Aaa

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”. 660 In the 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.

no hatred grows for one genuinely restrained; evil deeds are relinquished by one with virtue; with defilements exhausted, one attains nirvāṇa.

2. Comparison of the verse with other texts 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 (Fǎjíyàosòng jīng 法集要頌經). However, one pāda is obviously different. In Uv-S, the 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

4.1.20. The twentieth set: all evils (sdig pa kun); 4 pādas / 1 verse

1. Three versions with their translations668 (1) Chinese version: 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; cultivate all goodness; personally tame your mind— such are the holy teachings of the Buddha.

661 dadataḥ puṇyaṃ pravardhate, vairaṃ saṃyamato na cīyate | kuśalī prajahāti pāpakaṃ, kleśānāṃ kṣayatas tu nirvṛtaḥ || (Uv-S 53.33–54.2). 662 dadataḥ puṇyaṃ pravardhate, vairaṃ na kriyate ca samyamāt | kuśalī prajahāti pāpakaṃ, rāgadoṣamohakṣayāt tu nirvṛtiḥ || (Uv-B 354.1–4). 663 dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati | kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā parinibbuto ti || (Ud 85.21–22). 664 dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati | kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā parinibbuto ti || (DN II 136.22–24). 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). 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). 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). 668 These three versions are fundamentally the same.

(2) Sanskrit version: sarvapāpasyākaraṇaṃ, kuśalasyopasaṃpadā | svacittaparyavadamanam, etaṃ buddhānuśāsanaṃ || (Enomoto 1989: 33 [YBh 133b2]) Not doing all that is bad, the undertaking of the good, controlling one’s own mind— this is the teaching of the Buddha(s).

(3) Tibetan version: / sdig pa thams cad mi bya ste / / dge ba phun sum tshogs par bya / / rang gi sems ni yongs su gdul / / 'di ni sangs rgyas bstan pa yin / (Peking 5536.296a7; Derge 4035.254b1) Do not commit any evil; Accomplish virtue; Thoroughly tame your own mind— This is the teaching of the Buddha.

2. Comparison of the verse with other texts 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, III.D;674 EĀ 1.1,675 48.2;676 T210677 (Fǎjù jīng 法句經); T212678 (Chūyào jīng 出曜經);

669 sarvapāpasyākaraṇaṃ, kuśalasyopasaṃpadā | svacittaparyavadamanam, etaṃ buddhānuśāsanaṃ || (Uv-S 54.3–6). 670 sarvapāpasyākaraṇaṃ, kuśalasyopasampadaḥ | svacittaparyavadanam, etad buddhasya śāsanam || (Uv-B 353.1–2). 671 sabbapāpassa akaraṇaṃ, kusalassa upasampadā | sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ || 672 sabbapāpassa akaraõaṃ, kuśalassa apasaüpadā | sacittapariyodamanaṃ, etaṃ buddhāna śāsanaṃ || 673 sabbapāpassa akaraṇaṃ, kusalassa upasampadā | sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ || (DN II 49.25–26). 674 sabbapāpassa akaraṇaṃ, kusalass' upasampadā | sacittapariyodapanaṃ, etaṃ buddhāna sāsanan ti || (Nett 43.12–13; 81.9–10; 171.22–23; 186.23–24). 675 諸惡莫作 諸善奉行 自淨其意 是諸佛教 (T125, 2.551a13–14). 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). 677 諸惡莫作 諸善奉行 自淨其意 是諸佛教 (T210, 4.567.b1–2). 678 諸惡莫作 諸善奉行 自淨其意 是諸佛教 (T212, 4.741b24– 25).

T213679 (Fǎjíyàosòng jīng 法集要頌經); T374, T375680 (Dàbōnipán jīng 大般涅槃經). They all share the same content.

4.1.21. The twenty first set: falling down (ltung ba); 4 pādas / 1 verse

1. Three versions with their translations681 (1) Chinese version: 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], falling down in desires. [one] excellently tames the mind. A tamed mind elicits happiness.

(2) Sanskrit version: durnigrahasya laghuno, yatrakāmanipātinaḥ | cittasya dāmanaṃ sādhu, cittaṃ dāntaṃ sukhāvaham || (Enomoto 1989: 33 [YBh 133b5]) Good is the taming of the mind, which is hard to restrain, swift, falling on where it desires. The tamed mind brings happiness.

(3) Tibetan version: / tshar gcad dka' zhing myur ba dang / / gang du 'dod par ltung ba yi682 / / sems dul ba ni legs pa ste / / sems dul bde ba bsgrub pa yin / (Peking 5536.296b6–7; Derge 4035.254b6–7) Hard to restrain and swift, falling on wherever it desires, disciplining such a mind is excellent.

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). 680 諸惡莫作 諸善奉行 自淨其意 是諸佛教 (T374, 12.451c11–12; 12.693c12–13). 681 These three versions are basically the same. 682 Derge: yin.

The tamed mind leads to happiness.

2. Comparison of the verse with other texts 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); T212689 (Chūyào jīng 出曜經); T213690 (Fǎjíyàosòng jīng 法集要頌經); T721691 (Zhèngfǎniànchù jīng 正法念處經).

4.1.22. The twenty second set: skilled (mkhas); 4 pādas / 1 verse

1. Three versions with their translations692 (1) Chinese version: 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 can taste the flavour of seclusion. One who meditates, is constantly comprehensive, and mindful receives undefiled joy and happiness.

