falling on where it [[desires]].
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| − | The tamed [[mind]] brings [[happiness]].
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| − | (3) [[Tibetan]] version:
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| − | / [[tshar gcad]] dka' [[zhing]] myur ba dang / / [[gang du]] [['dod]] par [[ltung ba]] yi682 /
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| − | / [[sems]] [[dul ba]] ni {{Wiki|legs}} pa [[ste]] / / [[sems]] dul [[bde ba]] bsgrub pa [[yin]] / ({{Wiki|Peking}} 5536.296b6–7; [[Derge]] 4035.254b6–7)
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| − | Hard to restrain and swift, falling on wherever it [[desires]],
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| − | [[disciplining]] such a [[mind]] is {{Wiki|excellent}}.
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| − | 679 諸惡業莫作 諸善業奉行 自淨其意行 是名諸佛教 (T213, 4.792a17–19).
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| − | 680 [[諸惡莫作]] [[諸善奉行]] 自淨其意 是諸佛教 (T374, 12.451c11–12; 12.693c12–13).
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| − | 681 These three versions are basically the same.
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| − | 682 [[Derge]]: [[yin]].
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| − | The tamed [[mind]] leads to [[happiness]].
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 31.1.683 Parallel verses may be found at: Uv-B 31.1;684 Dhp 35;685 PDhp 345;686 Jā 1.7.10, 1.10.6;687 T210688 (Fǎjù [[jīng]] 法句經);
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| − | T212689 (Chūyào [[jīng]] 出曜經); T213690 (Fǎjíyàosòng [[jīng]] 法集要頌經); T721691
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| − | (Zhèngfǎniànchù [[jīng]] [[正法念處經]]).
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| − | 4.1.22. The twenty second set: [[skilled]] (mkhas); 4 [[pādas]] / 1 verse
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| − | 1. Three versions with their translations692
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| − | (1) {{Wiki|Chinese}} version:
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| − | 於心相善知 能餐遠離味 靜慮常委念 受無染喜樂 (T1579, 30.385c4) [One who] well [[understands]] [[manifestations]] of the [[mind]]
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| − | can {{Wiki|taste}} the {{Wiki|flavour}} of [[seclusion]].
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| − | [[One who meditates]], is constantly comprehensive, and [[mindful]] receives undefiled [[joy]] and [[happiness]].
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | cittanimittasya kovidaḥ, pravivekasya ca vindate rasaṃ |
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| − | dhyāyī nipakaḥ pratismṛto, bhuṃkte prītisukhaṃ nirāmiṣaṃ ||
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| − | 683 durnigrahasya laghuno, yatrakāmanipātinaḥ | cittasya dāmanaṃ [[sādhu]], cittaṃ dāntaṃ sukhāvaham || (Uv-S 54.8–9).
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| − | 684 durnigrahasya laghuno, yatrakāmanipātinaḥ | cittasya damanaṃ [[sādhu]], cittaṃ dāntaṃ sukhāvaham || (Uv-B 408.1–2).
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| − | 685 dunniggahassa lahuno, yatthakāmanipātino | [[cittassa]] damatho [[sādhu]], cittaṃ dantaṃ sukhāvahaṃ || 686 dunniggrahassa laghuno, yatthakāmanipātino | [[cittassa]] damatho [[sādhu]], cittaṃ dāntaṃ sukhāvahaṃ || 687 dunniggahassa lahuno, yatthakāmanipātino | [[cittassa]] damatho [[sādhu]], cittaṃ dantaṃ sukhāvahaṃ || Jā 312.15–16; 400.12–13.
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| − | 688 輕躁難持 唯欲是從 制意為善 自調則寧 (T210, 4.563.a5–6).
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| − | 689 輕難護持 為欲所居 降心為善 以降便安 (T212, 4.758c12– 13).
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| − | 690 心輕難調伏 為欲所居懷 降心則為善 以降便輕安 (T213, 4.795b6–8).
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| − | 691 輕轉難調伏 處處妄攀緣 若善調伏心 調伏則安樂 (T721, 17.156b14–16).
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| − | 692 In the {{Wiki|Chinese}} version, the term “undefiled” (wúrǎn [[無染]]) is very likely to correspond to nirāmiṣaṃ in
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| − | [[Sanskrit]]. Overall, these three versions are basically the same in content. However, the term “receives/experiences” (shòu [[受]]) in the last [[pāda]] of the {{Wiki|Chinese}} version is closer to vetti than bhuṃkte. Therefore, the {{Wiki|Chinese}} version seems close to the version of Uv-B.
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| − | ([[Enomoto]] 1989: 33 [YBh 134a4])
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| − | One [who] is [[skilled]] in the [[signs]] of the [[mind]] and [[knows]] the {{Wiki|flavour}} of [[seclusion]], [[meditating]], [[wise]] [and] [[mindful]],
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| − | enjoys [[spiritual]] [[joy]] and [[happiness]].
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| − |
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| − | (3) [[Tibetan]] version:
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| − | / [[sems]] kyi [[mtshan ma]] [[mkhas pa]] dang / / rab tu dben pa'i [[nyams]] thob dang /
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| − | / rtag 'grus dran ldan [[bsam gtan]] pa / / dga' [[bde]] [[zang]] zing [[med pa]] [[spyod]] / ({{Wiki|Peking}} 5536.297a8-b1; [[Derge]] 4035.255a7)
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| − | One who is [[skilled]] in the [[signs]] of the [[mind]] and who acquires the {{Wiki|taste}} of total [[seclusion]], who [[meditates]], is ever-diligent and [[mindful]], enjoys [[spiritual]] [[joy]] and [[happiness]].
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 31.51.693 Parallel verses may be found at: Uv-B 31.51;694 Th 85;695 T212696 (Chūyào [[jīng]] 出曜經); T213697 (Fǎjíyàosòng jīng法集要 頌 [[經]] ).698 But the term “enjoy” (bhuṃkte) in the last [[pāda]] of Uv-S is different from “obtain” (vetti, adhigaccheyya, huò 獲 ) in other texts.
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| − | 693 cittanimittasya kovidaḥ, pravivekasya ca vindate rasaṃ | dhyāyī nipakaḥ pratismṛto, bhuṃkte prītisukhaṃ nirāmiṣaṃ || (Uv-S 54.10–14).
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| − | 694 cittanimittasya kovidaḥ, pravivekasya rasaṃ prajānakaḥ | dhyāyī nipakaḥ pratismṛto, vetti prītisukhaṃ nirāmiṣam || (Uv-B 426.4–7).
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| − | 695 cittanimittassa kovido, pavivekarasaṃ vijāniya | jhāyaṃ nipako patissato, adhigaccheyya sukhaṃ nirāmisan ti ||
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| − | 696 行人觀心相 分別念待意 以得入禪定 便獲喜安樂 (T212, 4.763c22–23).
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| − | 697 行人觀心相 分別念待意 以得入禪定 便獲喜安樂 (T213, 4.796b1–3).
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| − | 698 In T212 and T213, the terms fènbié 分別, niàn [[念]] and dàiyì 待意 seem to be the counterparts of “wise/comprehensive”, “[[mindful]]”, and “the {{Wiki|taste}} of [[seclusion]]”.
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| − | 4.1.23. The twenty third set: craft ([[bzo]]); 4 [[pādas]] / 1 verse
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| − | 1. Three versions with their translations699
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| − | (1) {{Wiki|Chinese}} version:
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| − | 無工巧活輕自己 樂勝諸根盡解脫 無家無所無希望 斷欲獨行真苾芻 (T1579, 30.385c21) Not living by the exercise of crafts, and taking himself lightly,
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| − | happily conquering all [[faculties]] of [[senses]], completely {{Wiki|liberated}}, without a home, without a place, without expectations, terminating [[desires]] and wandering alone; such is the true [[monk]].
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | aśilpajīvī laghur ātmakāmo, jitendriyaḥ sarvato vipramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmān prahāyaikacaro yas sa bhikṣuḥ || ([[Enomoto]] 1989: 34 [YBh 134b3f])
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| − | He who [[lives]] not by the exercise of crafts, {{Wiki|light}}, wishes himself well, whose [[senses]] have been conquered, is completely {{Wiki|liberated}},
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| − | wanders without a house, is without [[selfishness]], without expectation, having abandoned [[desires]], wandering alone, he is a [[monk]].
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| − |
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| − | (3) [[Tibetan]] version:
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| − | / bzo700 mi 'tsho dang [[yang]] dang [[bdag]] la {{Wiki|legs}} [['dod]] dang /
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| − | / [[dbang po]] thul dang kun las [[rnam]] par [[grol ba]] dang /
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| − | / [[khyim]] na [[mi gnas]] [[bdag]] gir mi '[[dzin]] re ba med /
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| − | / [['dod]] spangs [[gcig pu]] rgyu ba de ni [[dge slong]] [[yin]] / ({{Wiki|Peking}} 5536.298a1–2; [[Derge]] 4035.255b6–7)
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| − | One who does not practice a craft to live, and wishes [[goodness]] for himself, who has subdued the [[senses]] and is completely {{Wiki|liberated}} from all,
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| − | who does not dwell in a household, has no [[sense]] of “mine” or expectation, abandons [[desire]] and roams alone, that is a [[monk]].
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| − | 699 The [[Tibetan]] version lacks the term “{{Wiki|light}}” in the first [[pāda]]. Overall, these three versions are basically the same.
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| − | 700 [[Derge]]: bzos.
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 32.5.701 Parallel verses may be found at: Uv-B 32.5;702 Ud 3.9.703
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| − | 4.1.24. The twenty fourth set: travelling far away (ring du 'gro); 4 [[pādas]] / 1 verse
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| − | 1. Three versions with their translations704
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| − | (1) {{Wiki|Chinese}} version:
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| − | 心遠行獨行 無身寐於窟 能調伏難伏 我說婆羅門 (T1579, 30.386a20)
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| − | The [[mind]] which has traveled far and alone without a [[body]] [[lives]] in the [[cave]].
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| − | [One] can tame that [[[mind]]] which is hard to tame— I call him a [[Brahman]].
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | dūraṃgamam ekacaram, aśarīraṃ guhāśayaṃ |
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| − | damayati durdamaṃ cittaṃ, brāhmaṇaṃ taṃ bravīmy [[ahaṃ]] || ([[Enomoto]] 1989: 34 [YBh 135a5f])
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| − | One who goes far, wanders alone, without a [[body]] lies in the [[cave]],
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| − | restrains his [[mind]] which is hard to restrain— I declare him to be a [[Brahman]].
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| − |
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| − | (3) [[Tibetan]] version:
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| − | / ring du 'gro [[zhing]] [[gcig pu]] rgyu / / lus yod705 ma [[yin]] phug [[gnas pa]] /
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| − | / gdul dka'i [[sems]] ni [['dul ba]] de / / [[bram ze]] [[yin]] zhes nga smra'o / ({{Wiki|Peking}} 5536.298b8; [[Derge]] 4035.256b3–4)
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| − | 701 aśilpajīvī laghur ātmakāmo, jitendriyaḥ sarvato vipramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmān prahāyaikacaro yas sa bhikṣuḥ || (Uv-S 54.15–22).
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| − | 702 yas tv alpajīvī laghur ātmakāmo, yatendriyaḥ sarvagatiḥ pramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmaṃ jahaś caikacaraḥ sa bhikṣuḥ || (Uv-B 432.9–12).
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| − | 703 asippajīvī lahu atthakāmo, yatindriyo sabbadhivippamutto | anokasārī amamo nirāso, hatvā māraṃ ekacaro sa [[bhikkhū]] ti || (Ud 32.15-17).
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| − | 704 These three versions are fundamentally the same.
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| − | 705 [[Derge]]: yongs.
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| − | One who goes far and travels alone, abides in a [[cave]] without a [[body]], tames the [[mind]] that is hard to tame— I declare to be a [[Brahman]].
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| − | 2. Comparison of the verse with other texts
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| − | The [[corresponding]] [[Udānavarga]] verse is Uv-S 33.55.706 Parallel verses may be found at: Uv-B 33.55;707 T212708 (Chūyào [[jīng]] 出曜經); T213709 (Fǎjíyàosòng [[jīng]] 法集要頌經). Parallels may also be found at Dhp 37,710 GDhp 344,711 and T210712 (Fǎjù [[jīng]] 法句經); however, their fourth [[pāda]] instead states “will be freed from [[Māra's]] [[fetter]].”
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| − | 4.1.25. The twenty fifth set: {{Wiki|obscuring}} (bsgribs); 40 [[pādas]] / 10 verses
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| − | 1. Three versions with their translations713
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| − | (1) {{Wiki|Chinese}} version:
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| − | 誰能覆世間 誰能令不顯 誰復能塗染 誰為大怖畏無明覆世間 放逸令不顯 戲論能塗染 苦為大怖畏諸流處處漏 是漏誰能止 當說誰防護 眾流誰所偃世間諸流漏 是漏念能止 我說能防護 由慧故能偃念慧與名色 今問是一切 何當永滅盡 唯願為我說念慧與名色 我說是一切 若諸識永滅 於斯永滅盡云何念所行 諸識當永滅 今請垂方便 為釋令無疑
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| − | 706 dūraṃgamam ekacaram, aśarīraṃ guhāśayaṃ | damayati durdamaṃ cittaṃ, brāhmaṇaṃ taṃ bravīmy [[ahaṃ]] || Uv-S 54.23–32.
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| − | 707 There are two versions; the more similar one is the second.
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| − | 1. yasyālayo [[nāsti]] sadā, yo jñātā niṣkathaṃkathaḥ | dūraṃgamaś caikacaro, bravīmi brāhmaṇaṃ hi tam || Uv-B 489.1–4.
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| − | 2. dūraṃgamam ekacaram, aśarīraṃ guhāśayam | durdamaṃ ye damiṣyanti, tenai[?]kasya brāhmaṇam (v.l. brāhmaṇam taṃ bravīmy [[ahaṃ]]) || Uv-B 489.1–4.
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| − | 708 遠逝獨遊 隱藏無形 難降能降 是謂梵志 (T212, 4.774a24– 25).
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| − | 709 遠逝獨遊行 隱藏無形影 難降能自調 是名為梵志 (T213, 4.779a26–28).
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| − | 710 dūraṅgamaṃ ekacaraṃ asarīraṃ guhāsayaṃ | ye cittaṃ saññamessanti mokkhanti mārabandhanā ||
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| − | 711 dūraṃgamaṃ ekacaraṃ, aśarīraṃ guhāśayaṃ | ye cittaṃ saṃyyamehinti, mokkhaṃte mārabaṃdhanā ||
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| − | 712 獨行遠逝 覆藏無形 損意近道 魔繫乃解 (T210, 4.563a8–9.)
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| − | 713 These three versions are basically the same. Only one [[word]] is somewhat divergent. The [[Sanskrit]] term [[jalpa]] seems to be interpreted as “idle [[discourse]]” (xì [[lùn]] 戲 論 ) in {{Wiki|Chinese}} and “[[thought]]” ([[rtog pa]]) in [[Tibetan]].
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| − |
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| − | 於內外諸受 都不生欣樂 如是念所行 諸識當永滅若諸善說法 及有學異類 彼常委能趣 請大仙為說
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| − | 不耽著諸欲 其心無濁染 於諸法巧念 是苾芻能趣 (T1579, 30.386b15–c5) [[[Ajita]] asked:]
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| − | “What could cover the [[world]]? What could make it un-manifest? What could also defile it?
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| − | What is the great {{Wiki|fear}}?” [The [[Buddha]] replied:] “[[Ignorance]] covers the [[world]].
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| − | [[Carelessness]] makes it un-manifest. Idle [[discourse]] could defile it.
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| − | [[Suffering]] is the great {{Wiki|fear}}.” [[[Ajita]] asked:]
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| − | “The streams have outlets everywhere. Who could stop these outlets?
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| − | What should be said to prevent them? Who could make the streams be stopped?” [The [[Buddha]] replied:]
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| − | “The streams of the [[world]] have outlets;
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| − | these outlets could be stopped by [[mindfulness]]. I say it could be prevented,
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| − | that they could be stopped by [[wisdom]].” [[[Ajita]] asked:]
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| − | “[[Mindfulness]], [[wisdom]] and name-and-form, they are all I inquire about now.
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| − | How should they be {{Wiki|annihilated}} permanently? I sincerely wish that you {{Wiki|preach}} this for me.” [The [[Buddha]] replied:]
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| − | “[[Mindfulness]], [[wisdom]] and name-and-form, I say, are everything.
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| − | If [[consciousness]] ceases permanently,
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| − |
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| − | thus they are {{Wiki|annihilated}} permanently.” [Ajita714 asked:]
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| − | “What is the operation of [[mindfulness]],
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| − | so that [[consciousness]] is permanently ceased?
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| − | I now request that you would explain to me with any means and [[cause]] me to be without [[doubt]].”
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| − | [The [[Buddha]] replied:]
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| − | “In internal and external [[sensations]], one does not give rise to [[delight]].
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| − | This is the operation of [[mindfulness]],
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| − | [so that] [[consciousness]] would cease permanently.” [[[Ajita]] asked:]
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| − | “As those who have well expounded the [[dharma]]
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| − | and the learners of different types
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| − | constantly comprehend and proceed toward [[liberation]],
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| − | I request the [[Buddha]] to {{Wiki|preach}} to me [how they did that].” [The [[Buddha]] replied:]
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| − | “They do not indulge in [[sensual pleasures]]; their [[minds]] are without [[defilements]];
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| − | and they are skillfully [[mindful]] of all [[dharmas]].
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| − | Therefore, such [[monks]] could proceed toward [[[liberation]]].”
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| − |
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | kenāyaṃ nivṛto lokaḥ, kenāyaṃ na prakāśate |
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| − | kiṃ cābhilepanaṃ brūṣe, kiṃ ca tasya mahad bhayam || avidyānivṛto lokaḥ, pramādān na prakāśate | jalpābhilepanaṃ brūmi, duḥkhaṃ tasya mahad bhayaṃ || sravanti sarvataḥ srotāḥ, srotasāṃ kiṃ nivāraṇaṃ | srotasāṃ saṃvaraṃ brūhi, kena srotaḥ pidhīyate ||
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| − | yāni srotāṃsi lokasya, smṛtiḥ teṣāṃ nivāraṇaṃ |
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| − |
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| − |
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| − | 714 Sn 1110 states that this verse was asked by [[Udaya]], but the commentary of this verse set in the
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| − | Śarīrārthagāthā states it was asked by [[Ajita]].
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| − |
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| − | srotasāṃ saṃvaraṃ brūmi, prajñayā hi pidhīyate || prajñāyāś ca smṛteś caiva, nāmarūpasya sarvaśaḥ | ācakṣva pṛṣṭa etan me, kutraitad uparudhyate || [[prajñā]] caiva smṛtiś caiva, nāmarūpaṃ ca sarvaśaḥ | vijñānasya nirodhād dhi, atraitad uparudhyate || kathaṃ smṛtasya carato, [[vijñānam]] uparudhyate | ācakṣva pṛṣṭa etan me, yathātatham asaṃśayaḥ || adhyātaṃ ca [[bahirdhā]], ca vedanāṃ nābhinandataḥ | evaṃ smṛtasya carato, [[vijñānam]] uparudhyate ||
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| − | ye ca saṃkhyātadharmāṇo, ye ca śaikṣāḥ pṛthagvidhāḥ | teṣāṃ me nipakasyeryāṃ, pṛṣṭaḥ prabrūhi mārṣa || kāmeṣu nābhigṛdhyeta, manasānāvilo bhavet |
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| − | kuśalaḥ sarvadharmeṣu, smṛto bhikṣuḥ parivrajet || ([[Enomoto]] 1989: 34 [YBh 136a1–4])
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| − | [[[Ajita]] asked:]
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| − | “By what is this [[world]] enclosed? Why does it not shine?
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| − | And what do you say is its plaster? And what is its great {{Wiki|fear}}?”
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| − | [The [[Buddha]] replied:]
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| − | “The [[world]] is enclosed by [[ignorance]].
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| − | On account of {{Wiki|negligence}} it does not shine. I say its plaster is desire.715
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| − | [[Suffering]] is its great {{Wiki|fear}}.” [[[Ajita]] asked:]
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| − | “Streams flow everywhere. What hinders streams?
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| − | Tell [me] about the {{Wiki|restraint}} of streams. By what is a {{Wiki|stream}} dammed?”
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| − | [The [[Buddha]] replied:]
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| − |
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| − |
| |
| − | 715 The term [[jalpa]] can mean “[[desire]]” or “discourse”/“disputation”. The [[latter]] meaning is used in the {{Wiki|Chinese}} version.
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| − |
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| − | “[[Mindfulness]] hinders the world’s streams.
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| − | I will tell [you] about the restrain of streams. By [[wisdom]] is [a {{Wiki|stream}}] dammed.”
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| − | [[[Ajita]] asked:]
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| − | “Of [[wisdom]] and [[mindfulness]] and name-and-form altogether, tell me about this when asked. Where is this stopped?”
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| − | [The [[Buddha]] replied:] “[[Wisdom]] and [[mindfulness]]
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| − | and name-and-form altogether. From the [[cessation of consciousness]], this is stopped here.”
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| − | [[[Ajita]] asked:]
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| − | “How is [[consciousness]] stopped for one who wanders [[mindful]]? Tell me about this when asked, precisely and without [[doubt]].” [The [[Buddha]] replied:] “Internally and externally,
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| − | from not finding [[pleasure]] in [[sensation]], [[consciousness]] is thus stopped
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| − | for one who wanders [[mindful]].” [[[Ajita]] asked:]
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| − | “Honourable one, when asked,
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| − | tell me about the {{Wiki|behaviour}} of the [[wise]],
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| − | of those who have directly [[experienced]] the [[dharma]], and who are those learners of different types.”
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| − | [The [[Buddha]] replied:]
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| − | “He would not [[desire]] [[sensual pleasures]]. He would be [[pure]] with regard to his [[mind]]. [[Skilled]] in all [[mental states]],
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| − |
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| − | [[mindful]], a [[monk]] would wander”
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| − |
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| − |
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| − | (3) [[Tibetan]] version:
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| − | / [['jig rten]] [['di ni]] gang gis bsgribs/ /'di ni gang gis mi [[gsal]] bgyis /
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| − | / bsgos zhes bgyis ba ci716 la bgyi / / de ’i717 'jigs [[chen]] gang [[zhig]] lags /
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| − | / ma rig pas ni [['jig rten]] bsgribs718 / / [[bag med]] [[phyir]] ni [[gsal]] ma [[yin]] /
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| − | / [[rtog]] pas bsgos zhes nga [[smra]] [[ste]] / / de yi 'jigs chen719 [[sdug bsngal]] [[yin]] /
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| − | / [[rgyun]] [[rnams]] [[kun nas]] 'dzags720 [[pa yi]] / / [[rgyun]] [[rnams]] [[bzlog pa]] gang [[zhig]] lags /
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| − | / [[rgyun]] [[rnams]] sdoms721 pa [[bka']] stsol cig / / [[rgyun]] ni gang gis dgag par bgyi /
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| − | / [['jig rten]] [[rgyun]] ni gang [[yin]] pa / / de dag bzlog par [[dran pa]] [[ste]] /
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| − | / [[rgyun]] [[rnams]] [[sdom]] pa722 bshad bya na / / [[shes rab]] [[kyis]] ni dgag par bya /
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| − | / [[shes rab]] dang ni [[dran pa]] dang / / [[ming dang gzugs]] ni rnams723 kun du /
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| − | / de ni [[gang du]] '[[gag]] 'gyur ba / / zhu na de ni [[bdag]] la gsungs /
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| − | / [[shes rab]] dang ni [[dran pa]] dang / / [[ming dang gzugs]] ni [[rnam]] kun du /
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| − | / [[rnam par shes pa]] 'gag724 gyur na / / der ni de [[yang]] '[[gag]] par 'gyur /
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| − | / [[dran pa]] [[spyod]] pa'i [[rnam]] par shes / / ji ltar 'jug 'gyur zhu lags na /
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| − | / [[ji bzhin]] [[the tshom]] ma mchis par / / de ni [[bdag]] la bshad du gsol /
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| − | / [[nang]] dang phyi yi [[tshor ba]] la / / mngon par dga' bar mi [[byed]] na /
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| − | / de ltar [[dran pa]] [[spyod pa]] yi / / [[rnam par shes pa]] 'jug par 'gyur /
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| − | / gang dag {{Wiki|legs}} gsungs [[chos can]] dang / / gang dag slob pa [[tha dad]] pa /
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| − | / de [[dag nang]] nas 'grus pa'i [[spyod]] / / zhu na bzod ldan [[bdag]] la gsungs /
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| − | / [['dod pa]] [[rnams]] la [[chags med]] [[cing]] / / yid [[kyis]] rnyogs725 pa med par [[byed]] /
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| − | / [[chos]] [[rnams]] kun la [[mkhas pa]] dang / / dran pa726 dge727 slong kun du rgyu / ({{Wiki|Peking}} 5536.299b4–300a3; [[Derge]] 4035.257a6–b4)
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| − |
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| − | 716 [[Derge]]: cis.
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| − | 717 [[Derge]]: yi.
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| − | 718 {{Wiki|Peking}}: bsgrubs. 719 [[Derge]]: [['jig rten]]. 720 [[Derge]]: 'dzag.
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| − | 721 [[Derge]]: [[sdom]].
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| − | 722 [[Derge]]: par.
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| − | 723 [[Derge]]: [[rnam]].
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| − | 724 [[Derge]]: gags.
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| − | 725 [[Derge]]: rnyog.
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| − | 726 [[Derge]]: pas.
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| − | 727 {{Wiki|Peking}}: bdge.
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| − |
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| − | [[[Ajita]] asked:]
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| − | “What is it that obscures this [[world]]? What is it that makes it unclear?
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| − | By what is it pervaded?
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| − | What indeed is its great {{Wiki|fear}}?” [The [[Buddha]] replied:]
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| − | “By [[ignorance]] the [[world]] is obscured. Due to [[carelessness]] is it not clear.
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| − | By [[thought]] it is pervaded, I say; and [[suffering]] is its great {{Wiki|fear}}. [[[Ajita]] asked:]
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| − | “Streams flow everywhere;
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| − | What is it that can reverse the streams? Please explain the damming of streams. What is it that stops a {{Wiki|stream}}?”
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| − | [The [[Buddha]] replied:]
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| − | “Those which are the streams of the [[world]], are reversed by [[mindfulness]].
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| − | As to explaining the damming of these streams, they are stopped by [[wisdom]].”
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| − | [[[Ajita]] asked:]
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| − | “[[Wisdom]] and [[mindfulness]], name-and-form in all aspects, from where do they cease,
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| − | tell me about this when asked.” [The [[Buddha]] replied:] “[[Wisdom]] and [[mindfulness]], name-and-form in all aspects, when [[consciousness]] ceases,
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| − | then they also come to cease therein.” [[[Ajita]] asked:]
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| − | “How is [[consciousness]] stopped
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| − |
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| − | for one who proceeds endowed with [[mindfulness]]?
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| − | Please explain that to me exactly as it is, without [[doubt]].” [The [[Buddha]] replied:]
| |
| − | “In internal and external [[sensations]], if not finding [[pleasure]],
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| − | in that way [[consciousness]] is stopped
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| − | for one who proceeds endowed with [[mindfulness]].” [[[Ajita]] asked:]
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| − | Those who have [[experienced]] the [[dharma]], and the various learners
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| − | among them, [what is] the practice of [[wisdom]], tell me when asked, honourable one.
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| − | [The [[Buddha]] replied:]
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| − | Not [[desiring]] [[sensual pleasures]], [whose] [[mind]] is undefiled,
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| − | is [[skilled]] in all [[dharmas]]
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| − | with [[mindfulness]], the [[monk]] roams everywhere.
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| − |
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| − |
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| − | 2. Comparison of the verse with other texts
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| − | This verse set includes ten verses. [[Corresponding]] verses have not yet been found. While there are a few parallel verses, the content of these is not precisely the same.728 Only the [[Suttanipāta]] contains parallels to all ten verses; however, their sequence differs.729 In the second [[pāda]] of the second verse, the [[Suttanipāta]] parallel refers to
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| − |
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| − | 728 The examples: SN 12.31.1: ye ca snṅkhātadhammāse, ye ca sekhā puthu [[idha]] | tesam me nipako iriyaṃ, puṭṭho me brūhi mārisāti || (SN II 47.12–13; 47.22–23); SĀ-G 1011: 誰掩於世間 誰遮絡世間 誰結縛眾生何處建立世 (T99, 2.264b23–24); 衰老掩世間 死遮絡世間 愛繫縛眾生 法建立世間 (T99, 2.264b26–27). The details of others can be seen in [[Enomoto]] 1989: 34.
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| − | 729 The counterparts of the verses are Sn 1032–1037 (six verses), Sn 1110–1111 (two verses) and Sn 1038– 1039 (two verses). However, the asker in Sn 1110 is [[Udaya]] rather than [[Ajita]].
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| − | Sn 1032–1037:
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| − | kenassu nivuto loko, (iccāyasmā ajito) kenassu nappakāsati | ki 'ssābhilepanaṃ brūsi, kiṃ su tassa mahabbhayaṃ ||
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| − | avijjāya nivuto loko, (ajitāti [[bhagavā]]) vevicchā pamādā nappakāsati | jappābhilepanaṃ brūmi, [[dukkham]] assa mahabbhayaṃ ||
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| − | savanti sabbadhi sotā, (iccāyasmā ajito) sotānaṃ kiṃ nivāraṇaṃ | sotānaṃ saṃvaraṃ brūhi, kena sotā
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| − |
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| − | “[[avarice]] and {{Wiki|negligence}},” but in the twenty fifth verse set, the [[corresponding]] text only refers to “{{Wiki|negligence}}.” Otherwise, they are mostly the same.
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| − |
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| − | 4.1.26. The twenty sixth set: [[sensual pleasures]] (’[[dod]]); 24 [[pādas]] / 6 verses
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| − |
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| − | 1. Three versions with their translations730
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| − | (1) {{Wiki|Chinese}} version:
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| − | 於諸欲希求 或所期果遂 得已心定喜 至死而保愛諸樂欲眾生 若退失諸欲 其色便變壞 如毒箭所中若遠離諸欲 猶如毒蛇首 彼於愛世間 正念能超度田事與金銀 牛馬珠環釧 女僕增諸欲 是人所耽樂攀緣沈下劣 變壞生諸漏 從此集眾苦 如船破水溢
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| − | 若永絕諸欲 如斷多羅頂 棄捨諸愁憂 猶蓮華水滴 (T1579, 30.387b4–15) In pursuing [[sensual pleasures]],
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| − | one fulfils them as expected.
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| − | Having done so, the [[mind]] is {{Wiki|stable}} and [[joyful]]. One keeps one’s [[attachments]] until [[death]].
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| − | If [[sentient beings]] who [[delight]] in [[desires]] lose their [[sensual pleasures]],
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| − | their [[form]] will deteriorate
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| − |
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| − |
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| − | pidhiyyare ||
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| − | yāni sotāni lokasmiṃ, (ajitāti [[bhagavā]]) [[sati]] tesaṃ nivāraṇaṃ | sotānaṃ saṃvaraṃ brūmi, paññāy ete pithiyyare ||
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| − | [[paññā]] c' eva [[sati]] ca, (iccāyasmā ajito) nāmarūpañ ca mārisa | etaṃ me puṭṭho pabrūhi, katth' etaṃ uparujjhati ||
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| − | Sn 1110–1111:
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| − | kathaṃ satassa carato, viññāṇaṃ uparujjhati | bhagavantam puṭṭhuṃ āgamma, taṃ suṇoma vaco tava ||
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| − | ajjhattañ ca bahiddhā ca, vedanaṃ nābhinandato | evaṃ satassa carato, viññāṇaṃ uparujjhatī ti || Sn 1038–1039:
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| − | yam etaṃ pañhaṃ apucchi, [[ajita]] taṃ vadāmi te | yattha nāmañ ca rūpañ ca, [[asesaṃ uparujjhati]] |
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| − | [[viññāṇassa nirodhena]], etth' etaṃ uparujjhati ||
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| − | ye ca saṃkhātadhammāse, ye ca sekhā puthū [[idha]] | tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa ||
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| − | kāmesu nābhigijjheyya, manasānāvilo siyā | kusalo sabbadhammānaṃ, [[sato]] [[bhikkhu]] paribbaje ti ||
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| − | 730 The first and fifth verses in the {{Wiki|Chinese}} version seem to be different to the other two versions. In the first verse, the obvious difference is the last [[pāda]], which states “one keeps one’s [[attachments]] until [[death]].” It appears to represent an [[interpretation]] of translator(s) of martyo yad īpsitaṃ in [[Sanskrit]], although it is grammatically different. As for the fifth verse, it is hard to know if the difference is to be attributed to the [[interpretation]] of translator(s) or the {{Wiki|manuscript}} exemplar.
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| − |
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| − | as if they were shot by a {{Wiki|poisonous}} arrow.
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| − | If they detach themselves from [[desires]]
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| − | as if they were heads of {{Wiki|poisonous}} {{Wiki|snakes}}, [[attachments]] to this [[world]]
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| − | they are able to transcend with [[mindfulness]]. Farm estates, bullion,
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| − | oxen and [[horses]], [[jewels]] and bracelets,
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| − | females and servants, and [many other things which] increases [[desires]]; such are what [[people]] wallow in.
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| − | What one clings to makes [him] degraded, becoming deteriorated gives rise to outflows.731 From which [[sufferings]] [[accumulate]],
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| − | like a broken boat and inundated by [[water]].
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| − | If one permanently cuts off all [[desires]] like severing the top of the palm [[tree]], one discards all worries
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| − | like [[water]] drops from a [[lotus flower]].
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| − |
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| − |
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| − | (2) [[Sanskrit]] version:
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| − | kāmān kāmāyamānasya, tasya cet tat samṛdhyati | addhā prītamanā bhavati, labdhvā martyo yad īpsitaṃ || tasya cet kāmāyamānasya, chandajātasya jaṃtunaḥ |
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| − | te kāmāḥ parihīyaṃte, śalyaviddha iva rūpyate || yaḥ kāmāṃ parivarjayati, sarpasyeva śirāt padaṃ | sa imāṃ viṣaktikāṃ loke, smṛtaḥ samativartate || kṣetravastuhiraṃnyaṃ ca, gavāśvamaṇikuṇḍalaṃ |
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| − | striyo dāsān pṛthakkāmān, yo naro hy abhigṛdhyati || abalaṃ vā balīyāṃso, mṛdnaṃty enaṃ parisravāḥ | tata enaṃ [[duḥkham]] anveti, bhinnāṃ nāvam ivodakaṃ || yasya tv etat samucchinnaṃ, tālamastakavad dhataṃ | śokās tasya nivartante, udabindur iva puṣkarāt ||
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| − |
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| − | 731 “Outflow” (lòu [[漏]] in {{Wiki|Chinese}}) in this context is close to the meaning of “[[affliction]]”.
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| − |
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| − | ([[Enomoto]] 1989: 35 [YBh 137a5–b1])
| |
| − | If it prospers for one [[desiring]] [[sensual pleasures]],
| |
| − | a {{Wiki|mortal}} truly becomes [[joyful]] in [[mind]], having obtained his wish.
| |
| − | If those [[sensual pleasures]] {{Wiki|decrease}}
| |
| − | for that [[person]] [[desiring]] [[[sensual pleasures]] and] producing [[desire]],
| |
| − | he was represented as if pierced by an arrow. He who avoids [[sensual pleasures]],
| |
| − | as if [keeping away] one’s foot from a snake’s head,
| |
| − | [[mindful]], escapes this [[attachment]] to the [[world]].
| |
| − | For a man who greedily strives after fields, property, {{Wiki|gold}},
| |
| − | cows, [[horses]], [[jewels]], bracelets,
| |
| − | women, slaves and different [[sensual pleasures]], more powerful difficulties
| |
| − | pound that weak one. Then [[suffering]] enters him,
| |
| − | as [[water]] does a broken boat.
| |
| − | But [if] this [[[desire]]] of his is uprooted, cut off like the top of a palm [[tree]],
| |
| − | his sorrows roll off
| |
| − | like a drop of [[water]] from a [[lotus]] [leaf].
| |
| − |
| |
| − |
| |
| − | (3) [[Tibetan]] version:
| |
| − | / [['dod pa]] [[rnams]] ni [['dod pa]] dang / / gal te de yi de grub [[cing]] /
| |
| − | / mis732 ni ci dgar thob gyur na / / yid ni mchog tu dga' bar 'gyur /
| |
| − | / skye bo 'dun733 pa skyes gyur la / / [[tshor ba]] de yi [['dod]] de dag /
| |
| − |
| |
| − |
| |
| − | 732 [[Derge]]: [[ming]].
| |
| − | 733 {{Wiki|Peking}}: [[bdun]].
| |
| − |
| |
| − | / gal te yongs su [[nyams]] gyur na / / zug rngu zug bzhin [[gnod]] par 'gyur /
| |
| − | / [[sbrul]] [[mgo]] las ni [[rkang pa]] bzhin / / [['dod]] [[rnams]] spong ba gang [[yin]] de /
| |
| − | / [['jig rten]] dag na sred 'di las / / dran bzhin du ni 'da' bar 'gyur /
| |
| − | / [[zhing]] dngos dbyig dang ba lang dang / / rta dang nor bu [[rna cha]] dang /
| |
| − | / bud med bran734 gyi735 'dod736 [[rgyas]] la / / mi ni mngon par [[zhen pa]] gang /
| |
| − | / [[stobs chen]] [[nyam chung]] bab pa bzhin / / de ni nyes 'dzag [[rnams]] [[kyis]] bcom /
| |
| − | / de [[phyir]] chur ni gru [[zhig]] ltar / / de ltar [[sdug bsngal]] 'byung bar 'gyur /
| |
| − | / ta la gtan nas gcad pa ltar / / gang gis de ni bcad [[byas pa]] /
| |
| − | / de ni mya [[ngan]] ldog 'gyur te737 / / pad+ma la ni chu thigs bzhin / ({{Wiki|Peking}} 5536.302a1–5; [[Derge]] 4035.259a5–b1)
| |
| − | All that is [[desired]] is [[sensual pleasures]], and if they are fulfilled,
| |
| − | if [[humans]] obtain what they wish,
| |
| − | their [[minds]] become completely [[happy]]. [[Sentient beings]] developing [[desires]], {{Wiki|hurt}} as if pierced by an arrow,
| |
| − | if those [[sensual pleasures]] [they] [[perceived]], happen to decease.
| |
| − | like feet [keeping away] from the head of a {{Wiki|snake}}, One avoids [[sensual pleasures]].
| |
| − | Thereupon [[attachments]] to the [[worlds]],
| |
| − | they are able to transcend with [[mindfulness]]. field, property, [[treasure]] and cattle,
| |
| − | [[horses]], [[jewels]] and earrings,
| |
| − | women, servants and increasing [[desires]] for these are the [[manifest]] [[obsession]] of [[humans]].
| |
| − | Just as the great strength brought down to weakness, the drip of their faults defeated him
| |
| − | as a ship is destroyed by [[water]],
| |
| − |
| |
| − |
| |
| − | 734 {{Wiki|Peking}}: brang.
| |
| − | 735 {{Wiki|Peking}}: gi.
| |
| − | 736 {{Wiki|Peking}}: 'od.
| |
| − | 737 {{Wiki|Peking}}: ba.
| |
| − |
| |
| − | so does [[suffering]] emerge.
| |
| − | Just like the top of a palm [[tree]] completely cut off, that [[[desire]]] is cut off by that.
| |
| − | [He] shall thereby cast away [[sorrow]], like a drop of [[water]] on a [[lotus]].
| |
| − |
| |
| − | 2. Comparision of the verse with other texts
| |
| − | This verse set includes six verses. A complete parallel of all six verses is yet to be found; however, many partial parallels exist.738 The following two texts have the [[highest]] number of parallel verses and correspond to the first five verses of the twenty sixth set: Sn 766–770739 and T198740 (Fóshuō yìzú [[jīng]] 佛說義足經). The content of these two parallels is basically the same.741 The obvious difference is that [[the fourth]] verse of these two parallels contains a different list of elements.742
| |
| − |
| |
| − | 4.1.27. The twenty seventh set: [[auspicious]] ([[bzang po]]); 6 [[pādas]] / 1 verse
| |
| − |
| |
| − | 1. Three versions with their translations743
| |
| − | (1) {{Wiki|Chinese}} version:
| |
| − | 於過去無戀 不希求未來 現在諸法中 處處徧觀察 智者所增長 無奪亦無動 (T1579, 30.387c28–388a1)
| |
| − | Without immersing in the {{Wiki|past}}, not longing for the {{Wiki|future}},
| |
| − | 738 See [[Enomoto]] 1989: 35.
| |
| − | 739 kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati | addhā pītimano hoti, laddhā macco yad icchati ||
| |
| − | tassa ce kāmayānassa, chandajātassa jantuno | te [[kāmā]] parihāyanti, sallaviddho va ruppati ||
| |
| − | yo kāme parivajjeti, sappasseva padā siro | so imaṃ visattikaṃ loke, [[sato]] samativattati ||
| |
| − | khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ | thiyo bandhū puthu kāme, yo naro anugijjhati || abalā va naṃ balīyanti, maddante naṃ parissayā | tato naṃ [[dukkham]] anveti, nāvaṃ bhinnam ivodakaṃ || 740 增念隨欲 已有復願 日增為喜 從得自在
| |
| − | 有貪世欲 坐貪癡人 既亡欲願 毒箭著身
| |
| − | 是欲當遠 如附蛇頭 違世所樂 當定行禪田種珍寶 牛馬養者 坐女繫欲 癡行犯身
| |
| − | 倒羸為強 坐服甚怨 次冥受痛 船破海中 (T198, 4.175c17–23)
| |
| − | 741 However, the first [[pāda]] of the fifth verse is grammatically different.
| |
| − | 742 The [[elements]] are fields, property, {{Wiki|gold}}, cows, [[horses]], servants, men, women, relatives in the [[Suttanipāta]] and T198, but in the Śarīrārthagāthā, they are fields, property, {{Wiki|gold}}, cows, [[horses]], [[jewels]], bracelets, women, slaves/servants.
| |
| − | 743 The three versions are basically the same.
| |
| − |
| |
| − | for all {{Wiki|present}} states
| |
| − | one observes here and there.
| |
| − | What is cultivated by the [[wise person]] cannot be appropriated or moved.
| |
| − |
| |
| − | (2) [[Sanskrit]] version:
| |
| − | atītaṃ nānvāgamayen, na pratikāṃkṣed anāgataṃ | pratyutpannāś ca ye dharmās, [[tatra]] [[tatra]] vipaśyakaḥ | asaṃhāryam asaṃkṣobhyaṃ, tad vidvān anubṛṃhayet || ([[Enomoto]] 1989: 35 [YBh 138a4f])
| |
| − | One should not revive the {{Wiki|past}}, should not long for the {{Wiki|future}}. thoroughly observing {{Wiki|present}} states here and there,
| |
| − | a [[wise]] man should practice that, Unfailingly, unshakably.