(2) Sanskrit version: cittanimittasya kovidaḥ, pravivekasya ca vindate rasaṃ | dhyāyī nipakaḥ pratismṛto, bhuṃkte prītisukhaṃ nirāmiṣaṃ ||

683 durnigrahasya laghuno, yatrakāmanipātinaḥ | cittasya dāmanaṃ sādhu, cittaṃ dāntaṃ sukhāvaham || (Uv-S 54.8–9). 684 durnigrahasya laghuno, yatrakāmanipātinaḥ | cittasya damanaṃ sādhu, cittaṃ dāntaṃ sukhāvaham || (Uv-B 408.1–2). 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. 688 輕躁難持 唯欲是從 制意為善 自調則寧 (T210, 4.563.a5–6). 689 輕難護持 為欲所居 降心為善 以降便安 (T212, 4.758c12– 13). 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). 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). 692 In the Chinese version, the term “undefiled” (wúrǎn 無染) is very likely to correspond to nirāmiṣaṃ in Sanskrit. Overall, these three versions are basically the same in content. However, the term “receives/experiences” (shòu 受) in the last pāda of the Chinese version is closer to vetti than bhuṃkte. Therefore, the Chinese version seems close to the version of Uv-B.

(Enomoto 1989: 33 [YBh 134a4]) One [who] is skilled in the signs of the mind and knows the flavour of seclusion, meditating, wise [and] mindful, enjoys spiritual joy and happiness.

(3) Tibetan version: / sems kyi mtshan ma mkhas pa dang / / rab tu dben pa'i nyams thob dang / / rtag 'grus dran ldan bsam gtan pa / / dga' bde zang zing med pa spyod / (Peking 5536.297a8-b1; Derge 4035.255a7) One who is skilled in the signs of the mind and who acquires the taste of total seclusion, who meditates, is ever-diligent and mindful, enjoys spiritual joy and happiness.

2. Comparison of the verse with other texts 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.

693 cittanimittasya kovidaḥ, pravivekasya ca vindate rasaṃ | dhyāyī nipakaḥ pratismṛto, bhuṃkte prītisukhaṃ nirāmiṣaṃ || (Uv-S 54.10–14). 694 cittanimittasya kovidaḥ, pravivekasya rasaṃ prajānakaḥ | dhyāyī nipakaḥ pratismṛto, vetti prītisukhaṃ nirāmiṣam || (Uv-B 426.4–7). 695 cittanimittassa kovido, pavivekarasaṃ vijāniya | jhāyaṃ nipako patissato, adhigaccheyya sukhaṃ nirāmisan ti || 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). 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). 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 taste of seclusion”.

4.1.23. The twenty third set: craft (bzo); 4 pādas / 1 verse

1. Three versions with their translations699 (1) Chinese version: 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, happily conquering all faculties of senses, completely liberated, without a home, without a place, without expectations, terminating desires and wandering alone; such is the true monk.

(2) Sanskrit version: aśilpajīvī laghur ātmakāmo, jitendriyaḥ sarvato vipramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmān prahāyaikacaro yas sa bhikṣuḥ || (Enomoto 1989: 34 [YBh 134b3f]) He who lives not by the exercise of crafts, light, wishes himself well, whose senses have been conquered, is completely liberated, wanders without a house, is without selfishness, without expectation, having abandoned desires, wandering alone, he is a monk.

(3) Tibetan version: / bzo700 mi 'tsho dang yang dang bdag la legs 'dod dang / / dbang po thul dang kun las rnam par grol ba dang / / khyim na mi gnas bdag gir mi 'dzin re ba med / / 'dod spangs gcig pu rgyu ba de ni dge slong yin / (Peking 5536.298a1–2; Derge 4035.255b6–7) One who does not practice a craft to live, and wishes goodness for himself, who has subdued the senses and is completely liberated from all, who does not dwell in a household, has no sense of “mine” or expectation, abandons desire and roams alone, that is a monk.

699 The Tibetan version lacks the term “light” in the first pāda. Overall, these three versions are basically the same. 700 Derge: bzos.

2. Comparison of the verse with other texts 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

4.1.24. The twenty fourth set: travelling far away (ring du 'gro); 4 pādas / 1 verse

1. Three versions with their translations704 (1) Chinese version: 心遠行獨行 無身寐於窟 能調伏難伏 我說婆羅門 (T1579, 30.386a20) The mind which has traveled far and alone without a body lives in the cave. [One] can tame that [[[mind]]] which is hard to tame— I call him a Brahman.

(2) Sanskrit version: dūraṃgamam ekacaram, aśarīraṃ guhāśayaṃ | damayati durdamaṃ cittaṃ, brāhmaṇaṃ taṃ bravīmy ahaṃ || (Enomoto 1989: 34 [YBh 135a5f]) One who goes far, wanders alone, without a body lies in the cave, restrains his mind which is hard to restrain— I declare him to be a Brahman.

(3) Tibetan version: / ring du 'gro zhing gcig pu rgyu / / lus yod705 ma yin phug gnas pa / / gdul dka'i sems ni 'dul ba de / / bram ze yin zhes nga smra'o / (Peking 5536.298b8; Derge 4035.256b3–4) 701 aśilpajīvī laghur ātmakāmo, jitendriyaḥ sarvato vipramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmān prahāyaikacaro yas sa bhikṣuḥ || (Uv-S 54.15–22). 702 yas tv alpajīvī laghur ātmakāmo, yatendriyaḥ sarvagatiḥ pramuktaḥ | anokasārī hy amamo nirāśaḥ, kāmaṃ jahaś caikacaraḥ sa bhikṣuḥ || (Uv-B 432.9–12). 703 asippajīvī lahu atthakāmo, yatindriyo sabbadhivippamutto | anokasārī amamo nirāso, hatvā māraṃ ekacaro sa bhikkhū ti || (Ud 32.15-17). 704 These three versions are fundamentally the same. 705 Derge: yongs.