| |
| − |
| |
| − | (3) [[Tibetan]] version:
| |
| − | /'das la rjes su 'gro mi [[byed]] / / ma 'ongs pa la re ba med /
| |
| − | / da ltar byung [[chos]] gang [[yin]] pa / / de dang de la [[rnam]] lta la /
| |
| − | / mi 'phrogs kun du mi 'khrugs pa / / de ni mkhas pas 'phel bar [[byed]] / ({{Wiki|Peking}} 5536.303b3–4; [[Derge]] 4035.260b3–4)
| |
| − | Do not follow after what has passed, without expectations for the {{Wiki|future}}. Whatever [[dharma]] arises in the {{Wiki|present}}, one observes each and every one of them. What the [[wise]] cultivates is
| |
| − | Unassailable, completely imperturbable.
| |
| − |
| |
| − | 2. Comparision of the verse with other texts
| |
| − | According to [[Enomoto]] (1989: 35), the [[corresponding]] text is MĀ 165–167.744 However, the number of the verses (three verses containing twelve [[pādas]]) in MĀ is more than in the twenty seventh verse set (one verse containing six [[pādas]]). Also, only the first two [[pādas]] in the first and second verse corresponds to the first four [[pādas]] in the twenty seventh verse set. Moreover, the [[corresponding]] verses are also found at MN 131– 134.745 The content of the verses (except for the extra two [[pādas]] of the first verse) in MN is much closer to the verses of the twenty seventh verse set. Therefore, I assume that a [[corresponding]] parallel is yet to be found, although MĀ is viewed as a text of the Sarvāstivādins.746 According to the previous verse sets, the verses of the twenty seventh set might also relate to the version attributed to the [[Mūlasarvāstivādins]] (possibly a later version)747 which has not yet been found.
| |
| − |
| |
| − |
| |
| − | 744 慎莫念過去 亦勿願未來 過去事已滅 未來復未至現在所有法 彼亦當為思 念無有堅強 慧者覺如是
| |
| − | 若作聖人行 孰知愁於死 我要不會彼 大苦災患終 (T26, 1.697a18–23; a29–b5; b17–22; 698b8–13; c22– 27; 699b1–4; b29–c5; 700a15–20). The translation by [[Anālayo]] (2012: 426) is as follows:
| |
| − | “Be careful not to think about the {{Wiki|past}}, And do not long for the {{Wiki|future}}.
| |
| − | Matters of the {{Wiki|past}} have already ceased, The {{Wiki|future}} has not yet come.
| |
| − | As for [[phenomena]] in the {{Wiki|present}} [[moment]], One should [[contemplate]]
| |
| − | With [[mindfulness]] [their] lack of stability. The [[wise]] [[awaken]] in this way”.
| |
| − | Obviously, it can be seen that the verses do not totally match those of the Śarīrārthagāthā.
| |
| − | 745 atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ | yad atītaṃ pahīnan taṃ, appattañ ca anāgataṃ || paccuppannañ ca yo dhammaṃ, tattha tattha vipassati |
| |
| − | asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye || (MN III 187.22–26; 189.17–18; 190.18–22; 191.1–2;
| |
| − | 191.11-2; 191.26–27; 193.10–14; 193.25–26; 194.17; 194.23; 195.26; 198.9; 198.23; 200.16–20; 201.27–28;
| |
| − | 202.6–7). The translation by [[Bodhi]] (2005:1045) is as follows: Let not a [[person]] revive the {{Wiki|past}}
| |
| − | Or on the {{Wiki|future}} build his [[Wikipedia:Hope|hopes]]; For the {{Wiki|past}} has been left behind
| |
| − | And the {{Wiki|future}} has not been reached. Instead with [[insight]] let him see Each presently arisen [[state]];
| |
| − | Let him know that and be sure of it, Invincibly, unshakeably.
| |
| − | 746 See Lü 1963: 242; Waldschmidt 1980: 136; Enmoto 1984; Mayeda 1985: 98; [[Enomoto]] 1986: 21; Minh
| |
| − | Chau 1991: 27; Oberlies 2003: 48; [[Anālayo]] 2002: 516–517.
| |
| − | 747 [[Enomoto]] (1986: 21–22) demonstrated that the {{Wiki|Chinese}} MĀ belongs to an older recension of the [[Sarvāstivādins]].
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| − |
| |
| − | 4.2. 1. The analysis of Group B verses
| |
| − |
| |
| − | From the preceding [[information]], the Group B verses will be analysed mainly in two ways. Firstly, the {{Wiki|distinct}} [[nature]] of the {{Wiki|Chinese}} Group B verses will be demonstrated from internal comparisons based upon the three versions of the Śarīrārthagāthā.
| |
| − | Secondly, external comparisons will be made between the Śarīrārthagāthā to parallel verses in other texts. Additionally, in the last section, the relationship between Uv-B and T212, and the term [[prapañca]] will be examined.
| |
| − |
| |
| − | 4.2.1. The {{Wiki|distinctive}} [[nature]] of the {{Wiki|Chinese}} Group B verses
| |
| − |
| |
| − | Among the three versions of the Śarīrārthagāthā, the {{Wiki|distinctive}} [[nature]] of the {{Wiki|Chinese}} version can be seen from the following three examples:
| |
| − | (1) the ninth verse set
| |
| − | The wording of the third [[pāda]] in the {{Wiki|Chinese}} version is closer to the third [[pāda]] in Uv- B 17.12 than the [[corresponding]] [[Sanskrit]] or [[Tibetan]] Śarīrārthagāthā verses. The third [[pāda]] in Uv-B748 and Dhp 95749 mentions that the pond is rid of mud which is a simile for the [[wise]]. The {{Wiki|Chinese}} instead contains a positive simile which compares the [[wise]] with a clean pond, instead of a pond without mud. A similar description can also be seen Dhp 95 (rahado va apetakaddamo), T210 (淨如水無垢) and T212 (澄如清泉). The [[Sanskrit]] and [[Tibetan]] versions instead contain a simile which compares a lake abounding with mud to [[saṃsāra]]. Therefore, the {{Wiki|Chinese}} seems to be a different version from the other two but close to most of the parallels.
| |
| − | (2) the seventeenth verse set
| |
| − | In the second [[pāda]] the {{Wiki|Chinese}} and [[Tibetan]] versions contain the [[word]] “moat” (qiàn塹,
| |
| − | 'obs), while the [[corresponding]] [[word]] in the [[Sanskrit]] version is “[[obstacle]]” (parigham). This difference can also be seen in other texts. “[[Obstacle]]” is found in Uv-S, Ud and Nett; however, “moat” is found in Uv-B. The [[Sanskrit]] version and Uv-S are close to the [[Pāli]] parallels. The {{Wiki|Chinese}} and [[Tibetan]] versions are related to Uv-B.
| |
| − | (3) the twenty second verse set
| |
| − |
| |
| − | 748 hrada iva hi vinītakardamo (Uv-B 237.5).
| |
| − | 749 rahado va apetakaddamo.
| |
| − |
| |
| − | In the last [[pāda]] the {{Wiki|Chinese}} version contains the [[word]] “receives/experiences” (shòu [[受]] ), while the [[corresponding]] [[word]] in the [[Sanskrit]] and [[Tibetan]] versions is “enjoy” (bhuṃkte, [[spyod]]). The {{Wiki|Chinese}} version is close to Uv-B (vetti)750 and other parallels (Th 85 and T212).
| |
| − | According to [[Schmithausen]] (1970), Uv-B belongs to the [[Sarvāstivādins]] and Uv-S belongs to the [[Mūlasarvāstivādins]]. Although most verse sets in the {{Wiki|Chinese}} version are close to [[Mūlasarvāstivādin]] parallels, from the above examples we can see that some [[Sarvāstivādin]] heritage has been left in the {{Wiki|Chinese}} version.751
| |
| − |
| |
| − | 4.2.2. The features of the Group B verses of the Śarīrārthagāthā
| |
| − |
| |
| − | In this section, the features of the Group B verses will be divided into three aspects.
| |
| − | The first is the different terms in use. In the Group B verses, the terms are sometimes different from those in other texts (except the [[corresponding]] text, Uv-S). The second is the order of the verses. The arrangement of the verses in Group B is different from some parallels. The third is the number of the verses. The omission of material in two examples will be discussed later.
| |
| − |
| |
| − | 4.2.2.1. Different terms in use
| |
| − |
| |
| − | Five cases will be discussed in which the Group B verses of the Śarīrārthagāthā contain a different term than its parallels. Firstly, the ninth verse set contains the [[word]] “sky” in the first [[pāda]], but the [[corresponding]] [[word]] is “[[earth]]” in all other texts. Secondly, the twelfth verse set contains the [[word]] “sinews” in the second [[pāda]], while the [[corresponding]] [[word]] is “{{Wiki|blood}}” in all other texts. We find the term “{{Wiki|blood}}” is even in the [[Mūlasarvāstivādin]] text called Gēnběnshuōyīqièyǒubù pínàiyē záshì 根本說一切有部毘奈
| |
| − | 耶雜事 (Mūlasarvāstivādavinaya-kṣudrakavastu). Therefore, the usage of “sinews” is
| |
| − | quite unique in this case. Thirdly, in the fifteenth verse set, “[[desire]]” is described as “mud.” However, the [[corresponding]] terms are “flood” ([[ogha]]) in Uv-B and “[[fire]]” ([[aggi]],
| |
| − |
| |
| − |
| |
| − | 750 cittanimittasya kovidaḥ, pravivekasya rasaṃ prajānakaḥ | dhyāyī nipakaḥ pratismṛto, vetti prītisukhaṃ nirāmiṣam || (Uv-B 426.4–7).
| |
| − | 751 In [[Tibetan]], there is one case close to the [[Sarvāstivādin]] version as well.
| |
| − |
| |
| − | [[huǒ]] [[火]] ) in Dhp, and T210. Fourthly, the nineteenth verse set mentions the destruction of “[[defilements]]” in the last [[pāda]]. However, other texts mention the destruction of “[[desire]], [[hatred]], and [[ignorance]].” The usage of the [[word]] “[[defilements]]” in the nineteenth verse set is also found in parallels attributed to the [[Mūlasarvāstivādins]], like T1455 and T1458.752 It seems to be a reading specific to the [[Mūlasarvāstivāda school]]. Lastly, the term “enjoy” is found in the last [[pāda]] of the twenty second verse set, yet the [[corresponding]] [[word]] in other texts is “obtain” (vetti, adhigaccheyya, huò 獲).
| |
| − | To summarise, one case in which the Group B verses of the Śarīrārthagāthā contain
| |
| − | a different term to its parallels can only be found in the Śarīrārthagāthā, one case is a specific reading of the [[Mūlasarvāstivādins]], while the other three cases are different to their parallels. It is hard to know if the special usages of the three [[latter]] cases [[exist]] only in the Śarīrārthagāthā or in other texts attributed to the [[Mūlasarvāstivāda school]] since parallels to these particular verses have not yet been found in other [[Mūlasarvāstivādin]] texts.
| |
| − |
| |
| − | 4.2.2.2. The sequence of the verses
| |
| − |
| |
| − | The following three examples show differences in the sequence of the verses of the Śarīrārthagāthā and its parallels. Firstly, in the sixth verse set, [[the fourth]] verse corresponds to the second verse in Uv-B 8.11, SN 8.5 and Sn 450. So, the second and third verses of the Śarīrārthagāthā connect with the third and fourth in these parallels. However, the order of the verses in SĀ-G 1218, SĀ-U 253 and another two texts of the (Mūla)sarvāstivādins753 is the same with that in the sixth verse set. Therefore, (Mūla)sarvāstivādin texts seem to share the same arrangement of the verses. The sequence of the verses in Uv-B, which is attributed to the [[Sarvāstivādins]], is not a common situation. Secondly, in the tenth verse set, the sequence of verses is different to parallels in Uv-B, AN, Th, T212, and T213. The detail can be seen in § 4.1.10 above.
| |
| − | However, the sequence of verses in the tenth set is the same as that of T1451, a [[vinaya]]
| |
| − |
| |
| − |
| |
| − | 752 T1455 (Gēnběnshuōyīqièyǒubù bìzōuníjiè [[jīng]] 根本說一切有部苾芻尼戒經): 若人能惠施 福增怨自息修善除眾惡 惑盡至涅槃 (T1455, 24.517a24–25); T1458 (Gēnběnsàpóduōbù lǜshè 根本薩婆多部律攝): 若人能惠施 福增怨自息 修善除眾惡 惑盡至涅槃 (T1458, 24.609b26–27).
| |
| − | 753 T1545 (Āpídámó dàpípóshā [[lùn]] [[阿毘達磨大毘婆沙論]], the {{Wiki|Chinese}} Abhidharmamahā-vibhāṣā) and T1546 (Āpítán pípóshā [[lùn]] 阿毘曇毘婆沙論, the {{Wiki|Chinese}} Abhidharma-vibhāṣā),
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| − |
| |
| − | text of the Mūlasarvāstivādins.754 It might be an internal arrangement found in [[Mūlasarvāstivādin]] texts alone. Thirdly, in the twenty fifth set—named Ajitapraśna—has a total of ten verses. Only the [[Suttanipāta]] has parallels to all the verses; however, their sequence is different, being Sn 1032–1037 (six verses), Sn 1110–1111 (two verses) and Sn 1038–1039 (two verses). The verses of Sn 1032–1039 are in a section called Ajitamāṇavapucchā, but the verses of Sn 1110–1111 are in another section called Udayamāṇavapucchā. [[Mūlasarvāstivādin]] parallels have not been found.755
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| − |
| |
| − | 4.2.2.3. Omitted material
| |
| − |
| |
| − | Two cases will now be discussed in which there is omitted material. The first instance occurs in the twenty sixth set, which has six verses. In Sn 766–770756 and T198757 (Fóshuō yìzú [[jīng]] 佛說義足經), only five similar verses can be found. The sixth verse in Sn and T198 is the same,758 but it does not appear in the twenty sixth set; instead, another verse replaces it in the twenty sixth set. Why does only one verse appear divergent in this series of verses? [[Enomoto]] (1989: 23) conjectured that this verse was somehow replaced by a foreign verse which can be found in Uv-B 3.10cd and 10.13ab. It is difficult to resolve this issue satisfactorily because complete [[corresponding]] verses have not yet been found and there are not many parallels to the {{Wiki|individual}} verses. The
| |
| − |
| |
| − |
| |
| − | 754 It is Gēnběnshuōyīqièyǒubù pínàiyē záshì 根本說一切有部毘奈耶雜事, the {{Wiki|Chinese}}
| |
| − | Mūlasarvāstivādavinayakṣudrakavastu.
| |
| − | 755 According to [[Enomoto]] (1989: 23), in the Eastern {{Wiki|Turkestan}} version, the Ajitaḥ Praśnaḥ has added two verses which have no counterparts found in the [[Suttanipāta]] nor in the Śarīrārthagāthā. He believes that the twenty fifth verse set in the Śarīrārthagāthā should be a later recension of the [[Mūlasarvāstivādins]].
| |
| − | 756 kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati | addhā pītimano hoti, laddhā macco yad icchati ||
| |
| − | tassa ce kāmayānassa, chandajātassa jantuno | te [[kāmā]] parihāyanti, sallaviddho va ruppati ||
| |
| − | yo kāme parivajjeti, sappasseva padā siro | so imaṃ visattikaṃ loke, [[sato]] samativattati ||
| |
| − | khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ | thiyo bandhū puthu kāme, yo naro anugijjhati || abalā va naṃ balīyanti, maddante naṃ parissayā | tato naṃ [[dukkham]] anveti, nāvaṃ bhinnam ivodakaṃ || (Sn 766–770)
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| − | 757 增念隨欲 已有復願 日增為喜 從得自在有貪世欲 坐貪癡人 既亡欲願 毒箭著身是欲當遠 如附蛇頭 違世所樂 當定行禪田種珍寶 牛馬養者 坐女繫欲 癡行犯身
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| − | 倒羸為強 坐服甚怨 次冥受痛 船破海中 (T198, 4.175c17–23).
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| − | 758 The sixth verse is tasmā [[jantu]] sadā [[sato]] kāmāni parivajjaye, te pahāya tare oghaṃ nāvaṃ siñcitvā pāragū ti in Sn 771, and 故說攝意 遠欲勿犯 精進求度 載船至岸 in T198. Norman (2001: 103) translated this verse as follows, “A [[mindful]] [[person]] should always avoid [[sensual pleasure]]. Having abandoned them he would cross over the flood, like one who had gone to the far shore after baling out his boat.”
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| − |
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| − | second case is the twenty seventh verse set, which has a total of six [[pādas]]. This set appears to be missing two [[pādas]] which are {{Wiki|present}} in the parallels at MĀ 165–167 and MN 131–134. The content of these two missing [[pādas]] are not out of place in MĀ 165– 167 and MN 131–134.759 Also, the number of the verses in the twenty seventh set is six, which is rare for the Śarīrārthagāthā. There is a descrption in T198760 (Fóshuō yìzú [[jīng]] 佛說義足經, the {{Wiki|Chinese}} Arthavargīgyasūtra), which states, “you (the [[Buddha]]) said eight verses.”761 Therefore, it is very likely that the two [[pādas]] of the first verse were somehow omitted by mistake. Besides, the content of the twenty seventh verse set is closer to the content of the verses in MN than that in MĀ. Based on the previous verse sets, the verses
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| − | of the twenty seventh set might also be based upon a text attributed to the [[Mūlasarvāstivādins]] which has not yet been found. This is different from the [[idea]] of [[Enomoto]] (1898: 35).762 It is thus difficult to know if the two [[pādas]] originally appeared in the text.
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| − |
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| − | 4.2.3. Other issues
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| − | In this section, two topics will be analyzed. The first is the relationship between Uv- B and T212. The second is the [[definition]] of [[prapañca]]. The term [[prapañca]] appears twice in the Group B verses, but the meanings of the term in the two verse sets are different.
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| − | Thus, this issue will be explained by investigating the [[definition]] of [[prapañca]] in the
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| − | Yogacārabhūmi.
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| − | 759 The content is as follows: “For the {{Wiki|past}} has been left behind, and the {{Wiki|future}} has not been reached.”
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| − | 760 增念隨欲 已有復願 日增為喜 從得自在有貪世欲 坐貪癡人 既亡欲願 毒箭著身是欲當遠 如附蛇頭 違世所樂 當定行禪田種珍寶 牛馬養者 坐女繫欲 癡行犯身
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| − | 倒羸為強 坐服甚怨 次冥受痛 船破海中 (T198, 4.175c17–23).
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| − | 761 汝說八偈 (T198, 4.175c4).
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| − | 762 [[Enomoto]] indicated that the verses in MĀ165–167 correspond to the verses in twenty seventh verse set in the Śarīrārthagāthā.
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| − | 4.2.3.1. The relationship between Uv-B and T212
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| − | Among the twenty four sets, the verses in T212 (Chūyào [[jīng]] 出 曜 [[經]] ) mostly correspond to the Group B verses. Compared with Uv-S, Uv-B is closer to T212.763 The school to which T212 is affiliated is still in question. Hiraoka (2007: 186) believed that the verses in T212 are mainly from the [[Sarvāstivādins]], but also collected from other schools as well. Su (2015) arranges the chapters with verses. Uv-B and T212 share the same sequence of chapters, and the titles of chapters. He strongly suggests that T212 is a version close to Uv-B, especially the part containing verses.764 In this section, the relationship between Uv-B and T212 (Chūyào [[jīng]] 出曜經) will be investigated based on the content of the twenty four verse sets.
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| − | Only eighteen verse sets in T212 can be found to compare with the verses in Uv-B. There are six differences as listed in the table below. The differences in the third and seventeen verse sets seem to have arisen from [[interpretation]] or mistranslation, which, if true, means the verses of the source are [[identical]]. The missing words and verses, like in the tenth and thirteenth sets, may have arisen when a scribe omitted material by accident while copying a {{Wiki|manuscript}}. The most obvious divergences between the two texts are found in the second and twelfth sets. The two differences are content related. Overall, the versions of Uv-B and T212 are close. However, because six verses are missing and there are two obvious differences in content, it is still difficult to say that these two texts are from the same source; nonetheless, it seems they belong to the same school.
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| − | Uv-B and T212
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| − | 1 Same
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| − | 2 Difference:
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| − | 1. Uv-B: [[carefulness]] is the [[path]] of the {{Wiki|deathless}}; T212: “[[moral conduct]]” (jiè [[戒]]) is the [[path]] of the [[death]].
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| − | 2. Uv-B: those who are careless are always [[dead]]; T212: “[[craving]]”
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| − | (tān [[貪]]) is the key for [[death]].
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| − | 763 For example, the terms used in the ninth, ninteenth, and twenty second verse sets in T212 are closer to Uv-B than Uv-S.
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| − | 764 In T212, there is also a part containing commentaries on verses, which might be mixed with the [[interpretation]] and explanation of translator(s). See Su 2015: 161.
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| − | 3 Difference in the first two [[pādas]]:
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| − | Uv-B: for a living creature who is disturbed by discursive [[thoughts]] has strong [[lust]] regarding the beautiful.
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| − | T212: one who is careless, regards [[lust]] as the [[pure]] [[object]].
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| − | 4 Same
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| − | 5 No verse
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| − | 6 No verse
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| − | 7 Same
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| − | 8 No verse
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| − | 9 Same
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| − | 10 Difference: one less verse in T212.
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| − | 11 Same
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| − | 12 Difference in the last two [[pādas]]:
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| − | Uv-B: he is distressed by [[lust]], [[hatred]], [[conceit]] and {{Wiki|hypocrisy}}.
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| − | T212: the [[sense]] facilities all open up, which is like making friends with thieves and being careless.
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| − | 13 Difference in the second [[pāda]]: Uv-B, the terms “[[monk]]” ([[bhikṣu]]) and
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| − | “[[mind]]” ([[manas]]) are not mentioned.