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.

2. Comparison of the verse with other texts 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.”

4.1.25. The twenty fifth set: obscuring (bsgribs); 40 pādas / 10 verses

1. Three versions with their translations713 (1) Chinese version: 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 706 dūraṃgamam ekacaram, aśarīraṃ guhāśayaṃ | damayati durdamaṃ cittaṃ, brāhmaṇaṃ taṃ bravīmy ahaṃ || Uv-S 54.23–32. 707 There are two versions; the more similar one is the second. 1. yasyālayo nāsti sadā, yo jñātā niṣkathaṃkathaḥ | dūraṃgamaś caikacaro, bravīmi brāhmaṇaṃ hi tam || Uv-B 489.1–4. 2. dūraṃgamam ekacaram, aśarīraṃ guhāśayam | durdamaṃ ye damiṣyanti, tenai[?]kasya brāhmaṇam (v.l. brāhmaṇam taṃ bravīmy ahaṃ) || Uv-B 489.1–4. 708 遠逝獨遊 隱藏無形 難降能降 是謂梵志 (T212, 4.774a24– 25). 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). 710 dūraṅgamaṃ ekacaraṃ asarīraṃ guhāsayaṃ | ye cittaṃ saññamessanti mokkhanti mārabandhanā || 711 dūraṃgamaṃ ekacaraṃ, aśarīraṃ guhāśayaṃ | ye cittaṃ saṃyyamehinti, mokkhaṃte mārabaṃdhanā || 712 獨行遠逝 覆藏無形 損意近道 魔繫乃解 (T210, 4.563a8–9.) 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 Chinese and “thought” (rtog pa) in Tibetan.

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 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:] “What could cover the world? What could make it un-manifest? What could also defile it? What is the great fear?” [The Buddha replied:] “Ignorance covers the world. Carelessness makes it un-manifest. Idle discourse could defile it. Suffering is the great fear.” [[[Ajita]] asked:] “The streams have outlets everywhere. Who could stop these outlets? What should be said to prevent them? Who could make the streams be stopped?” [The Buddha replied:] “The streams of the world have outlets; these outlets could be stopped by mindfulness. I say it could be prevented, that they could be stopped by wisdom.” [[[Ajita]] asked:] “Mindfulness, wisdom and name-and-form, they are all I inquire about now. How should they be annihilated permanently? I sincerely wish that you preach this for me.” [The Buddha replied:] “Mindfulness, wisdom and name-and-form, I say, are everything. If consciousness ceases permanently,

thus they are annihilated permanently.” [Ajita714 asked:] “What is the operation of mindfulness, so that consciousness is permanently ceased? I now request that you would explain to me with any means and cause me to be without doubt.” [The Buddha replied:] “In internal and external sensations, one does not give rise to delight. This is the operation of mindfulness, [so that] consciousness would cease permanently.” [[[Ajita]] asked:] “As those who have well expounded the dharma and the learners of different types constantly comprehend and proceed toward liberation, I request the Buddha to preach to me [how they did that].” [The Buddha replied:] “They do not indulge in sensual pleasures; their minds are without defilements; and they are skillfully mindful of all dharmas. Therefore, such monks could proceed toward [[[liberation]]].”

(2) Sanskrit version: kenāyaṃ nivṛto lokaḥ, kenāyaṃ na prakāśate | 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 || yāni srotāṃsi lokasya, smṛtiḥ teṣāṃ nivāraṇaṃ |

714 Sn 1110 states that this verse was asked by Udaya, but the commentary of this verse set in the Śarīrārthagāthā states it was asked by Ajita.

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 || ye ca saṃkhyātadharmāṇo, ye ca śaikṣāḥ pṛthagvidhāḥ | teṣāṃ me nipakasyeryāṃ, pṛṣṭaḥ prabrūhi mārṣa || kāmeṣu nābhigṛdhyeta, manasānāvilo bhavet | kuśalaḥ sarvadharmeṣu, smṛto bhikṣuḥ parivrajet || (Enomoto 1989: 34 [YBh 136a1–4]) [[[Ajita]] asked:] “By what is this world enclosed? Why does it not shine? And what do you say is its plaster? And what is its great fear?” [The Buddha replied:] “The world is enclosed by ignorance. On account of negligence it does not shine. I say its plaster is desire.715 Suffering is its great fear.” [[[Ajita]] asked:] “Streams flow everywhere. What hinders streams? Tell [me] about the restraint of streams. By what is a stream dammed?” [The Buddha replied:]

715 The term jalpa can mean “desire” or “discourse”/“disputation”. The latter meaning is used in the Chinese version.

“Mindfulness hinders the world’s streams. I will tell [you] about the restrain of streams. By wisdom is [a stream] dammed.” [[[Ajita]] asked:] “Of wisdom and mindfulness and name-and-form altogether, tell me about this when asked. Where is this stopped?” [The Buddha replied:] “Wisdom and mindfulness and name-and-form altogether. From the cessation of consciousness, this is stopped here.” [[[Ajita]] asked:] “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, from not finding pleasure in sensation, consciousness is thus stopped for one who wanders mindful.” [[[Ajita]] asked:] “Honourable one, when asked, tell me about the behaviour of the wise, of those who have directly experienced the dharma, and who are those learners of different types.” [The Buddha replied:] “He would not desire sensual pleasures. He would be pure with regard to his mind. Skilled in all mental states,

mindful, a monk would wander”