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| − | 14 Same
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| − | 15 No verse
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| − | 16 No verse
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| − | 17 Difference in the second [[pāda]]:
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| − | Uv-B: has overcome the [[fetter]] [and] moat.
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| − | T212: [one] [[plants]] the seed of [[suffering]] in the [[body]] (shēnqiàn身塹).
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| − | 18 Too {{Wiki|ambiguous}} to analyse
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| − | 19 Same
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| − | 20 Same
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| − | 21 Same
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| − | 22 Same
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| − | 23 No verse
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| − | 24 Same
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| − | 4.2.3.2. The [[definition]] of [[prapañca]]
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| − | The term [[prapañca]] has multiple meanings.765 In the Group B verses, the term [[prapañca]] can be seen twice with different meanings. Therefore, this section will investigate the [[definition]] of [[prapañca]] in the Yogacārabhūmi.
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| − | First case of the term [[prapañca]] is in the sixteenth verse set. Regarding the third [[pāda]] the commentary indicates that “delighting in xì [[lùn]] 戲 論 ([[prapañca]])” is longing for anything, like [[sensual desire]] (yù qiú [[欲]] 求 ), [continued] [[existence]] (yǒu qiú [[有]] 求 ), and [[pure practice]] [of external [[path]]] (fànxíng qiú 梵行求).766 “xì [[lùn]] 戲論” ([[prapañca]]) in this case is “longing” or “[[desire]].” Therefore, the next [[pāda]] of the verse mentions that the [[Tathāgata]] abandons all [[desires]], thus he has no xì [[lùn]] 戲論 (prapañca).767 The second case is in the seventeenth verse set. The commentary explains that “[[arising]] [[evil thoughts]], such as executing with a knife and stick” is “falling into xì [[lùn]] 戲論 ([[prapañca]]).” In this case, “xì [[lùn]] 戲 論 ([[prapañca]])” is equated with “[[evil thought]].” From the above two cases, the meaning of the term is quite divergent.
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| − | The difference between the two verse sets can be explained by another statement in the Yogacārabhūmi, which reads, “what is xì [[lùn]] 戲論 ([[prapañca]])? It is said to be all the [[defilements]] and insignificant defilements.”768 Clearly, the two meanings of [[prapañca]], [[desire]] and [[evil thought]], are both attributed to [[defilements]]. This is the [[reason]] why there are two different meanings of the same term. In the sixteenth and eighteenth set, the term [[prapañca]] is specifically emphasized in context as “[[desire]]” and “[[evil thought]]” from the general [[definition]] “[[defilements]]” in the Yogacārabhūmi.
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| − | 4.2.4. Summary
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| − | In this section, three aspects of the Group B verses have been discussed. Firstly, although most Group B verses in the {{Wiki|Chinese}} version are related to the
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| − | 765 A well-known publication which discusses this term is Ñāṇānanda 2012, which covers the term’s meanings from early [[Buddhist texts]] to [[Mahāyāna texts]]. However, most publications do not include the [[definition]] from the Yogacārabhūmi.
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| − | 766又此一切三門所攝 或欲求門 或有求門 或梵行求門 如是皆名樂著戲論 (T1579, 30.384b8–10).
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| − | 767 如來棄捨一切所有悕求 故無戲論 (T1579, 30.384b10–11).
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| − | 768 云何戲論 謂一切煩惱及雜煩惱 (T1579, 30.345c20).
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| − | [[Mūlasarvāstivādins]], it can be seen that they preserve some [[Sarvāstivādin]] heritage. Secondly, three special features of the Group B verses in the Śarīrārthagāthā have been found. Thirdly, two issues are involved. The first issue is that the versions of Uv-B and T212 are rather close with regards to these twenty four verse sets. However, due to six missing verse sets and two obvious differences in content, it is still difficult to say that these two texts represent the same version; nonetheless, it seems they belong to the same school. Another issue is the meaning of the term [[prapañca]]. In the sixteenth and eighteenth sets, the term [[prapañca]] means “[[desire]]” and “[[evil thought]]” which stem from the general [[definition]] “[[defilements]]” in the Yogacārabhūmi.
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| − | 4.3. Conclusion
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| − | In this [[Chapter]], the three versions of the Group B verses with their translations were presented, as well as a comparison of the verses from the Śarīrārthagāthā with other texts. Following this, based on previous [[information]], it was argued that the {{Wiki|Chinese}} version of the Group B verses is {{Wiki|distinct}} from the other two versions and the differences of its version of the Śarīrārthagāthā verses were highlighted. Additionally, after comparison, it has been argued that the versions of Uv-B and T212 are rather close in content based on the twenty four verse sets. Finally, the meanings of the term [[prapañca]] in the Yogacārabhūmi have been shown.
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| − | Also from the above [[information]], in these Group B verses of the Śarīrārthagāthā, the first twenty four sets actually correspond to the verses of the [[Udānavarga]], and another three sets are related to the verses of the Pārāyanavarga (Ajitaḥ Praśnaḥ), Arthavargīyavarga (kāmān ārabhya) and Bhadraikarāgāthā769 (the parallel is found in MĀ and MN), although [[corresponding]] parallels for the last three verse sets have yet to be found. Parallels to these Group B verses also appear in early [[Indian]] [[non-Buddhist]] {{Wiki|literature}}. For example, some verses of the twenty fifth set are also found in the [[Mahābhārata]] and an old [[Jain]] [[sūtra]] called Isibhāsiyāin (Aramaki 1976). These particular verses seem to have been popular at an early time in [[India]] and appear to have been incorporated into some [[Buddhist texts]], such as the [[Suttanipāta]] and the Yogacārabhūmi,
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| − | 769 This [[Sanskrit]] title (see [[Enomoto]] 1989: 35) is similar with the {{Wiki|Chinese}} zàoxiánshàn 造賢善 in the
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| − | Śarīrārthagāthā. However, the [[Tibetan]] [[mtshan]] mo [[bzang po]] is closer to the title [[bhaddekaratta]] in MN.
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| − | with [[Buddhist philosophy]] for educational means. In other words, each verse (or verse set) might have been chanted broadly and seperately amongst the population, but was gradually [[gathered]] together into specific [[Buddhist]], [[Jain]] and [[Brahmanical]] texts.
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| − | [[Chapter]] five: Texual issues of the Śarīrārthagāthā
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| − | In this [[chapter]], three issues will be investigated. The first is the formation of the Śarīrārthagāthā [[including]] source materials, formation within the overall [[development]] of the Yogacārabhūmi, and attribution of [[Buddhist]] school. The second issue concerns the summary verse (uddāna). In the Śarīrārthagāthā, the summary verse appears to classify the verses of the Śarīrārthagāthā;770 however, the {{Wiki|classification}} of the verses is treated differently between [[Tibetan]] and Sanskrit/Chinese versions. Possible [[reasons]] for this will be discussed. The third issue which will be investigated is the {{Wiki|principles}} that may have guided the selection of verses in the Śarīrārthagāthā. As mentioned in [[chapter]] two, the verses are related to two aṅgas, namely, [[geya]] and [[vyākaraṇa]]; however, only particular [[geya]] and [[vyākaraṇa]] verses were selected by the compilers of the Śarīrārthagāthā. I will explore the possible [[reasons]] for this.
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| − | 5.1. The formation of the Śarīrārthagāthā
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| − | In order to understand the formation of the Śarīrārthagāthā, it is important to first understand the formation in the Yogacārabhūmi. According to [[Schmithausen]] (1987a: 14), there are three main layers of the Yogacārabhūmi. The first layer makes no reference to [[ālayavijñāna]] (“[[storehouse consciousness]]”), the second sporadically mentions [[ālayavijñāna]] but has no reference to the Saṃdhinirmocanasūtra, and the third contains detailed [[discussion]] of [[ālayavijñāna]] and [[information]] about the Saṃdhinirmocanasūtra.
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| − | Based on this {{Wiki|hypothesis}}, Deleanu (2006: 155) suggested six phases in the formation of the Yogacārabhūmi, [[including]] the text of the Saṃdhinirmocanasūtra: 1. the [[Śrāvakabhūmi]]; 2. the [[Bodhisattvabhūmi]]; 3. the rest of the Maulyo bhūmayaḥ, the Vastusaṃgrahaṇī, the Vyākhyāsaṃgrahaṇī and the Paryāyasaṃgrahaṇī;771 4. the Saṃdhinirmocanasūtra, closely related to the Yogacārabhūmi; 5. the early parts of the Viniścayasaṃgrahaṇī; 6. the citation of the Saṃdhinirmocanasūtra in the
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| − | 770 The summary verses (uddāna) basically extract a few words from each paragraph or section so it is easier for [[people]] to memorize the content of the text.
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| − | 771 Deleanu (2006) mentioned that the formation of the Vastusaṃgrahaṇī might have begun earlier than any other text belonging to phase three.
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| − | Viniścayasaṃgrahaṇī, and the final redaction of the entire Yogacārabhūmi.772 According to this account of the formation of six phases,773 the Śarīrārthagāthā belongs to phase three, which occasionally mentions [[ālayavijñāna]]. However, this needs further {{Wiki|examination}}.
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| − | In the Śarīrārthagāthā, there are mainly two parts, namely, verses and the commentary on the verses. As discussed in previous chapters, the verses of the Śarīrārthagāthā are all cited from early [[Buddhist texts]]; thus, the commentary is the key which needs to be carefully examined. The commentary can be divided into two [[sections]]. The first is the explanation of the verse(s). This clarifies the meaning of technical terms, [[pādas]] and/or whole verse(s). The commentator(s) do not explain every single [[word]] or every single verse; rather, only significant parts of the verse(s) are discussed, which implies that the commentator(s) felt that the meaning of much of this material was already readily understandable. The second part is the brief explanation (luèbiàn shàng suǒshuō yì 略辨上所說義, [[bshad pa]] 'did'i mdor [[bstan pa]]). The commentator(s) briefly further clarify the previous explanation on the verse(s) or relate relevant {{Wiki|theory}} and practices which are also associated with the verse(s).774 For example, in the first verse set of the Śarīrārthagāthā, [[two accomplishments]] (mǎn 滿 , 'byor pa)775 are discussed and connected with the verse in the brief explanation. These [[two accomplishments]] are not actually found within the verse. However, not every commentary includes the brief explanation.776
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| − | If one looks at the content of the commentary in the Śarīrārthagāthā, it can be found
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| − | that the {{Wiki|theory}} and [[philosophy]] do not contain the [[idea]] of [[ālayavijñāna]] or relate to the
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| − | Saṃdhinirmocanasūtra. It simply presents [[Śrāvakayāna]] practices and [[ideas]], such as the
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| − | 772 This includes cross-references, interpolations, structural modifications, etc. See Deleanu 2006: 155. Aramaki (2013: 427) proposed a similar [[development]] (with different details). He mentioned that the oldest texts (the [[Śrāvakabhūmi]] and [[Bodhisattvabhūmi]]) were developed together with [[three bhūmis]] (Śrutamayī-, Cintāmayī-, and Bhāvanāmayī-) “playing the role of being {{Wiki|practical}} manuals on the level of the [[mundane truth]] (saṃvr̥tisatya) to foster [[liberation]] from the deepest pursuing ([[ādāna]]) or cumulative [[subconsciousness]] ([[ālayavijñāna]]).”
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| − | 773 Deleanu (2006: 155) specifically mentioned that this is not a {{Wiki|perfect}} {{Wiki|chronological}} or linear [[development]]. These phases might have partially overlapped.
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| − | 774 略義者 謂宣說諸法同類相應 (T1579 30.752c21).
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| − | 775 The [[two accomplishments]] are the [[accomplishment]] of high {{Wiki|status}} (zēngshàngshēng mǎn 增上生滿,
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| − | mngon par mtho ba 'byor ba), i.e. [[rebirth]] in a higher level of [[existence]] in [[saṃsāra]], and the [[accomplishment]] of the [[Wikipedia:Absolute (philosophy)|ultimate]] good (juédìngshèng mǎn 決定勝滿, nges par {{Wiki|legs}} pa '[[byor pa]]), i.e. the [[attainment]] of [[nirvāṇa]]. 776 The examples are the second, eleventh, and twelve verse sets in Group A, as well as the twenty third verse set in Group B.
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| − | three instructions (sān xué 三 學 , ṭrīṇi śikṣāṇi), [[four noble truths]] (sì dì [[四 諦]] , [[catvāri āryasatyāni]]), [[eightfold path]] (bā zhèngdào [[八正道]], [[āryāṣṭāṅgikamārga]]), etc. For instance, the twenty fourth set of the Group B verses states that the two [[consciousnesses]] cannot simultaneously arise,777 yet the [[idea]] of [[ālayavijñāna]] does not apply to this verse.
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| − | The author(s) have liberally employed [[Mahāyāna]] {{Wiki|theory}} in their [[interpretation]] of the verse(s) in other [[sections]], i.e. the Paramārthagāthā778 in the Cintāmayībhūmi. Why do the commentators(s) not do this in their [[interpretation]] of the Śarīrārthagāthā verses?
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| − | This question relates to the textual [[development]] of the Yogacārabhūmi. [[Scholars]] currently believe that the Yogacārabhūmi was not created by one author.779 Instead, [[Asaṅga]] (or [[Maitreya]]) may have been a representative of an editorial group which collected and made editorial efforts, even extending over generations.780 The author(s) of the Śarīrārthagāthā and Yogacārabhūmi might therefore have been [[Śrāvakayāna]] yogācāras.781 Yìnshùn (1968: 641; 1988: 243–246) suggested that [[Kaśmīra]] ([[Sarvāstivādin]]) [[yogis]] had a major influence on the [[Mahāyāna]] [[yoga]] development.782 Moreover, [[Schmithausen]] (1969b: 817; 1987a: 13–14) also convincingly argued that the Yogacārabhūmi contains heterogenic material in both content and {{Wiki|structure}}, which was not arranged in a perfectly balanced whole in the final redaction. He believed that the Yogacārabhūmi was not based on a preparatory plan but was gradually developed from complex and separate textual units and materials.783
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| − | Based on the above [[information]], I suggest that the Śarīrārthagāthā was created in the
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| − | 777 於現在一一而轉 第二伴心所遠離故 一切種心不頓轉故 (T1579, 30.386a25–26); de [[yang]] da ltar gyi dus la brten te [[sems]] kyi zla [[gnyis]] pa [[med pa]] dang [[sems]] thams cad cig car du mi 'byung ba'i [[phyir]] [[re re]] nas 'jug go ([[Derge]] 4035.256b5–6).
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| − | 778 Ui (1958: 316–317) and [[Wayman]] (1961: 164) have partly found the source of the verses in the early [[sūtras]]. The commentary mentions twice the notion of [[ālayavijñāna]], which has been discussed by [[Schmithausen]] (1987a: 138–142; 160–166; 236–239).
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| − | 779 See [[Nishi]] 1960: 672–673, {{Wiki|Frauwallner}} 1969: 265, [[Schmithausen]] 1969b; 1987a: 13–14, 183–185; 2000,
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| − | May 1971: 281, Hirakawa 1974–1979: 2.96, Kudo 1975, Yokoyama 1976: 82–83, Takasaki1982a: 32,
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| − | {{Wiki|Yamabe}} 1989: 46 note 8, Potter 1999: 398, Aramaki 2000, Ahn 2003: 1–4, Kritzer 2005, Deleanu 2006:
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| − | 154. However, some [[scholars]] hold different [[views]]. The [[discussion]] of two side [[views]] can be found in Deleanu 2006: 154.
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| − | 780 See Demiéville 1954: 381 note 4 and 434 note 9, Deleanu 2006: 154.
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| − | 781 See Ui 1964: 370–372, Yìnshùn 1968: 41, Fukuhara 1975: 335–423. The term [[yogācāra]] is found in many texts of various schools. Different schools have their [[yogācāras]] specialising in [[spiritual development]]. See {{Wiki|Silk}} 2000.
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| − | 782 Although Yìnshùn (1988) believed that [[Maitreya]] is possibly the author of the Yogacārabhūmi, after comparing the {{Wiki|theory}} from other texts attributed to [[Maitreya]], he proposed that [[Maitreya]] was a real [[person]] who inherited the study from a [[Revata]] (Jiélìfáduō 頡隸伐多) [[temple]] in [[Kaśmīra]].
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| − | 783 [[Schmithausen]] 1987a: 267–269 note 124.
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| − | early stages of the formation of the Yogacārabhūmi, perhaps around the same time as the [[Śrāvakabhūmi]]. A primary [[reason]] for this [[assertion]] is that there are only [[Śrāvakayāna]] [[Wikipedia:concept|concepts]] found in the {{Wiki|commentarial}} explanations and no distinctively [[Mahāyāna]] concepts.784 This is also the [[reason]] why the two aṅgas, [[geya]] and [[vyākaraṇa]], are connected with the two verse groups in the Śarīrārthagāthā. The two aṅgas happen to be two major parts of the [[Saṃyuktāgama]], which is an early major [[sūtra]] collection. The author(s)/compiler(s) knew the importance of these Śarīrārthagāthā verses connected with [[geya]] and [[vyākaraṇa]], which in later times seems to have been gradually forgotten or developed with different definitions of the [[aṅga]] system.785 It is likely that the Cintāmayībhūmi also gradually developed from {{Wiki|individual}} textual units. This means that textual units like the Śarīrārthagāthā, Paramārthagāthā and Ābhiprāyikārthagāthā786 were incorporated into the Cintāmayībhūmi.787 Although the Cintāmayībhūmi involves the [[idea]] of [[ālayavijñāna]], the Śarīrārthagāthā textual unit is based upon [[Śrāvakayāna]] material complied or transmitted at an early stage. As for the [[monastic ordination]], the redactor(s) of the Śarīrārthagāthā very possibly belonged to the [[Mūlasarvāstivādin]] [[lineage]] because the verses correspond to the verses found mostly in [[Mūlasarvāstivādin]] texts.788 Similarly, the Vastusaṃgrahaṇī is [[thought]] to be [[Mūlasarvāstivādin]] and is also connected with the [[sūtra]] [[aṅga]] part of the [[Saṃyuktāgama]] (Yìnshùn 1983 and Mukai 1985).
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| − | 5.2. Differences in the summary verse (uddāna) between the [[Tibetan]] and Sanskrit/Chinese versions
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| − | The main function of the summary verse (uddāna) is to provide a descriptive framework for the verses in the Śarīrārthagāthā. This section will discuss the possible [[reasons]] why there are differences in the summary verse between the [[Tibetan]] and
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| − | 784 Undeniably, it is also possible that the author(s) simply wanted to interpret the verses using only [[Śrāvakayāna]] [[Wikipedia:concept|concepts]]. However, it would be difficult to explain why the [[ālayavijñāna]] {{Wiki|concept}} is contained in the previous section, Paramārthagāthā and not in the Śarīrārthagāthā. Another alternative explanation is that the Śarīrārthagāthā verses were compiled and explained by a [[person]] or group of persons who favoured [[Śrāvakayāna]] [[Wikipedia:concept|concepts]].
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| − | 785 As discussed in [[chapter]] two.
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| − | 786 The Paramārthagāthā and Ābhiprāyikārthagāthā precede the Śarīrārthagāthā.
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| − | 787 The {{Wiki|structure}} of the Cintāmayībhūmi was introduced in [[chapter]] one.
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| − | 788 See chapters three and four.
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| − | Sanskrit/Chinese versions.
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| − | In order to make sure this issue really [[exists]] between Sanskrit/Chinese and [[Tibetan]] versions, it is important to check the Śarīrārthagāthā summary verse in different [[Buddhist text]] collections. In [[Sanskrit]], the summary verse has been edited from two [[manuscripts]] by [[Enomoto]] (1989: 21).789 In {{Wiki|Chinese}}, the Yogacārabhūmi can be found in at least twenty [[Buddhist text]] collections.790 A thorough assessment of all these collections is beyond the scope of this {{Wiki|thesis}}; however, Deleanu (2006: 131) mentioned two basic {{Wiki|modern}} [[lineages]], namely, [[Taishō]] and Zhonghua.791 In [[chapter]] one, the {{Wiki|Chinese}} summary verse is from the [[Taishō]] edition. Therefore, in addition, I will assess the Fangshan stone- carved collection (abbreviated as FS),792 which belongs to the Zhonghua edition.793 In [[Tibetan]], the Yogacārabhūmi is found in the [[Tanjur]]. The [[Buddhist text]] collections (four classical [[xylograph]] editions) of the [[Tanjur]] can be roughly divided into two [[lineages]]: [[Narthang]], {{Wiki|Peking}} against [[Derge]] and Cone.794 Therefore, I will compare the {{Wiki|Peking}} and [[Derge]] editions. Additionally, the Golden [[Tanjur]] {{Wiki|manuscript}} version will also be taken into account.795
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| − | The summary verse in the two {{Wiki|Chinese}} collections and the two [[Sanskrit]] [[manuscripts]] are mostly the same, stating, “[[evil]], what can be expressed, [[lust]], flood, being frightened, [[caste]], obtaining fame,796 current, (two) floods,797 [[lust]] and [[hatred]], what ought to be done,
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| − | 789 The Śarīrārthagāthā is found in [[Śrāvakabhūmi]] and Yogacārabhūmi [[manuscripts]].
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| − | 790 See Deleanu 2006: 130 for a diagram which illustrates the relationship between these {{Wiki|Chinese}} collections. These collections can be divided into [[three lineages]], namely, central, [[Northern]], and Southern. See Chikusa 1993: 10–17 and Deleanu 2006: 116–117.