(3) Tibetan version: / 'jig rten 'di ni gang gis bsgribs/ /'di ni gang gis mi gsal bgyis / / bsgos zhes bgyis ba ci716 la bgyi / / de ’i717 'jigs chen gang zhig lags / / ma rig pas ni 'jig rten bsgribs718 / / bag med phyir ni gsal ma yin / / rtog pas bsgos zhes nga smra ste / / de yi 'jigs chen719 sdug bsngal yin / / rgyun rnams kun nas 'dzags720 pa yi / / rgyun rnams bzlog pa gang zhig lags / / rgyun rnams sdoms721 pa bka' stsol cig / / rgyun ni gang gis dgag par bgyi / / 'jig rten rgyun ni gang yin pa / / de dag bzlog par dran pa ste / / rgyun rnams sdom pa722 bshad bya na / / shes rab kyis ni dgag par bya / / shes rab dang ni dran pa dang / / ming dang gzugs ni rnams723 kun du / / de ni gang du 'gag 'gyur ba / / zhu na de ni bdag la gsungs / / shes rab dang ni dran pa dang / / ming dang gzugs ni rnam kun du / / rnam par shes pa 'gag724 gyur na / / der ni de yang 'gag par 'gyur / / dran pa spyod pa'i rnam par shes / / ji ltar 'jug 'gyur zhu lags na / / ji bzhin the tshom ma mchis par / / de ni bdag la bshad du gsol / / nang dang phyi yi tshor ba la / / mngon par dga' bar mi byed na / / de ltar dran pa spyod pa yi / / rnam par shes pa 'jug par 'gyur / / gang dag legs gsungs chos can dang / / gang dag slob pa tha dad pa / / de dag nang nas 'grus pa'i spyod / / zhu na bzod ldan bdag la gsungs / / 'dod pa rnams la chags med cing / / yid kyis rnyogs725 pa med par byed / / chos rnams kun la mkhas pa dang / / dran pa726 dge727 slong kun du rgyu / (Peking 5536.299b4–300a3; Derge 4035.257a6–b4)

716 Derge: cis. 717 Derge: yi. 718 Peking: bsgrubs. 719 Derge: 'jig rten. 720 Derge: 'dzag. 721 Derge: sdom. 722 Derge: par. 723 Derge: rnam. 724 Derge: gags. 725 Derge: rnyog. 726 Derge: pas. 727 Peking: bdge.

[[[Ajita]] asked:] “What is it that obscures this world? What is it that makes it unclear? By what is it pervaded? What indeed is its great fear?” [The Buddha replied:] “By ignorance the world is obscured. Due to carelessness is it not clear. By thought it is pervaded, I say; and suffering is its great fear. [[[Ajita]] asked:] “Streams flow everywhere; What is it that can reverse the streams? Please explain the damming of streams. What is it that stops a stream?” [The Buddha replied:] “Those which are the streams of the world, are reversed by mindfulness. As to explaining the damming of these streams, they are stopped by wisdom.” [[[Ajita]] asked:] “Wisdom and mindfulness, name-and-form in all aspects, from where do they cease, tell me about this when asked.” [The Buddha replied:] “Wisdom and mindfulness, name-and-form in all aspects, when consciousness ceases, then they also come to cease therein.” [[[Ajita]] asked:] “How is consciousness stopped

for one who proceeds endowed with mindfulness? Please explain that to me exactly as it is, without doubt.” [The Buddha replied:] “In internal and external sensations, if not finding pleasure, in that way consciousness is stopped for one who proceeds endowed with mindfulness.” [[[Ajita]] asked:] Those who have experienced the dharma, and the various learners among them, [what is] the practice of wisdom, tell me when asked, honourable one. [The Buddha replied:] Not desiring sensual pleasures, [whose] mind is undefiled, is skilled in all dharmas with mindfulness, the monk roams everywhere.

2. Comparison of the verse with other texts 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

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. 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. Sn 1032–1037: kenassu nivuto loko, (iccāyasmā ajito) kenassu nappakāsati | ki 'ssābhilepanaṃ brūsi, kiṃ su tassa mahabbhayaṃ || avijjāya nivuto loko, (ajitāti bhagavā) vevicchā pamādā nappakāsati | jappābhilepanaṃ brūmi, dukkham assa mahabbhayaṃ || savanti sabbadhi sotā, (iccāyasmā ajito) sotānaṃ kiṃ nivāraṇaṃ | sotānaṃ saṃvaraṃ brūhi, kena sotā

“avarice and negligence,” but in the twenty fifth verse set, the corresponding text only refers to “negligence.” Otherwise, they are mostly the same.

4.1.26. The twenty sixth set: sensual pleasures (’dod); 24 pādas / 6 verses

1. Three versions with their translations730 (1) Chinese version: 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 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, one fulfils them as expected. Having done so, the mind is stable and joyful. One keeps one’s attachments until death. If sentient beings who delight in desires lose their sensual pleasures, their form will deteriorate

pidhiyyare || yāni sotāni lokasmiṃ, (ajitāti bhagavā) sati tesaṃ nivāraṇaṃ | sotānaṃ saṃvaraṃ brūmi, paññāy ete pithiyyare || paññā c' eva sati ca, (iccāyasmā ajito) nāmarūpañ ca mārisa | etaṃ me puṭṭho pabrūhi, katth' etaṃ uparujjhati || Sn 1110–1111: kathaṃ satassa carato, viññāṇaṃ uparujjhati | bhagavantam puṭṭhuṃ āgamma, taṃ suṇoma vaco tava || ajjhattañ ca bahiddhā ca, vedanaṃ nābhinandato | evaṃ satassa carato, viññāṇaṃ uparujjhatī ti || Sn 1038–1039: yam etaṃ pañhaṃ apucchi, ajita taṃ vadāmi te | yattha nāmañ ca rūpañ ca, asesaṃ uparujjhati | viññāṇassa nirodhena, etth' etaṃ uparujjhati || ye ca saṃkhātadhammāse, ye ca sekhā puthū idha | tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa || kāmesu nābhigijjheyya, manasānāvilo siyā | kusalo sabbadhammānaṃ, sato bhikkhu paribbaje ti || 730 The first and fifth verses in the 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 manuscript exemplar.

as if they were shot by a poisonous arrow. If they detach themselves from desires as if they were heads of poisonous snakes, attachments to this world they are able to transcend with mindfulness. Farm estates, bullion, oxen and horses, jewels and bracelets, females and servants, and [many other things which] increases desires; such are what people wallow in. What one clings to makes [him] degraded, becoming deteriorated gives rise to outflows.731 From which sufferings accumulate, like a broken boat and inundated by water. If one permanently cuts off all desires like severing the top of the palm tree, one discards all worries like water drops from a lotus flower.

(2) Sanskrit version: kāmān kāmāyamānasya, tasya cet tat samṛdhyati | addhā prītamanā bhavati, labdhvā martyo yad īpsitaṃ || tasya cet kāmāyamānasya, chandajātasya jaṃtunaḥ | te kāmāḥ parihīyaṃte, śalyaviddha iva rūpyate || yaḥ kāmāṃ parivarjayati, sarpasyeva śirāt padaṃ | sa imāṃ viṣaktikāṃ loke, smṛtaḥ samativartate || kṣetravastuhiraṃnyaṃ ca, gavāśvamaṇikuṇḍalaṃ | 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 ||

731 “Outflow” (lòu 漏 in Chinese) in this context is close to the meaning of “affliction”.

(Enomoto 1989: 35 [YBh 137a5–b1]) If it prospers for one desiring sensual pleasures, a mortal truly becomes joyful in mind, having obtained his wish. If those sensual pleasures 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, 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 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 / (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, 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 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 Peking: brang. 735 Peking: gi. 736 Peking: 'od. 737 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) 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 past, not longing for the 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, gold, cows, horses, servants, men, women, relatives in the Suttanipāta and T198, but in the Śarīrārthagāthā, they are fields, property, gold, cows, horses, jewels, bracelets, women, slaves/servants. 743 The three versions are basically the same.

for all 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 past, should not long for the future. thoroughly observing 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 / (Peking 5536.303b3–4; Derge 4035.260b3–4) Do not follow after what has passed, without expectations for the future. Whatever dharma arises in the 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 past, And do not long for the future. Matters of the past have already ceased, The future has not yet come. As for phenomena in the 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 past Or on the future build his hopes; For the past has been left behind And the 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 Chinese MĀ belongs to an older recension of the Sarvāstivādins.

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 distinct nature of the 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 distinctive nature of the Chinese Group B verses

Among the three versions of the Śarīrārthagāthā, the distinctive nature of the Chinese version can be seen from the following three examples: (1) the ninth verse set The wording of the third pāda in the 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 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 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 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 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 Chinese version contains the word “receives/experiences” (shòu 受 ), while the corresponding word in the Sanskrit and Tibetan versions is “enjoy” (bhuṃkte, spyod). The 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 Chinese version are close to Mūlasarvāstivādin parallels, from the above examples we can see that some Sarvāstivādin heritage has been left in the 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 “blood” in all other texts. We find the term “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 Chinese Abhidharmamahā-vibhāṣā) and T1546 (Āpítán pípóshā lùn 阿毘曇毘婆沙論, the Chinese Abhidharma-vibhāṣā),

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

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 individual verses. The

754 It is Gēnběnshuōyīqièyǒubù pínàiyē záshì 根本說一切有部毘奈耶雜事, the Chinese Mūlasarvāstivādavinayakṣudrakavastu. 755 According to Enomoto (1989: 23), in the Eastern 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) 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 倒羸為強 坐服甚怨 次冥受痛 船破海中 (T198, 4.175c17–23). 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.”

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 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 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 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.

4.2.3. Other issues

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. Thus, this issue will be explained by investigating the definition of prapañca in the Yogacārabhūmi.

759 The content is as follows: “For the past has been left behind, and the future has not been reached.” 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 倒羸為強 坐服甚怨 次冥受痛 船破海中 (T198, 4.175c17–23). 761 汝說八偈 (T198, 4.175c4). 762 Enomoto indicated that the verses in MĀ165–167 correspond to the verses in twenty seventh verse set in the Śarīrārthagāthā.

4.2.3.1. The relationship between Uv-B and T212

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. 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 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.

Uv-B and T212 1 Same

2 Difference: 1. Uv-B: carefulness is the path of the deathless; T212: “moral conduct” (jiè 戒) is the path of the death. 2. Uv-B: those who are careless are always dead; T212: “craving” (tān 貪) is the key for death.

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. 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.

3 Difference in the first two pādas: Uv-B: for a living creature who is disturbed by discursive thoughts has strong lust regarding the beautiful. T212: one who is careless, regards lust as the pure object. 4 Same 5 No verse 6 No verse 7 Same 8 No verse 9 Same 10 Difference: one less verse in T212. 11 Same

12 Difference in the last two pādas: Uv-B: he is distressed by lust, hatred, conceit and hypocrisy. T212: the sense facilities all open up, which is like making friends with thieves and being careless.