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| − | 791 These two {{Wiki|modern}} [[lineages]] are commonly used to make textual comparisons in the {{Wiki|academic}} field. 792 The work of the stone-carved [[scriptures]] started in Fángshān 房 [[山]] (in {{Wiki|Beijing}}) in the Suí [[Dynasty]] (Suíchá 隋朝) by a [[Buddhist monk]], Jìngwǎn 靜琬, and his team. This work lasted around 1040 years passing through the {{Wiki|six dynasties}} of the Suí 隋, Táng [[唐]], Liáng 梁, Jìn 晉, Yuán 元 and Míng [[明]]. The 14278 stone slabs contain 1122 [[Buddhist scriptures]] in 3572 volumes. The [[scriptures]] provide important
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| − | materials concerning {{Wiki|politics}}, {{Wiki|economy}}, {{Wiki|culture}}, and especially the [[history of Buddhism]] in [[China]]. See Zhōngguó [[fójiào]] túshū wénwù guǎn 中國佛敎圖書文物館 2000.
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| − | 793 Nine collections, which belong to the Zhonghua edition, are Fangshan Stone-Carved collection, Zifu
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| − | collection, Jin collection, [[Qisha]] collection, second edition of the [[Korean]] collection, Puning collection, Southern collection of the [[Yongle]] {{Wiki|Era}}, Jingshan collection, and Qing collection.
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| − | 794 See Vogel 1965: 25–30, Eimer 1978: 77, Pasadika 1987: 45, Schoening 1995: 123–124, 132–134, 141–
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| − | 143, Skilling 1991, Mathes 1996: 37–40, Erb 1997: 261–268, Dietz 2000: 176, [[Mochizuki]] 2004, Deleanu 2006: 78. Further, Deleanu (2006: 89) provided a detailed diagram and [[discussion]] of the relationships between twenty collections.
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| − | 795 The Golden [[Tanjur]] has been examined by Skilling (1991), who suggested that it is textually close to the [[Narthang]] and {{Wiki|Peking}} editions.
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| − | 796 In {{Wiki|Chinese}}, the [[word]] yǔ 與 appears to be a scribal error. It perhaps ought to read yù 譽 from the content. Yù 譽 also fits with the [[Sanskrit]] and [[Tibetan]] versions.
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| − |
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| − | struggle, [[attainment]] of the aim, and specification; [it is a total of] fourteen”.798 This {{Wiki|classification}} is consistent with the Śarīrārthagāthā verses. Surprisingly, the last [[division]] “specification” includes within it twenty seven verse sets.799
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| − | In [[Tibetan]], the summary verse (uddāna) states the following:800
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| − | [[sdig]] dang [[brjod bya]] 'dod801 [[chags]] dang / / chu bo dang ni 'jigs dang [[rigs]] / / grags ldan mtsho802 dang chu bo [[gnyis]] / / [['dod chags]] [[zhe sdang]] [[bya ba]] dang / / [['dzin pa]] dang ni don thob dang / / mi rtag803 pa804 dang [[bag yod]] dang / / [['dod chags]] shas che [[chos]] la [[gnas]] / / nges rtag805 {{Wiki|legs}} par806 smras pa dang / / [[dad pa]] dang ni [[thos pa]] dang / / nam mkha'807 mtshungs dang [[gzugs]] dang rgyal / / rus pa'i ra ba rus808 sbal dang / / mtshungs dang '[[dam]] dang [[gnas]] [[gnyis]] dang / / bsal809 gyur dang ni [[byin pa]] dang / / [[sdig pa]] kun dang [[ltung ba]] dang / / mkhas dang bzo810 dang ring du 'gro / / bsgribs dang [['dod]] dang [[bzang po]] [[yin]] // ({{Wiki|Peking}} 5536.304b3–b6; [[Derge]] 4035.261a7–b2; Golden 138 756.6–757.3.) [[Evil]], what is expressed, [[lust]], flood, being frightened, [[caste]], famous, current, two floods, [[lust]] and [[hatred]], what is to be done, [[grasping]], [[attainment]] of the goal, [[impermanence]], [[carefulness]], strong [[lust]], dwelling in the [[dharma]], [[contemplating]] the [[truth]], good saying,
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| − | [[faith]], {{Wiki|learning}}, being like the sky, [[physical]] [[appearance]], [[king]], city of bone, [[turtle]], equality, mud, two {{Wiki|dwellings}}, having cleaned up, giving, all [[evils]], falling down, [[skilled]], craft, travelling far away, {{Wiki|obscuring}}, [[sensual pleasures]], and [[auspicious]].
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| − | 797 The {{Wiki|Chinese}} version does not include the [[word]] “two”, but rather simply states liú 流 (flood). But “two floods” fits better because [[Sanskrit]] term is “oghau” (two floods) and there are two verse sets about floods in this [[division]].
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| − | 798 The content in {{Wiki|Chinese}} is 惡說貪流怖 類與池流貪 作劬勞得義 論議十四種 (T1579, 30.388a29–b1; FS 18.162a20). The content in [[Sanskrit]] is pāpam ākhyeyarāgaś ca oghotrastābhivarṇṇatā / yaśasvī sara oghau rāgadveṣau ca kāryatā / āyūhanam arthaprāpti upadeśaś caturddaśaḥ // ([[Enomoto]] 1989: 21)
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| − | 799 The detail is shown in [[chapter]] four. The [[reason]] why these twenty seven verses sets are [[gathered]] and named as “specification” is not explained in the Yogacārabhūmi. However, in [[chapter]] two I suggest that this should be related to the “[[vyākaraṇa]]” (explanation).
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| − | 800 See {{Wiki|Peking}} 5536.304b3–b6; [[Derge]] 4035.261a7–b2; Golden (TBRC) 138 756.6–757.3.
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| − | 801 Golden: ’dong.
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| − | 802 Golden: mtshon.
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| − | 803 Golden and {{Wiki|Peking}}: [[rtags]].
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| − | 804 Golden: ba.
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| − | 805 Golden: [[rtags]].
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| − | 806 Golden: bar.
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| − | 807 {{Wiki|Peking}}: kha'.
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| − | 808 Golden: ru.
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| − | 809 Golden and {{Wiki|Peking}}: brtsal.
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| − | 810 Golden and {{Wiki|Peking}}: gzo.
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| − |
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| − | The three [[Tibetan text]] collections show the same result although there are some small differences in wording between the three collections.
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| − | The obvious difference is that the fourteenth [[division]] in the {{Wiki|Chinese}} and [[Sanskrit]] versions is called “specification”, but the [[Tibetan]] version does not include such a [[division]] and instead provides a list of twenty six divisions in its place.811 In the Śarīrārthagāthā, the forty one verse sets are accompanied by the commentary.
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| − | Compared to the {{Wiki|Chinese}} and [[Sanskrit]] versions, the [[Tibetan]] summary verse seems to be a more accurate description of the verse contents. There are two [[reasons]] for stating this. Firstly, it is rather difficult to understand why in the {{Wiki|Chinese}} and [[Sanskrit]] versions, twenty seven verse sets (twenty six titles ) are collectively labelled “specification” (lùnyì [[論議]], [[upadeśa]]) without any explanation. Secondly and importantly, it is confusing that in the [[Tibetan]] version, the title of the last set (twenty seventh) in Group B is “[[auspicious]]” ([[bzang po]]). In contrast to the other verse titles, this term cannot be found in the [[corresponding]] verse. In the summary verse, each term is basically from the first or second verse [[pāda]] in the Śarīrārthagāthā. The term “[[auspicious]]” ([[bzang po]]) possibly implies that this verse set is cited from the [[sūtra]] called “[[auspicious]] night” (’[[phags pa]] [[mtshan]] mo [[bzang po]] [[zhes bya]] ba'i mdo).812 Apparently, the [[Tibetan]] uddāna is more deliberately designed.
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| − | Why, then, do the Chinese/Sanskrit and [[Tibetan]] versions contain different summary verses? There are two [[directions]] by which this {{Wiki|matter}} may be investigated. Firstly, the variant structures of the Yogacārabhūmi may provide an explanation. The {{Wiki|Chinese}} version of the Yogacārabhūmi is divided into five main parts,813 while the [[Tibetan]] version is divided it into six parts.814 In the [[Tibetan]] version, it is because the Vinayasaṃgrahaṇī has been taken out of the Vastusaṃgrahaṇī, but there is no explanation for this. However, a potential clue may be found in the {{Wiki|structure}} of the
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| − | 811 The sixteenth and seventeenth sets of Group B share the title “two {{Wiki|dwellings}}” ([[gnas]] [[gnyis]]).
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| − | 812 This [[Tibetan]] title might correspond to the [[Sanskrit]] “Bhadrakarātrīnāma-ārya‐sūtra”. The [[corresponding]]
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| − | [[sūtra]] is MĀ 165. See Skilling 1997: 585, [[Anālayo]] 2012: 422.
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| − | 813 Maulyo bhūmayaḥ (Běn dì fèn 本 地 分 ), Viniścayasaṃgrahaṇī (Shè juézé fèn [[攝]] 決 擇 分 ;), Vyākhyāsaṃgrahaṇī (Shè [[shì]] fèn [[攝釋分]]), Paryāyasaṃgrahaṇī (Shè yìmén fèn [[攝異門分]]), Vastusaṃgrahaṇī (Shè [[shì]] fèn [[攝事分]]).
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| − | 814 Maulyo bhūmayaḥ (sa'i [[dngos gzhi]]), Vastusaṃgrahaṇī ([[gzhi]] [[bsdu ba]]), Vinayasaṃgrahaṇī ('[[dul ba]] [[bsdu ba]]), Viniścayasaṃgrahaṇī ([[rnam]] par [[gtan la dbab pa]] [[bsdu ba]]), Paryāyasaṃgrahaṇī ([[rnam grangs]] [[bsdu ba]]), Vyākhyāsaṃgrahaṇī ([[rnam]] par [[bshad pa]] [[bsdu ba]]).
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| − | [[Tibetan]] version, which is consistent with a description of its {{Wiki|structure}} in the {{Wiki|Chinese}} version, namely, that seventeen [[bhūmis]] (shíqī dì 十 七 地 , [[sa bcu]] [[bdun]]) and four saṃgrahaṇīs (sìzhǒng [[shè]] 四 種 [[攝]] , [[bsdu ba]] bzhi) belong to the mātr̥kā (categorising list).815 The seventeen [[bhūmis]] refers to the Maulyo bhūmayaḥ and the four saṃgrahaṇīs refers to the Vinayasaṃgrahaṇī, Viniścayasaṃgrahaṇī, Paryāyasaṃgrahaṇī, and Vyākhyāsaṃgrahaṇī. In other words, the [[Tibetan]] version of the Yogacārabhūmi is
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| − | structured according to the description also found in the {{Wiki|Chinese}} version. Moreover, Suguro (1989: 280–283) revealed that the [[Tibetan]] Vinayasaṃgrahaṇī does not include the closing formulae which usually stays in the end of the [[chapter]]. Additionally, the two [[Tibetan text]] catalogues [[ldan-dkar-ma]] and [[Bu-ston]] also list five main parts, [[excluding]] the Vinayasaṃgrahaṇī ('[[dul ba]] bsdu ba).816 The [[reason]] why the Vinayasaṃgrahaṇī become classified as an {{Wiki|individual}} textual unit appears to have been an attempt to make the {{Wiki|structure}} correspond to the “[[Tripiṭaka]]”, this is, the Vastusaṃgrahaṇī ([[gzhi]] [[bsdu ba]]), Vinayasaṃgrahaṇī ('[[dul ba]] [[bsdu ba]]), the Vyākhyāsaṃgrahaṇī ([[rnam]] par [[bshad pa]] [[bsdu ba]]), matching the [[Sūtra]], [[Vinaya]], and [[Abhidharma]] piṭakas.817 Moreover, the order of the four saṃgrahaṇīs in the {{Wiki|Chinese}} and [[Tibetan]] versions is different. The suggestion by Suguro (1976: 25–31, 1989: 273–279) and Jinapurtra’s Yogacārabhūmiyvākhyā818 show that the order of the four saṃgrahaṇīs are the same as in the {{Wiki|Chinese}} Yogacārabhūmi. In sum, the above [[information]] indicates that the [[Tibetan]] Yogacārabhūmi has been reorganised.819 From this, it may be surmised that the [[Tibetan]] summary verse (uddāna) might have been changed to fit the {{Wiki|structure}} of the Śarīrārthagāthā verses or for other reasons.820 It seems to be a modification of the earlier redaction in the [[Tibetan]] textual [[transmission]].
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| − | Another [[direction]] by which this {{Wiki|matter}} may be investigated is two aspects of the summary verses in the Yogacārabhūmi. Firstly, according to Kanakura (1977: 115–117), the summary verses in the [[Śrāvakabhūmi]] were added after the prose content had been
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| − | 815 It is located in the Viniścayasaṃgrahaṇī and the content is de la [[ma mo]] [[bsdu ba]] ni [[sa bcu]] [[bdun]] dang [[bsdu ba]] bzhi'o in [[Tibetan]] version ({{Wiki|Peking}} 5539.195b7); 摩呾理迦所攝者 謂十七地及四種攝” in {{Wiki|Chinese}} version (T1579, 30.654b6).
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| − | 816 See [[Lalou]] 1953: 334 and Nishioka 1981: 56.
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| − | 817 Cf. Deleanu (2006: 46).
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| − | 818 See T1580, 30.885a8–12.
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| − | 819 Deleanu (2006: 47) suggested that the reorganisation took place at a late date, after [[Bu-ston]].
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| − | 820 In [[chapter]] two, I assume that the [[Tibetan]] compiler(s) might have intended to {{Wiki|emphasize}} the common feature of all Śarīrārthagāthā verses, that is, [[geya]].
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| − | finished.821 However, he also could not fully explain why the summary verses sometimes do not perfectly match the content of the text, like the cases in the Śrāvakabhūmi822 and the Manobhūmi.823 Secondly, Deleanu (2006: 151) also pointed out that the summary verses are not always located at the end of a section or [[chapter]]; they are sometimes located in the middle of the content to which it refers. An example is the [[Sanskrit and Chinese]] Yogasthāna I.824 However, the [[Tibetan]] version does not [[name]] the kind of verses as uddāna ([[sdom]]), but rather as antaroddāna (bar gyi [[sdom]]). In the [[Sanskrit and Chinese]] [[Śrāvakabhūmi]] and Yogacārabhūmi, antaroddānas (middle summary verse) exist.825 It is quite confusing that the verses are still called uddāna when they are located in the middle of [[sections]] in the [[Sanskrit and Chinese]] Yogasthāna I.
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| − | Deleanu (2006: 152–153) provided the following possible explanations which might solve the above two issues:
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| − | 1. The verses already appeared differently in the [[Sanskrit]] {{Wiki|manuscript}} [[transmission]] in [[India]] due to the presence of concurrent different recensions.
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| − | 2. [[Tibetan]] translators/compilers used a {{Wiki|manuscript}} different from the extant [[Sanskrit]] one and the one the {{Wiki|Chinese}} translator(s) had.
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| − | 3. [[Tibetan]] translators/compilers made some modifications to provide more coherence to the text.
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| − | 4. The [[Śrāvakabhūmi]] might have developed from separate and {{Wiki|individual}} textual units.826 When the textual units were combined together to [[form]] the [[Śrāvakabhūmi]], the editors did not remove some uddānas even if they did not suit the {{Wiki|structure}} or content. The editors {{Wiki|distinguished}} them by labelling them antaroddāna or piṇḍoddāna827 instead of uddāna.828
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| − | 821 Kanakura analysed the [[Sanskrit and Chinese]] [[Śrāvakabhūmi]], and proposed that the wording of the uddāna does not {{Wiki|matter}} between the different versions, and do not affect the text’s {{Wiki|structure}} or content. Different wording might have been [[caused]] by the [[transmission]] of the text.
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| − | 822 The detail can be seen in Kanakura 1977: 115–117 and Deleanu 2006: 150–152.
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| − | 823 In the [[Manobhūmi]], an uddāna is separated from the [[discussion]] to which it refers. See [[Bhattacharya]] 1957: 71.
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| − | 824 See ŚrBh-Gr 98, T1579, 30.402a21–23.
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| − | 825 Examples of antaroddāna (middle summary verse) can be seen at ŚrBh 106a7–106b1, T1579, 30.458b13–22.
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| − | 826 An {{Wiki|individual}} textual unit might be based on one or a few summary verses (uddāna) (Deleanu 2006: 152).
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| − | 827 It is a “general summary verse” (zǒng wàtuōnán 總嗢拕南, bsdus pa’i [[sdom]]).
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| − | 828 Although keeping irregular uddānas disturbs stylistic uniformity, it provided an advantage by serving as a {{Wiki|mnemonic}} device tracking the content of long [[doctrines]] in the [[traditional]] {{Wiki|environment}}. See Deleanu 2006:
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| − | 5. The [[oral transmission]] might have played a part in the formation of the Yogacārabhūmi, especially the early materials. Plausibly, the [[yogic]] [[doctrines]] at first were orally spread amongst small groups of practitioners and were gradually taken into writing.829 The summary verses may have served as {{Wiki|mnemonic}} [[methods]] to memorise the content of the text, especially during the [[oral transmission]] phase. More and more oral textual units continued to be collected and transmitted, but the need to write them down increased. Deleanu (2006: 153) stated, “Later oral [[expositions]] could then rely and elaborate upon these written notes and materials. And in their turn, these expanded explanations would also be written down.” The irregular uddānas were created between the oral and [[writing]] [[transmission]] process.
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| − | Deleanu attempted to solve the issues with reference to the process of textual [[transmission]]. The above five points seem to suitably explain why there is a different summary verse (uddāna) between the Chinese/Sanskrit and [[Tibetan]] Śarīrārthagāthā.
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| − | The first [[direction]] provides an explanation which is similar to Deleanu’s third point.
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| − | In brief, Deleanu’s five explanations can provide explanations for the issues.830 The different summary verse (uddāna) between the Chinese/Sanskrit and [[Tibetan]] Śarīrārthagāthā may be [[caused]] by different recensions in [[India]] (the first and second), the formation of the text from disparate textual units831 ([[the fourth]]), the oral and written [[transmission]] (the fifth), and/or modification during the textual [[transmission]] [[in Tibet]] (the third).832
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| − | Based on {{Wiki|evidence}} provided below, I suggest the third explanation is the most likely to be correct, that is, the modification happened [[in Tibet]]. In Group B, the title of the sixteenth and seventeenth sets is “two {{Wiki|dwellings}}” ([[gnas]] [[gnyis]]). This means that there is a dwelling ([[gnas]]) in each set (shown in the first [[pāda]]). However, the source terms in the two sets are different. In the seventeenth set, the term is zhù [[住]] in {{Wiki|Chinese}}, [[sthiti]] in [[Sanskrit]], and [[gnas]] in [[Tibetan]]. The three versions share the same meaning, “dwelling.”
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| − | 153.
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| − | 829 However, Deleanu (2006: 153) mentioned that the early materials of the Yogacārabhūmi might have been composed as written text(s). This suggestion cannot be completely excluded.
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| − | 830 I suggest that these five explanations can also be applied to the question of why there is a different abbreviation [[formula]] in the thirteen set of Group A verses between {{Wiki|Chinese}} and Sanskrit/Tibetan versions. 831 In the case of the Śarīrārthagāthā, the complier(s) of the summary verse (uddāna) were different for the Chinese/Sanskrit and [[Tibetan]] recensions, so the content was changed in [[India]].
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| − | 832 Deleanu (2006: 47) mentioned that it might also possibly be the editorial [[effort]] of the translator(s) [[Jinamitra]] and Yes shes sde, etc. But he also mentioned that this [[idea]] is highly speculative.
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| − | However, in the sixteenth set, the term [[gnas]] (dwelling) in [[Tibetan]] is different from the other two versions.833 In the {{Wiki|Chinese}} and [[Sanskrit]] versions, the terms are instead “bird’s trace” (niǎojī 鳥 跡 ) and “footprint” ([[pada]]), respectively. The {{Wiki|Chinese}} and [[Sanskrit]] versions are similar. The footprint in the sky could refer to a bird’s trace. The term [[gnas]] (dwelling) in [[Tibetan]] might indicate a similar meaning to “bird’s trace” (niǎojī 鳥 跡 ) or “footprint” ([[pada]]). The source term may have been “[[pada]]” in the manuscript(s) that the [[Tibetan]] translator(s) held. Specifically, the title of the sixteenth and seventeenth sets of Group B in the uddāna of the [[Sanskrit]] {{Wiki|manuscript}} that [[Tibetan]] translator(s) held could not have been “two {{Wiki|dwellings}}” (sthitī or padau). Also, the [[Tibetan]] translator(s) might have known the source terms, so they would not have labelled the two verse sets as “two {{Wiki|dwellings}}”. It is very likely that the [[Tibetan]] uddāna is based on the [[Tibetan translation]]. It may be that the [[Tibetan]] compiler(s) read the term [[gnas]] in each set, but did not notice that the original terms were different, so they copied the pattern of the ninth and tenth set of Group A verses, which share the same title “two floods”, and named the sixteenth and seventeenth sets of Group B verses “two {{Wiki|dwellings}}” ([[gnas]] [[gnyis]]). In other words, I suggest that the [[Tibetan]] uddāna represents a modification after the translation was completed, which, if correct, would mean that the extant [[Tibetan]] uddāna is not the [[effort]] of the [[translators]], [[Jinamitra]], Yes shes sde, etc.
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| − | 5.3. Potential {{Wiki|principles}} of selecting verses in the Śarīrārthagāthā
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| − | In cases where the Śarīrārthagāthā verses were attributed to the two aṅgas, [[geya]] and [[vyākaraṇa]], as discussed in [[chapter]] two, why is it that not all [[geya]] and [[vyākaraṇa]] verses were included in the Śarīrārthagāthā? Were these verses ever incorporated into a particular text, so that the author(s) of the Śarīrārthagāthā commented upon the text verse by verse, just like the relationship between the Vastusaṃgrahaṇī and the Saṃyuktāgama?834 Or is the Śarīrārthagāthā an {{Wiki|anthology}} of particular selected verses from other texts. These questions are still difficult to answer due to limited [[information]]. However, from an analysis of the content of the Śarīrārthagāthā verses with other texts,
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| − | 833 The first [[pāda]] states, “there is no dwelling in the sky” ([[mkha']] la ni [[gnas]] med ltar).