13 Difference in the second pāda: Uv-B, the terms “monk” (bhikṣu) and “mind” (manas) are not mentioned. 14 Same 15 No verse 16 No verse

17 Difference in the second pāda: Uv-B: has overcome the fetter [and] moat. T212: [one] plants the seed of suffering in the body (shēnqiàn身塹). 18 Too ambiguous to analyse 19 Same 20 Same 21 Same 22 Same 23 No verse 24 Same

4.2.3.2. The definition of prapañca

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. 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. 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.

4.2.4. Summary

In this section, three aspects of the Group B verses have been discussed. Firstly, although most Group B verses in the Chinese version are related to the

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. 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). 767 如來棄捨一切所有悕求 故無戲論 (T1579, 30.384b10–11). 768 云何戲論 謂一切煩惱及雜煩惱 (T1579, 30.345c20).

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.

4.3. Conclusion

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 Chinese version of the Group B verses is 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. 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 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,

769 This Sanskrit title (see Enomoto 1989: 35) is similar with the Chinese zàoxiánshàn 造賢善 in the Śarīrārthagāthā. However, the Tibetan mtshan mo bzang po is closer to the title bhaddekaratta in MN.

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.

Chapter five: Texual issues of the Śarīrārthagāthā

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 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 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.

5.1. The formation of the Śarīrārthagāthā

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. Based on this 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

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. 771 Deleanu (2006) mentioned that the formation of the Vastusaṃgrahaṇī might have begun earlier than any other text belonging to phase three.

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 examination. 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 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 If one looks at the content of the commentary in the Śarīrārthagāthā, it can be found that the theory and philosophy do not contain the idea of ālayavijñāna or relate to the Saṃdhinirmocanasūtra. It simply presents Śrāvakayāna practices and ideas, such as the

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 practical manuals on the level of the mundane truth (saṃvr̥tisatya) to foster liberation from the deepest pursuing (ādāna) or cumulative subconsciousness (ālayavijñāna).” 773 Deleanu (2006: 155) specifically mentioned that this is not a perfect chronological or linear development. These phases might have partially overlapped. 774 略義者 謂宣說諸法同類相應 (T1579 30.752c21). 775 The two accomplishments are the accomplishment of high status (zēngshàngshēng mǎn 增上生滿, mngon par mtho ba 'byor ba), i.e. rebirth in a higher level of existence in saṃsāra, and the accomplishment of the ultimate good (juédìngshèng mǎn 決定勝滿, nges par 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.

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. The author(s) have liberally employed Mahāyāna 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? 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 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 Based on the above information, I suggest that the Śarīrārthagāthā was created in the

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). 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). 779 See Nishi 1960: 672–673, Frauwallner 1969: 265, Schmithausen 1969b; 1987a: 13–14, 183–185; 2000, May 1971: 281, Hirakawa 1974–1979: 2.96, Kudo 1975, Yokoyama 1976: 82–83, Takasaki1982a: 32, Yamabe 1989: 46 note 8, Potter 1999: 398, Aramaki 2000, Ahn 2003: 1–4, Kritzer 2005, Deleanu 2006: 154. However, some scholars hold different views. The discussion of two side views can be found in Deleanu 2006: 154. 780 See Demiéville 1954: 381 note 4 and 434 note 9, Deleanu 2006: 154. 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 Silk 2000. 782 Although Yìnshùn (1988) believed that Maitreya is possibly the author of the Yogacārabhūmi, after comparing the 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. 783 Schmithausen 1987a: 267–269 note 124.

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 concepts found in the 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 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).

5.2. Differences in the summary verse (uddāna) between the Tibetan and Sanskrit/Chinese versions

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

784 Undeniably, it is also possible that the author(s) simply wanted to interpret the verses using only Śrāvakayāna concepts. However, it would be difficult to explain why the ālayavijñāna 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 concepts. 785 As discussed in chapter two. 786 The Paramārthagāthā and Ābhiprāyikārthagāthā precede the Śarīrārthagāthā. 787 The structure of the Cintāmayībhūmi was introduced in chapter one. 788 See chapters three and four.

Sanskrit/Chinese versions. 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 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 thesis; however, Deleanu (2006: 131) mentioned two basic modern lineages, namely, Taishō and Zhonghua.791 In chapter one, the 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, Peking against Derge and Cone.794 Therefore, I will compare the Peking and Derge editions. Additionally, the Golden Tanjur manuscript version will also be taken into account.795 The summary verse in the two 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,

789 The Śarīrārthagāthā is found in Śrāvakabhūmi and Yogacārabhūmi manuscripts. 790 See Deleanu 2006: 130 for a diagram which illustrates the relationship between these 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. 791 These two modern lineages are commonly used to make textual comparisons in the academic field. 792 The work of the stone-carved scriptures started in Fángshān 房 山 (in 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 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 materials concerning politics, economy, 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. 793 Nine collections, which belong to the Zhonghua edition, are Fangshan Stone-Carved collection, Zifu collection, Jin collection, Qisha collection, second edition of the Korean collection, Puning collection, Southern collection of the Yongle Era, Jingshan collection, and Qing collection. 794 See Vogel 1965: 25–30, Eimer 1978: 77, Pasadika 1987: 45, Schoening 1995: 123–124, 132–134, 141– 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. 795 The Golden Tanjur has been examined by Skilling (1991), who suggested that it is textually close to the Narthang and Peking editions. 796 In 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.

struggle, attainment of the aim, and specification; [it is a total of] fourteen”.798 This classification is consistent with the Śarīrārthagāthā verses. Surprisingly, the last division “specification” includes within it twenty seven verse sets.799 In Tibetan, the summary verse (uddāna) states the following:800 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 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 // (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, faith, learning, being like the sky, physical appearance, king, city of bone, turtle, equality, mud, two dwellings, having cleaned up, giving, all evils, falling down, skilled, craft, travelling far away, obscuring, sensual pleasures, and auspicious.