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| − | 834 The Vastusaṃgrahaṇī comments on the [[sūtra]] [[aṅga]] section of the [[Saṃyuktāgama]]. See Yìnshùn 1983 and Mukai 1985.
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| − |
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| − | we may postulate some potential {{Wiki|principles}} which may have been applied in verse selection.
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| − | In the [[Saṃyuktāgama]], we may roughly divide the verses into four different categories on the basis of their content. The first are those which directly express the [[Buddha’s teachings]], such as the [[methods]] of practice and {{Wiki|learning}}. The majority of verses fall into this category. The second category of verses praise the [[Buddha]], and sometimes his [[disciples]]. Such verses are mostly found in the [[Brahmā]] saṃyukta (fàntiān xiàngyìng 梵天相應) and [[Vaṅgīsa]] saṃyukta (póqíshě xiàngyìng 婆耆沙相應). In the third category, the [[Buddha]] publicly compliments [[Śakra]] and these verses are found in the [[Śakra]] saṃyukta (dìshì xiàngyìng 帝 [[釋]] [[相]] [[應]] ). In [[the fourth]] category, the [[Buddha’s disciples]] (mostly [[bhikṣus]]) are encouraged to practice better and these verses are found in the Vanasaṃyukta (lín xiàngyìng 林相應). The last three categories are verses expressed by {{Wiki|perceptual}} [[experience]]. The verses of the four categories are basically attributed to the [[geya]] and [[vyākaraṇa]] aṅgas.835
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| − | If applying this categorisation scheme to the content of the Śarīrārthagāthā verses, they seem to belong to the first category only. In Group A, verses are quoted from the saṃyuktas of [[Devatā]], [[Bhikṣu]], [[Vaṅgīsa]], [[Māra]], and Yakṣa.836 While it is true that the third verse set is from the [[Vaṅgīsa]] saṃyukta where many verses are about praising the [[Buddha]] or his [[disciples]], the verses of this set primarily [[concern]] the practices by which {{Wiki|sensual}}
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| − | 835 The range of [[geya]] and [[vyākaraṇa]] aṅgas is described by Yìnshùn (1983) and has been discussed in [[chapter]] two.
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| − | 836 The Group A verses may be classified as follows:
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| − | Verse set SĀ-G number saṃyukta Verse set SĀ-G number saṃyukta
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| − | 1 1270–1274 [[Devatā]] 8 601 [[Devatā]]
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| − | 2
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| − |
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| − | 1078 [[Bhikṣu]] 9 603
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| − | 1326
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| − | 1329 [[Devatā]] [[Yakṣa]] [[Yakṣa]]
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| − | 3
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| − |
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| − | 1214 [[Vaṅgīsa]] 10 1269
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| − | 1326
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| − | 1329
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| − | 1316 [[Devatā]] [[Yakṣa]] [[Yakṣa]]
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| − | [[Devatā]]
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| − | 4
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| − | 1092 [[Māra]] 11 1314
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| − | 1324 [[Devatā]] [[Yakṣa]]
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| − | 5 596 [[Devatā]] 12 1311 [[Devatā]]
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| − | 6 597 [[Devatā]] 13 1267 [[Devatā]]
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| − | 7 1282 [[Devatā]] 14 1092 [[Māra]]
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| − |
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| − | [[lust]] may be conquered.837 This is related to the [[Buddha’s teachings]], which belong to the first category discussed above. All the other verses of Group A are relevant to the [[Buddha’s teaching]] as well. The Group B verses are quoted from four different texts.838 While these verses fall into various categories, they are also mostly about the [[Buddha’s teaching]]. From this we may deduce that the author(s) apparently selected verses on the basis of their direct [[connection]] with the [[Buddha’s teachings]].
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| − | In the Yogacārabhūmi, there is little [[information]] which explicitly states how particular verses were selected for citation. However, since the Śarīrārthagāthā verses frequently come from (Mūla)sarvāstivādin texts, it seems likely that that the (Mūla)sarvāstivādin [[tradition]] might have influenced verse selection. Assessments of verses by (Mūla)sarvāstivādin author(s) tend to be rather conservative. There are a few statements which demonstrate this from the Āpídámó dàpípóshā [[lùn]] 阿毘達磨大毘婆沙
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| − | 論 (the {{Wiki|Chinese}} Abhidharmamahā-vibhāṣā), a (Mūla)sarvāstivādin text:
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| − | 法善現頌當云何通。答此不必須通。以非素怛纜毘奈耶阿毘達磨所說。但是造制文頌。夫造文頌或增或減。不必如義何須通耶。 (T1545, 27.866b23–25).
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| − | How should one understand Fǎshànxiàn’s839 verses? Answer: There is no need to understand them because they are not stated in the [[sūtra]], [[vinaya]], or [[abhidharma]]. They are merely {{Wiki|literary}} verses by creation. The {{Wiki|literary}} verses by creation [may contain] more or less and do not necessarily correspond to the [[doctrine]].
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| − | 諸讚佛頌言多過實。如分別論者。讚說世尊心常在定。善安住念及正知故。又讚說佛恒不睡眠離諸蓋故。如彼讚佛實不及言。(T1545, 27.410b25–28).
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| − | The verses praising the [[Buddha]] go beyond [[reality]]. It is like what has been praised by the Vibhajyavādin: the [[Buddha’s mind]] is always in [[concentration]], well-settled, [[mindful]], and of [[right understanding]]. The Vibhajyavādin also praises the [[Buddha]] for not ever [[sleeping]] and for being free from concealments ([[skandha]]). The [[truth]] does not measure up to such praises of the [[Buddha]].
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| − | 837 See [[chapter]] three for more detail.
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| − | 838 See [[chapter]] four.
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| − | 839 According to Yìnshùn (1967: 324), Fǎshànxiàn 法善現 is the same [[person]] as [[Aśvaghoṣa]] (Mǎmíng [[馬鳴]]).
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| − |
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| − | 尊者達羅達多所說當云何通。答彼不須通非三藏故。文頌所說或然不然。達羅達多是文頌者言多過實故不須通」 (T1545, 27.358b27–29).
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| − | How should one understand what the [[Venerable]] Dharadatta said? Answer: There is no need to understand it because it is not of the [[Tripiṭaka]]. What is mentioned in the {{Wiki|literary}} verses might be true or not. Dharadatta is the creator of {{Wiki|literary}} verses. [His work] goes beyond the [[reality]]. Thus, there is no need to understand it.
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| − |
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| − | Apparently, (Mūla)sarvāstivādins were particularly conservative regarding which verses they accepted as [[Buddhavacana]]. They believed that verses could exaggerate the real [[state]] of the [[Buddha]] or that they do not necessarily correspond to the [[doctrine]]. In other words, they felt that this kind of {{Wiki|literary}} material is derived from people’s {{Wiki|affection}} which might idolise the [[Buddha]] or overstate the [[truth]]. If this [[attitude]] of the (Mūla)sarvāstivādins was held by the author(s)/compiler(s) of the Yogacārabhūmi, it then follows that the Śarīrārthagāthā verses do not involve verses praising the [[Buddha]] or his [[disciples]] and included only those which directly relate to the [[Buddha’s teaching]]. The Śarīrārthagāthā verses may have been selected particularly in order to eliminate [[perceived]] exaggerations.
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| − | Besides, in the group A verses, at least 10 sets come from the [[Devatā]] saṃyukta, as stated in the above [[discussion]]. This might reflect the situation that [[belief]] in [[deities]] was still prevalent in [[India]] at that time and in that way lead to [[Buddhism]]. A similar instance is found in the twenty fifth set of Group B. These verses, which were popular in [[India]], were interpreted according to [[Buddhist]] doctrine.840 This may indicate that some verses were selected on the basis of [[popularity]]. In other words, because the verses were influential amongst the population, they were incoporated into the Śarīrārthagāthā.
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| − | 5.4 Conclusion
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| − | There were three main [[points of discussion]] in this [[chapter]]. The first concerned the formation of the Śarīrārthagāthā. The Śarīrārthagāthā, which appears to represent a coherent textual unit, was created during an early stage of the [[development]] of the Yogacārabhūmi, such as the phase of the [[Śrāvakabhūmi]]. Although the Cintāmayībhūmi
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| − | 840 The verses can be found in [[Indian]] [[non-Buddhist]] {{Wiki|literature}}, such as the [[Mahābhārata]] and an old [[Jain]]
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| − | [[sūtra]] called Isibhāsiyāin, which was discussed in [[chapter]] four.
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| − | involves the [[idea]] of the [[ālayavijñāna]], the Śarīrārthagāthā is based upon [[Śrāvakayāna]] materials complied or transmitted at an earlier time. The second main point of [[discussion]] was the analysis of the different summary verse (uddāna) between the Chinese/Sanskrit and [[Tibetan]] Śarīrārthagāthā. The five explanations of Deleanu (2006: 152–153) can be applied to solve this issue, but I suggest that the difference found in the [[Tibetan]] summary verse represents a modification which occurred [[in Tibet]] (Deleanu’s third explanation).
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| − | The [[Tibetan]] summary verse appears to be based on the [[Tibetan translation]], so it is not the [[effort]] of the [[translators]], [[Jinamitra]], Yes shes sde, etc. The third main point of [[discussion]] was the potential {{Wiki|principles}} of verse selection. The (Mūla)sarvāstivāda [[tradition]] might have a great influence, since it does not accept all verses as [[Buddhavacana]]. They believed that verses could exaggerate the real [[state]] of the [[Buddha]] or do not necessarily correspond to the [[doctrine]]. This might be the [[reason]] why all the Śarīrārthagāthā verses are relevant to the [[Buddha’s teaching]]. Some verses may also have been selected on the basis of their [[popularity]] in an attempt to bring more [[people]] in [[contact]] with [[Buddhism]].
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| − | [[Chapter]] six: Conclusion
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| − | In this [[chapter]], the content of previous chapters will be briefly reviewed and summarised. From this summary, and from a comparison with relevant studies of the Śarīrārthagāthā, the contribution this study has made to the topic will be clarified.
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| − | Avenues for {{Wiki|future}} research on the Śarīrārthagāthā will also be suggested.
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| − | 6.1. Summary of previous chapters
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| − | A close reading the Śarīrārthagāthā, which is composed of forty-one verse sets with its commentary, elicits a series of questions, such as, where do these verses come from? Why have these verses been collected in the Śarīrārthagāthā? Why is the text called the Śarīrārthagāthā? The answers to these questions have been provided in chapters one and two, and summarized in § 6.1.1 below. If these Śarīrārthagāthā verses are drawn from early [[Buddhist texts]], have they been quoted verbatim or have they been changed? Do they have any special features? These questions have been investigated in chapters three and four, and are further developed in § 6.1.2 below. What is the place or {{Wiki|status}} of the Śarīrārthagāthā in the [[development]] of the Yogacārabhūmi? Why is the uddāna treated differently in the [[Tibetan]] version compared to the {{Wiki|Chinese}} and [[Sanskrit]] versions? Why were some verses in early [[Buddhist texts]] selected for inclusion in the Śarīrārthagāthā, while others were not selected? Possible answers to these questions have been explored in [[chapter]] five and have summarised in § 6.1.3 below.
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| − | Briefly, this study can be fundamentally summarised into the following three significant aspects.
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| − | 6.1.1. Relationship between the two aṅgas of [[geya]] and [[vyākaraṇa]] and the
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| − | Śarīrārthagāthā verses
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| − |
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| − | In this study, it was shown that the Śarīrārthagāthā verses can be divided into Groups A and B. Group A verses were cited from the Eight Assemblies section of the [[Saṃyuktāgama]] while Group B verses are from the [[Udānavarga]], Pārāyaṇa, Arthavargīya and [[Madhyamāgama]]. As stated in [[chapter]] two, Group A verses are attributed to the [[geya]]
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| − | [[aṅga]] on the basis of one of the meanings of [[geya]], namely, “collection/gathering” (jiéjí [[結集]] ), while Group B verses are attributed to the [[vyākaraṇa]] [[aṅga]], particularly due to one of the meanings of [[vyākaraṇa]] “detailed explanation.” This [[vyākaraṇa]] meaning is “to elucidate the content of [[geya]] verses.” This also suits the literal meaning of the Group B title, [[upadeśa]] “specification.” In other words, Group A and B of the Śarīrārthagāthā verses are [[geya]], but of different types. One type is like the verses in the Eight
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| − | Assemblies section of the [[Saṃyuktāgama]]. Another was sung popularly and then later collected in texts such as the [[Udānavarga]], Pārāyaṇa, and Arthavargīya. These two aṅgas are also supposedly the [[reason]] why the author(s) of the Yogacārabhūmi chose these verses for inclusion in the Śarīrārthagāthā.
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| − | Having analysed the verses, the title Śarīrārthagāthā is more comprehensible. The Śarīrārthagāthā is regarded as “verses on the meaning of ‘[[relics]]’, or ‘corpus’ or ‘collection’.” The key [[word]] [[śarīra]] (literal meaning “[[body]]”) has been explained as [[relics]] (the [[Buddha’s teaching]]), corpus (collecting the verses), and collection ([[geya]] verses).
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| − | Importantly, the meaning of [[śarīra]] from √śri is also valued by [[Tibetan]] translator(s).841
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| − | 6.1.2. {{Wiki|Distinctive}} [[characteristics]] of Śarīrārthagāthā verses
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| − | Analyses of the Śarīrārthagāthā verses was presented in chapters three and four.
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| − | Their {{Wiki|distinctive}} [[characteristics]] may be divided into three aspects, as follows:
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| − | 1. Unique term and description
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| − | The Śarīrārthagāthā verse sets A-4, A-14, B-9, B-12, B-15, B-19 and B-22842 contain unique terms not found in early parallels. Unique phrases (one or two [[pādas]]) also [[exist]] in A-6 and A-12, which demonstrates that these Śarīrārthagāthā verses are cited from a different recension.
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| − | 841 This is why the [[Tibetan]] translator(s) chose [['dus pa]] (aggregation, collection) as the translation.
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| − | 842 For [[sake]] of intelligibility, A-4 is an abbreviation of “[[the fourth]] verse set of Group A”, for example. A and B mean Group A and B in the Śarīrārthagāthā. The number refers to the verse set in each group, which were provided in chapters three and four.
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| − | 2. Omitted material and different sequences of verses
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| − | A-13, B-26 and B-27 omit material which is found in parallels belonging to other texts.843 Theoretically {{Wiki|speaking}}, it is likely that these represent mistakes which occurred in the transcription or textual transmission.844 Moreover, the sequences of the verses in
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| − | B-6, B-10, and B-25 are somehow different from their parallels. However, in the cases of B-6 and B-10, [[Mūlasarvāstivādin]] text(s) can be found in which the order of verses are the same as that in B-6 and B-10. A [[corresponding]] [[Mūlasarvāstivādin]] text cannot be found for B-25. Overall, [[Mūlasarvāstivādin]] texts seem to share the same arrangement of the verses.
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| − | 3. {{Wiki|Distinctive}} [[characteristics]] of the {{Wiki|Chinese}} version
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| − | A-14, B-9, B17, and B-22 are obvious cases which show the {{Wiki|distinctive}} features of the {{Wiki|Chinese}} Śarīrārthagāthā. The {{Wiki|Chinese}} version of A-14 is similar to the [[Mūlasarvāstivādin]] version, while the [[Sanskrit]] and [[Tibetan]] versions, on the contrary, are close to the [[Pāli]] texts ([[Theravāda]] school). The other three cases (B-9, B-17, and B-22) demonstrate that the [[Sarvāstivādin]] heritage has been left in the {{Wiki|Chinese}} version.845 The [[Sanskrit]] and [[Tibetan]] versions in these three cases are relevant to the [[Mūlasarvāstivāda]] school.846
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| − | If the [[Saṃyuktāgama]] (SĀ-G) is a [[Mūlasarvāstivādin]] text, the Śarīrārthagāthā verses as a whole are very close to the verses belonging to the [[Mūlasarvāstivādins]]. Based on this {{Wiki|hypothesis}}, one possibility to explain the {{Wiki|distinctive}} [[characteristics]] of the {{Wiki|Chinese}} version can be found in [[Enomoto]] 1989: 22–23. [[Enomoto]] analysed four verses from different verse sets by comparing them with at least one [[Pāli]] parallel and at least one [[Mūlasarvāstivādin]] parallel. For example, in the sixth set of Group A, he compared the first and third [[pādas]] with counterparts at SN 2.2.4, SĀ-G 597, and SĀ-U 182. The
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| − | 843 [[Enomoto]] (1989: 23) claimed that one verse in B-27 was somehow replaced by a foreign verse from Uv- B 3.10cd and 10.13ab.
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| − | 844 Detail explanations may be found in chapters three and four.
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| − | 845 B-9 and B-22 in the {{Wiki|Chinese}} version are also close to [[Pāli]] and other texts. See § 4.1.9 and 4.1.22 for more details.
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| − | 846 B-17 in the [[Sanskrit]] and [[Tibetan]] versions is also close to [[Pāli]] and other texts. See § 4.1.17 for more details.
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| − |
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| − | descriptions in SN and SĀ-G are similar to each other, but different from that in the Śarīrārthagāthā. Thus, he suggested that the Śarīrārthagāthā was possibly a late [[Mūlasarvāstivādin]] recension which seems to have been changed after citation from [[Mūlasarvāstivādin]] sources. However, this explanation is not satisfactory in all instances. For instance, his suggestion cannot explain the case in which the {{Wiki|Chinese}} Śarīrārthagāthā reproduces terms from a [[Sarvāstivādin]] text as well as some [[Pāli]] texts (instead of [[Mūlasarvāstivādin]] text(s)).847 These terms appear in early texts. The {{Wiki|Chinese}} Śarīrārthagāthā is also earlier than the [[Sanskrit]] and [[Tibetan]] versions.848 Enomoto’s {{Wiki|theory}} of a later [[Mūlasarvāstivādin]] recension is not consistent with this example.
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| − | Similarly, unique terms appear in the Śarīrārthagāthā. For example, the term “[[yoke]]” (yoktra) appears in A-4, but not in SN, SĀ or any parallels. The description in SN is different from that in SĀ. Is the occurrence of unique terms or phrases the [[reason]] that [[Enomoto]] argued that the Śarīrārthagāthā represents a later [[Mūlasarvāstivādin]] recension? Also, the school of SĀ-G still remains an open question.
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| − | Therefore, I would like to propose another possibility: the Śarīrārthagāthā represents a [[Mūlasarvāstivādin]] recension which was derived from “proto”-Sarvāstivāda and other saṃghas, [[including]] “[[Sthavira]]” (Skilling 1997: 100).849 This suggestion is based on the third model of the two schools’ [[development]] made by Skilling (1997: 100), as shown in the following chart:850
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| − | 847 In B-9 and B-22, the terms can also be found in Dhp 95 and Th 855, two [[Pāli]] texts.
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| − | 848 The {{Wiki|Chinese}} version dates to around the first half of the seventh century, which is earlier than the [[Tibetan]] version (the end of the eighth century) and the earliest {{Wiki|manuscript}} {{Wiki|witness}} of the [[Sanskrit]] versions (around eleventh century). See § 1.6.
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| − | 849 The relationship between the two schools ([[Sarvāstivāda]] and [[Mūlasarvāstivāda]]) is still controversial. The majority opinion is that they are two {{Wiki|independent}} schools (Bareau 1955: 131–152, Heinz Bechert 1955: 153–154, {{Wiki|Frauwallner}} 1956, Warder 1980: 393–394, Skilling 1997: 96–105) which I basically agree with.
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| − | The opposite [[idea]] is that of Yìnshùn (1971: 35), [[Wikipedia:Étienne Lamotte|Lamotte]] (1976: 178) and [[Enomoto]] (2000: 247–248). 850 The first two models are (a) a straightforwad linear descent of the [[Mūlasarvāstivāda]] from the [[Sarvāstivāda]]; (b) the [[Mūlasarvāstivāda]] and the [[Sarvāstivāda]] share a common source, the proto- (Mūla)Sarvāstivāda. However, Skillings (1997: 101) mentioned that they cannot provide a satisfactory explanation to some variations occurring between texts.