797 The 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. 798 The content in 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) 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). 800 See Peking 5536.304b3–b6; Derge 4035.261a7–b2; Golden (TBRC) 138 756.6–757.3. 801 Golden: ’dong. 802 Golden: mtshon. 803 Golden and Peking: rtags. 804 Golden: ba. 805 Golden: rtags. 806 Golden: bar. 807 Peking: kha'. 808 Golden: ru. 809 Golden and Peking: brtsal. 810 Golden and Peking: gzo.

The three Tibetan text collections show the same result although there are some small differences in wording between the three collections.

The obvious difference is that the fourteenth division in the 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. Compared to the 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 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. Why, then, do the Chinese/Sanskrit and Tibetan versions contain different summary verses? There are two directions by which this matter may be investigated. Firstly, the variant structures of the Yogacārabhūmi may provide an explanation. The 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 structure of the

811 The sixteenth and seventeenth sets of Group B share the title “two dwellings” (gnas gnyis). 812 This Tibetan title might correspond to the Sanskrit “Bhadrakarātrīnāma-ārya‐sūtra”. The corresponding sūtra is MĀ 165. See Skilling 1997: 585, Anālayo 2012: 422. 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). 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).

Tibetan version, which is consistent with a description of its structure in the 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 structured according to the description also found in the 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 individual textual unit appears to have been an attempt to make the 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 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 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 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. Another direction by which this 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

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 (Peking 5539.195b7); 摩呾理迦所攝者 謂十七地及四種攝” in Chinese version (T1579, 30.654b6). 816 See Lalou 1953: 334 and Nishioka 1981: 56. 817 Cf. Deleanu (2006: 46). 818 See T1580, 30.885a8–12. 819 Deleanu (2006: 47) suggested that the reorganisation took place at a late date, after Bu-ston. 820 In chapter two, I assume that the Tibetan compiler(s) might have intended to emphasize the common feature of all Śarīrārthagāthā verses, that is, geya.

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. Deleanu (2006: 152–153) provided the following possible explanations which might solve the above two issues: 1. The verses already appeared differently in the Sanskrit manuscript transmission in India due to the presence of concurrent different recensions. 2. Tibetan translators/compilers used a manuscript different from the extant Sanskrit one and the one the Chinese translator(s) had. 3. Tibetan translators/compilers made some modifications to provide more coherence to the text. 4. The Śrāvakabhūmi might have developed from separate and 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 structure or content. The editors distinguished them by labelling them antaroddāna or piṇḍoddāna827 instead of uddāna.828

821 Kanakura analysed the Sanskrit and Chinese Śrāvakabhūmi, and proposed that the wording of the uddāna does not matter between the different versions, and do not affect the text’s structure or content. Different wording might have been caused by the transmission of the text. 822 The detail can be seen in Kanakura 1977: 115–117 and Deleanu 2006: 150–152. 823 In the Manobhūmi, an uddāna is separated from the discussion to which it refers. See Bhattacharya 1957: 71. 824 See ŚrBh-Gr 98, T1579, 30.402a21–23. 825 Examples of antaroddāna (middle summary verse) can be seen at ŚrBh 106a7–106b1, T1579, 30.458b13–22. 826 An individual textual unit might be based on one or a few summary verses (uddāna) (Deleanu 2006: 152). 827 It is a “general summary verse” (zǒng wàtuōnán 總嗢拕南, bsdus pa’i sdom). 828 Although keeping irregular uddānas disturbs stylistic uniformity, it provided an advantage by serving as a mnemonic device tracking the content of long doctrines in the traditional environment. See Deleanu 2006:

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 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. 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. The first direction provides an explanation which is similar to Deleanu’s third point. 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 Based on 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 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 Chinese, sthiti in Sanskrit, and gnas in Tibetan. The three versions share the same meaning, “dwelling.”

153. 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. 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 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. 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.

However, in the sixteenth set, the term gnas (dwelling) in Tibetan is different from the other two versions.833 In the Chinese and Sanskrit versions, the terms are instead “bird’s trace” (niǎojī 鳥 跡 ) and “footprint” (pada), respectively. The 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 manuscript that Tibetan translator(s) held could not have been “two 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 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 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.

5.3. Potential principles of selecting verses in the Śarīrārthagāthā

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 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,

833 The first pāda states, “there is no dwelling in the sky” (mkha' la ni gnas med ltar). 834 The Vastusaṃgrahaṇī comments on the sūtra aṅga section of the Saṃyuktāgama. See Yìnshùn 1983 and Mukai 1985.

we may postulate some potential principles which may have been applied in verse selection. 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 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 perceptual experience. The verses of the four categories are basically attributed to the geya and vyākaraṇa aṅgas.835 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 sensual

835 The range of geya and vyākaraṇa aṅgas is described by Yìnshùn (1983) and has been discussed in chapter two. 836 The Group A verses may be classified as follows: Verse set SĀ-G number saṃyukta Verse set SĀ-G number saṃyukta 1 1270–1274 Devatā 8 601 Devatā 2

1078 Bhikṣu 9 603 1326 1329 Devatā Yakṣa Yakṣa 3

1214 Vaṅgīsa 10 1269 1326 1329 1316 Devatā Yakṣa Yakṣa Devatā 4 1092 Māra 11 1314 1324 Devatā Yakṣa 5 596 Devatā 12 1311 Devatā 6 597 Devatā 13 1267 Devatā 7 1282 Devatā 14 1092 Māra

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. 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 論 (the Chinese Abhidharmamahā-vibhāṣā), a (Mūla)sarvāstivādin text:

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). 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 literary verses by creation. The literary verses by creation [may contain] more or less and do not necessarily correspond to the doctrine.