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| − |
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| − | This [[Mūlasarvāstivādin]] recension was developed from two sources: the proto- [[Sarvāstivāda]] and [[north]] [[Indian]] saṃghas, [[including]] the early [[Sthavira]] [[vinaya]] lineage.851 This model not only explains the historical situation, but also clarifies the various issues found in the Śarīrārthagāthā, especially the heritage from early [[Sarvāstivādin]] texts left in the {{Wiki|Chinese}} Śarīrārthagāthā and the unique terms or phrases which may have been influenced by [[north]] [[Indian]] saṃghas. The differences between the {{Wiki|Chinese}} and the Sanskrit/Tibetan versions might also reveal the process of textual transition in content. According to Deleanu (2006: 55–57, 76, 106–107), the {{Wiki|Chinese}} version is the earliest, the [[Tibetan]] ranks second, and then the [[Sanskrit]] is [[thought]] to be the most recent. In the case of Group B, for example, the [[Sanskrit]] version is closest to the ([[Mūlasarvāstivādin]]) Uv-S; however, in the case of at least three occasions of the {{Wiki|Chinese}} Śarīrārthagāthā,852 the wordings match that of the ([[Sarvāstivādin]]) Uv-B. In other words, before being converted into a [[Mūlasarvāstivādin]] text, vestiges of “proto-Sarvāstivāda”853 were left in the {{Wiki|Chinese}} and [[Tibetan]] versions, which is the circumstance of the textual transition just as shown in the above chart.
| |
| − |
| |
| − | 6.1.3. Textual [[development]] of the Śarīrārthagāthā
| |
| − |
| |
| − | Three aspects pertaining to the [[development]] of the Śarīrārthagāthā were discussed in [[chapter]] five. Firstly, as stated in [[chapter]] five, the Śarīrārthagāthā was supposedly an early textual unit formed during an early stage of the [[development]] of the Yogacārabhūmi, perhaps around the same time as the [[Śrāvakabhūmi]]. Secondly, the [[Tibetan]] uddāna represents a modification which occurred [[in Tibet]]. The [[Tibetan]] uddāna appears to be based on the [[Tibetan translation]], so it is not the [[effort]] of the [[translators]], [[Jinamitra]], Yes shes sde, etc. Lastly, the (Mūla)sarvāstivādin [[tradition]] might have had a great influence on the {{Wiki|principles}} of verse selection. Within this [[tradition]], there existed the [[belief]] that verses could exaggerate the real [[state]] of the [[Buddha]] or do not necessarily correspond to the [[doctrine]]. This might be the [[reason]] why all the Śarīrārthagāthā verses are only
| |
| − |
| |
| − |
| |
| − |
| |
| − | 851 A detail explanation can be seen in Skilling 1997: 100–105.
| |
| − | 852 Yet one occasion in the [[Tibetan]] version.
| |
| − | 853 The terms/phrases of the ([[Sarvāstivādin]]) Uv-B reproduced in the {{Wiki|Chinese}} and [[Tibetan]] versions may be the vestiges of “proto-Sarvāstivāda”.
| |
| − |
| |
| − | relevant to the [[Śrāvakayāna]] practices and [[ideas]] (the [[Buddha’s]] teaching).854 Some verses may also have been selected on the basis of their [[popularity]] in an attempt to bring more [[people]] in [[contact]] with [[Buddhism]].
| |
| − |
| |
| − | 6.2. Contribution
| |
| − |
| |
| − | Each study has its [[own]] value and makes its [[own]] contribution. The following points describe the accomplishments of this study.
| |
| − |
| |
| − | 1. First study focusing on the analysis of the Śarīrārthagāthā
| |
| − |
| |
| − |
| |
| − | As shown in the introductory [[chapter]], most studies concerning the Śarīrārthagāthā focus on the sources of the Śarīrārthagāthā verses. Other studies, which focus on other topics, passingly mention the Śarīrārthagāthā, such as the literal meaning of the title. Therefore, previous studies have not comprehensively investigated the Śarīrārthagāthā. The {{Wiki|present}} {{Wiki|thesis}} is the first study which has brought the relevant separate studies into a coherent whole and comprehensively researched the Śarīrārthagāthā.
| |
| − |
| |
| − | 2. Solving a long outstanding issue of why there are a variety of verse types in the
| |
| − | Śarīrārthagāthā
| |
| − |
| |
| − |
| |
| − | After [[Schmithausen]] (1970) and [[Enomoto]] (1989), who provided convincing [[information]] about the school association and sources of the Śarīrārthagāthā verses, it seems that no further research has been done on this particular topic. Most [[scholars]] mention the Śarīrārthagāthā as a Yogacārabhūmi section citing various [[Wikipedia:canonical|canonical]] verses or which contains verses possibly belonging to the Mūlasarvāstivādins.855 In this study, [[knowledge]] on the historical [[development]] of the [[geya]] and [[vyākaraṇa]] aṅgas has been applied to the Śarīrārthagāthā verses. Through this, I suggest that the [[geya]] and [[vyākaraṇa]] aṅgas are key [[elements]] which explain why the author(s) collected them in the Śarīrārthagāthā.
| |
| − | 854 See § 5.3 for details.
| |
| − | 855 Such as Kragh (2013: 96), who introduced the Śarīrārthagāthā as a [[Wikipedia:canonical|canonical]] passage by using the studies of [[Schmithausen]] (1970) and [[Enomoto]] (1989).
| |
| − |
| |
| − | 3. The importance of the three aṅgas
| |
| − |
| |
| − |
| |
| − | This study provides further {{Wiki|evidence}} to support the three aṅgas ([[sūtra]], [[geya]], [[vyākaraṇa]]) theory.856 Yìnshùn (1971, 1983) discovered that the three aṅgas of [[sūtra]], [[geya]], and [[vyākaraṇa]] are the foundation of the [[Saṃyuktāgama]]. This discovery was based upon {{Wiki|evidence}} mostly from the [[Yogācārabhūmi]], so indicating that these three aṅgas were valued by the author(s) of the [[Yogācārabhūmi]] also. However, only the [[sūtra]] [[aṅga]] section in the [[Yogācārabhūmi]] had been identified in the studies of Yìnshùn (1971, 1983) and Mukai (1985). That is, the Vastusaṃgrahaṇī (the last [[chapter]] of the [[Yogācārabhūmi]]) is the mātr̥kā of the [[sūtra]] [[aṅga]] section of the [[Saṃyuktāgama]]. The [[geya]] and [[vyākaraṇa]] aṅgas had not been identified in the [[Yogācārabhūmi]] prior to this study. Importantly, by applying the three aṅgas {{Wiki|theory}} of Yìnshùn (1971, 1983), the Śarīrārthagāthā verses have been identified in this study as belonging to the [[geya]] and [[vyākaraṇa]] aṅgas.
| |
| − | Therefore, the {{Wiki|evidence}} not only solidifies the importance of the three aṅgas {{Wiki|theory}}, but also supports Yìnshùn’s [[ideas]] that the three aṅgas can be considered as a fundamental organisational [[principal]] of early [[Buddhist texts]], and that each [[aṅga]] can represent an actual collection, not just a {{Wiki|literary}} style.
| |
| − |
| |
| − | 4. Providing effective explanations to the issue of the title Śarīrārthagāthā
| |
| − |
| |
| − |
| |
| − | Due to the fact that the title Śarīrārthagāthā is not explained in the Yogacārabhūmi, most studies provide the literal meaning of the Śarīrārthagāthā, which has still left [[confusion]] regarding the [[connection]] with the Śarīrārthagāthā verses.857 The {{Wiki|Chinese}} and [[Japanese]] [[scholars]] in particular, who did not obtain the [[Sanskrit]] counterpart for comparison, have not provided particularly accurate or convincing explanations. By analysing the key [[word]] [[śarīra]] and connecting it with the Śarīrārthagāthā verses and [[geya]] [[aṅga]], this study has provided effective explanations to the issue of the title Śarīrārthagāthā.
| |
| − |
| |
| − |
| |
| − |
| |
| − |
| |
| − |
| |
| − | 856 Some [[scholars]], such as [[Anālayo]] (2011: 697 note 69), still express [[doubt]] on this {{Wiki|theory}}.
| |
| − | 857 See § 1.1.3 for further detail.
| |
| − |
| |
| − | 5. Convincing {{Wiki|evidence}} regarding the issue of the [[Tibetan]] uddāna
| |
| − |
| |
| − |
| |
| − | There are some differences between the Chinese/Sanskrit and [[Tibetan]] versions of the Yogacārabhūmi, such as its {{Wiki|structure}}, and the name(s) of some uddānas.858 However, previous explanations to these issues are basically {{Wiki|hypothetical}}, such as the five explanations of Deleanu (2006: 152–153).859 In this study, significant {{Wiki|evidence}} was provided which suggests that the [[Tibetan]] uddāna represents a modification after the translation was completed.
| |
| − |
| |
| − | 6.3. Future [[investigation]]
| |
| − |
| |
| − | The following three aspects concerning the Śarīrārthagāthā commentary are recommended for {{Wiki|future}} research.
| |
| − |
| |
| − | 1. Trilingual edition of the Śarīrārthagāthā commentary
| |
| − |
| |
| − |
| |
| − | As mentioned in [[chapter]] one, the [[Sanskrit]] commentary part of the Śarīrārthagāthā is not yet available. Although a tentative [[Sanskrit]] edition of the whole commentary has been made by [[Enomoto]], he is reticent to publish it because many [[sections]] of the [[Yogācārabhūmi]] {{Wiki|manuscript}} are difficult to read. However, a [[Japanese]] [[scholar]], Takako Abe (personal [[communication]], 9 September 2016), has been editing the [[Sanskrit]] commentary using not only Sāṅkṛityāyana’s photographs but also [[Tucci’s]] photographs of the two [[Sanskrit]] manuscripts.860 Because of its enourmous size, preparing an edition of the commentary is a huge task for one [[scholar]]. If the resources of Sāṅkṛityāyana’s and [[Tucci’s]] photographs can be shared with the public, an edition of the [[Sanskrit]] commentary could be completed more quickly by a team of editors. I have been editing the {{Wiki|Chinese}} and [[Tibetan]] commentary, but this task is still ongoing due to the enormous
| |
| − |
| |
| − |
| |
| − |
| |
| − |
| |
| − | 858 See § 5.2 for further detail.
| |
| − | 859 See § 5.2 for further detail.
| |
| − | 860 [[Enomoto]] did not obtain [[Tucci’s]] photographs for the [[Sanskrit]] edition. Delhey (2013: 505) mentioned that [[Tucci's]] collection is still not available to the public. Takako Abe acquired electronic copies of [[Tucci’s]] photographs privately from Delhey, who obtained them from Francesco Sferra in August 2009.
| |
| − |
| |
| − | content. It is desirable that a trilingual edition ({{Wiki|Chinese}}, [[Sanskrit]] and [[Tibetan]]) of the
| |
| − | Śarīrārthagāthā commentary be edited in the near {{Wiki|future}}.
| |
| − |
| |
| − |
| |
| − | 2. Analysis of the verse commentary
| |
| − |
| |
| − |
| |
| − | After the trilingual edition of the Śarīrārthagāthā commentary has been completed, some aspects of the verse commentary can be analysed, such as the special features of the commentary on these verses, whether there are particular [[doctrinal]] [[philosophies]] embedded in the commentary and so on.
| |
| − |
| |
| − | 3. Comparison of the verse commentary
| |
| − |
| |
| − |
| |
| − | Finally, there are some interpretations or commentaries on the verses from which the Śarīrārthagāthā was cited. Differences or developments of [[thoughts]] could be investigated by comparing these commentaries and interpretations. Through this, the distinguishing [[characteristics]] of the Śarīrārthagāthā commentary might also be clarified.
| |
| − |
| |
| − | Table 2.1 [[Geya]] function
| |
| − |
| |
| − | (R: respond, S: summarize, N: not summarize or respond, X: no verse)
| |
| − |
| |
| − | SĀ-U Function of
| |
| − | verse SĀ-G Function of
| |
| − | verse [[Saṃyutta]] of SN
| |
| − | 001 S 1062 S [[Bhikkhu]]
| |
| − | 002 S 1063 S [[Bhikkhu]]
| |
| − | 003 S 1064 S [[Bhikkhu]]
| |
| − | 004 S 1065 S [[Bhikkhu]]
| |
| − | 005 S 1067 S [[Bhikkhu]]
| |
| − | 006 S 0275 S [[Bhikkhu]]
| |
| − | 007 S 1068 S [[Bhikkhu]]
| |
| − | 008 S 1069 S [[Bhikkhu]]
| |
| − | 009 R 1070 R [[Bhikkhu]]
| |
| − | 010 S 1071 S [[Bhikkhu]]
| |
| − | 011 R 1072 R [[Bhikkhu]]
| |
| − | 012 S 1073 S [[Bhikkhu]]
| |
| − | 013 N 1074 N [[Bhikkhu]]
| |
| − | 014 R 1075 R [[Bhikkhu]]
| |
| − | 015 R 1076 R [[Bhikkhu]]
| |
| − | 016 S 1077 S [[Bhikkhu]]
| |
| − | 017 R 1078 R [[Bhikkhu]]
| |
| − | 018 S 1079 S [[Bhikkhu]]
| |
| − | 019 S 1080 S [[Bhikkhu]]
| |
| − | 020 S 1081 S [[Bhikkhu]]
| |
| − | 021 S 1082 S [[Bhikkhu]]
| |
| − | 022 S 1083 S [[Bhikkhu]]
| |
| − | 023 S 1084 S [[Māra]]
| |
| − | 024 R 1085 R [[Māra]]
| |
| − | 025 R 1086 R [[Māra]]
| |
| − | 026 R 1087 R [[Māra]]
| |
| − |
| |
| − | 027 R 1088 R [[Māra]]
| |
| − | 028 R 1089 R [[Māra]]
| |
| − | 029 R 1090 R [[Māra]]
| |
| − | 030 R 1091 R [[Māra]]
| |
| − | 031 R 1092 R [[Māra]]
| |
| − | 032 X 1093 R [[Māra]]
| |
| − | 033 S 1104 S [[Sakka]]
| |
| − | 034 S 1105 S [[Sakka]]
| |
| − | 035 X 1106 S [[Sakka]]
| |
| − | 036 S 1107 S [[Sakka]]
| |
| − | 037 R 1108 R [[Sakka]]
| |
| − | 038 R 1109 R [[Sakka]]
| |
| − | 039 R 1110 R [[Sakka]]
| |
| − | 040 R 1111 R [[Sakka]]
| |
| − | 041 S 1112 S [[Sakka]]
| |
| − | 042 R 1113 R [[Sakka]]
| |
| − | 043 R 1114 R [[Sakka]]
| |
| − | 044 R 1115 R [[Sakka]]
| |
| − | 045 R 1116 R [[Sakka]]
| |
| − | 046 S 1117 S [[Sakka]]
| |
| − | 047 S 1118 S [[Sakka]]
| |
| − | 048 R 1120 R [[Sakka]]
| |
| − | 049 S 1222 N [[Sakka]]
| |
| − | 050 R 1119 R [[Sakka]]
| |
| − | 051 R 1223 R [[Sakka]]
| |
| − | 052 R 1224
| |
| − | 1225 R [[Sakka]]
| |
| − | 053 S 1226 S [[Kosala]]
| |
| − | 054 S 1227 S [[Kosala]]
| |
| − | 055 S 1228 S [[Kosala]]
| |
| − | 056 S 1229 S [[Kosala]]
| |
| − |
| |
| − | 057 S 1231 S [[Kosala]]
| |
| − | 058 S 1230 S [[Kosala]]
| |
| − | 059 S 1232 S [[Kosala]]
| |
| − | 060 S 1233 S [[Kosala]]
| |
| − | 061 R 1234 R [[Kosala]]
| |
| − | 062 R 1235 R [[Kosala]]
| |
| − | 063 R 1236 R [[Kosala]]
| |
| − | 064 R 1237 R [[Kosala]]
| |
| − | 065 S 1238 S [[Kosala]]
| |
| − | 066 S 1239
| |
| − | 0882 S [[Kosala]]
| |
| − | 067 S 1240 S [[Kosala]]
| |
| − | 068 S 1145 S [[Kosala]]
| |
| − | 069 S 1146 S [[Kosala]]
| |
| − | 070 S 1147 S [[Kosala]]
| |
| − | 071 S 1148 S [[Kosala]]
| |
| − | 072 R 1149 R [[Kosala]]
| |
| − | 073 R 1150 R [[Kosala]]
| |
| − | 074 R 1151 R [[Brāhmaṇa]]
| |
| − | 075 R 1152 R [[Brāhmaṇa]]
| |
| − | 076 R 1153 R [[Brāhmaṇa]]
| |
| − | 077 R 1154 R [[Brāhmaṇa]]
| |
| − | 078 R 1155 R [[Brāhmaṇa]]
| |
| − | 079 S 1156 S [[Brāhmaṇa]]
| |
| − | 080 R 1157 R [[Brāhmaṇa]]
| |
| − | 081 R 1158 R [[Brāhmaṇa]]
| |
| − | 082 R 1159 R [[Brāhmaṇa]]
| |
| − | 083 R 1160 R [[Brāhmaṇa]]
| |
| − | 084 N 1161 N [[Brāhmaṇa]]
| |
| − | 085 S 1162 S [[Brāhmaṇa]]
| |
| − | 086 S 1163 S [[Brāhmaṇa]]
| |
| − |
| |
| − | 087 S 1163 S [[Brāhmaṇa]]
| |
| − | 088 S 0088 S [[Brāhmaṇa]]
| |
| − | 089 S 0089 S [[Brāhmaṇa]]
| |
| − | 090 S 0090 S [[Brāhmaṇa]]
| |
| − | 091 S 0091 S [[Brāhmaṇa]]
| |
| − | 092 S 1178 S [[Brāhmaṇa]]
| |
| − | 093 R 1179 R [[Brāhmaṇa]]
| |
| − | 094 R 1180 R [[Brāhmaṇa]]
| |
| − | 095 R 1181 R [[Brāhmaṇa]]
| |
| − | 096 R 1182 R [[Brāhmaṇa]]
| |
| − | 097 R 1183 R [[Brāhmaṇa]]
| |
| − | 098 R 1185 R [[Brāhmaṇa]]
| |
| − | 099 R 1184 R [[Brāhmaṇa]]
| |
| − | 100 N 1186 N [[Brāhmaṇa]]
| |
| − | 101 S 1188 S [[Brahmā]]
| |
| − | 102 S 1189 S [[Brahmā]]
| |
| − | 103 N 1190 N [[Brahmā]]
| |
| − | 104 R 1191 R [[Brahmā]]
| |
| − | 105 R 1192 R [[Brahmā]]
| |
| − | 106 R 1193 R [[Brahmā]]
| |
| − | 107 R 1194 R [[Brahmā]]
| |
| − | [[108]] R 1195 R [[Brahmā]]
| |
| − | 109 S 1196 S [[Brahmā]]
| |
| − | 110 S 1197
| |
| − | 0979 S [[Brahmā]]
| |
| − | 132 N 0995 N [[Devatā]]
| |
| − | 133 N 0996 N [[Devatā]]
| |
| − | 134 N 0997 N [[Devatā]]
| |
| − | 135 N 0998 N [[Devatā]]
| |
| − | 136 S 0999 S [[Devatā]]
| |
| − | 137 N 1000 N [[Devatā]]
| |
| − |
| |