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). 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.

837 See chapter three for more detail. 838 See chapter four. 839 According to Yìnshùn (1967: 324), Fǎshànxiàn 法善現 is the same person as Aśvaghoṣa (Mǎmíng 馬鳴).

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). 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 literary verses might be true or not. Dharadatta is the creator of literary verses. [His work] goes beyond the reality. Thus, there is no need to understand it.

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 literary material is derived from people’s 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. 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.

5.4 Conclusion

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

840 The verses can be found in Indian non-Buddhist literature, such as the Mahābhārata and an old Jain sūtra called Isibhāsiyāin, which was discussed in chapter four.

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). 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 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.

Chapter six: Conclusion

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. Avenues for future research on the Śarīrārthagāthā will also be suggested.

6.1. Summary of previous chapters

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 status of the Śarīrārthagāthā in the development of the Yogacārabhūmi? Why is the uddāna treated differently in the Tibetan version compared to the 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. Briefly, this study can be fundamentally summarised into the following three significant aspects.

6.1.1. Relationship between the two aṅgas of geya and vyākaraṇa and the Śarīrārthagāthā verses

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

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 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. 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). Importantly, the meaning of śarīra from √śri is also valued by Tibetan translator(s).841

6.1.2. Distinctive characteristics of Śarīrārthagāthā verses

Analyses of the Śarīrārthagāthā verses was presented in chapters three and four. Their distinctive characteristics may be divided into three aspects, as follows:

1. Unique term and description

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.

841 This is why the Tibetan translator(s) chose 'dus pa (aggregation, collection) as the translation. 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.

2. Omitted material and different sequences of verses

A-13, B-26 and B-27 omit material which is found in parallels belonging to other texts.843 Theoretically speaking, it is likely that these represent mistakes which occurred in the transcription or textual transmission.844 Moreover, the sequences of the verses in 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.

3. Distinctive characteristics of the Chinese version

A-14, B-9, B17, and B-22 are obvious cases which show the distinctive features of the Chinese Śarīrārthagāthā. The 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 Chinese version.845 The Sanskrit and Tibetan versions in these three cases are relevant to the Mūlasarvāstivāda school.846 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 hypothesis, one possibility to explain the distinctive characteristics of the 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

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. 844 Detail explanations may be found in chapters three and four. 845 B-9 and B-22 in the Chinese version are also close to Pāli and other texts. See § 4.1.9 and 4.1.22 for more details. 846 B-17 in the Sanskrit and Tibetan versions is also close to Pāli and other texts. See § 4.1.17 for more details.

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 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 Chinese Śarīrārthagāthā is also earlier than the Sanskrit and Tibetan versions.848 Enomoto’s theory of a later Mūlasarvāstivādin recension is not consistent with this example. 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. 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

847 In B-9 and B-22, the terms can also be found in Dhp 95 and Th 855, two Pāli texts. 848 The 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 manuscript witness of the Sanskrit versions (around eleventh century). See § 1.6. 849 The relationship between the two schools (Sarvāstivāda and Mūlasarvāstivāda) is still controversial. The majority opinion is that they are two independent schools (Bareau 1955: 131–152, Heinz Bechert 1955: 153–154, Frauwallner 1956, Warder 1980: 393–394, Skilling 1997: 96–105) which I basically agree with. The opposite idea is that of Yìnshùn (1971: 35), 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.

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 Chinese Śarīrārthagāthā and the unique terms or phrases which may have been influenced by north Indian saṃghas. The differences between the 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 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 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 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 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 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 present 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 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 canonical passage by using the studies of Schmithausen (1970) and Enomoto (1989).

3. The importance of the three aṅgas

This study provides further 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 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 theory of Yìnshùn (1971, 1983), the Śarīrārthagāthā verses have been identified in this study as belonging to the geya and vyākaraṇa aṅgas. Therefore, the evidence not only solidifies the importance of the three aṅgas 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 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 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 theory. 857 See § 1.1.3 for further detail.

5. Convincing 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 structure, and the name(s) of some uddānas.858 However, previous explanations to these issues are basically hypothetical, such as the five explanations of Deleanu (2006: 152–153).859 In this study, significant 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 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 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 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 (Chinese, Sanskrit and Tibetan) of the Śarīrārthagāthā commentary be edited in the near 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 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 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 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 obscuring Sn 1032-1039 Pārāyaṇeṣv Ajitapraśnaḥ Sn 1032-1039 Sn 1110-1111 Sn 1032-1039

26 sensual pleasures Sn 766-771 Chinese Arthavargīyasūtra (T198) Arthavargīyeṣu kāmān ārabhya Sn 766-771 Chinese Arthavargīyasūtra (T198) Sn 766-771 Chinese Arthavargīyasūtra (T198) 27 auspicious SĀ-G 955 MĀ 165-167 SĀ-G 955 close to SĀ-G 1072 SĀ-G 955

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