| − | 138 N 1001 N [[Devatā]]
| |
| − | 139 N [[Devatā]]
| |
| − | 140 N 1312
| |
| − | 1002 N [[Devatā]]
| |
| − | 141 N 1003 N [[Devatā]]
| |
| − | 142 N 1004 N [[Devatā]]
| |
| − | 161 N 0576 N [[Devatā]]
| |
| − | 162 N 0577 N [[Devatā]]
| |
| − | 163 N 0578 N [[Devatā]]
| |
| − | 164 N 0579 N [[Devatā]]
| |
| − | 165 N 0580 N [[Devatā]]
| |
| − | 166 N 0581
| |
| − | 0582 N [[Devatā]]
| |
| − | 167 N 0583 N [[Devatā]]
| |
| − | 168 N 0584 N [[Devatā]]
| |
| − | 169 R 0585 R [[Devatā]]
| |
| − | 170 N 0586 N [[Devatā]]
| |
| − | 171 N 0587 N [[Devatā]]
| |
| − | 172 N 0588 N [[Devatā]]
| |
| − | 173 N 0599 N [[Devatā]]
| |
| − | 174 N 0600 N [[Devatā]]
| |
| − | 175 N 0598 N [[Devatā]]
| |
| − | 176 N 0601 N [[Devatā]]
| |
| − | 177 N 0602 N [[Devatā]]
| |
| − | 178 N 1269
| |
| − | 1316 N [[Devatā]]
| |
| − | 179 N 1268 N [[Devatā]]
| |
| − | 180 N 1267 N [[Devatā]]
| |
| − | 181 N 0596 N [[Devatā]]
| |
| − | 182 N 0597 N [[Devatā]]
| |
| − | 183 N 0589 N [[Devatā]]
| |
| − |
| |
| − | 184 R 0590 R [[Devatā]]
| |
| − | 185 R 0591 R [[Devatā]]
| |
| − | 186 R 0592 R [[Devatā]]
| |
| − | 187 R 0593 R [[Devatā]]
| |
| − | 188 S 0594 S [[Devatā]]
| |
| − | 189 N 0595 N [[Devatā]]
| |
| − | 214 R 1198 R [[Bhikkhunī]]
| |
| − | 215 R 1199 R [[Bhikkhunī]]
| |
| − | 216 R 1200 R [[Bhikkhunī]]
| |
| − | 217 R 1201 R [[Bhikkhunī]]
| |
| − | 218 R 1202 R [[Bhikkhunī]]
| |
| − | 219 R 1203 R [[Bhikkhunī]]
| |
| − | 220 R 1204 R [[Bhikkhunī]]
| |
| − | 221 R 1205 R [[Bhikkhunī]]
| |
| − | 222 R 1206 R [[Bhikkhunī]]
| |
| − | 223 R 1207 R [[Bhikkhunī]]
| |
| − | 224 R 1208 R [[Vaṅgīsa]]
| |
| − | 225 R 1209 R [[Vaṅgīsa]]
| |
| − | 226 R 1210 R [[Vaṅgīsa]]
| |
| − | 227 R 1211 R [[Vaṅgīsa]]
| |
| − | 228 S 1212 S [[Vaṅgīsa]]
| |
| − | 229 R 1213 R [[Vaṅgīsa]]
| |
| − | 230 R 1214 R [[Vaṅgīsa]]
| |
| − | 231 N 1005 N [[Devatā]]
| |
| − | 232 N 1006 N [[Devatā]]
| |
| − | 233 N 1007 N [[Devatā]]
| |
| − | 234 N 1008 N [[Devatā]]
| |
| − | 235 N 1008 N [[Devatā]]
| |
| − | 236 N 1009 N [[Devatā]]
| |
| − | 237 N 1010 N [[Devatā]]
| |
| − | 238 N 1011 N [[Devatā]]
| |
| − |
| |
| − | 239 N 1012 N [[Devatā]]
| |
| − | 240 N 1013 N [[Devatā]]
| |
| − | 241 N 1014 N [[Devatā]]
| |
| − | 242 N 1015 N [[Devatā]]
| |
| − | 243 N 1016 N [[Devatā]]
| |
| − | 244 N 1017 N [[Devatā]]
| |
| − | 245 N 1018 N [[Devatā]]
| |
| − | 246 N 1019 N [[Devatā]]
| |
| − | 247 N 1020 N [[Devatā]]
| |
| − | 248 N 1021 N [[Devatā]]
| |
| − | 249 N 1022 N [[Devatā]]
| |
| − | 250 R 1215 R [[Vaṅgīsa]]
| |
| − | 251 R 1216 R [[Vaṅgīsa]]
| |
| − | 252 R 1217 R [[Vaṅgīsa]]
| |
| − | 253 R 1218 R [[Vaṅgīsa]]
| |
| − | 254 R 1220 R [[Vaṅgīsa]]
| |
| − | 255 R 1221 R [[Vaṅgīsa]]
| |
| − | 256 R 0993 R [[Vaṅgīsa]]
| |
| − | 257 R 0994 R [[Vaṅgīsa]]
| |
| − | 258 R 0092 R [[Brāhmaṇa]]
| |
| − | 259 S 0093 S [[Brāhmaṇa]]
| |
| − | 260 S 0094 S [[Brāhmaṇa]]
| |
| − | 261 R 0095 R [[Brāhmaṇa]]
| |
| − | 262 R 0096 R [[Brāhmaṇa]]
| |
| − | 263 R 0097 R [[Brāhmaṇa]]
| |
| − | 264 R 0098 R [[Brāhmaṇa]]
| |
| − | 265 R 0099 R [[Brāhmaṇa]]
| |
| − | 266 R 0100 R [[Brāhmaṇa]]
| |
| − | 267 R 0101 R [[Brāhmaṇa]]
| |
| − | 268 R 0102 R [[Brāhmaṇa]]
| |
| − | 269 N 1270 N [[Devatā]]
| |
| − |
| |
| − | 270 N 1271 N [[Devatā]]
| |
| − | 271 N 1273 N [[Devatā]]
| |
| − | 272 N 1274 N [[Devatā]]
| |
| − | 273 N 1275 N [[Devatā]]
| |
| − | 274 N 1276 N [[Devatā]]
| |
| − | 275 N 1277 N [[Devatā]]
| |
| − | 276 R 1278 R [[Devatā]]
| |
| − | 277 N 1279 N [[Devatā]]
| |
| − | 278 N 1280 N [[Devatā]]
| |
| − | 279 N 1281 N [[Devatā]]
| |
| − | 280 N 1282 N [[Devatā]]
| |
| − | 281 N 1283 N [[Devatā]]
| |
| − | 282 R 1284 R [[Devatā]]
| |
| − | 283 N 1285 N [[Devatā]]
| |
| − | 284 N 1286 N [[Devatā]]
| |
| − | 285 N 1287 N [[Devatā]]
| |
| − | 286 N 1288 N [[Devatā]]
| |
| − | 287 R 1289 R [[Devatā]]
| |
| − | 288 N 1290 N [[Devatā]]
| |
| − | 289 N 1291 N [[Devatā]]
| |
| − | 290 N 1292 N [[Devatā]]
| |
| − | 291 N 1294 N [[Devatā]]
| |
| − | 292 N 1293 N [[Devatā]]
| |
| − | 293 N 1295 N [[Devatā]]
| |
| − | 294 N 1296 N [[Devatā]]
| |
| − | 295 N 1297 N [[Devatā]]
| |
| − | 296 N 1298 N [[Devatā]]
| |
| − | 297 N 1299 N [[Devatā]]
| |
| − | 298 N 1300 N [[Devaputta]]
| |
| − | 299 N 0577 N [[Devaputta]]
| |
| − | 300 N 1301 N [[Devaputta]]
| |
| − |
| |
| − | 301 N 1302 N [[Devaputta]]
| |
| − | 302 N 1303 N [[Devaputta]]
| |
| − | 303 N 1304 N [[Devaputta]]
| |
| − | 304 N 1305 N [[Devaputta]]
| |
| − | 305 S 1306 S [[Devaputta]]
| |
| − | 306 S 1307 S [[Devaputta]]
| |
| − | 307 N 1308 N [[Devaputta]]
| |
| − | 308 N 1309 N [[Devaputta]]
| |
| − | 309 N 1310 N [[Devaputta]]
| |
| − | 310 N 1311 N [[Devaputta]]
| |
| − | 311 N 1312 N [[Devaputta]]
| |
| − | 312 R 1313 R [[Devaputta]]
| |
| − | 313 N 1314 N [[Devaputta]]
| |
| − | 314 N 1315 N [[Devaputta]]
| |
| − | 315 N 1316 N [[Devaputta]]
| |
| − | 316 R 1317 R [[Devaputta]]
| |
| − | 317 R 1317 R [[Devaputta]]
| |
| − | 318 N 1319 N [[Yakkha]]
| |
| − | 319 R 1320 R [[Yakkha]]
| |
| − | 320 R 1321 R [[Yakkha]]
| |
| − | 321 R 1322 R [[Yakkha]]
| |
| − | 322 S 1323 S [[Yakkha]]
| |
| − | 323 R 1324 R [[Yakkha]]
| |
| − | 324 N 1325 N [[Yakkha]]
| |
| − | 325 N 1326 N [[Yakkha]]
| |
| − | 326 R 1328 R [[Yakkha]]
| |
| − | 327 R 1327 R [[Yakkha]]
| |
| − | 328 R 1329 R [[Yakkha]]
| |
| − | 329 R 1130 X [[Yakkha]]
| |
| − | 351 R 1331 R [[Vana]]
| |
| − | 352 R 1332 R [[Vana]]
| |
| − |
| |
| − | 353 R 1333 R [[Vana]]
| |
| − | 354 R 1334 R [[Vana]]
| |
| − | 355 R 1335 R [[Vana]]
| |
| − | 356 N 1336 N [[Vana]]
| |
| − | 357 R 1337 R [[Vana]]
| |
| − | 358 R 1338 R [[Vana]]
| |
| − | 359 R 1339 R [[Vana]]
| |
| − | 360 R 1340 R [[Vana]]
| |
| − | 361 R 1341 R [[Vana]]
| |
| − | 362 R 1342 R [[Vana]]
| |
| − | 363 R 1343 R [[Vana]]
| |
| − | 364 R 1344 R [[Vana]]
| |
| − |
| |
| − | Table 2.2 [[Geya]] function by [[Saṃyutta]]
| |
| − |
| |
| − |
| |
| − | [[Saṃyutta]] of
| |
| − | SN SĀ-U Function SĀ-G Function
| |
| − | [[Bhikkhu]] 1-22 S(20), R(2) 1062-1083,
| |
| − | 0275 S(20), R(2)
| |
| − | [[Māra]] 23-32 R(9), X(1) 1084-1093 R(10).
| |
| − | [[Sakka]] 33-52 R(12), S(7), X(1) 1104-1225 R(14), S(7).
| |
| − | [[Kosala]] 53-73 R(6), S(15) 0882, 1126-
| |
| − | 1240, 1145-
| |
| − | 1150 R(6), S(16).
| |
| − | [[Brāhmaṇa]] 74-100, 258-
| |
| − | 268 R(25), S(11), N(2) 1151-1163,
| |
| − | 088-091, 1178-
| |
| − | 1186
| |
| − | 0092-0102 R(25), S(11), N(2)
| |
| − | [[Brahmā]] 101-110 R(5), S(4), N(1) 1188-1197,
| |
| − | 0979 R(5), S(5), N(1)
| |
| − | [[Bhikkhunī]] 214-223 R(10) 1198-1207 R(10)
| |
| − | [[Vaṅgīsa]] 224-230,
| |
| − | 250-257 R(14), S(1) 1208-1214,
| |
| − | 1215-1221,
| |
| − | 993-994 R(14), S(1)
| |
| − | [[Devatā]] 132-142,
| |
| − | 161-189,
| |
| − | 231-249,
| |
| − | 269-297 R(5), S(2), N(33) 0995-1004,
| |
| − | 576-0595,
| |
| − | 0596-0602,
| |
| − | 1267-1269,
| |
| − | 1312, 1316 R(5), S(2), N(35)
| |
| − | [[Devaputta]] 298-317 R(3),
| |
| − | S(2),N(15) 1300-1317, 577 R(3),
| |
| − | S(2),N(15)
| |
| − | [[Yakkha]] 318-329 R(8), S(1), N(3), 1319-1330 R(7), S(1),
| |
| − | N(3), X(1)
| |
| − | [[Vana]] 351-364 R(13), N(1) 1331-1344 R(13), N(1)
| |
| − |
| |
| − |
| |
| − | Table 2.3. The findings of four [[scholars]] (Group A)
| |
| − |
| |
| − | Title Ui (1958) [[Enomoto]] (1989) Zōngzhèng (2005) Chén (2006)
| |
| − | 1 [[evil]] SĀ-G 1270 SĀ-G 1270-1274 SĀ-G 1270-1274 SĀ-G 1270-1274
| |
| − | 2 what can be expressed SĀ-G 1078 SĀ-G 1078 SĀ-G 1078 SĀ-G 1078
| |
| − | 3 [[lust]] SĀ-G 1214 SĀ-G 1214 SĀ-G 1214 SĀ-G 1214
| |
| − | 4 flood SĀ-G 1092 SĀ-G 1092 SĀ-G 1092 SĀ-G 1092
| |
| − | 5 being frightened SĀ-G 596 SĀ-G 596 SĀ-G 596 SĀ-G 596
| |
| − | 6 [[caste]] SĀ-G 597 SĀ-G 597 SĀ-G 597+SĀ-G 1315 SĀ-G 597
| |
| − |
| |
| − | 7 obtaining [[fame]]
| |
| − | SĀ-G 1282
| |
| − | SĀ-G 1282
| |
| − | SĀ-G 1282 SĀ-G 1282
| |
| − | SĀ-G 1326
| |
| − |
| |
| − | 8 current SĀ-G 595
| |
| − | SĀ-G 1329 SĀ-G 601
| |
| − | SĀ-G 1329 SĀ-G 601
| |
| − | SĀ-G 1329 SĀ-G 601
| |
| − | SĀ-G 1329
| |
| − |
| |
| − | 9 two floods
| |
| − | SĀ-G 603 SĀ-G 603
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329 SĀ-G 603
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329
| |
| − |
| |
| − | SĀ-G 1316
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329
| |
| − |
| |
| − | 10
| |
| − | SĀ-G 1269
| |
| − | SĀ-G 1269
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329 SĀ-G 1269
| |
| − | SĀ-G 1316
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329
| |
| − |
| |
| − | 11 [[lust]] and [[hatred]] SĀ-G 1314
| |
| − | SĀ-G 1324 SĀ-G 1314
| |
| − | SĀ-G 1324 SĀ-G 1314
| |
| − | SĀ-G 1324 SĀ-G 1314
| |
| − | SĀ-G 1324
| |
| − | 12 what ought to be done SĀ-G 1311 SĀ-G 1311 SĀ-G 1311 SĀ-G 1311
| |
| − | 13 struggle SĀ-G 1267 SĀ-G 1267 SĀ-G 1267 SĀ-G 1267
| |
| − | 14 [[attainment]] of the aim SĀ-G 549 SĀ-G 1092 SĀ-G 1092 SĀ-G 1092
| |
| − |
| |
| − |
| |
| − | Table 2.4 The correspondence between the verses of Group A and SĀ-G and SĀ-U
| |
| − |
| |
| − | Title SĀ-G SĀ-U Assemblies from SĀ [[Saṃyutta]] of SN
| |
| − | 1 è 惡 ([[pāpa]])
| |
| − | SĀ-G 1270-1274 SĀ-U 269-
| |
| − | 272 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devatā]]
| |
| − | 2 shuō 說 (ākhyeya) SĀ-G 1078 SĀ-U 17 [[Samaṇa]] (Bǐqiū [[比丘]]) [[Bhikkhu]]
| |
| − | 3 tān [[貪]] ([[rāga]]) SĀ-G 1214 SĀ-U 230 [[Gahapati]] (Póqíshě 婆耆舍) [[Vaṅgīsa]]
| |
| − | 4 liú 流 ([[ogha]]) SĀ-G 1092 SĀ-U 31 [[Māra]] (Mó [[魔]]) [[Māra]]
| |
| − | 5 bù [[怖]] (utrasta)
| |
| − | SĀ-G 596 SĀ-U 181 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devatā]]
| |
| − | 6 lèi 類 (abhivarṇṇatā)
| |
| − | SĀ-G 597 SĀ-U 182 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devatā]]
| |
| − | 7 yù 譽 (yaśasvin)
| |
| − | SĀ-G 1282 SĀ-U 280 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devatā]]
| |
| − | 8 chí 池 (sara) SĀ-G 601
| |
| − | SĀ-G 1329 SĀ-U 176
| |
| − | SĀ-U 328 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天 and [[yèchā]] [[夜叉]]) [[Devatā]] [[Yakkha]]
| |
| − | 9 liú 流 ([[ogha]]) SĀ-G 603
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329 X
| |
| − | SĀ-U 325
| |
| − | SĀ-U 328 [[Cātummahārājika]]
| |
| − | ([[yèchā]] [[夜叉]])
| |
| − | [[Yakkha]] [[Yakkha]]
| |
| − | 10 liú 流 ([[ogha]]) SĀ-G 1269 SĀ-U 178 [[Cātummahārājika]] [[Devatā]]
| |
| − |
| |
| − |
| |
| − | SĀ-G 1316
| |
| − | SĀ-G 1326
| |
| − | SĀ-G 1329 SĀ-U 325
| |
| − | SĀ-U 328 ( Zhūtiān 諸天 and [[yèchā]] [[夜叉]]) [[Yakkha]] [[Yakkha]]
| |
| − | 11 tān [[貪]] (rāgadveṣa) SĀ-G 1314
| |
| − | SĀ-G 1324 SĀ-U 313
| |
| − | SĀ-U 323 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天 and [[yèchā]] [[夜叉]]) [[Devaputta]] [[Yakkha]]
| |
| − | 12 zuò 作 (kāryatā)
| |
| − | SĀ-G 1311 SĀ-U 310 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devaputta]]
| |
| − | 13 qú láo 劬勞 (āyūhana)
| |
| − | SĀ-G 1267 SĀ-U 180 [[Cātummahārājika]]
| |
| − | ( Zhūtiān 諸天) [[Devaputta]]
| |
| − | 14 dé yì 得義 (arthaprāpti) SĀ-G 1092 SĀ-U 31 [[Māra]] (Mó [[魔]]) [[Māra]]
| |
| − |
| |
| − |
| |
| − | Table 2.5 The findings of four [[scholars]] (Group B)
| |
| − |
| |
| − | heading Ui (1958) [[Enomoto]] (1989) Zōngzhèng (2005) Chén (2006)
| |
| − |
| |
| − | 1 [[impermanence]] FJ 1.2 Uv-S 1.3 SĀ-G 576
| |
| − | SĀ-G 956
| |
| − | SĀ-G 1197 FJ 1.2
| |
| − | 2 [[carefulness]] Dhp 2.1 Uv-S 4.1 SĀ-G 996
| |
| − | SĀ-G 1289 FJ 10.1
| |
| − | Dhp 2.1
| |
| − |
| |
| − | 3 strong [[lust]] Dhp 24.6 Uv-S 3.1 FJ 32.18
| |
| − | FJP 32.2
| |
| − | CY 3.1
| |
| − | FJY 3.1 Dhp 24.6
| |
| − |
| |
| − | 4 dwelling in the
| |
| − | [[dharma]] Dhp 16.9 Uv-S 5.24 FJ 24.7
| |
| − | FJP 24.4
| |
| − | CY 6.21
| |
| − | FJY 5.21 Dhp 16.9
| |
| − | 5 [[contemplating]] the
| |
| − | [[truth]] X Uv-S 9.6 X CY 29.11
| |
| − |
| |
| − | 6 good {{Wiki|speech}} SĀ-G 45 Uv-S 8.11 FJ 38.14
| |
| − | CY 9.13
| |
| − | FJY 8.13 CY 9.13
| |
| − | FJY 8.13
| |
| − |
| |
| − |
| |
| − |
| |
| − | 7 [[faith]] FJ 4.1 Uv-S 10.1 FJ 4.1
| |
| − | CY 11.1
| |
| − | FJY 10.1 FJ 4.1
| |
| − | FJP 4.2
| |
| − | CY 11.1
| |
| − |
| |
| − | 8 {{Wiki|learning}} FJ 3.4 Uv-S 12.6 FJ 3.4
| |
| − | FJP 3.4
| |
| − | FJY 22.15 FJ 3.4
| |
| − | FJP 2.1, 3.1
| |
| − | CY 23.1
| |
| − |
| |
| − | 9 being like the sky close to Dhp 7.6 Uv-S 17.12 FJ 15.6, 36.24
| |
| − | CY 18.12
| |
| − | FJY 17.13 Dhp 7.4, 7.6
| |
| − | 10 [[physical]]
| |
| − | [[appearance]] X Uv-S 22.12-16 CY 23.11-15
| |
| − | FJY 22.14, 22.16-18 CY 23.13-15
| |
| − | 11 [[king]] CY 17.22 Uv-S 16.22 CY 17.22
| |
| − | FJY 16.19 CY 17.22
| |
| − |
| |
| − | 12 city of bone Dhp 11.5 Uv-S 16.23 FJ 19.5
| |
| − | CY 17.23
| |
| − | FJY 16. 20 Dhp 11.5
| |
| − | CY 17.23
| |
| − | 13 [[turtle]] Dhp 11.12 Uv-S 26.1 CY 27.1
| |
| − | FJY 26.1 CY 27.1
| |
| − | FJY 26.1
| |
| − | 14 equality DĀ 2 Uv-S 26.30 DĀ 2
| |
| − | CY 27.28 DĀ 2
| |
| − |
| |
| − |
| |
| − | FJY 26.35
| |
| − | 15 mud close to Dhp 18.17 Uv-S 29.37 X Dhp 18.17
| |
| − | 16 two {{Wiki|dwellings}} Dhp 18.20 Uv-S 29.38 FJ 26.18
| |
| − | FJY 29.34 Dhp 18.20
| |
| − | 17 [[Udāna]] 7.7 Uv-S 29.51 CY 30.40
| |
| − | FJY 29.45 [[Udāna]] 7.7
| |
| − | 18 having cleaned up [[Udāna]] 6.7 Uv-S 29.56 CY 30.43
| |
| − | FJY 29.48 [[Udāna]] 6.7
| |
| − | 19 giving [[Udāna]] 8.5 Uv-S 28.2 CY 29.2
| |
| − | FJY 28.2 [[Udāna]] 8.5
| |
| − | CY 29.2
| |
| − |
| |
| − | 20 all [[evils]] Dhp 14.5 Uv-S 28.1 FJ 22.11
| |
| − | CY 29.1
| |
| − | FJY 28.1 Dhp 14.5
| |
| − | FJ 22.11
| |
| − | CY 29.1
| |
| − | FJY 28.1
| |
| − |
| |
| − | 21 falling down Dhp 3.3 Uv-S 31.1 FJ 11.2
| |
| − | CY 32.1
| |
| − | FJY 31.1 Dhp 3.3
| |
| − | 22 [[skilled]] [[Theragāthā]] 84 Uv-S 31.51 CY 32.41
| |
| − | FJY 31.40 [[Theragāthā]] 85
| |
| − |
| |
| − |
| |
| − |
| |
| − | 23 craft [[Udāna]] 3.9 Uv-S 32.5 [[Udāna]] 3.9
| |
| − |
| |
| − | 24 travelling far away Dhp 3.5 Uv-S 33.55 FJ 11.4
| |
| − | CY 34.57
| |
| − | FJY 33.55 Dhp 3.5
| |
| − | CY 34.57
| |
| − | 25 {{Wiki|obscuring}} Sn 1032-1039 Pārāyaṇeṣv
| |
| − | Ajitapraśnaḥ Sn 1032-1039
| |
| − | Sn 1110-1111 Sn 1032-1039
| |
| − |
| |
| − | 26 [[sensual pleasures]] Sn 766-771
| |
| − | {{Wiki|Chinese}} Arthavargīyasūtra (T198) Arthavargīyeṣu kāmān ārabhya Sn 766-771
| |
| − | {{Wiki|Chinese}} Arthavargīyasūtra
| |
| − | (T198) Sn 766-771
| |
| − | {{Wiki|Chinese}} Arthavargīyasūtra
| |
| − | (T198)
| |
| − | 27 [[auspicious]] SĀ-G 955 MĀ 165-167 SĀ-G 955
| |
| − | close to SĀ-G 1072 SĀ-G 955
| |
| − |
| |
| − | [[Bibliography]]
| |
| − |
| |
| − | I. Primary Sources
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| − | A Thousand [[Books]] of [[Wisdom]]. CD-ROM [[Release]] IV. 1998. [[New York]]: The {{Wiki|Asian}} Classics Input Project.
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| − | Abhidharmakośabhāśya. P. Pradhan, ed. 1975. [[Patna]]: K.P. Jayaswal.
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| − | Abhidharmakośavyākhyā. U. Wogihara, ed. 1932–1936. [[Tōkyō]]: Publishing Association of Abhidharmakosavyākhyā.
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| − | Dga'-ldan [[bstan 'gyur]] (Golden {{Wiki|Manuscript}} [[Tanjur]]). Facsimile reproductions (CD-ROM).
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| − | Fangshan Stone-carved Collection [[房山石經]]. Facsimile reproduction: 趙樸初, editor-in- chief. 1988. 22 vols. {{Wiki|Beijing}} 北京: Zhōngguó [[Fójiào]] Túshū Wénwù Guǎn 中國佛教圖書文物館.
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